Text -- John 17:23 (NET)

17:23 I in them and you in me– that they may be completely one, so that the world will know that you sent me, and you have loved them just as you have loved me.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 17:23

That they may be perfected into one ( hina ōsin teteleiōmenoi eis hen ).

Purpose clause again with hina (nineteen times in this prayer, this the fifteenth) with the periphrastic perfect passive subjunctive of teleioō (Joh 17:4), permanent state, with eis hen (into one) as the goal and final result.

Robertson: Joh 17:23

That the world may know ( hina ginōskēi ).

Present active subjunctive of ginōskō with hina like the present tense of pisteuō in Joh 17:21, "that the world may keep on knowing"with the same pregnant phrase "that thou me didst send"(hoti su me apesteilas ) as in Joh 17:8, Joh 17:25.

Robertson: Joh 17:23

And lovedst them ( kai ēgapēsas autous ).

Timeless aorist, but love shown by sending Christ (Joh 3:16) and illustrated and proven by the way Christians love one another.

JFB: Joh 17:20-23

This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer.

JFB: Joh 17:20-23

The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.

JFB: Joh 17:23

(See on Joh 17:21).

Clarke: Joh 17:23

That the world may know - That the Jewish people first, and secondly the Gentiles, may acknowledge me as the true Messiah, and be saved unto life eternal.

Calvin: Joh 17:23

23.I in them, and thou in me; for he intends to teach that in him dwells all fullness of blessings, and that what was concealed in God is now manifested in him, that he may impart it to his people, as the water, flowing from the fountain by various channels, waters the fields on all sides.

And hast loved them, ¹²⁶ He means that it is a very striking exhibition, and a very excellent pledge, of the love of God towards believers, which the world is compelled to feel, whether it will or not, when the Holy Spirit dwelling in them sends forth the rays of righteousness and holiness. There are innumerable other ways, indeed, in which God daily testifies his fatherly love towards us, but the mark of adoption is justly preferred to them all. He likewise adds, and hast loved them, As Thou Hast Loved Me. By these words he intended to point out the cause and origin of the love; for the particle as, means because, and the words, AS thou hast loved me, mean, Because thou hast loved me; for to Christ alone belongs the title of Well-beloved, (Mat 3:17.) Besides, that love which the heavenly Father bears towards the Head is extended to all the members, so that he loves none but in Christ.

Yet this gives rise to some appearance of contradiction; for Christ, as we have seen elsewhere ¹²⁷ declares that the unspeakable love of God towards the world was the reason why he gave his only-begotten Son, (Joh 3:16.) If the cause must go before the effect, we infer that God the Father loved men apart from Christ; that is, before he was appointed to be the Redeemer. I reply, in that, and similar passages, love denotes the mercy with which God was moved towards unworthy persons, and even towards his enemies, before he reconciled them to himselfi It is, indeed, a wonderful goodness of God, and inconceivable by the human mind, that, exercising benevolence towards men whom he could not but hate, he removed the cause of the hatred, that there might be no obstruction to his love. And, indeed, Paul informs us that there are two ways in which we are loved in Christ; first, because the Father

chose us in him before the creation of the world,
(Eph 1:4;)

and, secondly, because in Christ God hath reconciled us to himself, and hath showed that he is gracious to us, (Rom 5:10.) Thus we are at the same time the enemies and the friends of God, until, atonement having been made for our sins, we are restored to favor with God. But when we are justified by faith, it is then, properly, that we begin to be loved by God, as children by a father. That love by which Christ was appointed to be the person, in whom we should be fiercly chosen before we were born, and while we were still ruined in Adam, is hidden in the breast of God, and far exceeds the capacity of the human mind. True, no man will ever feel that God is gracious to him, unless he perceives that God is pacified in Christ. But as all relish for the love of God vanishes when Christ is taken away, so we may safely conclude that, since by faith we are ingrafted into his body, there is no danger of our falling from the love of God; for this foundation cannot be overturned, that we are loved, because the Father hath loved his Son. ¹²⁸

TSK: Joh 17:23

I : Joh 6:56, Joh 14:10,Joh 14:23; Rom 8:10,Rom 8:11; 1Co 1:30; 2Co 5:21; Gal 3:28; 1Jo 1:3; 1Jo 4:12-16

made : Eph 4:12-16; Phi 3:15; Col 1:28, Col 2:2, Col 2:9, Col 2:10, Col 3:14; 1Pe 5:10

the : Joh 13:35

and hast : Joh 17:24; Eph 1:6-14; 1Jo 3:1, 1Jo 4:19

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 17:23

May be made perfect in one - That their union may be complete. That there may be no jars, discords, or contentions. A machine is perfect or complete when it has all its parts and is in good order when there is no portion of it wanting. So the union of Christians, for which the Saviour prayed, would be complete or perfect if there were no controversies, no envyings, no contentions, and no heart-burnings and jealousies. It is worthy of remark here how entirely the union of his people occupied the mind of Jesus as he drew near to death. He saw the danger of strifes and contentions in the church. He knew the imperfections of even the best of men. He saw how prone they would be to passion and ambition; how ready to mistake love of sect or party for zeal for pure religion; how selfish and worldly men in the church might divide his followers, and produce unholy feeling and contention; and he saw, also, how much this would do to dishonor religion.

Hence, he took occasion, when he was about to die, to impress the importance of union on his disciples. By solemn admonition, and by most tender and affecting appeals to God in supplication, he showed his sense of the value of this union. He used the most sublime and impressive illustration; he adverted to the eternal union between the Father and himself; he reminded them of his love, and of the effect that their union would have on the world, to fix it more deeply in their hearts. The effect has shown the infinite wisdom of the Saviour. The contentions and strifes of Christians have shown his knowledge in foreseeing it. The effect of all this on religion has shown that he understood the value of union. Christians have contended long enough. It is time that they should hear the parting admonitions of their Redeemer, and go unitedly against their common foe. The world still lies in wickedness; and the friends of Jesus, bound by the cords of eternal love, should advance together against the common enemy, and spread the triumphs of the gospel around the globe. All that is needful now, under the blessing of God, to convince the world"that God sent the Lord Jesus, is that very union among all Christians for which he prayed;"and when that union of feeling, and purpose, and action shall take place, the task of sending the gospel to all nations will be soon accomplished, and the morning of the millennial glory will dawn upon the world.

Poole: Joh 17:23

I in them not only as my Divine nature is united to their flesh, but as I have made them partakers of my Spirit, and of the Divine nature; as I have loved them with a special and peculiar love, and am the head, they the members; I the vine, they the branches.

And thou in me the fulness of the Godhead dwelling in me bodily; I being the brightness of thy glory, the express image of thy person; thou also doing whatsoever I do, and accepting and approving of it, as Joh 14:10 .

That they may be made perfect in one; the Greek is, eis en , into one; in one body, whereof Christ is the Head; which body is the church, keeping a unity of faith; all believing the same things in matter of faith, and those things no other than what thou hast revealed, and I have revealed as from thee. This, O Father, will be a great evidence, both that thou hast sent me, when the world shall see thee bowing men’ s hearts to the obedience of the truth of thy gospel; and that thou hast loved them with a tender and everlasting love, as thou hast loved me.

Gill: Joh 17:23

I in them,.... Christ is in his saints; not as he is in all the world, being the omnipresent God; or as he is in every man, communicating the light of nature as Creator; or as he is in the human nature, which is united to his divine person; or circumscriptively to the exclusion of him elsewhere; for he is in heaven, his blood is within the veil, and his righteousness without us: but he is in them, in a gracious manner, in regeneration; when he is revealed to them, formed in them, enters into them, takes possession of them, communicates his grace, grants fellowship with himself, and dwells in them; not only by his Spirit and grace, but in person, as the head in the members, as the master of the house, and the King of them; which is an instance of condescending grace, and is peculiar to God's elect: hence all their holiness and fruitfulness; nor shall they ever perish; their bodies shall rise from the dead, and being reunited to their souls, Christ will be in them in a glorious manner to all eternity:

and thou in me; the Father is in Christ, not only by union of nature, nor merely in him, as Mediator, in a way of grace; but as he will show himself in and through him in glory for evermore, and is what is here prayed for:

that they may be made perfect in one; this regards not their justification, which is already perfect; nor their sanctification, which will be; but either perfection in glory, when they will be perfect in knowledge, in holiness, in peace, joy and love: or rather the perfection of their numbers is meant, when the whole election of grace will be completed in regeneration, sanctification, and glorification:

and that the world may know that thou hast sent me: as before; See Gill on Joh 17:21;

and hast loved them, as thou hast loved me. The Oriental versions, the Syriac, Arabic, Persic, and Ethiopic, all read the words thus, "and I have loved them, as thou hast loved me"; contrary to all the Greek copies, and other versions, which read as we do. The Father loved Christ as his own Son, and as Mediator; so he loved him when he assumed human nature, and became obedient to his will both in doing and suffering; when his Father left him, and poured out his wrath upon him, and when he laid down his life for the sheep. The instances of his love to him as Mediator are, his putting all things into his hands, showing him all that he does, and concealing nothing from him, and appointing him the only Saviour, the head of the church, and Judge of the world. The nature of this love is, that it is from eternity; is a love of complacency and delight; it is special and peculiar, unchangeable and inseparable, and will last for ever: now God has loved his people, as he has loved his Son; he loves them not merely as creatures, as the descendants of Adam, or as considered in themselves, but as in Christ. The instances of his love to them are, his choosing them in Christ; making a covenant with them in him; the mission of him into this world, to obtain salvation for them; the quickening and calling of them by his grace; the care he takes of them afterwards in supplying their wants, supporting them under temptations, delivering them out of afflictions, and causing all things to work together for their good; to all which add the provisions he makes for them, both for time and eternity. The nature of this love is such as that he bears to Christ; it is from everlasting; a love of the utmost delight and pleasure; it is special and peculiar, unchangeable, and will continue for ever: there is not the same reason for his loving them as his Son; and this as must not be thought to denote equality, but similitude and order.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 17:23

¹ tn Or “completely unified.”

Commentary -- Verse Range Notes

TSK Synopsis: Joh 17:1-26

1 Christ prays to his Father.

Combined Bible: Joh 17:20-26

of the Gospel of John   

CHAPTER 60   

Christ Interceding (Concluded)   

John 17:20-26   

The following is an Analysis of the dosing section of John 17:—   

1. Christ’ s heart embracing all the redeemed, verse 20.  

2. Christ’ s prayer for their unity, verse 21.  

3. Christ’ s imparting to them His glory, verse 22.  

4. Christ and His saints manifested in glory, verse 23.  

5. Christ yearning for us to be with Himself, verse 24.  

6. Christ contrasting the world from His own, verse 25.  

7. Christ assuring us of the Father’ s love, verse 26.  

We have now arrived at the dosing section of this wonderful Prayer, a section which supplies a glorious climax to all that has gone before. In it our Lord gives the gracious assurance that He was here praying not for the apostles only, nor simply for the entire company of those who had followed Him while He was here on earth, but for all His people: "Neither pray I for these alone, but for them also which shall believe in me through their word" (John 17:20). It is not that the Savior now begins to present separate petitions for another company than those prayed for in the preceding verses, but that those who were to believe, all through the generations that should follow, are here linked with the first Christians.  

Seven things Christ asked the Father for the whole company of His redeemed. First, He prayed for their preservation: "Holy Father, keep through thine own name those whom thou hast given me" (John 17:11). Second, for their jubilation: "that they might have my joy fulfilled in themselves" (John 17:13). Third, for their emancipation from evil: "that thou shouldst keep them from the evil" (John 17:15). Fourth, for their sanctification: "sanctify them by thy truth" (John 17:17). Fifth, for their unification: "that they all may be one" (John 17:21). Sixth, for their association with Himself: "that they also, whom thou hast given me, be with me where I am" (John 17:24). Seventh, for their gratification: "that they may behold my glory" (John 17:24).  

A careful analysis of this Prayer reveals the fact that just as the Lord urged the one petition which He made for Himself by seven pleas, so He supported the seven petitions for His people by seven pleas, First, He asked the Father to preserve, sanctify and glorify His people, because they were the Father’ s love-gift to the Son; see John 17:9: this was an appeal to the Father’ s love for Him. Second, because of the Father’ s personal interest in them, see John 17:9, 10. What a mighty plea was this: "they are thine"— Thine elect, Thy children; therefore undertake for them! Third, because His own glory was connected with them, John 17:10: Mine honor and glory are infinitely dear to Thee, and what glory have I in the world save what comes from My redeemed! These are they who show forth My praises here below! were they to perish, were they to apostatize, where would My honor be? Note how the Savior presses this again at the end of John 17:21 and in verse 23. Fourth, because He was leaving them: He pleads their desolation, and asks the Father to make it up to them in another way. Fifth, because He was leaving them "in the world," see John 17:11, 15: consider, O Father, where I am leaving them: it is a wicked, polluting place— then protect them for My sake. Sixth, the world hated them, see John 17:14: they are surrounded by bitter enemies, and urgently need Thy protection. Seventh, because He set Himself apart (died) for their sakes, see verse 19: therefore, let not My costly sacrifice be in vain!  

It is also to be observed that in this Prayer believers are contemplated in a sevenfold relation to the world. First, they are given to Christ out of the world, John 17:6. Second, they are left in the world, John 17:11. Third, they are not of the world, John 17:14. Fourth, they are hated by the world, John 17:14. Fifth, they are kept from the evil in the world, John 17:15. Sixth, they are sent into the world, John 17:18. Seventh, they will yet be manifested in glorified unity before the world, John 17:23.  

There are seven "gifts" referred to in this chapter: four of which are bestowed upon the Mediator, and three upon His people. First, Christ has been given universal "power" or dominion (John 17:2). Second, He was given a "work" to do (John 17:4). Third, He was given a "people" to save (John 17:6). Fourth, He has been given a richly-merited "glory" (John 17:22). Fifth, we have been given "eternal life" (John 17:2). Sixth, we have been given the Father’ s "word" (John 17:8). Seventh, we have been given the "glory" which the Father gave to the Son (John 17:22).  

Though verses 20-26 form a clearly-defined separate section of John 17, yet are they so closely connected with the previous sections that the perfect unity of the whole is apparent. That which is distinctive about these closing verses is the glorification of Christ’ s people. The Lord looks forward to the blessed consummation, while tracing the several steps or stages which lead up to it. Just as it was with the Head Himself, so is it with His members: in His own case, His impending sufferings merged into His glorification (John 17:1, 4), so after speaking of the afflictions which His people would suffer while in the world (John 17:14-19), He turns now to their glorification (John 17:22, 24). Thus did He fill out His "I am glorified in them" (John 17:10)— nothing more being said of them entering the kingdom of God through much tribulation.  

The position which John 17:20-26 occupy in this Prayer is the key to their interpretation. They are found at the end of it. This of itself is sufficient to indicate the scope of its contents. In the previous sections the Lord Jesus had prayed for His people according to their needs while they were here in the world. But now He looks forward to the time when they shall no more be in the world; when, instead, they shall be where He now is. Therefore does He pray that they may be unified, glorified, and satisfied. This will come before us in detail in the course of our exposition.  

"Neither pray I for these alone, but for them also which shall believe on me through their word" (John 17:20). Up to this point the Lord had referred specifically only to the body of disciples alive at that time, but now He lets us know that He was here praying for all Christians. The "neither pray I for these alone" takes in all the petitions and pleas contained in John 17:6 to 19; "but for them also" intimates that not only does He hereby appropriate to all future disciples what He had just said of and asked for the living disciples of that day, but also that they, as well as we, were included in all that follows. What honor did the Lord here put upon individual believers: their names are in Christ’ s will or testament; they are bound up in the same bundle of life with the apostles. Just as David, when about to die, prayed not only for Solomon his successor, but also for all the people, so Christ not only prayed for the apostles, to whom was committed the government of the church after His departure, but for all believers unto the end of the age.  

"Neither pray I for these alone." How this reveals Christ’ s love for us! He thought of us before we had our being: He provided for us before we were born! As parents provide for their children’ s children yet unborn, so did the Lord Jesus remember future believers, as well as those of the first generation. Christ foresaw that the Gospel would prevail, notwithstanding the world’ s hatred, and that numbers would yield themselves to the obedience of faith; therefore, to show that they had a place in His heart, He names them in this His testament. It was Esau’ s complaint, "Hast thou but one blessing, O my father?" when he came too late, and Jacob had already carried away the blessing. But we were not born too late to receive the blessing of Christ’ s prayers. He had regard to us even then; therefore, each born-again-soul can say, "He prayed for me"! "Who can reckon up the numbers which have been saved? Who can say how many more will be brought to swell the dimensions of the one flock, ere Christian testimony shall have attained its predestined consummation? Till then the full tale of those for whom the Lord prayed will not be disclosed" (Mr. C. E. Stuart). As this wondrous Prayer stretches forward into eternity, only in eternity will it be fully understood.  

"But for them also which shall believe on me through their word." Note three things: the persons prayed for; the mark by which they are identified— faith in Christ; the ground and warrant of their faith— the Word. Once again (cf. John 17:9) the Lord makes it known that believers, and believers only, have an interest in His mediatorial intercessions. Christ still confines Himself to the elect! He does not pray for all men, whether they believe or no. "His prayers on earth do but explain the virtue and extent of His sacrifice. He sueth out what He purchased, and His intercession in heaven is but a representation of His merit; both are acts of the same office. Partly because it is not for the honor of Christ that His prayers should fall to the ground: ‘ I know that thou hearest me always’ (John 11:42). Shall the Son of God’ s love plead in vain; and urge His merit and not succeed? Then farewell the sureness and firmness of our comfort. Christ’ s prayers would fall to the ground if He should pray for them that shall never believe" (Mr. Manton).  

The description here given of those who do have an interest in Christ’ s intercession is their faith in Him. This is the fundamental mark of their identification. He mentions not their love, their obedience, their steadfastness (though these are necessary in their place), but their faith. Wherever our participation of the benefits of Christ’ s death and resurrection are spoken of, the one thing named is faith. Why? Because this is a grace which compels us to look outside of ourselves to Him! Faith is the great essential, for faith is the mother of obedience and the other graces. But. mark it is no vague and undefined faith: "which shall believe on me." To believe in Christ is to have confidence in and to rely upon Him; it is to trust Him, to rest upon Him.  

The ground and warrant of our faith is "their word," that is, the word of the apostles. "Before the apostles fell asleep, they, under the guidance of the Holy Spirit, embodied in the books of the New Testament their doctrine and its evidence, gave an account of what they had taught, and of the miraculous works which had proved that they were taught of God. In these writings they still continue to testify the Son. The apostles alone are ‘ God’ s ambassadors’ in the strict sense of that word. They alone stand ‘ in Christ’ s stead’ (2 Cor. 5:20). They had ‘ the mind o

Maclaren: Joh 17:20-26

The High Priest's Prayer

Neither pray I for these alone, but for them also which shall believe on Me through their word; That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent Me. And the glory which Thou givest Me I have given them; that they may be one, even as we are one: I in them, and Thou in Me, that they may be made perfect in one; and that the world may know that Thou hast sent Me, and hast loved them, as Thou hast loved Me. Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory, which Thou hast given Me: for Thou lovedst Me before the foundation of the world. O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared unto them Thy name, and will declare it: that the love wherewith Thou hast loved Me may be in them, and I in them.'--John 17:20-26.

