Text -- John 16:23 (NET)

16:23 At that time you will ask me nothing. I tell you the solemn truth, whatever you ask the Father in my name he will give you.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 16:23

Ye shall ask me nothing ( eme ouk erōtēsete ).

Either in the sense of question (original meaning of erōtaō ) as in Joh 16:19, Joh 16:30 since he will be gone or in the sense of request or favours (like aiteō in this verse) as in Joh 14:16; Act 3:2. In Joh 16:26 both aiteō and erōtaō occur in this sense. Either view makes sense here.

Robertson: Joh 16:23

If ye shall ask ( an ti aitēsēte ).

Third-class condition, an like ean with first aorist active subjunctive of aiteō . See note on Joh 14:26 for "in my name."

Vincent: Joh 16:23

Ye shall ask ( ἐρωτήσετε )

Or, as Rev., in margin, ask - question . To question is the primary meaning of the verb, from which it runs into the more general sense of request , beseech . So Mar 7:26; Luk 4:38; Joh 17:15, etc. Here the meaning is, ye shall ask me no question (compare Joh 16:19, where the same verb is used). Compare Mat 16:13; Mat 21:24; Joh 1:19. Ask , absolutely, Luk 22:68. Note, moreover, the selection of the word here as marking the asking on familiar terms . See on Joh 11:22. Another verb for ask occurs in the following sentence: " If ye shall ask (αἰτήστητε ) anything," etc. Here the sense is, if ye shall make any request . Compare Mat 5:42; Mat 7:7, Mat 7:9, Mat 7:10, etc. Note, also, that this word for asking the Father marks the asking of an inferior from a superior, and is the word which Christ never uses of His own requests to the Father. Compare 1Jo 3:22.

Vincent: Joh 16:23

Verily, verily

See on Joh 1:51; see on Joh 10:1.

Vincent: Joh 16:23

Whatsoever ye shall ask - in my name - give

The best texts change ὅσα ἂν , whatsoever , to ἄντ , if (ye shall ask) anything; and place in my name after give it you . So Rev. If ye shall ask anything of the Father , He will give it you in my name . Not only is the prayer offered, but the answer is given in Christ's name.

Wesley: Joh 16:23

Which you do not now understand. You will not need to inquire of me; for you will know all things clearly.

Wesley: Joh 16:23

Knowledge, love, or any thing else, he will give it - Our Lord here gives us a charte blanche. Believer, write down what thou wilt. He had said, Joh 14:13, I will do it, where the discourse was of glorifying the Father through the Son. Here, speaking of the love of the Father to believers, he saith, He will give it.

JFB: Joh 16:23-28

Of the dispensation of the Spirit (as in Joh 14:20).

JFB: Joh 16:23-28

Inquire of

JFB: Joh 16:23-28

By reason of the fulness of the Spirit's teaching (Joh 14:26; Joh 16:13; and compare 1Jo 2:27).

Clarke: Joh 16:23

Ye shall ask me nothing - Ye shall then be led, by that Spirit which guides into all truth, to consider me in the character of Mediator in the kingdom of God, and to address your prayers to the Father in my name - in the name of Jesus the Savior, because I have died to redeem you - in the name of Christ the Anointer, because I have ascended to send down the gift of the Holy Ghost.

Calvin: Joh 16:23

23.And in that day you will ask me nothing After having promised to the disciples that they would derive joy from their unshaken firmness and courage, he now speaks of another grace of the Spirit which would be given to them, that they would receive so great light of understanding as would raise them on high to heavenly mysteries. They were at that time so slow that the slightest difficulty of any kind made them hesitate; for as children who are learning the alphabet cannot read a single verse without pausing frequently, so almost every word of Christ gave them some sort of offense, and this hindered their progress. But soon afterwards, having been enlightened by the Holy Spirit, they no longer had any thing to prevent them from becoming familiarly acquainted with the wisdom of God, so as to move amidst the mysteries of God without stumbling.

True, the apostles did not cease to ask at the mouth of Christ, even when they had been elevated to the highest degree of wisdom, but this is only a comparison between the two conditions; as if Christ had said that their ignorance would be corrected, so that, instead of being stopped — as they now were — by the smallest obstructions, they would penetrate into the deepest mysteries without any difficulty. Such is the import of that passage in Jeremiah,

No longer shall every man teach his neighbor, saying, Know the Lord for all shall know me, from the least to the greatest, saith the Lord,
(Jer 31:34.)

The prophet assuredly does not take away or set aside instruction, which must be in its most vigorous state in the kingdom of Christ; but he affirms that, when all shall be taught by God, no room will be any longer left for this gross ignorance, which holds the minds of men, till Christ, the Sun of Righteousness, (Mal 4:2,) shall enlighten them by the rays of his Spirit. Besides, though the apostles were exceedingly like children, or rather, were more like stocks of wood than men, we know well what they suddenly became, after having enjoyed the teaching of the Holy Spirit.

Whatever you shall ask the Father in my name. He shows whence they will obtain this new faculty. It is because they will have it in their power to draw freely from God, the fountain of wisdom, as much as they need; as if he had said, “You must not fear that you will be deprived of the gift of understanding; for my Father will be ready, with all the abundance of blessings, to enrich you bountifully.” Besides, by these words he informs them that the Spirit is not promised in such a manner that they to whom He is promised may wait for him in sloth and inactivity, but, on the contrary, that they may be earnestly employed in seeking the grace which is offered. In short, he declares that he will at that time discharge the office of Mediator, so that whatever they shall ask he will obtain for them from the Father abundantly, and beyond their prayers.

But here arises a difficult question: Was this the first time that men began to call on God in the name of Christ? for never could God be reconciled to men in any other way than for the sake of the Mediator. Christ describes the future time, when the Heavenly Father will give to the disciples whatever they shall ask in his name If this be a new and unwonted favor, it would seem that we may infer from it that, so long as Christ dwelt on earth, he did not yet exercise the office of Advocate, that through him the prayers of believers might be acceptable to God. This is still more clearly expressed by what immediately follows.

TSK: Joh 16:23

ask : Joh 16:19, Joh 13:36, Joh 13:37, Joh 14:5, Joh 14:22, Joh 15:15, Joh 21:20,Joh 21:21

Whatsoever : Joh 14:13, Joh 14:14, Joh 15:7, Joh 15:16; Isa 65:24; Mat 7:7, Mat 21:22; Eph 2:18, Eph 3:14-20; 1Ti 2:5, 1Ti 2:6; Heb 4:14-16, Heb 7:25, Heb 7:26, Heb 10:19-23; 1Jo 2:1, 1Jo 5:14-16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 16:23

In that day - After my resurrection and ascension.

Ye shall ask me nothing - The word rendered "ask"here may have two significations, one to ask by way of inquiry, the other to ask for assistance. Perhaps there is reference here to both these senses. While he was with them they had been accustomed to depend on him for the supply of their wants, and in a great degree to propose their trials to him, expecting his aid. See Mat 8:25; Joh 11:3. They were also dependent on his personal instructions to explain to them the mysteries of his religion, and to remove their perplexities on the subject of his doctrines. They had not sought to God through him as the Mediator, but they had directly applied to the Saviour himself. He now tells them that henceforward their requests were to be made to God in his name, and that he, by the influences of his Spirit, would make known to them what Jesus would himself do if bodily present. The emphasis in this verse is to be placed on the word "me."Their requests were not to be made to him, but to the Father.

Whatsoever ye shall ask ... - See Joh 14:13.

Poole: Joh 16:23

That the day here spoken of is that before mentioned, Joh 16:22 , when Christ promised to see them again, and that their hearts should rejoice, is without question; but what that day is (as we before showed) is not so well agreed: some understand it of the general resurrection, when Christ shall come to judgment, when all asking for satisfaction as to any thing of which we doubt shall cease; and this seemeth at first the plainest sense: You shall then be made perfect; as you shall want nothing, so you shall ask nothing, But because of the following words, which plainly refer to the time of this life, others distinguish concerning asking, and by asking here understand, asking by way of question, for further information, not by way of prayer for supply: and indeed the Greek word enforces that sense; for it is not aithsete , which signifieth to ask or beg, as in prayer; but erwthsete , which signifieth to ask for a resolution in case of doubting. Now though it be true, that in the day of judgment, when we shall see Christ as he is, and know God as we are known, we shall have no occasion to ask any questions; yet because the following words speak of an asking in prayer, which is proper to this life, it should seem that the day here mentioned is some time before the last judgment: what that should be, is the question. It is certainly best understood of the time after the effusion or pouring out of the Spirit in the days of Pentecost; of which time it was prophesied by Joel, Joe 2:28 , that God would pour out his Spirit on all flesh; their sons and their daughters should prophesy, their old men should dream dreams, and their young men should see visions, Act 2:17 ; and to which time Isaiah had a respect in his prophecy, Isa 11:9 , that the earth should befall of the knowledge of the Lord, as the waters cover the sea . So as these words,

ye shall ask me nothing in that day signify the great light that should, upon the coming down of the Holy Spirit, shine in upon their souls, so that they should no longer have any such doubts as they now had; and sound much the same thing that we have, 1Jo 2:27 , But the anointing (by which is meant the Holy Spirit) which ye have received of him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things. We must not too rigidly interpret our Saviour’ s words here, as if they were a promise of such a state in this life, when either the present or succeeding disciples of Christ should be so filled with knowledge, as they should have no further doubts, or need not to ask any thing of Christ, that is, to be resolved in any thing. Our Saviour here speaketh only comparatively, to signify the great difference there would be as to knowledge, between them in their present state, and what should be after the pouring out of the Holy Spirit: they should then fully understand what Christ meant by his saying, A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father: and should not need ask him questions about that, or many other things which they were now at a loss about: as Jer 31:34 , where the prophet saith, They shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least to the greatest. It must not be interpreted (as some have done) to signify a needlessness of ministerial teaching; so neither must this text be interpreted to signify a needlessness of an inquiry of Christ for further satisfaction; but only as signifying the vast difference in the degrees of knowledge, after the Holy Spirit should be poured forth, from what was even in the best men before that time. In the latter part of the text another word is used, it is not erwthsete , but aithsete . Our Saviour there plainly speaketh of their asking in prayer; and the promise is, that to supply the defects of their knowledge, and the want of his personal instruction, they should obtain by prayer from the Father all that was necessary for their discharge of the prophetical office, Mat 7:7 15:7 16:24 . See Poole on "Mat 7:7" . See Poole on "Mat 15:7" . See Poole on "Mat 16:24" .

Haydock: Joh 16:23

In the day [4], or at that time, in that happy state, you shall not ask, you shall not need to ask me any questions: nor even desire to have any happiness, but what you will enjoy. But now if you ask, that is, petition for any thing of the Father in my name, he will give it you, whatever graces or assistances you stand in need of: ask them in my name, as I am your chief Mediator, through whose merits all shall be granted you. This is the constant practice of the Church, to ask for all graces through our Lord Jesus Christ. (Witham) ---

In my name. In consequence of this promise, the Church concludeth all her prayers, even those that are addressed to the saints, Per Christum Dominum nostrum, through Christ our Lord.

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[BIBLIOGRAPHY]

Non me rogabitis quicquam, Greek: ouk erotesate, which commonly signifies to ask questions: but when it follows, Greek: aitesete ton patera, this is properly to petition for.

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Gill: Joh 16:23

In that day ye shall ask me nothing,.... Meaning, not the whole Gospel dispensation, so often called, in prophetic language, "that day"; and is, in the New Testament, opposed to the night of Jewish and Gentile darkness; and, in comparison of the former dispensation, is a time of great spiritual light and knowledge: nor the latter part of that day, when there will be no night of darkness and desertion, of error and security, of affliction and persecution, with the church; when the earth shall be filled with the knowledge of the Lord; when all the children of God shall be taught of him, and there will be no need to say, know the Lord, for all shall know him, from the least to the greatest: nor the day of judgment, which, by way of emphasis, is so frequently called "that day": nor the state of ultimate happiness, the everlasting day of glory; when all imperfections shall be done away, when saints will know, as they are known, and see Jesus as he is, and need not ask any questions about him: but the time when Christ, and his apostles, should meet again, and see each other's faces with joy and pleasure, is meant; and the time following thereon, especially the day of Pentecost, when the Spirit was poured down upon them, and, according to his promise, came to them, taught them all things, and led them into all truth. This asking is not to be understood of asking in prayer; for it appears, by what follows, that they should ask in his name then, and he encourages to it; but of asking him questions, and that not of any sort; for it is certain, that, within this time, they did ask many things. Peter asked what John, the beloved disciple, should do; and they all asked him, a little before his ascension, whether he would, at that time, restore again the kingdom to Israel; but it is to be restrained to such things they had been, or were, desirous of asking him; such as, whither goest thou? show us the Father? how is it that thou wilt manifest thyself unto us, and not unto the world? and more especially these last questions, they greatly desired to put to him, what is this, "a little while and ye shall not see me?" and what is this, "a little while and ye shall see me?" and what is the meaning of these words, "because I go to the Father?" Joh 16:17. Now our Lord intimates, that at this time all these things would be so clear and evident to them, that they should ask him no questions about them. But he adds,

verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. Asking here signifies prayer, and a different word is here used than before. The object of prayer is the Father, though not to the exclusion of the Son and Spirit, who were both separately, or in conjunction with the Father, prayed unto after this; see Act 7:59. The medium of access to the Father is the name of Christ; he is the Mediator between God and man, the way of access unto him; whatever is asked, is to be asked on account of his blood, righteousness, and sacrifice, and then there is no doubt of success; whatever is asked will be given; his blood within the vail speaks loud for every blessing; his righteousness, God is always pleased with; his sacrifice is a sweet smelling savour: his mediation is powerful; and his name is always prevalent.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 16:23

¹ tn Grk “And in that day.”

² tn Grk “Truly, truly, I say to you.”

³ sn This statement is also found in John 15:16.

Commentary -- Verse Range Notes

TSK Synopsis: Joh 16:1-33

1 Christ comforts his disciples by the promise of the Holy Ghost, and his ascension;

23 assures their prayers made in his name to be acceptable.

33 Peace in Christ, and in the world affliction.

Combined Bible: Joh 16:23-33

of the Gospel of John   

CHAPTER 56   

Christ’ s Concluding Consolations   

John 16:23-33   

The following is an Analysis of the dosing section of John 16:—   

1. Asking the Father in the name of Christ, verses 23, 24.  

2. Christ’ s promise to show the Father plainly, verse 25.  

3. The Father’ s love made known, verses 26, 28.  

4. The confession of the apostles, verses 29, 30.  

5. Christ’ s challenge of their faith, verse 31.  

6. Christ’ s solemn prediction, verse 32.  

7. Christ’ s comforting assurance, verse 33.  

Our present section contains the dosing words of our Lord’ s Paschal Discourse. We trust that many readers have shared the writer’ s sense of wonderment as we have passed from chapter to chapter and verse to verse. A truly wondrous one was this address of Christ. It stands quite by itself, for there is nothing else like it in the four Gospels. Here the Savior is alone with His own, and most blessedly does He reveal His tender affections for them. Here He speaks no longer to those whose hopes were to be realized in Judaism. Here He anticipates what is treated of in fuller detail in the Epistles, speaking as He does of the Christian’ s position, portion, privileges and responsibilities. There is a fulness in His words which it is impossible for us to exhaust, a depth we can never completely fathom in this life. Every verse will richly repay the most diligent and prolonged study.  

In the closing verses of John 16 the Lord Jesus proceeds to set forth even more fully the blessings and privileges which were to issue from His going to heaven, declaring, too, the Father’ s love for those whom He had given to the Son. First, He assures believers of the readiness of the Father to grant unto them whatsoever they asked Him in the Son’ s worthy name. Next, He tells them that in thus asking, their joy should be made full. Then He announces that the time would come when He should no more speak in dark sayings, but He would show plainly of the Father. This is followed by the declaration that the Father loveth them because they loved the Son. Then He reminds them again that, having come forth from the Father into the world, He would leave the world and return to the Father. After this there is a break made by the disciples affirming their faith in Him. This is met by the solemn warning that, nevertheless, they would forsake Him. Then He closes by His never-to-be-forgotten words, "Be of good cheer, I have overcome the world." May the Spirit of the Truth grant us His sorely needed guidance as we ponder this passage together.  

"In that day ye shall ask me nothing" (John 16:23). This short sentence has proven a sore puzzle to many of the commentators. There is wide difference of opinion, both as to what "day" is in view here, and as to what is signified by "ye shall ash me nothing." That Christ was here looking forward needs not to be argued; but how far forward is what many have not found it easy to decide. Did He mean that day, after the brief interval of separation when they should meet again, of His resurrection? Did He mean the day of pentecost, when the Spirit was to descend upon them, enduing them with power? Did He mean the whole period of Christianity, the "day of salvation?" Or, did He employ this term in the sense that it has in so many Old Testament prophecies (see Isaiah 2:11; Isaiah 5:30; Isaiah 11:10, etc.),the day of His public manifestations? Or, did He look beyond the bounds of earth’ s history to the unending perfect "day", the Day of glory? Each of these meanings has been severally contended for by able expositors, and in view of the profound fulness of our Lord’ s words, we would hesitate to limit them to any one of these possible alternatives: probably several of them are to be combined.  

"And in that day ye shall ask me nothing." This is not the first time that this expression was used by Christ. In John 14:20 we find that He said, "At [in] that day ye shall know that I am in my Father and ye in me, and I in you." But even there this expression can hardly be limited to one specific reference. If the reader will turn back to our comments on that verse he will find that we have explained it to signify: first, the day when the Holy Spirit was given to guide believers into all the truth; second, and ultimately, to the clay of glory, when we shall know even as we are known. It is thus that we understand "In that day" here in John 16:23; having both a narrower and wider meaning, a nearer and a remoter application.  

"When in immediate connection with what has just been said, we find the greatest promise connected with the strikingly prominent ‘ in that day’ it becomes needful to mark carefully the meaning of this formula. It is obvious that it cannot mean any individual day; and we cannot avoid seeing that the time signified by it begins with the day of the resurrection, if we rightly understood the great turning point of the future, which our Lord since John 14:3 has had always before His eyes, has its commencement in the resurrection-morning after the night of suffering and death. But as certain as we have seen embraced in John 16:20-22, a comprehensive glance at all the future of the Church, must we in this connected but heightened conclusion of all, give the words their furtherest reach of signification. The Lord, as we think at least, intends this ‘ in that day’ to include tint of all, the whole period of the dispensation of the Spirit, which already typically commenced in His first return and seeing them again:— and then, pre-eminently, the end of this time, the consummation of the fulness of the Spirit in His own when He shall have unfolded and imparted all that is Christ’ s to His people. This is plain from the greatness of the promise connected with it, which can never have its full realization till that goal is reached. ‘ And in that day ye shall ask me nothing. Great and unfathomable word.’ " (Stier.)  

But what is meant by "ye shall ask me nothing?" Strangely and deplorably has this been perverted by some. There have been a few who have argued from this verse that we are here forbidden to address Christ, directly, in prayer. But Acts 1:24; 7:59, to say nothing of many passages in the Epistles, dearly refutes such an error.  

"Ye shall ask me nothing." The first key to this is found in the particular term our Lord here employed. In the Greek another word is used in the latter part of this same verse where He says, "Whatsoever ye shall ask the Father in my name, he will give it you." While it is true that these two words are used, in some passages, almost interchangeably, yet that they have a distinct meaning is clear from several considerations. If the usage of each word be carefully traced through the New Testament it will be found that the former (erotao) is expressive of familiar entreaty, whereas the second (aiteo) signifies a lowly petition. Hence, whilst the Lord Jesus is found employing the former in His asking the Father on behalf of His disciples, never once does He use the latter term. Even more significant is it to find that Martha— who had not sat at His feet and learned of Him as had her more spiritual sister— used the latter word when she said, "I know that even now, whatsoever thou wilt ask of God, God will give it thee" (John 11:22); failing to discern the Divine glory of His person, she supposed that He would have to appeal to God as a suppliant.  

According to its classical usage, "erotao" signifies "to ask questions, to make inquiry in order to obtain information." It is employed in this sense in a number of passages: to seek no further, we find it bearing this meaning in John 16:19. "Now Jesus knew that they were desirous to ask him, and said unto them, Do you inquire among yourselves?" But like the words "in that day," so "ye shall ask me nothing" seem to have a double significance here— a relative and an absolute, an immediate and remote, a primary and an ultimate.  

"Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you" (John 16:23). Here is the second key to the first part of this verse, so far as its primary meaning and immediate application is concerned: asking the Father everything, is contrasted from asking the Son nothing. "In that day" refers primarily to the time when, the Holy Spirit was given to them, in which "day" we are now living. But when the Holy Spirit came, Christ would be absent; then, instead of asking the Savior questions (as they did constantly while He was with them), they would petition the Father. "The Lord is really signifying the great change from recourse to Him as their Messiah on earth for every difficulty, not for questions only, but for all they might want day by day, to that access to the Father into which He would introduce them as the accepted Man and glorified Savior on high" (Mr. W. Kelly). This accounts for the "Verily, verily" with which Christ introduced this second statement: it emphasized the certainty and sufficiency of the new recourse of the disciples which He now made known unto them. And how this emphasized His "it is expedient for you that I go away" (John 16:7)! Petitions in Christ’ s all-prevailing name the apostles would be permitted to present to the Father, which was something no saint before the Cross had ever been instructed to urge. As the God of Israel He had been known: but now believers were to approach Him in the conscious relationship of children addressing their Father!  

But if we look forward to the ultimate fulfillment of Christ’ s words "in that day ye shall ask me nothing," they signify that in the Glory we shall know even as we are known, and there will no longer be any need to interrogate Him about any of the problems which now so sorely perplex us. Then we shall— to speak in the language of the context— understand the meaning of our present "sorrows" and "rejoice" forever, for the wise Love that appointed them. Having thus pointed us forward to the final goal, the Lord provides encouragement for us as we journey toward it— "Whatsoever ye shall ask the Father in my name he will give it you." The "whatsoever" must be qualified by whatever is for the Father’ s glory, will promote His Son’ s interests, and is for our good.  

"Hitherto have ye asked nothing in my name" (John 16:24). The Lord was not reproving His disciples for a failure in their prayer-life, but was announcing one of the consequences of the great change then at hand. If the reader will note carefully what we said on John 14:13, 14, he will see how impossible it was for saints to pray in the name of the Lord Jesus before His ascension. In the previous verses we have learned what the results of the coming of the Spirit would be saintwards, here we are shown the effects Godwards. Consequent on Christ’ s exaltation, the Spirit in and with believers would draw out their hearts in prayer, teaching them to present their petitions to the Father in the all-prevailing name of the Son.  

"Ask, and ye shall receive, that your joy may be full" (John 16:24). "I enjoin you thus to pray, that not only may you be delivered from all despondency and heart-trouble, but that in the enjoyment of all heavenly and spiritual blessings, and in the possession of all that is necessary and sufficient to secure the success of the great enterprise on which you are about to enter, you may be filled with holy happiness, heavenly joy— joy in the Holy Spirit. There is a close connection between the two advices given by an apostle under the influence of the Spirit of His Master: ‘ Rejoice evermore: pray without ceasing’ (1 Thess. 5:16, 17). The second is the means of securing the first. If we cease to pray, we are likely to cease to rejoice— we must ‘ pray without ceasing’ that we may ‘ rejoice evermore’ : and were we, instead of being anxious, careful, and troubled about many things, to ‘ be anxious about nothing, but in everything by prayer and supplication, make our requests known unto God, with thanksgiving’ (Phil. 4:6), assuredly the ‘ peace of God, would keep our hearts and minds through Christ Jesus’ ; and, amid external troubles, our joy would be full" (Mr. John Brown).  

"These things have I spoken unto you in proverbs: but the time cometh when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father" (John 16:25). It will be noted that the margin gives "parables" as an alternative for "proverbs." In this word of Christ there is, again, a fulness of meaning which no brief definition can comprehend. In the Greek there are two words used (for the one Hebrew word "mashal")— "parabole" and "paroimia": the former is never used in John’ s Gospel: the latter occurs in John 10:6 and here. Possibly it had been better to render it "dark saying" in the present instance, as the Lord sets it in antithesis t rom "showing plainly of the Father." And yet the thoughts connected with "proverbs" is not to be excluded. The wisdom of Solomon is recorded in his "Proverbs." So the Lord here intimates that He, the Truth, the "greater than Solomon," would not do otherwise than speak in sentences with a fulness of meaning which no mere mental acumen can penetrate. But again, the Greek word here may properly be rendered "parables," and the distinctive idea connected with this term is probably to be included as well.  

