Text -- John 2:15 (NET)

2:15 So he made a whip of cords and drove them all out of the temple courts, with the sheep and the oxen. He scattered the coins of the money changers and overturned their tables.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 2:15

A scourge of cords ( phragellion ek schoiniōn ).

The Latin flagellum . In papyri, here only in N.T. and note Latin l becomes r in Koiné. Schoiniōn is a diminutive of schoinos (a rush), old word for rope, in N.T. only here and Act 27:32.

Robertson: Joh 2:15

Cast out ( exebalen ).

Second aorist active indicative of ekballō . It is not said that Jesus smote the sheep and oxen (note te kai , both and), for a flourish of the scourge would answer.

Robertson: Joh 2:15

He poured out ( execheen ).

Second aorist active indicative of ekcheō , to pour out.

Robertson: Joh 2:15

The changers’ money ( tōn kollubistōn ta kermata ).

"The small pieces of money (kermata , cut in pieces, change) of the bankers (kollubistēs from kollubos , clipped, late word see note on Mat 21:12)."Perhaps he took up the boxes and emptied the money.

Robertson: Joh 2:15

Overthrew their tables ( tas trapezas anetrepsen ).

First aorist active indicative of anatrepō , to turn up, though some MSS. have anestrepsen from anastrephō , also to turn up.

Vincent: Joh 2:15

A scourge ( φραγέλλιον )

Only here in the New Testament. Only John records this detail.

Vincent: Joh 2:15

Of small cords ( ἐκ σχοινίων )

The Rev. omits small , but the word is a diminutive of σχοῖνος , a rush , and thence a rope of twisted rushes . The A.V. is therefore strictly literal. Herodotus says that when Croesus besieged Ephesus, the Ephesians made an offering of their city to Diana, by stretching a small rope (σχοινίον ) from the town wall to the temple of the goddess, a distance of seven furlongs (i., 26). The schoene was an Egyptian measure of length, marked by a rush-rope. See Herodotus, ii. 6. Some find in this the etymology of skein .

Vincent: Joh 2:15

Drove out ( ἐξέβαλεν )

Literally, as Rev., cast out . See on Mat 10:34; see on Mat 12:35; see on Mar 1:12; see on Jam 2:25.

Vincent: Joh 2:15

All

Referring to the animals . The A.V. makes the reference to the traders; but Rev., correctly, " cast all out - both the sheep and the oxen."

Vincent: Joh 2:15

Money

See on Joh 2:14.

Vincent: Joh 2:15

Tables

Wyc., turned upside down the boards . See on Luk 19:23.

Wesley: Joh 2:15

(Which were strewed on the ground,) he drove all out of the temple, (that is, the court of it,) both the sheep and the oxen - Though it does not appear that he struck even them; and much less, any of the men. But a terror from God, it is evident, fell upon them.

JFB: Joh 2:14-17

Not the temple itself, as Joh 2:19-21, but the temple-court.

JFB: Joh 2:14-17

For the convenience of those who had to offer them in sacrifice.

JFB: Joh 2:14-17

Of Roman into Jewish money, in which the temple dues (see on Mat 17:24) had to be paid.

JFB: Joh 2:15

Likely some of the rushes spread for bedding, and when twisted used to tie up the cattle there collected. "Not by this slender whip but by divine majesty was the ejection accomplished, the whip being but a sign of the scourge of divine anger" [GROTIUS].

JFB: Joh 2:15

Thus expressing the mingled indignation and authority of the impulse.

TSK: Joh 2:15

he drove : Joh 18:6; Zec 4:6; 2Co 10:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 2:15

A scourge - A whip.

Of small cords - This whip was made as an emblem of authority, and also for the purpose of driving from the temple the cattle which had been brought there for sale. There is no evidence that he used any violence to the men engaged in that unhallowed traffic. The original word implies that these "cords"were made of twisted "rushes"or "reeds"- probably the ancient material for making ropes.

Poole: Joh 2:15

It concerns not us to inquire where our Saviour had the small cords, of which he made his whip; there were doubtless cords enough at hand, taken off from beasts brought thither, though he was himself in no Franciscan habit, as the papists idly dream. But herein was the mighty power of God seen, that Christ, a single, private, obscure person, should without any more noise or opposition drive out the multitude of these hucksters, and overturn their tables. Nor I think (after the consideration of this circumstance) need we inquire by what authority he did this? It was prophesied of him, Mal 3:1 , that he should come to his temple; Mal 3:3 , should sit as a refiner and purifier of silver; and purify the sons of Levi, and purge them as gold and silver. Christ here, according to that prophecy, cometh to his temple, and begins to purge it.

Haydock: Joh 2:15

He drove them all out of the temple. According to St. John Chrysostom (hom. lxvii. in Matt.) this casting out was different from that which is there related, chap. xxi. ver. 12. (Witham) ---

How could the Son of the carpenter, Joseph, whose divinity was yet unknown to the people, succeed in expelling so great a multitude from the temple! There was undoubtedly something divine in his whole conduct and appearance, which deterred all from making resistance. The evangelist seems to insinuate this by putting these words: "The house of my Father," into our Saviour's mouth, which was making himself immediately the Son of God. This made Origen consider this miracle, in overcoming the unruly dispositions of so many, as a superior manifestation of power to what he had shewn in changing the nature of water at Cana. (Haydock) ---

Jesus Christ here shews the respect he requires should be shewn to the temple of God; and St. Paul, speaking of the profaners of God's Church, saith: If any man defile the temple of God, he will God destroy. (1 Corinthians iii. 17.) Which in a spiritual sense may be understood of the soul of man, which is the living temple of the living God. (Haydock)

Gill: Joh 2:15

And when he had made a scourge of small cords,.... That is, Jesus, as the Persic version expresses it. This scourge might be made either of thongs cut out of the hides of beasts slain in sacrifice; or of the cords, with which the owners of the cattle had brought them to this place; or with which they had fastened them in it. And it seems to be made, and used, not so much for force and terror, as to intimate, that these persons, the violators of the holy place, deserved the scourge of divine wrath and punishment; as well as to show the miraculous power of Christ in driving such a number of men before him, with so small and insignificant a weapon; for the phrase is diminutive. The reason given by Dr. Lightfoot, and others, why Christ made use of a whip, or scourge, rather than a staff, is, because it was contrary to a Jewish canon ^d to go into the mountain of the house, or temple, with a staff in the hand; and yet the man of the mountain of the house, or the master of it, who used to go about every ward with torches burning before him, if he found a Levite asleep in his ward ^e, struck him במקלו, with his staff, and had power to burn his clothes.

He drove them all out of the temple; that is, he drove out "the men", as the Persic version reads; the merchants, the sellers of oxen, sheep, and doves, and the money changers: "and the sheep, and the oxen" likewise; the Persic version adds, "doves"; but these are after mentioned:

and poured out the changers money; off of the tables, or out of the boxes, or dishes, or drawers, or purses, in which it was put:

and overthrew the tables; at which they sat, and on which they told their money.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 2:15

¹ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

² tn Grk “the temple.”

³ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

Commentary -- Verse Range Notes

TSK Synopsis: Joh 2:1-25

1 Christ turns water into wine;

12 departs into Capernaum,

13 and to Jerusalem,

14 where he purges the temple of buyers and sellers.

18 He foretells his death and resurrection.

23 Many believe because of his miracles, but he will not trust himself with them.

Combined Bible: Joh 2:12-20

of the Gospel of John   

CHAPTER 7   

Christ cleansing the temple   

John 2:12-25   

"After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days" (John 2:12). This verse comes in as a parenthesis between the two incidents of the Cana marriage-feast and the cleansing the temple. Like everything else in this chapter, it may be studied from a twofold viewpoint, namely, its immediate application and its remote. In both of these applications the reference to Capernaum is the key, and Capernaum stands for two things— Divine favor and Divine judgment; see Matthew 11:23.  