THE remainder of this prayer reaches out to all generations of believers to the end. We may incidentally note that it shows that Jesus did not anticipate a speedy end of the history of the world or the Church; and also that it breathes but one desire, that for the Church's unity, as though He saw what would be its greatest peril. Characteristic, too, of the idealism of this Gospel is it that there is no name for that future community. It is not called' church,' or congregation,' or the like--it is them also that believe on Me through their word,' a great spiritual community, held together by common faith in Him whom the Apostles preached. Is not that still the best definition of Christians, and does not such a conception of it correspond better to its true nature than the formal abstraction, the Church'?

We can but touch in the most inadequate fashion the profound words of this section of the prayer which would take volumes to expound fitly. We note that it contains four periods, in each of which something is asked or stated, and then a purpose to be attained by the petition or statement is set forth.

First comes the prayer for unity and what the answer to it will effect (John 5:21). Now in this verse the unity of believers is principally regarded as resulting from the inclusion, if we may so say, of them all in the ineffable union of the Father and the Son. Jesus prays that they may all be one,' and also that they also may be in us'(Rev. Ver.). And their unity is no mere matter of formal external organisation nor of unanimity of creed, or the like, but it is a deep, vital unity. The pattern of it is the unity of the Father and the Son, and the power that brings it about is the abiding of all believers in us.' The result of such a manifestation in the world of a multitude of men, in all of whom one life evidently moves, fusing their individualities while retaining their personalities, will be the world's conviction of the divine mission of Jesus. The world was beginning to feel its convictions moving slowly in that direction, when it exclaimed: Behold how these Christians love one another!' The alienation of Christians has given barbs and feathers to its arrows of scorn. But it is the unity of the Spirit,' not that of a great corporation, that Christ's prayer desires.

The petitions for what would be given to believers passes for a moment into a statement of what Jesus had already given to them. He had begun the unifying gift, and that made a plea for its perfecting. The glory' which He had given to these poor bewildered Galilaeans was but in a rudimentary stage; but still, wherever there is faith in Him, there is some communication of His life and Spirit, and some of that veiled and yet radiant glory, full of grace and truth,' which shone through the covering when the Incarnate Word became flesh.' It is the Christ-given Christ-likeness in each which knits believers into one. It is Christ in us and we in Christ that fuses us into one, and thereby makes each perfect. And such flashing back of the light of Jesus from a million separate crystals, all glowing with one light and made one in the light, would flash on darkest eyes the lustre of the conviction that God sent Christ, and that God's love enfolded those Christlike souls even as it enfolded Him.

Again (John 5:24) comes a petition with its result. And here there is no mention of the effect of the answer on the world. For the moment the thoughts of isolation in, and a message to, the world fade away. The partially possessed glory' seems to have led on Christ's thoughts to the calm home of perfection waiting for Him who was not of the world' and was sent into it, and for the humble ones who had taken Him for Lord. I will that'--that is a strange tone for a prayer. What consciousness on Christ's part does it involve? The disciples are not now called them that should believe on Me,' but that which Thou hast given Me,' the individuals melt into the great whole. They are Christ's, not merely by their faith or man's preaching, but by the Father's gift. And the fact of that gift is used as a plea with Him, to perfect that which concerneth' them, and to complete the unity of believers with Jesus by bringing them to be with Him' in His triumphant session at the right hand. To behold' will be the same as to share His glory, not only that which we beheld when He tabernacled among us, but that which He had in the pouring out on Him of God's love before the foundation of the world.' Our dim eyes cannot follow the happy souls as they are lost in the blaze, but we know that they walk in light and are like Him, for they' see Him as He is.'

The last statement (John 17:25-26) is not petition but vow, and, to our ears, promise. The contrast of the world and believers appears for the last time. What made the world a world' was its not knowing God; what made believers isolated in, and having an errand to, the world, was that they' knew' (not merely' believed,' but knew by experience) that Jesus had been sent from God to make known His name. All our knowledge of God comes through Him; it is for us to recognise His divine mission, and then He will unveil, more and more, with blessed continuity of increasing knowledge, the Name, and with growing knowledge of it growing measures of God's love will be in us, and Jesus Himself will dwell in our hearts by faith' more completely and more blessedly through an eternity of wider knowledge and more fervent love.

MHCC: Joh 17:20-23

Our Lord especially prayed, that all believers might be as one body under one head, animated by one soul, by their union with Christ and the Father in him, through the Holy Spirit dwelling in them. The more they dispute about lesser things, the more they throw doubts upon Christianity. Let us endeavour to keep the unity of the Spirit in the bond of peace, praying that all believers may be more and more united in one mind and one judgment. Thus shall we convince the world of the truth and excellence of our religion, and find more sweet communion with God and his saints.

Matthew Henry: Joh 17:20-23

Next to their purity he prays for their unity; for the wisdom from above is first pure, then peaceable; and amity is amiable indeed when it is like the ointment on Aaron's holy head, and the dew on Zion's holy hill. Observe,

I. Who are included in this prayer (Joh 17:20): " Not these only, not these only that are now my disciples"(the eleven, the seventy, with others, men and women that followed him when he was here on earth), "but for those also who shall believe on me through their word, either preached by them in their own day or written by them for the generations to come; I pray for them all, that they all may be one in their interest in this prayer, and may all receive benefit by it."Note, here, 1. Those, and those only, are interested in the mediation of Christ, that do, or shall, believe in him. This is that by which they are described, and it comprehends all the character and duty of a Christian. They that lived then, saw and believed, but they in after ages have not seen, and yet have believed. 2. It is through the word that souls are brought to believe on Christ, and it is for this end that Christ appointed the scriptures to be written, and a standing ministry to continue in the church, while the church stands, that is, while the world stands, for the raising up of a seed. 3. It is certainly and infallibly known to Christ who shall believe on him. He does not here pray at a venture, upon a contingency depending on the treacherous will of man, which pretends to be free, but by reason of sin is in bondage with its children; no, Christ knew very well whom he prayed for, the matter was reduced to a certainty by the divine prescience and purpose; he knew who were given him, who being ordained to eternal life, were entered in the Lamb's book, and should undoubtedly believe, Act 13:48. 4. Jesus Christ intercedes not only for great and eminent believers, but for the meanest and weakest; not for those only that are to be employed in the highest post of trust and honour in his kingdom, but for all, even those that in the eye of the world are inconsiderable. As the divine providence extends itself to the meanest creature, so does the divine grace to the meanest Christian. The good Shepherd has an eye even to the poor of the flock. 5. Jesus Christ in his mediation had an actual regard to those of the chosen remnant that were yet unborn, the people that should be created (Psa 22:31), the other sheep which he must yet bring. Before they are formed in the womb he knows them (Jer 1:5), and prayers are filed in heaven for them beforehand, by him who declareth the end from the beginning, and calleth things that are not as though they were.

II. What is intended in this prayer (Joh 17:21): That they all may be one. The same was said before (Joh 17:11), that they may be one as we are, and again, Joh 17:22. The heart of Christ was much upon this. Some think that the oneness prayed for in Joh 17:11 has special reference to the disciples as ministers and apostles, that they might be one in their testimony to Christ; and that the harmony of the evangelists, and concurrence of the first preachers of the gospel, are owing to this prayer. Let them be not only of one heart, but of one mouth, speaking the same thing. The unity of the gospel ministers is both the beauty and strength of the gospel interest. But it is certain that the oneness prayed for in Joh 17:21 respects all believers. It is the prayer of Christ for all that are his, and we may be sure it is an answered prayer - that they all may be one, one in us (Joh 17:21), one as e are one (Joh 17:22), made perfect in one, Joh 17:23. It includes three things: -

1. That they might all be incorporated in one body. "Father, look upon them all as one, and ratify that great charter by which they are embodied as one church. Though they live in distant places, from one end of heaven to the other, and in several ages, from the beginning to the close of time, and so cannot have any personal acquaintance or correspondence with each other, yet let them be united in me their common head."As Christ died, so he prayed, to gather them all in one, Joh 11:52; Eph 1:10.

2. That they might all be animated by one Spirit. This is plainly implied in this - that they may be one in us. Union with the Father and Son is obtained and kept up only by the Holy Ghost. He that is joined to the Lord in one spirit, 1Co 6:17. Let them all be stamped with the same image and superscription, and influenced by the same power.

3. That they might all be knit together in the bond of love and charity, all of one heart. That they all may be one, (1.) In judgment and sentiment; not in every little thing - this is neither possible nor needful, but in the great things of God, and in them, by the virtue of this prayer, they are all agreed - that God's favour is better than life - that sin is the worst of evils, Christ the best of friends - that there is another life after this, and the like. (2.) In disposition and inclination. All that are sanctified have the same divine nature and image; they have all a new heart, and it is one heart. (3.) They are all one in their designs and aims. Every true Christian, as far as he is so, eyes the glory of God as his highest end, and the glory of heaven as his chief good. (4.) They are all one in their desires and prayers; though they differ in words and the manner of expressions, yet, having received the same spirit of adoption, and observing the same rule, they pray for the same things in effect. (5.) All one in love and affection. Every true Christian has that in him which inclines him to love all true Christians as such. That which Christ here prays for is that communion of saints which we profess to believe; the fellowship which all believers have with God, and their intimate union with all the saints in heaven and earth, 1Jo 1:3. But this prayer of Christ will not have its complete answer till all the saints come to heaven, for then, and not till then, they shall be perfect in one, Joh 17:23; Eph 4:13.

III. What is intimated by way of plea or argument to enforce this petition; three things: -

1. The oneness that is between the Father and the Son, which is mentioned again and again, Joh 17:11, Joh 17:21-23. (1.) It is taken for granted that the Father and Son are one, one in nature and essence, equal in power and glory, one in mutual endearments. The Father loveth the Son, and the Son always pleased the Father. They are one in design, and one in operation. The intimacy of this oneness is expressed in these words, thou in me, and I in thee. This he often mentions for his support under his present sufferings, when his enemies were ready to fall upon him, and his friends to fall off from him; yet he was in the Father, and the Father in him. (2.) This is insisted on in Christ's prayer for his disciples' oneness, [1.] As the pattern of that oneness, showing how he desired they might be one. Believers are one in some measure as God and Christ are one; for, First, The union of believers is a strict and close union; they are united by a divine nature, by the power of divine grace, in pursuance of the divine counsels. Secondly, It is a holy union, in the Holy Spirit, for holy ends; not a body politic for any secular purpose. Thirdly, It is, and will be at last, a complete union. Father and Son have the same attributes, properties, and perfections; so have believers now, as far as they are sanctified, and when grace shall be perfected in glory they will be exactly consonant to each other, all changed into the same image. [2.] As the centre of that oneness; that they may be one in us, all meeting here. There is one God and one Mediator; and herein believers are one, that they all agree to depend upon the favour of this one God as their felicity and the merit of this one Mediator as their righteousness. That is a conspiracy, not a union, which doth not centre in God as the end, and Christ as the way. All who are truly united to God and Christ, who are one, will soon be united one to another. [3.] As a plea for that oneness. The Creator and Redeemer are one in interest and design; but to what purpose are they so, if all believers be not one body with Christ, and do not jointly receive grace for grace from him, as he has received it for them? Christ's design was to reduce revolted mankind to God: "Father,"says he, "let all that believe be one, that in one body they may be reconciled"(Eph 2:15, Eph 2:16), which speaks of the uniting of Jews and Gentiles in the church; that great mystery, that the Gentiles should be fellow-heirs, and of the same body (Eph 3:6), to which I think this prayer of Christ principally refers, it being one great thing he aimed at in his dying; and I wonder none of the expositors I have met with should so apply it. "Father, let the Gentiles that believe be incorporated with the believing Jews, and make of twain one new man. "Those words, I in them, and thou in me, show what that union is which is so necessary, not only to the beauty, but to the very being, of his church. First, Union with Christ: I in them. Christ dwelling in the hearts of believers is the life and soul of the new man. Secondly, Union with God through him: Thou in me, so as by me to be in them. Thirdly, Union with each other, resulting from these: that they hereby may be made perfect in one. We are complete in him.

2. The design of Christ in all his communications of light and grace to them (Joh 17:22): " The glory which thou gavest me, as the trustee or channel of conveyance, I have accordingly given them, to this intent, that they may be one, as we are one; so that those gifts will be in vain, if they be not one."Now these gifts are either, (1.) Those that were conferred upon the apostles, and first planters of the church. The glory of being God's ambassadors to the world - the glory of working miracles - the glory of gathering a church out of the world, and erecting the throne of God's kingdom among men - this glory was given to Christ, and some of the honour he put upon them when he sent them to disciple all nations. Or, (2.) Those that are given in common to all believers. The glory of being in covenant with the Father, and accepted of him, of being laid in his bosom, and designed for a place at his right hand, was the glory which the Father gave to the Redeemer, and he has confirmed it to the redeemed. [1.] This honour he says he hath given them, because he hath intended it for them, settled it upon them, and secured it to them upon their believing Christ's promises to be real gifts. [2.] This was given to him to give to them; it was conveyed to him in trust for them, and he was faithful to him that appointed him. [3.] He gave it to them, that they might be one. First, to entitle them to the privilege of unity, that by virtue of their common relation to one God the Father, and one Lord Jesus Christ, they might be truly denominated one. The gift of the Spirit, that great glory which the Father gave to the Son, by him to be given to all believers, makes them one, for he works all in all, 1Co 12:4, etc. Secondly, To engage them to the duty of unity. That in consideration of their agreement and communion in one creed and one covenant, one Spirit and one Bible - in consideration of what they have in one God and one Christ, and of what they hope for in one heaven, they may be of one mind and one mouth. Worldly glory sets men at variance; for if some be advanced others are eclipsed, and therefore, while the disciples dreamed of a temporal kingdom, they were ever and anon quarrelling; but spiritual honours being conferred alike upon all Christ's subjects, they being all made to our God kings and priests, there is no occasion for contest nor emulation. The more Christians are taken up with the glory Christ has given them, the less desirous they will be of vain-glory, and, consequently, the less disposed to quarrel.

3. He pleads the happy influence their oneness would have upon others, and the furtherance it would give to the public good. This is twice urged (Joh 17:21): That the world may believe that thou hast sent me. And again (Joh 17:23): That the world may know it, for without knowledge there can be no true faith. Believers must know what they believe, and why and wherefore they believe it. Those who believe at a venture, venture too far. Now Christ here shows,

(1.) His good-will to the world of mankind in general. Herein he is of his Father's mind, as we are sure he is in every thing, that he would have all men to be saved, and to come to the knowledge of the truth, 1Ti 2:4; 2Pe 3:9. Therefore it is his will that all means possible should be used, and no stone left unturned, for the conviction and conversion of the world. We know not who are chosen, but we must in our places do our utmost to further men's salvation, and take heed of doing any thing to hinder it.

(2.) The good fruit of the church's oneness; it will be an evidence of the truth of Christianity, and a means of bringing many to embrace it.

[1.] In general, it will recommend Christianity to the world, and to the good opinion of those that are without. First, The embodying of Christians in one society by the gospel charter will greatly promote Christianity. When the world shall see so many of those that were its children called out of its family, distinguished from others, and changed from what they themselves sometimes were, - when they shall see this society raised by the foolishness of preaching, and kept up by miracles of divine providence and grace, and how admirably well it is modelled and constituted, they will be ready to say, We will go with you, for we see that God is with you. Secondly, The uniting of Christians in love and charity is the beauty of their profession, and invites others to join with them, as the love that was among those primo-primitive Christians, Act 2:42, Act 2:43; Act 4:32, Act 4:33. When Christianity, instead of causing quarrels about itself, makes all other strifes to cease, - when it cools the fiery, smooths the rugged, and disposes men to be kind and loving, courteous and beneficent, to all men, studious to preserve and promote peace in all relations and societies, this will recommend it to all that have any thing either of natural religion or natural affection in them.

[2.] In particular, it will beget in men good thoughts, First, Of Christ: They will know and believe that thou hast sent me, By this it will appear that Christ was sent of God, and that his doctrine was divine, in that his religion prevails to join so many of different capacities, tempers, and interests in other things, in one body by faith, with one heart by love. Certainly he was sent by the God of power, who fashions men's hearts alike, and the God of love and peace; when the worshippers of God are one, he is one, and his name one. Secondly, Of Christians: They will know that thou hast loved them as thou hast loved me. Here is, 1. The privilege of believers: the Father himself loveth them with a love resembling his love to his Son, for they are loved in him with an everlasting love. 2. The evidence of their interest in this privilege, and that is their being one. By this it will appear that God loves us, if we love one another with a pure heart; for wherever the love of God is shed abroad in the heart it will change it into the same image. See how much good it would do to the world to know better how dear to God all good Christians are. The Jews had a saying, If the world did but know the worth of good men, they would hedge them about with pearls. Those that have so much of God's love should have more of ours.

Barclay: Joh 17:22-26

Bengel, an old commentator, exclaimed as he began to comment on this passage: "O how great is the Christians' glory!" And indeed it is.

First, Jesus said that he had given his disciples the glory which his Father had given him. We must fully understand what that means. What was the glory of Jesus? There were three ways in which he talked of it.

(a) The Cross was his glory. Jesus did not speak of being crucified; he spoke of being glorified. Therefore, first and foremost, a Christian's glory is the cross that he must bear. It is an honour to suffer for Jesus Christ. We must never think of our cross as our penalty; we must think of it as our glory. The harder the task a knight was given, the greater he considered its glory. The harder the task we give a student, or a craftsman, or a surgeon, the more we honour him. In effect, we say that we believe that nobody but he could attempt that task at all. So when it is hard to be a Christian, we must regard it as our glory given to us by God.

(b) Jesus' perfect obedience to the will of God was his glory. We find our glory, not in doing as we like, but in doing as God wills. When we try to do as we like--as many of us have done--we find nothing but sorrow and disaster both for ourselves and for others. We find the real glory of life in doing Gods will; the greater the obedience, the greater the glory.

© Jesus' glory lay in the fact that, from his life, men recognized his special relationship with God. They saw that no one could live as he did unless he was uniquely near to God. As with Christ, it is our glory when men see in us the reflection of God.

Second, Jesus said that it was his will that his disciples should see his glory in the heavenly places. It is the Christian's conviction that he will share all the experiences of Christ. If he has to share Christ's Cross, he will also share his glory. "The saying is sure: If we have died with him, we shall also live with him; if we endure, we shall also reign with him" (2Ti 2:11-12). Here in this world at best we see dimly in a mirror, but then we shall see face to face (1Co 13:12). The joy we have now is only a faint foretaste of the joy which is to come. It is Christ's promise that if we share his glory and his sufferings on earth, we shall share his glory and his triumph when life on this earth is ended. What greater promise could there be than that?

From this prayer Jesus was to go straight out to the betrayal, the trial and the Cross. He was not to speak to his disciples again. It is a wonderful and a precious thing to remember that before these terrible hours his last words were not of despair but of glory.

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 17:1-26

C. Jesus' high priestly prayer ch. 17

This part of Jesus' private ministry has many connections with the preceding Upper Room Discourse. In the Old Testament, prayers often accompanied important farewell discourses (cf. Gen. 49; Deut. 32-33). The main theme is Jesus' desire for the Father's glory and the disciples' welfare. However many of the other themes that have run though this Gospel reach a new climax here too. These themes include Jesus' obedience to the Father, the revelation of God through the Son, the calling of the disciples out of the world, their mission, their unity, and their destiny.⁵¹³

The similarities between the content of this prayer and the Upper Room Discourse, plus John's notation at its end (18:1), seem to indicate that Jesus prayed it before He entered Gethsemane. He probably prayed it in the upper room, though He may have done so somewhere else in Jerusalem.

