Text -- John 19:36 (NET)

19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 19:36

Be broken ( suntribēsetai ).

Second future passive of suntribō , to crush together. A free quotation of Exo 12:46 about the paschal lamb.

Wesley: Joh 19:36

This was originally spoken of the paschal lamb, an eminent type of Christ. Exo 12:46.

JFB: Joh 19:31-37

Sabbath eve.

JFB: Joh 19:31-37

Over night, against the Mosaic law (Deu 21:22-23).

JFB: Joh 19:31-37

Or "great" day--the first day of unleavened bread, and, as concurring with an ordinary sabbath, the most solemn season of the ecclesiastical year. Hence their peculiar jealousy lest the law should be infringed.

JFB: Joh 19:31-37

To hasten their death, which was done in such cases with clubs.

JFB: Joh 19:36

The reference is to the paschal lamb, as to which this ordinance was stringent (Exo 12:46; Num 9:12. Compare 1Co 5:7). But though we are to see here the fulfilment of a very definite typical ordinance, we shall, on searching deeper, see in it a remarkable divine interposition to protect the sacred body of Christ from the last indignity after He had finished the work given Him to do. Every imaginable indignity had been permitted before that, up to the moment of His death. But no sooner is that over than an Unseen hand is found to have provided against the clubs of the rude soldiers coming in contact with that temple of the Godhead. Very different from such violence was that spear-thrust, for which not only doubting Thomas would thank the soldier, but intelligent believers in every age, to whom the certainty of their Lord's death and resurrection is the life of their whole Christianity.

Calvin: Joh 19:36

36.A bone of him shall not be broken This citation is made from Exo 12:46, and Num 9:12, where Moses treats of the paschal lamb. Note, Moses takes for granted that that lamb was a figure of the true and only sacrifice, by which the Church was to be redeemed. Nor is this inconsistent with the fact, that it was sacrificed as the memorial of a redemption which had been already made; for, while God intended that it should celebrate the former favor, he also intended that it should exhibit the spiritual deliverance of the Church, which was still future. On that account Paul, without any hesitation, applies to Christ the rule which Moses lays down about eating the lamb:

for even Christ, our Passover, is sacred for us. Therefore let us keep the feast, not with old leaven, neither with, the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth,
(1Co 5:7.)

From this analogy, or resemblance, faith derives no ordinary advantage, for, in all the ceremonies of the Law, it beholds the salvation which has been manifested in Christ. Such is also the design of the Evangelist John, when he says that Christ was not only the pledge of our redemption, but also the price of it, because in him we see accomplished what was formerly exhibited to the ancient people under the figure of the passover. Thus also the Jews are reminded that they ought to seek in Christ the substance of all those things which the Law prefigured, but did not actually accomplish.

Defender: Joh 19:36

This volitional death of Jesus before His legs could be broken (Joh 19:31-33) was in fulfillment of the prophecy in Psa 34:19, Psa 34:20. Also, Jesus was fulfilling the symbolism of the sacrificial Passover lamb (1Co 5:7), the bones of which were not to be broken (Exo 12:46; Num 9:12)."

TSK: Joh 19:36

that the : Exo 12:46; Num 9:12; Psa 22:14, Psa 34:20, Psa 35:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 19:36

That the scripture should be fulfilled - See Exo 12:46. John here regards the paschal lamb as an emblem of Christ; and as in the law it was commanded that a bone of that lamb should not be broken, so, in the providence of God, it was ordered that a bone of the Saviour should not be broken. The Scripture thus received a complete fulfillment respecting both the type and the antitype. Some have supposed, however, that John referred to Psa 34:20.

Poole: Joh 19:36

Now was there any thing of this but in fulfilling of the Scripture; for it was God’ s law about the passover, Exo 12:46 Num 9:12 , concerning the paschal lamb, (which was a type of Christ, Joh 1:29 1Co 5:7 ), that a bone of it should not be broken. So as by this breaking no bone of Christ’ s body, they might have understood that he was figured out by the paschal lamb.

Lightfoot: Joh 19:36

For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.   

[A bone of him shall not be broken.] These words may have some reference to that of Psa 34:20; but they are more commonly referred by expositors to that law about the Paschal lamb, Exo 12:46; for "Christ is our Passover," 1Co 5:7.   

"If any one break a bone of the Passover, let him receive forty stripes." "The bones, the sinews, and what remains of the flesh, must all be burned on the sixteenth day. If the sixteenth day should happen on the sabbath" [and so indeed it did happen in this year wherein Christ was crucified], "then let them be burned on the seventeenth: for they drive away neither the sabbath nor any holy day."

Haydock: Joh 19:36

You shall not break a bone of him. This, which was literally spoken of the paschal lamb, (Exodus xii. 46.) the evangelist applies to Christ, of whom the lamb was a figure. (Witham) ---

This had been said of the paschal lamb, which was a figure of Jesus Christ. (Exodus xii. 46. and Numbers ix. 12.)

Gill: Joh 19:36

For these things were done,.... The not breaking his bones and piercing his side, and that not by chance, and without design; but,

that the Scripture should be fulfilled, a bone of him shall not be broken; referring either to Psa 34:20 he keepeth all his bones, not one of them is broken; which if to be understood of the righteous in general, had a very particular and remarkable accomplishment in Christ; though a certain single person seems to be designed; nor is it true in fact of every righteous man, some of whom have had their bones broken; and such a sense would lead to despair in case of broken bones; for whereas such a calamity befalls them, as well as wicked men, under such an affliction, they might be greatly distressed, and from hence be ready to conclude, that they are not righteous persons, and are not under the care and protection of God, or otherwise this promise would be made good: nor have the words any respect to the resurrection of the dead, as if the sense of it was, that none of the bones of the righteous shall be finally broken; and though they may be broken by men, and in their sight, yet the Lord will raise them again, and restore them whole and perfect at the general resurrection; for this will be true of the wicked, as well as of the righteous: and much less is the meaning of the words, one of his bones shall not be broken, namely, the bone "luz", the Jews speak of; which, they say ⁱ, remains uncorrupted in the grave, and is so hard that it cannot be softened by water, nor burnt in the fire, nor ground in the mill, nor broke with an hammer; by and from which God will raise the whole body at the last day: but the words are to be understood of Christ, he is the poor man that is particularly pointed at in Psa 34:6 who, was poor in his state of humiliation, and who cried unto the Lord, and he heard him, and saved him; and he is the righteous one, whose afflictions were many, and out of which the Lord delivered him, Psa 34:19 whose providential care of him was very particular and remarkable; he kept his bones from being broken, when others were; and by this incident this passage had its literal fulfilment in him: or else it may refer to the passover lamb, a type of Christ, 1Co 5:7 a bone of which was not to be broken, Exo 12:46. The former of these passages is a command, in the second person, to the Israelites, concerning the paschal lamb, "neither shall ye break a bone thereof"; and the latter is delivered in the third person, "nor shall they break any bone of it"; which may be rendered impersonally, "a bone of it, or of him, shall not be broken; or a bone shall not be broken in him"; and so the Syriac and Persic versions read the words here; and in some copies it is, "a bone shall not be broken from him"; and so read the Vulgate Latin and Ethiopic versions; and he that violated this precept, according to the traditions of the Jews, was to be beaten. Maimonides ^k says,

"he that breaks a bone in a pure passover, lo, he is to be beaten, as it is said, "and a bone ye shall not break in it": and so it is said of the second passover, "and a bone ye shall not break in it"; but a passover which comes with uncleanness, if a man breaks a bone in it, he is not to be beaten: from the literal sense it may be learned, that a bone is not to be broken, whether in a pure or defiled passover: one that breaks a bone on the night of the fifteenth, or that breaks a bone in it within the day, or that breaks one after many days, lo, he is to be beaten; wherefore they burn the bones of the passover in general, with what is left of its flesh, that they may not come to damage: none are guilty but for the breaking of a bone on which there is flesh of the quantity of an olive, or in which there is marrow; but a bone in which there is no marrow, and on which there is no flesh of the quantity of an olive, a man is not guilty for breaking it; and if there is flesh upon it of such a quantity, and he breaks the bone in the place where there is no flesh, he is guilty, although the place which he breaks is quite bare of its flesh: he that breaks after (another) has broken, is to be beaten.''

And with these rules agree the following canons ^l,

"the bones and sinews, and what is left, they burn on the sixteenth day, but if that falls on the sabbath, they burn them on the seventeenth, because these do not drive away the sabbath or a feast day.''

And so it fell out this year in which Christ suffered, for the sixteenth was the sabbath day: again,

"he that breaks a bone in a pure passover, lo, he is to be beaten with forty stripes; but he that leaves anything in a pure one, and breaks in an impure one, is not to be beaten with forty stripes;''

yea, they say ^m, though

"it was a little kid and tender, and whose bones are tender, they may not eat them; for this is breaking of the bone, and if he eats he is to be beaten, for it is the same thing whether a hard or a tender bone be broken.''

Now in this as in many other respects the paschal lamb was a type of Christ, whose bones were none of them to be broken, to show that his life was not taken away by men, but was laid down freely by himself; and also the unbroken strength of Christ under the weight of sin, the curse of the law, and wrath of God, and conflict with Satan, when he obtained eternal redemption for us: and also this was on account of his resurrection from the dead, which was to be in a few days; though had his bones been broken he could easily have restored them, but it was the will of God it should be otherwise. Moreover, as none of the bones of his natural body were to be broken, so none that are members of him in a spiritual sense, who are bone of his bone and flesh of his flesh, shall ever be lost.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 19:36

¹ sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.

Commentary -- Verse Range Notes

TSK Synopsis: Joh 19:1-42

1 Christ is scourged, crowned with thorns, and beaten.

4 Pilate is desirous to release him, but being overcome with the outrage of the Jews, he delivers him to be crucified.

23 They cast lots for his garments.

25 He commends his mother to John.

28 He dies.

31 His side is pierced.

38 He is buried by Joseph and Nicodemus.

Combined Bible: Joh 19:25-42

of the Gospel of John   

CHAPTER 66   

Christ Laying Down His Life   

John 19:25-42   

Below is an Analysis of John 19:25-42:—   

1. The mother of Jesus and the beloved disciple, verses 25-27.  

2. The Savior’ s thirst, verses 28, 29.  

3. The Savior’ s victorious death, verse 30.  

4. God guarding the Savior’ s body, verses 31-33.  

5. The piercing of the Savior’ s side, verses 34-37.  

6. The boldness of Joseph and Nicodemus, verses 38, 39.  

7. The Savior’ s burial, verses 40-42.  

Each of the Evangelists treats of our Lord’ s death with more or less fullness of detail. The birth, the baptism, and the temptation of Christ are described in only two of the Gospels; several of His miracles and discourses are found only in one; but the Savior’ s Passion is recorded in all four, which at once denotes its supreme importance. But though each Evangelist devotes not a little space to the events of the last hours of Christ, there is a striking variation about their several narratives. Nowhere is the hand of the Spirit more evident than in what He guided each Gospel writer to insert and omit. Each of them was manifestly moved by Him to bring in only that which was strictly pertinent to the distinctive design before him.  

The four Gospels are not four biographies of Christ, nor do the four together supply one. A harmony of the four Gospels reveals great blanks, altogether incompatible with the theory that they supply us with a "life of Christ." Only the briefest mention is made of His birth and infancy, and then nothing more is told us about Him till He had reached the age o

Maclaren: Joh 19:36

Christ Our Passover

These things were done, that the Scripture should be fulfilled, A bone of Him shall not be broken.'--John 19:36.

THE Evangelist, in the words of this text, points to the great Feast of the Passover and to the Paschal Lamb, as finding their highest fulfilment, as he calls it, in Jesus Christ. For this purpose of bringing out the correspondence between the shadow and the substance he avails himself of a singular coincidence concerning a perfectly unimportant matter--viz., the abnormally rapid sinking of Christ's physical strength in the crucifixion, by which the final indignity of breaking the bones of the sufferers was avoided in His case. John sees, in that entirely insignificant thing, a kind of fingerpost pointing to far more important, deeper, and real correspondences. We are not to suppose that he was so purblind, and attached so much importance to externals, as that this outward coincidence exhausted in his conception the correspondence between the two.

But it was a trifle that suggested a greater matter. It was a help aiding gross conceptions and common minds to grasp the inward relation between Jesus and that Passover rite. But just as our Lord would have fulfilled the prophecy about the King coming meek, and having salvation,' though He had never ridden on a literal ass into the literal Jerusalem, so our Lord would have fulfilled' the shadow of the Passover with the substance of His own sacrifice if there had never been this insignificant correspondence, in outward things, between the two.

But whilst my text is the Evangelist's commentary, the question arises, How did he come to recognise that our Lord was all which that Passover signified? And the answer is, he recognised it through Christ's own teaching. He does not record the institution of the Lord's Supper. It did not fall into his scheme to deal with external events of that sort, and he knew that it had been sufficiently taught by the three earlier Gospels, to which his is a supplement. But though he did not narrate the institution, he takes it for granted in the words of my text, and his vindication of his seeing the fulfilment of A bone of Him shall not be broken' in the incident to which I have referred, lies in this, that Jesus Christ Himself swept away the Passover and substituted the memorial feast of the Lord's Supper. This do in remembrance of Me,' said at the table where the Paschal lamb had been eaten, sufficiently warrants John's allusion here.

So then, marking the fact that our Evangelist is but carrying out the lesson that he had learned in the upper room, we may fairly take the identification of the Paschal lamb with the crucified Christ as being the last instance in which our Lord Himself laid His hand upon Old Testament incidents and said, They all mean Me.' And it is from that point of view, and not merely for the purpose of dealing with the words that I have read as our starting-point, that I wish to speak now.

I. The Substitution Of Himself For The Passover Shows Christ's Supreme Authority.

Now then, the first thing that strikes me is that in this substitution of Himself for the Passover we have a strange instance of Christ's supreme authority.

Try to fling yourself back in imagination to that upper room, where Jesus and a handful of Galileans were sitting, and remember the sanctity which immemorial usage had cast round that centre and apex of the Jewish ritual, established at the Exodus by a solemn divine appointment, intended to commemorate the birth of the nation, venerable by antiquity and association with the most vehement pulsations of national feeling, the centre point of Jewish religion. Christ said: Put it all away; do not think about the Exodus; do not think about the destroying Angel; do not think about the deliverance. Forget all the past; do this in remembrance of Me.' Take into account that the Passover had a double sacredness, as a religious festival, and also as commemorating the birthday of the nation, and then estimate what a strange sense of His own importance the Man must have had who said: That past is done with, and it is Me that you have to think of now.' If I might venture to take a very modern illustration without vulgarising a great thing, suppose that on the other side of the Atlantic somebody were to stand up and say,' I abrogate the Fourth of July and Independence Day. Do not think about Washington and the establishment of the United States any more. Think about me! That is exactly what Jesus Christ did. Only instead of a century there were millenniums of observance which He thus laid aside, So I say that is a strange exercise of authority.