Taking the immediate application first, this verse tells us that for a short season Israel occupied the position of being in God’ s peculiar favor. The mother of Jesus (as we saw in our last chapter) stands for the nation of Israel, and particularly for Israel’ s privileges— for she was the one most honored among women. "His brethren" represents the nation of Israel in unbelief; proof of this is found in John 7:5. "His disciples" were the little remnant in Israel who did believe in Him, see John 2:11. With these, the Lord Jesus went down to Capernaum; but they "continued there not many days." Not for long was Israel to enjoy these special favors of God. Soon Christ would leave them.  

But this twelfth verse also has a prophetic significance. Its double application being suggested by the twofold meaning of Capernaum. Capernaum, which was exalted to heaven, was to be brought down to hell. Hence the force of "He went down to Capernaum." So it was with the nation of Israel. They had been marvelously favored of God, and they should be as severely punished. They should go down into the place of punishment— for this is what Capernaum speaks of. And this is exactly where the Jews have been all though this Christian dispensation. And how blessed to note that as the mother, brethren, and disciples of Christ (who represented, respectively, the nation of Israel privileged, but unbelieving, and the little remnant who did believe) went down to Capernaum— the place of Divine judgment— that the Lord Jesus went with them. So it has been throughout this Christian dispensation. The Jews have suffered severely, under the chastisements of God, but the Lord had been with them in their dispersion— otherwise they, had been utterly consumed long, long ago. The statement they continued there not many days" is also in perfect keeping with its prophetic significance and application. Only two "days" shall Israel abide in that place of which Capernaum speaks; on the third "day" they shall be delivered— see Hosea 6:2.  

Let us now give a brief and simple Analysis of the passage which is to be before us: the Cleansing of the Temple:—   

1. The Time of the Cleansing, verse 13.  

2. The Need of the Cleansing, verse 14.  

3. The Method of Cleansing, verses 15, 16.  

4. The Cause of the Cleansing, verse 17.  

5. The Jews’ demand for a Sign and Christ’ s reply, verses 18-22.  

6. Christ’ s miracles in Jerusalem and the unsatisfactory result, verses 23, 24.  

7. Christ’ s knowledge of the human heart, verse 25.  

We shall study this passage in a manner similar to that followed in our exposition of the first half of John 2, considering first, the typical meaning of the cleansing of the Temple; and, second, its practical suggestions.  

I. The Typical Meaning.  

The first of the questions which we placed at the end of the last chapter, and which we asked our readers to meditate on in preparation for this, was, "Why is the cleansing of the temple referred to just here?" The careful student will have noticed that in each of the other Gospels, the cleansing of the temple is placed right at the close of our Lord’ s public ministry, as one of the last things He did before His apprehension. But here, the Holy Spirit has placed Christ’ s cleansing of the temple almost at the beginning of His public ministry. This has led the majority of the commentators to conclude that these were two totally different occasions and incidents, separated by a space of three years. In support of this conclusion some plausible arguments are advanced, but we are not at all sure of their validity. Personally, we are strongly inclined to believe that what is recorded in Matthew 21:12, 13 is the same incident as is before us here in John 2, and that the Holy Spirit has ignored the chronological order (as is so often the case in the Gospels) for His own good reasons. What these reasons may be we shall suggest below. Before advancing them, let us first state why we regard the cleansing of the temple here in John 2 as being identical with that which is described in Matthew 21:12, 13, and the parallel passages in Mark and Luke.  

The points of likeness between the two are so striking that unless there is irrefutable evidence that they are separate incidents, it seems to us the most natural and the most obvious thing to regard them as one and the same. We call attention to seven points of resemblance.  

First, Matthew places the cleansing of the temple at the beginning of the Passover week, and John tells us that "the Jews" Passover was at hand (Matthew 2:12).  

Second, Matthew mentions those that "sold and bought" being in the temple (Matthew 21:12); John says the Lord found in the temple "those that sold oxen," etc. (John 2:14).  

Third, Matthew refers to the presence of those that "sold doves" (Matthew 21:12); John also speaks of the "doves" (John 2:16).  

Fourth, Matthew tells us that Christ "overthrew the tables of the money-changers" (Matthew 21:12); John also tells us that Christ "overthrew the tables" (John 2:15).  

Fifth, Matthew mentions that Christ "cast out all them that sold and bought in the temple" (Matthew 21:12); John declares He "drove them all out of the temple" (John 2:15). Note, in the Greek it is the same word here translated "drove" as is rendered "cast out" in Matthew!  

Sixth, Matthew declares Christ said, "My house shall be called a house of prayer; but ye have made it a den of thieves" (Matthew 21:13); John records that the Lord said, "Make not my Father’ s house a house of merchandise" (John 2:16). We have no doubt that the Lord made both of these statements in the same connection, but John records the one which expressly affirmed His Divine Sonship. In each case Christ declared the temple was God’ s.  

Seventh, Matthew records how Christ spent the night in Bethany, and next morning He returned to Jerusalem, and was in the temple teaching, when the chief priests and elders of the people came to Him and said, "By what authority doest thou these things?" (Matthew 21:23). John also records that after Christ had cleansed the temple, the Jews said to Him, "What sign showest thou unto us, seeing that thou doest these things?" (John 2:18).  

If, then, our conclusion be correct, that this cleansing of the Temple occurred at the close of our Lord’ s ministry, the question returns upon us, Why has the Holy Spirit taken this incident out of its chronological setting and placed it by the side of our Lord’ s miracle where He changed the water into wine? We believe the answer to this question is not far to seek. We suggest that there was a double reason for placing this incident in juxtaposition with the Cana marriage-feast scene. First, it furnished added proof of the abject failure of Judaism; second, it completed the prophetic picture of Christ in the Millenium which John 2 supplies. We shall enlarge upon each of these points below.  

In the previous chapters we have pointed out how that in the opening portion of John’ s Gospel two things are noticed repeatedly— the setting aside of Judaism, and the turning away from it to Christ. This was emphasized at some length in our last chapter, where we showed that the giving out of the wine at the Cana marriage-feast, and the presence of the six waterpots of stone standing there empty, symbolized the spiritual condition of Israel at that time— they had lost the joy of their espousals and were devoid of spiritual life.  

In the passage which is now before us, an even darker picture still is presented to view. Here all figures and symbols are dropped, and the miserable state of Judaism is made known in pointed and plain terms. Up to this stage, Israel’ s miserable condition spiritually, had been expressed by negatives; the Messiah was there in their midst, but, said His forerunner to the Jerusalem embassy, Him "ye know not" (John 1:26); so, again, in the first part of chapter 2, "They have no wine" (John 2:3). But here, in the second half of John 2, the positive evil which existed is fully exposed— the temple was profaned.  

"And the Jews’ passover was at hand, and Jesus went up to Jerusalem" (John 2:13). Here is the first key to that which follows. The "Lord’ s passover" (Ex. 12:11) had degenerated into "the passover of the Jews." But this is not the particular point upon which we would now dwell. What we would call attention to, particularly, is the time-mark given here. Two things are linked together; the passover and the cleansing of the temple. Now the reader will recall at once, that one of the express requirements of God in connection with the observance of the passover was, that all leaven must be rigidly excluded from the houses of His people. The passover was a busy time for every Jewish family: each home was subject to a rigorous examination, lest ceremonial defilement, in the form of leaven, should be found therein. "No leaven in your houses" was the requirement of the Law.  

Now the center of Israel’ s ceremonial purity was the temple, the Father’ s House. Israel gloried in the temple, for it was one of the chief things which marked them off from all other nations, as the favored people of God. What other race of people could speak of Jehovah dwelling in their midst? And now Jehovah Himself was there, incarnate. And what a sight met His eye! The House of prayer had become a house of merchandise; the holy place of worship was now "a den of thieves." Behold here the light shining in the darkness and exposing the real nature of things. No doubt the custodians of the temple would have stood ready to excuse this reproach upon God’ s honor. They would have argued that these money changers and cattle dealers, in the temple courts, were there as a convenience to those who came to the temple to worship. But Christ lays bare their real motive. "Den of thieves" tells us that the love of money, covetousness, lay at the bottom of it all.  