"Whether He prayed it in the Upper Room or en route to the Garden, this much is sure: it is the greatest prayer ever prayed on earth and the greatest prayer recorded anywhere in Scripture. John 17 is certainly the holy of holies' of the Gospel record, and we must approach this chapter in a spirit of humility and worship."⁵¹⁴

Though labeling this prayer "Jesus' high priestly prayer" is a bit misleading, I know of no better way to describe it. Obviously Jesus had not yet entered into His high priestly ministry, which He began when He ascended into heaven, when He prayed this prayer (cf. Rom. 8:34; Heb. 7:25; 1 John 2:1). This prayer, nevertheless, represents a foretaste of that intercessory ministry.

"We so often understand this prayer as though it were rather gloomy. It is not. It is uttered by One who has just affirmed that he has overcome the world (16:33), and it starts from this conviction. Jesus is looking forward to the cross, but in a mood of hope and joy, not one of despondency."⁵¹⁵

Constable: Joh 17:20-26

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

As Jesus thought about the disciples that would believe on Him through the witness of the Eleven, He requested two things for them from His Father: unity and glorification.

Constable: Joh 17:20-23

The request for unity 17:20-23

17:20 Jesus now identified future believers as the objects of His intercession, as well as the Eleven. He described them as those who would believe through the witness of the Eleven. All Christians have come to Jesus Christ either directly or indirectly through one or another of the original eleven disciples or apostles. As we have seen, John had a special interest in stressing the importance and effectiveness of the witness of believers. This witness is the concrete expression of the mission to which Jesus had been referring (vv. 18-19). Even though the Eleven would fail Jesus soon, they would return to follow Him and would carry on the mission that He gave them.

17:21 Jesus prayed for the unity of all believers as well as for the unity of the Eleven (v. 11). This unity rests on adherence to God's truth, and it reflects the unity that exists between the Father and the Son. Furthermore it is union with the Father and the Son (cf. ch. 15). God answered this prayer initially on the day of Pentecost when He united believers with Himself in the body of Christ, the church (cf. 1 Cor. 12:13).

The purpose of this unity is that the world might believe that the Father sent the Son, namely that Jesus was God's Son. The display of mutual love among Jesus' disciples shows that they are His disciples. Their love for one another shows that they really do follow His teachings and possess His life. This gives evidence that Jesus really was who He claimed to be. It vindicates His teaching and so glorifies Him.

"From the beginning of the believer's spiritual life to his final glorification the fatherhood of God is the basis for the believer's experience. . . . This relationship of God to men, perfectly exemplified in the life of the Lord Jesus Christ, is both the highest expression of His consciousness of His relation to God and the fullest attainment that man can reach through union with Him."⁵²⁸

This verse is a favorite of promoters of the ecumenical movement. However as the content and context of this verse clarify, Jesus was not speaking about institutional unity but personal unity among genuine believers. He was praying that all true believers would be one in their love for one another, their submission to the authority of Scripture, and their commitment to their mission. Disunity among professing Christians has frustrated Jesus' purpose that the world might believe on Him. Nevertheless the solution to this problem is not to impose an artificial institutional unity that ignores the bases of true unity and presents a hypocritical facade of oneness. It is to promote love for one another among genuine believers.

17:22 Jesus continued to explain the nature of the unity that He requested from His Father. In what sense do all believers share God's glory? Jesus probably was speaking of His bringing the full knowledge of God to them. The revelation of God results in glory for God. When believers understand and believe the revelation of God that Jesus brought, they become partakers of that glory. This is something else they share in unity with one another that the Father and the Son also share with one another. Another view is that the glory in view refers to Jesus' work of redemption, but that subject is not as prominent in the context as the revelation of God.

17:23 This verse advances the thought of verse 21. Jesus wanted the unity among believers to be so great and so clear that the world would believe Jesus' message. The world would also see that God had poured out His love on believers as well as Jesus. Notice that Jesus implied that He would indwell believers as the Father indwelt Him. All three members of the Godhead indwell the Christian (14:23; Rom. 8:9; Col. 1:27). God's indwelling presence unites Christians in the body of Christ and glorifies God.

College: Joh 17:1-26

JOHN 17

5. Jesus' Prayer (17:1-26)

This chapter is often known as Jesus' " high priestly" prayer in which Jesus assumes a mediator role for his disciples according to the pattern of Jewish high priests. Many commentators have noticed parallels between this prayer and the prayer a high priest might have offered before sacrifice on the Day of Atonement. This begins with Jesus' prayer for himself, and advances outward in ever widening waves:

Prayer for Jesus, the Son (vv. 1-5)

Prayer for Jesus' Disciples (vv. 6-19)

Prayer for Future Disciples (vv. 20-23a)

Prayer for the Unbelieving World (vv. 23b-26)

Jesus was certainly a man of prayer. He was known to isolate himself for prayer (Mark 1:35; Luke 5:16) and sometimes to spend all night in prayer (Luke 6:12). Yet we have surprisingly few examples of the wording of Jesus' prayers. Among the most extensive of Jesus' recorded prayers are the " Lord's Prayer" (Matt 6:9-13; Luke 11:2-4) and the Gethsemane prayers (Matt 26:39,42; Mark 14:35-36; Luke 22:42; cf. Heb 5:7). John 17 is certainly the most extensive single prayer of Jesus found in the New Testament.

For His Glorification (17:1-5)

¹ After Jesus said this, he looked toward heaven and prayed:

" Father, the time has come. Glorify your Son, that your Son may glorify you. ² For you granted him authority over all people that he might give eternal life to all those you have given him. ³ Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent. ⁴ I have brought you glory on earth by completing the work you gave me to do. ⁵ And now, Father, glorify me in your presence with the glory I had with you before the world began.

17:1a. Jesus' prayer posture is recorded here and worth noting. Whereas moderns assume that bowed heads and closed eyes are the proper praying position, Jesus prays with his head tilted up and his eyes open. While there is no way to know for sure, it is likely that Jesus and the disciples would have been standing for this time of prayer.

17:1b-5. The prayer is addressed to God as Father , the usual way for Jesus to begin prayers in the Gospel of John. This is more than intra-Trinity communication between the first and second persons of the Godhead, but rather an affirmation of Jesus' humanity. It is normal and appropriate for humans to address God as " Father," as Jesus has well taught us. He is our perfect and eternal spiritual Father, our loving yet all-powerful Master.

This section of prayer begins and ends with the theme of glorification. As already discussed, the " glorification" of Jesus is generally a reference in John to his death, resurrection, and exaltation. There is no more time for preparation or planning because Jesus acknowledges that the time has come (cf. 13:1). The final sequence of events is ready to begin. Jesus also prays about the other side of the plan: God's glorification. The defeat of death in the resurrection will be completing the work you gave me to do , and will bring glory to God.

While the actual completion of this work is yet ahead for Jesus, his obedient submission to God's will is a necessary part of this victory. No human being knows for sure how he or she will respond in times of trial and temptation in advance. The proof is in the testing. The human Jesus must also meet the challenge of temptation. Will he avoid the cross and therefore thwart God's purposes for the salvation of the world? While this seems unthinkable to Christians, the true humanity of Jesus must have made the refusal of the crucifixion a possibility. Jesus' earlier statements reveal to us that this was on his mind. In 12:27 he cried out,

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

In the Synoptic Gospels the human Jesus pours out his fears to God in the Garden of Gethsemane prayers (e.g., Mark 14:36). In the end, however, Jesus is obedient to God, and therefore wins a victory over human selfishness. As the author of Hebrews puts it,

Although he was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him (Heb 5:8).

Therefore, if Jesus' glorification functions as the beginning and ending brackets of this section, the work of Jesus is the inner section. The supreme result of Jesus' death/glorification is in its work of atonement. In this sense, Jesus is able to " complete his work" by giving eternal life . The conditions of this " eternal life" are given in verse 3, an intimate, personal knowledge of both the Father and Jesus. We are surprised to hear Jesus refer to himself in the abstract here, know . . . Jesus Christ , and it almost sounds as if someone else is talking. Some of this is due to the clumsiness of the NIV translation at this point, however. We would follow the sense of the original text better if we translated the second part of verse 3 this way, " that they might know you, the only true God, and the one whom you sent, Jesus Christ." This is the common and beautiful language of prayer.

A potential theological difficulty is presented by Jesus' statement in verse 2 that eternal life is to be given to all those you have given him . This sounds suspiciously like " unconditional predestination," the view that salvation is determined wholly by God apart from the human will. While there are many in the Christian world that hold to this doctrine without reservation and are therefore comfortable with seeing predestination here, there are others who reject the doctrine completely, and fight to keep it out of the interpretation of verse 2. Perhaps neither is justified here. If Jesus has authority over all people ," then who is excluded from " those whom you have given him" ? Jesus gives eternal life to all who believe, who truly know the only true God and his Son, Jesus Christ. Certainly there is a narrowing of those who will be saved from the larger category of " all people," but this reduction does not necessarily imply a predetermined selection by God. This is clarified below when Jesus identifies the " ones given to him" as those who " have obeyed your word" (v. 6).

For His Disciples (17:6-19)

⁶" I have revealed you ^a to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. ⁷ Now they know that everything you have given me comes from you. ⁸ For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me. ⁹ I pray for them. I am not praying for the world, but for those you have given me, for they are yours. ¹⁰ All I have is yours, and all you have is mine. And glory has come to me through them. ¹¹ I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name - the name you gave me - so that they may be one as we are one. ¹² While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.

¹³" I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them. ¹⁴ I have given them your word and the world has hated them, for they are not of the world any more than I am of the world. ¹⁵ My prayer is not that you take them out of the world but that you protect them from the evil one. ¹⁶ They are not of the world, even as I am not of it. ¹⁷ Sanctify ^b them by the truth; your word is truth. ¹⁸ As you sent me into the world, I have sent them into the world. ¹⁹ For them I sanctify myself, that they too may be truly sanctified.

The second section of Jesus' prayer is for his disciples. They must " remain in the world" even after Jesus departs (v. 11). In this part of the prayer Jesus repeats several of the teaching points given to the disciples in chapters 14-16, including: their belief that Jesus came from God (16:30), the promise of complete joy (16:24), and the coming hate of the world (15:18).

17:6. This verse contains a very important theological term translated revealed in the NIV. The Greek verb used is fanerovw (phaneroô), and means to " reveal" or to " show." Jesus now can say that he has " revealed" God (literally, " your name," see NIV footnote). This was done through his miracles (2:11; 9:3), and because of Jesus' intimate knowledge of God (1:18). This concept of " making God known" acts as an inclusio , bracketing the entire section of the prayer concerned with those other than Christ himself. Jesus begins by praying, " I have revealed you . . ." (v. 6). He ends by saying, " I have made you known . . ." (v. 26).

For discussion of the identity of the ones " given to Jesus," see the above comments on this phrase from verse 2. It should be noted that in this section " the ones given to Jesus" refers to the twelve disciples, who were doubtlessly chosen through the providential direction of God.

17:7-11. The primary thrust of this passage is to describe the believing state of the disciples. Their faith has made them ready, and contributes to it being the " right time." They are ready to be entrusted with the ministry that Jesus will leave to them. They have believed that Jesus came from the Father (v. 8), and that his message was God's message (v. 7). Even though this faith may not be perfect, it is sufficient for the hour (cf. 16:31-32).

A difficult phrase is found in verse 10, glory has come to me through them. Even the KJV translation, " I am glorified in them," is preferable to the NIV at this point, but an even better version is achieved if we render the " in them" with the Greek instrumental sense. This would yield, " I am glorified by them." The emphasis is not upon Jesus' receiving human recognition because of the faithful deeds of his disciples (as suggested in 13:35). Jesus is making a statement about the faith of the disciples. They have progressed in their understanding of his identity so that they have begun to " glorify" him, i.e., treat him with Godlike respect. They have recognized that he is more than a simple Galilean carpenter. He is the Son of God.

17:11-12. Jesus also prays for the protection of the disciples. Without his constant companionship and leadership, they will need to lean upon God with complete faith. Jesus also describes a protective strategy for the disciples. They must be one . This unity is like the unity Jesus and the Father enjoy, a deep spiritual oneness that is not negated by fighting and hostility. The unity of the apostolic community was essential to the early success of the Gospel. The motto, " United we stand, divided we fall," is nothing new, and constitutes a necessary outlook for the disciples of Christ (cf. Phil 2:2). The theme of unity will be developed further in verses 22-23.

17:13. The section of verses 13-19 takes on a more " high priestly" tone as Jesus prays pointedly about the sanctification of the disciples. Sanctification is simply to become holy. Holiness is a theme throughout this prayer (e.g., God is called " Holy Father" in v. 11). Even though the term " sanctify" is not used until verse 17, there are several aspects of holiness portrayed in these earlier verses. The first comes in this verse, Jesus' desire that they have the full measure of my joy within them . As mentioned in the comments under 16:23-24, there is an intended connection between Jesus' promise of " joy" and his promise of the Holy Spirit. To have complete inner joy for the believer is part of the presence and ministry of the Holy Spirit. This relationship of joy is the disciples' direct connection with God while they remain behind in the sinful world. Through the Holy Spirit the disciples are to be " sanctified by joy."

17:14-16. A second aspect to the sanctification of the disciples is in their forced separateness from the world. While they remain in the world, the world has hated them because, as Jesus reminds them, they are not of the world . A central element to the concept of holiness is to be separate. Note the words of Leviticus 20:26, " You shall be holy to me; for I the LORD am holy , and I have separated you from the other peoples to be mine (NRSV)." The paradox of discipleship is to remain " in the world" but " not of the world" (v. 11 and vv. 14,16). How does one remain holy in a world that laughs at holiness? It is a great temptation for Christians to withdraw from the world and its painful sinfulness, to live, work, and study in a " Christian environment." While this is sometimes necessary and has advantages, we should remember that Jesus left his disciples in the world for a purpose. Jesus pointedly says, My prayer is not that you take them out of the world . . . . Disciples must remain separate from worldly attitudes that accept sin without a whimper, and struggle to remain spotless in a very dirty world. This is sanctification by separation.

A third way that Jesus prays for the sanctification of his disciples is by his plea for their protection. What good does it do to be clean if you cannot stay clean? Likewise, what good does it do to be made holy if you cannot remain holy? Specifically, this is for protection from the evil (= unholy) one . Earlier, Jesus ties this protection to the power of God's holy name (v. 11). In the Old Testament acting in an unholy manner was sometimes seen as a profaning of God's holy name (e.g., Lev 20:3; 22:2; Ezek 20:39; Amos 2:7). Elsewhere, the name of God is seen as having protective value (e.g., Ps 5:11; 20:1). God's protection from the evil one (Satan) allows the disciples to remain holy. This is sanctification by protection.

17:17. A fourth way that Jesus prays for the holiness of the disciples is through the sanctifying power of the word of truth. This, too, is tied to the Holy Spirit, who is repeatedly referred to as the " Spirit of truth" in the Farewell Discourses (14:17; 15:26; 16:13). The Holy Spirit, working through God's word, has a purifying and sanctifying effect upon the disciples (cf. Heb 4:12). This is sanctification by truth.

In this verse the verb " sanctify" appears for the first time in the prayer. This is the Greek verb aJgiavzw (hagiazô), occurring here and twice in verse 19. While hagiazô is justifiably translated " sanctify" here, it is derived from the same root as the Greek word for " holy" (a{gio", hagios ) and might be better understood as " make holy." Jesus has given four aspects of holiness: joy, separateness, protection, and truth.

17:18-19. Jesus now uses very priestly sounding language. He sanctifies himself, then he sees to the sanctification of his associates. His sanctification is doubly important because he will act as both the priest and the sacrifice in the coming crucifixion. As the author of Hebrews puts it, " He sacrificed for their sins [acted as a priest] once for all when he offered himself [acted as a sacrifice]" (Heb 7:27).

This section of the prayer ends with the reference to the sending of the disciples. Jesus was sent so that he might send others (cf. 20:21). The disciples are to be sent into the world , and this is why their sanctification is so important. For them, loss of holiness is a loss of purpose and mission. They must have the protective holiness of God so that, as Paul says, " when the day of evil comes, you may be able to stand your ground" (Eph 6:13). Lack of holiness always obstructs and compromises the ministry of the disciples of Christ. Loss of holiness is a loss of joy and truth, and too often results in a complete casualty in the battle. Personal sanctification is a protective shield against the sinful landmines of the world.

For Those Who Will Believe (17:20-26)

For Unity (17:20-23)

²⁰" My prayer is not for them alone. I pray also for those who will believe in me through their message, ²¹ that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. ²² I have given them the glory that you gave me, that they may be one as we are one: ²³ I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me.

The third and final section of the prayer is for future believers and, by extension, for the world to which they will witness. This is a key text for Christians concerned with the unity of the church, and has been used extensively by ecumenical groups and by those interested in eliminating divisions within the church.

17:20. Jesus' words make it clear that there is a larger vision for the church beyond the small group of disciples in the Upper Room. The future will see people come to faith not by directly witnessing the miracles of Jesus, but by the testimony of the disciples, their message . The community of believers was not to end with the death and resurrection of Jesus, but to continue to a second, third, and fourth generation of disciples even down to the present day. The workings of this plan are explained by the author of Hebrews, who spells it out this way, " This salvation, which was first announced by the Lord, was confirmed to us [second-generation believers] by those who heard him [original disciples]" (Heb 2:3).

17:21. This is the key verse for the advocates of Christian unity. It gives both the basis and the purpose for unity. The basis is that Christian believers are united through their relationship to Christ. This is a deep, personal, even mystical relationship, a spiritual bond akin to the relationship between the Father and Son. As we are all united to the same Christ, we are all part of the same family. Christ is not like the bigamist husband who has many different wives and families who do not know about each other. Christ has only one bride, only one church.

But some might ask, which church is that? Is it the Roman Catholic Church, the Orthodox Church, the Church of England, the Coptic Church, the Church of South India, the Church of Canada, or my little church down the street? This is a very difficult question to answer honestly. The answer is that Christ's church is all of these and yet none of these. Christ's church is found wherever there are true and faithful disciples, those who keep his words and model his love. Those may be found in any of the above named groups, but membership in them does not constitute a genuine disciple. Christ's disciples will be known by their love for one another (13:35), and by their loving and obedient devotion to Christ as Lord (14:15).

If relationship to Christ is the basis for unity, what is the purpose? This is also explained in this verse. The unity of the church is essential if its testimony to the world is to be believed. As the old motto states, " When the church is one , the world will be won ." On a practical level we should not assume that a unified church would result in immediate conversion of every person in the world. But we know from experience and from church history that a divided church is always crippled in its presentation of the gospel. The unbeliever asks, why do I want to be a Christian if Christians are always fighting among themselves?

Although there have long been advocates of unity within the church, the sectarian spirit of others has often overshadowed unity efforts. At the close of the twentieth century, a growing number of believers are disgusted by the continuing sectarianism in the Christian world. Yes, sectarianism is alive and well. If it is the will of God that the church be one, division within the church is sinful disobedience. Bickering and division is all too easy, unity takes work. It is encouraging that the younger generation of Christians demonstrates an unwillingness to tolerate this divisive spirit, and an utter lack of understanding as to why it is so important to some. Perhaps older Christians should learn from them. The unity of Christians may happen yet, despite our best efforts to thwart it.