What does it imply? It implies two things, and I must say a word about each of them. It implies that Christ regarded the whole of the ancient system of Judaism, its history, its law, its rites of worship, as pointing onwards to Himself, that He recognised in it a system the whole raison d'etre of which was anticipatory and preparatory of Himself. For Him the Decalogue was given, for Him priests were consecrated, for Him kings were anointed, for Him prophets spake, for Him sacrifices smoked, for Him festivals were appointed, and the nation and its history were all one long proclamation: The King cometh! go ye forth to meet Him.' You cannot get less than that out of the way in which He handled, as is told in this Gospel, Jacob's ladder, the Serpent in the wilderness, the Manna that fell from Heaven, the Pillar of Cloud that led the people, the Rock that gushed forth water, and now, last of all, the Passover, which was the very shining apex of the whole sacrificial and ritual system.

And remember, too, that this way of dealing with all the institutions of the nation as meaning, in their inmost purpose, Himself, is exactly parallel to His way of dealing with the sacred words of Mosaic commandment and prohibition in the Sermon on the Mount, where He set side by side as of equal--I was going to say, and I should have been right in saying, identical--authority what was said to them of old time' and what I say unto you.' Amidst the dust of our present controversies as to the processes by which, and the times at which, the Old Testament books assumed their present form, there is grave danger that the essential thing about the whole matter should be obscured. The way in which what is called Higher Criticism may finally locate the origins and dates of the various parts of that ancient record and that ancient system does not in the slightest degree affect the outstanding characteristic of the whole, that it is the product of the divine hand, working (if you will) through men who had more freedom of action whilst they were its organs than our grandfathers thought. Be it so; but still that divine Hand shaped the whole in order that, besides its educational effects upon the generations that received it, there should shine through it all the expectation of the coming King. And I venture to say that, however grateful we may be to modern investigation for light upon these other points to which I have referred, the ignorant reader that reads Jesus Christ into all the Old Testament may be very uncritical and mistaken in regard to details, but he has got hold of the root of the matter, and is nearer to the apprehension of the essence and spirit and purpose of the ancient Revelation than the most learned critic who does not see that it is the preparation for, and the prophecy of, Jesus Christ Himself. And the vindication of such a position lies in this, among other facts, that He in the upper room, in harmony with, and in completion of, all that He had previously spoken about His relation to the Old Testament, claimed the Passover as the prophecy of Himself, and said,' I am the Lamb of God.'

I need not dwell, I suppose, on the other consideration that is involved in this strange exercise of authority--viz., the naturalness, as without any sense of doing anything presumptuous or extraordinary, with which Christ assumes His right to handle divine appointments with the most perfect freedom, to modify them, to reshape them, to divert them from their first purpose, and to enjoin them with an authority equal to that with which the Lord said unto Moses, Keep ye this day through your generations.' There is only one supposition on which I, for my part, can understand that conduct--that He was the possessor of authority the same as the Authority that had originally instituted the rite.

And so, dear brethren! when our Lord said, Do this in remembrance of Me,' I pray you to ask yourselves, What did that involve in regard to His nature and the source of His authority over us? And what did it involve in regard to His relation to that ancient Revelation?

II. Our Lord's Clear Declaration Was The Very Heart Of His Work In The World.

And now another point that I would suggest is--we have, in this substitution of the new rite for the old, our Lord's clear declaration of what was the very heart of His work in the world.

This do in remembrance of Me.' What is it, then, to which He points? Is it to the wisdom, the tenderness, the deep beauty, the flashing moral purity that gleamed and shone lambent in His words? No! Is it to the gracious serf-oblivion, the gentle accessibility, the loving pity, the leisurely heart always ready to help, the eye ready to fill with tears, the hand ever outstretched and ever laden with blessings? No! It is the death on the Cross which He, if I might so say, isolates, at least which He underscores with red lines, and which He would have us remember, as we remember nothing else. Brethren! rites are insignificant in many aspects, but are often of enormous importance as witnesses to truths. And I point to the Lord's Supper, the one rite of the Christian Church, which is to be repeated over and over and over again, and see in it the great barrier which has rendered it impossible, and will render it impossible, as I believe, for evermore, that a Christianity, which obscures the atoning sacrifice of Christ on the Cross, should ever pose as the full representation of the Master's mind, or as the full expression of the Saviour's word.

What do men and churches that falter in their allegiance to the truth of Christ's redemptive death do with the Lord's Supper? Nothing! For the most part they ignore it, or if they retain it, do not, for the life of them, know how to explain it, or why it should be there. The explanation of why it is there is the great truth, of which it is the clear utterance and the strong defence, the truth that Jesus Christ died for our sins according to the Scriptures,' and that the Son of Man came to give His life a ransom for the many.'

What did that Passover say? Two things it said, the blood that was sprinkled on the lintels and on the door-posts was the token to the destroying Angel, as with his broad, silent pinions he swept through the land, bringing a blacker night into Egyptian darkness, and leaving behind him no house in which there was not one dead.' All the houses of which the occupants had put the ruddy mark on the lintels and on the doorposts, and were wise enough not to go forth from behind the shelter of that mark on the door, were safe when the morning dawned. And so to us all who, by our sinfulness, have brought down upon our heads exposedness to that retribution, which, in a righteously governed universe, must needs follow sin, and to that death which the separation from God--the necessary result of sin--most surely is, there is proffered in that great Sacrifice shelter from the destroying sword.

But that is not all. Whilst the blood on the posts meant security, the Lamb on the table meant emancipation. So they who find in the dying Christ their exemption from the last consequences of transgression, find, in partaking of the Christ whose sacrifice is their pardon, the communication of a new power, which sets them free from a worse than Egyptian bondage, and enables them to shake from their emancipated limbs the fetters of the grimmest of the Pharaohs that have wielded a tyrannous dominion over them. Pardon and freedom, the creation of a nation subject only to the law of Jehovah Himself, these were the facts that the Passover festival and the Passover lamb signified, and these are the facts which, in nobler fashion, are brought to us by Jesus Christ. So, I beseech you, let Him teach you what His work in the world is, as He lays His own hand on that highest of the ancient festivals, and endorses the Baptist's declaration, Behold the Lamb of God, which taketh away the sin of the world!

III. In This Ancient Festival, Lies A Loving Provision For Our Weakness.

Now, lastly, let me ask you to notice how, in this regal and authoritative dealing by our Lord with that ancient festival, there lies a loving provision for our weakness.

Surely we may venture to say that Jesus Christ desired to be remembered, even by that handful of poor people, and by us, not only for our sakes, but because His heart, too, craved that He should not be forgotten by those whom He was leaving. As you may remember, the dying king turned to the bishop standing by him, with the enigmatical word which no one understood but the receiver of it--Remember! so did Jesus Christ. He appeals to our thankfulness, He appeals to our affections, He lets us see that He wishes to live in our memories, because He delights in it, as well as because it is for our profit.

The Passover was purely and simply a rite of remembrance. I venture to believe that the Lord's Supper is nothing more. I know how people talk about the bare, bald, Zwinglian ideas of the Communion. They do look very bald and bare by the side of modern notions and mediaeval notions resuscitated. Well, I had rather have the bareness than I would have it overlaid by coverings under which there is room for abundance of vermin to lurk. Christ puts the Lord's Supper in the place of the Passover. The Passover was a purely memorial rite. You Christian people will understand the spirituality of the whole Gospel system, and the nature of the only bond which unites men to Jesus and brings spiritual blessings to them--viz, faith--all the better, the more you cling, in spite of all that is going on round us to-day, to that simple, intelligible, Scriptural notion that we commemorate the Sacrifice, not offer the Sacrifice. Jesus Christ said that the Lord's Supper was to be observed in remembrance of Me.' That was His explanation of its purpose, and I for one am content to take as the expounder of the laws of the feast, the feast's own Founder.

Now one more word. In the Passover men fed on the Sacrifice. Jesus Christ presents Himself to each of us as at once the Sacrifice for our sins and the Food of our souls. If you will keep your minds in touch with the truth about Him, and with Him whom the truth about Him reveals to you, if you will keep your hearts in touch with that great and unspeakable sign of God's love, if you will keep your wills in submission to His authority, if you will let His blood,' which is the life,' or as you may otherwise word it, His Spirit, come into your lives, and be your spirit, your motive, then you will go out from the tame, not like the disciples to flee, and deny, and forget, nor like the Israelites to wander in a wilderness, but strengthened for many a day of joyous service and true communion, and will come at last to what He has promised us: Ye shall sit with Me at My table in My Kingdom,' whence we shah go no more out.'

MHCC: Joh 19:31-37

A trial was made whether Jesus was dead. He died in less time than persons crucified commonly did. It showed that he had laid down his life of himself. The spear broke up the very fountains of life; no human body could survive such a wound. But its being so solemnly attested, shows there was something peculiar in it. The blood and water that flowed out, signified those two great benefits which all believers partake of through Christ, justification and sanctification; blood for atonement, water for purification. They both flow from the pierced side of our Redeemer. To Christ crucified we owe merit for our justification, and Spirit and grace for our sanctification. Let this silence the fears of weak Christians, and encourage their hopes; there came both water and blood out of Jesus' pierced side, both to justify and sanctify them. The Scripture was fulfilled, in Pilate's not allowing his legs to be broken, Psa 34:20. There was a type of this in the paschal lamb, Exo 12:46. May we ever look to Him, whom, by our sins, we have ignorantly and heedlessly pierced, nay, sometimes against convictions and mercies; and who shed from his wounded side both water and blood, that we might be justified and sanctified in his name.

Matthew Henry: Joh 19:31-37

This passage concerning the piercing of Christ's side after his death is recorded only by this evangelist.

I. Observe the superstition of the Jews, which occasioned it (Joh 19:31): Because it was the preparation for the sabbath, and that sabbath day, because it fell in the passover-week, was a high day, that they might show a veneration for the sabbath, they would not have the dead bodies to remain on the crosses on the sabbath-day, but besought Pilate that their legs might be broken, which would be a certain, but cruel dispatch, and that then they might be buried out of sight. Note here, 1. The esteem they would be thought to have for the approaching sabbath, because it was one of the days of unleavened bread, and (some reckon) the day of the offering of the first-fruits. Every sabbath day is a holy day, and a good day, but this was a high day, megalē hēmera - a great day. Passover sabbaths are high days; sacrament-days, supper-days, communion-days are high days, and there ought to be more than ordinary preparation for them, that these may be high days indeed to us, as the days of heaven. 2. The reproach which they reckoned it would be to that day if the dead bodies should be left hanging on the crosses. Dead bodies were not to be left at any time (Deu 21:23); yet, in this case, the Jews would have left the Roman custom to take place, had it not been an extraordinary day; and, many strangers from all parts being then at Jerusalem, it would have been an offence to them; nor could they well bear the sight of Christ's crucified body, for, unless their consciences were quite seared, when the heat of their rage was a little over, they would upbraid them. 3. Their petition to Pilate, that their bodies, now as good as dead, might be dispatched; not by strangling or beheading them, which would have been a compassionate hastening of them out of their misery, like the coup de grace (as the French call it) to those that are broken upon the wheel, the stroke of mercy, but by the breaking of their legs, which would carry them off in the most exquisite pain. Note, (1.) The tender mercies of the wicked are cruel. (2.) The pretended sanctity of hypocrites is abominable. These Jews would be thought to bear a great regard for the sabbath, and yet had not regard to justice and righteousness; they made no conscience of bringing an innocent and excellent person to the cross, and yet scrupled letting a dead body hang upon the cross.

II. The dispatching of the two thieves that were crucified with him, Joh 19:32. Pilate was still gratifying the Jews, and gave orders as they desired; and the soldiers came, hardened against all impressions of pity, and broke the legs of the two thieves, which, no doubt, extorted from them hideous outcries, and made them die according to the bloody disposition of Nero, so as to feel themselves die. One of these thieves was a penitent, and had received from Christ an assurance that he should shortly be with him in paradise, and yet died in the same pain and misery that the other thief did; for all things come alike to all. Many go to heaven that have bands in their death, and die in the bitterness of their soul. The extremity of dying agonies is no obstruction to the living comforts that wait for holy souls on the other side death. Christ died, and went to paradise, but appointed a guard to convey him thither. This is the order of going to heaven - Christ, the first-fruits and forerunner, afterwards those that are Christ's.

III. The trial that was made whether Christ was dead or no, and the putting of it out of doubt.

1. They supposed him to be dead, and therefore did not break his legs, Joh 19:33. Observe here, (1.) That Jesus died in less time than persons crucified ordinarily did. The structure of his body, perhaps, being extraordinarily fine and tender, was the sooner broken by pain; or, rather, it was to show that he laid down his life of himself, and could die when he pleased, though his hands were nailed. Though he yielded to death, yet he was not conquered. (2.) That his enemies were satisfied he was really dead. The Jews, who stood by to see the execution effectually done, would not have omitted this piece of cruelty, if they had not been sure he was got out of the reach of it. (3.) Whatever devices are in men's hearts, the counsel of the Lord shall stand. It was fully designed to break his legs, but, God's counsel being otherwise, see how it was prevented.

2. Because they would be sure he was dead they made such an experiment as would put it past dispute. One of the soldiers with a spear pierced his side, aiming at his heart, and forthwith came thereout blood and water, Joh 19:34.

(1.) The soldier hereby designed to decide the question whether he was dead or no, and by this honourable wound in his side to supersede the ignominious method of dispatch they took with the other two. Tradition says that this soldier's name was Longinus, and that, having some distemper in his eyes, he was immediately cured of it, by some drops of blood that flowed out of Christ's side falling on them: significant enough, if we had any good authority for the story.

(2.) But God had a further design herein, which was,

[1.] To give an evidence of the truth of his death, in order to the proof of his resurrection. If he was only in a trance or swoon, his resurrection was a sham; but, by this experiment, he was certainly dead, for this spear broke up the very fountains of life, and, according to all the law and course of nature, it was impossible a human body should survive such a wound as this in the vitals, and such an evacuation thence.

[2.] To give an illustration of the design of his death. There was much of mystery in it, and its being solemnly attested (Joh 19:35) intimates there was something miraculous in it, that the blood and water should come out distinct and separate from the same wound; at least it was very significant; this same apostle refers to it as a very considerable thing, 1Jo 5:6, 1Jo 5:8.

First, the opening of his side was significant. When we would protest our sincerity, we wish there were a window in our hearts, that the thoughts and intents of them might be visible to all. Through this window, opened in Christ's side, you may look into his heart, and see love flaming there, love strong as death; see our names written there. Some make it an allusion to the opening of Adam's side in innocency. When Christ, the second Adam, was fallen into a deep sleep upon the cross, then was his side opened, and out of it was his church taken, which he espoused to himself. See Eph 5:30, Eph 5:32. Our devout poet, Mr. George Herbert, in his poem called The Bag, very affectingly brings in our Saviour, when his side was pierced, thus speaking to his disciples: -

If ye have any thing to send, or write

(I have no bag, but here is room),

Unto my Father's hands and sight

(Believe me) it shall safely come.

That I shall mind what you impart,

Look, you may put it very near my heart;

Or, if hereafter any of my friends

Will use me in this kind, the door

Shall still be open; what he sends

I will present, and somewhat more,

Not to his hurt. Sighs will convey

Any thing to me. Hark, Despair, away.