And what is "covetousness?" What is the Divine symbol for it? Let us turn the light of Scripture on these questions. Notice carefully what is said in 1 Corinthians 5:6-8. Writing to the Corinthian believers, the Holy Spirit through the apostle Paul says, "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed 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." To what was he referring here under the figure of "leaven?" Mark what follows: "I wrote unto you in an epistle not to company with fornicators: yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolators" (verses 9, 10). Leaven, then, here refers (among other things) to covetousness, extortion and idolatry. Now go back again to John 2. The feast of the passover was at hand, when all leaven must be removed from Israel’ s dwellings. And there in the temple, were the cattle dealers and moneychangers, actuated by covetousness and practicing extortion. What horrible desecration was this! Leaven in the temple of God!  

But let us turn on the light of one more passage. In Colossians 3:5 we read, "covetousness, which is idolatry." Ah, does not this reveal the emptiness of Israel’ s boast! The nation prided itself upon its monotheism— they worshipped not the many gods of the heathen. The Jews boasted that they were free from idolatry. Yet idolatry— "covetousness"— was the very thing the Son of God found in His Father’ s House. Note again, the force of 1 Corinthians 5:10, covetousness, extortion, and idolatry are the three things there mentioned under the symbol of "leaven." Here, then, is the first reason why the Holy Spirit has placed this incident just where He has in this Gospel. It furnishes a striking climax to what has gone before. Put together these three things, and see what a glaring picture they give us of Judaism: first, a blinded priesthood (John 1:19-26); second, a joyless nation (no "wine," John 2:3); third, a desecrated temple. (John 2:16).  

We turn now to consider  

II. The Practical Lessons.  

1. We see here the holy zeal of Christ for the Father’ s house. "Worshippers coming from remote parts of the Holy Land, found it a convenience to be able to purchase on the spot the animals used in sacrifice. Traders were not slow to supply this demand, and vying with one another they crept nearer and nearer to the sacred precincts, until some, under pretense of driving in an animal for sacrifice, made a sale within the outer court. This court had an area of about 14 acres, and was separated from the inner court by a wall breast high, and bearing intimations which forbade the encroachment of Gentiles on pain of death. Round this outer court ran marble colonnades, richly ornamented and supported by four rows of pillars, and roofed with cedar, affording ample shade to the traders.  

"There were not only cattle-dealers and sellers of doves, but also money-changers; for every Jew had to pay to the Temple treasury an annual tax of half a shekel, and this tax could be paid only in sacred currency. No foreign coin, with its emblem of submission to an alien king, was allowed to pollute the Temple. Thus there came to be need of money-changers, not only for the Jew who had come up to the feast from a remote part of the empire, but even for the inhabitants of Palestine, as the Roman coinage had displaced the shekel in ordinary use.  

"Cattle-dealers and money-changers have always been notorious for making more than their own out of their bargains, and facts enough are on record to justify our Lord calling this particular market ‘ a den of thieves.’ The poor were shamefully cheated, and the worship of God was hindered and impoverished instead of being facilitated and enriched. The worshipper who came to the temple seeking quiet and fellowship with God had to push his way through the touts of the dealers, and have his devotional temper dissipated by the wrangling and shouting of a cattlemarket. Yet although many must have lamented this, no one had been bold enough to rebuke and abolish the glaring profanation" (Dr. Dods). But the Lord Jesus Christ could not suffer His Father’ s house to be reproached thus. Zeal for God consumes Him and without hesitation He cleanses the temple of those who defiled it.  

2. "And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables" (John 2:15). How this brings out the Deity of Christ! First, He identifies Himself with the temple, terming it "My Father’ s house," and thus affirming His Divine Sonship. This was something which none other had dreamed of doing. Neither Moses, Solomon nor Ezra, ever termed the tabernacle or the temple his "Father’ s house." Christ alone could do this. Again; mark the result of His interference. One man, single handed, takes a whip and the whole crowd flees in fear before Him. Ah, this was no mere man. It was the terror of God that had fallen upon them.  

3. This incident brings before us a side of Christ’ s character which is almost universally ignored today. We think of the Lord Jesus as the gentle and compassionate One. And such He was, and still is. But this is not all He is. God is Light as well as Love. God is inflexibly righteous as well as infinitely gracious. God is holy as well as merciful. And we do well to remind ourselves of this. Scripture declares "it is a fearful thing to fall into the hands of the living God," as all who defy Him will yet discover. Scripture speaks of "the wrath of the lamb," and our lesson furnishes us with a solemn illustration of this. The unresisting money-changers and cattle-dealers, fleeing in terror before His flashing eye and upraised hand, give warning of what shall happen when the wicked stand before the throne of His judgment.  

4. This incident rebukes the present-day desecration of the house of prayer. If the holy anger of the Lord Jesus was stirred when He beheld the profanation of that House which was to be a "house of prayer," if the idolatrous commercialization of it caused Him to cleanse it in such a drastic manner, how must He now regard many of the edifices which have been consecrated to His name! How tragically does history repeat itself. The things which are now done in so many church-houses— the ice cream suppers, the bazaars, the moving picture shows and other forms of entertainment— what are these but idolatrous commercialization of these "houses of prayer." No wonder that such places are devoid of spirituality and strangers to the power of God. The Lord will not tolerate an unholy mixture of worldly things with spiritual.  

5. One of the questions we drew up at the close of the last chapter was, "Why did not Christ drive out the ‘ doves’ ?" The answer to this is found in Isaiah 52:13, where God through His prophet, declared of the Messiah then to come, "Behold, my servant shall deal prudently." The "prudence" of Christ was strikingly evidenced by His mode of procedure on this occasion of the cleansing of the temple. The attentive reader will observe that He distinguished, carefully, between the different objects of His displeasure. The oxen and sheep He drove out, and these were in no danger of being lost by this treatment. The money of the changers He threw on the ground, and this could be easily picked up again and carried away. The doves He simply ordered to be taken away: had He done more with them, they might have flown away, and been lost to their owners. Thus, the perfect One combined wisdom with zeal. How differently would Moses or Elijah have acted under similar circumstances. But even in His anger Christ deals in prudence. Christ rebuked all, yet none were really injured, and nothing was lost. O that we may learn of Him Who has left us such a perfect example.  

6. "Then answered the Jews and said unto him, What sign showest thou unto us seeing that thou doest these things?" (John 2:18). This demand for a "sign" evidenced their blindness, and gave proof of what the Baptist had said— "There standeth one among you whom ye know not" (John 1:26). To have given them a sign, would only have been to confirm them in their unbelief. Men who could desecrate God’ s house as they had, men who were utterly devoid of any sense of what was due Jehovah, were judicially blinded, and Christ treats them accordingly: "Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up" (verse 19). He spoke in language which was quite unintelligible to them. "Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But He spake of the temple of his body" (John 2:20, 21). But why should the Lord express Himself in such ambiguous terms? Because, as He Himself said on another occasion, "Therefore speak I to them in parables: because seeing they see not; and hearing they hear not, neither do they understand" (Matthew 13:13). Yet, in reality, our Lords’ reply to these Jews was much to the point. In raising Himself from the dead He would furnish the final proof that He was God manifest in flesh, and if God, then the One Who possessed the unequivocal right to cleanse the defiled temple which bore His name. It is very significant to compare these words of Christ here with what we find in Matthew 21:24-27, spoken, we doubt not, on the same occasion. When challenged as to His authority, Matthew tells us He appealed to the witness of His forerunner, which was primarily designed for the Jews after the flesh. But John mentions our Lord’ s appeal to His own resurrection, because this demonstrated His Deity, and has an evidential value for the whole household of faith.  