17:22-23. These verses are a restatement of verse 21 with a couple of new twists. First, Jesus promises to give future believers glory . What does he mean by this? We have already seen that " glory" is often code-language for the death, resurrection and exaltation of Jesus. This is the meaning here, too, but from a slightly different angle. The community of disciples is granted the " glory" of Jesus in that they are entrusted with the glorious message of his triumph on the cross. As Bultmann says, " he has given them his [glory] means that after his departure they are to represent him in the world; it means that the 'history' of Jesus will not become an episode in the past, but will remain continually present in the world as the eschatological event in the eschatological community."

A second new element in this section is Jesus' desire that the complete unity of his believers would be a testimony to the world of the great love of God shown to them. They will be united in love, and this unity will be a powerful attraction to a world starved for love.

For Seeing Jesus' Glory (17:24-26)

²⁴" Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.

²⁵" Righteous Father, though the world does not know you, I know you, and they know that you have sent me. ²⁶ I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them."

17:24. Jesus now turns to the ultimate destiny of believers, their future with him. In this state they will be able to see him in his full glory , without any constraints imposed by his humanity. John gives a clearer picture of this elsewhere in his vision of the New Jerusalem, where " the city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp" (Rev 21:23).

This verse also contains an interesting theological insight into the eternal relationship between the Father and the Son. Jesus speaks of this as being a relationship based on love, a love that extends back before the creation of the world . The language here does not refer to the creation of the earth, but of the universe. This is an affirmation of the uncreated nature of Jesus, and an important text in refuting the " Arian" heresy (the belief that Christ is a divine but created being). The exaltation of Christ after the resurrection will not be just his elevation to a position of glory. It will be a return to the glory that was his since before created time began.

17:25-26. Jesus ends the prayer by addressing God one last time. First he addressed God as " Father" (v. 1, repeated in verses 21 and 24). Then he addressed God as " Holy Father" (v. 11). Finally, he addresses God as Righteous Father (v. 25). His designation of the Father as righteous (divkaio", dikaios ) could be translated as " Just Father" or " Father of Justice." It places an emphasis upon God as Judge, the one who will finally reward or condemn believers and nonbelievers.

Jesus summarizes his entire mission in very simple terms here. We might highlight it this way. Problem: world does not know God. Solution: Jesus knows God, and can therefore reveal God to the world. Implementation: Jesus has gathered disciples who believe he came from God, and has revealed God to them. Maintenance Plan: Jesus will continue to reveal God to the world through the community of believers.

The stage is now set for the final drama, the passion of Christ.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 17:1-26

CXXII.
THE LORD'S PRAYER.
(Jerusalem. Thursday night.)
^dJOHN XVII.

   ^d1 These things spake Jesus; and lifting up his eyes to heaven [the action marked the turning of his thoughts from the disciples to the Father], he said, Father, the hour is come [see Mat 28:18). All humanity was given into his hands that he might give life to that part of it which yielded itself to him in true discipleship.]  3 And this is life eternal, that they should know thee the only true God, and him whom thou didst send, even Jesus Christ. [God is revealed in Jesus Christ: Jesus had just prayed for his glorification that the Father may be fully revealed in him. The revelation of God is the first step toward the attainment of eternal life. The inner reception of that revelation by a daily conformity to it is the second step. As we actually live God's life we come to know him; but we cannot attempt to live his life without a revelation.]  4 I glorified thee on the earth, having accomplished the work which thou hast given me to do.  5 And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was. [679] [As the hour for finishing his work had arrived, Jesus speaks of it as already finished. As he had finished that for which he had emptied himself of his glory and entered the world, he asks that now, on his departure from the world, he may be reinstated and permitted to assume again that which he had laid aside. Paul's words are commentary on these two verses (Phi 2:5-11). Thus Jesus ends the first division of his prayer which is a petition for himself, for the glory of the Father, and the good of the world. The second division which follows is a fourfold plea for the disciples which he then had, followed by petitions in their behalf.]  6 I manifested thy name unto the men whom thou gavest me out of the world: thine they were, and thou gavest them to me [As a first plea or reason why the Father should bless the disciples of the Son, the Son urges that they are his property by gift of the Father. The Father is possessor of all humanity as the Creator; the Son by gift from the Father possesses the believing portion of humanity as its redeemer]; and they have kept thy word.  7 Now they know that all things whatsoever thou hast given me are from thee:  8 for the words which thou gavest me I have given unto them; and they received them, and knew of a truth that I came forth from thee, and they believed that thou didst send me. [As a second reason for blessing the disciples Jesus pleads their reception and retention of the truth which the Father had sent him to reveal, and the resulting knowledge and faith. The truth revealed by Jesus was so palpably divine that the disciples could know that its bearer came from heaven. But whether that bearer came of his own volition or as a commissioned messenger of the Father they could not know. But where knowledge was impossible, they trusted to Jesus and believed.]  9 I pray for them: I pray not for the world, but for those whom thou hast given me; for they are thine:  10 and all things that are mine are thine, and thine are mine: and I am glorified in them. [As a third plea he urges the joint possession which the Father held with [680] him in the disciples, and the further fact that the Son was glorified in the disciples.]  11 And I am no more in the world, and these are in the world, and I come to thee. [As a last plea he urges the necessity of the Father's care over the disciples since the Son will be no longer in the world to care for them.] Holy Father, keep them in thy name which thou hast given me, that they may be one, even as we are. [Our Lord's first petition grows out of his last plea. His departure would tend to scatter the disciples; they had been united by faith in the name of Christ, that is, by the divine power given of God and revealed in Christ (Exo 23:21, Isa 9:6, Jer 23:6), and Jesus asks that they may be still so kept, and that their unity may be as perfect as that subsisting between the Father and the Son.]  12 While I was with them, I kept them in thy name which thou hast given me: and I guarded them, and not one of them perished, but the son of perdition [literally, son of perishing]; that the scripture might be fulfilled. [Psa 41:9. Jesus emphasizes the fervency of his petition by urging his own conduct as to that which he asks. He asks the Father to care for those for whom he had himself been so painstakingly careful that not one had been lost, save him whom it was impossible to save, and whose loss the Scripture had predicted -- a loss in no way chargeable against the loving fidelity of the Good Shepherd.]  13 But now I come to thee; and these things I speak in the world, that they may have my joy made full in themselves. [Being about ready to depart from the world, Jesus had taught and prayed for his disciples that they might be brought into a oneness with the Father similar to that which he himself enjoyed, and the consequent joy which filled his own life might in some measure fill theirs also. This also was part of his care for them.]  14 I have given them thy word; and the world hated them, because they are not of the world, even as I am not of the world. [An additional reason for the Father's care is here presented. The reception of the Father's word had brought upon them the hatred of the world, thereby increasing their need of a [681] heavenly blessing, as a counter-balance to the curse of the world. Jesus as advocate gives potency to his petitions as to the sufferings of his disciples by suggesting that he has himself shared them -- Heb 2:10-18.]  15 I pray not that thou shouldest take them from the world, but that thou shouldest keep them from the evil one. [The care which he asks in protection in, and not removal from, the world. It is best both for the Christian and for the world that he should remain in it. The world is blessed by the Christian's presence (Mat 4:14-16), and abiding in the world affords the Christian an opportunity of conquest and reward -- Rom 8:37, Rev 2:26, Rev 3:21.]  16 They are not of the world even as I am not of the world.  17 Sanctify them in the truth: thy word is truth.  18 As thou didst send me into the world, even so sent I them into the world.  19 And for their sakes I sanctify myself, that they themselves also may be sanctified in truth. [To sanctify means to set apart to a holy use. As Jesus himself had been set apart as God's messenger to the world, so he had set apart the apostles as his messengers to it. This setting apart was not a formal, empty act, but was accomplished by God's imparting or developing a fitness in the one sanctified to perform the duties for which he was set apart. Fitness in this case would be imparted by imbuing the apostles with the Spirit of truth. Jesus had set himself apart (Heb 9:14), that the apostles might follow his example -- 2Co 5:14-17 (and also the church -- Phi 2:5, Rom 12:1, Rom 12:2), that thereby the world might be saved. Our Lord's prayer as to the apostles is, therefore, a threefold petition, viz.: that they may be kept in unity, kept from the world and the devil, and that they may be set apart and equipped for the gospel service. We come now to the third division of the prayer wherein he asks for blessings upon future believers.]  20 Neither for these only do I pray, but for them also that believe on me through their word;  21 that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us: that the world may believe that thou didst send [682] me. [Here again the first petition is for unity, and again the unity subsisting between the Father and the Son is designated as the kind desired. That future disciples may understand the nature of this unity, Jesus sets it forth in an amplified statement, which reveals the fact that he does not ask for a unity similar to that subsisting between the Father and the Son, but for that very unity itself enlarged and extended so as to become a triple instead of a dual unity by the comprehension of the disciples within its compass. As a reason why the Father should bring about this unity (and a reason also why all Christians should work for it), our Lord states that its attainment will result in the conversion of the world to the Christian faith.]  22 And the glory which thou hast given me I have given unto them; that they may be one, even as we are one [Jesus here states that to bring about the unity which he here prays for he has bestowed upon the disciples the glory which the Father had bestowed upon him. The glory mentioned was that of being the Son of God (Mat 3:17, Joh 1:14, Heb 1:5, Heb 3:6), which glory Jesus imparts to his followers (Joh 1:12, 1Jo 3:1). In other words, he made us his brethren that we might be united in one great household (Rom 8:29, Eph 1:10, Eph 2:19, 1Jo 3:9, 1Jo 3:10, 1Jo 4:8, 1Jo 4:16). A true comprehension of the Fatherhood of God and our brotherhood in Christ must result in unity];  23 I in them, and thou in me, that they may be perfected into one; that the world may know that thou didst send me, and lovedst them, even as thou lovedst me. [He here states that the perfect unity of the church and the putting forth of its power in harmonious effort to convert the world will be equivalent to a demonstration of the truth of his divine mission. 1Jo 3:2). The second petition of Jesus, therefore, in no way savors of a vainglorious desire that his disciples may behold him to lead them to admire him, but a wish that they may participate in the heavenly state, and know the Sonship of Jesus and all its attendant blessedness by, in some measure, participating in it.]  25 O righteous Father, the world knew thee not, but I knew thee; and these knew that thou didst send me;  26 and I made known unto them thy name, and will make it known; that the love wherewith thou lovedst me may be in them, and I in them. [In theses closing sentences Jesus blends his present and his future disciples. To his present disciples he had made known the Father's name, and to the future ones he would make it known. The knowledge which he had of the Father had been imparted to the disciples, and they had received it, and had thereby been in some measure fitted for the revelation of the glory for which he had just prayed. The world, on the contrary, had rejected Christ's revelation, and had refused to know God, and had thus become unworthy of the privilege here asked for the disciples. Jesus had revealed the Father while on earth that men might attain to the revelation of God in the hereafter, thus participating in the love which the Father has for the Son because the Son is spiritually in them. It is a significant fact that the two of the five petitions of this prayer are for Christian unity. It may be said generally of all [684] the petitions that they ask the Father to complete that which the Son has already begin and completed to the limit of his present circumscribed power.]

[FFG 679-685]

Lapide: Joh 17:1-23

1-25

CHAPTER 17

Ver. 1.— hese words spake Jesus, and lifted up His eyes to heaven and said, Father, the hour is come: glorify Thy Son, that Thy Son also may glorify Thee. These are the last words of Christ, when going to His Passion, and like the dying notes of the swan, are full of sweetness, love, and warmth. He teaches us (1.) when trouble is pressing on, to have recourse to prayer, and to ask God for strength to overcome it. (2.) That fathers both earthly and spiritual should, when going away or dying, commend their children to God in prayer. (3.) That preachers should study their discourses, so as to obtain both such power of speech as to move the hearts of their hearers, and so as to gain acceptance with them, that they may understand what they bear, and lovingly carry it out in their lives. "But no vain waste of words may have a place," says S. Cyril, xi. 14.

Lifted up His eyes.—To teach us, by using the same gesture, to lift up our heart to God.

Each word has its force. "Father." Christ prays as man, but as God-man: hypostatically united to God. He therefore calls God His Father, because He begat the Son as God, and hypostatically united to Him man's nature ( hominem ) which He assumed. The Name of Father invites to confidence and love; for what can a father deny his son? It also indicates majesty and power; for as S. Cyril says ( Thesaur, i. 6), "It is in God a greater thing to be the Father than to be Lord. Because as the Father He begat His consubstantial Son, but as Lord He made the creatures, who are infinitely inferior to Him."

Is come.—n the Greek it is in the past tense. It is, that is, the fitting time, almost the last hour of my liberty and life. My seizure, My passion, My cup and death are at hand, when I shall specially need, 0 Father, Thy grace and help. For then will My Godhead be especially hid, when I shall be nailed to the Cross, as a seditious person, and as aiming at being King of the Jews. I therefore pray Thee to wipe away this infamy, to manifest My Godhead and glorify Me. S. Augustine says ( in loc.), "This denotes that all time, and that what He would do at any time, or allow to be done, were all ordered by Him, who is not subject to time. The hour is come, not by the force of destiny, but by God's ordering. Be it far from our thought that the stars should compel the Maker of the stars to die."

Glorify Thy Son.— But what glory and glorification does Christ here ask for? (1.) Some understand. His Passion and death; this indeed was great glory to Christ. For by it He reconciled men to God, He abolished sin, He overcame the devil, He destroyed death, He procured for us life and glory. So Origen, Hom. 6 in Exod.; S. Ambrose, Hexam. iv. 2;  S. Hilary, Lib. iii. de Trinit., who says, "He was to be spit upon, to be scourged, to be crucified. But the Father glorifies Him by the sun withdrawing its light, by the earth trembling, by the witness of the Centurion." The cross therefore was in itself a dishonour to Christ, but in its fruits it was glorious.

(2.) S. Augustine ( in loc.) and Ribera consider that this glorifying of Christ was in His resurrection, ascension, His being seated at the Right Hand of the Father, and His sending the Holy Spirit. I offer Myself (He would say) to an ignominious death for Thy glory, and for the salvation of men, whom Thou hast chosen from all eternity. Do Thou glorify Me, that in My Passion I may appear as thy true Son; and afterwards rise again and ascend into heaven; that men, for whom I die, may thus believe in Me, that Thy Godhead, power, and goodness may be acknowledged, and that Thou mayest be adored by all. Hear S. Augustine: "If He is glorified in His Passion, how much more in His Resurrection? He says therefore, the hour is come for sowing in humility, delay not Thou the fruit thereof in glory." (3.) More correctly, and to the point. This glory was the manifestation of Christ, to be the Son of God. This was the end and scope of His Incarnation, as He explains in the next verse, and so its meaning is, Thou hast sent Thy Son into the world to redeem it. My Passion, whereby many will be offended and fall from Me, is at hand. I pray Thee, 0 Father, to glorify Me, that men may not contemn and despise Me for My death on the cross, but may acknowledge Me as Thy Son, and Very God, and thereby obtain grace, righteousness, and salvation." Christ asks that this purpose of God may be manifested to the world, to the end that this His mighty work may attain its end and object. Glorify Me then by miracles, the earthquake, the rending of the veil, the opening of the tombs, &c., by My speedy Resurrection, by My Ascension, the conversion of the whole world, that all may recognise Me as God, and the Saviour of the world.

It is clear then that all these three interpretations come to the same point. Glory and distinction mean the same thing, as is shown by many heathen authorities. It is also plain that this glorification properly relates to Christ's manhood, and that it should be acknowledged as united to the Godhead. Consequently it is an acknowledgment of His Godhead. For by its being made known to the world that Christ's manhood was united to the Godhead, it was made known also that God of His boundless mercy humbled Himself to be born, and to die for us from His supreme love for man.

Arius used to object. The Son seeks to be glorified by the Father, therefore the Father is greater than the Son.  S. Basil retorts by quoting the words which follow, "That Thy Son also may glorify Thee." The Son therefore glorifies the Father quite as much as the Father glorifies the Son. Morally, Christ teaches us here, that God turns into glory any ignominy which has been incurred for His name, and that the greater the ignominy, so much greater is the glory. And that ignominy is the true way to glory, according to the Apostle's words (Phi 2:7, seq.)

And in like manner, SS. Peter and Paul, having been evilly entreated and put to death by Nero, attained to the highest glory, so as to be lords not only of Rome but also of the whole world, and to have had their statues placed on the columns of Trajan and Antonine, in the place of these two Emperors.

The Gentiles had some faint notion of this. As Agesilaus said that the way to obtain undying glory was to despise death. And so also Alexander, Julius Cæsar, and many others, gained their renown in war by despising death ( see Horatius, Carm. i. 12).

Hence the Spaniards have an axiom to the same effect.

Apostolic men should be more ready to say the same, for what is earthly glory to heavenly, human to divine, temporal to eternal? See Rom 8:18. And the Apostle speaks elsewhere of the eternal weight of glory: For the Holy Trinity, all the countless angels, all the hosts of the blessed prophets, apostles, martyrs, confessors will glorify through all eternity the champions of virtue.

That Thy Son also may glorify Thee.— By showing that I am not a mere man, but the God-man, sent by Thee for the salvation of man. And I ask this, not for Myself, as being greedy of glory, but that it may come back to Thee, as the Fount and Author of all My glory, that so I may in turn glorify Thee by making Thee known to the whole world. Christ did this (1.) "Because when the Son is glorified the Father is glorified also," says S. Cyril; and so also S. Hilary ( Lib. iii. de Trinit.) says, "He shows that the virtue of the Godhead is the same in Both; for the glory of the Son is the glory of the Father." (2.) Because when this great mystery of godliness, viz., the Incarnation of the Word and by it the salvation and redemption of men, was made known, all who heard and believed it praised the boundless compassion, wisdom, and omnipotence of God the Father, which He manifested in this His, work. (3.)Christ especially glorified His Father by the living voice of His doctrine and preaching. For Christ preached the mystery of the Holy Trinity, and in many places of St. John He magnifies God the Father, saying that He was sent by Him, and ascribing to Him everything He had received. Hear S. Augustine ( in loc.), "God was known in Judea only, but it was by the Gospel of Christ that the Father was made known to the Gentiles. He saith therefore, Glorify Thou Me, raise Thou Me up, that through Me Thou mayest be made known to all the world."

Note the word "Thy Son;" for, as S. Hilary says ( Lib. iii. de Trinit. ), "There are many sons, but He was the proper, the Very Son, by origin, and not by adoption, in truth and not in name, by nativity and not by creation."

Ver. 2.— As thou hast given Him power over all flesh. Because Thou, 0 Father, hast given Me power over all men, give Me also the glory which is necessary for its exercise and proportionate to it, that, as My Power is more ample over all men, so may My glory be most ample and be spread over all nations. Just as a viceroy says to a king, As thou hast given me this delegated power, give me also the agents and means which are necessary to sustain it. But the power of Christ is over all men, not merely as He is God, but as He is man. For the Father hath subjected all men to Christ as man, as their Prince and Saviour, and has committed them all to His care and guidance in order that He may, as far as possible, labour to save them all. He has therefore put the salvation of all men into His hands. "All flesh" then means that the preaching of the gospel should extend to the whole world, says S. Chrysostom.