Secondly, The blood and water that flowed out of it were significant. 1. They signified the two great benefits which all believers partake of through Christ - justification and sanctification; blood for remission, water for regeneration; blood for atonement, water for purification. Blood and water were used very much under the law. Guilt contracted must be expiated by blood; stains contracted must be done away by the water of purification. These two must always go together. You are sanctified, you are justified, 1Co 6:11. Christ has joined them together, and we must not think to put them asunder. They both flowed from the pierced side of our Redeemer. To Christ crucified we owe both merit for our justification, and Spirit and grace for our sanctification; and we have as much need of the latter as of the former, 1Co 1:30. 2. They signified the two great ordinances of baptism and the Lord's supper, by which those benefits are represented, sealed, and applied, to believers; they both owe their institution and efficacy to Christ. It is not the water in the font that will be to us the washing of regeneration, but the water out of the side of Christ; not the blood of the grape that will pacify the conscience and refresh the soul, but the blood out of the side of Christ. Now was the rock smitten (1Co 10:4), now was the fountain opened (Zec 13:1), now were the wells of salvation digged, Isa 12:3. Here is the river, the streams whereof make glad the city of our God.

IV. The attestation of the truth of this by an eye-witness (Joh 19:35), the evangelist himself. Observe,

1. What a competent witness he was of the matters of fact. (1.) What he bore record of he saw; he had it not by hearsay, nor was it only his own conjecture, but he was an eyewitness of it; it is what we have seen and looked upon (1Jo 1:1; 2Pe 1:16), and had perfect understanding of, Luk 1:3. (2.) What he saw he faithfully bore record of; as a faithful witness, he told not only the truth, but the whole truth; and did not only attest it by word of mouth, but left it upon record in writing, in perpetuam rei memoriam - for a perpetual memorial. (3.) His record is undoubtedly true; for he wrote not only from his own personal knowledge and observation, but from the dictates of the Spirit of truth, that leads into all truth. (4.) He had himself a full assurance of the truth of what he wrote, and did not persuade others to believe that which he did not believe himself: He knows that he saith true. (5.) He therefore witnessed these things, that we might believe; he did not record them merely for his own satisfaction or the private use of his friends, but made them public to the world; not to please the curious nor entertain the ingenious, but to draw men to believe the gospel in order to their eternal welfare.

2. What care he showed in this particular instance. That we may be well assured of the truth of Christ's death, he saw his heart's blood, his life's blood, let out; and also of the benefits that flow to us from his death, signified by the blood and water which came out of his side. Let this silence the fears of weak Christians, and encourage their hopes, iniquity shall not be their ruin, for there came both water and blood out of Christ's pierced side, both to justify and sanctify them; and if you ask, How can we be sure of this? You may be sure, for he that saw it bore record.

V. The accomplishment of the scripture in all this (Joh 19:36): That the scripture might be fulfilled, and so both the honour of the Old Testament preserved and the truth of the New Testament confirmed. Here are two instances of it together: -

1. The scripture was fulfilled in the preserving of his legs from being broken; therein that word was fulfilled, A bone of him shall not be broken. (1.) There was a promise of this made indeed to all the righteous, but principally pointing at Jesus Christ the righteous (Psa 34:20): He keepeth all his bones, not one of them is broken. And David, in spirit, says, All my bones shall say, Lord, who is like unto thee? Psa 35:10. (2.) There was a type of this in the paschal lamb, which seems to be specially referred to here (Exo 12:46): Neither shall you break a bone thereof; and it is repeated (Num 9:12), You shall not break any bone of it; for which law the will of the law-maker is the reason, but the antitype must answer the type. Christ our Passover is sacrificed for us, 1Co 5:7. He is the Lamb of God (Joh 1:29), and, as the true passover, his bones were kept unbroken. This commandment was given concerning his bones, when dead, as of Joseph's, Heb 11:22. (3.) There was a significancy in it; the strength of the body is in the bones. The Hebrew word for the bones signifies the strength, and therefore not a bone of Christ must be broken, to show that though he be crucified in weakness his strength to save is not at all broken. Sin breaks our bones, as it broke David's (Psa 51:8); but it did not break Christ's bones; he stood firm under the burden, mighty to save.

2. The scripture was fulfilled in the piercing of his side (Joh 19:37): They shall look on me whom they had pierced; so it is written, Zec 12:10. And there the same that pours out the Spirit of grace, and can be no less than the God of the holy prophets, says, They shall look upon me, which is here applied to Christ, They shall look upon him. (1.) It is here implied that the Messiah shall be pierced; and here it had a more full accomplishment than in the piercing of his hands and feet; he was pierced by the house of David and the inhabitants of Jerusalem, wounded in the house of his friends, as it follows, Zec 13:6. (2.) It is promised that when the Spirit is poured out they shall look on him and mourn. This was in part fulfilled when many of those that were his betrayers and murderers were pricked to the heart, and brought to believe in him; it will be further fulfilled, in mercy, when all Israel shall be saved; and, in wrath, when those who persisted in their infidelity shall see him whom they have pierced, and wail because of him, Rev 1:7. But it is applicable to us all. We have all been guilty of piercing the Lord Jesus, and are all concerned with suitable affections to look on him.

Barclay: Joh 19:31-37

In one thing the Jews were more merciful than the Romans. When the Romans carried out crucifixion under their own customs, the victim was simply left to die on the cross. He might hang for days in the heat of the midday sun and the cold of the night, tortured by thirst and tortured also by the gnats and the flies crawling in the weals on his torn back. Often men died raving mad on their crosses. Nor did the Romans bury the bodies of crucified criminals. They simply took them down and let the vultures and the crows and the dogs feed upon them.

The Jewish law was different. It laid it down: "If a man has committed a crime punishable by death, and he is put to death, and you hang him on a tree, his body shall not remain all night upon the tree, but you shall bury him the same day" (Deu 21:22-23). The Mishnah, the Jewish scribal law, laid down: "Everyone who allows the dead to remain overnight transgresses a positive command." The Sanhedrin actually was charged to have two burying places ready for those who had suffered the death penalty and were not to be buried in the burying place of their fathers. On this occasion it was even more important that the bodies should not be allowed to hang on the crosses overnight, because the next day was the Sabbath, and the very special Sabbath of the Passover.

A grim method was used to despatch criminals who lingered on. Their limbs were smashed with a mallet. That was done to the criminals who were crucified with Jesus, but mercifully he was spared that, for he was already dead. John sees that sparing of Jesus as a symbol of another Old Testament passage. It was laid down of the Passover lamb that not a bone of it should be broken (Num 9:12). Once again John is seeing Jesus as the Passover Lamb who delivers his people from death.

Finally there follows a strange incident. When the soldiers saw that Jesus was already dead they did not break his limbs with the mallet; but one of them--it must have been to make doubly sure that Jesus was dead--thrust a spear into his side. And there flowed out water and blood. John attaches special importance to that. He sees in it a fulfilment of the prophecy in Zec 12:10: "They look on him whom they have pierced." And he goes out of his way to say that this is an eye-witness account of what actually happened, and that he personally guarantees that it is true.

First of all, let us ask what actually happened. We cannot be sure but it may well be that Jesus died literally of a broken heart. Normally, of course, the body of a dead man will not bleed. It is suggested that what happened was that Jesus' experiences, physical and emotional, were so terrible that his heart was ruptured. When that happened the blood of the heart mingled with the fluid of the pericardium which surrounds the heart. The spear of the soldier pierced the pericardium and the mingled fluid and blood came forth. It would be a poignant thing to believe that Jesus, in the literal sense of the term, died of a broken heart.

Even so, why does John stress it so much? He does so for two reasons.

(i) To him it was the final, unanswerable proof that Jesus was a real man with a real body. Here was the answer to the gnostics with their ideas of phantoms and spirits and an unreal manhood. Here was proof that Jesus was bone of our bone and flesh of our flesh.

(ii) But to John this was more than a proof of the manhood of Jesus. It was a symbol of the two great sacraments of the Church. There is one sacrament which is based on water-baptism; and there is one which is based on blood--the Lord's Supper with its cup of blood--red wine. The water of baptism is the sign of the cleansing grace of God in Jesus Christ; the wine of the Lord's Supper is the symbol of the blood which was shed to save men from their sins. The water and the blood which flowed from the side of Christ were to John the sign of the cleansing water of baptism and the cleansing blood commemorated and experienced in the Lord's Supper. As Toplady wrote:

"Rock of ages, cleft for me,

Let me hide myself in thee;

Let the water and the blood,

From thy riven side which flowed,

Be of sin the double cure,

Cleanse me from its guilt and power."

Constable: Joh 18:1--20:31

IV. Jesus' passion ministry chs. 18--20

There are several features that distinguish John's account of Jesus' passion from the ones in the Synoptic Gospels. First, the Romans feature slightly more prominently in John's Gospel, but they do not constitute such a large presence that they overpower the other characters who opposed Jesus. Second, John pictured Jesus as more obviously in control of His destiny. For example, John did not record Jesus' agony in Gethsemane. This is in harmony with His emphasis on Jesus as God's divine Son. Third, John included material that the Synoptics omitted. This, too, reflects emphases that John wanted to make in view of his purposes for writing. What these emphases were will become clearer as we consider what he included.

"Man will do his worst, and God will respond with His very best. But where sin abounded, grace did much more abound' (Rom. 5:20)."⁵³⁰

Constable: Joh 19:31-42

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

John recorded two incidents that happened following Jesus' death and before His resurrection. They both deal with the treatment that His dead body received.

Constable: Joh 19:31-37

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

This pericope is unique to the fourth Gospel.

19:31 The "day of preparation" was Friday, the day before the Sabbath (Saturday, cf. v. 14; Mark 15:42). The Jews considered sundown the beginning of a new day. In this case the new day was a Sabbath. This Sabbath was an extra special day because it fell during Passover week. The Jews wanted to get the bodies down off their crosses so they would not defile the land. The Mosaic Law instructed the Jews to allow no one to remain hanging on a gibbet overnight because this would defile the land. Such a person was under God's curse (cf. Deut. 21:22-23; Josh. 8:29). To allow someone to remain overnight on a Sabbath would be specially offensive.

Normally the Romans left victims of crucifixion hanging until they died, which sometimes took several days. Then they would leave their corpses on their crosses until the birds had picked the flesh off them. If they had to hasten their deaths for some reason, they would smash their legs with an iron mallet. This prevented the victims from using their legs to push themselves up to keep their chest cavities open allowing them to breathe. Death by asphyxiation, loss of blood, and shock would follow soon.⁶⁰⁰ Archaeologists have found the remains of a victim of crucifixion with his legs smashed in Israel.⁶⁰¹

19:32-33 The Roman soldiers therefore broke the legs of the two terrorists whom they had crucified with Jesus because they were still alive. They did not break Jesus' legs since He was already dead.

19:34 What led the soldier to pierce Jesus' side with his spear (Gr. longche) is unclear and unimportant. Perhaps it was just another senseless act of brutality, or he may have wanted to see if he could get some reaction from Jesus.

It is also unclear why the wound produced a sudden flow of blood and water (cf. 1 John 5:6). Probably the spear pierced Jesus' heart and its surrounding pericardial sac that contains water. The fluids could have drained out as John described if the spear had entered the body near the bottom of the chest cavity.⁶⁰² Apparently the soldier pierced Jesus' side before His blood congealed into a solid. This eyewitness testimony stresses the fact that Jesus really did die and that He was a genuine man (cf. 1:14).

By the end of the first century when John wrote this Gospel, docetism and gnosticism were on the rise. Both of these heresies denied that Jesus was a real man. Docetists claimed that Jesus only seemed (Gr. dokeo, "to seem," therefore the name "docetist") to be fully human. Muslims take a similar view of Jesus.⁶⁰³

Some interpreters have suspected that John was alluding to the Lord's Supper and baptism when he mentioned this blood and water.⁶⁰⁴ However, there are no clues in the text that this was John's intention. Others have seen the blood and water as symbolic of the life and cleansing that metaphorically flow from Jesus' death.⁶⁰⁵ Again it would be hard to prove or disprove that this was in John's mind from what he wrote. Several hymn writers have, however, developed this symbolism.⁶⁰⁶ Other non-literal interpretations see the water as an allusion to Exodus 17:6.⁶⁰⁷ Still others view it as referring to the Holy Spirit. However these are at best interpretations that rest on similarities.

19:35 Lest the reader miss the point of verse 34, John explained that he had personally witnessed what he narrated and that he was not lying. Furthermore the purpose of his reliable eyewitness testimony was that his readers might believe what he wrote and what it meant, namely that Jesus was God's Son (cf. 20:30-31; 21:24).

Some commentators suggested that the eyewitness was someone different from John. Suggestions range from the soldier who pierced Jesus' side, to an unknown eyewitness whom John did not identify, to an unknown editor, to Jesus, and to God the Father. However the most reasonable solution is to identify John himself as the eyewitness in view of the context and the parallel statements that follow (20:30-31; 21:24; cf. 1:14; 12:23).

19:36-37 "These things" refer to the facts that the soldiers did not break Jesus' bones but did pierce His side. Here were two more fulfillments of Old Testament prophecy.

In verse 36, John could have had any of three passages in mind: Exodus 12:46; Numbers 9:12; and or Psalm 34:20. The first two specify that the Israelites were not to break the bones of their Passover lambs. Elsewhere Paul and Peter described Jesus as the Passover Lamb (1 Cor. 5:7; 1 Pet. 1:19), and this figure is prominent in John's Gospel as well (cf. 1:36; et al.). Psalm 34:20 describes the righteous man by saying that God would not allow anyone to break his bones (cf. Luke 23:47). The first passage seems best since its fulfillment was more literal, though admittedly it involves the Passover typology.

This quotation has spawned the theory that Jesus died at the same time the Jews were slaying their Passover lambs. This view seems untenable since all the evangelists presented the Last Supper as a Passover meal. There have been several attempts to harmonize these views and to explain how there could have been two Passovers on successive days.⁶⁰⁸ None of these explanations is convincing to me. It seems better to view the Passover meal as happening on Thursday evening, Thursday being the 14th of Nisan, which was the normal day for the Passover. Even though Jesus' death fulfilled the Passover typology it apparently did not coincide exactly with the Jews' sacrifice of their lambs for their Passover meals. That happened the afternoon before Jesus died.

Wednesday		Thursday		Friday
April 1	Midnight 9:00 a.m. Noon3:00 p.m.	April 2The Jews slew their Passover lambs	Midnight 9:00 a.m. Noon3:00 p.m.	April 3 Jesus was crucifiedJesus died
14 Nisan	6:00 p.m.Midnight	15 Nisan The Jewsate their Passover lambs	6:00 p.m.Midnight	16 Nisan

In verse 37, the prophecy in view is clearly the one in Zechariah 12:10 (cf. Rev. 1:7). Jesus quoted this verse in the Olivet Discourse (Matt. 24:30). There He stressed a different part of it. The piercing of God's coming Shepherd happened when Jesus died on the cross (cf. 10:11). The Gentile nations will look on Him whom they have pierced when He returns at His second coming (cf. Rev. 1:7). Both Jews and Gentiles were responsible for Jesus' death.

College: Joh 19:1-42

JOHN 19

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

¹ Then Pilate took Jesus and had him flogged. ² The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robe ³ and went up to him again and again, saying, " Hail, king of the Jews!" And they struck him in the face.

⁴ Once more Pilate came out and said to the Jews, " Look, I am bringing him out to you to let you know that I find no basis for a charge against him." ⁵ When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, " Here is the man!"