7. Another of the questions asked at the close of the previous chapter was "Did the Lord’ s own disciples believe in the promise of His resurrection?" The answer is, No, they did not. The evidence for this is conclusive. The death of the Savior shattered their hopes. Instead of remaining in Jerusalem till the third day, eagerly awaiting His resurrection they retired to their homes. When Mary Magdalene went to tell His disciples that she had seen the risen Christ, they "believed not" (Mark 16:11). When the two disciples returned from Emmaus and reported unto the others how the Savior had appeared unto them and had walked with them, we are told, "neither believed they them" (Mark 16:13). The testimony of these eyewitnesses seemed to them as idle tales (Luke 24:11). But how is this to be explained? How can we account for the persistent unbelief of these disciples? Ah, is not the answer to be found in the Lord’ s teaching in the Parable of the Sower? Does He not there warn us, that the great Enemy of souls comes and catches away the "seed" sown! And this is what had taken place with these disciples. They had heard the Savior say He would raise up the temple of His body in three days, but instead of treasuring up this precious promise in their hearts, and being comforted by it, they had, through their unbelief, allowed the Devil to snatch it away. Their unbelief, we say, for in verse 22 we are told, "When therefore he was risen from the dead, his disciples remembered he had said this unto them; and they believed the Scriptures, and the word which Jesus had said." It was not until after He had risen that they "remembered" and "believed" the word which Jesus had said. And what was it that enabled them to "remember" it then? Ah, do we not recall what Christ had said to them on the eve of His crucifixion, "But the Comforter, the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you" (John 14:26). What a striking and beautiful illustration of this is given us here in John 2:22!  

8. "Now when he was in Jerusalem at the passover, in the feast, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all" (John 2:23, 24). What a word is this! How it evidences human depravity! Fallen man is a creature that God will not trust. In Eden Adam showed that man after the flesh is not to be trusted. The Law had proved him still unworthy of the confidence of God. And now this same character is stamped upon him by the Lord Jesus Himself. As another has said, "Man’ s affections may be stirred, man’ s intelligence informed, man’ s conscience convicted; but still God cannot trust him." (J. E. B.). Man in the flesh is condemned. Only a new creation avails before God. Man must be "born again."  

9. "Jesus did not commit himself unto them" (verse 24). The Lord’ s example here is a warning for us. We do well to remember that all is not gold that glitters. It is not wise to trust in appearances of friendliness on short acquaintance. The discreet man will be kind to all, but intimate with few. The late Bishop Ryle has some practical counsels to offer on this point. Among other things he said, "Learn not to place yourself rashly in the power of others. Study to develop a wise and a happy moderation between universal suspiciousness and that of making yourself the sport and prey of every pretender and hypocrite."  

10. "Jesus did not commit himself unto them, because he knew all, and needed not that any should testify of man: for he knew what was in man" (John 2:24, 25). Here we are shown the Savior’ s perfect knowledge of the human heart. These men could not impose upon the Son of God. He knew that they were only "stony ground" hearers, and therefore, not to be depended upon. They were only intellectually convinced. Our Lord clearly discerned this. He knew that their profession was not from the heart. And reading thus their hearts He manifested His omniscience. The force of what is said in these closing words of John 2 will be made more evident if we compare them with 1 Kings 8:39: "Hear thou in heaven thy dwelling-place, and forgive whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of all men.)"  

It only remains for us to point out how that there is a series of most striking contrasts between the two incidents recorded in the first and second parts of this chapter— the making of water into wine at the Cana marriage-feast, and the cleansing of the Temple. 1. In the one we have a festive gathering; in the other a scene of Divine judgment. 2. To the former the Lord Jesus was invited; in the later He took the initiative Himself. 3. In the former case He employed human instruments; in the latter He acted all alone. 4. In the former He supplied the wine; in the latter He emptied the temple. 5. In the former, His fact of making the wine was commended; in the cleansing of the temple, He was challenged. 6. In the former Christ pointed forward to His death (John 2:4); in the latter He pointed forward to His resurrection (John 2:19, 21). 7. In the former He "manifested forth his glory" (John 2:11); in the latter He manifested His "zeal" for His Father’ s House (John 2:17).  

Let the student prayerfully study and meditate upon the following questions in preparation for the next lesson, when we shall give an exposition of the first portion of John 3.  

1. Why is Nicodemus referred to in this connection? verse 1.  

2. Why are we told he came to Jesus "by night?" verse 2.  

3. Was Nicodemus’ conclusion justifiable? verse 2.  

4. Why cannot a man "see" the kingdom of God except he be "born again?" verse 3.  

5. What did Nicodemus’ ignorance demonstrate? verse 4.  

6. What does "born of water" mean? verse 5.  

7. In what other ways is the blowing of the Wind analogous with the activities of the Holy Spirit in regeneration? verse 8.  

  

MHCC: Joh 2:12-22

The first public work in which we find Christ engaged, was driving from the temple the traders whom the covetous priests and rulers encouraged to make a market-place of its courts. Those now make God's house a house of merchandise, whose minds are filled with cares about worldly business when attending religious exercises, or who perform Divine offices for love of gain. Christ, having thus cleansed the temple, gave a sign to those who demanded it, to prove his authority for so doing. He foretells his death by the Jews' malice, Destroy ye this temple; I will permit you to destroy it. He foretells his resurrection by his own power; In three days I will raise it up. Christ took again his own life. Men mistake by understanding that according to the letter, which the Scripture speaks by way of figure. When Jesus was risen from the dead, his disciples remembered he has said this. It helps much in understanding the Divine word, to observe the fulfilling of the Scriptures.

Matthew Henry: Joh 2:12-22

Here we have,

I. The short visit Christ made to Capernaum, Joh 2:12. It was a large and populous city, about a day's journey from Cana; it is called his own city (Mat 9:1), because he made it his head-quarters in Galilee, and what little rest he had was there. It was a place of concourse, and therefore Christ chose it, that the fame of his doctrine and miracles might thence spread the further. Observe,

1. The company that attended him thither: his mother, his brethren, and his disciples. Wherever Christ went, (1.) He would not go alone, but would take those with him who had put themselves under his guidance, that he might instruct them, and that they might attest his miracles. (2.) He could not go alone, but they would follow him, because they liked the sweetness either of his doctrine or of his wine, Joh 6:26. His mother, though he had lately given her to understand that in the works of his ministry he should pay no more respect to her than to any other person, yet followed him; not to intercede with him, but to learn of him. His brethren also and relations, who were at the marriage and were wrought upon by the miracle there, and his disciples, who attended him wherever he went. It should seem, people were more affected with Christ's miracles at first than they were afterwards, when custom made them seem less strange.

2. His continuance there, which was at this time not many days, designing now only to begin the acquaintance he would afterwards improve there. Christ was still upon the remove, would not confine his usefulness to one place, because many needed him. And he would teach his followers to look upon themselves but as sojourners in this world, and his ministers to follow their opportunities, and go where their work led them. We do not now find Christ in the synagogues, but he privately instructed his friends, and thus entered upon his work by degrees. It is good for young ministers to accustom themselves to pious and edifying discourse in private, that they may with the better preparation, and greater awe, approach their public work. He did not stay long at Capernaum, because the passover was at hand, and he must attend it at Jerusalem; for every thing is beautiful in its season. The less good must give way to the greater, and all the dwellings of Jacob must give place to the gates of Zion.

II. The passover he kept at Jerusalem; it is the first after his baptism, and the evangelist takes notice of all the passovers he kept henceforward, which were four in all, the fourth that at which he suffered (three years after this), and half a year was now past since his baptism. Christ, being made under the law, observed the passover at Jerusalem; see Exo 23:17. Thus he taught us by his example a strict observance of divine institutions, and a diligent attendance on religious assemblies. He went up to Jerusalem when the passover was at hand, that he might be there with the first. It is called the Jews' passover, because it was peculiar to them (Christ is our Passover); now shortly God will no longer own it for his. Christ kept the passover at Jerusalem yearly, ever since he was twelve years old, in obedience to the law; but now that he has entered upon his public ministry we may expect something more from him than before; and two things we are here told he did there: -

1. He purged the temple, Joh 2:14-17. Observe here,

(1.) The first place we find him in at Jerusalem was the temple, and, it should seem, he did not make any public appearance till he came thither; for his presence and preaching there were that glory of the latter house which was to exceed the glory of the former, Hag 2:9. It was foretold (Mal 3:1): I will send my messenger, John Baptist; he never preached in the temple, but the Lord, whom ye seek, he shall suddenly come to his temple, suddenly after the appearing of John Baptist; so that this was the time, and the temple the place, when, and where, the Messiah was to be expected.