"Parables are truths given and yet concealed from those who cannot or will not receive them; but to the ready heart that can take them in, they can be made known, as we see in Matthew 13:13-16. The parables there were not understood by His enemies and would not have been by the disciples, but He opened them. A parable is not a story to illustrate a truth; it is the truth itself. As though He would say, ‘ It will not be received, but I will speak it nevertheless.’ It is like a nut, needing to be cracked open, but the kernel is there; and rich too. Now He had spoken to them in that way. Many of the incidents that occur have truth in them that would be open only to the ear and eye of the new man, enligntened and exercised by the Holy Spirit.  

"He had said these things, whether they understood them or not; but the hour was coming when He would no more speak unto them in parables, but would show them plainly of the Father. That is now by the Holy Spirit. ‘ There is no book in me Scripture that is more full of teaching that requires fellowship with the subject, and the mind of the writer— the Sprat— than the Gospel of John. Wherein we fail, it is that we are so little in fellowship with Him. The deeper the fellowship, the more thoroughly we would understand all that has been told. That is, men, me reason for speaking in parables, but not doing it when the Holy Spirit comes (there are no parables in the Epistles, and note 2 Corinthians 3:12: A.W.P.). The Holy Spirit’ s business is to take of the things of Christ and tell them out and make them actually ours." (Mr. Malachi Taylor).  

The Lord went on to say that the time (hour) was at hand when He would speak no more obscurely to the disciples, but would plainly "show them of the Father." This promise began to be accomplished even before Pentecost. On the very day of His resurrection, "beginning at Moses and all the prophets, he expounded" to the two disciples on the way to Emmaus, "the things concerning himself" (Luke 24:27). To Mary Magdalene He made known that His Father was His brethren’ s Father (John 20:17). So in Luke 24:45 we are also told, "Then opened he their understanding, that they might understand the Scriptures." But the complete fulfillment was given in the coming of the Spirit to guide them into all the Truth: then the veil was completely taken off their hearts, and with open face they contemplated the glory of God in the face of Jesus Christ. In John 16:14 the Lord had said the Spirit would "show," here He says "I will show"; there He had spoken of the Spirit showing the things "of mine," here "I will show of the Father." This interchange strikingly attests the unity of the three Persons in the Godhead.  

"At that day ye shall ask in my name" (John 16:26). In the day of the Spirit believers would ask the Father in the name of Christ, not only plead His name as a motive, but come to God in the value of His person. What an incentive is this for each Christian reader to engage in this holy exercise! "The benefit of prayer is so great that it cannot be expressed. Prayer is the dove which, when sent out, returns again, bringing with it the olive-leaf, namely, peace of heart. Prayer is the golden chain which God holds fast, and lets not go until He blesses. Prayer is the Moses’ rod which brings forth the water of consolation out of the Rock of Salvation. Prayer is Samson’ s jawbone, which smites down our enemies. Prayer is David’ s harp, before which the evil spirit flies. Prayer is the key to heaven’ s treasures" (John Gerhard.)  

"And I say not unto you, that I will pray the Father for you." The first design of Christ in these words was to repel a false notion which many have entertained, namely that the Father must be besought by Christ before He will notice us. It is not that Christ here denies that He would intercede for us, but He would assure us that such intercession on His part is not needed to induce the Father to love us— the next verse makes it very clear. It was Christ assuring His disciples that, following His exaltation ("in that day"), the way would be open for them to come into the Father’ s presence. "I say not unto you, that I will pray the Father for you." "This no more denies Christ’ s intercession for us, than John 16:23 forbids the servant praying to his Lord about His work or His house. It is not an absolute statement, but it is simply an ellipse, which the words following explain." (Mr. W. Kelly.)  

"For the Father himself loveth you, because ye have loved me, and have believed that I came out from God." (John 16:27). This at once indicates the line of thought in the Savior’ s mind at the close of the previous verse. It was not that He had to coerce the Father either to hear our prayers or to love us. The favors which we receive from the Father are not extorted from Him by the importunate pleading of the Savior. So far from the Father having no regard for our happiness He loves us, loves us with a special love of approbation because we love His Son: therefore is He ever ready to minister to our welfare, watching over us with paternal affection and care. The Father does not love us because Christ intercedes for us; but Christ intercedes for us because we are the objects of the Father’ s special love. What a blessed word is this! Spoken for our assurance and comfort as we journey homewards. Whatsoever they ask in Christ’ s name shall be given them, is secured by the love of the Father, no less than by the intercession of Christ; nay, even more so, inasmuch as the only fountain is more than the only channel, though both are equally necessary in their own places." (Mr. John Brown.)  

"For the Father himself loveth you, because ye have loved me, and have believed that I came out from God." It is to be noted that "love" is here placed before "believing." One reason for this was because Christ had just been speaking of love in the previous verse; now He proceeds to speak of faith so as to prepare the way for that profession of faith which the disciples at once made. But no doubt the word "believe" here is used as in John 14:1. It was not the initial act of faith in the Lord Jesus, but the confiding in and on Him after His return to the Father.  

"I came forth from the Father, and am come into the world; again, I leave the world, and go to the Father." (John 16:28). "Having been led to mention His coming forth from God, our Lord concludes His explicatory remarks by stating in the fewest words the truths which, above all others, it was of importance that the disciples should hold fast in the hour of temptation, which was just coming on them to try them." (Mr. John Brown.) These are the vital facts for faith to lay hold of. First, Christ came forth from the Father. He is the heavenly One come down to earth; not only "sent" officially, but "come" by voluntary consent. Second, He came into the world; and why? That He might be the Savior of sinners. Third, He has gone back to the Father. How? Through death and resurrection. With what intent? To diffuse from on high the benefits of His redeeming work. Christ’ s design here was to show the apostles how fully warranted was their confidence in Himself.  

"His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou earnest forth from God." (John 16:29, 30). This confession of the apostles looks back to what Christ had just said in John 16:27, 28. The assurance that the Father Himself loved them had comforted their hearts: the declaration from their Master’ s own lips that they "loved and believed" in Him gave them new confidence. As Calvin beautifully puts it: "The disciples did not fully understand the meaning of Christ’ s discourse; but though they were not capable of this, the mere odor of it refreshed them." All was no longer dark to them; their faith was confirmed. When they declared, "now speakest thou plainly, and speakest no proverb" (obscure saying), they were looking back to what He had said in John 16:25. It seems clear that the apostles imagined the "day" the Lord mentioned had already arrived, and that their Master was now making good His promise to them. This is the more evident from their statement, "Now are we sure that thou knowest all things, and needest not that any man should ask. thee," which looks back to John 16:23: "And in that day ye shall ask me nothing."  

"Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou earnest forth from God." The disciples perceived that the Lord had accurately discerned their thoughts, and, unasked, had solved their difficulties. Yet it is dear that they failed to take in the fulness of what He had just said. They believed that He had come forth from "God" (John 16:27). So far, so good. But He had spoken of coming forth from "the Father" and of returning to Him (John 16:28). Upon this they were silent, and for a very good reason: at that time they neither believed nor understood that deeper point of view. The "Father" is God truly. But God speaks of the one Divine Being who is over all Creator, Governor, Sustainer, Judge. Father speaks of relationship, the relationship of God to His children. Of this the disciples, as yet, understood little, perhaps nothing.  

"We believe that thou camest forth from God." Really this went no further than a confession that He was the promised Messiah. Nicodemus said, "Rabbi, we know thou art a teacher come from God" (John 3:2). The woman of Samaria exclaimed, "Come see a man who told me all things that ever I did: is not this the Christ?" (John 4:29). Those who witnessed the miracle of the loaves avowed, "This is of a truth that prophet that should come into the world" (John 6:14). Peter testified, "We believe, and are sure that thou art that Christ, the Son of the living God"— not "Father"! (John 6:69). Martha said, "Yea, Lord, I believe that thou art the Christ, the Son of God, which should come into the world." (John 11:27). The word of the apostles here in John 16:30 went no farther than these other confessions. "We believe that thou camest forth from God." In truth they had apprehended nothing that raised them above the effect of Christ’ s rejection; only the realization that He came forth from the Father and was returning to Him, could give this.  

"They had no conception of the mighty change from all that they had gathered of the Kingdom as revealed in the Old Testament, to the new state of things that would follow His absence with the Father on high and the presence of the Holy Spirit here below. It sounded plain to their ears; but even up to the ascension they feebly, if at all, caught a glimpse of it. They to the last clung to the hopes of Israel, and these surely remain to be fulfilled another day. But they understood not this ‘ Day,’ during which, if the Jews are treated as reprobate, even as He was rejected of them, those born of God should in virtue of Christ and His work be placed in immediate relationship with the Father. His return to the Father was a parable still, though the Lord does not correct their error, as indeed it was useless: they would soon enough learn how little they knew. But at least even then, they had the inward consciousness that He knew all, and, as He penetrated their thoughts had no need that any should ask Him. ‘ Herein we believe that thou camest out from God.’ Undoubtedly— yet how far below the truth He had uttered (in John 16:28), is that which they were thus confessing! The Spirit of His Son sent into their hearts would give them in due time to know the Father; as redemption accomplished and accepted could alone provide the needful ground for this" (The Bible Treasury). No wonder the Lord had just previously announced to the apostles: "I have yet many things to say unto you, but ye cannot bear them now"!  

"Jesus answered them, Do ye now believe?" (John 16:31). It seems to us that the Lord was here challenging their faith. In a real sense they did believe that He was the promised Messiah— "come out from God." But their faith was on the eve of being severely tested, and under that testing it would be shaken to its very foundations; though fail it would not. He with His own omniscient foresight, knew what lay ahead of them. The indignity, the sufferings, the crucifixion of their Master would indeed cause them to be "offended." Their faith was genuine; but it was not strong as they supposed. This explains, we think, the "now"— "Jesus answered them, Do ye now believe?"; ye believe Me while I am with you and things are going according to your minds, but what will you do when I shall be taken from you, delivered into the hands of the Gentiles, die, and be buried! The Lord then was warning them against their self-confidence.  

"We need not doubt that the profession of the Eleven was real and sincere. They honestly meant what they said. But they did not know themselves. They did not know what they were capable of doing under the pressure of the fear of men and strong temptation. They had not rightly estimated the weakness of the flesh, the power of the Devil, the feebleness of their own resolutions, the shallowness of their own faith. All this they had yet to learn by painful experience. Like young recruits, they had yet to learn that it is one thing to know the soldier’ s drill and wear the uniform, and quite another to be steadfast in the day of battle. Let us mark these things and learn wisdom. The true secret of spiritual strength is self-distrust and deep humility. ‘ When I am weak, then am I strong’ (2 Cor. 12:10). None of us, perhaps, have the least idea how much we might fall if placed suddenly under the influence of strong temptation. Happy is he who never forgets the words, ‘ Let him that thinketh he standeth take heed lest he fall,’ and, remembering our Lord’ s disciples, pray daily, ‘ Hold thou me up and then I shall be safe.’ " (Bishop Ryle).  

"Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone" (John 16:32). This was spoken For the disciples’ sakes, that His prediction of the heavy hour of pressure might prepare them for it. It was said to humble them, to destroy their present self-confidence. Note the opening, "Behold" to arrest their attention! "Ye shall be scattered!" Without the Shepherd, they would be dispersed abroad. "Every man to his own"— his own shelter or hiding-place. Each of them would provide for his own safety. When the storm burst there was shelter for all but Christ. He performed His Work of Atonement alone, because He alone was qualified to do it.  

"And yet I am not alone, because the Father is with me" (John 16:32). How gracious of the Savior to address this word for the comfort of their hearts! Moreover, the consciousness of the Father’ s presence was the stay of His own heart. This is clear from Isaiah 50:7, "For the Lord God will help me; therefore shall I not be confounded; therefore have I set my face like a flint, and I know that I shall not be ashamed." "Let us here, in transition to the following verse mark how all this is a type for the entire future of the Church. Often is this scattering of the disciples from His presence repeated, in various degrees and with various manifestations, but He is not alone. And even if in this day all men were to leave Him, He abides what He is, and the Father is with Him. His holy cause can never be forsaken or lost" (Stier). Similarly Calvin remarks: "Whosoever well ponders this will hold firm his faith though the world shake, nor will the defection of all others overturn his confidence; we do not render God full honor unless He alone is felt to be sufficient to us."  

"These things I have spoken unto you, that in me ye might have peace" (John 16:33). Having made a final reference to the awful "hour" then at hand, the Lord winds up His matchless discourse with a parting word of encouragement and victory. He here condenses into a single sentence the instruction which He had given them in the upper room. The "peace" of His own was what His tender heart was concerned about. "Ever thinking more of others than of Himself, even in this near prospect of the bitter Cross, He forgets His own grief in the grief of His disciples. He is occupied in comforting those who ought to have been His comforters" (Mr. G. Brown). The "peace" of which He spake can be enjoyed only by communion with Himself. In the previous verse He had mentioned their forsaking Him; but He had not forsaken them. Three days later He would return with His "peace be unto you" (John 20:19), then did they learn, once for all, that in Him alone was peace to be found. But He does not hide from them the fact that "in the world" they should have "tribulation,’’ but He first assures them that, notwithstanding this, there was peace for them in Him.  

"In the world ye shall have tribulation" (John 16:33). This is not to be restricted to the violent enmity of the ungodly. It is a general term for distress of any kind. The Latin word from which our "tribulation" is taken, was used of the flail which separated the wheat from the chaff. There are temptations, trials, troubles in the world as well as from it. "In the world" is to be in the place of testing. While the Christian is left down here he suffers from the weakness and weariness of the body, from temporal losses and disappointments, from the severing of cherished ties, as well as from the sneers and taunts, the hatred and persecution of the world. But though "in the world" is tribulation, "in Christ" there is "peace." The world cannot rob us of that, nor can its evil "prince" destroy it. But let us never forget that this "peace" is only enjoyed by faith. It is only as we abide in conscious communion with the Savior that we can anticipate the unclouded and unending joys of the future. The peace which is for us in Christ is appropriated just so far as faith lays hold of our perfect acceptance, our eternal security, and our wondrous portion in Him.  

"But be of good cheer; I have overcome the world" (John 16:33). The influence and power of "the world" is powerful, but not all-powerful. It has been fought and overcome. One greater than it, mightier than its "prince," has been here, and vanquished it. The world did its utmost in the battle, but the Son of God prevailed. Noah condemned the world (Heb. 11:7), but Christ conquered it. It has no longer any power left but what He permits. It was in the way of temptation, suffering and obedience that He fought and won. Therefore let us "Be of good cheer." The world is a conquered world; it has been conquered for us by Christ. Then let us take courage. The storms of trial and persecution may sometimes beat fiercely upon us; but let them only drive us closer to Christ.  

"But be of good cheer; I have overcome the world." What a glorious close for this Discourse! The foundation of peace is our Savior’ s personal victory, here anticipated by Him before the conflict! How this should stimulate us. The world is still essentially the same; but so is Christ! And our Lord is still saying, "Be of good cheer; I have overcome the world." There must be no surrender, no compromise, no fellowship with the world. Here is our Lord’ s war-cry: him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne" (Rev. 3:21). Ere long the conflict will cease by the victory gained, for "Whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith" (1 John 5:4). The day is nigh at hand when Christ shall come to reward His servants. Then shall the victor be crowned. "And oh, the delight of casting these crowns at His feet, and ascribing forever and ever, glory, and honor, and dominion and blessing to the Great Overcomer, to Him who conquered for us, who conquered in us, who made us more than conquerors! It is sweet to anticipate this glorious result of all our tribulations and struggles; and in the enjoyment of peace in Him amidst these struggles and tribulations, to raise, though in broken accents, and with a tremulous voice, the song which, like the sound of great waters, shall unceasingly, everlastingly, echo through heaven, ‘ Worthy is the Lamb that was slain’ " (Mr. John Brown).  

Let the student work on the following questions as preparation for our next lesson:—   

1. What does the "lifting up of His eyes" teach us, verse 1?  

2. What did Christ refer to in "glorify thy Son," verse 1?  

3. How is verse 2 related to Christ’ s petition?  

4. Does verse 3 give a definition of "eternal life" or— ?  

5. Why did Christ refer to the Father as "the only true God," verse 3?  

6. What was Christ’ s "glory" before the world, verse 5?  

7. By how many different pleas (in verses 1, 4) does Christ support His petition in verse 5?  

  

Maclaren: Joh 16:23-24

In That Day'

And in that day ye shall ask Me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My name, He will give it you. Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may be full.'--John 16:23-24.

OUR Lord here sums up the prerogatives and privileges of His servants in the day that was about to dawn and to last till He came again. There is nothing absolutely new in the words; substantially the promises contained in them have appeared in former parts of these discourses under somewhat different aspects and connections. But our Lord brings them together here, in this condensed repetition, in order that the scattered rays, being thus focussed, may have more power to illuminate with certitude, and to warm into hope. Ye shall ask Me nothing … Ask and ye shall receive. Your joy shall be full.' These are the jewels which He sets in a cluster, the juxtaposition making each brighter, and gives to us for a parting keepsake.

Now it is to be noticed that the two askings which are spoken of here are expressed by different words in the Greek. Our English word ask' means two things, either to question or to request; to ask in the sense of interrogating, in order to get information and teaching, or in the sense of beseeching, in order to get gifts. In the former sense the word is employed in the first clause of my text, with distinct reference to the disciples' desire, a moment or two before, to ask Him a very foolish question; and in the second sense it is employed in the central portion of my text.

So, then, there are three things here as the marks of the Christian life all through the ages: the cessation of the ignorant questions addressed to a present Christ; the satisfaction of desires; and the perfecting of joy. These are the characteristics of a true Christian life. My brother, are they in any degree the characteristics of yours?

I. Note Then, First, The End Of Questionings.

In that day ye shall ask Me nothing,' and do not you think that when the disciples heard that, they would be tempted to say, Then what in all the world are we to do?' To them the thought that He was not to be at their sides any longer, for them to go to with their difficulties, must have seemed despair rather than advance; but in Christ's eyes it was progress. He tells them and us that we gain by losing Him, and are better off than they were, precisely because He does not any longer stand at our sides for us to question. It is better for a boy to puzzle out the meaning of a Latin book by his own brains and the help of a dictionary than it is lazily to use an interlinear translation. And, though we do not always feel it, and are often tempted to think how blessed it would be if we had an infallible Teacher visible here at our sides, it is a great deal better for us that we have not, and it is a step in advance that He has gone away. Many eager and honest Christian souls, hungering after certainty and rest, have cast themselves in these latter days into the arms of an infallible Church. I doubt whether any such questioning mind has found what it sought; and I am sure that it has taken a step downwards, in passing from the spiritual guidance realised by our own honest industry and earnest use of the materials supplied to us in Christ's word, to any external authority which comes to us to save us the trouble of thinking, and to confirm to us truth which we have not made our own by search and effort. We gain by losing the visible Christ; and He was proclaiming progress and not retrogression, when He said: In that day ye shall ask Me no more questions.'

For what have we instead? We have two things: a completed revelation, and an inward Teacher.

We have a completed revelation. Great and wonderful and unspeakably precious as were and are the words of Jesus Christ, His deeds are far more. The death of Christ has told us things that Christ before His death could not tell. The resurrection of Christ has cast light upon all the darkest places of man's destiny which Christ, before His resurrection, could not by any words so illuminate. The ascension of Christ has opened doors for thought, for faith, for hope, which were fast closed, notwithstanding all His teachings, until He had burst them asunder and passed to His throne. And the facts which are substituted for the bodily presence of Jesus with His disciples tell us a great deal more than they could ever have drawn from Him by questionings, however persistent and however wisely directed. We have a completed revelation, and therefore we need ask Him nothing.'

And we have a divine Spirit that will come to us if we will, and teach us by means of blessing the exercise of our own faculties, and guiding us, not, indeed, into the uniform perception of the intellectual aspects of Christian truth, but into the apprehension and the loving possession, as a power in our lives, of all the truth that we need to mould our characters and to raise us to the likeness of Himself.

Only, brother! let us remember what such a method of teaching demands from us. It needs that we honestly use the revelation that is given us; it needs that we loyally, lovingly, trustfully, submit ourselves to the teaching of that Spirit who will dwell in us; it needs that we bring our lives up to the height of our present knowledge, and make everything that we know a factor in shaping what we do and what we are. If thus we will to do His will, we shall know of the doctrine'; if thus we yield ourselves to the divine Spirit, we shall be taught the practical bearings of all essential truth; and if thus we ponder the facts and principles that are enshrined in Christ's life, and the Apostolic commentary on them, as preserved for us in the Scripture, we shall not need to envy those that could go to Him with their questions, for .He will come to us with His all-satisfying answers.

Ah! but you say experience does not verify these promises. Look at a divided Christendom; look at my own difficulties of knowing what I am to believe and to think. Well, as for a divided Christendom, saintly souls are all of one Church, and however they may formulate the intellectual aspects of their creed, when they come to pray, they say the same things. Roman Catholic and Protestant, and Quaker and Churchman, and Calvinist and Arminian, and Greek and Latin Christians--all contribute to the hymn-book of every sect; and we all sing their songs. So the divisions are like the surface cracks on a dry field, and a few inches down there is continuity. As for the difficulty of knowing what I am to believe and think about controverted questions, no doubt there will remain many gaps in the circle of our knowledge; no doubt there will be much left obscure and unanswered; but if we will keep ourselves near the Master, and use honestly and diligently the helps that He gives us--the outward help in the Word, and the inward help in His teaching Spirit--we shall not walk in darkness,' but shall have light enough given to be to us the Light of Life.'

Brother, keep dose to Christ, and Christ--present though absent--will teach you.

II. Secondly, Satisfied Desires.

This second great promise of my text, introduced again by the solemn affirmation, Verily, verily, I say unto you,' substantially appeared in a former part of these discourses with a very significant difference. Whatsoever ye shall ask in My name that will I do.' If ye shall ask anything in My name I will do it.' There Christ presented Himself as the Answerer of the petitions, because His more immediate purpose was to set forth His going to the Father as His elevation to a yet loftier position. Here, on the other hand, He sets forth the Father as the Answerer of the petitions, because His purpose is to point away from undue dependence on His own corporeal presence. But the fact that He thus, as occasion requires, substitutes the one form of speech for the other, and indifferently represents the same actions as being done by Himself and by the Father in heaven, carries with it large teachings which I do not dwell upon now. Only I would ask you to consider how much is involved in that fact, that, as a matter of course, and without explanation of the difference, our Lord alternates the two forms, and sometimes says, I will do it,' and sometimes says, The Father will do it.' Does it not point to that great and blessed truth, Whatsoever thing the Father doeth, that also doeth the Son likewise?'

But passing from that, let me ask you to note very carefully the limitation, which is here given to the broad universality of the declaration that desires shah be satisfied. If ye shall ask anything in My name', there is the definition of Christian prayer. And what does it mean? Is a prayer, which from the beginning to the end is reeking with self-will, hallowed because we say, as a kind of charm at the end of it, For Christ's sake. Amen'? Is that praying in Christ's name? Surely not! What is the name' of Christ? His whole revealed character. So these disciples could not pray in His name hitherto,' because His character was not all revealed. Therefore, to pray in His name is to pray, recognising what He is, as revealed in His life and death and resurrection and ascension, and to base all our dependence of acceptance of our prayers upon that revealed character. Is that all? A-re any kind of wishes, which are presented in dependence upon Christ as our only Hope and Channel of divine blessing, certain to be fulfilled? Certainly not. To pray in My name' means yet more than that. It means not only to pray in dependence upon Christ as our only Ground of hope and Source of acceptance and God's only Channel of blessing, but it means exactly what the same phrase means when it is applied to us. If I say that I am doing something in your name, that means on your behalf, as your representative, as your organ, and to express your mind and will. And if we pray in Christ's name, that implies, not only our dependence upon His merit and work, but also the harmony of our wills with His will, and that our requests are not merely the hot products of our own selfishness, but are the calm issues of communion with Him. Thus to pray requires the suppression of self. Heathen prayer, if there be such a thing, is the violent effort to make God will what I wish. Christian prayer is the submissive effort to make my wish what God wills, and that is to pray in Christ's name.

My brother! do we construct our prayers thus? Do we try to bring our desires into harmony with Him, before we venture to express them? Do we go to His footstool to pour out petulant, blind, passionate, unsanctified wishes after questionable and contingent good, or do we wait until He fills our spirits with longings after what it must be His desire to give, and then breathe out those desires caught from His own heart, and echoing His own will? Ah! The discipline that is wanted to make men pray in Christ's name is little understood by multitudes amongst us.