⁶ As soon as the chief priests and their officials saw him, they shouted, " Crucify! Crucify!"

But Pilate answered, " You take him and crucify him. As for me, I find no basis for a charge against him."

⁷ The Jews insisted, " We have a law, and according to that law he must die, because he claimed to be the Son of God."

⁸ When Pilate heard this, he was even more afraid, ⁹ and he went back inside the palace. " Where do you come from?" he asked Jesus, but Jesus gave him no answer. ¹⁰" Do you refuse to speak to me?" Pilate said. " Don't you realize I have power either to free you or to crucify you?"

¹¹ Jesus answered, " You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin."

¹² From then on, Pilate tried to set Jesus free, but the Jews kept shouting, " If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar."

¹³ When Pilate heard this, he brought Jesus out and sat down on the judge's seat at a place known as the Stone Pavement (which in Aramaic is Gabbatha). ¹⁴ It was the day of Preparation of Passover Week, about the sixth hour.

" Here is your king," Pilate said to the Jews.

¹⁵ But they shouted, " Take him away! Take him away! Crucify him!"

" Shall I crucify your king?" Pilate asked.

" We have no king but Caesar," the chief priests answered.

¹⁶ Finally Pilate handed him over to them to be crucified.

So the soldiers took charge of Jesus.

Although there is nothing like a formal trial in this section (although Pilate does occupy the " judge's seat" in 19:13), it continues with some of the same dynamics of the last chapter. The reader knows that Jesus' death is coming, but there is a delay. John pictures the cowardly but stubborn Pilate pitted against the fanatically driven Jewish leaders, with the quiet but defiant Jesus caught in the middle. The underlying acrimonious relationship between Pilate and the Jewish leaders is near the breaking point. John adds to the intensity and drama by using sharp, choppy dialog to move the story along, a stark contrast to the extended monologues of the Farewell Discourses. From a legal standpoint, John's account emphasizes the innocence of Jesus of any sort of crime (see 18:23,38; 19:4,6,12).

19:1-3. Rather than give in to the demands of the Jewish leaders, Pilate continues to seek some type of compromise that is short of executing Jesus. Since the Barabbas ploy failed, Pilate now has him flogged . John gives no explanation for the flogging, and we are left to assume that it is a brutal expression of Pilate's frustration. The actions of the soldiers are to make Jesus a mocking parody of a king, probably intended to insult the Jews as much as to torment Jesus. It is not stated that Pilate has suggested this jeering farce, but he does use it to insult the Jews further (19:5,14).

Flogging (KJV, " scourged" ) was a regular preparation for Roman crucifixion, but could be a punishment by itself. It was practiced by the Jews of the first century as a part of extreme synagogue discipline (see Matt 10:17; 23:34). Flogging would be done by stripping the victim naked, and then tying him to a post, backside out. The flogger used a short whip with many thongs, called a " flagrum ." These thongs were knotted with sharp pieces of bone or iron. The whipper or " lictor" stood at the side of the victim and struck him with sweeping horizontal strokes. This was done from each side, sometimes by two different lictors. Blows were struck on the back, the buttocks, and legs; the thongs wrapping around to abuse the front of the body also. The flagrum would cut through the skin and well into the deeper muscles, leaving " quivering ribbons of bleeding flesh." While Jewish law limited flogging to 40 strokes (Deut 25:3), there is no reason the Roman soldiers would feel bound by this limit, so the number of blows to Jesus is unknown. The horrible severity of flogging was such that Peter could later comment of Jesus that by his " stripes" (KJV) we are healed (1 Pet 2:24). That Jesus is able to survive this torture and continue to converse intelligibly with Pilate is a testimony to a strong constitution and iron willpower.

The Roman soldiers charged with the flogging go far beyond the minimum duty. They also weave a small wreath out of thorny vines or branches and jam it on his head as a cruel and mocking crown . Exactly which plant these thorns come from is unspecified. The Greek term for thorns used here is a[kanqa ( akantha ), which may be related to the plant name acacia . There are several varieties of acacia shrubs native to Israel, some with 1-2 long thorns, but this Greek word is not specific enough to be sure that John has the acacia plant in mind. It should be noted, however, that it is somewhat unlikely that there were any wild thorn bushes within the Praetorium compound. This means that one of the Roman soldiers hatched the idea of a barbarous crown, and sent a servant or underling out to find some thorn branches. Therefore, we may conclude that the flogging torture of Jesus was done in a leisurely manner rather than quickly.

The sadistic crown of thorns is accompanied by a purple robe , another way of lampooning the Jews and their " king." John does not tell us the source of the robe, although Luke seems to say that it came from Herod Antipas (Luke 23:11). The tormenters even act out false obeisance to Jesus, chanting, " Hail, king of the Jews." The final insult of the soldiers is to beat the defenseless Jesus with slaps or punches to the face (about the only part of his body that did not have lacerations). Such slaps were a sign of utter contempt.

19:4-5. Now Pilate displays Jesus to the mob, but a shattered Jesus dressed as a bogus king. He announces Jesus with the fateful words, " Here is the man" (Latin: " Ecce homo" ). It is a striking picture of the frail humanity of Jesus, dressed like a clown, beaten badly, and bleeding profusely. Pilate's words have the force of " here is your man, and see, I can do anything I like with him."

It is difficult to tell if Pilate is trying to appease the Jews or infuriate them. He appears to have a desire to occupy the high moral ground of an advocate for Jesus' innocence, but the sick game he is playing with Jesus as the game piece seems calculated to enrage the Jewish leaders even more. To suggest that this beaten, crushed man is their king is a jolting reminder of their national impotence in the face of Roman might.

19:6. Now, for the first time, the method of execution is shouted: Roman crucifixion (for comments on crucifixion see below, 19:17-18). Even though Jesus may have been gone from sight for an hour or more, the chief priests (Annas and Caiaphas, perhaps leading Sadducees) and their officials (the temple police) are still there. Pilate persists in toying with them. He flaunts the innocence of Jesus again, and challenges them, " Go crucify him yourselves." Even this go-ahead-and-do-it approval is an obvious taunt, for they have already admitted their lack of power to execute, and the Jewish way of execution was not crucifixion anyway.

19:7. Pilate's theatrics have not dampened the determination of the Jewish leaders in the slightest. Now a new charge is verbalized. Jesus must die, not because he has claimed to be a political king (and therefore a threat to Rome), but because he has claimed to be the Son of God . Pilate has forced the true motive from the Jewish leaders. Yes, it is true that Jesus is not a genuine menace to the government, but he has violated an important religious taboo, and for that he must die. The irony for the reader is very thick at this point. Jesus is dying for his claim to be the Son of God, and proving that claim is the central reason for the existence of the book of John (1:34,49; 11:27; cf. 20:31).

The real complaint of the Jewish leaders, then, is that Jesus has committed blasphemy. He has encroached upon the sacred territory of God in a way that cannot be permitted. The probable " law" they are referring to is Leviticus 24:16. The high priests are actually justified in their pursuit except for one thing: they have never fairly considered that this charge might be true, that Jesus is the Son of God . As the author has commented earlier, this is not entirely a matter of logical decision. They have the hard heart, and this obduracy will not allow them to believe. Their hard, unbelieving hearts are being used by God to cause the death of Jesus and therefore enact the plan for saving the world (12:37-41).

19:8-10. The religious note has been sounded and now the superstitious Pilate retreats again, this time in fear. The Romans had a grudging respect for the religion of the Jews, partly because of its great antiquity. Pilate now realizes that he may have gotten himself into something he had not fully understood. If, as I have argued in the discussion of chapter 18, Pilate had collaborated with the Jewish leaders in the arrest of Jesus, it was as a political expediency, not a religious matter.

In the privacy of an inner room of the Praetorium, Pilate asks Jesus a surprisingly perceptive question, " Where do you come from?" The reader should be able to quickly supply an answer to this question, for it is a theological key to understanding Jesus and his purpose. The believer knows that Jesus " came from God" (16:27) and is " going back" to God (16:28). A sign of the faith of the disciples was their recognition that Jesus " came from God" (16:30). But this is not the time or place for such information. For Jesus the hour of his death has come, and he makes no such claims to Pilate. Therefore, the fearful yet exasperated Pilate resorts to threats, and reminds Jesus, " I have the power either to free you or to crucify you."

19:11. Pilate's arrogant assertion of authority does get a response from Jesus. These are Jesus' last recorded words in the Fourth Gospel until he is hanging from the cross. Despite his weakened condition, he gives Pilate a small reminder of how authority works. All human authority is derivative in nature, not absolute. Pilate rules in Palestine, but is accountable to higher Roman authorities. He would have been answerable to the Roman legate in Antioch, and to the Emperor and the Senate in Rome. Ultimately, however, human authority comes from above , i.e., from God (cf. 3:31).

Jesus' words here have the sense of exonerating Pilate to some degree. Jesus is saying, " You are a pawn in this, not a player." The one with true culpability is the one who handed [Jesus] over to Pilate. It is difficult to know if this is a generalization for the violent mob outside, or if Jesus has an individual in mind. If an individual, a choice must be made between the traitor, Judas, and the one who actually brings Jesus to Pilate, Caiaphas. In this context it seems likely that Jesus has the high priestly group in mind. Pilate acts from arrogance and expediency, the Jewish leaders act from unbelief and jealousy. Therefore, they are guilty of a greater sin . Literally this reads, " they have greater sin," but in this context sin = guilt.

19:12. Pilate's latest conversation with Jesus terrifies him to the point that he continues to seek a way to have Jesus released, but every attempt is shouted down. Talk of Jesus as a blasphemer has now disappeared, and the political charges have reappeared. The latest outcry has the taint of blackmail, that the Jewish leaders might have reason to question Pilate's loyalty to the Roman State. To allow a potential revolutionary to escape would make Pilate no friend of Caesar . These are potentially career-ruining accusations for Pilate, for the reigning Caesar, Tiberius, was an old military general with no tolerance for disloyalty.

19:13-15. Preliminaries are over, and there is no easy way out for Pilate. Now he is forced to convene court and assume his role as the high judge of Palestine. Pilate does this by sitting in the judge's seat . This is the bh'ma (bçma ), the traditional elevated bench of judgment used for public pronouncements in the Roman system. When Pilate occupies the bçma, his verdicts have binding legal force. The author includes the detail that this is at a place called the Stone Pavement , probably a well-known feature of ancient Jerusalem. John also records the Aramaic name for this place, Gabbatha , although the meaning of this term is disputed. This is likely a semipublic area of the Praetorium precinct, somewhat akin to the steps of a state capitol building or the courtyard of a city hall.

When things are in place for the official judgment, Pilate begins by giving the Jewish leaders one last chance to relent. " Here is your king!" he sneers, implying, " Does this look like a dangerous rebel leader to you?" But the shouts continue, demanding that Jesus be condemned and crucified. Pilate takes a final shot at his adversaries by sarcastically asking, " Shall I crucify your king?" This is a no-win question for the Jewish leaders. To answer " Yes" makes them acknowledge Jesus as some type of king, which they have steadfastly refused to do. To answer " No" allows Pilate to release Jesus, and forces them to back down from their demand for his death. So rather than answer " Yes" or " No," the high priests themselves give a remarkable response, " We have no king but Caesar." For a first century Jew this statement is utterly outrageous, so outrageous that some have seen it as a polemical fabrication of the author. It would be like a patriotic American declaring, " Yes, I think we ought to let the United Nations control our tax money and our armed forces." Yet the splendid outrageousness of the statement is a strong argument in favor of its authenticity.

The Jewish population was among the most troublesome of all the peoples of the Roman Empire, mainly because of its general refusal to submit fully to Roman rule. These anti-Roman and nationalistic attitudes were to boil over twice in the next 100 years, resulting in the destruction of Jerusalem in AD 70, and the utter annihilation of Palestinian Judaism after the Bar Kochba revolt of AD 132-135. To say, " We have no king but Caesar" was to relinquish any future hope of an independent Jewish state, and to deny a theological foundation of the Jewish people: the sovereign Kingship of God himself. The people of Israel saw the LORD their God as the ultimate, eternal " King" (Ps 10:16; 98:6). He was the " King" over the gods of other nations (Ps 95:3), and the " King" over all the earth (Ps 47:7), even the " Great King" (Mal 1:14). Just as one could describe the LORD as " my God," it was also possible to remember Him as " my King" (e.g., Ps 68:24). How bitter these words must have tasted on the lips of the high priests!

The author also gives a time-frame reference. It is about the sixth hour (about noon by our reckoning) on the day of Preparation of Passover Week . Exactly what John means by this day has been hotly disputed. A literal translation of this phrase is " it was the preparation of Passover." I believe it is Friday, the preparation day for the Sabbath of Passover week.

19:16. Pilate's bluster ends without a whimper. When the Caesar card is played for the second time, he can no longer oppose the Jewish leaders, so he gives the order for Jesus to be crucified . We are left with this impression of Pilate: a man who knows right from wrong, yet who allows his own self-interest to dictate his actions.

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

¹⁷ Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgotha). ¹⁸ Here they crucified him, and with him two others - one on each side and Jesus in the middle.

¹⁹ Pilate had a notice prepared and fastened to the cross. It read: JESUS OF NAZARETH, THE KING OF THE JEWS. ²⁰ Many of the Jews read this sign, for the place where Jesus was crucified was near the city, and the sign was written in Aramaic, Latin and Greek. ²¹ The chief priests of the Jews protested to Pilate, " Do not write 'The King of the Jews,' but that this man claimed to be king of the Jews."

²² Pilate answered, " What I have written, I have written."

²³ When the soldiers crucified Jesus, they took his clothes, dividing them into four shares, one for each of them, with the undergarment remaining. This garment was seamless, woven in one piece from top to bottom.

²⁴" Let's not tear it," they said to one another. " Let's decide by lot who will get it."

This happened that the scripture might be fulfilled which said,

" They divided my garments among them

and cast lots for my clothing." ^a

So this is what the soldiers did.

²⁵ Near the cross of Jesus stood his mother, his mother's sister, Mary the wife of Clopas, and Mary Magdalene. ²⁶ When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to his mother, " Dear woman, here is your son," ²⁷ and to the disciple, " Here is your mother." From that time on, this disciple took her into his home.

²⁸ Later, knowing that all was now completed, and so that the Scripture would be fulfilled, Jesus said, " I am thirsty." ²⁹ A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus' lips. ³⁰ When he had received the drink, Jesus said, " It is finished." With that, he bowed his head and gave up his spirit.

^a 24 Psalm 22:18

When it comes to the crucifixion, there are many points of contact between John's account and that of the Synoptic Gospels, but John has some significant additions. This unique material includes the controversy over the " title" attached to Jesus' cross, a much fuller explanation of the soldiers' casting lots for Jesus' tunic, the touching story of Jesus' entrusting the care of his mother to the " beloved disciple," and the details about Jesus' corpse not having the legs broken, but being pierced in the side.