(2.) The first work we find him at in the temple was the purging of it; for so it was foretold there (Mal 3:2, Mal 3:3): He shall sit as a refiner and purify the sons of Levi. Now was come the time of reformation. Christ came to be the great reformer; and, according to the method of the reforming kings of Judah, he first purged out what was amiss (and that used to be passover-work too, as in Hezekiah's time, 2Ch 30:14, 2Ch 30:15, and Josiah's, 2Ki 23:4, etc.), and then taught them to do well. First purge out the old leaven, and then keep the feast. Christ's design in coming into the world was to reform the world; and he expects that all who come to him should reform their hearts and lives, Gen 35:2. And this he has taught us by purging the temple. See here,

[1.] What were the corruptions that were to be purged out. He found a market in one of the courts of the temple, that which was called the court of the Gentiles, within the mountain of that house. There, First, They sold oxen, and sheep, and doves, for sacrifice; we will suppose, not for common use, but for the convenience of those who came out of the country, and could not bring their sacrifices in kind along with them; see Deu 14:24-26. This market perhaps had been kept by the pool of Bethesda (Joh 5:2), but was admitted into the temple by the chief priests, for filthy lucre; for, no doubt, the rents for standing there, and fees for searching the beasts sold there, and certifying that they were without blemish, would be a considerable revenue to them. Great corruptions in the church owe their rise to the love of money, 1Ti 6:5, 1Ti 6:10. Secondly, They changed money, for the convenience of those that were to pay a half-shekel in specie every year, by way of poll, for the service of the tabernacle (Exo 30:12), and no doubt they got by it.

[2.] What course our Lord took to purge out those corruptions. He had seen these in the temple formerly, when he was in a private station; but never went about to drive them out till now, when he had taken upon him the public character of a prophet. He did not complain to the chief priests, for he knew they countenanced those corruptions. But he himself,

First, Drove out the sheep and oxen, and those that sold them, out of the temple. He never used force to drive any into the temple, but only to drive those out that profaned it. He did not seize the sheep and oxen for himself, did not distrain and impound them, though he found them damage faissant - actual trespassers upon his Father's ground; he only drove them out, and their owners with them. He made a scourge of small cords, which probably they had led their sheep and oxen with, and thrown them away upon the ground, whence Christ gathered them. Sinners prepare the scourges with which they themselves will be driven out from the temple of the Lord. He did not make a scourge to chastise the offenders (his punishments are of another nature), but only to drive out the cattle; he aimed no further than at reformation. See Rom 13:3, Rom 13:4; 2Co 10:8.

Secondly, He poured out the changers' money, to kerma - the small money - the Nummorum Famulus . In pouring out the money, he showed his contempt of it; he threw it to the ground, to the earth as it was. In overthrowing the tables, he showed his displeasure against those that make religion a matter of worldly gain. Money-changers in the temple are the scandal of it. Note, In reformation, it is good to make thorough work; he drove them all out; and not only threw out the money, but, in overturning the tables, threw out the trade too.

Thirdly, He said to them that sold doves (sacrifices for the poor), Take these things hence. The doves, though they took up less room, and were a less nuisance than the oxen and sheep, yet must not be allowed there. The sparrows and swallows were welcome, that were left to God's providence (Psa 84:3), but not the doves, that were appropriated to man's profit. God's temple must not be made a pigeon-house. But see Christ's prudence in his zeal. When he drove out the sheep and oxen, the owners might follow them; when he poured out the money, they might gather it up again; but, if he had turned the doves flying, perhaps they could not have been retrieved; therefore to them that sold doves he said, Take these things hence. Note, Discretion must always guide and govern our zeal, that we do nothing unbecoming ourselves, or mischievous to others.

Fourthly, He gave them a good reason for what he did: Make not my Father's house a house of merchandise. Reason for conviction should accompany force for correction.

a. Here is a reason why they should not profane the temple, because it was the house of God, and not to be made a house of merchandise. Merchandise is a good thing in the exchange, but not in the temple. This was, ( a. ) to alienate that which was dedicated to the honour of God; it was sacrilege; it was robbing God. ( b. ) It was to debase that which was solemn and awful, and to make it mean. ( c. ) It was to disturb and distract those services in which men ought to be most solemn, serious, and intent. It was particularly an affront to the sons of the stranger in their worship to be forced to herd themselves with the sheep and oxen, and to be distracted in their worship by the noise of a market, for this market was kept in the court of the Gentiles. ( d. ) It was to make the business of religion subservient to a secular interest; for the holiness of the place must advance the market, and promote the sale of their commodities. Those make God's house a house of merchandise, [ a. ] Whose minds are filled with cares about worldly business when they are attending on religious exercises, as those, Amo 8:5; Eze 33:31. [ b. ] Who perform divine offices for filthy lucre, and sell the gifts of the Holy Ghost, Act 8:18.

b. Here is a reason why he was concerned to purge it, because it was his Father's house. And, ( a. ) Therefore he had authority to purge it, for he was faithful, as a Son over his own house. Heb 3:5, Heb 3:6. In calling God his Father, he intimates that he was the Messiah, of whom it was said, He shall build a house for my name, and I will be his Father, 2Sa 7:13, 2Sa 7:14. ( b. ) Therefore he had a zeal for the purging of it: "It is my Father's house, and therefore I cannot bear to see it profaned, and him dishonoured."Note, If God be our Father in heaven, and it be therefore our desire that his name may be sanctified, it cannot but be our grief to see it polluted. Christ's purging the temple thus may justly be reckoned among his wonderful works. Inter omnia signa quae fecit Dominus, hoc mihi videtur esse mirabilius - Of all Christ's wonderful works this appears to me the most wonderful. - Hieron. Considering, [ a. ] That he did it without the assistance of any of his friends; probably it had been no hard matter to have raised the mob, who had a great veneration for the temple, against these profaners of it; but Christ never countenanced any thing that was tumultuous or disorderly. There was one to uphold, but his own arm did it. [ b. ] That he did it without the resistance of any of his enemies, either the market-people themselves, or the chief priests that gave them their licences, and had the posse templi - temple force, at their command. But the corruption was too plain to be justified; sinners' own consciences are reformers' best friends; yet that was not all, there was a divine power put forth herein, a power over the spirits of men; and in this non-resistance of theirs that scripture was fulfilled (Mal 3:2, Mal 3:3), Who shall stand when he appeareth?

Fifthly, Here is the remark which his disciples made upon it (Joh 2:17): They remembered that it was written, The Zeal of thine house hath eaten me up. They were somewhat surprised at first to see him to whom they were directed as the Lamb of God in such a heat, and him whom they believed to be the King of Israel take so little state upon him as to do this himself; but one scripture came to their thoughts, which taught them to reconcile this action both with the meekness of the Lamb of God and with the majesty of the King of Israel; for David, speaking of the Messiah, takes notice of his zeal for God's house, as so great that it even ate him up, it made him forget himself, Psa 69:9. Observe, 1. The disciples came to understand the meaning of what Christ did, by remembering the scriptures: They remembered now that it was written. Note, The word of God and the works of God do mutually explain and illustrate each other. Dark scriptures are expounded by their accomplishment in providence, and difficult providences are made easy by comparing them with the scriptures. See of what great use it is to the disciples of Christ to be ready and mighty in the scriptures, and to have their memories well stored with scripture truths, by which they will be furnished for every good work, 2. The scripture they remembered was very apposite: The zeal of thine house hath eaten me up. David was in this a type of Christ that he was zealous for God's house, Psa 132:2, Psa 132:3. What he did for it was with all his might; see 1Ch 29:2. The latter part of that verse (Psa 69:9) is applied to Christ (Rom 15:3), as the former part of it here. All the graces that were to be found among the Old Testament saints were eminently in Christ, and particularly this of zeal for the house of God, and in them, as they were patterns to us, so they were types of him. Observe, (1.) Jesus Christ was zealously affected to the house of God, his church: he loved it, and was always jealous for its honour and welfare. (2.) This zeal did even eat him up; it made him humble himself, and spend himself, and expose himself. My zeal has consumed me, Psa 119:139. Zeal for the house of God forbids us to consult our own credit, ease, and safety, when they come in competition with our duty and Christ's service, and sometimes carries on our souls in our duty so far and so fast that our bodies cannot keep pace with them, and makes us as deaf as our Master was to those who suggested, Spare thyself. The grievances here redressed might seem but small, and such as should have been connived at; but such was Christ's zeal that he could not bear even those that sold and bought in the temple. Si ibi ebrios inveniret quid faceret Dominus ! (saith St. Austin.) If he had found drunkards in the temple, how much more would he have been displeased!