Notice how certain such prayer is of being answered. Of course, if it is in harmony with the will of God, it is sure not to be offered in vain. Our Revised Version makes a slight alteration in the order of the words in the first clause of this promise by reading, If ye ask anything of the Father He will give it you in My name.' God's gifts come down through the same channel through which our prayer goes up. We ask in the name of Christ, and get our answers in the name of Christ.

But, whether that be the true collocation of ideas or not, mark the plain principle here, that only desires which are in harmony with the divine will are sure of being satisfied. What is a bad thing for a child cannot be a good thing for a man. What is a foolish and wicked thing for a father down here to do cannot be a kind and a wise thing for the Father in the heavens to do. If you wish to spoil your child you say, What do you want, my dear? tell me and you shall have it. And if God were saying anything like that to us, through the lips of Jesus Christ His Son, in the text, it would be no blessing, but a curse. He knows a great deal better what is good for us; and so He says: Bring your wishes into line with My purpose, and then you will get them'; Delight thyself in the Lord, and He will give thee the desires of thine heart.' If you want God most you will be sure to get Him; if your heart's desires are after Him, your heart's desires will be satisfied. The young lions do roar and suffer hunger.' That is the world's way of getting good; fighting and striving and snarling, and forcibly seeking to grasp, and there is hunger after all. There is a better way than that. Instead of striving and struggling to snatch and to keep a perishable and questionable portion, let us wait upon God and quiet our hearts, stilling them into the temper of communion and conformity with Him, and we shall not ask in vain.

He who prays in Christ's name must pray Christ's prayer, Not My will, but Thine be done.' And then, though many wishes may be unanswered, and many weak petitions unfulfilled, and many desires unsatisfied, the essential spirit of the prayer will be answered, and, His will being done in us and on us, our wishes will acquiesce in it and desire nothing besides. To him who can thus pray in Christ's name in the deepest sense, and' after Christ's pattern, every door in God's treasure-house flies open, and he may take as much of the treasure as he desires. The Master bends lovingly over such a soul, and looks him in the eyes, and with outstretched hand says, What wilt thou that I should do unto thee? Be it unto thee even as thou wilt.'

III. Lastly, The Perfect Joy Which Follows Upon These Two.

That your joy may be fulfilled.' Again we have a recurrence of a promise that has appeared in another connection in an earlier part of this discourse; but the connection here is worthy of notice. The promise is of joy that comes from the satisfaction of meek desires in unison with Christ's will. Is it possible then, that, amidst all the ups and downs, the changes and the sorrows of this fluctuating, tempest-tossed life of ours we may have a deep and stable joy? That your joy may be full,' says my text, or fulfilled,' like some jewelled, golden cup charged to the very brim with rich and quickening wine, so that there is no room for a drop more. Can it be that ever, in this world, men shall be happy up to the very limits of their capacity?

Was anybody ever so blessed that he could not be more so? Was your cup ever so full that there was no room for another drop in it? Jesus Christ says that it may be so, and He tells us how it may be so. Bring your desires into harmony with God's, and you will have none unsatisfied amongst them; and so you will be blessed to the full; and though sorrow comes, as of course it will come, still you may be blessed. There is no contradiction between the presence of this deep, central joy and a surface and circumference of sorrow. Rather we need the surrounding sorrow, to concentrate, and so to intensify, the central joy in God. There are some flowers which only blow in the night; and white blossoms are visible with startling plainness in the twilight, when all the flaunting purples and reds are hid. We do not know the depth, the preciousness, the power of the joy of the Lord,' until we have felt it shining in our hearts in the midst of the thick darkness of earthly sorrow, and bringing life into the very death of our human delights. It may be ours on the conditions that my text describes.

My dear friends! there are only two courses before us. Either we must have a life with superficial, transitory, incomplete gladness, and an aching centre of vacuity and pain, or we may have a life which, in its outward aspects and superficial appearance, has much about it that is sad and trying, but down in the heart of it is calm and joyful. Which of the two do you deem best, a superficial gladness and a rooted sorrow, or a superficial sorrow and a central joy? Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.' But, on the other hand, the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads. They shall obtain joy and gladness; and sorrow and sighing shall flee away.'

MHCC: Joh 16:23-27

Asking of the Father shows a sense of spiritual wants, and a desire of spiritual blessings, with conviction that they are to be had from God only. Asking in Christ's name, is acknowledging our unworthiness to receive any favours from God, and shows full dependence upon Christ as the Lord our Righteousness. Our Lord had hitherto spoken in short and weighty sentences, or in parables, the import of which the disciples did not fully understand, but after his resurrection he intended plainly to teach them such things as related to the Father and the way to him, through his intercession. And the frequency with which our Lord enforces offering up petitions in his name, shows that the great end of the mediation of Christ is to impress us with a deep sense of our sinfulness, and of the merit and power of his death, whereby we have access to God. And let us ever remember, that to address the Father in the name of Christ, or to address the Son as God dwelling in human nature, and reconciling the world to himself, are the same, as the Father and Son are one.

Matthew Henry: Joh 16:23-27

An answer to their askings is here promised, for their further comfort. Now there are two ways of asking: asking by way of enquiry, which is the asking of the ignorant; and asking by way of request, which is the asking of the indigent. Christ here speaks of both.

I. By way of enquiry, they should not need to ask (Joh 16:23): " In that day you shall ask me nothing; " ouk erōtēsete ouden - you shall ask no questions; "you shall have such a clear knowledge of gospel mysteries, by the opening of your understandings, that you shall not need to enquire"(as Heb 8:11, they shall not teach ); "you shall have more knowledge on a sudden than hitherto you have had by diligent attendance."They had asked some ignorant questions (as Joh 9:2), some ambitious questions (as Mat 18:1), some distrustful ones (as Mat 19:27), some impertinent ones, (as Joh 21:21), some curious ones (as Act 1:6); but after the Spirit was poured out, nothing of all this. In the story of the apostles' Acts we seldom find them asking questions, as David, Shall I do this? Or, Shall I go thither? For they were constantly under a divine guidance. In that weighty case of preaching the gospel to the Gentiles, Peter went, nothing doubting, Act 10:20. Asking questions supposes us at a loss, or at least at a stand, and the best of us have need to ask questions; but we should aim at such a full assurance of understanding that we may not hesitate, but be constantly led in a plain path both of truth and duty.

Now for this he gives a reason (Joh 16:25), which plainly refers to this promise, that they should not need to ask questions: " These things have I spoken unto you in proverbs, in such a way as you have thought not so plain and intelligible as you could have wished, but the time cometh when I shall show you plainly, as plainly as you can desire, of the Father, so that you shall not need to ask questions."

1. The great thing Christ would lead them into was the knowledge of God: " I will show you the Father, and bring you acquainted with him."This is that which Christ designs to give and which all true Christians desire to have. When Christ would express the greatest favour intended for his disciples, he tells them that it would, show them plainly of the Father; for what is the happiness of heaven, but immediately and everlastingly to see God? To know God as the Father of our Lord Jesus Christ is the greatest mystery for the understanding to please itself with the contemplation of; and to know him as our Father is the greatest happiness for the will and affections to please themselves with the choice and enjoyment of.

2. Of this he had hitherto spoken to them in proverbs, which are wise and instructive sayings, but figurative, and resting in generals. Christ had spoken many things very plainly to them, and expounded his parables privately to the disciples, but, (1.) Considering their dulness, and unaptness to receive what he said to them, he might be said to speak in proverbs; what he said to them was as a book sealed, Isa 29:11. (2.) Comparing the discoveries he had made to them, in what he had spoken to their ears, with what he would make to them when he would put his Spirit into their heart, all hitherto had been proverbs. It would be a pleasing surprise to themselves, and they would think themselves in a new world, when they would reflect upon all their former notions as confused and enigmatical, compared with their present clear and distinct knowledge of divine things. The ministration of the letter was nothing to that of the Spirit, 2Co 3:8-11. (3.) Confining it to what he had said of the Father, and the counsels of the Father. what he had said was very dark, compared with what was shortly to be revealed, Col 2:2.

3. He would speak to them plainly, parrēsia - with freedom, of the Father. When the Spirit was poured out, the apostles attained to a much greater knowledge of divine things than they had before, as appears by the utterance the Spirit gave them, Act 2:4. They were led into the mystery of those things of which they had previously a very confused idea; and what the Spirit showed them Christ is here said to show them, for, as the Father speaks by the Son, so the Son by the Spirit. But this promise will have its full accomplishment in heaven, where we shall see the Father as he is, face to face, not as we do now, through a glass darkly (1Co 13:12), which is matter of comfort to us under the cloud of present darkness, by reason of which we cannot order our speech, but often disorder it. While we are here, we have many questions to ask concerning the invisible God and the invisible world; but in that day we shall see all things clearly, and ask no more questions.

II. He promises that by way of request they should ask nothing in vain. it is taken for granted that all Christ's disciples give themselves to prayer. He has taught them by his precept and pattern to be much in prayer; this must be their support and comfort when he had left them; their instruction, direction, strength, and success, must be fetched in by prayer. Now,

1. Here is an express promise of a grant, Joh 16:23. The preface to this promise is such as makes it inviolably sure, and leaves no room to question it: " Verily, verily, I say unto you, I pledge my veracity upon it."The promise itself is incomparably rich and sweet; the golden sceptre is here held out to us, with the word, What is thy petition, and it shall be granted? For he says, Whatsoever you shall ask the Father in my name, he will give it to you. We had it before, Joh 14:13. What would we more? The promise is as express as we can desire. (1.) We are here taught how to seek; we must ask the Father in Christ's name; we must have an eye to God as a Father, and come as children to him; and to Christ as Mediator, and come as clients. Asking of the Father includes a sense of spiritual blessings, with a conviction that they are to be had from God only. It included also humility of address to him, with a believing confidence in him, as a Father able and ready to help us. Asking in Christ's name includes an acknowledgment of our own unworthiness to receive any favour from God, a complacency in the method God has taken of keeping up a correspondence with us by his Son, and an entire dependence upon Christ as the Lord our Righteousness. (2.) We are here told how we shall speed: He will give it to you. What more can we wish for than to have what we want, nay, to have what we will, in conformity to God's will, for the asking? He will give it to you from whom proceedeth every good and perfect gift. What Christ purchased by the merit of his death, he needed not for himself, but intended it for, and consigned it to, his faithful followers; and having given a valuable consideration for it, which was accepted in full, by this promise he draws a bill as it were upon the treasury in heaven, which we are to present by prayer, and in his name to ask for that which is purchased and promised, according to the true intent of the new covenant. Christ had promised them great illumination by the Spirit, but they must pray for it, and did so, Act 1:14. God will for this be enquired of. He had promised them perfection hereafter, but what shall they do in the mean time? They must continue praying. Perfect fruition is reserved for the land of our rest; asking and receiving are the comfort of the land of our pilgrimage.

2. Here is an invitation for them to petition. It is thought sufficient if great men permit addresses, but Christ calls upon us to petition, Joh 16:24.

(1.) He looks back upon their practice hitherto: Hitherto have you asked nothing in my name. This refers either [1.] To the matter of their prayers: "You have asked nothing comparatively, nothing to what you might have asked, and will ask when the Spirit is poured out."See what a generous benefactor our Lord Jesus is, above all benefactors; he gives liberally, and is so far from upbraiding us with the frequency and largeness of his gifts that he rather upbraids us with the seldomness and straitness of our requests: " You have asked nothing in comparison of what you want, and what I have to give, and have promised to give."We are told to open our mouth wide. Or, [2.] To the name in which they prayed. They prayed many a prayer, but never so expressly in the name of Christ as now he was directing them to do; for he had not as yet offered up that great sacrifice in the virtue of which our prayers were to be accepted, nor entered upon his intercession for us, the incense whereof was to perfume all our devotions, and so enable us to pray in his name. Hitherto they had cast out devils, and healed diseases, in the name of Christ, as a king and a prophet, but they could not as yet distinctly pray in his name as a priest.

(2.) He looks forward to their practice for the future: Ask and you shall receive, that your joy may be full. Here, [1.] He directs them to ask for all that they needed and he had promised. [2.] He assures them that they shall receive. What we ask from a principle of grace God will graciously give: You shall receive it. There is something more in this than the promise that he will give it. He will not only give it, but give you to receive it, give you the comfort and benefit of it, a heart to eat of it, Ecc 6:2. [3.] That hereby their joy shall be full. This denotes, First. The blessed effect of the prayer of faith; it helps to fill up the joy of faith. Would we have our joy full, as full as it is capable of being in this world, we must be much in prayer. When we are told to rejoice evermore, it follows immediately, Pray without ceasing. See how high we are to aim in prayer - not only at peace, but joy, a fulness of joy. Or, Secondly, The blessed effects of the answer of peace: "Ask, and you shall receive that which will fill your joy. "God's gifts, through Christ, fill the treasures of the soul, they fill its joy, Pro 8:21. "Ask for the gift of the Holy Ghost, and you shall receive it; and whereas other knowledge increaseth sorrow (Ecc 1:18), the knowledge he gives will increase, will fill, your joy. "

3. Here are the grounds upon which they might hope to speed (Joh 16:26, Joh 16:27), which are summed up in short by the apostle (1Jo 2:1): " We have an advocate with the Father. "

(1.) We have an advocate; as to this, Christ saw cause at present not to insist upon it, only to make the following encouragement shine the brighter: " I say not unto you that I will pray the Father for you. Suppose I should not tell you that I will intercede for you, should not undertake to solicit every particular cause you have depending there, yet it may be a general ground of comfort that I have settled a correspondence between you and God, have erected a throne of grace, and consecrated for you a new and living way into the holiest. "He speaks as if they needed not any favours, when he had prevailed for the gift of the Holy Ghost to make intercession within them, as Spirit of adoption, crying Abba, Father; as if they had no further need of him to pray for them now, but we shall find that he does more for us than he says he will. Men's performances often come short of their promises, but Christ's go beyond them.

(2.) We have to do with a Father, which is so great an encouragement that it does in a manner supersede the other: " For the Father himself loveth you, philei humas , he is a friend to you, and you cannot be better befriended."Note, The disciples of Christ are the beloved of God himself. Christ not only turned away God's wrath from us, and brought us into a covenant of peace and reconciliation, but purchased his favour for us, and brought us into a covenant of friendship. Observe what an emphasis is laid upon this " The Father himself loveth you, who is perfectly happy in the enjoyment of himself, whose self-love is both his infinite rectitude and his infinite blessedness; yet he is pleased to love you."The Father himself, whose favour you have forfeited, and whose wrath you have incurred, and with whom you need an advocate, he himself now loves you. Observe, [1.] Why the Father loved the disciples of Christ: Because you have loved me, and have believed that I am come from God, that is, because you are my disciples indeed: not as if the love began on their side, but when by his grace he has wrought in us a love to him he is well pleased with the work of his own hands. See here, First, What is the character of Christ's disciples; they love him, because they believe he came out from God, is the only-begotten of the Father, and his high-commissioner to the world. Note, Faith in Christ works by love to him, Gal 5:6. If we believe him to be the Son of God, we cannot but love him as infinitely lovely in himself; and if we believe him to be our Saviour, we cannot but love him as the most kind to us. Observe with what respect Christ is pleased to speak of his disciples' love to him, and how kindly he took it; he speaks of it as that which recommended them to his Father's favour: "You have loved me and believed in me when the world has hated and rejected me; and you shall be distinguished yourselves." Secondly, See what advantage Christ's faithful disciples have, the Father loves them, and that because they love Christ; so well pleased is he in him that he is well pleased with all his friends. [2.] What encouragement this gave them in prayer. They need not fear speeding when they came to one that loved them, and wished them well. First, This cautions us against hard thoughts of God. When we are taught in prayer to plead Christ's merit and intercession, it is not as if all the kindness were in Christ only, and in God nothing but wrath and fury; no, the matter is not so, the Father's love and good-will appointed Christ to be the Mediator; so that we owe Christ's merit to God's mercy in giving him for us. Secondly, Let it cherish and confirm in us good thoughts of God. Believers, that love Christ, ought to know that God loves them, and therefore to come boldly to him as children to a loving Father.

Barclay: Joh 16:16-24

Here Jesus is looking beyond the present to the new age which is to come. When he does, he uses a conception deeply rooted in Jewish thought. The Jews believed that all time was divided into two ages--the present age and the age to come. The present age was wholly bad and wholly under condemnation; the age to come was the golden age of God. In between the two ages, preceding the coming of the Messiah, who would bring in the new age, there lay the Day of the Lord; and the Day of the Lord was to be a terrible day, when the world would be shattered into fragments before the golden age would dawn. The Jews were in the habit of calling that terrible between-time "the birth travail of the days of the Messiah."

The Old Testament and the literature written between the Testaments are both full of pictures of this terrible between-time. "Behold the Day of the Lord comes, cruel with wrath and fierce anger, to make the earth a desolation and to destroy its sinners from it" (Isa 13:9). "Let all the inhabitants of the land tremble; for the day of the Lord is coming, it is near, a day of darkness and gloom, a day of clouds and thick darkness" (Joe 2:1-2). "And honour shall be turned into shame, and strength humiliated into contempt, and probity destroyed, and beauty shall become ugliness" (2Baruch 27). "The Day of the Lord will come as a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up" (2Pe 3:10). Such was the picture of the birthpangs of the coming of the Messiah.

Jesus knew the scriptures and these pictures were in his mind and memory. And now he was saying to his disciples: "I am leaving you; but I am coming back; the day will come when my reign will begin and my kingdom will come; but before that you will have to go through terrible things, with pain like birthpangs upon you. But, if you faithfully endure, the blessings will be very precious." Then he went on to outline the life of the Christian who endures.

(i) Sorrow will turn to joy. There may be a time when it looks as if to be a Christian brings nothing but sorrow, and to be of the world brings nothing but joy. But the day will come when the roles are reversed. The world's careless joy will turn to sorrow; and the Christian's apparent sorrow will turn to joy. The Christian must always remember, when his faith costs him dear, that this is not the end of things and that sorrow will give way to joy.

(ii) There will be two precious things about this Christian joy. (a) It will never be taken away. It will be independent of the chances and changes of the world. It is the simple fact that in every generation people who were suffering terribly have spoken of sweet times with Christ. The joy the world gives is at the mercy of the world. The joy which Christ gives is independent of anything the world can do. (b) It will be complete. In life's greatest joy there is always something lacking. It may be that somehow there lingers some regret; that there is a cloud no bigger than a man's hand to mar it; that the memory that it cannot last is always at the back of our minds. In Christian joy, the joy of the presence of Christ, there is no tinge of imperfection. It is perfect and complete.

(iii) In Christian joy the pain which went before is forgotten. The mother forgets the pain in the wonder of the child. The martyr forgets the agony in the glory of heaven. As Browning wrote of the martyr's tablet on the wall:

"I was some time in being burned.

At last a hand came through

The flames and drew

My soul to Christ whom now I see;

Sergius a brother writes for me

This testimony on the wall.

For me--I have forgot it all."

If a man's fidelity costs him much, he will forget the cost in the joy of being for ever with Christ.

(iv) There will be fullness of knowledge. "In that day," said Jesus, "you will not need to ask me any questions any more." In this life there are always some unanswered questions and some unsolved problems. In the last analysis we must always walk by faith and not by sight; we must always be accepting what we cannot understand. It is only fragments of the truth that we can grasp and glimpses of God that we may see; but in the age to come with Christ there will be fullness of knowledge.

As Browning had it in Abt Vogler:

"The evil is null, is nought, is silence implying sound;

What was good shall be good, with, for evil, so much good

more;

On the earth the broken arcs; in the heaven, a perfect round.

All we have willed or hoped or dreamed of good shall exist;

Not its semblance, but itself; no beauty, nor good, nor power

Whose voice has gone forth, but each survives for the melodist

When eternity affirms the conception of an hour.

The high that proved too high, the heroic for earth too hard,

The passion that left the ground to lose itself in the sky,

Are music sent up to God by the lover and the bard;

Enough that he heard it once we shall hear it by-and-by."

When we are fully with Christ the time of questions will be gone and the time of answers will have come.

(iv) There will be a new relationship with God. When we really and truly know God we are able to go to him and ask him for anything. We know that the door is open; we know that, his name is Father; we know that his heart is love. We are like children who never doubt that their father delights to see them or that they can talk to him as they wish. In that relationship Jesus says we may ask for anything. But let us think of it in human terms--the only terms we have. When a child loves and trusts his father, he knows quite well that sometimes his father will say no because his wisdom and his love know best. We can become so intimate with God that we may take everything to him, but always we must end by saying: "Thy will be done."

(v) That new relationship is made possible by Jesus; it exists in his name. It is because of him that our joy is indestructible and perfect, that our knowledge is complete, that the new way to the heart of God is open to us. All that we have, came to us through Jesus Christ. It is in his name that we ask and receive, that we approach and are welcomed.

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 16:1-24

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

Jesus proceeded to review things that He had just told His disciples, but He now gave them more information. Particularly the ministry of the Holy Spirit is the subject of this section of the discourse, though Jesus also clarified other matters about which He had spoken.

Jesus' method of teaching in the Upper Room Discourse was not to give a thorough explanation of one subject, then a thorough explanation of another subject, and so on. It was rather to introduce several subjects initially, then return to them and give a little more information, then return again and give even more information. This is, of course, excellent teaching methodology.

Constable: Joh 16:16-24

The reappearance of Jesus 16:16-24

Jesus next turned the disciples' attention from the Spirit's future ministries to His own reappearance.

16:16 As the following verses show, Jesus was referring here to His imminent departure in death and His return to the disciples shortly after His resurrection. The first "little while" was only a few hours in duration, and the second "little while" was only a few days. Other returns that Jesus had mentioned in this discourse included His return in the person of the Holy Spirit at Pentecost and His bodily return at the Rapture.

16:17-19 This announcement prompted the disciples to voice their confusion again (cf. 13:36; 14:5, 8, 22), though this time they kept quizzing (Gr. imperfect tense) one another rather than Jesus. They still did not understand what He meant by His departure (cf. v. 12). Evidently they did grasp that Jesus had been talking about returning to His Father (14:28), but how could He do that and then reappear in a little while?

Jesus' references to "a little while" especially perplexed them (v. 18). The fact that John recorded the repetition of "a little while" five times in these three verses shows that he regarded it as very significant.

16:20 Again Jesus did not answer the disciples' question directly because they would not have been able to understand Him if He had (v. 12). What He did say was very important, however, as His introductory asseveration indicated.

Jesus' departure would mean great sorrow for His disciples but great joy for the world. This was the condition when Jesus died on the cross. Later the disciples' sorrow would turn to joy. This was the result of Jesus' resurrection (20:20). Some commentators viewed the second part of this verse as referring to the Lord's return at the end of the age. However what Jesus said about the disciples being essentially joyful during the inter-advent period argues against this view (15:11).

16:21 Jesus compared how the disciples would feel to the feelings of a pregnant woman at her delivery. This was an Old Testament illustration of how God's people would feel when Messiah appeared (cf. Isa. 22:2-3; 26:16-21; 66:7-14; Jer. 13:21; Mic. 4:9-10). Jesus again used the word "hour" (Gr. hora, 2:4; et al.) to focus the critical time of both painful experiences, His death and the woman's delivery. What issues from the painful experience is so wonderful, in both cases, that the resulting joy replaces the former sorrow.

16:22 Jesus applied the illustration to His disciples. Their sorrow had already begun with the news of His departure. Yet He would return to them. Jesus again stressed that the initiative rested with Him. The joy that that reunion would kindle within them would remain in them in spite of the persecution that Jesus had predicted they would encounter (cf. Isa. 66:14).

16:23 The context indicates that the day in view is the time when the disciples' joy would have become full. That would be after Jesus' resurrection and ascension. The disciples would ask Him no questions then because He would be bodily absent from them. They would have to request answers to their questions from the Father in prayer.

Jesus encouraged the disciples to ask the Father for whatever they needed, however. He did this by repeating His promise that the Father would grant petitions that they would offer "in Jesus' name" (cf. 14:13-14; 15:16).

Some commentators made much of the two different Greek words for asking in this verse. The first one that occurs, erotao, usually means to ask a question, whereas the second one, aiteo, means to ask for something. However, John often used erotao to describe asking for something (4:31, 40, 47; 14:16; 16:26; 17:9). Consequently we should probably not make too much of this difference. John frequently used synonyms.

16:24 The disciples had not appealed to the Father in Jesus' name before now. As Old Testament believers, they had undoubtedly grounded their petitions on God's promises in the Old Testament. However the entrance that Jesus now gave them with the Father would assure an even warmer response to their prayers than Old Testament saints received.