That He should give eternal life to as many as thou hast given Him. That is, that I should rightly exercise the power entrusted to me, viz., that I should bring all men, as far as lies in me, to eternal life; for this knowledge of My glory, which is faith in Me, is necessary for their attaining salvation. But thou wilt say, Christ gives not eternal life to all men; few are saved, the many are lost.  S. Chrysostom and Toletus reply, that Christ, for His part, gives eternal life to all, in giving His merits, His doctrine, His sacraments, His peace, and other means of salvation to all. And if they use them aright they will attain to eternal life. But because the many refuse to use them, it is by their own fault that more are lost than saved. Jansen adds that Christ more especially speaks of the predestinate only: for those did the Father give more especially to Christ ( see below, ver. 16). Christ therefore gives His elect eternal life in an effectual manner, but to the reprobate merely sufficiently so that these may be saved possibly, but they only will be saved actually.

Ver. 3.— But this is life eternal, to know Thee the only true God and Jesus Christ whom Thou hast sent. This saying agrees exactly with what precedes. Christ gives the reason for seeking to be glorified. Because this glorification is the knowledge of God and of Christ, which is the only way to eternal life. His argument is this, "Glorify Me, that I may glorify Thee, so that by this glorifying or manifestation they may attain eternal life." For life eternal consists in knowing Thee, and Jesus Christ whom Thou hast sent, in order that they who believe in Him may be saved. For no one can be saved, except by Faith in Christ.

This is life eternal. (1.)  S. Thomas ( Par. i . Quæst. xii. 4 and 6, and par. iii. Quæst. iii. art. 4, and Contra Gentes iii. cap. 61, and elsewhere), understands these words in their formal sense, and hence proves that the essence of beatitude consists in an act of the intellect, not of the will. And he thus explains it, "Glorify Me, that thus the faithful may obtain eternal life, which consists in knowledge, i.e., in the vision of the Father and the Son." (2.) Cajetan and Jansen think that "knowledge" in this place, is the knowledge both of the way and of the country. It therefore does not mean to "see Thee," which is the portion of the Blessed, but to know Thee, which belongs to those who are but on the way. For eternal life begins here by faith, and will afterwards be consummated in sight. (3.) These words must be explained literally in a causal sense. "This is life eternal, i.e., this is the cause of, the way to life eternal, to believe in Thee the only true God, and Jesus Christ whom thou hast sent." See Joh 3:16, Joh 6:47. The effect here is put for the cause, as in Joh 11:25: I am the Resurrection and the Life, i.e., I am the causes or the author of life, and also Joh 12:50; I know that His commandment is eternal life, i.e., the cause of it, and 1Jo 5:4 and S. Cyril (xi. 16) affirm that faith and the practice of true piety are the root and origin of eternal life. Faith is in truth the beginning of the Beatific Vision. For it produces hope, hope charity, charity good works, by which we obtain eternal life.

Lastly, S. Augustine thus combines these three meanings, "If the knowledge of God is life eternal, the more we advance in this knowledge, the more do we advance in eternal life. But this will be perfect, when there is no more death. There will then be the highest glorifying of God, because there will be the highest glory. But glory is defined thus, as the frequent speaking of a man with praise. But if a man is praised, when credit is given to what is commonly said of him, how shall not God be praised, when He is beheld? 'Blessed are they that dwell in Thy house: they will for ever praise Thee'" (Psa 84:4).

That they may know Thee, the only true God. Hence the Arians infer that Christ is not true God. In reply, (1.)  S. Augustine ( in loc.), Bede, and others, connect together Jesus Christ and the Father under the one term "Deity," and interpret thus, As the Father is true God, so is the Son also true God. (See S. Hil. lib. ix. de Isaiah.) The statement would otherwise be imperfect, for if we believed that the Father alone was true God, we could not have anything else to say about Jesus Christ, unless we understood that He was true God also. The Fathers, in fact, infer from this Christ's Godhead. (2.)  S. Chrysostom, Cyril, and others reply that the word "only" does not exclude the Son and the Holy Spirit, but merely idols and false gods. And the meaning is that they may believe in Thee, who art that God, who only is the true God, as is also the Son and the Holy Spirit. That the Son is true God is sufficiently indicated, when it is said that eternal life consists in the knowledge of Him and of the Father alike. For eternal life necessarily consists in (the knowledge of the one supreme and true God. ( See S. Ambrose de Fide, v. 2.) Christ therefore through modesty does not call Himself God, but one sent by the Father, as the Redeemer of the world. For such He was when Incarnate, and made man. And hence we infer that faith in the Incarnation and the Trinity is required in order to salvation. For the Father cannot be fully believed in, apart from the Son and the Holy Spirit, for the Paternity of the Father requires also the breathing forth of the Holy Spirit.

And Jesus Christ, Whom Thou hast sent. Thou wilt say the Holy Spirit is here omitted, and accordingly He is not God. But the word 'only' merely excludes the gods of the heathen, who have another nature, and not the Holy Spirit, Who has the same nature as the Father.

But why is the Son alone mentioned, and not the Holy Spirit? (1.) Euthymius replies, Because the time for speaking about Him had not arrived. But Christ had already promised the Holy Spirit to His disciples, and said a great deal about Him. (2.) Ribera thinks that it was in order to maintain the greatness of His origin, and just as the Son attributes everything to the Father, as proceeding from Him, so likewise eternal life is ascribed to our knowing the Father and the Son. And though the Holy Spirit is understood, yet He is not named, because the Father and the Son are the source of His being, whereas He is not the source of any Divine Person, but derived everything from the Father and the Son. See above, Joh 15:26. (3.) Christ does not mention the Holy Spirit, because He was wholly engaged in enforcing faith in Himself, as God and man. And this specially needed to be inculcated, both because it was a new doctrine, and difficult of belief, and also because it was the basis of all other articles of belief, and moreover because in that belief was involved belief in the Holy Spirit, of whom Christ had already spoken. The Holy Spirit is therefore here understood, because, as S. Augustine says, "He is the Spirit of the Father and of the Son," being the consubstantial Love of them Both.

Ver. 4.— I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do. The work of preaching and redemption, for which Thou didst send Me into the world, I shall in a few hours consummate after the brief period of My Passion and Death. And I am about to commit the teaching thereof to the Apostles.  S. Augustine says, "I have glorified Thee by making Thee known, to those whom Thou hast given Me. God is glorified when He is made known to men, and is preached to those who believe by faith." For, as S. Chrysostom says, "He had been already glorified and adored by angels in heaven. He speaks therefore of that glory, which concerns the worship of men."

Ver. 5. — And ( i.e., therefore, because I have performed the work of My mission), 0 Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was. S. Augustine, and after him S. Thomas, understand it of the glory which Christ had as man from all eternity, not indeed in act, but in the decree and predestination of God. He asks "that the glory which He had in predestination, he might have in the complete restoration of it to Him at the right hand of the Father; for He saw that the time for His predestined glorification had arrived." And so Suarez, "Glorify Thou Me with the glory of the Resurrection, to which Thou didst predestinate Me before the world was."

Others understand it more simply, of the glory which, as Son, He had from the Father, in sitting at His right hand, as equal to Him in dignity and glory. That is, Grant, 0 Father, that I may, after My death, ascend into heaven, and sit at Thy right hand as Thy Son, and so be glorified, and acknowledged by men not only to be man but also God. And that by the union of My divine nature to My manhood, that manhood also may be exalted in great glory to Thy right hand. That thus My Godhead may communicate to My manhood which is conjoined with it the glory which It had from all eternity. He asks therefore that the Godhead which was latent in His humanity might he acknowledged, and that both might be glorified together. So S. Chrysostom, Cyril, Theophylact, Euthymius, S. Thomas. Place Me at Thy right hand, that all may understand that I have that glory which in truth I had with Thee from all eternity, and that I am Thy very Son by nature, and equal to Thee. So Cyril ( Hil. lib. iii. de Trin.), S. Augustine, Leontius, Toletus, and many others.

A threefold glory of Christ is here signified. First: The uncreate and uncreated glory of His Godhead and divine Sonship. Secondly, the created and finite glory of His manhood, which it obtained by the Resurrection and all its glorious gifts, and afterwards by His Ascension. For He sitteth at the right hand of God, not as God only, but as man. And His prayer is, Grant that I, who have sat from all eternity at Thy right hand as God, may sit there also as man. The third glory is that by which both these former glories were manifested to the Apostles and the rest of the faithful, for when they saw Him gloriously ascending into heaven, the angels welcoming Him, and the Holy Spirit sent down by Him with the working of so many signs and miracles, by which they converted the whole world to Christ, from all this they acknowledged that Christ was no mere man, but the Son of God, seated as such at the right hand of the Father in supreme majesty and glory, and they preached this through all the world. Christ therefore asks that His first glory may be made manifest by His second, i.e., by the ascension of His manhood into heaven; and that His second glory may be manifested by His third glory, that is, to the Apostles and the rest of the faithful. He asks, in short, that His Godhead, like a heart concealed by the mire and shell of His manhood, may shine forth (when death has broken that shell) and diffuse on every side the rays of its glory. Just as the sun disperses by its warmth the clouds which envelop it, and scatters its shining rays in every direction. And when that comes to pass, the glory of Christ will shine forth over the whole world, by His resurrection, His ascension, His sending the Holy Spirit, and the conversion of the Gentiles.

S. Chrysostom by His glorification understands His Passion, and thus addresses Him, "What sayest Thou? When Thou art about to be led to the Cross with robbers and malefactors, and to undergo the death of the accursed, to be spit upon, to be beaten with rods and blows; callest Thou that glory? Indeed I do, for I shall suffer all this for those I love, &c. If then He counts it not glory to be on His Father's throne, but to suffer contumely, how much more must I reckon that to be glory?" And a little before, "If Christ counted it not so great a thing to be in glory, as to endure the Cross for my sake, what, I ask, ought I not to endure for His Name?"

Here note that "with Thee" is the same as "from Thee." For the Son derives His Godhead and all His glory from the Father. Or it may mean "In Thy presence," for though no angel or man were to glorify Christ, yet would He have infinite praise and glory in the Father's presence. For with such honours the Father lauds and glorifies the Son, and the Son in turn glorifies the Father. And so also with regard to the Holy Spirit. Hence we sing the Gloria Patri at the end of every Psalm. Indicating the glory with which Each Divine Person glorifies the other two, and is in turn glorified by Them. 3. With Thee indicates the consubstantiality of the Father and the Son. See Joh 1:1, and notes.

Therefore some heretics, as S. Augustine testifies, wrongly suppose that this glorifying was caused by the manhood in heaven being converted into the Godhead. This is impossible, for in this case the manhood of Christ which suffered would not be glorified. For it would no longer exist, when changed into the Godhead. There would be Godhead only. The manhood therefore participates in the glory of the Godhead (far above all angels and men), as being hypostatically united to it. Just as the air participates in the light of the sun, and the blessed participate in the glory of God. So SS. Chrysostom, Hillary, Ambrose, and Athanasius, writing against the Arians.

Ver. 6.— I have manifested Thy Name to the men which Thou gavest Me out of the world. "This was the duty committed to Him by the Father." So S. Chrysostom. "Thy name, not as God, but as the Father," says S. Cyril. The Interlin. Gloss says the same; and S. Augustine ( in loc.), "For the Name of God was not unknown to the Gentiles. In respect that He made the world, God was known to all men. In that He was not to be worshipped together with false gods He was known in Jewry. But in that He is the Father of Christ, He is now manifested through Christ." And S. Chrysostom, "He had already manifested Himself as the Son of God in words and in deeds."

Whom Thou gavest Me out of the world. By calling, and, not merely sufficient, but by effectual, grace poured on those whom Thou hast given Me perfectly and completely, that is, as concerned Myself, even those who were called by such preventing grace, as was in accordance with their free wills, persuading them to believe, love, and follow Thee, and who on their part obeyed My call, and separated themselves from the world, its desires and vanities. As S. Cecilia said, She wished to have no friendship with the world.

He speaks more particularly of the Apostles; and He signifies by the expression "Thou hast given Me," (1.) That the power and authority He had over His disciples and other men was derived from His Godhead. (2.) That God the Father by His preventing grace had moved them to believe in Christ, and follow Him. (3.) That the Father had separated them from the world, and consigned them to Christ. (4.) That His human will was in conformity with the will of the Father. (5.) That God the Father chose those whom He wished to consign to Christ as His apostles, and that Christ accepted those whom He had chosen.

Thine they were, and Thou gavest them Me, and they have kept Thy word. Christ gives His parting blessing to His disciples, and commands them in prayer to God. He prays Him to protect them as His own, for the Father had given them to Him.

Ver. 7.— Now they have known that all things Thou hast given Me are of Thee. All that I have said or done originally came from Thee, My teaching and My law.

Ver. 8.— For I have given unto them the words which Thou gavest unto Me, and they have received them, and have known surely that I have come out from Thee, and have believed that Thou didst send Me. Have a care for them, because I cared for and taught them, and they have accepted My doctrine, and believed Me to be the Messiah.

Ver. 9.— I pray for them (that Thou wouldst make them grow in the knowledge and love of Thee and Me): I pray not for the world, but for them which Thou hast given Me; for they are Thine. And hence heretics in the time of S. Augustine (making a wrong use of his writings) taught that Christ prayed only for the predestinate; and that therefore whatever sins they committed could not hurt them, and that no good works could be of avail for the reprobate. This heresy was renewed by John Huss and Martin Luther. But Scripture teaches us that Christ was born and died for all men, even the reprobate, or rather for those who would be reprobated on account of their sins. See Luk 23:34;  2Co 5:14-15;  Joh 1:9;  1Ti 2:4. Because Christ, for His part, provides all men with the necessary means for salvation. His sacraments are constituted for all. His Apostles He sent to all nations. He offers His teaching and His grace to all. He has sufficiently done His part for their salvation. But He here specially prays for His faithful ones, and with effectual prayer, for God to keep them in the faith and grace which have been given them. So S. Augustine, who elsewhere says, I pray not for those who are likely to the end of their lives to remain (in) the world, that is, to continue unbelieving and ungodly. (2.) It is better, and more to the point, to suppose that Christ here prayed for the Apostles only. For after He had prayed for them, He prayed for those who would afterwards believe through their preaching (Joh 17:20). He therefore did not pray for them. Nor did He here pray for the world, though He prayed afterwards for His murderers. And by the power of that prayer many of them were converted at the preaching of S. Peter. But in this place He did not pray for them, but, as I said, only for the Apostles, the future propagators of the Gospel, and for the heads of the Church.

Ver. 10. — And all Mine are Thine, and Thine are Mine. I am about to depart, and I commend My disciples to Thee; because they are Thine, and elected by Thee to eternal life and committed to My care. But they are still Thine, though given to Me. And though, as I say, they were given to Me, yet they were ever Mine; for all Thou hast are Mine, by reason of our unity of Essence. So SS. Cyril and Chrysostom.

And I am glorified in them. Because they believe in Me, love Me, worship, adore, and preach Me as the Messiah and the Son of God. So Cyril and Chrysostom.

Morally. Learn hence that God and Christ are glorified in us, when we do what is right, and especially when we preach His faith, and convert unbelievers and ungodly men. S. Augustine ( in loc.) takes it otherwise, putting the matter as past, instead of its being yet to come. For what is past is a matter of greater certainty. I pray for the Apostles, for I am about to be glorified by them, when they preach My Godhead in all the world.

Ver. 11 . — And now I am no more in the world (I shall be soon out of the world), but these are in the world, and I come to Thee. I am leaving the world, but they remain in it, to preach the gospel, and therefore will be exposed to the hatred of both Jews and Gentiles, and countless perils. Keep them, then, 0 Father, for there is no one else who can do so, in My absence.

Holy Father. He terms the Father "Holy," because He is speaking of holiness, and He prays the Father to keep and advance the Apostles in holiness. And in ver. 25 He terms Him "righteous" for withholding from the unrighteous and proud world the mysteries of My humiliation in redeeming man. And when consoling S. Paul in tribulation, He is called "The Father of mercies, and the God of all consolation" (2Co 1:3). And when He strengthened David in battle, and made him victorious, He was thus addressed, "I will love Thee, 0 Lord, My strength " (Psa 18:1).

Keep through Thine Own Name, by Thy might and omnipotence, that they may ever be in Me, and abide in My love. It is plain then that the Apostles had not lost the grace of the Holy Spirit. For this prayer of Christ's was fully heard by the Father.

That they may be as one, as We are one, i.e., in consent and will: just as We are One in Nature, and the same Essential Godhead. That being joined together by one spirit of charity, they may ever follow Me, and not be rent asunder by discord, and thus may have the unity of spirit in agreement, which we have by means of-the same Essence. So S. Augustine ( in loc.) and S. Ambrose ( de Fide, iv. 2). Whence S. Cyril notes here, and S. Athanasius ( contr. Arian ) that the word "like" signifies only a kind of resemblance, but not identity; which means that they, by the consent of their minds, may imitate that unity which We possess, in having the same numerical essence and will.

S. Cyril and S. Hilary ( de Trinit. lib. viii.) refer these words to the Holy Eucharist, as though Christ wished that the Apostles, by partaking of His Body therein, might become one with Him and amongst themselves. And this truly and substantially, as He is truly one in substance with the Father. For just as the Father is united to the Son in the same Essential Godhead, so are the Apostles and all the faithful united one with another in the same substance of the manhood and Godhead of Christ, which they receive in the Eucharist.

Ver. 12.— When I was with them I kept them in Thy Name, i.e. "by Thy power, by Thy authority, as Thy messenger to them." So S. Cyril. For they, knowing that I was sent by Thee, willingly and boldly cleaved to Me, as knowing that through Me they were cleaving to God, and were blessed and protected by Him. For those whom the Son guards, the Father guards also. Others explain "Thy Name" as meaning, for the sake of Thee and Thy boundless goodness.

Those that Thou gavest Me I have kept, and none of them is lost, but the son of perdition. The word "son" means here, worthy of, guilty of. And hence it is plain that Christ here did not pray for Judas, who had withdrawn from the company of the Apostles in order to betray Christ. He had not been given to Christ by the Father, but had destroyed himself by his covetousness in betraying Me, and therefore passed away into the number of the reprobate.

That the Scripture might be fulfilled. This signifies, not the end and intent of Scripture, but merely that it so came to pass in order that the Scripture, which cannot lie, should be fulfilled. See Ps. cix. 8, and Acts i. 20.

Ver. 13.— And now come I to Thee (1 shall soon come at My ascension); and these things I speak in the world, that they might have My joy fulfilled in themselves. I speak of these things, in order that the Apostles may fully rejoice with Me at these great blessings, and hope that they will hereafter be received by Me into heaven, to the same glory with Myself.

S. Augustine says, "He stated before the nature of this glory, when He said 'that we may be one.' For this is the peace and blessedness of the life to come."

Ver. 15.— I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. From the evil (1.) first of guilt, which alone is real evil. (2.) Of punishment, i.e., to preserve them from every adversity, or strengthen them to bear it. (3.) From the evil one, his snares and temptations. In Greek του̃ πονηζου̃.

Ver. 16.— They are not of the world. He repeats what He had said before about the world, to show why the Father should care for and protect them, viz., because they had left the world, and given themselves wholly to the worship and protection of Christ.