2. Christ, having thus purged the temple, gave a sign to those who demanded it to prove his authority for so doing. Observe here,

(1.) Their demand of a sign: Then answered the Jews, that is the multitude of the people, with their leaders. Being Jews, they should rather have stood by him, and assisted him to vindicate the honour of their temple; but, instead of this, they objected against it. note, Those who apply themselves in good earnest to the work of reformation must expect to meet with opposition. When they could object nothing against the thing itself, they questioned his authority to do it: " What sign showest thou unto us, to prove thyself authorized and commissioned to do these things?"It was indeed a good work to purge the temple; but what had he to do to undertake it, who was in no office there? They looked upon it as an act of jurisdiction, and that he must prove himself a prophet, yea, more than a prophet. But was not the thing itself sign enough? His ability to drive so many from their posts, without opposition, was a proof of his authority; he that was armed with such a divine power was surely armed with a divine commission. What ailed these buyers and sellers, that they fled, that they were driven back? Surely it was at the presence of the Lord (Psa 114:5, Psa 114:7), no less a presence.

(2.) Christ's answer to this demand, Joh 2:19. He did not immediately work a miracle to convince them, but gave them a sign in something to come, the truth of which must appear by the event, according to Deu 18:21, Deu 18:22.

Now, [1.] The sign that he gives them is his own death and resurrection. He refers them to that which would be, First, His last sign. If they would not be convinced by what they saw and heard, let them wait. Secondly, The great sign to prove him to be the Messiah; for concerning him it was foretold that he should be bruised (Isa 53:5), cut off (Dan 9:26), and yet that he should not see corruption, Psa 16:10. These things were fulfilled in the blessed Jesus, and therefore truly he was the Son of God, and had authority in the temple, his Father's house.

[2.] He foretels his death and resurrection, not in plain terms, as he often did to his disciples, but in figurative expressions; as afterwards, when he gave this for a sign, he called it the sign of the prophet Jonas, so here, Destroy this temple, and in three days I will raise it up. Thus he spoke in parables to those who were willingly ignorant, that they might not perceive, Mat 13:13, Mat 13:14. Those that will not see shall not see. Nay, this figurative speech used here proved such a stumbling-block to them that it was produced in evidence against him at his trial to prove him a blasphemer. Mat 26:60, Mat 26:61. Had they humbly asked him the meaning of what he said, he would have told them, and it had been a savour of life unto life to them, but they were resolved to cavil, and it proved a savour of death unto death. They that would not be convinced were hardened, and the manner of expressing this prediction occasioned the accomplishment of the prediction itself. First, He foretels his death by the Jews' malice, in these words, Destroy you this temple; that is, "You will destroy it, I know you will. I will permit you to destroy it."Note, Christ, even at the beginning of his ministry, had a clear foresight of all his sufferings at the end of it, and yet went on cheerfully in it. It is good, at setting out, to expect the worst. Secondly, He foretels his resurrection by his own power: In three days I will raise it up. There were others that were raised, but Christ raised himself, resumed his own life.

[3.] He chose to express this by destroying and re-edifying the temple, First, Because he was now to justify himself in purging the temple, which they had profaned; as if he had said, "You that defile one temple will destroy another; and I will prove my authority to purge what you have defiled by raising what you will destroy. "The profaning of the temple is the destroying of it, and its reformation its resurrection. Secondly, Because the death of Christ was indeed the destruction of the Jewish temple, the procuring cause of it; and his resurrection was the raising up of another temple, the gospel church, Zec 6:12. The ruins of their place and nation (Joh 11:48) were the riches of the world. See Amo 9:11; Act 15:16.

(3.) Their cavil at this answer: " Forty and six years was this temple in building, Joh 2:20. Temple work was always slow work, and canst thou make such quick work of it?"Now here, [1.] They show some knowledge; they could tell how long the temple was in building. Dr. Lightfoot computes that it was just forty-six years from the founding of Zerubbabel's temple, in the second year of Cyrus, to the complete settlement of the temple service, in the 32nd year of Artaxerxes; and the same from Herod's beginning to build this temple, in the 18th year of his reign, to this very time, when the Jews said that this as just forty-six years: ōkodomēthē - hath this temple been built. [2.] They show more ignorance, First, Of the meaning of Christ's words. Note, Men often run into gross mistakes by understanding that literally which the scripture speaks figuratively. What abundance of mischief has been done by interpreting, This is my body, after a corporal and carnal manner! Secondly, Of the almighty power of Christ, as if he could do no more than another man. Had they known that this was he who built all things in six days they would not have made it such an absurdity that he should build a temple in three days.

(4.) A vindication of Christ's answer from their cavil. The difficulty is soon solved by explaining the terms: He spoke of the temple of his body, Joh 2:21. Though Christ had discovered a great respect for the temple, in purging it, yet he will have us know that the holiness of it, which he was so jealous for, was but typical, and leads us to the consideration of another temple of which that was but a shadow, the substance being Christ, Heb 9:9; Col 2:17. Some think that when he said, Destroy this temple, he pointed to his own body, or laid his hand upon it; however, it is certain that he spoke of the temple of his body. Note, The body of Christ is the true temple, of which that at Jerusalem was a type. [1.] Like the temple, it was built by immediate divine direction: " A body hast thou prepared me, "1Ch 28:19. [2.] Like the temple, it was a holy house; it is called that holy thing. [3.] It was, like the temple, the habitation of God's glory; there the eternal Word dwelt, the true shechinah. He is Emmanuel - God with us. [4.] The temple was the place and medium of intercourse between God and Israel: there God revealed himself to them; there they presented themselves and their services to him. Thus by Christ God speaks to us, and we speak to him. Worshippers looked towards that house, 1Ki 8:30, 1Ki 8:35. So we must worship God with an eye to Christ.

(5.) A reflection which the disciples made upon this, long after, inserted here, to illustrate the story (Joh 2:22): When he was risen from the dead, some years after, his disciples remembered that he had said this. We found them, Joh 2:17, remembering what had been written before of him, and here we find them remembering what they had heard from him. Note, The memories of Christ's disciples should be like the treasure of the good house-holder, furnished with things both new and old, Mat 13:52. Now observe,

[1.] When they remembered that saying: When he was risen from the dead. It seems, they did not at this time fully understand Christ's meaning, for they were as yet but babes in knowledge; but they laid up the saying in their hearts, and afterwards it became both intelligible and useful. Note, It is good to hear for the time to come, Isa 42:23. The juniors in years and profession should treasure up those truths of which at present they do not well understand either the meaning or the use, for they will be serviceable to them hereafter, when they come to greater proficiency. It was said of the scholars of Pythagoras that his precepts seemed to freeze in them till they were forty years old, and then they began to thaw; so this saying of Christ revived in the memories of his disciples when he was risen from the dead; and why the? First, Because then the Spirit was poured out to bring things to their remembrance which Christ had said to them, and to make them both easy and ready to them, Joh 14:26. That very day that Christ rose form the dead he opened their understandings, Luk 24:45. Secondly, Because then this saying of Christ was fulfilled. When the temple of his body had been destroyed and was raised again, and that upon the third day, then they remembered this among other words which Christ had said to this purport. Note, It contributes much to the understanding of the scripture to observe the fulfilling of the scripture. The event will expound the prophecy.

[2.] What use they made of it: They believed the scripture, and the word that Jesus had said; their belief of these was confirmed and received fresh support and vigour. They were slow of heart to believe (Luk 24:25), but they were sure. The scripture and the word of Christ are here put together. not because they concur and exactly agree together, but because they mutually illustrate and strengthen each other. When the disciples saw both what they had read in the Old Testament, and what they had heard from Christ's own mouth, fulfilled in his death and resurrection, they were the more confirmed in their belief of both.