Jesus urged His disciples again to ask the Father. The verb in the Greek text is a present imperative (aiteite, from aiteo). He also gave them assurance that they would receive what they requested "in His name" (cf. 1 John 5:14-15). The consequence of answered prayer would be fullness of joy for them (cf. 15:11; 16:22).

Jesus brought many of the themes of chapter 15 together in this concluding promise: loving obedience, asking, receiving, joy, and fruit-bearing.

College: Joh 16:1-33

JOHN 16

4. Still More Promises and Commands (16:1-33)

Chapter 16 continues the themes of the world's hatred and disbelief, the work of the Holy Spirit, and the coming sorrow of the disciples that will lead to joy. Much of the material in chapter 16 is a restatement of what has already been said in chapter 14 or elsewhere in John, but there are also some unique insights in the section.

The Works of Disbelief (16:1-4)

¹" All this I have told you so that you will not go astray. ² They will put you out of the synagogue; in fact, a time is coming when anyone who kills you will think he is offering a service to God. ³ They will do such things because they have not known the Father or me. ⁴ I have told you this, so that when the time comes you will remember that I warned you. I did not tell you this at first because I was with you.

Although there is a traditional chapter division here, 16:1-4 more properly belongs with the last section of chapter 15. It continues the discussion of the dreadful reaction of the " world" to the disciples of Jesus. Jesus speaks prophetically of a future when his disciples' time will come (vv. 1,4; cf. v. 32). This draws a close parallel to Jesus himself, for John has already alerted us that Jesus' " time" (for suffering and death) is at hand.

16:1-4. It is fair to ask of this passage: Why does Jesus give such a gloomy prognosis for the future? Isn't he afraid of scaring off the disciples? Jesus himself recognizes this danger and communicates some answers before the moment of crisis. First, he gives a practical answer. He says that they must know of the unpleasant future, so that [they] will not go astray. The Greek word translated " go astray" here is the verb skandalivzw (skandalizô). It has already been used at 6:61 in the searching question of Jesus, " Does this offend you?" We get our term " scandalize" from this word. While it would be inappropriate to let the meaning of the much later English word " scandalize" determine the meaning of this ancient Greek word, there is some value in seeing skandalizô as " scandalize." In other words, Jesus is warning his disciples of the unpleasant future so that they will not be scandalized to the point of disbelief and apostasy. As 6:61 indicates, many would-be disciples have already been scandalized or " offended" and deserted Jesus. The cross and its aftermath of persecution would be a time when the resolve of the disciples is tested to the limit.

Second, Jesus prepares his disciples by foretelling the absolute madness of the coming persecution. Not only will his disciples be excommunicated (put out of the synagogue), but some will even be killed. The utter insanity is that these murderers will think they are offering a service to God . This will be fulfilled in the coming death of Jesus, a death demanded by the Jewish leaders as a requirement of their Law (19:7). The book of Acts confirms that the followers of Jesus were persecuted and killed, sometimes by Jews who believed they were doing God's will (see Acts 9:1-2, cf. Gal 1:13-14). Such martyrdom of Christian believers in the name of religion has continued to the present day.

It is ironic that the later church burned, drowned, or otherwise killed many who had been judged guilty of heresy, and did so in the name of God. In 1527 Roman Catholic authorities captured the Anabaptist leader, Michael Sattler. Sattler was condemned as a heretic for rejecting infant baptism, the bodily presence of Christ in the elements of the Lord's Supper, and other standard Roman Catholic doctrines. At his trial the leading official concluded, " You desperate villain and arch-heretic, I tell you if there were no hangman here, I would hang you myself, and think that I had done God service." Sattler was then tortured by having his tongue cut out and being burned with red-hot iron tongs. He was tied to a ladder and burned at the stake. A few days later his wife was executed by drowning. How tragic that the Christian community has been guilty of such abuses of power! The lesson is that a claim to be serving God is no justification for murder, whether it is done by Jews, pagans, or Christians.

Third, there is a spiritual reason for this coming persecution: the persecutors " have not known the Father" or Jesus. By this he means that they remain in a state of alienation from God. They have rejected Jesus, and thereby rejected the Father. This is precisely the opposite condition of Jesus' disciples. Jesus has announced that their relationship with him has allowed them to " know" the Father (14:7; cf. 17:25).

The Works of the Spirit (16:5-15)

⁵" Now I am going to him who sent me, yet none of you asks me, 'Where are you going?' ⁶ Because I have said these things, you are filled with grief. ⁷ But I tell you the truth: It is for your good that I am going away. Unless I go away, the Counselor will not come to you; but if I go, I will send him to you. ⁸ When he comes, he will convict the world of guilt ^a in regard to sin and righteousness and judgment: ⁹ in regard to sin, because men do not believe in me; ¹⁰ in regard to righteousness, because I am going to the Father, where you can see me no longer; ¹¹ and in regard to judgment, because the prince of this world now stands condemned.

¹²" I have much more to say to you, more than you can now bear. ¹³ But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. ¹⁴ He will bring glory to me by taking from what is mine and making it known to you. ¹⁵ All that belongs to the Father is mine. That is why I said the Spirit will take from what is mine and make it known to you.

^a 8 Or will expose the guilt of the world

Now back to the good news of the future: the coming of the Holy Spirit. In this section we get more specifics as to how the Holy Spirit will operate in the future community of believers. This section includes the fourth (vv. 7-11) and fifth (vv. 13-15) teachings on the Holy Spirit contained in the Farewell Discourses.

16:5. Jesus confronts his disciples by pointing out that none of them has asked, " Where are you going?" To the casual reader this seems to be a mistake, a forgetting of Peter's direct question (13:36) and Thomas's implied question (14:5). There is no consensus solution for this difficulty among scholars. However, what Jesus seems to be indicating is that the disciples are still thinking of a physical escape. For the question, " Where are you going?" the disciples expect an answer like, " Back to Galilee and then to Damascus or Antioch." They are only beginning to catch on that Jesus is " going to the Father" (see 14:28; cf. 13:3), a spiritual trek. The disciples might have mouthed the right words, but their focus was on a different realm, and therefore they have not legitimately asked the question.

16:6-7 . Jesus knows only too well the current and future grief and anguish of his disciples. His continual talk about separation must have left them feeling abandoned and leaderless. But now he reveals that this is an ironical benefit in his departure. He must leave in order for the Counselor (that is, the Holy Spirit) to come. But, the reader might ask, why is this necessary? Why not Jesus and the Holy Spirit at the same time?

While the explanation for this necessary sequence is not given here, we may understand it in light of the larger context. The answer is not because it would have been physically or spiritually impossible for Jesus and the Holy Spirit to both be present in the realm of humankind at the same time. To believe this is to fall into the ancient heresy of " modalism," the belief that there is only one person in the Godhead who reveals himself to humanity in different ways, but may only have one identity at a time. In modalism God assumes the identity of Father at creation, Son for redemption, and Holy Spirit for sanctification. In the end, modalism teaches that heaven is empty while God is present on earth in Jesus, and again empty when God returns as the Holy Spirit. This theory would be nonsense for John, for he clearly teaches the presence of the Holy Spirit in the ministry of Jesus (1:33) as well as the presence of the Father in heaven (12:27-28).

A much better way to understand this is to see that it is a matter of timing. The time for the Holy Spirit to come is after the saving work of Jesus upon the cross. As Butler says, " If [Jesus] does not complete the redemptive plan in atoning death and victorious resurrection, the Holy Spirit . . . cannot come. The Holy Spirit was not to be sent to every believer until redemption had been completed."

16:8-11. Jesus' teaching in these verses plays upon his identification of the Holy Spirit in legal terms, as a Counselor . Now, however, the legal function of the Spirit is in relation to the world. As Craddock says, " The language is obviously that of a courtroom. . . . The case is clear: the world vs. Jesus of Nazareth." Before Jesus has portrayed the Holy Spirit as the defense attorney for the believers (14:16-17). Now the Holy Spirit is in the role of the prosecuting attorney against the world. This is pictured in three ways. First, the Holy Spirit will convict the world of sinful unbelief. Second, the Holy Spirit will convict the world of the righteousness of Jesus. That is, Jesus will be vindicated by his resurrection in spite of his scandalous death on the cross. Third, the Holy Spirit will convict the world of its own judgment . A more consistent translation here would be " condemnation." Just as the prince of this world (Satan) would be defeated and condemned by the death and resurrection of Jesus, so too is the unbelieving world. Unbelievers cannot escape condemning judgment (3:18) for, " Light has come into the world, but men loved darkness instead of light because their deeds were evil" (3:19).

16:12-15. In this section Jesus gives his fifth teaching on the Holy Spirit. The main subject here is the role of the Holy Spirit as a source of guidance for the disciples' future community. Jesus cannot teach the disciples everything necessary, both because his time is short and their ability to absorb the teachings is limited. Even three years of training with the disciples was insufficient. Without Jesus they would need another source of information and clarification concerning the central truths of the Gospel.

Jesus defines this role of the Holy Spirit in three ways. First, the Holy Spirit comes as the Spirit of truth and guides the disciples into all truth . In the apostolic community matters of truth and falsehood will not be subject to human opinions or majority vote. The apostles will not have to rely on their faulty human memories when it comes to the facts of his life, death, and resurrection. The Spirit will be the arbiter and authority for truth. For outsiders, the presence of the Holy Spirit in the apostolic community was unquestionably a pointer to the validity of its message (as the story of Acts 2 demonstrates). From a historical perspective, this makes considerable sense. Why would God give his only Son for the redemption of the world (3:16) without safeguarding the integrity of the message about the Son? This truth-insuring ministry of the Holy Spirit continues in the church today through the writings of the apostolic community, the New Testament. These writings embody, " all truth ," the complete and sufficient revelation of the Son to God's people. Although the last of the apostles died over 1,900 years ago (probably John himself), the Holy Spirit actively continues to guide believers into truth through this testimony of the apostles.

A second aspect of this continuing role of the Holy Spirit is the limitation of its information. The Holy Spirit is not an independent operator, but speaks only what he hears . But this will include new information. From the Holy Spirit the disciples will learn some aspects of what is yet to come . This means that after Jesus' resurrection they will be given insights into his future return in glory and judgment. This element of the ministry of the Holy Spirit is dramatically actualized in the production of the book of Revelation, a series of visions given to this same author, John, while " in the Spirit" (Rev 1:10; 4:2; 17:3; 21:10). The stated purpose of that book is to reveal " what must soon take place," i.e., future events (Rev 1:1,19; 22:6).

Third, the Holy Spirit has a continuing function of bringing glory to Christ. In so doing the Spirit continues to reveal the Christ by taking what is his (his true identity as the Son of God) and making it known to the disciples. In this we see a unity of purpose between the Father and the Spirit. It is a decided purpose of God to glorify the Son (13:32), and the Spirit continues with the same purpose. We also see a unity between the Spirit and the Son in that the Spirit is revealing only those things that it receives from the Son. There is no contradiction or confusion in the plan of God. The Father, Son, and Holy Spirit all work as one for the redemption of humankind through the atoning death and resurrection of Jesus and the subsequent proclamation of this good news.

Joy Greater than Trouble (16:16-33)

¹⁶" In a little while you will see me no more, and then after a little while you will see me."

¹⁷ Some of his disciples said to one another, " What does he mean by saying, 'In a little while you will see me no more, and then after a little while you will see me,' and' Because I am going to the Father'?" ¹⁸ They kept asking, " What does he mean by 'a little while'? We don't understand what he is saying."

¹⁹ Jesus saw that they wanted to ask him about this, so he said to them, " Are you asking one another what I meant when I said, 'In a little while you will see me no more, and then after a little while you will see me'? ²⁰ I tell you the truth, you will weep and mourn while the world rejoices. You will grieve, but your grief will turn to joy. ²¹ A woman giving birth to a child has pain because her time has come; but when her baby is born she forgets the anguish because of her joy that a child is born into the world. ²² So with you: Now is your time of grief, but I will see you again and you will rejoice, and no one will take away your joy. ²³ In that day you will no longer ask me anything. I tell you the truth, my Father will give you whatever you ask in my name. ²⁴ Until now you have not asked for anything in my name. Ask and you will receive, and your joy will be complete.

²⁵" Though I have been speaking figuratively, a time is coming when I will no longer use this kind of language but will tell you plainly about my Father. ²⁶ In that day you will ask in my name. I am not saying that I will ask the Father on your behalf. ²⁷ No, the Father himself loves you because you have loved me and have believed that I came from God. ²⁸ I came from the Father and entered the world; now I am leaving the world and going back to the Father."

²⁹ Then Jesus' disciples said, " Now you are speaking clearly and without figures of speech. ³⁰ Now we can see that you know all things and that you do not even need to have anyone ask you questions. This makes us believe that you came from God."

³¹" You believe at last!" ^a Jesus answered. ³²" But a time is coming, and has come, when you will be scattered, each to his own home. You will leave me all alone. Yet I am not alone, for my Father is with me.

³³" I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world."

^a 31 Or " Do you now believe?"

16:16. This is a bridge verse and may be seen as the end of the previous section (vv. 5-15, as with the NIV) or the beginning of the next section (vv. 17-28).

Although the NIV and most other translations use the English verb " see" twice in this verse, there are two distinct verbs being used in Greek with slightly different nuances. The first verb is qewrevw (theôreô), from which we get our English verb " theorize." It generally means to " observe" or " experience visually as a spectator." The second verb is oJravw (horaô) which means to " see" in a broader sense, and is frequently used by John for " spiritual sight" (see 1:18,34,51; 6:46; 11:40). While these two verbs are fairly close synonyms, it is significant that both are employed here. The change of verbs indicates that there will be a change in the way Jesus is " seen" in the future. Yes, he will be physically seen after his resurrection, but spiritual sight will not allow him to be understood as before. Indeed, after the resurrection theôreô is used to describe the resurrected but unrecognized Jesus (20:14). But when the appearances of the resurrected Jesus are described, the verb horaô is always used (20:18,25,29).

Moreover, Jesus' words in the verse are likely intended to have two levels of meaning for the reader. On the obvious immediate level Jesus will be taken from their sight (death and burial) and then return to their sight (resurrection appearances), all in a little while (i.e., in three days). But on the future, eschatological level he will be taken from human sight (ascension and exaltation in heaven) and then be returned to human sight (Second Coming). This, too, will be done " in a little while" as far as divine timekeeping goes. This is in line with the " soon-ness" of the risen Jesus in Revelation 22:12 and 22:20, who promises " Yes, I am coming soon."

16:17-18. Jesus' speech quickly causes a buzz of discussion among the disciples. The focus of conversation is neither the prophecy about coming persecution nor the promise of the Holy Spirit. It is centered on Jesus' still misunderstood references to his coming departure. The disciples are confused about his future destination and about the timing of the coming sequence of events.

16:19. No disciple actually asks these questions to Jesus directly, so he verbalizes their concerns himself (as he did in verse 5). For the reader this causes the third repetition of the statement, " In a little while you will see me no more, and then after a little while you will see me." This is not coincidental, but points us to a declaration that John wants his readers to remember. If we recognize that the first " readers" of John would have been primarily " hearers" who heard this book read aloud in a worship service or other gathering, we better understand the importance of this repetition. As mentioned above (v. 16) there is a dual level of meaning for this statement, both immediate and more distant future (eschatological). Even after hearing the Gospel of John read for the first time, the believer could leave the reading with many phrases ringing in his or her heart, including this basic point of Christian faith, " We'll see Jesus again in a little while," a promise believers may still retain securely today.

16:20. Jesus now combines two reactions he has already discussed; grief (= pain or sorrow, v. 6) and joy (15:11). These two seemingly conflicting emotions have an important connection for the future of the disciples. Their coming grief at his death will be painfully real, an intense experience of sorrow. As C.S. Lewis wrote in the beginning of A Grief Examined , " No one ever told me that grief felt so like fear." Jesus' death will bring a paralyzing fear of the future (cf. 20:19), but this will be a short-lived situation.

16:21-22. Jesus promises that this fearful grief will give way to utter joy. He illustrates this by using the analogy of a woman who endures the pain of childbirth for the joy of a new baby. I remember the birth of my first child. My wife and I had attended childbirth classes, and although the birth was agonizingly painful for her, she knew what to expect. As a result she made it through labor with great courage, and her pain was soon forgotten when she saw her new baby daughter. That same night/morning there was a 14-year-old girl giving birth in the same hospital ward. No one had told her what to expect, and I can still hear her screams of pain and terror. Knowing in advance what to expect does help one deal with painful circumstances.

Jesus promises that the coming joy is not temporary. No one will take away your joy . This is the eternal joy of the believer, the complete joy that Jesus promises (cf. 15:11; 16:24; 17:13). It is not the momentary flush of happiness at a glad occasion, or the contentment that comes when one's life is at peace. It is a God-given, deeply seated joy of one's soul, a joy that thrives even in bad times (cf. Jas 1:2). As the persecuted Moravians were dubbed " God's Happy People," in the eighteenth century, so should all Christians be who find the joy of the Lord through Christ.

16:23-24. There is an apparent contradiction of thought in these verses. Why would Jesus promise a day when " asking" would be unnecessary, and then assure the disciples that anything they " ask" for will be given to them? This is a problem only in the English versions. The first ask of verse 23 is the Greek verb ejrwtavw (erôtaô), which refers to the asking of a question. On the day of joy there will be no more need for Jesus to answer questions, presumably because the Holy Spirit will supply answers to the disciples (v. 13). The second ask in verse 23 is the Greek verb aijtevw (aiteô), used twice in verse 24. This is asking in the sense of " making a request." As Jesus has continually promised in the Farewell Discourses, the disciples will have a mighty prayer power in his name.

For a second time Jesus indicates that the future holds a " complete joy" for the disciples (see 15:11; cf. 17:13). While the nature of this joy has already been discussed above under verses 21-22, we should not leave this section without realizing that there is an intended connection between these promises and the promised Holy Spirit. The Holy Spirit is often associated with joy in the New Testament. The Holy Spirit is the ultimate gift of God (see Luke 11:13). His presence in the life of the believer consummates the joyous restoration of this person to the Father.

16:25-28. Jesus admits to the disciples that he has been speaking figuratively (literally, " in figurative language," see comments on 10:6). Now the time has come to speak plainly. He now sums up his message by giving them the " plain facts" about the Father. First, he wants the disciples to know that their future prayer power is more than just God doing them a favor because of Jesus. They will have a more direct relationship. God hears and answers them because he loves them himself. Second, however, they must remember that this love of God is activated because of the disciples' relationship to Jesus. They have loved Jesus and believed him; two sides of the same coin. In other words, they have not come to belief grudgingly, without love. Nor have they loved him, but never really believed his claims (as one might love a small child dearly, but not believe his wild exaggerations). The disciples have both loved and believed. And what is the very core of this loving belief? Jesus also states this in simple terms: " I came from the Father and entered the world; now I am leaving the world and going back to the Father." Jesus was the Son of God, doing the will of God, in order to accomplish the saving purposes of God.

16:29-30. After all these explanations and repetitions the light has finally begun to dawn in the disciples' minds. Now they get it! They have moved beyond the figures of speech and recognize the simple clarity of God's plan in Jesus. There is no more need for questions. They fully believe that Jesus came from God . The author is hopeful that the reader has now progressed to this point, too. Just as the disciples believe that Jesus is God's Son, so should the readers.

16:31-32. But wait, Jesus is not convinced! The NIV has translated his words as irony, " You believe at last!" Most translations, however, have retained the probable question form of the Greek text, " Do you now believe?" (e.g., NRSV, NASB). Perhaps there are the beginnings of faith, but this will be severely tested in a few hours and the disciples will fail the test. They will be scattered and run home. Jesus will be abandoned by all but God. The story is not over yet.

16:33. Before his prayer (chapter 17) Jesus gives one last comforting promise, a promise that will bring the disciples inner peace from their coming pain and turmoil. " The world promises persecution," Jesus says, " but don't lose your courage." These again are plain words. The disciples of Christ must not back down and run away when persecution comes. This is because they have nothing to ultimately fear from the world. The sinful, unbelieving world cannot defeat God's Son. He is the light the darkened world could not overcome (1:5). Surely Jesus' voice must have risen as he boldly proclaimed, " I have overcome the world!" This is also a promise given to believers. As John says elsewhere, " This is the victory that has overcome the world, even our faith. Who is it that overcomes the world? Only he who believes that Jesus is the Son of God" (1 John 5:4-5; cf. Rev 3:21; 5:5).

The Greek verb translated overcome is nikavw (nikaô). It is related to the name of Nike , the Greek winged goddess of victory. It means to " win a victory" or to " conquer." " Overcome" conveys this idea, but on a smaller scale than the Greek verb suggests. This is the word of triumphant generals and emperors, of world conquerors. It is a word for the Julius Caesars and the Alexander the Greats of the world. And it is directed against the current king of the hill, the " prince of this world" (Satan, v. 11). By cheating death Jesus demolishes the chief stranglehold of fear that Satan maintains over humanity (see 1 Cor 15:26). " Sin reigns in death," Paul tells us (Rom 5:21), but because of the resurrection of Christ we may sing, " Where, O Death, is your victory?" and " Thanks be to God! He gives us the victory through our Lord Jesus Christ!" (1 Cor 15:55,57).