Ver. 17.— Sanctify them through Thy truth. This signifies not the beginning of sanctification, but its progress and perfection (Rev. xxi.) Confirm and perfect them in holiness; pour into them by the Holy Spirit at Pentecost complete evangelical truth, that they may be filled with wisdom and holiness, both within and without, and thus become in life and doctrine true teachers of the world, Priests and Rulers of the churches, breathing on all their own holiness, as a fire from above.

Thy word is truth. (1.) It is not Moses or Philosophers, but Thy word which teaches this evangelical truth. The holiness of Moses and the Jews was merely ceremonial and shadowy. That of Philosophers was either pretended, or else merely moral and natural. That of Christ was supernatural, heavenly, and divine. Others understand by the words, sanctify them truly, that is completely and perfectly, as the Apostle says ( Eph 4: 24.), in true holiness (the holiness of truth, Vulg.). For perfect and great holiness is required in an Apostle, for continuous preaching, for resisting tyrants, for labouring night and day, for suffering martyrdom and death (2 Cor. 11 ). 2d. It can be explained thus: "Sanctify them in Me, who am the way, the truth, and the life. Make them partakers of My goodness and holiness." So S. Augustine ( in loc.), S.Cyril, Rupertus, and S. Thomas.

3d. Maldonatus explains it: Set them apart as holy ministers and preachers of the Gospel. But in truth, not in shadow, as of old Aaron and his sons were consecrated only in a shadowy and typical way. So S. Chrysostom. And Jeremiah (Jer 1:5) was said to have been sanctified in the womb, that is designated and, as it were, consecrated as a Prophet.

4th. It might be thus understood: "Make them holy victims, that they may be sanctified and offered to Thee in martyrdom." It was fitting that the Apostles should become martyrs, in order to confirm and seal the holiness of their doctrine by the holiness of their martyrdom. And thence, in fact, all the Apostles were martyrs, after the pattern of Christ, who said (ver. 19), "I sanctify Myself," i.e., I offer Myself. For in Leviticus the victims are always said to be sanctified, when they are offered to God. See below, ver. 19. Observe, Christ as man had a threefold sanctity, which He imparted to the Apostles and the faithful. (1.) The first was infused into the soul of Christ at the very instant of His conception, just as God bestows all power on us by virtue of His merits. (2.) The second was Divine sanctity, by which the Deity is Itself most holy, and the fount of all holiness in men and angels. For Christ had this as man by communicatio idiomatum, by which the attributes of Godhead are truly ascribed to the man Christ, as subsisting with the Godhead in the one Person of the Word. (3.) The holiness of Christ as man, was absolutely caused by this hypostatical union with the Word, for by this the manhood of Christ was absolutely sanctified and made most holy. For even if Christ as man had had no infused grace, yet His very hypostatical union with the Word was His highest sanctification and holiness. Whence the manhood of Christ, as being united to the Word, was clearly impeccable, most pleasing and acceptable to God. Nay more, Christ, as man, was the Son of God, not by adoption, as we are, but properly, and in His very nature.

Thy word is truth. The gospel which I preach, as I received it of Thee, is not shadowy, as was the old Law, but is in spirit and in truth. See notes on chap. xv. 3. For "the Law was given by Moses, but grace and truth were wrought by Jesus Christ" (Joh 1:17).

Morally. Learn here how holy a Christian ought to be, especially a "Religious" and Apostolic man, who wishes to make others holy, so as to be like the Apostles, and even like Christ, and to be diligent in imitating their most holy practices and deeds. "Christianity," says S. Gregory Nyssen, "is the imitation of the Divine Nature." For a Christian ought to imitate, as much as He can, the holiness of God in Christ, so that Christ may always shine forth in his words and actions, and that any one who sees or hears him, may think that he sees and hears Christ. Holiness is a turning away from the world, and a turning to God and Christ, and union with them. Accordingly the Apostles converted the world, more by their holiness and burning love than by their preaching. Nay, they thundered with their mouth, because they flashed forth in their life, as Nazianzen said of S. Basil. See my sketch of S. Paul, prefixed to the Acts of the Apostles.

Ver. 18. — As Thou hast sent Me into the world, even so I also have sent them into the world. This is a fresh reason for Christ commending His Apostles to the Father, to preserve and sanctify them. For as Thou hast sent Me into the world to restore and sanctify it, so do I send My Apostles through all nations to sanctify them. They need therefore great holiness, so as not to be ensnared by their allurements, or overpowered by their persecutions, and also that they may sanctify them who are utterly depraved by their vices. Sanctify them therefore, 0 Father, more and more every day, that they may be able to sanctify numerous others.

Ver. 19.— And for their sakes I sanctify Myself, that they also might be sanctified through the truth. 1st  S. Augustine uses the word sanctify in its proper sense. I as the Son of God sanctify human nature which I have assumed, that by it I may sanctify the Apostles. As S. Augustine says, "When the Word was made flesh, He sanctified Himself in Himself; Himself the man, in Himself the Word, because the Word and the Man is one Christ. But He says it for the sake of His members; and for these I sanctify Myself, that is, them in Me, because in Me they are even Myself. That they also might be sanctified. What meaneth this, ' that they too,' but that they may be sanctified even as I, and in the Truth which I Myself am?"

2d, and correctly, "I offer Myself to Thee as a Holy Victim," i.e., within a few hours I shall offer It upon the Cross, so that they may by It "be sanctified in the truth," that is, that by Thy word which is truth, and no shadow, they may be sanctified, be truly Thine, and devote themselves, for Thee, to Apostolic labours; in order to convert all nations to Thee, and thus by the sufferings they endure, even martyrdom itself, they may offer themselves to Thee, just as I do Myself. So S. Chrysostom, S. Cyril (at great length), Rupertus, S. Thomas, Jansenius, Maldonatus, Toletus, Ribera, and others.

Ver. 20.— Neither pray I for these alone, but for them also which shall believe on Me through their words. Up to this point Christ prayed for the Apostles, and for those who were immediately converted by them. Now He prays for the whole Church, and for all future generations of Christians, for He is their Father and Patriarch, King and Prince, Pontiff and Hierarch. All these (says Toletus) did Christ as man behold in the Divine Essence, as distinctly and perfectly as though they were present, or perhaps it was by infused knowledge. For it was this latter that pertained to Christ as man, inasmuch as He was merely a wayfarer (viator); whereas the sight of the Divine Essence would be His, not as journeying, but as beatified. So Suarez. With that knowledge then He beheld us one by one, and all the faithful who would hereafter be born, and for each and all He asked and obtained from God the grace which was fitting for each. And it is by the force of this prayer, that the faithful, each in their own day, obtain all their blessings from God. He prayed then for all the Martyrs, all the Doctors of the Church, for all Virgins. He brought them all severally to the birth as His own Benjamins, and therefore every Christian should offer unbounded thanks to Christ for those His labour pains, and repay love for love, blood for blood, death for death.

Ver. 21.— That they may be all one. By one faith, hope, charity, and concord. Learn hence how united Christians should be amongst themselves, and how far removed are they who disseminate discord and strife, from the mind of Christ.

As Thou, Father, art in Me, and I in Thee, that they also may be one in Us. For God is love, and he that abideth in love abideth in God, and God in him. 1Jo 4:16. By faith then and love we are united to God and Christ, and afterwards mutually to each other as to members of Christ's Mystical Body, the Church. The word "as" does not mean identity, as the Arians held, but merely resemblance. For the Father and the Son are one by the same numerical Essence and Godhead, we are one by having the same quality; namely, love and concord. But by this we are so united to God as to possess Him, and be in turn possessed by Him. Hear the author " De Salutaribus documentis," assigned to S. Augustine [probably Paulinus of Aquileia]: "If we are pleased at possessing anything in this world, it is good for us to keep in our minds God who created and is the Possessor of all things, and to have in Him all that we holily and happily desire. But since no one possesses God, save he that is possessed by Him, let us become the possession of God, and He will become our possession. For what greater happiness can there be in the world, than to have our Lord and our Redeemer counted as our own, and whose inheritance the Godhead deigns to be? For we enjoy every blessing from Him if we live from Him, and in Him. For what, I ask you, suffices a man, if the Creator Himself does not suffice him? What does he seek further, whose Redeemer ought to be his sole joy, and everything to him? By love therefore we are so united to God as to be made one Spirit, that so all earthly desires in us may be swallowed up, and our whole mind be so raised up by its affections to God, as to be, in a way, deified. Just as a drop of water poured into generous wine is absorbed in it, and as iron when heated passes into heat, though the nature of the iron still remains, and as the air illumined by the sun turns into light, so that it seems to be nothinag else but the light of the sun," And S. Bernard ( Sermon lxxi. on Cant.) says, "Who is He that cleaves perfectly to God, save He who, abiding in God, as beloved by Him, has in like measure drawn God into himself by loving Him in return? And thus when men cleave to each other on all sides, being bound up in their mutual and intimate love for each other, I should not hesitate to say that in this way God was in man and man in God." This union they feel and enjoy, who with Magdalen pass a contemplative life. For in that life the loving soul flows away from itself, and reduced, as it were to nothing, falls back, and is absorbed into the abyss of eternal love, and being utterly dead to itself, lives only to God, knowing nothing, and caring for nothing except Himself. For it loses itself in the boundless solitude and depth of the Godhead, but to lose itself thus, is far happier and far more for its own good, than to find itself. For stripping itself of everything human, and arraying itself in everything which is Divine, it is thus transformed and changed into God. 0 truly blessed is the soul, which has laid aside all its own. 0 truly blessed is the soul, which casting off every action which springs from itself in its power of memory, strips itself of all its imaginings, in its understanding feels and cherishes the brilliant rays of the Sun of righteousness, in its faculty of desire feels a certain glow of calm love, or the action of the Holy Spirit flowing with rivers of eternal sweetness, like some real fountain. For when it is set free and detached from all things else, and it exists in its own simplicity, and is cleansed as a bright mirror, the Lord is wont to enlighten it with the rays of His own Divine brightness. For when God Himself is acting, man is only passive. For when the powers of the soul are resting, and not engaged in their own proper actions, and set free from any outward impressions, God Himself speaks, and disposes, and impresses those powers of the soul just as He pleases, carrying on within a most glorious work. And therefore, 0 most generous, 0 most noble soul, keep thyself pure and free, rush not ahead for every variety of sensual pleasure, but restrain thy senses, dwell in thine own thoughts, turn thyself ardently to God, and immersed a thousand times daily in the abyss of the Godhead, be careful to swim up and down therein. Pant for that supernatural union of the spirit with God, fly back to God from whom thou derivest thy being, for He is the uncreated Light, and the Light also of eternity." Accordingly S. Bernard rightly exclaims ( De Div. Amor, cap. iv.), "O happy, yea most happy soul, whom God vouchsafes to influence so that by unity of spirit with God it loves God only, and not its own private good, and loves itself only as in God; while God loves or approves in it only that which He ought to approve, that is to say Himself, which in truth ought alone to be loved both by the Creator and the creature. For the name and feeling of love belongs and is due to Thee alone, 0 thou beloved Lord, Thou true love." And he concludes thus with the words from S. John, "This is the will of Thy Son in us. This His prayer to Thee His Father, I will that as I and Thou art one, so they also may be one in Us. This is the end, this the consummation, this is perfection, this is peace, this is joy in the Holy Ghost, this is silence in heaven."

That the world may believe that Thou hast sent Me. Not merely through its unity and agreement in doctrine, as Euthymius supposes, but through its union with God and Christ. That is, even by this mark alone will the world believe Christ to be the Son of God, because it will behold Christians both united to God and Christ as well as by mutual love to each other. For it will see that such an union could not be effected except by Christ and God. And therefore it will be attracted by this, so as, though now unbelieving, to cast off its unbelief and to believe. The "world" is here used in a good sense, as in John iii. 17 and 2 Cor. v. 19. Jansen less correctly considers the "world" here to mean the reprobate; in this sense, "That it will be forced by the evidence of the miracles and the holiness of My disciples to confess Me to be God. As S. James says, 'the devils believe and tremble.'"

Ver. 22.— And the glory Thou gavest Me I have given them, that they may be one, even as we are one. By the "glory," understand (1.) The glory of the Divine Sonship. For Christ has this as God by nature, and as man by the hypostatical Union. And this He gives to the holy faithful ones, to have it not by nature, but by adoption, and to be the sons of God, not by nature, as Christ, but as adopted. So Jansenius, and before him, S. Ambrose, v. 4.

2. Maldonatus understands by the word "the love," that whereby the Father glorified Him at His baptism, and elsewhere by showing Him forth as His Beloved Son.

3. Leontius and Ribera understand it to be the Eucharist, for in this the Godhead and Manhood of Christ are given to us. And this is the highest glory, for we being many are one Body, for we are all partakers of the one Body and the one Cup. (1 Cor. x.) And in like manner S. Cyril, xi. 26, and S. Hilary ( de Trinit. viii.), explain it of the Godhead of the Word united to the flesh, for Christ received this as man from the Father, when the Word was made flesh. And this Christ gave to us when He made His flesh to be our food, and He is united really and truly to us by this wonderful sacrament.

Toletus takes the same view, who thus explains it, I have already made them one by the glory I received from Thee. Give, 0 Father, thy Holy Spirit, that they may also become one. This glory is the Godhead of the Son, which He says He has received as man through the Hypostatic Union. And this Godhead united to His flesh Christ gave to us in the sacrament which He had just instituted.

Symbolically. S. Chrysostom and Euthymius understand by 'glory' both the miraculous power which Christ gave His disciples, and also the unity of concord, of which it was said, "that they may be one." For these two were an effectual argument for confirming the truth of the Faith, namely miracles, and the wonderful agreement in the belief of them.

Anagogically. S. Augustine ( in loc.) says , "This is the glorifying of the body. The immortality and glory which after three days I will give to My Flesh and Manhood at My Resurrection, 'I have given,' i.e., I will give most assuredly, to the faithful at the general resurrection."

Ver. 23.— I in them, and Thou in Me, that they may be made perfect in one, and that the world may know that Thou hast sent Me, and has loved them as Thou hast loved Me. That their union may be consummated and perfected, as the union of many members in one Body and Head. For, as many members make up one body, so do the many faithful bind together the one mystical Body of Christ, which is His Church. Again, all the members are united and made complete in one head, so are all Christians in One Christ and God. Toletus appositely explains it of the Holy Eucharist; "I am in them," he says, "by My flesh given them as their true and real food, but Thou art in Me, because Thy Godhead is united to My flesh. If therefore the Godhead is in My flesh, and My flesh is in the believers, it comes to pass that the Godhead also is in believers through the medium of the Body of Christ. Believers therefore have in themselves both the Body of Christ, and by means of It the Godhead. They become one, and have through Christ a kind of unity by reason of their flesh, and so are consummated in one, that is, become perfectly one, as not only being united amongst themselves, and with God, as to their souls, which is effected by the Holy Spirit, but also as to their very bodies."

Hence S. Dionysius ( De. Divin. Nom. cap. iv.) teaches that Divine Love revolves in a circle, because it comes from God the Father to the Son, and thence to the Holy Spirit, through Whom it returns to the Father and the Son. For the Holy Spirit is the reasonable love of the Father and the Son. Again, it moves in a circle, because it comes from God into the creatures (especially into men and angels), and converts them to the love and enjoyment of God. For as God is the efficient cause of love, so also is He its end. For love transfers him who loves into the beloved object itself. For the soul is really more in that which it loves than in that which it animates. "Therefore S. Paul (Dionysius says), that mighty man, when already led captive by Divine Love, and endued with its strength, which lifts up a man from his own state, says with inspired lips, 'I live, yet not I, but Christ liveth in Me' ( Gal 2: 20). And as a true lover, lifted above his own sphere, he lives to God, not his own life, but the life of Him who loves him, as in truth a life which is greatly to be loved." And afterwards he defines love as "a power impelling to action, and attracting upwards to itself, &c., which originates from goodness, and flows from that source of goodness to the things which exist, and thence flows back to goodness. And in this, Divine Love especially shows that It has neither beginning nor end. For it is a perpetual circle, which, springing from a good source (from that which is good) in good deeds, and by turning, back from all which is wrong towards that which is good, sets itself free, and, though abiding in the same spot, is ever advancing, and yet stationary, and comes round on itself."

He then proves it by the authority of his teacher, S. Hierotheus, who says, By love, whether Divine or angelic or spiritual, or so to speak animal or natural, we must understand a force which unites and blends together, which impels those which are superior to consult the good of those who are inferior, which leads those on a level to join in intercourse with each other, and inferiors to look up to superiors. Hence, too, the Egyptians represented God as a circle, but to show rather that He was eternal, without beginning or ending, and accordingly boundless. Whence the saying, "God is a circle, whose centre is everywhere, and whose circumference is nowhere." The Persians also called Jupiter the circle of heaven; and the Saracens too represent God under the same image.

Tropologically. Holy souls strive after perfect union with Christ, forgetting, as it were, everything beside, to keep Him ever before their eyes, to strive in all things to please Him, continually to hold mental converse with Him. And accordingly they withdraw themselves as far as they can from external objects, and hold colloquy with Christ in their hearts. Bartholomew de Martyribus, Archbishop of Braga, in his "Golden Compendium of Spiritual Doctrine," cap. xv., which Louis of Grenada published after his death, and professes that by reading it he profited greatly, as I also say myself, gives three tokens of such inward union:- "(1.) The first is, If the intellect no longer gives utterance to any thoughts save such as the light of faith inspires, and the will, trained by long practice, gives forth no acts of love, except towards God, or with reference to Him. (2.) That as soon as it ceases from any outward employment, in which it is engaged, the understanding and the will are readily turned towards God, just as a stone, when an obstacle is removed, speedily settles down on its point of rest. (3.) If, when prayer is over, it entirely forgets all external objects, as though it had never seen or been engaged in them, and is so disposed towards outward things as though it were now for the first time entering into the world, and feared to engage in external matters, as if naturally shrinking from them, unless charity compelled,—such a soul, set free from all outward things, easily withdraws within itself, where only it sees God, and itself in God; and frequently devotes itself to fervid and unitive acts of love. But this fervent love produces, as holy men say, six effects. (1.) Illumination, that is a relishing and experimental knowledge of God, and of its own nothingness. (2.) Warmth. (3.) Sweetness or delight. (4.) An ardent desire to obtain divine blessings. (5.) Satiety, for the mind is so satiated with that coming of God to it, that it wishes or desires nothing further. (6.) Rapture, or a wondrous lifting up of the soul to God, in which it is impossible to explain how it feels towards Him. And two other effects follow, a sense of security, so that the soul fears not any suffering for God's sake, and is fully confident that it will never be separated from Him; and perfect rest, when there is nothing which can inspire fear; and this is called 'the peace which passeth all understanding.' This is the Paradise of God, to which we can ascend, even when living among men in the body." He then sets forth, from S. Thomas, three means of obtaining this union with God and Christ, viz., Boldness, severity, and gentleness of mind. Boldness, to drive away all negligence, and to dispose a man to perform all good works confidently, vigilantly, and methodically. Severity against concupiscence, which brings with it an ardent love of hardness, profiting, and poverty. Gentleness, to expel all rancour, anger, envy, austerity, bitterness, and hardness against one's neighbour. For the soul must first be purged from the dregs of earthly affections, before it is able to ascend simply and purely to God. For as it is the property of fire to ascend, so do souls, when set free from the burden of evil affections, rise up to God, who is their proper resting-place.