19:17-18. Although ancient crucifixion practices varied from place to place, the usual Roman method of this time required the victim to carry his cross out to the site of execution, as recorded by John. This probably refers to the heavy cross-beam or patibulum , weighing as much as 100-125 pounds. The upright post (called the stipes ) to which the patibulum would attach was permanently planted at the site of execution. All four Gospel accounts record the name of this place as the Skull (kranivon, kranion ), or Golgotha (the Hebrew/Aramaic word meaning " skull" ). The Latin version of this place name is Calvariae , from which we get the traditional name, " Calvary." The exact location of Golgotha is uncertain today, but the best evidence points to the traditional hill now covered by the Church of the Holy Sepulchre in the Old City of Jerusalem. This church building dates back to the fifth century, and is built on a location that was outside the city walls in Jesus' time (see 19:20, cf. Heb 13:12).

Here Jesus is crucified , meaning he is affixed to the patibulum and it is lifted in place to the stipes . John does not mention the method of fastening here (none of the Gospels do). The tradition that Jesus was nailed to the cross is dependent upon words of Thomas in 20:25 and early Christian tradition (cf. Luke 24:40). For example, the second or third century " Gospel of Peter" describes the removal of Jesus from the cross, including this statement, " And then they pulled the nails from the Lord's hands and set him on the ground." John mentions the two other men being crucified without comment, except to say that they flanked Jesus, who occupies the middle stipes .

19:19-22. John's version of the " titulus" or sign (Greek: tivtlo", titlos ) attached to the cross includes a continuation of the wrangling between Pilate and the Jewish leaders. The high priests object to the wording, which is a continuation of Pilate's insulting behavior toward them. This time, however, Pilate will not be bullied, and the sign remains unchanged: JESUS OF NAZARETH, THE KING OF THE JEWS . The titulus was a legal instrument. Mark describes it as a " written notice of the charge against him" (Mark 15:26). This confirms that Jesus was not crucified for blasphemy, but for sedition, even though Pilate found the charge ludicrous. John notes that the notice is trilingual, in Aramaic (the spoken language of Jewish Palestine), in Latin (the official language of the Roman Empire), and Greek (the common language of trade and literature).

19:23-24. By custom the execution detail was entitled to any clothes or possessions left by the crucified victims. John's mention of four shares indicates there were four soldiers. They are able to divide Jesus' outer garments evenly, but pause before tearing his undergarment or " tunic" into four pieces. This is a valuable piece of merchandise, woven in one piece from top to bottom . To tear it would result in little more than rags, so they elect to cast lots for it. This would have been done by tossing dice or something like dice.

John's purpose in adding this detail is not to conform to an age-old stereotype of soldiers, though. He sees it as a fulfillment of prophecy, specifically Psalm 22:18. For John the fulfillment of prophecy is a confirmation of the divine plan of God at work. Even a small detail like this is important, for it shows the contempt with which Jesus was treated. To have one's clothes divided by dice tosses shows that one is in dire straits, a helpless victim of the strong and brutal. This contempt for God's anointed is not accidental, but an element of the plan of God for human redemption. Jesus does not die a " noble death" by drinking poison, nor a " glorious death" by falling in the heat of battle. He dies a degrading death without honor or mercy.

19:25-27. In contrast to the boisterous soldiers, John portrays another group standing nearby. This groups consists of at least five individuals: Mary the mother of Jesus (who has not appeared as a character in the narrative since chapter 2), Mary's unnamed sister (Jesus' aunt), Mary the wife of Clopas, Mary Magdalene, and the beloved disciple (probably John himself). Mary Magdalene appears for the first time in John as if the readers already know who she is, and she will play a crucial role in the resurrection narrative of the next chapter.

In a terribly poignant and touching scene, Jesus performs the final duties of the oldest son while hanging from the cross. He entrusts the beloved disciple (John) with the care of his mother. This man was suffering the excruciating result of his obedient submission to God, and " bearing the sins of the world" within his soul. Yet he does not cease to be a son who loves and cares for his mother to the best of his ability. This may have been intended as a temporary measure, until John could deliver Mary to Jesus' younger brothers, but tradition has seen this as the beginning of a long-standing relationship between John and Mary. John says it this way, from that time on, this disciple took her into his house .

19:28-30. This section pictures Jesus in his last minutes of physical life. John's key words here are the Greek verb televw (teleô), and its near synonym, the cognate verb teleivow (teleioô). Both of these verbs have the sense of " to complete" or " to finish." The idea of future completion was mentioned by Jesus very early in the book. In 4:34 he informed his disciples that his " food" was " to do the will of him who sent me and to finish [teleioô] the work." In the high priestly prayer Jesus verbalized that he glorifies the Father by " completing [teleioô] the work" given to him (17:4). Now the author/narrator tells the reader that Jesus understands all of this work to be completed or " finished" (teleô). This means that the Father's plan for human salvation has run its course, and its strategy has been successful. The perfect sacrifice has been offered to atone for human sins. Only one relatively minor item remains, a last Scripture to be fulfilled (teleioô) before his death. When this is done, Jesus announces to all the world, " It is finished" ( tetelestai , from teleô), meaning " it is completed," or " it is brought to an end." The work he had been assigned in God's redemptive plan has been finished. His work being done, Jesus drops his head and gives up his spirit. To " give up one's spirit" or " breathe one's last breath" (cf. Luke 23:46) reflects the ancient way of saying, " he died." Ancients believed that the human spirit left the body with the last exhalation of breath.

The final Scripture fulfillment before death involves Jesus' quenching his thirst with a bit of wine vinegar . Although John does not specify the exact Old Testament passage he has in mind, we are probably to understand Psalm 69:21, " They . . . gave me vinegar for my thirst." Why this choice of beverage (probably better translated " vinegary wine" )? Was this a last act of cruelty by the notoriously heartless soldiers? This is possible, but more likely the jar of vinegary wine was handy to quench the thirst of the soldiers on guard, and they are simply acting out of duty or even compassion or respect. This was not wine drugged with myrrh offered to Jesus before the crucifixion to dull his pain (Mark 15:23). Jesus' call for something to drink was a normal response to what was an understandably great thirst.

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

³¹ Now it was the day of Preparation, and the next day was to be a special Sabbath. Because the Jews did not want the bodies left on the crosses during the Sabbath, they asked Pilate to have the legs broken and the bodies taken down. ³² The soldiers therefore came and broke the legs of the first man who had been crucified with Jesus, and then those of the other. ³³ But when they came to Jesus and found that he was already dead, they did not break his legs. ³⁴ Instead, one of the soldiers pierced Jesus' side with a spear, bringing a sudden flow of blood and water. ³⁵ The man who saw it has given testimony, and his testimony is true. He knows that he tells the truth, and he testifies so that you also may believe. ³⁶ These things happened so that the scripture would be fulfilled: " Not one of his bones will be broken," ^{a 37} and, as another scripture says, " They will look on the one they have pierced." ^b

^a 36 Exodus 12:46; Num. 9:12; Psalm 34:20 ^b 37 Zech. 12:10

19:31-33. John's language again identifies this day as the day of Preparation for the Sabbath, i.e., Friday. For religious reasons the Jewish leaders petition Pilate to have the crucifixion victims' bodies removed before this holy day. This means that the process of death by crucifixion needed to be accelerated, for a person could often hang on the cross for several days before dying. Pilate agrees, probably out of a willingness to get the distasteful episode behind him as quickly as possible. The method of quickening death is to break the legs of those on the crosses, probably using heavy clubs. This would have been terribly painful, and the trauma it brought to the body would have quickly exhausted any remaining strength or will to live. In Jesus' case, however, there is no need to break legs because he is already dead. The soldiers have no interest in needless desecration of a corpse.

The relatively quick death of Jesus (he may have been on the cross as little as 3 hours) is somewhat surprising to the soldiers, but should not be so to us. Jesus has already suffered enormous physical abuse in the flogging, and the terrible spiritual agony of betrayal and the bearing of human sins. As Paul writes, " God made him who had no sin to be sin for us, so that in him we might become the righteousness of God" (2 Cor 5:21).

19:34. Before leaving Jesus' body, however, the soldiers perform a simple test to confirm death. They slip a spear point through his ribs and into his inner chest cavity. The resulting flow of blood and water is sufficient evidence for them to verify that he is dead. The exact physical explanation for the water and blood has been debated over the centuries. If the heart is pierced, the blood is readily understood, but where does " water" come from? One should keep in mind that word order in the Greek language has a different value than it does in English. We tend to think sequentially, they thought more often in degrees of importance. Therefore, for John to write " blood and water" does not mean " blood first, then water." It is more likely that he means " lots of blood and some water." We may assume, then, the spear first pierces the pericardial sac around the heart, which releases a clear, water-like fluid. Then the spear pierces the heart itself, with a flow of red blood.

19:35-37. There are two reasons that the author relates the gory details of the punctured corpse. First, he uses it to give the account eyewitness credibility. John is challenging the reader to reject any explanation of Jesus' resurrection that would say that Jesus did not really die. Some gnostic teachers of the late first century may already have been denying Jesus' death because of their denial of his true humanity. For some of these false teachers, Jesus was a divine figure who only " seemed" to be human in order to act out the drama of salvation. Such an immortal person was not capable of dying, so the death was an illusion. Elsewhere John warns against those who do not " acknowledge that Jesus Christ has come in the flesh" (1 John 4:2). The doctrine of Christ's full humanity must not be compromised. The author of Hebrews understood the importance of this for his own theological presentation. If Christ had not been human, he could not have died, and it is his death that destroys " him who holds the power of death - that is, the devil - and free[s] those who all their lives were held in slavery by their fear of death" (Hebrews 2:14-15). Without the death of Jesus there is no atonement. Without a human Jesus there is no death. John's eyewitness testimony leaves no room for doubt about the actual death of Jesus at the hands of professional Roman executioners.

A second reason for including the side-piercing incident is that it fulfills Scripture. John is able to see two sorts of Scripture fulfillment in this. The avoidance of broken legs allows Jesus to serve as a perfect sacrificial victim. The Passover lamb was to have no broken bones (Exod 12:46; Num 9:12). Furthermore, Scripture is also fulfilled in the piercing itself. John finds this language applied to the Davidic Messiah in Zechariah 12:10, and applies it to Jesus. This " piercing" is an eternal reminder of the rejection of Jesus by his own people, and reappears as a factor in the description of the eschatological Jesus of the Second Coming (Revelation 1:7). This future reckoning is implied in John's choice of the phrase, " They will look on the one they have pierced" = " They will be accountable to the one they rejected."

9. Jesus' Burial (19:38-42)

³⁸ Later, Joseph of Arimathea asked Pilate for the body of Jesus. Now Joseph was a disciple of Jesus, but secretly because he feared the Jews. With Pilate's permission, he came and took the body away. ³⁹ He was accompanied by Nicodemus, the man who earlier had visited Jesus at night. Nicodemus brought a mixture of myrrh and aloes, about seventy-five pounds. ^{a 40} Taking Jesus' body, the two of them wrapped it, with the spices, in strips of linen. This was in accordance with Jewish burial customs. ⁴¹ At the place where Jesus was crucified, there was a garden, and in the garden a new tomb, in which no one had ever been laid. ⁴² Because it was the Jewish day of Preparation and since the tomb was nearby, they laid Jesus there.

^a 39 Greek a hundred litrai (about 34 kilograms)

John's account of the burial of Jesus is in basic harmony with that of the Synoptic Gospels, but includes a number of additional details.

19:38. Joseph of Arimathea is known to all four Gospel authors. In John he is presented as a secret disciple of Jesus and a man of considerable influence and wealth. His influence is shown in his access to Pilate for permission to take the body of Jesus. His wealth is shown by his ability to commandeer quickly a nearby tomb for the burial. What John means by portraying him as a " secret disciple" is less clear. Does this mean that Joseph participated in the activities of Jesus and his disciples when they were in Jerusalem, but clandestinely lest his association become known? Or does he mean something more like that Joseph was a " secret admirer" of Jesus, a " fan from afar" ? This would make him one who had heard Jesus teach publicly and agreed with him, but had never had direct contact. The second scenario is more likely, because Joseph is contrasted with Nicodemus who did set up a nighttime meeting with Jesus in order to have personal contact (John 3:1ff).

19:39-40. Joseph's partner in the retrieval and burial of Jesus' body is Nicodemus, who has already appeared twice in the narrative (3:1ff.; 7:50-51). Nicodemus is a member of the Sanhedrin (7:50), as is Joseph (Mark 15:23), so we may be sure that the plot against Jesus was not unanimously endorsed by the leading Jews (see Luke 23:51). The spicy mixture they apply to the body is literally given as " 100 pounds," but this is referring to the Roman pound of 12 ounces. Therefore the NIV is correct in saying seventy-five pounds , assuming our modern 16-ounce pounds.

The Jews of this period did not practice any type of embalming or mummification of corpses. The usual method of burial would be to wash the body thoroughly (quite a task for the bloody Jesus), to rub it with oil, and to wrap it tightly with a linen shroud that would hold spices within its folds. The amount of spices used would have been very expensive, probably worth thousands of dollars. The ability of Nicodemus to produce such amounts on short notice speaks to both his resourcefulness and his wealth.

19:41-42. As mentioned above (18:1), John's Passion Narrative begins and ends in a garden. The ending garden is nearby Golgotha and contains a new tomb . John presents this as a matter of convenience, that the tomb was nearby , without giving any details as to why it was available. The Synoptic Gospels describe this as Joseph's own tomb, newly carved out of a hillside (see Matt 27:60). We should understand that this is nothing like a modern grave plot in a cemetery. This was intended to be a family tomb for the Joseph clan, and to be used for many generations. For Joseph to give it up to Jesus was an act of great extravagance and powerful respect.

The actions of Joseph and Nicodemus are extraordinary in several respects. First, they are making public their allegiance to Jesus, whereas before Joseph had maintained secrecy " because he feared the Jews" (v. 38). This is a bold and potentially dangerous move. After all, Jesus has just been killed. What is to stop the Jewish leaders from rounding up his disciples for execution next? Second, this is not the usual treatment for the corpse of a crucifixion victim. Part of the reason for crucifixion was to keep the corpse on public display for some time after death as a deterrent to the general public. Such corpses would be dishonored by general rotting and by the pecking of birds and the gnawing of wild animals. Joseph and Nicodemus refuse to allow this. They use what political power they have to secure the body of Jesus and to give it a decent and honorable burial. Third, and perhaps most extraordinary of all for these prominent Pharisees, their handling of a corpse would defile them and make them ceremonially unclean (Num 19:11). Thus, they were sacrificing their opportunity to participate in the coming Sabbath activities, and perhaps even celebrations of the following week for the Feast of Unleavened Bread.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 19:31-42

CXXXIII.
THE CRUCIFIXION.
Subdivision D.
JESUS FOUND TO BE DEAD. HIS BODY
BURIED AND GUARDED IN THE TOMB.
^aMATT. XXVII. 57-66; ^bMARK XV. 42-47; ^cLUKE XXIII. 50-56; ^dJOHN XIX. 31-42.