So ends the " discourse" part of the Farewell Discourses. Chapter 17 is an instructive prayer offered to the Father.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 16:1-33

CXXI.
FAREWELL DISCOURSE TO DISCIPLES.
(Jerusalem. Evening before the crucifixion.)
^dJOHN XIV.-XVI.

   ^d1 Let not your heart be troubled: believe in God, believe also in me. [That one should betray him and one should deny him, that all should be offended, and that the Lord should depart, raised anxieties which Jesus here seeks to quiet. That they should go out as homeless wanderers without the presence of their Lord and be subjected to persecution, was also in their thoughts. But Jesus sustains their spirits by appealing to them to trust in the unseen Father, and his yet present self. As to the two verbs "believe," both may be either indicatives or imperatives.]  2 In my Father's house are many mansions [Many abiding places or homes. They were not to be homeless always]; if it were not so, I would have told you [That is to say, if heaven had been of such limited capacity that there was little or no hope that you could follow me, I should have dealt plainly with you, and should have disabused your mind of all vain hopes. But there is room (Luk 14:22), and you may follow -- Joh 13:36]; for I go to prepare a place for you. [We are familiar with the thought that the going, or death, of Jesus prepared a way for [660] us by providing a fountain for the cleansing of our sin, and by rending the veil of the temple, "thus signifying that the way into heaven is now open." But the thought here is different. Jesus departed to prepare places for his own in the Father's house.]  3 And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also. [The cause for the departure becomes the assurance of the return.]  4 And whither I go, ye know the way. [My manner of life leads to the Father's house, and as ye know that manner of life, ye know the way.]  5 Thomas saith unto him, Lord, we know not whither thou goest; how know we the way? [Thomas looked for a way wherein one might walk with his feet.]  6 Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me. [God is not approached by physical motion. Being spirit, we must draw near to him by spiritual simplicity, and this is revealed to us fully in the person of Christ, and an energizing power is imparted by Christ to enable us to attain unto it.]  7 If ye had known me, ye would have known my Father also [the unity of nature and of character is so perfect that to know the Son is to know the Father also]: from henceforth ye know him, and have seen him. [This saying is the outgrowth of what is said in the Joh 14:6. Since we can only come to the Father's likeness by the imitation of Jesus, then the truth here uttered follows; viz.: that to see Jesus is to see the Father.]  8 Philip saith unto him, Lord, show us the Father, and it sufficeth us.  9 Jesus saith unto him, Have I been so long time with you, and dost thou not know me, Philip? he that hath seen me hath seen the Father; how sayest thou, Show us the Father? [As Thomas asked for a physical instead of a spiritual approach to God, so Philip asked for a physical instead of a spiritual revelation of him. The answer of Jesus tenderly rebukes Philip. The excellency of God is not physical, but spiritual. Righteousness, truth, love, holiness, etc. are all spiritual. A physical revelation of God, if such a [661] thing had been practicable or even possible, would have been of little or no benefit to the apostles. All the physical demonstrations at Mt. Sinai did not prevent the manufacture and worship of the golden calf.]  10 Believest thou not that I am in the Father, and the Father in me? the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works. [The question of Jesus is a mild rebuke because Philip had been so slow to learn and to believe what the Lord had taught; viz.: his unity with the Father (Joh 16:24). God would glorify himself through Christ by answering prayer thus made.]  15 If ye love me, ye will keep my commandments.  16 And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever,  17 even the Spirit of truth: whom the world cannot receive; for it beholdeth him not, neither knoweth him: ye know him; for he abideth with you, and shall be in you. [The third token of Christ's union with the Father would be the sending of the Holy Spirit (Act 2:33). Since, however, the worldly-minded could neither receive nor behold the Spirit, the promise to send him to the disciples is prefaced by an appeal to them to keep his commandments, and thus avoid a worldly spirit such as would be compatible with the reception of the Holy Spirit. The word "Comforter" does not fully translate the Greek word Paraklete; no English word does. The word "Advocate" may be used, and "Helper" is as good if not better than "Comforter." He is called the Spirit of truth because of his many relationships to the truth (Joh 17:19, 1Co 2:4, 1Th 1:5, Act 2:4, Act 5:32, Heb 2:4). That the gift of the Holy Spirit is conditioned upon belief and obedience is also taught elsewhere (Joh 7:38, Act 2:38, Act 5:32). We should observe that by the use of the word "another" Jesus shows that he himself had been and would be a Paraklete. But earthly fellowship with him was about to be cut short, and therefore the Holy Spirit would come, with whom fellowship would never be interrupted. We should note, too, the distinction between the present "abideth with you," and the future "shall be in you." The Spirit, being present in the person of Christ, had been abiding with the apostles who followed him. Hereafter the intimacy of the relation would be increased, and the Spirit should abide within them.]  18 I will not leave you desolate [Literally, orphans. The expression breathes the spirit of a father, as at Joh 13:33]: [663] I come unto you.  19 Yet a little while, and the world beholdeth me no more [the next day the world crucified him and sealed him in the tomb, and since then has seen him no more]; but ye behold me [the present tense here indicates a continued vision; it can not therefore refer to the appearances of Christ after the resurrection, for the terminated at the end of forty days]: because I live, ye shall live also.  20 In that day [we may take this either as the day of Pentecost, or the period which began on that day] ye shall know that I am in my Father, and ye in me, and I in you.  21 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 unto him. [The fourth and all-convincing token of Jesus' union with the Father would be his return in the spirit which is here described. It was not his temporary return after the resurrection, as is shown Joh 14:25 stands in contrast with the word "teach" of the Joh 14:26. Jesus had uttered the truth, but because of the divine plan of salvation through the death, burial, resurrection, and ascension of our Lord was yet incomplete, all the words which he had spoken were but dimly understood, since they were related to and founded upon this incompleted plan. When the plan was completed the Holy Spirit would reveal or teach the meaning of the words by bringing them to remembrance after full comprehension of the plan to which they related.]  27 Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be fearful. [This legacy of peace is by no means to be confined to the period of doubt and fear which accompanied the crucifixion; in fact, it seems to overstep that period, and to begin after it, and continue throughout all the trouble ministry of the apostles. The breadth of the legacy also to be noted: 1. The quality of it; it was not the absolute unshaken peace of God, but the peace which Jesus himself possessed while upon the earth -- peace with all things save the devil and his powers. 2. The nature of it; it was not peace from without, but from within. It was not such as promised to pacify and quell the persecutors, but a promise of [665] inner calm amidst the storm. 3. The manner of it; it was no stinted, measured store such as the world bestows, but a full, free gift from the overflowing bounty of God.]  28 Ye heard how I said to you, I go away, and I come unto you. If ye loved me, ye would have rejoiced, because I go unto the Father: for the Father is greater than I. [The departure of Jesus was not wholly a humiliation, as it might appear to them; but a real exaltation at which they might well rejoice, and that the more readily and freely since it would not mean to them the total separation which they anticipated, because he would return in the spirit. The word "greater" as here used does not refer to any difference in the nature or essence of the Son as related to the Father. It may well be true that there has been a certain subordination of the will of the Son to the will of the Father from all eternity, but even that, if it exists, is not referred to here. Jesus has in mind the utter humiliation to which his mediatorial office had brought him, and to even lower depths to which it was about to bring him. From all this his departure to the Father would in a large measure free him, restoring him in some degree to that state of equilibrium in glory, power and authority from which he had descended -- Phi 2:6.]  29 And now I have told you before it come to pass, that, when it is come to pass, ye may believe. [Jesus had told them fully of his return to the Father, that when they received the subsequent manifestation of it they might firmly believe it.]  30 I will no more speak much with you, for the prince of the world cometh: and he hath nothing in me;  31 but that the world may know that I love the Father, and as the Father gave me commandment, even so I do. [In a few hours the earthly teaching of Jesus would be interrupted by the coming of Satan and would never be resumed save in occasional fragments. Satan would come in the persons of his servants and emissaries, but he would find nothing in Christ which would give him either right or reason to exercise power over him. The sorrows and sufferings of Christ would be entered upon of his own free will because by [666] enduring them for our sakes he would please the Father and carry out his commandments, and thus manifest to the world the love which he bore the Father.] Arise, let us go hence. [Some think that Jesus then left the room, and that the next three chapters of John's Gospel contain matters spoken on the way to Gethsemane. But it is likely that the words of these chapters were spoken in the upper room after they had risen from the table and prepared to depart, and that Joh 18:1 marks the leaving of the upper room as well as the crossing of the Kidron.]

   XV. 1 I am the true vine, and my Father is the husbandman.  2 Every branch in me that beareth not fruit, he taketh it away: and every branch that beareth fruit, he cleanseth it [by pruning], that it may bear more fruit. [The use of the word "true" shows that Jesus refers to a typical vine. The Jewish people had been such a vine (Isa 5:1, Psa 80:8-16, Jer 2:21). Yet it was but "a figure of the true" (Heb 9:24). God had now in Christ planted the true vine, and would dissever and cast off all that did not derive life from him, and would prune all that did. This vital connection with Christ is set forth by Paul under the figure of a body and its head (Eph 5:23, Col 2:19). The fact that Jesus had just given them the fruit of the vine to drink as the symbol of his blood made the transition to this figure easy and natural, for the branches derive their juices from the vine.]  3 Already ye are clean because of the word which I have spoken unto you. [It is God in Christ who cleanseth the soul, but this cleansing is effected through hearing, believing and obeying the Word. The Word tells us what to do that we may be cleansed and saved -- Eph 5:26, Jam 1:18.]  4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in me.  5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same beareth much fruit: for apart from me ye can do nothing.  6 If a man abide [667] not in me, he is cast forth as a branch, and is withered; and they gather them, and cast them into the fire, and they are burned. [The whole parable is intended to teach us Christ's relationships. 1. Toward the Father -- Husbandman and Vine. 2. Toward man -- Vine and branches. 3. Toward good works -- Vine, branches, and fruit. 4. The negative condition, or lack of relationship -- the Vine, the dissevered branches, the fire.]  7 If ye had known me, ye would have known my Father also: from henceforth ye know him, and have seen him. [Though this verse stands somewhat in contrast to the warning in Joh 15:6, it is rather a statement of causation than a promise of reward. If by communion and the study of the word we abide in Christ, our prayers will be of such a nature that it will fully accord with the divine counsel to answer them, for they will be prayers tending toward fruitfulness.]  8 Herein is my Father glorified, that ye bear much fruit; and so shall ye be my disciples. [The spirit of Christ leads to those deeds which cause men to glorify God (Mat 9:8, Luk 17:15), and whoso does those deeds causes such glorification (Mat 5:16). Moreover, the spirit of Christ leads to abundant fruitfulness, and he who has it, not only performs charitable deeds, but converts the sinner and begets a spirit of goodness in those about him (Mat 13:8-26, Phi 4:17); and this fruitfulness becomes an evidence or demonstration of true discipleship.]  9 Even as the Father hath loved me, I also have loved you: abide ye in my love.  10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. [From the outward evidence of union with Christ, shown by the fruit, Jesus now turns to that inward bond of union which is the cause of fruitfulness. That bond is love. Love is, as it were, the sap which passes back and forth between the Vine and branch, and that love is kept active and vital by the most practical of means -- obedience to commandments, a means which the Lord himself does not hesitate to describe as efficient between himself and the Father, only claiming for [668] himself the love of the Father because of a like obedience to that which he prescribed. "And our obedience must be impartial," says Jay; "we must do 'whatsoever' he commands us."]  11 These things have I spoken unto you, that my joy may be in you, and that your joy may be made full. [He had spoken the words of this discourse that the disciples might have a joy corresponding to his own. By perfect obedience he enjoyed a consciousness of the Father's presence and approval. By a like obedience the disciples might have a like sense of his presence and approval, and hence a like joy.]  12 This is my commandment, that ye love one another, even as I have loved you.  13 Greater love hath no man than this, that a man lay down his life for his friends. [Jesus gives, as his supreme commandment, this law of love. The disciples are to love one another as intensely as Jesus loved them, and the measure of the intensity of his love is prophetically set forth by an allusion to his death on their behalf. But he died for his enemies as well as for his friends -- Rom 5:6.]  14 Ye are my friends, if ye do the things which I command you.  15 No longer do I call you servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I heard from my Father, I have made known unto you. [The commandments of Jesus were not to be obeyed in the spirit of bondmen, but in that of friends. Jesus had shown his friendship by receiving his apostles into confidence as to the things which he had heard from his Father.]  16 Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit, and that your fruit should abide: that whatsoever ye shall ask of the Father in my name, he may give it you. [Jesus shows the stability of the friendship existing between him and the disciples in that origin of it lies in himself and not in them. For he chose them as friends before they chose him, gave them their high places as apostles without their solicitation, prepared them to bring forth lasting fruits, and gave them the privilege of supplementing their [669] personal deficiencies by prayer made effective through his name.]  17 These things I command you [this includes all the precepts from the beginning of the Joh 1-15:16], that ye may love one another.  18 If the world hateth you, ye know that it hath hated me before it hated you. [While teaching the fullness and richness of love which is to exist within the circle of discipleship, Jesus warns them that in opposition to it the outer circle of unconverted and sensual -- that circle known as the world -- would manifest a spirit of hatred. Since this world-spirit hated him, the disciples need not be surprised to find that it hated them when manifesting his spirit.]  19 If ye were of the world, the world would love its own: but because ye are not of the world, but I chose you out of the world, therefore the world hateth you.  20 Remember the word that I said unto you, A servant is not greater than his lord. [Joh 13:16.] If they persecuted me, they will also persecute you; if they kept my word, they will keep yours also. [The apostles could rest assured that the messengers would receive like treatment with him who sent them. When, therefore, they found the world rejecting their message they could cheer themselves with the expectation that a few at least would receive it, since a few had always received the words of the Master.]  21 But all these things will they do unto you for my name's sake, because they know not him that sent me. [Christians in the early ages were persecuted for bearing the name of Christ by those who were ignorant of God. But this name, hateful to the world, was sweet to the disciples. For opposition to the name, see Act 5:28, 1Pe 4:14, Rev 3:8. For joy in it see Act 5:41, 2Co 12:10, Gal 6:17.]  22 If I had not come and spoken unto them, they had not had sin: but now they have no excuse for their sin.  23 He that hateth me hateth my Father also.  24 If I had not done among them the works which none other did, they had not had sin: but now have they both seen and hated both me and my Father.  25 But this cometh to pass, that the word [670] may be fulfilled that is written in their law [Psa 35:19, Psa 69:4], They hated me without a cause. [Though the great proof of the hatred of Christ was yet to come, it is spoken of as if it had passed. Jesus does not mean to say that the world would have committed no sin at all if he had kept away from it. The meaning is that it would not have been guilty of the sin of rejecting Jesus. They would have been excusable.]  26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me:  27 and ye also bear witness, because ye have been with me from the beginning. [One of the principal offices of the Spirit is to testify of Christ (Joh 16:13-15). The Spirit testified through the apostles and other messengers (Act 2:4), so that in a sense the apostles were double witnesses. They themselves could testify as to what they had seen and heard. The Spirit could aid them to testify accurately, and with a full intelligence as to the real meaning of things. The Spirit also gave attention to apostolic testimony by enabling the apostles to work miracles.]

   XVI. 1 These things have I spoken unto you, that ye should not be caused to stumble. [Jesus warned his disciples of coming persecutions in order that those persecutions might not shake their faith.]  2 They shall put you out of the synagogues [see Act 26:9, Gal 1:13, Gal 1:14.]  3 And these things will they do, because they have not known the Father, nor me.  4 But these things have I spoken unto you, that when their hour is come, ye may remember them, how that I told you. And these things I said not unto you from the beginning, because I was with you. [The disciples being but few, and finding the vast majority of the nation against them, and being but unlearned [671] Galilæans, and finding the leaders -- the wise, the cultured, the mighty -- against them, would be tempted to doubt the correctness of their course, and to ask, "May we not, after all, be mistaken: may not those who know more be better judges in this matter than we who are so ignorant?" To forestall and prevent such questioning, Jesus asserts that the ignorance is with the rulers. Knowledge of himself and of his Father is the great and supreme knowledge, and the apostles having this were wiser than those with all other learning. It would also strengthen their faith to remember that the Lord's divine wisdom had foreseen all this trouble.] And these things I said not unto you from the beginning, because I was with you. [While he was with his disciples they were in no danger, for he himself bore the brunt of persecution. In the beginning, therefore, of his ministry he did not deem it expedient to dishearten his disciples by foretelling trials which were then remote. When he began to announce his approaching death, then he also began to declare that the disciple must be willing to lose his life if he would find it. See Mat 5:10-12 forms a contradiction to our Lord's statement here. While the words in Matthew were spoken early enough to be classified as "from the beginning," their import is to general to permit of their being brought into contrast with this direct and personal prediction of persecution.]  5 But now I go unto him that sent me; and none of you asketh me, Whither goest thou?  6 But because I have spoken these things unto you, sorrow hath filled your heart.  7 Nevertheless I tell you the truth: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you. [The disciples had asked the Lord whither he was going (Joh 13:36, Joh 14:5), but their question had a very different meaning from that which Jesus here suggests to them. They asked it to ascertain whether his departure would involve a separation or whether it would be a withdrawal from the world in which they could accompany him. The question which he suggests [672] has reference to the place to which he was about to journey, that place being the home and presence of his Father. The question asked was selfish, as if the apostles had asked, "What will your departure mean to us?" The question suggested was generous, intimating that the apostles should have asked, "What will this departure mean to you?" Viewing his departure from a selfish standpoint filled their hearts with sorrow; but viewing it from a generous standpoint would have filled them with sympathetic joy, because of the supreme happiness which it would bring to their Master (Joh 14:28). But even from a selfish standpoint the apostles would have had reason to rejoice because of the advantage which would accrue to them through the Lord's departure, for that departure would result in the advent of the Holy Spirit. Space does not permit us to discuss why the Spirit could not come until the Lord had departed, but the verses which follow give us one good and sufficient reason, for they show that his work had to do with the conviction of human hearts through the preaching of a completed gospel, and the ascension or return of Christ to heaven, and his enthronement in glory there, are essential parts of that completed gospel.]  8 And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgment [It would be the work of the Holy Spirit to take the truths respecting Christ, and, using the apostles as mouthpieces (Act 2:1-37), to convince the world as to these truths. This convincing work was entirely in relation to Christ, the sin of disbelieving him, the righteousness revealed in him, and the power of judgment conferred upon him]:  9 of sin, because they believe not on me;  10 of righteousness, because I go to the Father, and ye behold me no more;  11 of judgment, because the prince of this world hath been judged. [Sin, righteousness, and a day of judgment with its reward upon one and its punishment upon the other, are three cardinal doctrines of the gospel. The Spirit convinces the world that disbelief in Christ is its fatal sin, for belief in Christ leads to forgiveness, and to the unbelieving there is no forgiveness. The least sin is a sin unto death, and [673] is a sin eternal unless forgiven. The greatest sin, if forgiven, becomes harmless and is as if it had never been. Until the world is convinced of this great truth it feels no need of a gospel. Again, Christianity teaches that righteousness is prerequisite to the attainment of the presence of God. Without righteousness we can never behold him, nor can we ever hope to stand before him. But this required righteousness was found in Jesus, for he returned to the Father, and abides with the Father, being seen by us no more. The Holy Spirit convinces the world that those who are found in Christ, having his righteousness, shall attain unto the presence of the Father (Phi 3:3-14). Lastly, the Spirit convinces the world that Jesus is commissioned as its judge. Our Lord's resurrection is the assurance of this fact (Act 17:31). The resurrection is such an assurance because it is an evidence of the judgment and condemnation of Satan, the head and leader in sinful rebellion against God, and he that hath power to judge the head thereby shows he has power to judge the body. Satan held the power of death over humanity, but Jesus judged him and brought him to naught by taking away this power (Heb 2:14, Heb 2:15). The cross of Christ as the source of life asserted his superiority over all other powers (Col 2:14, Col 2:15), which implies an ability to judge them.]  12 I have yet many things unto say to you, but ye cannot bear them now. [The doctrines of the gospel were necessarily obscure and largely incomprehensible to the apostles until time had developed the gospel facts. Jesus, therefore, forbore to speak of many things at this time, lest by doing so he should confuse the minds of his followers.]  13 Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from himself; but what things soever he shall hear, these shall he speak: and he shall declare unto you the things that are to come.  14 He shall glorify me: for he shall take of mine, and shall declare it unto you. [The Holy Spirit was to bring no absolutely new teaching. The Son of God here claims for himself all that the Spirit taught even to the declaration of things to come. [674] The Spirit would bring to mind and republish in the minds of the apostles all the words which Jesus had spoken, and would add those things which, being now in the mind of Jesus, were really part of his teaching, but which he at this present forbore to utter, the apostles not being able to bear them.]  15 All things whatsoever the Father hath are mine: therefore said I, that he taketh of mine, and shall declare it unto you. [The Son's unity of interest with the Father made him possessor of all the Father's truth, as well as all the Father's counsel as to the future. As Jesus, therefore, might at this time have uttered all which the Holy Spirit subsequently taught, he rightfully claimed all the teaching of the Spirit as his.]  16 A little while, and ye behold me no more; and again a little while, and ye shall see me. [Having finished his digression about the Holy Spirit, Jesus here returns to his point of departure, the theme of Joh 14:19-23.]  17 Some of his disciples therefore said one to another, What is this that he saith unto us, A little while, and ye behold me not; and again a little while, and ye shall see me: and, Because I go to the Father? [Joh 14:28.]  18 They said therefore, What is this that he saith, A little while? We know not what he saith. [Having been unable to entertain the idea of our Lord's burial and resurrection, no wonder the apostles were mystified by these allusions to it.]  19 Jesus perceived [by his divine insight -- Joh 2:24, Joh 2:25, Joh 6:61, Mat 9:4] that they were desirous to ask him, and he said unto them, Do ye inquire among yourselves concerning this, that I said, A little while, and ye behold me not, and again a little while, and ye shall see me?  20 Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy. [The death of Jesus truly brought gladness to his enemies (Luk 22:5), and sorrow to [675] his friends (Joh 20:11), but the sorrow was indeed turned to joy -- Mat 28:8.]  21 A woman when she is in travail hath sorrow, because her hour is come: but when she is delivered of the child, she remembereth no more the anguish, for the joy that a man is born into the world. [The simile here is very apropos, according with Scriptural ideals -- Col 1:18, Rev 1:5.]  22 And ye therefore now have sorrow: but I will see you again, and your heart shall rejoice, and your joy no one taketh away from you. [Luk 24:52, Luk 24:53. The joyful hopes which come to us through the resurrection of Jesus are beyond the reach of the despoiling hand of man.]  23 And in that day ye shall ask me no question. [The coming of the Spirit would make all things clear, and the mysteries about which the apostles now questioned would then be fully explained.] Verily, verily [these two words give emphasis and introduce a new thought], I say unto you, if ye shall ask anything of the Father, he will give it you in my name.  24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be made full. [Having spoken of his departure, and of what the Spirit would do during his absence, he now speaks of the work which he would himself do while absent. He entered heaven as our high priest (Heb 9:24), and part of his priestly office is to make intercession for his people (Heb 7:24, Heb 7:25). The use of Christ's name for intercessory purposes was new to the apostles, since it was only thus employed after his ascension.]  25 These things have I spoken unto you in dark sayings: the hour cometh, when I shall no more speak unto you in dark sayings, but shall tell you plainly of the Father. [This closing discourse was full of dark sayings which the disciples did not understand, but when the gospel facts were completed and when the Spirit came on the day of Pentecost, then Christ through the Spirit made all things plain to them.]  26 In that day ye shall ask in my name [fullness of knowledge would lead them to look readily to Christ as intercessor]: and I say not unto you, that I will pray the Father [676] for you;  27 for the Father himself loveth you, because ye have loved me, and have believed that I came forth from the Father.  28 I came out from the Father, and am come into the world: again, I leave the world, and go unto the Father. [Birth and death are alike beyond our control. That Jesus had a divine as well as a human nature is shown by the fact that his entrance into and exit from the world were both governed by his own violation, as was also his resurrection (Joh 10:17, Joh 10:18). While the apostles did not believe in the voluntary exit of Jesus, it having not yet taken place, they did believe that he had come into the world as a divine being, and for this belief the Father loved them, and this love of the Father was not to be lost sight of in considering the mediatory work of Christ. In short, the Father must be looked upon as one who does not need to be interceded with because of a lack of love. Though, according to the divine plan and order, Jesus is intercessor (1Ti 2:5, 1Jo 2:1, 1Jo 2:2), yet the office is not self-assumed for the purpose of counteracting any spirit of severity in the Father, but is, on the contrary, undertaken by direct appointment of the Father, made because of the Father's love (Joh 3:16). Failing to recognize the Father as the fountain and source of grace, love and mercy has led the Roman Church into gross errors. The Father being suspected of undue rigor, a like suspicion arose also as to the Son because of his nearness to the Father. Therefore the Virgin Mary was called in to intercede with and soften the obduracy of the Son. Since the deification of the Virgin Mary in 1853, she also has been looked upon with growing distrust, and the tendency has been to call upon Joseph to intercede with Mary to intercede with the Son to intercede with the Father. Thus that wonderful love of God which passes all understanding is made less than that of mere mortals who never manifested a measure of philanthropy above what is common. Against such errors Jesus guards us by causing us to understand that, if the love of the Father alone were to be considered, there would be no need for him to intercede at all.]  29 His disciples say, Lo, now speakest thou [677] plainly, and speakest no dark saying. [They now clearly understood that as Jesus came from heaven so would he return to heaven, but they did not understand the process by which this return would be effected.]  30 Now know we that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. [The miraculous manner in which he had just read their thoughts caused them to boldly declare their faith in his divinity.]  31 Jesus answered them, Do ye now believe?  32 Behold, the hour cometh, yea, is come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. [He contrasts the faith which his disciples then professed with that utter lack of it which they would manifest in a few hours. All their confidence in his divinity would vanish when they saw him arrested, etc., and they would seek their own safety, leaving him to his fate. Much as he would feel their desertion, he would not be left utterly comfortless, because the Father would be with him. Paul speaks in a similar strain -- 2Ti 4:16-18.]  33 These things have I spoken unto you, that in me ye may have peace. In the world ye have tribulation: but be of good cheer; I have overcome the world. [Christ's return to the Father and his throne is the Christian's source of peace. As none of the accumulations of evil which came upon Christ prevented him from attaining his goal, so the Christian feels that in the conquering power of Christ, he too shall rise superior to all his troubles, and this feeling brings him peace.] [678]

[FFG 660-678]

Lapide: Joh 16:1-23

1-33

CHAPTER 16

Ver. 1 . — These things have I spoken unto you, that ye should not be offended. (1.) Some think that this refers to Matt. xxvi. 31, All ye shall be offended because of Me this night. And that the meaning is, I have foretold you, that ye would flee away, when ye shall see Me taken: and I did so, in order that your shock and trouble of mind might be less, when it came to pass; and that thus ye might regain your courage and come back to Me. (2.) S. Cyril (x. 34), Maldonatus, and others, refer these words to the persecutions which Christ just before said were impending on the Apostles. And He did so that they might strengthen themselves against them. For evils which come unexpectedly, greatly stagger even brave men, while those which are foreseen take less effect. (3.) Bede, Euthymius, and others refer the words to the Holy Spirit Who had just been spoken of, thus explaining them, I have spoken these things of the Holy Spirit Who will come to you, in order that ye may not be offended when ye see yourselves assailed by persecutions, but may boldly withstand them with the thought that the Holy Spirit will render you His aid. S. Augustine says ( in loc.) much the same:—"Having promised the Holy Spirit, by whose operation they would become His witnesses, He rightly added, These things have I spoken unto you; for when the love of God is shed abroad in our hearts by the Holy Spirit which is given us, great peace is theirs who love the Law of God (Psa 119:165), so that they are not offended." (4.) Toletus, Ribera, and others, by the last two explanations, give the best meaning:—"I have said all these things about persecution and the hatred of the world, and also of the coming of the Holy Spirit to strengthen you, that ye may not stumble in the way of eternal life in which ye are walking, and fall away from Me, as though I did not foresee, or were unwilling to warn you, or as if your sufferings were intolerable, and had befallen you unexpectedly. He removes therefore from the Apostles a stumbling-block, and ground of offence, both by forewarning them of the danger, and by promising the aid of the Holy Spirit to withstand it." The Syriac and the Arabic connect this verse with what follows by the word "for," meaning thereby that persecutions would be a ground of offence.