And that the world (the faithful in the world) may know that Thou hast sent Me. But how? (1.) In the Beatific Vision, says S. Augustine ( in loc.) But then we are here treating of knowledge in this world by faith. (2.) Others say that we shall know by the glory which Christ says above He had received of the Father, and given to the faithful. Whence S. Ambrose (as referred to ver. 22) explains it thus: "The faithful will know that Thou hast sent Me into the world in the flesh, by reason of the Sonship, which I have bestowed on them, in adopting them to be the sons of God. And they will from this know also that Thou hast loved them as Thou hast loved Me: them as my adopted sons, Me as Thy Son by nature." (3.) S. Cyril (xi. 27) and S. Hilary ( de Trin. lib. viii.) explain it thus of the Eucharist. They will know thereby two things—first, that I am Thy Son, sent by Thee into the world. For they could not be united to us, unless I had the Godhead in that Flesh, which I gave them in the Eucharist; and secondly, that Thou lovedst them, as thou lovedst Me, because Thou gavest to them the Godhead which thou didst unite with My flesh, viz. by giving them My flesh in the Eucharist. (4.) Ribera explains it more simply. The world acknowledges it from the holiness and the mutual charity of the Apostles, by which they were "made perfect in one." For, as S. Chrysostom rightly says, "The Lord judges that concord is more powerful to persuade than miracles." And "Thou hast loved them by making them Apostles, as Thou hast loved Me," begetting Me as Thy Son and in sending Me as Thy ambassador into the world. He thus raises their minds to endure all hardships for Christ's sake.

Ver. 24.— Father I will that they also whom Thou hast given Me may be with Me where I am; that they may behold My glory, which Thou hast given Me: because Thou lovedst Me before the foundation of the world. He sets forth, says S. Chrysostom, "the rewards which await them after death, to show the love of Christ the more towards them, and to make them more resolute," and as S. Cyril says, "He wishes to teach that none will see His glory but those for whom He prayed, and who by Him are united to the Father. For He says, "those whom Thou hast given Me." And I earnestly desire that they may behold the glory, not only of my manhood exalted to the right Hand of the Father (as SS. Augustine and Cyril explain), but also of My Godhead. "For in this right does our blessedness essentially consist. But when He says, 'Because Thou lovedst Me,' it means, it is a manifest proof that Thou lovedst Me with an infinite love from all eternity, because in begetting Me, Thou gavest Me Thy glory and Godhead. But He begat Him not from mere love, but from His own natural fecundity as God. The Father therefore first begat the Son. He then loved Him whom He had begotten, for He had begotten One who was in all respects like Himself." So Jansenius.

Before the foundation of the world. This signifies that the world was not in any single part eternal, but, both in matter and form and all its other qualities, was created by God in the beginning of time, when its foundations were laid.

Ver. 25.— 0 righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. Why does He call the Father 'Righteous?' (1.)   S. Augustine ( in loc.) says, "Because He justly deprived the world and the ungodly of the knowledge of Himself. For it is His justice that the truth of God is not revealed to some, by reason of their sins. But it is His mercy that it is manifested to others." (2.)   S. Cyril (xi. 29) thinks He is so called because He condemned the devil, and deprived him of his power, wherewith he held the world captive, and kept him from attaining that immortality for which he was created. The meaning then is: 0 righteous Father, the world hath not known, this Thy justice, which Thou didst exercise upon the dev

Lapide: Joh 17:23-25

Ver. 23.— I in them, and Thou in Me, that they may be made perfect in one, and that the world may know that Thou hast sent Me, and has loved them as Thou hast loved Me. That their union may be consummated and perfected, as the union of many members in one Body and Head. For, as many members make up one body, so do the many faithful bind together the one mystical Body of Christ, which is His Church. Again, all the members are united and made complete in one head, so are all Christians in One Christ and God. Toletus appositely explains it of the Holy Eucharist; "I am in them," he says, "by My flesh given them as their true and real food, but Thou art in Me, because Thy Godhead is united to My flesh. If therefore the Godhead is in My flesh, and My flesh is in the believers, it comes to pass that the Godhead also is in believers through the medium of the Body of Christ. Believers therefore have in themselves both the Body of Christ, and by means of It the Godhead. They become one, and have through Christ a kind of unity by reason of their flesh, and so are consummated in one, that is, become perfectly one, as not only being united amongst themselves, and with God, as to their souls, which is effected by the Holy Spirit, but also as to their very bodies."

Hence S. Dionysius ( De. Divin. Nom. cap. iv.) teaches that Divine Love revolves in a circle, because it comes from God the Father to the Son, and thence to the Holy Spirit, through Whom it returns to the Father and the Son. For the Holy Spirit is the reasonable love of the Father and the Son. Again, it moves in a circle, because it comes from God into the creatures (especially into men and angels), and converts them to the love and enjoyment of God. For as God is the efficient cause of love, so also is He its end. For love transfers him who loves into the beloved object itself. For the soul is really more in that which it loves than in that which it animates. "Therefore S. Paul (Dionysius says), that mighty man, when already led captive by Divine Love, and endued with its strength, which lifts up a man from his own state, says with inspired lips, 'I live, yet not I, but Christ liveth in Me' ( Gal 2: 20). And as a true lover, lifted above his own sphere, he lives to God, not his own life, but the life of Him who loves him, as in truth a life which is greatly to be loved." And afterwards he defines love as "a power impelling to action, and attracting upwards to itself, &c., which originates from goodness, and flows from that source of goodness to the things which exist, and thence flows back to goodness. And in this, Divine Love especially shows that It has neither beginning nor end. For it is a perpetual circle, which, springing from a good source (from that which is good) in good deeds, and by turning, back from all which is wrong towards that which is good, sets itself free, and, though abiding in the same spot, is ever advancing, and yet stationary, and comes round on itself."

He then proves it by the authority of his teacher, S. Hierotheus, who says, By love, whether Divine or angelic or spiritual, or so to speak animal or natural, we must understand a force which unites and blends together, which impels those which are superior to consult the good of those who are inferior, which leads those on a level to join in intercourse with each other, and inferiors to look up to superiors. Hence, too, the Egyptians represented God as a circle, but to show rather that He was eternal, without beginning or ending, and accordingly boundless. Whence the saying, "God is a circle, whose centre is everywhere, and whose circumference is nowhere." The Persians also called Jupiter the circle of heaven; and the Saracens too represent God under the same image.

Tropologically. Holy souls strive after perfect union with Christ, forgetting, as it were, everything beside, to keep Him ever before their eyes, to strive in all things to please Him, continually to hold mental converse with Him. And accordingly they withdraw themselves as far as they can from external objects, and hold colloquy with Christ in their hearts. Bartholomew de Martyribus, Archbishop of Braga, in his "Golden Compendium of Spiritual Doctrine," cap. xv., which Louis of Grenada published after his death, and professes that by reading it he profited greatly, as I also say myself, gives three tokens of such inward union:- "(1.) The first is, If the intellect no longer gives utterance to any thoughts save such as the light of faith inspires, and the will, trained by long practice, gives forth no acts of love, except towards God, or with reference to Him. (2.) That as soon as it ceases from any outward employment, in which it is engaged, the understanding and the will are readily turned towards God, just as a stone, when an obstacle is removed, speedily settles down on its point of rest. (3.) If, when prayer is over, it entirely forgets all external objects, as though it had never seen or been engaged in them, and is so disposed towards outward things as though it were now for the first time entering into the world, and feared to engage in external matters, as if naturally shrinking from them, unless charity compelled,—such a soul, set free from all outward things, easily withdraws within itself, where only it sees God, and itself in God; and frequently devotes itself to fervid and unitive acts of love. But this fervent love produces, as holy men say, six effects. (1.) Illumination, that is a relishing and experimental knowledge of God, and of its own nothingness. (2.) Warmth. (3.) Sweetness or delight. (4.) An ardent desire to obtain divine blessings. (5.) Satiety, for the mind is so satiated with that coming of God to it, that it wishes or desires nothing further. (6.) Rapture, or a wondrous lifting up of the soul to God, in which it is impossible to explain how it feels towards Him. And two other effects follow, a sense of security, so that the soul fears not any suffering for God's sake, and is fully confident that it will never be separated from Him; and perfect rest, when there is nothing which can inspire fear; and this is called 'the peace which passeth all understanding.' This is the Paradise of God, to which we can ascend, even when living among men in the body." He then sets forth, from S. Thomas, three means of obtaining this union with God and Christ, viz., Boldness, severity, and gentleness of mind. Boldness, to drive away all negligence, and to dispose a man to perform all good works confidently, vigilantly, and methodically. Severity against concupiscence, which brings with it an ardent love of hardness, profiting, and poverty. Gentleness, to expel all rancour, anger, envy, austerity, bitterness, and hardness against one's neighbour. For the soul must first be purged from the dregs of earthly affections, before it is able to ascend simply and purely to God. For as it is the property of fire to ascend, so do souls, when set free from the burden of evil affections, rise up to God, who is their proper resting-place.

And that the world (the faithful in the world) may know that Thou hast sent Me. But how? (1.) In the Beatific Vision, says S. Augustine ( in loc.) But then we are here treating of knowledge in this world by faith. (2.) Others say that we shall know by the glory which Christ says above He had received of the Father, and given to the faithful. Whence S. Ambrose (as referred to ver. 22) explains it thus: "The faithful will know that Thou hast sent Me into the world in the flesh, by reason of the Sonship, which I have bestowed on them, in adopting them to be the sons of God. And they will from this know also that Thou hast loved them as Thou hast loved Me: them as my adopted sons, Me as Thy Son by nature." (3.) S. Cyril (xi. 27) and S. Hilary ( de Trin. lib. viii.) explain it thus of the Eucharist. They will know thereby two things—first, that I am Thy Son, sent by Thee into the world. For they could not be united to us, unless I had the Godhead in that Flesh, which I gave them in the Eucharist; and secondly, that Thou lovedst them, as thou lovedst Me, because Thou gavest to them the Godhead which thou didst unite with My flesh, viz. by giving them My flesh in the Eucharist. (4.) Ribera explains it more simply. The world acknowledges it from the holiness and the mutual charity of the Apostles, by which they were "made perfect in one." For, as S. Chrysostom rightly says, "The Lord judges that concord is more powerful to persuade than miracles." And "Thou hast loved them by making them Apostles, as Thou hast loved Me," begetting Me as Thy Son and in sending Me as Thy ambassador into the world. He thus raises their minds to endure all hardships for Christ's sake.

Ver. 24.— Father I will that they also whom Thou hast given Me may be with Me where I am; that they may behold My glory, which Thou hast given Me: because Thou lovedst Me before the foundation of the world. He sets forth, says S. Chrysostom, "the rewards which await them after death, to show the love of Christ the more towards them, and to make them more resolute," and as S. Cyril says, "He wishes to teach that none will see His glory but those for whom He prayed, and who by Him are united to the Father. For He says, "those whom Thou hast given Me." And I earnestly desire that they may behold the glory, not only of my manhood exalted to the right Hand of the Father (as SS. Augustine and Cyril explain), but also of My Godhead. "For in this right does our blessedness essentially consist. But when He says, 'Because Thou lovedst Me,' it means, it is a manifest proof that Thou lovedst Me with an infinite love from all eternity, because in begetting Me, Thou gavest Me Thy glory and Godhead. But He begat Him not from mere love, but from His own natural fecundity as God. The Father therefore first begat the Son. He then loved Him whom He had begotten, for He had begotten One who was in all respects like Himself." So Jansenius.

Before the foundation of the world. This signifies that the world was not in any single part eternal, but, both in matter and form and all its other qualities, was created by God in the beginning of time, when its foundations were laid.

Ver. 25.— 0 righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. Why does He call the Father 'Righteous?' (1.)   S. Augustine ( in loc.) says, "Because He justly deprived the world and the ungodly of the knowledge of Himself. For it is His justice that the truth of God is not revealed to some, by reason of their sins. But it is His mercy that it is manifested to others." (2.)   S. Cyril (xi. 29) thinks He is so called because He condemned the devil, and deprived him of his power, wherewith he held the world captive, and kept him from attaining that immortality for which he was created. The meaning then is: 0 righteous Father, the world hath not known, this Thy justice, which Thou didst exercise upon the devil, for the world's sake. For had it known it, all would have flocked to Thee. (3 ) Toletus thinks it was, because He preferred heavenly glory for the Apostles who followed Him, which glory He here asked for them, and from which He shut out the unbelieving world. For this conferring of glory is a righteous act. See 2Ti 4:8. (4.) Ribera, more plainly, and more to the point, refers the word to what follows. Having asked for heavenly glory for the Apostles, and having refused to give these gifts to the unbelieving, as the Scribes and Pharisees who would not follow Him, He says, as it were, "It is just that the proud should be cast off, and these blessings be conferred on these Thy little ones." These proud ones have not recognised nor worshipped Thee. But I have acknowledged and loved Thee. And My disciples, after My pattern, have acknowledged Thee, and believed in Me. I have therefore given them great knowledge of Thee, and will give them greater after I have risen, and sent the Holy Spirit. Just as from the same cause He exulted in the Spirit (Mat 11:25).

Ver. 26.— And 1 have declared unto them Thy Name, and will declare It (after My Resurrection and the sending of the Holy Spirit): that the love wherewith Thou hast loved Me may be in them, and I in them. That is, that Thou mayest continue towards them the love wherewith Thou lovest Me, and Mine also for My sake. And indeed manifest it in greater measure, and daily benefit them more and more, pouring Thy graces and blessings upon them: so that they may daily make great progress in sanctity and in their Apostolic work. And that in this way I may continually abide in them together with Thee, and may cleave more closely to them through Thy ever-increasing grace and charity within them. For God, when He loves rational creatures, pours into them that most precious and most Divine gift of grace, and charity. And this He does not do to irrational beings, as the sky, the sun, the stars, though He still loves them, by creating, adorning, and governing them by His love. This is the meaning of "Thy love may be in them," for, as S. Paul says, "the love of God is shed abroad in our hearts by the Holy Spirit which is given us" (Rom 5:5). Rupertus explains it somewhat otherwise, "that the Holy Spirit, who is the Love wherewith Thou lovest Me, may ever firmly dwell and abide in them." But it comes to the same thing. For the Holy Spirit cannot be separated from charity, any more than fire from heat. For to whom charity is given, the Holy Spirit is given also. And as long as charity abides in a man, so long does the Holy Spirit abide, and indeed the whole Trinity. See above, xiv. 23.

Commentary -- Other

Evidence: Joh 17:23

" Let men of science and learning expound their knowledge and prize and probe with their researches every detail of the records which have been preserved to us from those dim ages. All they will do is fortify the grand simplicity and essential accuracy of the recorded truths which have lighted so far the pilgrimage of men." Winston Churchill

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 17 (Chapter Introduction)

Overview

Joh 17:1, Christ prays to his Father.

Poole: John 17 (Chapter Introduction)

CHAPTER 17

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 17 (Chapter Introduction)

(Joh 17:1-5) Christ's prayer for himself.

(Joh 17:6-10) His prayer for his disciples.

(v. 11-26) His prayer.

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 17 (Chapter Introduction)

This chapter is a prayer, it is the Lord's prayer, the Lord Christ's prayer. There was one Lord's prayer which he taught us to pray, and did not pray himself, for he needed not to pray for the forgiveness of sin; but this was properly and peculiarly his, and suited him only as a Mediator, and is a sample of his intercession, and yet is of use to us both for instruction and encouragement in prayer. Observe, I. The circumstances of the prayer (Joh 17:1). II. The prayer itself. 1. He prays for himself (Joh 17:1-5). 2. He prays for those that are his. And in this see, (1.) The general pleas with which he introduces his petitions for them (Joh 17:6-10). (2.) The particular petitions he puts up for them [1.] That they might be kept (Joh 17:11-16). [2.] That they might be sanctified (Joh 17:17-19). [3.] That they might be united (Joh 17:11 and Joh 17:20-23). [4.] That they might be glorified (Joh 17:24-26).

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 17 (Chapter Introduction)

The Glory Of The Cross (Joh_17:1-5)

The Glory Of The Cross (Joh_17:1-5 Continued)

Eternal Life (Joh_17:1-5 Continued)

The Work Of Jesus (Joh_17:6-8)

The Meaning Of Discipleship (Joh_17:6-8 Continued)

Jesus' Prayer For His Disciples (Joh_17:9-19)

Jesus' Prayer For His Disciples (Joh_17:9-19 Continued)

A Glimpse Of The Future (Joh_17:20-21)

The Gift And The Promise Of Glory (Joh_17:22-26)

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

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

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

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

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

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

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

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

Copyright 2003 by Thomas L. Constable

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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.

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Gill: John (Book Introduction)

INTRODUCTION TO JOHN

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

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

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

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

College: John (Book Introduction)

PREFACE

INTRODUCTION

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

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

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

WHO IS THE AUTHOR?

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

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

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

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

WHEN AND WHERE WAS IT WRITTEN?

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

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

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

WHAT ARE THE CHARACTERISTICS OF JOHN?

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

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

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

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

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

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

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

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

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

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

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

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

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

A. The Prologue - 1:1-18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

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

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

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

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

1. Introduction - 4:1-4

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

a. The Setting - 4:5-6

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

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

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

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

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

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

1. Introduction - 4:43-45

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

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

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

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

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

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

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

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

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

a. The Background - 6:1-4

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

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

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

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

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

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

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

3. Jesus at Tabernacles - 7:1-52

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

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

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

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

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

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

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

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

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

a. The Setting - 9:1-5

b. The Healing - 9:6-7

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

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

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

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

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

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

c. Retreat of Jesus - 11:54-57

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

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

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

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

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

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

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

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

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

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

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

c. Jesus' Prediction of Peter's Denial; The New Commandment (13:34) - 13:31-38

2. Promises of Jesus - 14:1-31

a. Promises of an Abode where Jesus Is Going - 14:1-4

b. Jesus the Way to the Father - 14:5-12

c. Doing Greater Works than Jesus; Asking in Jesus' Name - 14:13-14

d. Jesus' Departure and the Spirit's Coming - 14:15-31

3. More Commands and Promises of Jesus - 15:1-27

a. Jesus, the Vine; the Disciples, the Branches; The New Commandment Given (15:13) - 15:1-17

b. Hatred from the World - 15:18-25

c. The Spirit's Mission Like That of the Disciples: to Bear Witness to Jesus - 15:26-27

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

a. The Works of Disbelief - 16:1-4

b. The Works of the Spirit - 16:5-15

c. Joy Greater than Trouble - 16:16-33

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

c. For Those Who Will Believe - 17:20-26

(1) For Unity - 17:20-23

(2) For Seeing Jesus' Glory - 17:24-26

B. Jesus' Trial and Crucifixion - 18:1-19:42

1. Jesus' Arrest - 18:1-11

2. Jesus' Trial before Annas - 18:12-14

3. Peter's First Denial of Jesus - 18:15-18

4. Jesus Interrogated before Annas - 18:19-24

5. Peter's Second and Third Denials of Jesus - 18:25-27

6. Jesus' Trial before Pilate - 18:28-19:16

a. Pilate Doubtful of the Prosecution - 18:28-32

b. Pilate Examines Jesus - 18:33-38a

c. Barabbas - 18:38b-40

d. The Flogging of Jesus and Delivering Over of Him to the Jews by Pilate - 19:1-16

7. The Crucifixion of Jesus - 19:17-30

8. Piercing Jesus' Side - 19:31-37

9. Jesus' Burial - 19:38-42

C. The Resurrection of Jesus - 20:1-21:25

1. Peter and John at the Empty Tomb - 20:1-9

2. Jesus' Appearance to Mary - 20:10-18

3. Jesus' Appearance to the Disciples with Thomas Absent - 20:19-23

4. Jesus' Appearance to his Disciples with Thomas Present - 20:24-29

5. The Purpose of this Gospel - 20:30-31

6. Jesus' Appearance to Seven Disciples and the Great Haul of Fish - 21:1-14

7. Jesus' Admonition to Peter about Peter - 21:15-19

8. Jesus' Admonition to Peter about John - 21:20-23

9. Testimony to the Truthfulness of the Contents of the Fourth Gospel - 21:24

10. The Selective Nature of the Contents of the Fourth Gospel - 21:25

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

AS it has been found impossible to compress the Translation of the Commentary upon S. John's Gospel into one volume, it is now given in two, of which this is the first. The second volume comprises the remainder of the Gospel, and the Commentary of À Lapide upon S. John's Epistles.