Barclay: Joh 2:12-16

After the wedding feast at Cana of Galilee, Jesus and his friends returned for a short visit to Capernaum, on the north shore of the Sea of Galilee and about twenty miles distant.

Shortly after this Jesus set out to observe the Passover Feast in Jerusalem. The Passover fell on the 15th Nisan, which is about the middle of April; and, according to the law, it was obligatory for every adult male Jew who lived within fifteen miles of Jerusalem to attend the feast.

Here we have a very interesting thing. At first sight John has a quite different chronology of the life of Jesus from that of the other three gospels. In them Jesus is depicted as going to Jerusalem only once. The Passover Feast at which he was crucified is the only one they mention, and his only visit to Jerusalem except the visit to the Temple when he was a boy. But in John we find Jesus making frequent visits to Jerusalem. John tells us of no fewer than three Passovers--this present one, the one in Joh 6:4and the one in Joh 11:55. In addition, according to John's story, Jesus was in Jerusalem for an unnamed feast in Joh 5:1; for the Feast of Tabernacles in Joh 7:2, Joh 7:10; and for the Feast of the Dedication in Joh 10:22. In point of fact in the other three gospels the main ministry of Jesus is in Galilee; in John Jesus is in Galilee only for brief periods (Joh 2:1-12; Joh 4:43-54; Joh 5:1; Joh 6:1-7; Jn 14 ), and his main ministry is in Jerusalem.

The truth is that there is no real contradiction here. John and the others are telling the story from different points of view. They do not contradict but complement each other. Matthew, Mark and Luke concentrate on the ministry in Galilee; John concentrates on the ministry in Jerusalem. Although the other three tell us of only one visit to Jerusalem and one Passover there, they imply that there must have been many others. At his last visit they show us Jesus mourning over Jerusalem: "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). Jesus could never have spoken like that if he had not made repeated appeals to Jerusalem and if the visit at which he was crucified was his first. We ought not to talk about the contradictions between the Fourth Gospel and the other three, but to use them all to get as complete a picture of the life of Jesus as possible.

But there is a real difficulty we must face. This passage tells of the incident known as the Cleansing of the Temple. John sets it right at the beginning of the ministry of Jesus, while the other three gospel writers set it right at the end (Mat 21:12-13; Mar 11:15-17; Luk 19:45-46). This definitely needs explanation and various explanations have been put forward.

(i) It is suggested that Jesus cleansed the Temple twice, once at the beginning and once at the end of his ministry. That is not very likely, because if he had done this staggering thing once, it is very unlikely that he would ever have had the chance to do it again. His reappearance in the Temple would have been a sign for such precautions to be taken that a repetition of it would not have been possible.

(ii) It is suggested that John is right and that the other three are wrong. But the incident fits in much better at the end of Jesus' ministry. It is the natural succession to the blazing courage of the Triumphal Entry and the inevitable prelude to the Crucifixion. If we have to choose between John's dating and the dating of the other three, we must choose the dating of the three.

(iii) It is suggested that when John died he left his gospel not completely finished; that he left the various incidents written out on separate sheets of papyrus and not bound together. It is then suggested that the sheet containing the account of this incident got out of place and was inserted near the beginning of the manuscript instead of near the end. That is quite possible, but it involves assuming that the person who arranged the manuscript did not know the correct order, which is difficult to believe when he must have known at least some of the other gospels.

(iv) We must always remember that John, as someone has said, is more interested in the truth than in the facts. He is not interested in writing a chronological biography of Jesus but supremely interested in showing Jesus as the Son of God and the Messiah. It is probable that John was thinking back to the great prophecies of the coming of the Messiah. "And the Lord whom you seek will suddenly come to his temple; the messenger of the covenant in whom you delight; behold he is coming, says the Lord of Hosts. But who can endure the day of his coming and who can stand when he appears? For he is like a refiner's fire, and like fullers' soap ... he will purify the sons of Levi ... till they present right offerings to the Lord. Then the offering of Judah and Jerusalem will be pleasing to the Lord, as in the days of old, and as in former years" (Mal 3:1-4). John had these tremendous prophecies ringing in his mind. He was not interested to tell men when Jesus cleansed the Temple; he was supremely interested in telling men that Jesus did cleanse the Temple, because that cleansing was the act of the promised Messiah of God. All the likelihood is that John put this tremendous incident here to set in the very forefront of his story the great fact that Jesus was the Messiah of God come to cleanse the worship of men and to open the door to God. It is not the date that John is interested in; the date does not matter; his great concern is to show that Jesus' actions prove him to be the promised one of God. Right at the beginning he shows us Jesus acting as God's Messiah must act.

Barclay: Joh 2:12-16

Now let us see why Jesus acted as he did. His anger is a terrifying thing; the picture of Jesus with the whip is an awe-inspiring sight. We must see what moved Jesus to this white-hot anger in the Temple Courts.

The passover was the greatest of all the Jewish feasts. As we have already seen, the law laid it down that every adult male Jew who lived within fifteen miles of Jerusalem was bound to attend it. But it was not only the Jews in Palestine who came to the Passover. By this time Jews were scattered all over the world, but they never forgot their ancestral faith and their ancestral land; and it was the dream and aim of every Jew, no matter in what land he stayed, to celebrate at least one Passover in Jerusalem. Astonishing as it may sound, it is likely that as many as two and a quarter million Jews sometimes assembled in the Holy City to keep the Passover.

There was a tax that every Jew over nineteen years of age must pay. That was the Temple tax. It was necessary that all should pay that tax so that the Temple sacrifices and the Temple ritual might be carried out day by day. The tax was one half-shekel. We must always remember, when we are thinking of sums of money, that at this time a working man's wage was about less than 4 pence per day. The value of a half-shekel was about 6 p. It was, therefore, equivalent to almost two days' wages. For all ordinary purposes in Palestine all kinds of currency were valid. Silver coins from Rome and Greece and Egypt and Tyre and Sidon and Palestine itself all were in circulation and all were valid. But the Temple tax had to be paid either in Galilaean shekels or in shekels of the sanctuary. These were Jewish coins, and so could be used as a gift to the Temple; the other currencies were foreign and so were unclean; they might be used to pay ordinary debts, but not a debt to God.

Pilgrims arrived from all over the world with all kinds of coins. So in the Temple courts there sat the money-changers. If their trade had been straightforward they would have been fulfilling an honest and a necessary purpose. But what they did was to charge one ma'ah, a coin worth about 1 pence, for every half-shekel they changed, and to charge another ma'ah on every half-shekel of change they had to give if a larger coin was tendered. So, if a man came with a coin the value of which was two shekels, he had to pay 1 pence to get it changed, and other 3 pence to get his change of three half-shekels. In other words the money-changers made 4 pence out of him--and that, remember, was one day's wage.

The wealth which accrued from the Temple tax and from this method of money-changing was fantastic. The annual revenue of the Temple from the Temple tax has been estimated at 75,000 British pounds, and the annual profit of the money-changers at 9,000 British pounds. When Crassus captured Jerusalem and raided the Temple treasury in 54 B.C. he took from it 2,500,000 British pounds without coming near to exhausting it.

The fact that the money-changers received some discount when they changed the coins of the pilgrims was not in itself wrong. The Talmud laid it down: "It is necessary that everyone should have half a shekel to pay for himself. Therefore when he comes to the exchange to change a shekel for two half-shekels he is obliged to allow the money-changer some gain." The word for this discount was kollubos and the money-changers are called kollubistai (2855). This word kollubos produced the comedy character name Kollybos in Greek and Collybus in Latin, which meant much the same as Shylock in English.

What enraged Jesus was that pilgrims to the Passover who could ill afford it, were being fleeced at an exorbitant rate by the money-changers. It was a rampant and shameless social injustice--and what was worse, it was being done in the name of religion.