Ver. 2.— They shall put you out of the synagogue.—The assembly of the Jews was called a synagogue, as was also the place of the assembly. For God had ordained that there should be only one Temple in Judea, where sacrifices were to be offered. And this could not contain all the Jews, nor could they all attend it weekly. Accordingly the Jews had one or more Synagogues in every city (in Jerusalem at the time of its destruction there were 480) which the people frequented weekly, only to pray, and to hear the Law expounded by the scribes. They seem to have been set up in the time of the judges. To be put out of the synagogue was accordingly the same as being excommunicated (see ch. ix.) But Christ here promised His Church to the Apostles, when the Jews excommunicated them.

But the time cometh, that whoso killeth you will think that he doeth God service. Maldonatus takes "but" to mean "because" from the Hebrew word ki being so translated by the LXX. Service, the service that is, which is due to God alone. Both Jews and Gentiles will offer you up as a sacrifice to God, counting you the offscouring of all things (1Co 4:23). Moreover, S. Augustine ( in loc ) thinks that this was said to console the Apostles. The Jews will cast you out, but I will gather you, and ye will convert so vast a multitude of men to Me, that the Jews, fearing the desertion of the Temple and the Law, would kill you, considering that they would thus greatly honour God, by killing you in their defence. The martyrs of Lyons considered that this was fulfilled in their case (see Euseb. v. i.), quoting this very text.

Christ here foretells the persecutions of the Roman Emperors for three hundred years, in which more than 200,000 Christians were martyred. They were led to this by various motives. As though fearing the destruction of their empire which rested in their hereditary religion. As regarding with abhorrence the worship of a crucified man which the Apostles taught. As seeing their own vices and impurities uprooted by the Apostles. As persuaded by their priests that the Christian religion was the cause of all public calamities.

Ver. 3.— And these things will they do unto you, because they have not known the Father nor Me. He says this not to excuse the persecutors, but rather to comfort the Apostles. "The reason why Jews and Gentiles will persecute you, He would say, is because they refuse to acknowledge Me as the Son of God the Father, though established by countless miracles. And therefore their ignorance only aggravates their guilt. But it will be a consolation to you in your persecutions, that ye know Me and My Father, and are suffering for both Our sakes. For if it is glorious to die for one's country, it is much more glorious to die for God." So S. Augustine. S. Chrysostom adds this, "If a prince or his ambassador enters a city, unattended and consequently not known, and is treated with indignity, he cares little for it, for when his retinue arrives, he will make himself known, and put to shame those who derided him."

Ver. 4.— But these things have I told you, that when the hour shall come, ye may remember that I told you of them. (1.) S. Cyril (x. 13) supplies the connection thus. I have not said these things to enervate you, but that, remembering I told you them before, your faith may be more firm and established in the time of peril. (2.) Rupertus, without supplying anything, explains the words more closely:—"I tell you these things now in order that ye may remember what I promised, that in all your sufferings not a hair of your head shall perish, and that though your enemies kill your bodies, ye shall in patience possess your souls." The latter part is not applicable, for, Christ reminds them only of what He had just said. (4.) Ribera and Maldonatus give the genuine meaning:—"Ye shall suffer these things, but I give you this remedy against them; that you should remember Me, that as being God, they could not escape my notice, and that I could have prevented them, had I so willed. And that you should therefore rely on Me as God, believing that I will be with you, and so strengthen you that ye may be able to overcome all adversities, and that I may crown you afterwards with the martyr's chaplet."

S. Augustine, Bede, and Rupert read "the hour for these things." S. Chrysostom, Theophylact, and Euthymius much more correctly, "remember them."

Ver. 5. — But these things I said not unto you at the beginning, because I was with you. Christ here answers an implied objection of the Apostles, Why did you not tell us this at the first, that we might see whether it were expedient or not for us to follow Thee? He answers, that He did it purposely, both because they could not as yet understand these things, and also because He was with them to guide and protect them. But that now, when He was about to leave them to themselves, He would still strengthen them by His grace, and enlighten them by the Holy Spirit Whom He would send them.

But what were those things which He then first told the Apostles? (1.) S. Augustine ( in loc.) understands the whole passage to refer only to the coming of the Holy Ghost as the other Comforter, when He was gone. For His words refer not only to the coming of the Holy Ghost, but also to the persecutions He had foretold. (2.) The Gloss applies it to all Christ's words of consolation which (said He) I did not speak before, because I was Myself present to comfort you. This is too vague an explanation. (3.) Jansen and Maldonatus think that S. Matt. (ch. x.) spoke by anticipation. For (1.) The Apostles, when first sent forth, did not suffer any persecution. (2.) It could not refer to Gentile persecutions, for they were forbidden to go to them. (3.) S. Mark and S. Luke state that they were spoken at another time, and in diverse places from whence it is inferred that they were spoken after the Resurrection, but inserted, as they were by S. Matthew, from their close connection with the subject in hand.

Ribera and Toletus expound this view at great length, but their arguments are not convincing. It may be explained most simply by saying, that though Christ had said something about persecutions, yet He did not speak of them particularly nor describe their severity and atrocity; for instance, He did not foretell their being cast out of the synagogues, as He does here; nor yet the martyrdom they would all of them suffer; nor yet that their murderers would be supposed to do God service; nor again that these persecutions would soon come upon them. S. Chrysostom, Theophylact, Euthymius, Toletus, Ribera, and others, add to this (from S. Augustine) that He did not mention the promised aid of the Holy Spirit, as He does here.

Because I was with you. And bore in My own Person all the hatred and revilings of the Jews. But now, when I am gone, they will assail you on My account. I therefore forewarn you, that ye may be forearmed, and I will also send My Holy Spirit to protect and arm you on every side.

Morally. Hence learn that God does not in the beginning reveal the difficulties, temptations, and trials of those whom He calls, lest they should shrink back. But when they are confirmed and strengthened in their calling, He sends them upon them, or permits them to be sent, by the world, the flesh, and the devil, in order to train them as His soldiers for the battle, that thus they may learn to conquer, and that He may crown them as conquerors. As it was said (Exo 13:17) to the Hebrews, on going out of Egypt. For this reason He preserves novices in religion from temptation, and soothes them with spiritual consolation, as a mother gives suck to her infant.

But now I go My way to Him that sent Me. By My Cross and Death I am going to My Resurrection and to My glorious Ascension, and return to My Father.

And none of you asketh Me, Whither goest Thou? For though Thomas asked Him that very question, yet neither he nor anyone understood the answer of Christ, which was sufficiently obscure, nor did any one ask Christ to explain its meaning more fully, so absorbed were they all by their sorrow at His coming departure. So S. Cyril, Euthymius, Maldonatus, Jansen, and others.

Christ therefore quietly reproves the Apostles for not asking Him more on the subject, as, e.g., Where He was going; to what joys, glory, and kingdom; what aid He would send them from thence; what rewards He would give. For this knowledge would assuredly have lessened their sorrow, if it did not entirely remove it.

Ver. 6.— But because I have said these things to you, sorrow hath filled your heart.—Maldonatus explains "but" by "for," i.e., This (your sorrow) is the reason why ye ask Me not. But Toletus explains it by "Nay, rather," meaning "Ye not only do not ask Me, but more than this, ye are overwhelmed with sorrow." But it is simpler to understand as conveying a tacit reproof for being so given up to sorrow, as to have no courage to ask Him that which would have alleviated their sorrow, and would have been to them the greatest consolation and joy: namely, that He was going to the Father, and would send His Holy Spirit to prepare a place for them in heaven.

Ver. 7.— Nevertheless I tell you the truth, it is expedient for you that I go away. (1.) S. Chrysostom (Hom. lxxvii.) explains it thus, "I say not this to please you, but though you will be made more sorrowful, you must hear what is expedient. Ye indeed would wish Me to be near, but utility demands the contrary. But it is the duty of one who loves, when he learns the utility, not to allow his beloved ones to be deprived of it." And S. Cyril (x. 39) almost in the same words, "I perceive that ye are affected with great sorrow, because I have resolved to go away. And that too, not unreasonably, especially when ye hear that great tribulations will befall you. But since utility is to be preferred to what is pleasant, I will make known to you the truth."

Christ does not here oppose "truth" to grace, but to sorrow, and makes truth refer to the consolation of the Apostles. For He says this to take away their sorrow by the joyful message of consolation. Ye are sorrowful (He would say) at My departure, as if it were your greatest loss. But be assured, both that ye have sorrow, and that it is in truth expedient for you that I go away. For My departure to the Father will be to you of the greatest benefit. For I will send from thence the Holy Spirit on you, Who will fill you with all virtue and strength. And therefore My departure will not only be to your highest profit, but even to your pleasure, as you will experience at Pentecost. Whence He adds, For if I go not away, the Comforter (your consoler and encourager) will not come unto you; but if I depart I will send Him unto you (see above and chap. vii. 39). For the disciples, as children with their mother, and chickens with the hen, being too much accustomed to converse with Christ as a man, and to His corporeal presence, could not understand the Holy Spirit and His spiritual gifts. And Christ accordingly withdrew from them, that being weaned from Him, and their minds wholly fixed on the Holy Spirit, they might be raised by Him to heroic deeds, by which they would convert the whole world. And accordingly the Holy Spirit coming on them at Pentecost, made them masters instead of disciples, and created them teachers of the whole world. (See S. Augustine, in loc., and S. Gregory, Moral. viii. 33.) The Holy Spirit is here appositely called the Paraclete, to signify that He would amply console the disciples, who were sad at Christ's departure, and would fill them with every joy. Hence S. Chrysostom (Hom. lxxvii.) proves against Macedonius that the Holy Spirit is truly God; for were He not the Creator, but merely a creature, how would it be expedient that Christ, on account of His coming, should leave the disciples, being their Creator and God? Again, lest it should be thought that the Holy Spirit is the same with the Son, Christ adds, "I will send Him unto you," for the Sender is really and personally distinguished from the Sent. And it is signified also that the Holy Spirit proceeds alike from the Father and the Son. For in the Holy Trinity whatever Person sends another Person produces It, that is, begets or breathes it, as the Father sending the Son, begets Him also, and He likewise together with the Son, by sending the Holy Spirit, also breathes Him forth.

Ver 8.— And when He is come, He will reprove the world of sin, and of righteousness, and of judgment. By the world He means both Jews and Gentiles who believe not in Christ. These the Holy Spirit will reprove, i.e., will reproach, blame, and refute them, will so convince by arguments as to make it plain that they are convinced—though obstinate, continuing in their unbelief, they will be loth to admit it—and will refuse to believe in Christ, as heretics who are pertinacious in their error.

Ver. 9.— Of sin, because they believed ( believe, Greek and Syriac version) not in Me. He will convict My enemies, both Jewish and Gentile unbelievers, both of the great sin of unbelief (S. Chrysostom and Augustine), and of every other sin (S. Cyril), for refusing to believe in Me, after the many reasons they have heard, and the miracles they have seen. For the Spirit will bring home to them the state of their soul, both outwardly, by earnest preaching, by the sanctity of the Apostles, and the miracles He will work through them; and inwardly, by enlightening their minds by His Inspiration, so that they will acknowledge, even against their will, that they are in their former infidelity and other sins, and that they cannot be liberated from them, except by faith in Me, which they refused to accept. For He will demonstrate to them that there is no other Saviour who can atone for sin, but Myself. See Acts iv. 12. And consequently, though many were moved by this preaching of the Apostles, yet others, by persisting in their unbelief, became inexcusable, and worthy of damnation and hell. See Acts ii. 37. So S. Cyril, Leontius, and others.

Ver. 10. — Of righteousness. The Holy Spirit will prove that the righteousness of the world is false; that of the Jews, because they sought it by the ceremonies of the Law, which could not purify the soul; and that of the Gentiles, because they sought it only in things which were naturally and morally honest, and despised Christ. But He, the Holy Ghost, will set forth Christ, who was despised and counted unrighteous, to be alone Righteous, and the source and origin of all righteousness. So S. Cyril, lib. vi.

Tropologically, S. Bernardine ( Serm. xxi.) says, "The Holy Spirit reproves the world of sin, because it dissembles; of righteousness, which it does not order rightly, while it gives it to itself and not to God; of judgment, which it usurps, in rashly judging both of itself and others."

Because I go to My Father. It is an offence to the world, and worldlings, that, seeming to be a mere man, I preach new and paradoxical doctrines. But the contrary will soon be made manifest to them, viz., that I have been sent by God the Father to reconcile the world to God by My death on the Cross, and to raise them to the rights of His children. For, ascending unto heaven I shall return to Him, so that the world will see Me no more, nor be scandalised by the sight of My infirmity in the flesh. And I will from thence send the Holy Spirit to justify and sanctify those who believe in Me, and from this it will be clear to the whole world that I am not a mere man, but the God-man, the justifier and Sanctifier of the world. So Leontius, S. Chrysostom, Theophylact, and Euthymius. S. Chrysostom adds that the Holy Spirit distributed His gifts and graces to the faithful at the invocation of the Name of Jesus.

And ye will see Me no more. He speaks not of them personally, but of men in general. Ye will see Me ascending to My Father, but afterwards ye will see Me no more in this life. So Maldonatus, Ribera, and others.

Toletus adds that Christ said this, to signify that there was no need for Him to come again into the world, to suffer and to die. For by My death once for all I have fulfilled all righteousness for all men, past, present, and to come. Ye will therefore see Me no more as ye have hitherto seen Me. Having then completed all righteousness, the world must after My departure be at once convicted of righteousness, that is to say, that it has been completed and consummated by Me. S. Augustine ( in loc.) adds, "The world is reproved of sin, because it believes not in Christ. It is reproved too concerning the righteousness of those who believe; for to compare the faithful with unbelievers is to blame the unbelieving. But because it is the common cry of unbelievers, 'How can we believe that which we do not?' He therefore defined the righteousness of those who believe, in these words, 'Because I go to My Father, and ye shall see Me no more. Blessed are they who do not see and yet believe.' This then will be your righteousness, of which the world is reproved, that ye believe in Me, whom ye will not see." He says also (de Verb. Dom. Serm. lxi.), "They believed not, but He goes to the Father. It was their sin, but His righteousness. For His coming to us was an act of mercy, His going to the Father was His righteousness," as the apostle said, "Wherefore God hath also highly exalted Him." And also ( Quæs. N. et V. Test. xxxix.), "By His returning He proved that He had come from thence." And S. Chrysostom, "His going to the Father was a proof that He had lived a blameless life, so that they could not say, He is a sinner, and is not from God."

Ver. 11.— Of judgment, because the prince of this world is judged. (1.) S. Chrysostom and Euthymius explain it thus, "The Holy Spirit will prove that the judgment of the world is false in saying that I work miracles by the power and craft of the devil; for He will prove that the devil has been condemned, cast out, and judged by Me. 2d, He will convict the world of sloth in being unwilling to trample Satan under foot, when wounded and deprived of strength by Christ. 3d, He will reprove the world of being led astray, by placing its hope in the devil who has been condemned by Me, or for forsaking God, and worshipping the devil in idols or in creatures. 4th, Toletus and others explain thus: The Holy Spirit will manifest Me to the world as the just judge of quick and dead, when He will make it seen that the devil is condemned by Me. For if I judge and condemn devils, much more do I condemn men. 5th, and most aptly, He will make the world see its own condemnation, when it beholds itself condemned in the person of its head; when He will enable the Apostles, by invoking the Name of Jesus, to cast him forth from the temples and idols in which the world worshipped him, and also from the souls and bodies of men, thus overthrowing his kingdom. For if God spared not the angels who sinned, neither will He spare the guilty world; if He spared not the head, so also will He spare not his members and subjects. So S. Augustine, Bede, Rupertus, Maldonatus, Ribera, and others.

Justin Martyr uses this same argument (Dial. cum Tryphone), also Tertullian (ad Serpulam and Apolog. cap. xxxvi.), S. Cyprian (ad Demetrius), Origen (lib. i. contr. Celsum), S. Athanasius (de Incar. Verbi), Lactantius (ii. 6), and others.

Hear S. Augustine (de Verb. Dom. Serm. lx.): "By his very casting out he was judged, and the world is convicted by this judgment, because he who refuses to believe in Christ, in vain complains about the devil: For since he has been cast out and sentenced, though he is permitted to assail us from without, yet not only men but even women and boys have triumphed over him, as martyrs." Also the same father ( in loc. ), "He is judged, that is irrevocably doomed to the judgment of eternal fire, and by this judgment is the world reproved, because it is judged with its prince, whom it imitates in his pride and impiety. Let men therefore believe in Christ, lest they be convicted of the sin of unbelief, which binds fast all sins; let them pass over into the ranks of the faithful, lest they be reproved by the righteousness of those, whom they do not imitate in being justified; let them beware of the future judgment, lest they be condemned with the prince of this world whom they do imitate."

Ver. 12.— I have yet many things to say unto you (of the mysteries of the faith, of the conversion of the Gentiles, of the foundation and government of the Church, of the institution of priests and bishops, and the whole ecclesiastical hierarchy), but ye cannot bear them now. Your mind cannot take in such weighty matters, both because it is weak and ill-informed, and so accustomed to the carnal ordinances of the Jews, as to be unable to conceive such lofty and spiritual subjects; and also because it is entirely occupied with sorrow, which keeps it from rising to the apprehension of so many and such noble subjects. But I will send the Holy Spirit, who will by His enlightenment make you capable of hearing and comprehending them. So S. Chrysostom, Cyril, Theophylact, and S. Augustine. Christ encourages His Apostles to lift up their hearts, and cherish the desire of apprehending these great mysteries by the coming of the Holy Spirit. We may thence infer that the Apostles and the Church advanced only by degrees in the knowledge of the mysteries of the faith, as the light of the sun gradually increases from dawn to mid-day. (See Son 6:9.) And every believer gradually grows in faith and holiness, as is said Pro 4:18.

Ver. 13.— Howbeit when He, the Spirit of truth (see above xiv. 17), shall come, He will teach you all truth, which it is fitting you should know in this life, both for guiding yourselves and all nations into the way of salvation. So S. Cyril, Theophylact, Euthymius. For He would not teach them all truth in this life, but in heaven. So S. Augustine and Bede. In the Greek [as in English Version] we read " will guide you into all truth." For the way to attain truth is study, examination of Holy Scripture, the works of the Fathers, prayer and invocation of the Holy Spirit. It is therefore clear that the Holy Spirit gradually taught the Apostles more and greater mysteries. It is plain from Acts x. that long after Pentecost He revealed to S. Peter that the Gospel was to be preached to the Gentiles, and from Acts xv. that the Gentiles were not to be circumcised, or obliged to keep the law of Moses. Wherefore on the Thursday after Pentecost the Church prays, "We beseech Thee, 0 Lord, that the Comforter, who proceedeth from Thee, may enlighten our hearts, and lead them, as Thy Son promised, into all truth."

For He shall not speak of Himself, but whatsoever He shall hear, He shall speak. (1.) S. Chrysostom explains, He shall not teach anything contrary to what I have taught (so also S. Cyril, Theophylact, Rupertus, Maldonatus). S. Chrysostom says, This is added, lest by saying that the Holy Spirit would teach all truth, He should make Him greater than the Son, as though He did not teach all truth. (2.) S. Ambrose ( de Spirit. Sancto, ii. 12) explains, "He shall not speak of Himself," i.e., not without participation with the Father and Myself, and therefore what He shall speak the Father and the Son will speak also. (3.) S. Augustine: "He speaks as breathed by the Father and the Son." (4.) It is best explained by joining together the last two meanings in this way: He will not speak of Himself, but by the will of the Father and Myself, for He is "of" Both. ( See Didymus de Sp. S.) Christ here alludes to men who are said to speak "of themselves" when they invent anything out of their own brain, and not according to the truth of things. But to speak in this way "of Himself," the Spirit could not do. But again, Christ wished to teach that the Father and Himself were both the source of truth, and also of the Holy Spirit Himself, and therefore that the Holy Spirit would teach the same truth as He had taught. For what He hath heard from eternity, He hears, and will hear for ever, as deriving it together with His Divine Essence both from the Father and the Son. Christ also often said that He spake not of Himself, but what He heard from the Father. For to the Father belongs the source of origin, of essence, and of knowledge. Hear S. Augustine ( in loc. ): "For Him to hear is to know, and to know is to Be. From Him from whom He proceeds, is His essence, His knowledge and His hearing. The Holy Spirit ever hears, because He ever knows." And Didymus: "But that the Father speaks and the Son hears, signifies their common nature and consent. But the Holy Spirit, who is the Spirit of truth and wisdom, cannot when the Son speaks hear what He knew not before, since it is of His very nature to proceed from the Son, proceeding as the truth from the truth, the Comforter from the Comforter, God from God."

Again, S. Augustine ( ibid. ) "Let it not move you that the word is used in the future tense, for that hearing is sempiternal, because that knowledge is sempiternal. But in that which is sempiternal, without beginning and without end, a verb of particular tense is put. Nor do we say untruthfully, 'Was,' and 'Is,' and 'Will be:' ' Was ' because it never was wanting, ' Will be ' because it never will be wanting, ' Is ' because it ever is."

And He will show you things to come. He will teach you every truth which concerns yourselves and your office: not only past and present, but also future. He will make you, not only Apostles and Evangelists, but will bestow on you the gift of Prophecy (see Act 10:28; Act 20:29; Act 21:11.) The Apocalypse of S. John is almost a continuous prophecy, for it was fitting that the Apostles should be superior to the Prophets of old. Whence Didymus says ( de Spirit. Sancto ): "By the Spirit of truth a perfect knowledge of future events is conferred on the Saints, and by this Prophets looked on things future as though they were present. For the Holy Spirit is the Spirit of truth which reveals all truths, even those that are future. For it is the Spirit of Eternal Wisdom which maketh friends of God and Prophets" ( Wisd. 7:27). S. Chrysostom gives the reason. He roused in this way the mind of the Apostles; for mankind are most eager to know the future. He therefore freed them from this anxiety, by showing that the future would be revealed to them.

Analogically, Bede says: "Show them things to come; i.e., the joys of the heavenly country and the sufferings they would have to endure for Christ. The Interlinear Gloss says , "Not only what will happen in time, but also in eternity, inflaming them with the love of them."

Ver. 14. — He will glorify Me. By showing Me to be the Son of God: or with S. Augustine ( in log. ), "By shedding abroad love in men's hearts, and making them spiritual, He declared to them that the Son was equal to the Father, though they had before known Him in the flesh. And the Apostles, filled with boldness by that very love, and having banished fear, proclaimed Christ to men, and thus was His fame spread abroad over the whole world; for that which they would do by the Holy Spirit, He said that the Holy Spirit would Himself do."

For He shall receive of mine. That is, of My Divine Essence, says Nazianzen ( Orat. de Fide. ), and consequently of My will and knowledge, for this He ought to announce to you, say S. Cyril, Chrysostom, Jansenius, Toletus, and others. Didymus observes: "The Son, in giving, loses not that which He bestows, nor does He impart it to others, to His own loss. Nor does the Holy Spirit receive that which He had not before. The Holy Spirit must be understood to receive from the Son in such a manner that the substance of both the giver and receiver should be recognised as One: and so also the Son receives His subsistence from the Father." Maldonatus thus, "He will receive of Mine, that is, He will come in My name, and as My Legate will teach no other doctrine than Mine." But this seems foreign to the subject. Nonnus wrongly paraphrased, "He shall receive of My Father," as though the Holy Spirit proceeded from the Father only.

From this passage the Fathers (and even the Council of Florence, sess. 25) prove both the Divinity of Christ, and the Procession of the Holy Spirit from both the Father and the Son. Maldonatus quotes them fully, and also Bellarmine ( de Christo, lib. ii. 23 and 24 chap.) And Theodorus of Heraclea ( in Cat. Græc.) learnedly says, "The Holy Spirit was a witness of the Divinity of the Only Begotten, since He came of His essence, and made known His essence," for the Holy Spirit could not have been breathed forth except by Him who was God.