   ^d31 The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day), asked of Pilate that their legs might be broken, and that they might be taken away. [According to rabbinical writing a few hours before the Sabbath were called the Preparation; but afterwards the term was applied to the entire day preceding the Sabbath. The Romans left the bodies of criminals hanging upon the cross until beasts and birds of prey, or putrefaction, removed them. But the Jewish [733] law forbade that a body should hang over night; for a dead body was accursed, and so the day following might be polluted by the curse which attached to it (Deu 21:23, Jos 8:29, Jos 10:26; Jos. Wars iv. 5. 2). The context suggests that the Jews had grown lax with regard to this law on account of the trouble of obtaining the consent from the Romans required to carry it out. But as the Sabbath in this instance was that of the passover week, and as they were ready enough to do anything to show that Jesus was an extraordinary criminal, they asked Pilate that their law might be observed. Instead of killing the criminals, they broke their legs, which rendered recovery impossible, since putrefaction almost immediately set it.]  32 The soldiers therefore came, and brake the legs of the first, and of the other that was crucified with him:  33 but when they came to Jesus, and saw that he was dead already, they brake not his legs:  34 howbeit one of the soldiers with a spear pierced his side [to insure death in case they might be mistaken], and straightway there came out blood and water.  35 And he that hath seen hath borne witness, and his witness is true: and he knoweth that he saith true, that ye also may believe. [Many able men have argued learnedly that this flow of blood and water was evidence that Jesus died of a ruptured, or literally broken, heart; but they confess themselves involved in difficulties, for it is hard to reconcile the idea that Jesus died a voluntary death with the idea that he died of any natural cause whatever. Can anything be at once natural and supernatural? However, John's asservation that he was an eye-witness of this shows that he attached importance to it. To him the body of Jesus gave evidence that it differed from other dead bodies. We enter with hesitancy the realm of symbolism, knowing how flagrantly it is abused, but we offer this as a suggestion. Jesus died for our sins, and his death was therefore to provide a means for the cleansing of sin. But, under the terms of his gospel, sins are visibly and physically washed away by water, and invisibly and spiritually by blood (Heb 10:22). Now, since both these means were seen [734] by a faithful witness to issue from the side of our crucified Lord, contrary to the ordinary law and course of nature, we have additional reason to believe that things out of the course of nature, namely, the cleansing of sin, etc., were accomplished by his crucifixion.]  36 For these things came to pass, that the scripture might be fulfilled, A bone of him shall not be broken. [Psa 34:20.]  37 And again another scripture saith, They shall look on him whom they pierced. [Zec 12:10. Even after his death divine power went on fulfilling the prophecies concerning Jesus. He hangs upon the cross as one of a group of three, yet, in the twinkling of an eye, he is separated from the other two by the fulfillment of a brace of prophecies which point him out as the chosen of God.]  38 And after these things bwhen even was now come, because it was the Preparation, that is, the day before the sabbath, cbehold, athere came a rich man from Arimathaea, ca city of the Jews, anamed Joseph, bof Arimathaea, cwho was a councillor, bof honorable estate, ca good and righteous man  51 (he had not consented to their counsel and deed), bwho also himself was looking for the kingdom of God; awho also himself was Jesus' disciple: {dbeing a disciple of Jesus,} but secretly for fear of the Jews [Joh 12:42, Joh 12:43],  ^a58 this man bboldly went in unto Pilate, and asked for the body of Jesus. dasked of Pilate that he might take away the body of Jesus [Joseph's town has been variously identified with Ramleh in Dan, Ramathaim in Ephraim (1Sa 1:1), and Ramah in Benjamin (Mat 2:18). It was a fulfillment of prophecy that the one who buried Jesus should be rich (Isa 53:9). It is strange that those who were not afraid to be disciples were afraid to ask for our Lord's body, yet he who was afraid to be a disciple feared not to do this thing]:  ^b44 And Pilate marvelled if he were already dead [instances are cited where men lived one whole week upon the cross, and men rarely died the first day]: and calling unto him the centurion, he asked him whether he had been any while [735] dead.  45 And when he learned it of the centurion, ^aThen Pilate bgranted the corpse to Joseph. acommanded it to be given up. dand Pilate gave him leave. He came therefore, and took away his body.  39 And there came also Nicodemus, he who at the first came to him by night [Joh 3:2], bringing a mixture of myrrh and aloes, about a hundred pounds. [Myrrh was a resin and the aloe was pulverized wood. Both were aromatic -- Psa 45:8.]  ^a59 And Joseph bbought a linen cloth [a sindon -- see Act 5:6. The spices were wrapped between the folds of the linen in order to partially embalm the body. Thus two members of the Sanhedrin unite to bury Jesus, each showing his reverence in his own way: Joseph by buying a sindon instead of cheaper cloth, and Nicodemus by a wonderful wealth of spices -- twelve hundred ounces. Possibly the heart of Nicodemus smote him for his tardiness in honoring Christ, and he desired to appease his conscience by giving the Lord a royal burial -- 2Ch 16:14.]  41 Now in the place where he was crucified there was a garden [belonging to Joseph]; and in the garden a {ahis own} new tomb which he had {cthat was bwhich had been} chewn in stone, bout of a {athe} rock: dwherein was never man yet laid. {cwhere never man had yet lain.} [To the sindon Joseph adds the honor of a burial in his own tomb. The unused state of the tomb is mentioned to show that there is no shadow of doubt as to whose resurrection opened it.]  54 And it was the day of the Preparation, and the sabbath drew on.  ^d42 There then because of the Jews' Preparation (for the tomb was nigh at hand) they laid Jesus. aand he rolled a great stone to {bagainst} the door of the tomb. aand departed.  ^c55 And the [736] women, who had come with him out of Galilee, followed after, and beheld the tomb, and how his body was laid.  ^a61 And Mary Magdalene was there, and the other Mary, bthe mother of Joses asitting over against the sepulchre. cand beheld the tomb, bwhere cand how his body was laid.  56 And they returned, and prepared spices and ointments. And on the sabbath they rested according to the commandment. [As Jesus died about three o'clock in the afternoon, and as all work had to stop at sunset, which was the beginning of the Sabbath, Joseph was much hurried in his efforts to bury Jesus. The context, therefore, shows that our Lord was not completely embalmed by him. The body of Jesus might have been kept elsewhere until after the Sabbath; but because the tomb was near it appears to have been used temporarily, and the preparation of spices by the women shows that even that part of the burial was not, in their estimation, completed. This unfinished burial led the women back to the tomb early on the first day of the week, and thus brought to the disciples the glad news of the resurrection without any needless delay.]  ^a62 Now on the morrow, which is the day after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate [This was not the whole Sanhedrin, but members of it. When did they come to Pilate? Meyer, Cook, etc., say that the Greek word translated "morrow" precludes any other idea than it was after daylight Saturday morning, but Michaelis, Paulus, Kuinoel, etc., say that they came Friday night, and we think their view is correct. The word translated "morrow" also means "the next day." As the Jewish day began at sunset, we know of no other Greek adverb by which Matthew could have expressed the beginning of a day. Had it been the Sabbath morning there is no reason why Matthew should not have said so. By mentioning, instead, the Preparation, he draws the mind back to what we would call Friday night. It is highly improbable that the Jews would leave the tomb of Jesus unguarded for one whole night. Their gathering thus to Pilate in the shades of evening presents a gruesome picture],  63 saying, Sir, we remember [737] that that deceiver said while he was yet alive, After three days I rise again. [For this saying, see Luk 23:48), and judging the disciples of Jesus by themselves -- full of all subtlety and cunning -- they grasped at once the idea that the disciples could make a great stir among the people by stealing the body and proclaiming the predicted resurrection. The apostles, on the other hand, when the actual resurrection had taken place, did not learn for fifty days what use to make of it, thus showing they could not have planned a pretended resurrection.]  65 Pilate said unto them, Ye have a guard [The Greek here may be the indicative or the imperative; it is clearly the latter. If the Jews had possessed a guard, they would not have asked for one. Pilate consents to their request by saying, "Have ye a guard:" thereby fully sanctioning their idea]: go, make it as sure as ye can.  66 So they went, and made the sepulchre sure, sealing the stone, the guard being with them. [They sealed the stone by drawing a string or tape across it and fastening the ends with wax or clay to the surface of the rock on either side. If either seals were broken, that fact would show that the tomb was entered from without.] [738]

[FFG 733-738]

Lapide: Joh 19:1-42

CHAPTER 19

Ver. 1.— Then Pilate therefore took Jesus and scourged Him. That is after he had said (Luk 23:22), "I will chastise Him and let Him go." The tradition is that He was first scourged with thick ropes, then with knotted ropes and iron scorpions, then with chains, and lastly with rods of thorns. But Ribera says that these traditions are of little account, as the inhabitants of the country have so often charged, and the old traditions were not kept up.

Ver. 2.— And they put on Him a purple robe.—See notes on S. Mat 27:30, also [Pseudo] Athanasius, de Cruce, who says that Christ bore in the purple robe the blood of men (because the devil had polluted the earth with murders), in the thorns their sins, in the reed the hand-writing with which the devil had enrolled us as his own; for all these Christ took away by His Passion. He adds that when Christ took the reed, the devil armed him with a weapon against himself, for the reed is said to be fatal to serpents, and that Christ took the reed to deliver us from the serpent's subtilty.

Ver. 7.— He ought to die, because He made Himself the Son of God. As being a blasphemer, sacrilegious, and opposed to God. S. Augustine says, "See here a greater charge. It seemed but a light thing that He had aimed at sovereign power: and yet He did not falsely claim anything; for He is the Only Begotten Son of God, and is King placed by Him on the hill of Sion, and He would now give proof of both, unless, the more powerful He was, the more patient did He choose to be."

Ver. 11.— Thou wouldest have no power against Me, unless it were given thee from above: therefore he that delivered Me unto thee hath the greater sin. The best explanation of this passage is that of Jansenius, Cajetan, and Ribera. Thou couldest have no power over Me, both because I am innocent, and because I could deliver Myself, if I so willed; But My Father willed that I should submit to thee, in order to the work of redemption, and accordingly permitted thee to give way to the Jews in this matter, and to exercise thy power over Me. But this thou wouldest not have done, unless they had accused Me. Their sin is therefore greater than thine.

Ver. 12.— And from thenceforth Pilate sought to release Him. He had sought to do so before. But he now more especially did so, after he had heard that He was the Son of God; fearing to incur the vengeance of God on condemning Him. The fear of Cæsar, however, prevailed over the fear of God. The Gentiles reckoned many sons of the gods, whom they worshipped as demigods. See S. Cyril in loc.

Ver. 13.— In a place that was called the Pavement, but in the Hebrew Gabbatha. That is a High Place, the seat of judgment, being raised on many steps. These steps were sent to Rome, and placed near the Church of S. John Lateran. They are much reverenced by the faithful.

Ver. 14.— It was the preparation of the Passover. That is of the Paschal Sabbath, the Sabbath which fell in the octave. On this day great preparations were made for the following Sabbath, on which no work could be done. This was the only Sabbath which had its preparation-day. The Greeks explain it as being the day before the offering of the Paschal Lamb. But according to the other Evangelists Christ was crucified on the day after the Passover, which S. John terms the day before the Paschal Sabbath.

About the sixth hour. That is, says the Arabic version, six hours after sunrise.  S. Mark says it was the third hour. Some consider that S. John should here be corrected by S. Mark. But all the MS. and versions read "the sixth hour."

2. S. Jerome (on Ps. 77.) thinks that S. Mark should be corrected by S. John. But here all the MS. of S. Mark agree in reading the third hour.

3. Euthymius (on Mark xv.) thinks that S. Mark mentions the third hour, because it was at that hour that the Jews demanded His death. But to demand His death, and actually to crucify Him, are very different things.

4. S. Augustine says that it was the sixth hour from the time that Jesus was preparing for death, i.e., the ninth of the previous night. But this is a somewhat "violent" mode of solving the difficulty ( see S. Aug. in loc. in Ps. lxiii. and de Consens. Evang. iii. 13); and he says himself—

5. That it was in the third hour in the Jewish language, but at the sixth hour in the Latin tongue, and in Pilate's sentence.

6. It was at the end of the third hour, and at the beginning of the sixth, the Roman and Jewish hours or watches being three of ours.

7. Ribera thinks it probable that at the third hour Pilate yielded to the clamour of the Jews, but that at the sixth hour the formal sentence was passed.  S. Mark indicates the preparation for crucifixion, S. John the completion and carrying out of the sentence.

Ver. 15.— We have no king but Cæsar. "They rejected the Lamb, they preferred the fox," to be their king, says Cassiodorus, See Luk 13:32, "Go ye and tell that fox."

Ver. 17.— Bearing His cross. After the Roman custom. Augustine writes, "A noble spectacle: a great jest for the ungodly, but a great mystery to the godly; a great mark of disgrace to the wicked, a great evidence of faith to the godly; ungodliness, as it looks on, laughs at a King bearing His cross of punishment instead of His sceptre: while the godly behold a King bearing the cross on which He was to be nailed, and which He would afterwards fix on the brows of kings; scorned in the eyes of the ungodly for that very thing in which the hearts of the saints would thereafter glory." Gal 6:14.

Ver. 23.— But His coat was without seam, woven from the top throughout. Euthymius says it was said to have been woven by the Blessed Virgin.

Allegorically. This was a type of Christ's Church, which it is not lawful to rend, and thus cause a schism.

Tropologically. S. Bernard regards it as the Divine image, so implanted and impressed on nature that it cannot be torn asunder.

Ver. 25.— But there stood by the cross of Jesus His mother, and His mother's sister (cousin), Mary the wife of Cleophas (and the mother of S. James the Less and Jude), and Mary Magdalene, who was the more enkindled with love for Jesus, when she saw Him washing away with His Blood those very sins which she had just washed away with her tears. Christ wished it so to be, that He might suffer the more by witnessing the sorrows of His mother, and that she by sharing His sufferings might give us a perfect example of patience and charity: as Damascene says (Lib. iv. 13), "The pangs of child-birth which she escaped she suffered at the time of His Passion, by her motherly compassion, bearing Him afresh in beholding His wounds." For the holier she was, and the nearer to Christ, the larger was the cup of suffering which He offered her. Euthymius states that she stood quite close to the cross, her ardent love overmastering her fear of the Jews. She stood therefore firm and erect in her body, more erect in her mind, looking and wondering at this great mystery of godliness, God hanging on the cross. Hence Sophronius ( S. Jerome. Serm. de Assump. ) calls the Blessed Virgin a martyr; nay, more than a martyr, "Because," he says, "she suffered in her mind. Her love indeed was stronger than death, because she made the death of Christ her own." And S. Ildephonsus ( Serm. ii. de Assumpt. ), "She was more than a martyr, because there was in her no less love than sorrow. She was wounded with a sword within, for she stood prepared, though the hand to smite her was wanting. And she was rightly more than a martyr, for, wounded with overpowering love, she witnessed His death, and in her inward grief she bare the torture of the Passion."

S. Anselm ( de Excell. Virg. cap. v.) says, "Whatever cruelty was inflicted on the bodies of the martyrs, was light or rather nothing in comparison with thy suffering, which in its very immensity pierced through to the inmost parts of thy most tender heart And I could not believe that thou couldest endure such cruel tortures without losing thy life, unless the spirit of life itself, the spirit of consolation, the spirit of thy most loving Son, for whose death thou wast then in torture, taught thee within that it was not death that was destroying Him, but rather a triumph which was bringing all things under Him, which thou didst behold when He was dying in thy sight."