It is with great pleasure I present this portion of this great Commentary to the English reader. Admirable as Cornelius à Lapide almost invariably is in his exposition of Holy Scripture, on the Gospel of S. John he seems to me to surpass himself. Beginning from the Incarnation of the Divine Word, nothing can be more masterly, nothing more magnificent, than the way in which he shows that the whole sacramental system of the Catholic Church of Christ is the necessary consequence and complement, as well as the extension of the Incarnation, Divinely planned and ordained for the eternal salvation of the whole human race. Granted the truth of the Incarnation as an objective fact, dealing with realities both in the spiritual and immaterial universe, and also in the material and physical universe, in this world of time and sense, as we call it, I do not see how it is possible to dispute our author's conclusions, taken as a whole.

The translation of Vol. 1. is by myself as far as the end of the 6th chapter. From the 27th verse of 6th chapter to the end, I have translated practically without any abridgment or omission, and also with greater literalness than I sometimes do, on account of the surpassing importance of the doctrine treated of, and the controversies resulting from it. Chapters vii.-x. are by the Rev. James Bliss, Rector of Manningford Bruce. For the last chapter, the 11th, I am indebted to the Rev. S. J. Eales, M.A., D.C.L., lately Principal of S. Boniface's College, Warminster, and now Principal of the Grove College, Addlestone, Surrey.

In Volume II. the Translation of chap. xiii. is by a young scholar, Mr. Macpherson. The remainder of the Gospel is by my most kind friend, Mr. Bliss, and myself.

Of S. John's Epistles, the first three chapters of the First Epistle are by Mr. Bliss, the remaining two chapters, and the Second and Third Epistles, are by myself.

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

S. JOHN the Apostle, the son of Zebedee and Salome, wrote this Gospel in Asia in the Greek language, towards the end of his life, after his return from Patmos, where he wrote the Apocalypse.

His reasons for writing were two. The first was that he might confute the heretics Ebion and Cerinthus, who denied Christ's Divinity, and taught that He was a mere man. The second was to supply the omissions of Matthew, Mark and Luke. Hence S. John records at length what Christ did during the first year of His ministry, which the other three had for the most part passed over.

Listen to S. Jerome in his preface to S. Matthew. "Last was John, the Apostle and Evangelist, whom Jesus loved the best, who lay on the Lord's bosom, and drank of the purest streams of His doctrines. When he was in Asia, at a time when the seeds of the heresies of Cerinthus, Ebion and the rest, who denied that Christ had come in the flesh, those whom in his Epistle he calls Antichrists, and whom the Apostle Paul frequently refutes, he was constrained by well nigh all the bishops who were at that time in Asia, and by the deputies of many other Churches, to write of the deep things of the Divinity of our Saviour, and to 'break through,'^* as it were, to the Word of God by a kind of happy temerity. Whence also we are told in ecclesiastical history that when he was urged by the brethren to write, he agreed to do so, on condition that they should all fast, and pray to God in common. When the fast was ended, being filled with the power of revelation, he burst forth with the preface coming straight from above, In the beginning was the Word , and the Word was with God, and the Word was God. The same was in the beginning with God. "

Others add that S. John's beginning to write was preceded by lightnings and thunderings, as though he had been another Moses, who thus received the Law of God (Exod. xix.)

Baronius shows that S. John wrote his Gospel in the year of Christ 99, or sixty-six years after the Ascension. This was the first year of the reign of Nerva, and the twenty-seventh after the destruction of Jerusalem by Titus.

As then Isaiah surpassed all the rest of the Prophets in sublimity, so did John the other Evangelists. Last in time, he is first in dignity and perfection. Thus in the first chapter of Ezekiel he is compared to an eagle flying above all other birds. Thus his dignity and special excellence, as well as his consequent obscurity, may be considered under three heads.

First, his matter and scope.  S. John alone of set purpose treats of the Divinity of Christ, of the origin, eternity, and generation of the Word, of the spiration of the Holy Spirit, of the unity of the Godhead, and of the Divine relations and attributes. Matthew, Mark, and Luke are concerned with the actions of Christ's humanity. This is why the Fathers derive almost all their arguments against the Arians, Nestorians, Eutychians and such like heretics from S. John.

The second is the order of time. We know that the Church, like the dawning of the day, advanced by the succession of time to the perfect day of the knowledge of the mysteries of the faith. Thus the sacred writers of the New Testament, the Apostles and Evangelists, write far more clearly concerning them than do Moses and the Prophets of the Old Testament. John was the last of all, and his Gospel was his last work. He composed it therefore as a sort of crown of all the sacred books.

The third is the author.  S. John alone was counted worthy to win the laurels of all saints. For he is in very deed a theologian, or rather the prince of theologians. The same is an apostle, a prophet and an evangelist. The same is a priest, a bishop, a high priest, a virgin, and a martyr. That S. John always remained a virgin is asserted by all the ancient writers, expressly by Tertullian ( Lib. de monogam .) and S. Jerome ( Lib. 1 contra. Jovin .). To him therefore as a virgin Christ from His cross commended His Virgin Mother. For "blessed are the clean in heart, for they shall see God," as the Truth Itself declares.

The Only Begotten Son, who is in the bosom of the Father, made known to this His most chaste and beloved friend, who reclined upon His breast, the hidden things and sacraments of the Divinity, which had been kept-secret from the foundation of the world. John hath declared the same to us, as a son of thunder, thundering and lightening the whole world with the Deity of the Word. As with a flaming thunderbolt "he hath given shine to the world;" and with the fire of love he hath inflamed it. Let that speech of Christ, His longest and His last, bear witness, which He made after supper (S. John xiii. &c.), which breathes of nothing but the ardour of Divine love.

See more to the same effect in S. Cyril, S. Augustine, and S. Chrysostom ( Præm. in Joan .). Indeed, S. Chrysostom dares to say that S. John in his Gospel hath taught the angels the secrets of the Incarnate Word, such as before they knew not, and that therefore he is the Doctor of the cherubim and the seraphim. He proves this from the passage of S. Paul in Ephesians iii., "that there might be made known to the principalities and powers in heavenly places by the Church the multiform wisdom of God." "If," he says, "the principalities and powers, the cherubim and seraphim, have learned these things through the Church, it is very evident that the angels listen to him with the deepest attention. Not slight therefore is the honour which we gain in that the angels are our fellow-disciples in the things that they knew not.

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

JOHN has a style peculiar to himself, entirely different from that of the other Evangelists and sacred writers. For as an eagle at one time he raises himself above all, at another time he stoops down to the earth, as it were for his prey, that with the rusticity of his style he may capture the simple. At one time he is as wise as the cherubim, at another time he burns as do the seraphim. The reason is because John was most like Christ, and most dear to Him; and he in turn loved Christ supremely. Therefore at His Last Supper he reclined upon His breast. From this source, therefore, he sucked in, as it were, the mind, the wisdom, and the burning love of Christ. Wherefore, when thou readest and hearest John, think that thou readest and hearest Christ. For Christ hath transfused His own spirit and His own love into S. John.

2. Although John by the consent of all wrote his Gospel in Greek for Greeks, yet because he himself was a Hebrew, and from love of this primeval language, which was his native tongue, he abounds above the rest in Hebrew phrases and idioms. Hence to understand him we require a knowledge of two, or indeed of three languages—Hebrew, Greek and Latin. Thus he Hebraizes in his frequent use of and for like as ( sicut ) as Solomon does in Proverbs, where he compares like with like by means of the conjunction and .   And in such instances is a mark of similitude, and has the same meaning as like as ( sicut ). On the other hand, he Grecizes in his use of perchance ( forsitan ) for surely . In John viii. 19 the Greek particle άν expresses affirmation, not uncertainty. So also in viii. 43 ού δύνασθε, ye are not able, is put for ye are not willing. He likewise constantly duplicates the Hebrew Amen , when the other Evangelists only express it once. The reasons for this diversity are examined in chap. iii. 2.

3. John abounds more in the discourses and disputations of Christ with the Jews than in the things that were done by Him. Not that he relates all the discourses and disputations of Christ, but such as were of greater importance. Especially he gives a compendious account of those in which Christ proved that He was God as well as man.

4. In S. John Christ speaks sometimes as God, and sometimes as man. There is need therefore of a careful examination of contexts to distinguish one from the other.

5. When Christ says, as He often does in S. John, that He "does, or says nothing of Himself," or that "not He, but the Father, does, or says this, or that" there must be understood "originally" and "alone." As thus, "neither alone, nor as man perform I these things: nor yet as God am I the first originator of them; but it is God the Father, who together with His Divine essence communicates to Me omniscience and omnipotence, even the power of doing all things."

6. Although the Apostles and other saints wrought miracles, yet Christ in S. John's Gospel often proves that He is the Messiah and God by the miracles which were done by Him. This proof is a true and effectual one; first, because He Himself made direct use of it. For a miracle as the work of God, and the Voice of the prime Verity, is an infallible proof of that which it is brought forward to confirm. Second, because Christ wrought them by His own power and authority, which He could not have done unless He had been God of God. Thus then He did them that they might appear to proceed from Him as from God, the original source of miracles. For the saints do not work miracles by their own authority, but by the invocation of the name of God, or Christ. Let us add that the miracles which were done by Christ were foretold by Isaiah and the other prophets, that they might be indices and marks of the Messiah, as will appear in chap. xi. 4.

7. Matthew, Mark, and Luke record for the most part the acts of the last year, and the last but one of Christ's ministry, that is to say, what He did after the imprisonment of S. John the Baptist. But S. John's Gospel for the most part gives an account of the two preceding years. This consideration will solve many seeming discrepancies between S. John and the other Evangelists. So S. Augustine in his preface.

8. There is frequently in S. John both great force as well as obscurity in the adverbs and conjunctions of causation, influence, connection, and so on, in such a manner that a single particle will often include and point out the entire meaning of a passage. Hence these particles must be most carefully examined and weighed, as I shall show in each place.

9. The particles that , wherefore , on account of which , and the like do not always signify the cause, or the end intended, but often only a consequence or result. This is especially the case if an event has been certainly foreseen, and therefore could not happen otherwise. This is plain from chap. xii. 38, 39, where it said, They believed not on Him , that the saying of Isaias might be fulfilled : and shortly afterwards, Wherefore they could not believe , because Isaias said again , He hath blinded their eyes. For the reason why the Jews would not believe in Christ was not the prediction of Isaiah foretelling that they would not believe ( non credituros ), but the hardness of heart and malice of the Jews, which as a sort of objective cause preceded Isaiah's prophecy. For Isaiah foretold that the Jews were not about to believe, because in truth they themselves through their own malice and obstinacy were not going to do so. So S. Chryostom and others.

10. By the Jews S. John sometimes means the rulers only, sometimes the people only. Thus he represents the Jews at one time as opposing, at another time as favouring Christ. For the people were His friends, the rulers were His adversaries.

11. By a He braism the present tense often signifies not an action issuing in a result, but a force, or power of nature, or the act (in the sense of will or intention, Trans .) of the agent, even in cases where the effect is opposed by the subject, or in some other way. Thus in i. 9 it is said that Christ by His advent gave light to the world. That means, so far as He was concerned. For many, like the Jews, refused to receive this light, as he immediately adds, and continued in the darkness of their unbelief.

12. The particles as if , so as , and the like, because they correspond to the Hebrew caph , do not always signify likeness, but the truth of a fact, or assertion. Thus in i. 14, we have seen His glory , as of the Only Begotten , means, "we have seen the glory of the Only Begotten to be truly such, and so great as became Him who was indeed the Only Begotten Son of God the Father." So S. Chrysostom and others.

13. John, following the Hebrew idiom, sometimes takes words of inceptive action to signify the beginning of something that is done; but sometimes to signify continuation, that a work is in progress; and sometimes, that a work has been perfected and accomplished. Thus we must not be surprised, if sometimes that which increases, or is being perfected, is spoken of as if it were just commencing, and vice versa. An example of inceptive action is to be found in xvi. 6, where Peter, resisting Christ desiring to wash his feet, says, Lord , dost Thou wash my feet ? Dost Thou wash ? that is, "Dost Thou wish, prepare, begin to wash?" There is an example of continued action in ii. 11 , where, after the miracle of the conversion of water into wine, it is added, And His disciples believed in Him : that is, they went on believing, they increased, and were confirmed in faith. For they had already before this believed in Christ, for if they had not believed in Him, they would not have followed Him as His disciples. There is an example of a perfected action in xi 15, where Christ, when about, at the close of His life, to raise up Lazarus, said, I am glad for your sakes , that ye may believe. That is, " that by means of this My last and greatest miracle ye may be altogether made perfect in your belief in Me." Again, in xx. 17, Jesus appearing after His resurrection to Mary Magdalene, who had fallen at His feet, said, Touch Me not . That is, "Do not delay, and waste time in touching My feet, but go quickly, and tell the Apostles, who are very sorrowful because of My death, that I have risen again."

14. John, after the Hebrew idiom, asserts and confirms over again what he had already asserted, by a denial of the contrary. This is especially the case when the subject matter is of importance, and is doubted about by many, so that it requires strong confirmation. Thus in i. 20 , when John the Baptist is asked by the Jews if he were the Christ, he confessed , and denied not , but confessed , I am not the Christ. And in i. 3, All things were made by Him , and without Him was not anything made that was made.

15. John delights in calling Christ the Life , and the Light , for reasons which I will give hereafter. He has several other similar and peculiar expressions. For instance, he often uses the word judgment for condemnation which takes place in judgement. In other places he uses judgment for the secret judgments and decrees of God, because they are just. Sins he calls darkness. The saints he calls sons of light. That which is true and just he calls the truth. In vi. 27, for procure food , or labour for food he has ε̉ζγάεσθα βζω̃σιν. In the 9th chap., when Jesus is asked by the Jews, Who art Thou? He answers, The Beginning, who also am speaking unto you.

16. John relates that Christ said previously certain things, the when and the where of His saying which He had not previously mentioned. For studying brevity, he considered it sufficient to relate them once. Thus in the 11th chap. he says that Martha said to her sister Mary, The Master is come, and calleth for thee. Yet he had not previously related that Christ bade Martha to call Magdalene; for his mentioning that Martha, by Christ's command, called her sister was sufficient to show that Christ had so commanded. In the same chapter Christ saith to Martha, Said I not unto thee, that if thou wouldest believe, thou wouldest see the glory of God? Yet there is no previous account of Christ saying this. Also in vi. 36, Christ says, But I said unto you, that ye also have seen Me and believe not. Yet we nowhere recall that Christ previously so said.

17. The miracles of Christ which John alone records are as follows:- The conversion of water into wine, chap. ii. The first expulsion of the sellers from the Temple, in the same chapter. The healing of the sick child of the nobleman, iv. 47. The healing of the paralytic at the pool in the sheep-market, chap. v. Giving sight to the man born blind, chap. ix. Raising Lazarus from the dead, chap. xi. The falling of Judas and the servants to the earth, when they came to take Jesus, xviii. 6. The flow of blood and water from the side of Christ after He was dead, xix. 34. The multiplication of the fishes, xxi. 6.

COMMENTATORS

Very many persons have written commentaries upon the Gospel of S. John, and among them the principal Greek and Latin Fathers. Among the Greeks, after Origen, who composed thirty-two tomes, or books, upon this Gospel, were S. Cyril, Patriarch of Alexandria, who has written a learned and very excellent commentary. He has written a didactic work, and is especially able and skilful in expounding the literal sense.  S. Cyril's commentary on S. John's Gospel consisted originally of twelve books. But of these the fifth, sixth, seventh, and eighth have perished. Their loss has been supplied, by Clictovæus, a doctor of Paris, whose work has been mistaken by many learned men for the original of S. Cyril.

A second commentator is S. Chrysostom, who seems to have been imbued with the very spirit of S. John himself. He wrote eighty seven homilies on this Gospel.

A third is Theophylact, and a fourth Euthymius. They, as is usual with them, follow S. Chrysostom. Theophylact is the more diffuse of the two.

A fifth commentator is Nonnus Panopolitanus, an Egyptian, and a very eloquent writer, who, as Suidas says, explained the virgin theologian, that is, John the Evangelist, in heroic verses. Although the commentary of Nonnus can properly only be called a paraphrase, nevertheless in many places he points out and illustrates the meaning of the Evangelist in pithy sentences.

Among the Latins the first and chief commentator is S. Augustine, who has written systematically upon the whole Gospel in one hundred and twenty-four tractates.

The second is Venerable Bede, who follows S. Augustine passim, and often word for word.

A third commentary is what is called the Gloss. Where observe that the Gloss is tripartite. The first is the Interlinear Gloss, so called because written between the lines of the sacred text. For that reason it is brief, but pithy, and treats many things in the Gospel learnedly and usefully. The second is the Marginal Gloss, because written on the margin of the text. To this is subjoined the Gloss of Nicolas Lyra. This Nicolas was called Lyra from a village in Normandy. He was a Jew by birth, and was converted to Christianity. He entered the Franciscan Order, and taught scholastic theology, A.D. 1320. He was a learned man, and skilled in Hebrew. He wrote his Gloss upon S. John and the other sacred writers, expounding them literally, and became so celebrated that it has passed into a proverb—

"If Lyra's hand had erst not swept his lyre,

  Our theologians had not danced in choir."

However, we must keep this in mind, that he is too credulous with regard to Jewish fables and puerilities, giving too much heed to writers of his own nation, to the Rabbin, and especially to R. Salomon, who is a great retailer of fables.

In later ages, and especially in our own day, many commentaries have been written upon this Gospel. Pre-eminent among them are Maldonatus, of the Society of Jesus, who is copious, acute, elegant, and learned: Cornelius Jansen, who is exact, solid, and to be depended upon: Frank Toletus, who displays a sound judgment, especially in the application of metaphors and similitudes. Sebastian Barradi has written a good literal commentary, mingling with it moral reflections. He is useful to preachers in affording materials for sermons, and showing how to treat them. Frank Ribera is brief, but as usual excellent and learned. Frank Lucas is entirely literal, but he uses the letter to draw the reader to pious affections.

Among the heretics, Martin Bucer, Wolfgang Musculus, Bullinger, Brentius, Calvin, and Beza have written upon S. John's Gospel. Of all these authors Augustinus Marloratus has made a catena, which I read through and refuted when I was in Belgium.

^* (Cf. Exod. xix. 21, Trans.) Return to the place.