But why did Christ say "of Mine" and not "of Me"? I reply, Because the Holy Spirit received not from the Son all that is in the Son. He received His essence, but not His filiation. But it is from His essence and filiation that He is constituted as the Son, according to our mode of conceiving it. And Christ so explains it in the next verse, " All things that the Father hath are mine," &c. Hence it is plain that "of Mine" means the same as "all things that the Father hath are Mine," i.e., the Godhead with all its attributes. Hence Theophylact explains, "of Mine," i.e., of the Treasure of the Godhead, which is in Me. Heretics therefore wrongly contended from these words that the Holy Spirit was not God by nature, but only by participation (see S. Augustine in loc., and S. Cyril, Thesaur. xiii. 4), for He participates in the Divine Nature, which has no parts, but is wholly indivisible and most simple Being.

He will receive. That is, He has received from all eternity, still receives, and will ever receive; for the future embraces all time, and is most like eternity, for it endures for ever, just like the breathing of the Holy Spirit. The meaning of the passage is this: Sorrow not, because when I am gone ye will be deprived of your Teacher. For I will send you the Holy Ghost, who, as being purely the Divine Spirit, will teach you all things which concern the salvation of your spirit. But when He is teaching you, because He receives all things from Me from whom He proceeds, He will make known to you My Brightness and Glory, for He will receive from Me all things which He will declare to you, and thus I shall speak through Him, and show Myself to you. And marvel not at this: for I, by My eternal generation, have received from My Father everything which He Himself has, and I have therefore received from Him to be with Him the one principle (origin) of the Holy Spirit.

Ver. 15 . — All things that the Father hath are Mine. For all things, saying His paternity (says the Council of Florence), the Father, by begetting the Son, communicated to Him. He therefore communicated to the Son the power of breathing forth the Holy Spirit, which He Himself has. He therefore adds in explanation, " Therefore I said, He shall receive of Mine and shall declare it to you. By using the Name Father He declared Himself to be the Son, but did not claim the Paternity, as Sabellius taught. But all things which the Father hath in His substance, His eternity, His unchangeableness, His goodness—all these hath the Son also." And S. Hilary ( de Trinit. lib. viii.) says, "He teaches that all things which are to be received from the Father, are yet received from Himself, for all things the Father hath are His. The general statement ( universitas ) does not admit of distinction." And hence it is again inferred that the Holy Spirit proceeds from the Son, for the Son hath all things which the Father hath, saving His Paternity. But the Father has actively the power of breathing forth the Holy Spirit, therefore the Son hath the same. For if the Father and the Son had not all things in common, saving their opposite relation to each other [as Father and Son], they would be distinguished by more than relation, and consequently be diverse in substance. For the Father as breathing forth [the Spirit] is not correlative to the Son. And therefore if He is distinguished from the Son by His breathing forth the Spirit, He is distinguished by it, not as something relative, but as a kind of "form" subsisting in the Father, and therefore the Father and the Son differ in substance, which is the Arian heresy.

Ver. 16.— A little while, and ye shall not see Me ; and again, a little while, and ye shall see Me, because I go to the Father. For in a few hours I shall die on the cross, and be buried, but in three days I shall rise again, and manifest Myself to you with great joy, for I shall shortly afterwards ascend into heaven, and sit at the right hand of the Father. For I shall not be detained by death, but shall conquer it in My own Person, and with you overcome it also. So S. Chrysostom, Cyril, Leontius, Theophylact, Euthymius, &c., S. Augustine, Bede, and Maldonatus explain it otherwise. I shall abide with you for forty days only, and then after My ascension ye will see Me no more, then after another "little time," ye will see Me again, in the day of judgment, and the general resurrection, when I shall take you both in body and soul into heaven with Myself, I will bless and glorify you. For I go to My Father, to reign with Him in glory until that time. And this whole period, though one of many thousand years, is but like a small point compared with the eternity of God.

Hear S. Augustine ( in loc. ): "The whole space which the present age of the world passes through is but a little while. As the same Evangelist says (1Jo 2:18), 'It is the last hour.'" And further on, "This 'little while' seems long to us, because it is yet going on. But when it is ended, we shall feel how short it has been. Let not then our joy be like that of the world, of which it is said 'the world shall rejoice.' Nor let us be sorrowful, and without joy, in our travailing with this longing desire, but as the Apostle says, 'Rejoicing in hope, patient in tribulation,' because she who is in travail (to whom we are compared) rejoices more at the child which will be born of her, than she sorrows for her present suffering." Hence the Psalmist and after him 2 Peter iii. 8, One day is with the Lord as a thousand years, &c.

Ver. 17.— Then said some of His disciples among themselves, What is this that He saith unto us? . . . We cannot tell what He saith. Christ's words seemed to be obscure, a very enigma, and no wonder, for it is just the same to many Christians even now. Christ did this intentionally, to rouse the minds of the sorrowing Apostles to ask the meaning of this strange expression: so that He, in His answer, might remove, or anyhow mitigate, their sorrow. S. Chrysostom, Theophylact, and Euthymius give two reasons for their asking: because His words were obscure in themselves; and secondly, because they were weighed down with sorrow. Rupertus adds that they did not yet certainly believe that He would rise again on the third day. S. Augustine and Bede give a further reason for their being troubled at the twice repeated expression "a little while;" namely, that the brief pleasure of this life is changed, in the next life, into eternal and unbounded joy. Sec 2Co 4:17. Take which view you prefer.

Ver. 19.— But Jesus knew that they wished to ask Him. But dared not through fear and dread. Christ knew this by the Power of His Godhead, looking into their secret thoughts and inward desires. He therefore anticipated their reply, to show that He knew all hearts, and was therefore God (so Cyril); and He adds,

Ver. 20.— Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy. Understand by this that the joy of the world will be changed into sorrow, says Rupertus. But (1.) S. Chrysostom, Cyril, Leontius, Theophylact, and others, explain this of our Lord's sufferings and death, which will cause just sorrow to you, and rejoicing to the Jews, and of His Resurrection on the third day, at which the Jews will be sorrowful, and full of indignation at My victory over them. But in a secondary sense He intended to signify the like sufferings they would have to endure for His sake. Whence (2.) S. Augustine, Bede, and Maldonatus explain of the sufferings which the Apostles would have to undergo in preaching the faith (at which the world will rejoice), and of the eternal blessedness they would afterwards enjoy with Him.

Morally. Holy Scripture frequently teaches that the righteous suffer adversities in this life, and that the ungodly exult in their prosperity. (See Job 21:9; Psa 83:2; Jer 12 1212; Hab 3) Daily experience teaches us the same. But Scripture teaches us also that the godly are happy and the wicked are sorrowful at their death; see Luk 6:25; S. Jam 5:2-3; and Rom 8:18. "It is difficult (says S. Jerome, Epist. xxxiv.), nay, impossible, for any one to enjoy his good things both here and hereafter, to fill his belly here, and his soul there, to pass from delight to delight, to be the first in both worlds, to appear high in glory both in heaven and earth."

Accordingly, Tertullian ( de Spect. cap. 28), commenting with elegance and tenderness on these words, thus writes: "This is ordered in turns. Now they rejoice, we are in conflict. 'The world will rejoice; but ye will be sorrowful.' Let us mourn while the heathen rejoice, that we may rejoice when they begin to mourn; lest if we now rejoice with them, we shall then also mourn with them. Thou art over-nice, 0 Christian, if thou desirest pleasure in this world; also most foolish, if thou considerest it pleasure." And again, Pray tell me, cannot we live without pleasure, since we must die without it? For what else is our wish than that of the Apostles, to depart out of the world, and to be received with the Lord? This is our pleasure, as it is also our desire." He goes on, "What greater pleasure than the loathing of pleasure, than contempt of the world, than true liberty, than a pure conscience, than sufficiency of life, than no dread of death, than trampling down the gods of the heathen, than casting out devils, than working cures, than living to God? These are the pleasures of Christians, holy, ever abiding, free, &c. Bestir thyself at the signal of God, awake at the trump of the angel, glory in the palms of martyrdom. Behold uncleanness cast down by chastity, unbelief slain by faith, cruelty beaten by mercy, wantonness overshadowed by modesty. Such are the contests in which we are crowned." And again, "What is that exultation of angels, what the glory of the rising saints, what hereafter the kingdom of righteousness, what the city of the New Jerusalem?" Isaiah graphically describes this (Isa 55:14).

Hence S Cecilia, who ever bare the Gospel of Christ in her bosom, and also preached it, converted Tiburtius and others. And she inculcated this first of all: Seek not the fleeting joy of this life, in order that ye may obtain the eternal joy of that life which follows after. In this ye will live but a short time, in that ye will live for ever. And when the Prefect Almachius said that she was foolish in despising the joys of this world and embracing the hard and austere life of Christians, her husband Valerian replied, "The time will come when we shall receive a thousand-fold the fruits of our affliction, and they who are now elated with joy will weep when we are rejoicing." This is the time of sowing. They therefore who sow tears in this life will in that blessed and eternal life reap everlasting joy.

Lastly, S. Cyprian in his treatise De Mortalitate (the Pestilence), chap. 3, says:- "If to see Christ is to rejoice, and our joy cannot be, unless we see Him, what blindness is it, what madness, to love the sufferings, the pains and tears of the world, and not rather to hasten to that joy which cannot be taken from us?"

Ver. 21.— A woman when she is in travail hath sorrow, because her hour is come: but when she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. As hoping that the child will be a support and credit to her in this life, and will succeed her after her death. For since men cannot themselves live for ever, they hope in a sense to live in their children. A queen rejoices in her first-born as having borne a king. This illustration is most apposite. For Christ compares His death to child-birth, and His resurrection to the joy after child-birth. For Christ suffered anguish and tortures like a woman in child-birth, but when He saw Himself rising again through the merit of His death, and knew that we should in like manner rise again, He greatly rejoiced Himself, and inspired the Apostles and all the faithful with great joy. For He brought them forth as His children, by dying for them on the Cross. So S. Chrysostom, Cyril, Theophylact, Euthymius. You may apply this also to the persecutions and sufferings of the Apostles and faithful in this life, and to their joy and exultation at the Resurrection.

A man-child. "Because," as says S. Augustine ( in loc.), "the joy is wont to be greater when a boy is born, to signify mystically that the faithful ought to be of a masculine mind both in doing and suffering, for they are called to the contemplation of heavenly things, and even to take heaven by storm, not to the softness of this world," as says Gloss. inter. Moreover, this man-child is afterwards called "a man" to signify the Resurrection of Christ, for by His resurrection Christ, as it were, is born again, not as a child, but as a perfect man. So S. Chrysostom says: By saying a man He simply suggests His own Resurrection, and our own blessedness after death; further, says Alcuin, "we shall be born into eternal life." Whence Bede says, "It ought not to seem a strange thing, if he who departs out of this life is said to be 'born.' For as he who comes forth from his mother's womb into this light, so is he who is freed from the bonds of the flesh raised up to eternal life. Hence the solemnities of the Saints are said to be their birthdays, not their burials."

Moreover, the sorrow of the disciples is rightly compared to that of a woman in travail: (1.) Because both are painful, and the pain is greater at the birth of a boy. (2.) Because they are short. (3.) And perilous. (4.) Both turned into joy, the one by the birth of a child, the other by the Resurrection of Christ and His followers. So S. Cyril. (5.) As the same child is the cause of pain in being born, and of joy afterwards, so Christ also caused great pain to the disciples by His death, and great joy by His Resurrection. (6.) The joy in either case is surpassing and very great, and swallows up all the preceding pain.

Ver. 22. — And ye now therefore have sorrow: but I will see you again, and your hearts shall rejoice, &c. This is the application of the parable, points out its scope and profitable teaching. He compares the two cases, of a woman in child-birth and the Apostles, both in the present suffering and the subsequent joys. Your joy will remain for ever. For I shall rise glorious and immortal, I shall die no more. I shall be present to aid you in all your persecutions and afflictions; I will make you superior to all adversities, and at last crown you with a glorious martyrdom, and raise you to heavenly and eternal joys which no one will take from you. Christ then speaks first of the joy of the Apostles at His own Resurrection, and secondarily of their own resurrection and happiness, which is brought forth by the labour and pain of this life, as a child by the pain of child-birth. S. Cyprian (ad Demetrium) [chap. xi.] excellently says, "A man whose whole glory and happiness is in the world, suffers punishment by worldly misfortunes. He weeps and groans if evil befall him in this world, who cannot fare well when life is past. Whose pleasure is all enjoyed in this life, whose consolations all end here, whose frail and brief life counts upon having some sweetness and pleasure here. But when they go hence, pain and sorrow alone await them. But they whose hopes rest on future blessings, feel no pain at the assaults of present ills. In a word, we are not astounded, or crushed, or grieved by adversities. We murmur not at any disaster, or bodily weakness; living in the Spirit more than in the flesh, we triumph over the weakness of our body by the strength of our mind." And just below: "There flourishes among us the strength of hope, and the stedfastness of faith, and even among the ruins of a falling world our mind is erect, our resolution unmoved, our patience is ever full of joy, and our soul ever rests secure on its God."

Ye have sorrow. Ye are sorrowful on account of My departure and by death, and after My death ye will be sorrowful on account of your impending persecutions and crosses. "And so also will other believers be full of sorrow, who through tears and sufferings are striving after eternal joys," says Alcuin. Moreover, as S. Augustine observes on these sufferings, "we are not sorrowful without joy, but as the Apostle says (Rom 12:12) "rejoicing in hope," for the travailing woman to whom we are compared, is gladdened more at the child who is about to be born, than saddened by her present pangs."

Tropologically. The mind of a penitent sinner, and also the mind of a righteous man, when thinking on martyrdom, entrance into "religion," or any other difficult and heroic work, is like a woman in her pangs, because he strives with great pain and labour to bring His conversion, martyrdom, or entrance into religion, to the birth. Read S. Augustine (Conf. viii. 8), where he records with what great effort he brought to the birth his purpose of a new life. As Isaiah says (chap. xxvi. 17.) But yet this travailing causes great joy. But the ungodly in like manner bring their evil deeds to the birth with great labour and pain, which turns into the torments of hell at last. See Isa 59:4; Psa 7:14; Wisd. 5:7, and elsewhere.

Again, a preacher, a confessor, or any one else who strives to win souls to God, does it with great travail. Whence S. Gregory ( Moral. xxx . 9) compares such an one to a labouring hind, which with great difficulty brings forth her young, and bellows through pain. Explaining Job xxxix. 1. Few persons think what labour is displayed in the preaching of the Fathers. With what pangs, with what efforts in faith and conversation, do they bring forth souls. How do they look round with careful observation, so as to be bold in their directions, compassionate in infirmities, gentle in their exhortations, humble in displaying authority, resolute in contempt of earthly things, unbending in enduring hardships, and yet weak in not ascribing their strength to themselves. How pained for those that fall, how anxious for those that still stand, with what fervour they strive to attain to more, with what fear to keep fast what they have already attained to.

And your joy no man will take from you. "Because Christ, who dieth no more, is their joy" ( Gloss Inter.) And that will be more true in heaven. Hence S. Augustine ( in loc. ), "Nor will any end suffice, save that of which there is no end."

Ver. 23.— And in that day ye shall ask Me nothing. The word ε̉ζωτήσετε signifies either, ye will ask Me no questions, or ye will ask Me for nothing, make no request.

1. S. Cyril explains it in the first sense: There will be no need to ask Me anything, when I have risen and sent the Holy Spirit. For I by my rising, and He by His coming, will teach you all things which concern your office. They had in their ignorance asked Him many things: 'Whither goest Thou?' 'How can we know the way?' 'Show us the Father.' 'Why dost Thou manifest Thyself to us, and not unto the world?' see chap. xiv. 5, 8, 2 2. And here too as to the meaning of the words 'a little while.' He fittingly replies, the Holy Spirit will so enlighten you, that ye will have no need to ask questions, as ye did before." So also Euthymius.

2. S. Chrysostom ( Hom. 78), Theophylact, Ribera, and others explain it thus, "After My Resurrection ye will have no need to pray to Me, ye will have only to ask the Father in My name. This is supported by what next follows." (3.) S. Augustine combines both these explanations, and refers to the day of heavenly glory. "He was asked by the disciples," he says, "when He would restore the kingdom to Israel. He was asked by S. Stephen to receive his spirit. I therefore think that what He here says must be referred to the time when we shall see Him as He is, when nothing will remain to be desired, no secret will have to be inquired about."

Verily, Verily, I say unto you (I most surely promise you, S. Augustine says, "I swear," regarding the words as an oath, whatsoever ye shall ask the Father in My Name, He will give it you. This is a fresh consolation of the Apostles, a fresh instruction given by Christ that they should use His aid, though absent, to obtain all that they needed from the Father, viz., by asking in His Name. Be not distressed at My absence. For I solemnly promise that the Father will give whatever ye ask in My Name. Ye used to ask everything from Me. I am going away, and I put the Father in My place. What ye used to ask of Me, ask now of the Father. He will as readily, as lovingly, and as fully, hear and understand you as I used to do. And object not to the absence or the distance, the Father being in heaven, and you on earth. For the Father is on earth also (since He is everywhere). Nay, He is within you, in your mind and soul, and that not merely by His essence, presence, and power, but also by His Grace. For your soul is His abode and temple, in which He desires to be praised, worshipped, and invoked by you. Therefore invoke Him there as most familiarly and intimately present, and He will hear you then.

Each word is emphatical. (1.) I promise you, because ye are My intimates, My disciples and Apostles, whom I specially love, that I will have a special care of you, and provide for you in everything. And this is said through the Apostles to the faithful in every age, as represented by them. (2.) Whatsoever, that is, which is profitable for you, and for the honour of God. "Something which is something, and not a mere nothing," ( Gloss Inter.) And as S. Augustine says ( in loc. ), "something, which is not 'nothing' in comparison with the Blessed Life." He therefore who asks for anything unlawful or hurtful is not heard. And though we may ask for things temporal, as health, wealth, &c., yet ye ought to ask them for a good purpose, that by them we may the more please God, and perform more good works. (3.) We should ask in a proper manner: that is, humbly, reverently, confidently, ardently, perseveringly. (4.) The Father, as sons asking a father, for He loves you supremely with fatherly affection. 5. " In My Name," by Me and My merits, not your own. 6. " He shall give it you," surely and certainly, if ye ask aright.

In My Name. Plead this with the Father, and it will obtain everything. "He sets forth the virtue of His Name" (says S. Chrysostom), "for when He is merely 'named' before the Father, He worketh marvellous things. Think not that ye will be left; My Name will give you full confidence."

But what is it to ask in the Name of Christ? S. Gregory ( Hom. xxvii.) tells us "Jesus is the Name of the Son. It means Saviour. He therefore asks in the Name of the Saviour, who asks that which pertains to real salvation, for if that is asked which is not expedient, it is not asked in Christ's Name. The Lord therefore says to the Apostles, who were still weak in the faith, "Hitherto have ye asked nothing in My Name, because ye know not how to seek for eternal salvation. And hence it is that S. Paul was not heard, because if he had been freed from temptation it would not have profited him" (2 Cor. xii.) And further on, "Weigh well your petitions; see if ye ask in the Name of Jesus. For ye seek not Jesus, in the house of Jesus, if in the temple of eternity ye pray importunately for temporal things; for a wife, a house, clothing, or food." And S. Augustine. "A thing is not asked in the Name of the Saviour, if it be asked contrary to the purpose of salvation; and he who thinks of Christ what he ought not to think of the only Son of God, does not ask in His Name. But he who asks as he ought receives when he ought to receive. For some things are not denied but deferred, in order that they may be given at a fitting time." So Bede, Rupert, and S. Thomas. All this is quite true, not literally but symbolically.

2d. S. Cyril, and after him Jansenius, say more literally, "He speaks in My Name who so speaks that Christ may manifest Himself as the Mediator, and, together with the Father, the Giver of grace. For as God He and the Father together confer gifts upon us, but as Mediator He presents our prayers to the Father, for He gives us boldness and confidence to approach the Father."

3d. Euthymius says "In My name" means as My people, as Christians.

4th. The genuine meaning is given by S. Chrysostom, Theophylact, Toletus, and others, who say, "To ask in the Name of Christ is to ask through the merits of Christ. For He, by His death, merited for us that we should obtain whatever we ask of God. This with respect to us is grace, with respect to Christ is but justice. His name signifies in Scripture His strength, virtue, merits, grace, dignity, and authority. To ask in the Name of Christ, is in asking to allege His merits, and to trust in them, not in our own; that God may thus look, not on our unworthiness and our sins, but upon the face of His Anointed, and for His holiness and merits grant us that which we do not deserve. Christ therefore points here not merely to God, but to God Incarnate, and obedient as far as unto the death of the Cross. For He merited for us, that the Father should. hear our prayers. And thus the Church ends all her prayers 'through our Lord Jesus Christ.'" The Jews, in like manner, used to pray through the merits of Abraham, &c. We through the merits of Christ, which infinitely surpass theirs.

Fifthly, Ribera explains thus, "Ask as sent by Me, as though I through you ask this of the Father. Ask not as though it were to be given to you, but to Me, as a king makes request to the Pontiff through his legate, and as the brethren of Joseph prayed him for their father's sake to forgive their iniquity, as though He had taken it upon himself, and demanded that it should be forgiven. In like manner Christ confers on us His merits, the authority and grace which He has with the Father, that we may ask the Father through them."

Again, to ask in the name of Christ, is to ask those things which He wishes and desires to be given us, those namely which concern the salvation of the soul. Hence such a prayer is effectual, and is heard by God. And so too the prayers which many use, "0 Lord, give me that which my Lord Christ desires to be in me, which He wishes to be given me, for which He prayed when dying on the Cross, and entreated should be given me: again, what the Blessed Virgin wishes for me, and asks for me, for she greatly longs for my salvation, and knows better than myself what is best for me." This is a pious meaning of the words, but the fourth is more literal, and to the point.

He will give it you. But you will say, 'We find that many ask of God, and obtain not; how then can this be said?' I answer, The reason they obtain not, is because they ask not the things which they ought, nor in the way they ought. As S. James says (iv. 3). For many affirmative propositions in Scripture require certain conditions. And prayer requires: (1.) Humility and reverence, and therefore he who has it not, but prays proudly and presumptuously, like the Pharisee, gains nothing. (2.) It requires contrition for sin, so that he who prays may be, or may heartily wish to be, a friend of God. Sinners therefore, wilfully persisting in sin, are not heard by God. Dost thou wish God to hear thee? Do thou first obey His will, and so God will do thy will, and fulfil thy desires. See Isa. i. 15. (3.) It requires great faith and confidence that we shall obtain what we ask for through the merits of Christ. This confidence many have not, and therefore they obtain not (James i. 6). Hence S. Basil ( Constit. Monast. cap. ii) assigns the reason for our not being heard, "Thou hast not asked rightly, for thou askedst either with doubting, or when engaged on something else." (4.) It requires perseverance (see Luke xi. 7 and 8). S. Augustine (Tract. lxxiii.) rightly observes, "God occasionally refuses what we ask for, because this is more expedient for our salvation and His glory: God therefore hears us, not according to our wishes, but as it is best for our salvation. And thus He hearkened not to S. Paul when he prayed to be delivered from the thorn in the flesh, because it was more profitable to him, to humble him, and that he might continually struggle with and overcome it." See 2 Cor. xii. 9.

Give it you. Hence S. Augustine ( in loc.) thinks that the result of prayer is promised only when we pray for ourselves, but not when we pray for others; for, says he, "The Saints are heard for themselves, not for all. For it is said, 'I will give it you.'" But S. Basil ( Reg. brevier, 261), Toletus, and others, more correctly, and in a more liberal sense, think that the promise holds good, whether we pray for ourselves or for others. For God gives us that which He gives to others for whom we pray. When we pray, He gives us the fruit of our prayer. And this more accords with the very bountiful beneficence of God. Besides, to pray for others, is a work of greater charity, especially if we pray for our enemies. And such a prayer as this is wont to be heard, as Christ was heard in behalf of His crucifiers, and S. Stephen when praying for Saul. S. Gregory ( Hom. xxvii.) gives the reason: "The virtue," he says, "of true prayer is the very sublimest charity. And a man obtains that which he rightly asks for, when his mind is not darkened when he prays, even by hatred of his enemy. But we often overcome the reluctance of our mind to pray, when we pray for our enemies."

Mo

Lapide: Joh 16:23-33

Ver. 23.— And in that day ye shall ask Me nothing. The word ε̉ζωτήσετε signifies either, ye will ask Me no questions, or ye will ask Me for nothing, make no request.