S. Bernard ( Lamen. B. Maria ) says , " No tongue can speak, nor mind imagine, how the tender feelings of the Virgin were affected with sorrow. Now, 0 Virgin, thou payest with interest that natural suffering which thou hadst not in childbirth. Thou didst not feel pain at thy Son's birth, but thou sufferedst a thousand-fold more at His death." S. Mechtildis relates a vision in which she saw a seraph saluting the Blessed Virgin on account of the great love she had to God above all other creatures, which was especially manifested in the Passion of her Son, when she kept down all her human feelings, and rejoiced that He was willing to die for the salvation of the world.

John Gerson ( in Magnif.) says that she manifested the highest obedience in offering up her Son to the Father, conforming herself therein to the Divine will. He compares her to the mother of the Maccabees, to S. Felicitas, and to S. Symphorosa, who encouraged their sons to suffer martyrdom for the faith.

S. Bridget describes the intense grief of the Virgin ( Revel. i. cap. 10, 27, 25 and iv. cap. 23 and 70). His "sorrow was my sorrow," she said, "for His heart was my heart."

Adrichomius ( Descript. Jerusalem ) mentions the exact spot where she stood near the cross, a spot now much honoured (he says) by the pious veneration of the faithful.

A question is here discussed whether the Blessed Virgin reasoned at seeing her Son on the cross. Authorities are given on both sides, the greater part maintaining that she did not, grounding their opinion on her entire conformity to the Divine will, and her own constancy and resolution, suffering rather in her mind than in her senses and feelings.

Salmeron ( Lib. x. tract. 41) thinks that she swooned at first, and then recovered and stood by the cross: and that her swoon did not deprive her of her reason, but took away her senses for a while. He adds that she suffered thus of her own accord, to testify to men her exceeding love for Him, and her exceeding sorrow. Just as Christ voluntarily underwent His agony in the garden. Both had perfect control over their feelings, just as Adam had before he fell.

S. Ambrose ( de Instit. Virginum, cap. vii.) thus writes, "The mother stood before the cross, and when men fled she remained intrepid. See whether the mother of Jesus could put off her modesty, who put not aside her courage. She looked with loving eyes on the wounds of her Son, through whom she knew that the Redemption of all men would come. She stood, no ignoble spectacle, since she feared not the murderer. The Son was hanging on the Cross, the mother offered herself to the persecutors, as not being ignorant of the mystery, that she had borne one who would rise again." And S. Athanasius: "Mary stood most firmly and most patiently in her faith in Jesus. For when the disciples fled, and all men held aloof from Him, to the glory of the whole of her sex, amidst the countless sufferings of her Son, she alone remained firm and constant in her faith, and indeed was a beauteous sight, as became her Virgin modesty. She did not disfigure herself in the great and bitter sorrow. She reviled not, she murmured not, she asked not from God for vengeance on her enemies. But she stood as a well-disciplined modest virgin, most patiently, full of tears, immersed in grief."

She was indeed so strengthened on beholding the blessed wounds of her Son as to be ready, says S. Ambrose ( in Luke xxiii.) herself to die for the salvation of the world. For in faith, strength, and warmth of charity she was not inferior to Abraham, who was willing at God's command to offer up his son Isaac with his own hand. Besides this, her sure belief in His resurrection alleviated her sorrow and strengthened her resolution. She knew that He would rise on the third day.

Ver. 26.— When Jesus therefore saw His Mother, and His disciple standing by whom He loved, He saith unto His Mother, Woman, behold thy son! Christ pierced her heart with the wound both of love and sorrow, for He meant, Mother, I am, as thou seest, dying on the Cross: I shall not be able to be with thee, to attend to thee, to provide for thee, and assist thee as I have hitherto done. I assign to thee, in my place, John to be thy son; a man in the place of God, a disciple for a master, an adopted son instead of thine own by nature; in order that he, as a virgin, and most beloved by thee as the Virgin Mother of God, may bestow on thee all the solace, and all the devotion, which both thy dignity and thy advancing age demand, and which the zeal and love of John promises and assures to thee. Christ therefore here teaches that children should care for their parents even to the last, says Theophylact from S. Chrysostom. Hear S. Augustine: "Here is a passage of moral teaching. Our good Teacher instructed His own by His own example, that pious children should have a care for their parents; as if that wood on which His limbs were fastened when He was dying, were also the chair of the teacher." For, as S. Cyril says, "We ought to learn from Him, and through Him, first of all, that parents must not be neglected, even when intolerable sufferings are hanging over us." "But wonder, with Theophylact, at the calmness with which He does everything on the cross; caring for His mother, fulfilling prophecies, promising paradise to the thief; but before He came to it, how burdened was He, pouring forth His sweat, and full of trouble." For, as Euthymius says, "in the one case the weakness of nature was seen, in the other His great power of endurance." Christ commends His mother to S. John, whom at the same time He put in His own place as her son, that thus they might have a mutual care for each other. [Pseudo]-Cyprian (De Passione Christi) gives the reasons for this. First, to provide for His mother, who was now waxing old, the care and kind offices of a son. As if He said, "I am dying. I cannot care for thee any more, I resign thee into the hands of John."

Secondly, that He might commend a Virgin to a Virgin. "The pure is entrusted to the pure," says Theophylact. As Nonnus paraphrases it: "0 Mother, thou lover of virginity, behold thy virgin son; and on the other hand He said to His disciple, 0 thou lover of virginity, Behold a virgin who is thy parent, without giving thee birth." And S. Ambrose ( de Instit. Virgin ) says , "But with whom should the Virgin dwell, rather than with him, whom she knew to be the heir of her Son, and the guardian of her chastity?" And in this matter Jesus, as anxious for her purity, wished that her continuance in this state (as a mother and yet a Virgin) should be fully proved. As S. Ambrose writes ( ibid.), "that no one should cast on her the reproach of having lost her purity."

Thirdly, To show that Joseph was not His father, He set him aside, and put John in his place. Hear [Pseudo]-Cyprian: "Thou carefully providest for her who was Blessed among women, the protection of an Apostle, and Thou deliverest the care of the Virgin to a Virgin-disciple; in order that Joseph might be no longer burdened with the charge of so great a mystery, but that John should bear it. For reason now demanded that he should no longer be regarded as her husband, nor be counted the father of Christ, who had hitherto held the place of father and husband." He then meets a tacit objection. "Joseph would have had good reason to object to this arrangement of Christ had he regarded himself as a husband in the flesh. But because the mystery of that union was spiritual, he allowed John to be preferred to himself in this office, as being more worthy, and more especially because the Master's choice had so ordered it."

This rests on the supposition that Joseph was then alive. But most commentators, and with greater probability, think otherwise. For no mention whatever is made of him, and Christ seems to have commended His mother to the care of John, because Joseph was dead. For had he been alive, Christ would certainly have committed His mother to his care, as He had done at His Incarnation and Nativity, and as having had experience of his fidelity and care in the flight into Egypt, and at other times.

Fourthly, John alone remained fearlessly and firmly with Mary at the cross, amidst all the insolence and reviling of the Jews. He therefore deserved to be adopted by Jesus as His brother, and to be put in His room as the son of the Virgin Mother. Moreover, Christ commended, in the person of S. John, the rest of the Apostles, nay all the faithful, to His mother, especially those who are chaste and virgins, and follow most closely Christ on His Cross, and thus become most beloved and most closely joined to Christ, just as was S. John, who was called by [Pseudo]-Cyprian His chamber-fellow.

Whom He loved. To whom He exhibited greater external tokens of love, as being younger than the other Apostles, more modest and chaste, and loving Him more than did the rest.

Woman, behold Thy Son! He calls her woman, not mother, "lest that loved name should wound the mother's heart," as Baptist of Mantua says: not to rouse the Scribes and Pharisees against her; to show that He had put off all human affections, that He resigned all human relationships, and wished to teach their abandonment; and lastly, to arouse her courage and strength of mind to bear all these things with fortitude, and to remind her of that resolute woman whom Solomon had foretold (Prov. xxxi. 1). For the Blessed Virgin suffered for a longer time than Christ. His suffering ceased at His death. Her suffering and compassion increased more and more. For she received His body when taken down from the cross, thus reviving her grief; and for the three days He lay in the tomb, His sufferings on the cross, which she had witnessed close at hand, remained vividly impressed on her mind, and gave it pain, till Christ rose again, and removed them all by the consolations and glory of His appearing. Again, the Blessed Virgin was left behind Him, to be the mother of the Apostles and the faithful, to gather them together again, to comfort the afflicted, to support the stumbling, to advise the doubting and anxious, and through all trials direct, instruct, and animate them.

This Cornelius illustrates from various ecclesiastical writers. He quotes also the very strong expressions used towards B.V.M. in the Litanies of the Church. And much stronger language of S. Bernard ( Serm. iv . de Assumptione, and Hom. iv. on the text "Missus est" (Luke i. 26), and Hom. ii . on Pentecost, and several other passages of the like character).

Ver. 27. — Then saith He to His disciple, Behold thy mother! Love her, attend to her, help her, as thy mother. And, on the other hand, betake thyself to her, as thy mother in every difficulty, temptation, persecution, and affliction. She will cherish thee with motherly affection, will console and protect thee, and ask help for thee from her Son. And, these words of Christ are not mere lip words, and without effect, like those of men: but as the words of God they are real and efficacious, and effect that which they declare. And accordingly they impressed on S. John a filial affection and spirit towards the Blessed Virgin, as though she were his mother. Theophylact exclaims, "How wonderful! how doth He honour His disciple, in making him His brother? How good is it to stand by the cross, and to abide close to Christ in His sufferings!" And S. Chrysostom: "What honour does He confer on His disciple! For when He was about to depart He left the care of His mother to His disciple. For when it was natural for her to sorrow as His mother, and to seek for protection, He most fitly commends her to His beloved disciple, to whom He says, 'Behold thy mother!' that so they might be bound together in love."

Behold thy mother! And the mother also of thy fellow-Apostles. Accordingly all the faithful (as S. Bernard teaches) should betake themselves to her with full confidence and love. She is the Eve of the faithful, the mother of all living, to whom the wise and Saints of every age betake themselves.

Hear S. Augustine: "When He said these words, these two beloved ones ceased not to shed tears; they were both silent, for they could not speak for excessive grief; these two virgins heard Christ speaking, and saw Him gradually dying: they wept bitterly, for they sorrowed bitterly, for the sword of His sorrow pierced through both their hearts."

And ( i.e., therefore, because Jesus had ordered it) that disciple took her unto his own (sua). Some read suam, his own house, as Nonnus. paraphrases it. Bede suggests, for his own mother, or better still, into his own charge. As S. Augustine says, "not into his own hands, but into those kind offices, which he undertook to dispense." S. John accordingly took her with him to Ephesus, and the Council of Ephesus (cap. xxvi. Synodical Epistle) says that they both for a time lived at Ephesus. ( See Christopher Castro in Hist. Deiparæ.)

This then was Christ's testament, and John was the executor. As S. Ambrose says on Luke 23, "He executed His testament on the cross and John witnesses to it, a fitting witness for so great a testator." Gather from this also that Joseph was dead. As S. Ambrose says ( ibid.), "The wife would not be devorced from her husband, but she who veiled the mystery under the guise of marriage, now, when this mystery was finished, no longer had need of wedlock." And Epiphanius ( Her. lxxviii.) says, "if she had had a husband, or a home or children of her own, she would have retired to them, and not to a stranger." See then how poor the Blessed Virgin was, and how devoted to poverty.

Ver. 28.— After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. After about three hours. It was at the beginning of the crucifixion that He commended His mother to S. John. The scripture was Psa 69:22. He said this that He might suffer the further torment of being offered the vinegar. As S. Augustine says, "Ye have not yet done this. Give Me that which ye are yourselves—for ye are full of acidity and bitterness; give Me vinegar, and not wine."

Christ thirsted, because He had neither eaten nor drunken since His supper the night before, and He had moreover poured forth all the moisture and blood in His body, by His scourging and crucifixion. And His most bitter pains also caused Him great thirst; for, as S. Cyril says, "Sorrows enkindle the heat within us, dry up our moisture from its very depths, and burn us up with fiery heat." Hence our jaws are dried up, and are parched with thirst. The words of the Psalmist (Psa 22:6) were fulfilled in Christ's person. The Chancellor of Louvain, when he was dying forty years ago, said in my presence, that he never fully understood those words, as he did when he was himself suffering from like drought and thirst, and thence learned how great the thirst of Christ was. Mystically, Christ thirsted for the salvation of souls. See Bellarmine on "The seven words of Christ on the cross." "God thirsteth to be thirsted for," says Nazianzen in Tetrastichisis, in order that we may insatiably love and desire Him, and say with the Psalmist, "My soul is athirst for God, yea, even for the living God: when shall I come to appear before the presence of God?" Psa 42:2.

Ver. 30.— When Jesus therefore had received the vinegar, He said, It is finished: and He bowed His head, and gave up the ghost. All the suffering, and all the mysteries which the Father decreed from all eternity that I should suffer and carry out, as He ordered from My very birth, and willed, moreover, that the prophets should foretell concerning Me. There remains only the final issue of death, to complete My course of suffering, to expiate thereby the penalty of death, which Adam incurred by sin, and to restore mankind to life. I therefore embrace it, and resign My spirit into the hands of My Father. (Matt. xxvii. 48, seq.)

Christ spake seven words on the cross, three recorded by S. John, the four others by the other Evangelists.

Ver. 31.— The Jews therefore (because it was the preparation) that the bodies should not remain on the cross on the sabbath day (for that sabbath-day was an high day) besought Pilate that their legs might be broken, and that they might be taken away. See Deut. xxi. 22. This was done, in order that they might not pollute and make gloomy this most solemn festival, by the horror of their sufferings, as St. Augustine says. It was necessary therefore that they should die and be buried before sunset, at which time the sabbath began. "That," as Theophylact says, "the sun might not set on their sufferings."

For this was the sabbath within the octave of the Passover, and for this reason a more solemn day than other sabbaths.

Their legs were to be broken with the strong blows of a mallet or iron bar, to make them die the sooner, from the intensity of the pain, or the loss of blood, or because the vital force resides in the knees and legs. (See Pliny, N. H. xi. 45.)

But why did they not pierce their hearts with a spear or sword, which would have been an easier and a quicker death? They preferred to break the legs of criminals, in order to increase their sufferings, as even now notorious criminals are put on the rack. Probably the Jews wished to do this to Christ, out of bitter hatred, and Baronius thinks that they gave Him vinegar to keep Him alive for this further torture. But He was already dead, not because He dreaded this further suffering, but on account of the mystery (of which more presently), but also because His strength was worn out by all He had already undergone. (See Lipsius, de Cruce, ii. 14.)

These Jews seemed to urge their being taken down from the cross, not so much from any regard for the sabbath, as from dread, shame, and consciousness of guilt. For they saw the sun darkened, the veil of the temple rent, the earthquake, &c., all which condemned their treatment of Christ. And they therefore feared either that God would punish them, or the people rise up against them as the murderers of Christ. They ordered Him therefore to be taken down from His seat of triumph, and to be buried. See F. Lucas.

Ver. 33. — But when they came to Jesus (evidently to break His legs. Euthymius says, "They came to Him last, as wishing to please the Jews by treating Him with greater insult) and saw that He was dead already, they brake not His legs. He did not wish His legs to be broken, for He wished to rise again with an unmutilated body." As Lactantius says (iv. 26), "His body is taken down from the cross entire, and carefully laid in the tomb, lest by the loss of any limb it might be rendered less seemly for resurrection."