1. S. Cyril explains it in the first sense: There will be no need to ask Me anything, when I have risen and sent the Holy Spirit. For I by my rising, and He by His coming, will teach you all things which concern your office. They had in their ignorance asked Him many things: 'Whither goest Thou?' 'How can we know the way?' 'Show us the Father.' 'Why dost Thou manifest Thyself to us, and not unto the world?' see chap. xiv. 5, 8, 2 2. And here too as to the meaning of the words 'a little while.' He fittingly replies, the Holy Spirit will so enlighten you, that ye will have no need to ask questions, as ye did before." So also Euthymius.

2. S. Chrysostom ( Hom. 78), Theophylact, Ribera, and others explain it thus, "After My Resurrection ye will have no need to pray to Me, ye will have only to ask the Father in My name. This is supported by what next follows." (3.) S. Augustine combines both these explanations, and refers to the day of heavenly glory. "He was asked by the disciples," he says, "when He would restore the kingdom to Israel. He was asked by S. Stephen to receive his spirit. I therefore think that what He here says must be referred to the time when we shall see Him as He is, when nothing will remain to be desired, no secret will have to be inquired about."

Verily, Verily, I say unto you (I most surely promise you, S. Augustine says, "I swear," regarding the words as an oath, whatsoever ye shall ask the Father in My Name, He will give it you. This is a fresh consolation of the Apostles, a fresh instruction given by Christ that they should use His aid, though absent, to obtain all that they needed from the Father, viz., by asking in His Name. Be not distressed at My absence. For I solemnly promise that the Father will give whatever ye ask in My Name. Ye used to ask everything from Me. I am going away, and I put the Father in My place. What ye used to ask of Me, ask now of the Father. He will as readily, as lovingly, and as fully, hear and understand you as I used to do. And object not to the absence or the distance, the Father being in heaven, and you on earth. For the Father is on earth also (since He is everywhere). Nay, He is within you, in your mind and soul, and that not merely by His essence, presence, and power, but also by His Grace. For your soul is His abode and temple, in which He desires to be praised, worshipped, and invoked by you. Therefore invoke Him there as most familiarly and intimately present, and He will hear you then.

Each word is emphatical. (1.) I promise you, because ye are My intimates, My disciples and Apostles, whom I specially love, that I will have a special care of you, and provide for you in everything. And this is said through the Apostles to the faithful in every age, as represented by them. (2.) Whatsoever, that is, which is profitable for you, and for the honour of God. "Something which is something, and not a mere nothing," ( Gloss Inter.) And as S. Augustine says ( in loc. ), "something, which is not 'nothing' in comparison with the Blessed Life." He therefore who asks for anything unlawful or hurtful is not heard. And though we may ask for things temporal, as health, wealth, &c., yet ye ought to ask them for a good purpose, that by them we may the more please God, and perform more good works. (3.) We should ask in a proper manner: that is, humbly, reverently, confidently, ardently, perseveringly. (4.) The Father, as sons asking a father, for He loves you supremely with fatherly affection. 5. " In My Name," by Me and My merits, not your own. 6. " He shall give it you," surely and certainly, if ye ask aright.

In My Name. Plead this with the Father, and it will obtain everything. "He sets forth the virtue of His Name" (says S. Chrysostom), "for when He is merely 'named' before the Father, He worketh marvellous things. Think not that ye will be left; My Name will give you full confidence."

But what is it to ask in the Name of Christ? S. Gregory ( Hom. xxvii.) tells us "Jesus is the Name of the Son. It means Saviour. He therefore asks in the Name of the Saviour, who asks that which pertains to real salvation, for if that is asked which is not expedient, it is not asked in Christ's Name. The Lord therefore says to the Apostles, who were still weak in the faith, "Hitherto have ye asked nothing in My Name, because ye know not how to seek for eternal salvation. And hence it is that S. Paul was not heard, because if he had been freed from temptation it would not have profited him" (2 Cor. xii.) And further on, "Weigh well your petitions; see if ye ask in the Name of Jesus. For ye seek not Jesus, in the house of Jesus, if in the temple of eternity ye pray importunately for temporal things; for a wife, a house, clothing, or food." And S. Augustine. "A thing is not asked in the Name of the Saviour, if it be asked contrary to the purpose of salvation; and he who thinks of Christ what he ought not to think of the only Son of God, does not ask in His Name. But he who asks as he ought receives when he ought to receive. For some things are not denied but deferred, in order that they may be given at a fitting time." So Bede, Rupert, and S. Thomas. All this is quite true, not literally but symbolically.

2d. S. Cyril, and after him Jansenius, say more literally, "He speaks in My Name who so speaks that Christ may manifest Himself as the Mediator, and, together with the Father, the Giver of grace. For as God He and the Father together confer gifts upon us, but as Mediator He presents our prayers to the Father, for He gives us boldness and confidence to approach the Father."

3d. Euthymius says "In My name" means as My people, as Christians.

4th. The genuine meaning is given by S. Chrysostom, Theophylact, Toletus, and others, who say, "To ask in the Name of Christ is to ask through the merits of Christ. For He, by His death, merited for us that we should obtain whatever we ask of God. This with respect to us is grace, with respect to Christ is but justice. His name signifies in Scripture His strength, virtue, merits, grace, dignity, and authority. To ask in the Name of Christ, is in asking to allege His merits, and to trust in them, not in our own; that God may thus look, not on our unworthiness and our sins, but upon the face of His Anointed, and for His holiness and merits grant us that which we do not deserve. Christ therefore points here not merely to God, but to God Incarnate, and obedient as far as unto the death of the Cross. For He merited for us, that the Father should. hear our prayers. And thus the Church ends all her prayers 'through our Lord Jesus Christ.'" The Jews, in like manner, used to pray through the merits of Abraham, &c. We through the merits of Christ, which infinitely surpass theirs.

Fifthly, Ribera explains thus, "Ask as sent by Me, as though I through you ask this of the Father. Ask not as though it were to be given to you, but to Me, as a king makes request to the Pontiff through his legate, and as the brethren of Joseph prayed him for their father's sake to forgive their iniquity, as though He had taken it upon himself, and demanded that it should be forgiven. In like manner Christ confers on us His merits, the authority and grace which He has with the Father, that we may ask the Father through them."

Again, to ask in the name of Christ, is to ask those things which He wishes and desires to be given us, those namely which concern the salvation of the soul. Hence such a prayer is effectual, and is heard by God. And so too the prayers which many use, "0 Lord, give me that which my Lord Christ desires to be in me, which He wishes to be given me, for which He prayed when dying on the Cross, and entreated should be given me: again, what the Blessed Virgin wishes for me, and asks for me, for she greatly longs for my salvation, and knows better than myself what is best for me." This is a pious meaning of the words, but the fourth is more literal, and to the point.

He will give it you. But you will say, 'We find that many ask of God, and obtain not; how then can this be said?' I answer, The reason they obtain not, is because they ask not the things which they ought, nor in the way they ought. As S. James says (iv. 3). For many affirmative propositions in Scripture require certain conditions. And prayer requires: (1.) Humility and reverence, and therefore he who has it not, but prays proudly and presumptuously, like the Pharisee, gains nothing. (2.) It requires contrition for sin, so that he who prays may be, or may heartily wish to be, a friend of God. Sinners therefore, wilfully persisting in sin, are not heard by God. Dost thou wish God to hear thee? Do thou first obey His will, and so God will do thy will, and fulfil thy desires. See Isa. i. 15. (3.) It requires great faith and confidence that we shall obtain what we ask for through the merits of Christ. This confidence many have not, and therefore they obtain not (James i. 6). Hence S. Basil ( Constit. Monast. cap. ii) assigns the reason for our not being heard, "Thou hast not asked rightly, for thou askedst either with doubting, or when engaged on something else." (4.) It requires perseverance (see Luke xi. 7 and 8). S. Augustine (Tract. lxxiii.) rightly observes, "God occasionally refuses what we ask for, because this is more expedient for our salvation and His glory: God therefore hears us, not according to our wishes, but as it is best for our salvation. And thus He hearkened not to S. Paul when he prayed to be delivered from the thorn in the flesh, because it was more profitable to him, to humble him, and that he might continually struggle with and overcome it." See 2 Cor. xii. 9.

Give it you. Hence S. Augustine ( in loc.) thinks that the result of prayer is promised only when we pray for ourselves, but not when we pray for others; for, says he, "The Saints are heard for themselves, not for all. For it is said, 'I will give it you.'" But S. Basil ( Reg. brevier, 261), Toletus, and others, more correctly, and in a more liberal sense, think that the promise holds good, whether we pray for ourselves or for others. For God gives us that which He gives to others for whom we pray. When we pray, He gives us the fruit of our prayer. And this more accords with the very bountiful beneficence of God. Besides, to pray for others, is a work of greater charity, especially if we pray for our enemies. And such a prayer as this is wont to be heard, as Christ was heard in behalf of His crucifiers, and S. Stephen when praying for Saul. S. Gregory ( Hom. xxvii.) gives the reason: "The virtue," he says, "of true prayer is the very sublimest charity. And a man obtains that which he rightly asks for, when his mind is not darkened when he prays, even by hatred of his enemy. But we often overcome the reluctance of our mind to pray, when we pray for our enemies."

Moreover, when occasionally we are not heard when we pray for others, it is either our own fault, or the fault of them for whom we pray, who by their sloth or evil disposition render themselves unworthy of the grace of God, and at times rail against Him, and despise His call.

There is an instance in the Lives of the Fathers. A certain man tempted with the spirit of lust, asked the prayers of a holy anchoret, that he might obtain deliverance. He prayed again and again, but to no purpose. When he wondered at this, God replied, He does not deserve to be heard, because by lazily cherishing obscene thoughts and trifling with them, he is the cause of his own temptation. The anchoret told him this, and then, moved with compunction, the man gave himself to prayer, watching and fasting, and obtained deliverance from his temptation. Those who are tempted should therefore co-operate with those who are praying for them, in order that they may be heard. Just as a sick man should co-operate with his physician, in order to his cure. But if he refuses to do so, all the labour of the physician is useless.

Ver. 24. — Hitherto have ye asked nothing in My Name. Because ye have trusted in My presence, have asked all things of Me in person, and I have gained them from My Father. But now, as I am about to leave you, I refer you to My Father, that ye may obtain from him all that ye require, through the intervention of My Name. For though the Apostles cast out devils, &c., in Christ's Name, yet they did so by asking help from Him who was present with them.

Ask, and ye shall receive. Because I have obtained this from the Father by My merits. Be not sorrowful at My departure, for He will give you greater things than I have ever given, if invoked in My Name. So Euthymius, Maldonatus, &c.

That your joy may be full. (1.) S. Augustine ( in loc.) explains thus, "Ask of God to comfort you in My absence, and to confer on you fulness of joy in eternal happiness." (2.) S. Cyril. If ye ask of God, He will give you the fulness of joy, namely, remission of sins and plenteous grace. (3.) The word "that" signifies the effect and result of your prayers. Ye will rejoice at My Resurrection, but in order to perfect your joy, ask of the Father in My Name all the graces ye need, so that by obtaining them from the Father ye may have fulness of joy, and wish for nothing more in this life. So Ribera, Toletus, Jansenius, and others. This is the true meaning.

Ver. 25.— These things have I spoken to you in proverbs; but the cometh when I shall no longer speak unto you in proverbs, but shall show you plainly of the Father. I said (Preface to Prov.) that a proverb, parable, and adage often meant the same thing, viz, some occult, obscure, and mysterious saying, though it does not contain a parable. This is the meaning here. What I have said about "a little while," "the Holy Spirit," "My departure to the Father," "your joy," &c., seems to you now obscure and enigmatical. But you will soon have full experience of them, both by My own teaching in the forty days, when I shall make known to you the meaning of Holy Scripture (Acts i. 3), and more fully by the Holy Spirit, whom I will send to you at Pentecost, to teach you clearly and distinctly the mysteries of the faith, and to inflame you with the love of them. So S. Augustine, Bede, Maldonatus, and others. S. Gregory ( Moral. xxx. 5) refers this promise to the state of blessedness in heaven, for there it will be most abundantly fulfilled, when we shall see God face to face.

Ver. 26.— In that day ye shall ask in My Name; and I say not unto you that I shall pray the Father for you. I said (xiv. 16), "I will pray the Father, and He shall give you another Comforter." But now there will be no need of My praying, for I shall soon send the Holy Spirit, who will teach you to pray to God in My Name with such great earnestness, that the Father will grant you all things at your prayer, and therefore ye will not then need such prayers as I offered to God when present with you. Hence some Fathers think that Christ does not pray for us in Heaven with prayers, properly so called, but merely by presenting His wounds to the Father. ( See Vasquez, par. iii. tome 1, Quæst. 21). But it is more probable that Christ does pray for us in heaven with prayers properly so called, as I have explained in Rom. viii. 24. Christ means that His earthly presence was not needed in order to pray for them as He used to do.

Ver. 27.— For the Father Himself loveth you, because ye have loved Me. He first loveth us, in calling and urging, us sinners to repentance and love of Him. And we then begin to love Him, and He then pours into us charity and justifying grace, making us His sons and friends. Hence it is clear that charity is the bond between God and man for it causes us to love God, and God in turn to love us, as a friend loves a friend and is loved by him in return.

And have believed that I came forth from God : that is, that I am the Son of God, sent by Him into the world for your and others' salvation. But you will say: "If God loves us, why does not He give of His own accord those things He knows we need, but wishes to be asked?" (1.) Because the reverend Majesty of God demands of us that we should reverence Him by our prayers, and testify that we need His bounty, and that no one can relieve our wants but Himself. We owe to Him the tribute of our prayers.

(2.) The state of man requires us to acknowledge that we depend on Him, are fostered and protected by Him, and that in all things we need His aid and bounty. "Nay, let him openly confess," says S. Augustine, "that he is God's mendicant. Let him humble himself before Him, and with bended neck beg from Him what he needs."

(3.) The greatness of the thing asked for demands it. For we ask of God grace and glory, and there is nothing more excellent than these. God wishes us therefore to buy them by prayer, as it were by a price, that we may value them the more, and carefully preserve them. See S. Basil ( Conat. Monast. chap. ii.)

(4.) The utility and the excellence of prayer demands it. For therein we exercise, 1. Faith, in believing that God is Almighty, All-wise, and Most Good. 2. Hope, for we hope that He will give as all things necessary for this life and the next. 3. Love, whereby we as children ask all these things from a most loving Father. S. Chrysostom says thus on Ps. iv., "Prayer is no slight bond of our love towards God: for it accustoms us to speak to Him, and leads us on to the study of wisdom. For if he who holds much converse with some great and wonderful man, gains thereby great benefit, how much more does he who holds perpetual converse with God?" For "prayer" (as he says elsewhere) "is a talking with God, which makes man a kind of familiar angel with God." See his book "De orando Deum," and Climacus (gradu xxviii), where he gives many excellent testimonies in favour of prayer, and adds, "Prayer is a kind of holy tyranny over God," for it compels Him, as it were, to grant those things which are asked for.

Ver. 28. — I came forth from the Father, and am come into the world. Again I leave the world and go to the Father. I came forth, not by birth of the Virgin, as Jansen maintains, but by My Eternal Generation from the Father. So say the Fathers. Listen to S. Augustine ( in loc. ), "He came forth from the Father, because He is of the Father, and He came into the world, because He showed to the world the Body which He took of the Virgin." And Cyril, "To have come forth from the Father, is nothing else than to have been born, and to have shone forth from the Substance of the Father by that going forth by which He is, and is thus understood to be as in proper subsistence." Euthymius, "I came forth from the Father, signifies that He is of the Substance of the Father, or by every right the Son of the Father." So also Bede, S. Thomas, Lyranus, Ribera, Toletus, and others. This will be more clear from verse 30. And so, too, it is said "they came forth from the Joins of their father" (Heb 7:10; and Isa 39:7). To go forth from the Father is the same as being begotten of Him.

Ver. 29.— His disciples say unto Him, Lo, now speakest thou plainly and speakest no proverb: we now clearly understand that which we did not comprehend before. For Thou spakest obscurely, "A little while, and ye shall not see Me," &c. But now thou explainest it clearly.

Ver. 30. — Now we know that Thou knowest all things. "From our seeing and hearing that Thou understandest our secret thoughts, our doubts, and our desires to understand the meaning of Thy words, for Thou hast anticipated our questionings, and hast of Thine own accord cleared up our doubts. And for this cause we believe the more firmly that Thou art in truth the Son of God, and 183begotten by Him, because Thou knowest all things, and seest the secrets of hearts; which is the property of God." So Cyril; or as Toletus says, "This alone is sufficient to make us believe that Thou camest forth from God, because Thou discoverest our secret thoughts, and makest answer to, them. And if other arguments (many as they are) were wanting, this alone would suffice to make us believe in Thee."

Ver. 31.— Jesus answered them, Do ye now believe?

Ver. 32.— Behold the hour cometh; yea, is now come, that ye shall be scattered every man to his own, and shall leave Me alone; and yet I am not alone, because the Father is with Me. This first clause is read either as a question (with Theophylact, Euthymius, Jansenius, and others) or as an affirmation. The meaning is the same in either case. Do ye believe? But ye will soon show how little and feeble is your faith. Or else, Ye now have faith in Me, but much feebler than you think, for you will flee away, and leave Me. Each of you hasting away to the place which is nearest, and none of you waiting for any others.

I am not alone. I say not this for My own sake, but for your sake. I need not your protection, as I have the Almighty Father withi Me.

Ver. 33. — These things have I spoken unto you, that in Me ye might have peace. The things I said before (ver. 5, and ch. xvi. 18 and 19). That ye might trust confidently in Me, with a mind calm and tranquil, unmoved, and unterrified by the waves of persecution.

In the world ye shall have tribulation, but be of good cheer, I have overcome the world. I have begun to overcome it, by My holy Life and heavenly doctrines, but I will now fully and completely overcome it by My Passion and Death. Be confident then, that as I have overcome it, so will ye overcome it if ye persevere in faith and love. If therefore ye abide in Me, ye also, by My example, and by the grace of the Holy Spirit, which I will give you, will overcome the world; i.e., all the hatred, persecutions, &c., of the Jews (see 1 John 5.). Understand by the world, the prince of the world, and all other adversaries of Christ. So Toletus, Ribera, and others. Be assured then, under every worldly trial, that I have overcome the world, not for Myself but for your sakes I have overcome, that ye might overcome, that I might give you a rule and pattern, that I might obtain from God the grace of victory for you. Contend therefore resolutely, because I will contend in you, and overcome in you, by making you conquerors. For, as S. Augustine says here, He would not have overcome the world, if the world were to conquer His members.

Montanus, and his fellow-martyrs, the disciples of S. Cyprian, trusting in these words were strengthened by them, and exulted in their dark and gloomy prison; for they said, "Where the temptation is great, there is He, the Greater One, who overcomes it in us, and there is no contest in which, by the protection of the Lord, there is not victory." See their Acts in Surius, Feb. 24. And S. Cyprian himself ( Ep. ad. Fortunatum ) says , "If any one, keeping the commands of the Lord, and boldly cleaving to Christ, has stood against the adversary, he must needs be conqueror, for Christ is unconquerable." Also in Epist. to Donatus, "He can seek for nothing from the world who is above the world." And again (Epist. to people of Thibaris), e.g. "The Christian soldier, instructed by His precepts and warnings, trembles not at the battle, but is ready for the Crown." And just before, "The Lord wished we should rejoice in persecutions, because when they come, then the crowns of faith are given, the soldiers of God are proved, the heavens are opened to martyrs." And again, "He is not alone, whose companion in flight is Christ, who keeping the temple of God, wherever he may be, is not without God. And should a robber assault him when flying in solitude, or on the mountains, or a wild beast attack, or hunger, or thirst, or cold afflict, or when hastening over the sea storm and tempest overwhelm him, Christ everywhere beholdeth His soldier, and if he dies in persecution for the honour of His name, He gives Him the reward He has promised He will give in the resurrection." And also in the Treatise de Mortal., "He who is a soldier of God, who, stationed in the heavenly camp, is already hoping for things above, should recognise what He is, in order that there may not be any trepidation or faltering in us at the storms and tempests of the world. For the Lord foretold that these things should come to pass, instructing and teaching us beforehand by His word of encouragement, and preparing and strengthening us to meet them." And he says ( Epist. i. ad Cornelium ): "That the soldiers of Christ cannot be conquered, though they can die, and that they are unconquered because they are not afraid to die." And the Confessors, too, who were in prison and destined to martyrdom, wrote thus touchingly to S. Cyprian, as the encourager of Martyrs:-"What more glorious or what more happy can be granted to any man by Divine favour, than fearlessly to confess the Lord God in the midst of his murderers, and that while the various and exquisite torments of the secular power are raging, even with a racked, tortured, and mangled body, to confess Christ the Son of God with his departing but still free spirit? having broken through all worldly hindrances, to present himself before God freed from them all,—than to win the heavenly kingdom without delay, than to become a fellow-sufferer with Christ by suffering in His Name?" And so too S. Chrysostom, when his banishment was in debate, addressed to his people eleven discourses, beginning thus:- "Many are the floods, and huge the waves, but I fear not drowning, for I stand on the rock. But what think they? Lest I should fear death, to whom to live is Christ and to die is gain? lest I should be afraid of exile, though I know that the earth is the Lord's, and the fulness thereof? or the proscription of my goods, though I know that I brought nothing into the world, neither can I take anything out? The terrors of the world—I despise them; its pleasures—I deride them. I desire not riches, I dread not poverty, I fear not death."

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 16 (Chapter Introduction)

Overview

Joh 16:1, Christ comforts his disciples by the promise of the Holy Ghost, and his ascension; Joh 16:23, assures their prayers made in his name to be acceptable; Joh 16:33, Peace in Christ, and in the world affliction.

Poole: John 16 (Chapter Introduction)

CHAPTER 16

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 16 (Chapter Introduction)

(Joh 16:1-6) Persecution foretold.

(Joh 16:7-15) The promise of the Holy Spirit, and his office.

(Joh 16:16-22) Christ's departure and return.

(Joh 16:23-27) Encouragement to prayer.

(Joh 16:28-33) Christ's discoveries of himself.

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 16 (Chapter Introduction)

Among other glorious things God hath spoken of himself this is one, I wound, and I heal, Deu. 32, 39. Christ's discourse in this chapter, which continues and concludes his farewell sermon to his disciples, does so. I. Here are wounding words in the notice he gives them of the troubles that were before them (Joh 16:1-6). II. Here are healing words in the comforts he administers to them for their support under those troubles, which are five: - 1. That he would send them the Comforter (Joh 16:7-15). 2. That he would visit them again at his resurrection (Joh 16:16-22). 3. That he would secure to them an answer of peace to all their prayers (Joh 16:23-27). 4. That he was now but returning to his Father (Joh 16:28-32). 5. That, whatever troubles they might meet with in this world, by virtue of his victory over it they should be sure of peace in him (Joh 16:33).

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 16 (Chapter Introduction)

Warning And Challenge (Joh_16:1-4)

The Work Of The Holy Spirit (Joh_16:5-11)

The Spirit Of Truth (Joh_16:12-15)

Sorrow Turned To Joy (Joh_16:16-24)

The Direct Access (Joh_16:25-28)

Christ And His Gifts (Joh_16:29-33)

Constable: John (Book Introduction)

Introduction

Writer

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

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

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

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

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

Place of Writing

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

Date

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

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

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

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

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

Characteristic features and purpose

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

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

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

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

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

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

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

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

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

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

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

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

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

Original recipients

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

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

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

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

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

Message²⁷

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: John (Outline)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

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

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

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

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

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

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

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

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

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

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

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

2. Jesus' initial stay in Capernaum 2:12

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

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

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

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

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

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

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

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

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

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

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

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

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

F. Jesus' second visit to Jerusalem ch. 5

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

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

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

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

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

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

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

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

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

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

1. The controversy surrounding Jesus 7:10-13

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

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

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

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

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

7. The good shepherd discourse 10:1-21

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

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

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

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

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

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

5. Jesus' triumphal entry 12:12-19

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

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

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

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

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

1. The new commandment 13:31-35

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

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

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

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

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

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

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

C. Jesus' high priestly prayer ch. 17

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

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

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

IV. Jesus' passion ministry chs. 18-20

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

B. Jesus' religious trial 18:12-27

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

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

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

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

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

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

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

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

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

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

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

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

6. The death of Jesus 19:28-30

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

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

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

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

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

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

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

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

V. Epilogue ch. 21

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

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

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

Constable: John

John

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

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

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

Copyright 2003 by Thomas L. Constable

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Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

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

____________________

[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.