Instead, then, of His legs being broken, His side was pierced with the spear. This was after He was dead, not while He was alive as some have thought. This error was condemned in the Council of Vienne. For as Christ, while alive, gave up His whole Body for us, so did He in His death wish to give us His heart. For this it was that was pierced by the spear, and blood and water flowed forth from it, so that He gave Himself entirely to us.

You will say that Christ was already dead, and that therefore He merited nothing by this piercing of His heart. But I reply that when alive He knew this wound would be inflicted, and that He offered it to the Father for us, and thus merited and effected our salvation. Thou wilt say next, We see that blood flows from the body of a slain person, if the murderer is present. This then is a natural effect. I say that it is not natural, but very nearly miraculous; to point out and confound the murderer. And much more was it miraculous in the case of Christ, as I will presently show.

Ver. 34.— But one of the soldiers opened His side. As somewhat doubting, says S. Cyril, whether He were really dead; and if He were not, to hasten His death. For it was the duty of these soldiers to carry out the sentence, and to see that criminals were not taken away before it was certain that they were dead. S. Chrysostom adds, "To please the Jews, they lay open His side and insult Him when dead. 0 most evil and most atrocious wish." Some suppose that this soldier was the centurion, who cried out "Truly this was the Son of God!" (Matthew xxvii. 54.) But it is not likely that he who so cried out would dare to commit such an act. Nazianzen in his "Christus Patiens" suggests that he was blind, and that he then regained his sight. Many stories on this matter were collected by Barradius, which Baronius rejects as apocryphal. Here note—1. That the soldier was one of the guuard who brake the legs of the two malefactors, and would have broken Christ's also had he been alive. But they pierced His side, to show that He was dead, and this was why they brake not His legs. 2. Some say it was a spear, others a sword which was used. 3. The Vulgate seems to have read, ήνοιξε, but the Greek is ένυξε. 4. This wound was so large that a hand could have been thrust into it. See Joh 20:27.5. It was on the right side, as represented by painters. Some think it was so foretold by Ezekiel 17:2.  S. Francis also received his wound on the right side. See S. Bonaventura, Ribadeaeira, &c. 6. Christ therefore received six wounds. 7. This wound seems to have pierced through both sides, as Prudentius says in several passages. As, e.g.,

As struck the cruel spear through either side,

Water and Blood poured forth in mingled tide:

For victory this, and that to cleanse applied.

De Pass. Christi [apud Diptych, num. xlii.]; Peristeph. Hymn viii. [151; and Cathomer, Hymn ix. [85]; [Pseudo]-Cyprian also (de Pass.) says the same. Theophylact speaks of this wound in the plural number, Prudentius seems to imply that the larger wound emitted blood, and the smaller wound on the left side water. But this wound on the left slide was so small as not to be taken into account. Hence there were only five wounds.  S. Bridget's Revel. iv. 40, vii. 15, and ii. 21, are also referred to.

And forthwith came thereout blood and water. Both together (not separately, as Nonnus paraphrases), but yet not mixed, but so that they could be distinguished from each other. But this could not be the case naturally, because the blood of a dead body congeals, and pure blood cannot flow from it. And this was pure blood, not serum, as Innoc. III. lays it down ( Lib. iii. Decret. tit. 41 , de Celebr. Miss. cap. viii.) Calvin is therefore wrong in saying that water is contained in the pericardium. Therefore this flowing forth of blood and water was miraculous, as S. Ambrose on Luke xxiii., Euthymius, and Theophylact say. The latter remarks, "The contumely is changed into a miracle, and wonderful it was that blood flowed forth from a dead body. But a caviller might say that some vital force might probably remain in the body. But the water which flowed forth puts the matter beyond all dispute." He says afterwards, "Confounded be the Armenians, who in the Mysteries mix not water with the wine. For, as it seems, they do not believe that water flowed forth from the side (which would be more wonderful), but blood only. And in this passage they do away with a mighty miracle. The blood then is the symbol of a crucified man, but the water of one who is above man, that is, of God." See Adam Coutzen and Francis Lucas on this passage.

But this took place by way of mystery. But what mystery? (1.) To show the reality of Christ's human nature. See 1Jo 5:7. (2.) To signify that the Church was formed as the Spouse of Christ out of the side of the second Adam dying on the Cross. Symbolically, i.e. and figuratively, as meaning that the Church was purchased, founded, and sanctified by the Blood of Christ. As S. Ambrose (on Luke 23) says, "Life flowed forth from that dead body. For water and blood flowed forth, the one to cleanse, the other to redeem;" and as S. Cyril and Chrysostom say, that the water signifies baptism, which is the first beginning, of the Church and the other sacraments, and the blood represents the Eucharist, which is the end and completion of the sacraments, to which they all refer as to their beginning and their end. Whence S. Augustine says ( in loc.), that all sacraments flowed forth from the side of Christ, in mystery, as I said. His words are, "It is not said that he 'struck' or 'wounded,' but that he 'opened' the side of Christ, that the door of life might thus, as it were, be opened, from whence the sacraments of the Church flowed forth, without which there is no entrance to true life." And S. Chrysostom. "Because the sacred mysteries take their rise from thence, when thou approachest the awful Chalice, thou shouldest approach it as if thou wert about to drink from the very side of Christ;" and the reason is, as S. Chrysostom and Theophylact say, "The Church exists and consists by means of the sacraments." For it is born by Baptism, strengthened by Confirmation, fed and perfected by the Eucharist, healed by Penance, fortified by Extreme Unction, governed by Holy Orders, and continued and extended by Matrimony.

As a symbol of this, Cyprian and others say that water must be mixed with the wine in the consecration of the Chalice.

Tropologically. Tertullian says ( de Baptismo ), that Christ by this effusion of Blood and Water indicated the two kinds of Baptism, by water and by martyrdom.

Anagogically. This opening of Christ's side shadowed forth that heaven, which had been closed for 4000 years, was opened by His death. Ruffinus adds, In Expos. Symb., "He poured forth water to cleanse believers, and blood to condemn unbelievers." See Suarez, Par. iii . Quæst. li Disput. xli . § 1, where, however, he thinks that only the left side of Christ was pierced, and that the blood first ran forth, and afterwards the water, both which are equally probable.

Ver. 35. — And he that saw it bare record. Probably John himself, who speaks of himself unassumingly in the third person.

Ver. 36. — For these things where done that the scripture should be fulfilled (allegorically, not literally), A bone of Him shall not be broken. A bone, i.e., of the Paschal Lamb (Exo 12:46). The literal reason was, that they had to eat it in haste, and had not time to break the bones and extract the marrow. The allegorical reason was, because that lamb was a type of Christ, and God willed that a bone of Him should not be broken, in order that His sacred Body, which was to rise again, should remain complete in every limb. Symbolically, it signified—(1.) That the Godhead of Christ, which was (as it were) the bone which supported His Body, remained entire and uninjured in His Passion (see Rupertus on Ex. xii.)

(2.) That the strength and vigour of Christ as man (of which the bones were a symbol) were not diminished, but rather increased, by His Passion. For His mind was steadfastly fixed on God, and His will remained firmly and constantly united to the Divine Will. So the Martyr Hippolytus says. See Theodoret, Dialog. iii .

Allegorically, This signifies that the Holy Apostles, who were the bones of the Church, were not to be broken. (See, S. Augustine on Ps. xxxiv.; S. Jerome on Ps. xxi.; and S. Gregory, Mor. xxiv. 30.)

And S. Hilary, on Ps. xl., says, the bones of Christ were not broken, because the Church, which was formed of His bones, ought not to be weakened by their being broken.

Tropologically. See S. Bernard ( Serm. de cute, &c. animæ ). He says that the skin is good thoughts, the flesh pious affections, the bones holy intentions, which, even when godly thoughts and affections fail, must still be kept unbroken and strong: or else a man bursts asunder, and falls to pieces.

Ver. 37.— And again another scripture saith, They shall look on Him whom they pierced. See Zec 12:10.

Ver. 38.— But after this Joseph of Arimathæa (being a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. See notes on Matt. xxvii. 58. He took away the Body of Jesus to be buried (says S. Chrysostom), "not as that of a criminal, but of a great and wonderful prophet. For he did not believe that He was God, and that He would rise again on the third day. He had faith in Jesus, but yet an imperfect faith." But see here, how God exalts the humble. For the more ignominious was His Passion and death, the more glorious was His sepulchre. See Is. xi. 10. "His sepulchre will be glorious." (See Vulg.)

Ver. 39.— And there came also Nicodemus, which at the first came to Jesus by night. He came first by night, but afterwards to hear Him, and become His disciple. (See S. Augustine in loc.)

Bearing a mixture of myrrh and aloes, about a hundred pounds' weight. To embalm and bury nobly so great a prophet. He wished not only to pour the ointment over the whole body, but to embalm, and cover it over with it. He probably did not use the whole of it, but only what was necessary. Nicodemus obtained an ample reward for this kind office to Christ, for by His grace he became not only a Christian, but a Confessor.

Lucian, in his epistle De Invent. Corp. S. Stephen [in the appendix to the 7th volume of S. Augustine], thus tells the story. "The Jews, learning that he was a Christian, removed him from his office, excommunicated and banished him. Then I, Gamaliel, brought him into my own place, fed and clothed him, and buried him honourably near to S. Stephen" [see also S. Augustine, Serm. 316-324]. In the martyrology he is enrolled with S. Stephen among the saints.

Then took they the body of Jesus, and wound it with linen cloths (now preserved at Turin), as the manner of the Jews is to bury. See on Mat 26:59.

This mode of burial the early Christians imitated, who incurred lavish expense in their burial and embalming. See Tertullian in Apolog.; Prudentius in Hymno de Exequiis; Nyssen , Orat. in fun. Meletti; Nazianzen , Epist. xviii .

The Christians adopted this practice from the Jews, the Jews from the Egyptians. See S. Augustine, Serm. cxx . de diversis [nunc. ccclxi. § 12].

Ver. 41 . — Now in the place where He was crucified there was a garden (for where could Jesus, the Author of all verdure and vigour, be buried, except in a garden?) See notes on Mat 27:60. And in the garden a new sepulchre, wherein was never man yet laid ; as S. Augustine says, "As no one before or after Him was conceived in a virgin's womb, so no one either before or after Him was buried in that tomb."

Ver. 42. — There laid they Jesus therefore, because of the Jews' preparation day, for the coming sabbath, in which it was not lawful to work, or to bury any one (so S. Chrysostom, Theophylact, Euthymius), for the sepulchre was nigh at hand. "They wished," said Euthymius, "to lay Jesus in another and more fitting tomb, at a greater distance from the city." But God wished Him to be buried near Golgotha and Jerusalem. S. Chrysostom gives the reason: "That the disciples might the more readily betake themselves thither, and observe what was going on thereabouts, and also that not only they, but their enemies also, might be witnesses of His burial. The seal also, and the guards who were placed over the sepulchre, were witnesses to the same. Christ wished that His death should be witnessed no less than His Resurrection, for if His death had been a matter of doubt, the proof of His Resurrection would not hold good. And not only did He wish, for these reasons, to be buried nigh at hand, but also that no one might falsely allege that His Body had been stolen away."

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 19 (Chapter Introduction)

Overview

Joh 19:1, Christ is scourged, crowned with thorns, and beaten; Joh 19:4, Pilate is desirous to release him, but being overcome with the outrage of the Jews, he delivers him to be crucified; Joh 19:23, They cast lots for his garments; Joh 19:25, He commends his mother to John; Joh 19:28, He dies; Joh 19:31, His side is pierced; Joh 19:38, He is buried by Joseph and Nicodemus.

Poole: John 19 (Chapter Introduction)

CHAPTER 19

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 19 (Chapter Introduction)

(v. 1-18) Christ condemned and crucified.

(Joh 19:19-30) Christ on the cross.

(Joh 19:31-37) His side pierced.

(Joh 19:38-42) The burial of Jesus.

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 19 (Chapter Introduction)

Though in the history hitherto this evangelist seems industriously to have declined the recording of such passages as had been related by the other evangelists, yet, when he comes to the sufferings and death of Christ, instead of passing them over, as one ashamed of his Master's chain and cross, and looking upon them as the blemishes of his story, he repeats what had been before related, with considerable enlargements, as one that desired to know nothing but Christ and him crucified, to glory in nothing save in the cross of Christ. In the story of this chapter we have, I. he remainder of Christ's trial before Pilate, which was tumultuous and confused (Joh 19:1-15). II. Sentence given, and execution done upon it (Joh 19:16-18). III. The title over his head (Joh 19:19-22). IV. The parting of his garment (Joh 19:23, Joh 19:24). V. The care he took of his mother (Joh 19:25-27). VI. The giving him vinegar to drink (Joh 19:28, Joh 19:29). VII. His dying word (Joh 19:30). VIII. The piercing of his side (Joh 19:31-37). IX. The burial of his body (Joh 19:38-42). O that in meditating on these things we may experimentally know the power of Christ's death, and the fellowship of his sufferings!

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 19 (Chapter Introduction)

Note On The Date Of The Crucifixion (Joh_19:14)

The Way To The Cross (Joh_19:17-22)

The Way To The Cross (Joh_19:17-22 Continued)

The Gamblers At The Cross (Joh_19:23-24)

A Son's Love (Joh_19:25-27)

The Triumphant Ending (Joh_19:28-30)

The Water And The Blood (Joh_19:31-37)

The Last Gifts To Jesus (Joh_19:38-42)

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

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Copyright 2003 by Thomas L. Constable

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Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

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

____________________

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

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

Gill: John (Book Introduction)

INTRODUCTION TO JOHN

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

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

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

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

College: John (Book Introduction)

PREFACE

INTRODUCTION

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

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

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

WHO IS THE AUTHOR?

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

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

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

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

WHEN AND WHERE WAS IT WRITTEN?

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

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

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

WHAT ARE THE CHARACTERISTICS OF JOHN?

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

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

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

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

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

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

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

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

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

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

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

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

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

A. The Prologue - 1:1-18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

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

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

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

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

1. Introduction - 4:1-4

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

a. The Setting - 4:5-6

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

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

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

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

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

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

1. Introduction - 4:43-45

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

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

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

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

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

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

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

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

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

a. The Background - 6:1-4

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

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

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

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

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

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

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

3. Jesus at Tabernacles - 7:1-52

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

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

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

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

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

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

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

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

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

a. The Setting - 9:1-5

b. The Healing - 9:6-7

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

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

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

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

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

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

c. Retreat of Jesus - 11:54-57

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

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

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

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

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

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

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

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

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

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

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

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

2. Promises of Jesus - 14:1-31

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

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

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

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

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

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

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

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

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

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

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

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

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

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

(1) For Unity - 17:20-23

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

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

1. Jesus' Arrest - 18:1-11

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

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

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

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

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

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

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

c. Barabbas - 18:38b-40

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

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

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

9. Jesus' Burial - 19:38-42

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

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

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

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

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

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

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

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

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

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

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

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

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

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

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

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

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

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

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

COMMENTATORS

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

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

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

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

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

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

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

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

  Our theologians had not danced in choir."

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

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

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

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