Besides the money-changers there were also the sellers of oxen and sheep and doves. Frequently a visit to the Temple meant a sacrifice. Many a pilgrim would wish to make thank-offering for a favourable journey to the Holy City; and most acts and events in life had their appropriate sacrifice. It might therefore seem to be a natural and helpful thing that the victims for the sacrifices could be bought in the Temple court. It might well have been so. But the law was that any animal offered in sacrifice must be perfect and unblemished. The Temple authorities had appointed inspectors (mumcheh) to examine the victims which were to be offered. The fee for inspection was 1 pence. If a worshipper bought a victim outside the Temple, it was to all intents and purposes certain that it would be rejected after examination. Again that might not have mattered much, but a pair of doves could cost as little as 4 pence outside the Temple, and as much as 75 pence inside. Here again was bare-faced extortion at the expense of poor and humble pilgrims, who were practically blackmailed into buying their victims from the Temple booths if they wished to sacrifice at all--once more a glaring social injustice aggravated by the fact that it was perpetrated in the name of pure religion.

It was that which moved Jesus to flaming anger. We are told that he took cords and made a whip. Jerome thinks that the very sight of Jesus made the whip unnecessary. "A certain fiery and starry light shone from his eyes, and the majesty of the Godhead gleamed in his face." Just because Jesus loved God, he loved God's children, and it was impossible for him to stand passively by while the worshippers of Jerusalem were treated in this way.

Barclay: Joh 2:12-16

We have seen that it was the exploitation of the pilgrims by conscienceless men which moved Jesus to immediate wrath; but there were deep things behind the cleansing of the Temple. Let us see if we can penetrate to the even deeper reasons why Jesus took this drastic step.

No two of the evangelists give Jesus' words in precisely the same way. They all remembered their own version. It is only by putting all the accounts together that we get a true picture of what Jesus said. So then let us set down the different ways in which the writers report the words of Jesus. Matthew gives them as: "My house shall be called a house of prayer, but you make it a den of robbers" (Mat 21:13). Mark has it: "My house shall be called a house of prayer for all the nations. But you have made it a den of robbers" (Mar 11:17). Luke has it: "My house shall be a house of prayer; but you have made it a den of robbers" (Luk 19:46). John has it: "Take these things away; you shall not make my Father's house a house of trade" (Joh 2:16).

There were at least three reasons why Jesus acted as he did, and why anger was in his heart.

(i) He acted as he did because God's house was being desecrated. In the Temple there was worship without reverence. Reverence is an instinctive thing. Edward Seago, the artist, tells how he took two gypsy children on a visit to a cathedral in England. They were wild enough children at ordinary times. But from the moment they came into the cathedral they were strangely quiet; all the way home they were unusually solemn; and it was not until the evening that they returned to their normal boisterousness. Instinctive reverence was in their uninstructed hearts.

Worship without reverence can be a terrible thing. It may be worship which is formalized and pushed through anyhow; the most dignified prayers on earth can be read like a passage from an auctioneer's catalogue. It may be worship which does not realize the holiness of God, and which sounds as if, in H.H. Farmer's phrase, the worshipper was "pally with the Deity." it may be worship in which leader or congregation are completely unprepared. It may be the use of the house of God for purposes and in a way where reverence and the true function of God's house are forgotten. In that court of God's house at Jerusalem there would be arguments about prices, disputes about coins that were worn and thin, the clatter of the market place. That particular form of irreverence may not be common now, but there are other ways of offering an irreverent worship to God.

(ii) Jesus acted as he did in order to show that the whole paraphernalia of animal sacrifice was completely irrelevant. For centuries the prophets had been saying exactly that. "What to me is the multitude of your sacrifices? says the Lord; I have had enough of burnt offerings of rams and the fat of fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats.... Bring no more vain offerings" (Isa 1:11-17). "For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices" (Jer 7:22). "With their flocks and herds they shall go to seek the Lord, but they will not find him" (Hos 5:6). "They love sacrifice; they sacrifice flesh and eat it; but the Lord has no delight in them" (Hos 8:13). "For thou hast no delight in sacrifice; were I to give a burnt offering, thou wouldst not be pleased" (Psa 51:16). There was a chorus of prophetic voices telling men of the sheer irrelevancy of the burnt offerings and the animal sacrifices which smoked continuously upon the altar at Jerusalem. Jesus acted as he did to show that no sacrifice of any animal can ever put a man right with God.

We are not totally free from this very tendency today. True, we will not offer animal sacrifice to God. But we can identify his service with the installation of stained glass windows, the obtaining of a more sonorous organ, the lavishing of money on stone and lime and carved wood, while real worship is far away. It is not that these things are to be condemned--far from it. They are often--thank God--the lovely offerings of the loving heart. When they are aids to true devotion they are God-blessed things; but when they are substitutes for true devotion they make God sick at heart.

(iii) There is still another reason why Jesus acted as he did. Mark has a curious little addition which none of the other gospels has: "My house shall be called the house of prayer for all the nations" (Mar 11:17). The Temple consisted of a series of courts leading into the Temple proper and to the Holy Place. There was first the Court of the Gentiles, then the Court of the Women, then the Court of the Israelites, then the Court of the Priests. All this buying and selling was going on in the Court of the Gentiles which was the only place into which a Gentile might come. Beyond that point, access to him was barred. So then if there was a Gentile whose heart God had touched, he might come into the Court of the Gentiles to mediate and pray and distantly touch God. The Court of the Gentiles was the only place of prayer he knew.

The Temple authorities and the Jewish traders were making the Court of the Gentiles into an uproar and a rabble where no man could pray. The lowing of the oxen, the bleating of the sheep, the cooing of the doves, the shouts of the hucksters, the rattle of the coins, the voices raised in bargaining disputes--all these combined to make the Court of the Gentiles a place where no man could worship. The conduct in the Temple court shut out the seeking Gentile from the presence of God. It may well be that this was most in Jesus' mind; it may well be that Mark alone preserved the little phrase which means so much. Jesus was moved to the depths of his heart because seeking men were being shut out from the presence of God.

Is there anything in our church life--a snobbishness, an exclusiveness, a coldness, a lack of welcome, a tendency to make the congregation into a closed club, an arrogance, a fastidiousness--which keeps the seeking stranger out? Let us remember the wrath of Jesus against those who made it difficult and even impossible for the seeking stranger to make contact with God.

Constable: Joh 1:19--13:1

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

The first part of the body of John's Gospel records Jesus' public ministry to the multitudes in Palestine who were primarily Jewish. Some writers have called this section of the Gospel "the book of signs" because it features seven miracles that signify various things about Jesus.

"Signs are miraculous works performed or mentioned to illustrate spiritual principles."⁶⁹

Often John recorded a lengthy discourse that followed the miracle, in which Jesus explained its significance to the crowds. This section also contains two extended conversations that Jesus had with two individuals (chs. 3 and 4).

"The opening of the narrative proper might well be understood as the account of the happenings of one momentous week. John does not stress the point, but he does give notes of time that seem to indicate this. The first day is taken up with a deputation from Jerusalem that interrogates the Baptist. The next day' we have John's public pointing out of Jesus (vv. 29-34). Day 3 tells of two disciples of the Baptist who followed Jesus (vv. 35-40). It seems probable that verse 41 takes us to day 4 . . . It tells of Andrew's bringing of Peter to Jesus. Day 5 is the day when Philip and Nathanael come to him (vv. 43-51). The marriage in Cana is two days after the previous incident (i.e., the sixth and seventh days, 2:1-11). If we are correct in thus seeing the happenings of one momentous week set forth at the beginning of this Gospel, we must go on to ask what significance is attached to this beginning. The parallel with the days of creation in Genesis 1 suggests itself, and is reinforced by the In the beginning' that opens both chapters. Just as the opening words of this chapter recall Genesis 1, so it is with the framework. Jesus is to engage in a new creation. The framework unobtrusively suggests creative activity."⁷⁰

Constable: Joh 2:13--4:1

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

John is the only evangelist who recorded this trip to Jerusalem and the things that happened then.

Constable: Joh 2:13-22

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

The Synoptics record Jesus' cleansing of the temple after His triumphal entry (Matt. 21:12-13; Mark 11:15-16; Luke 19:45-46). Only John noted this cleansing of the temple at the beginning of Jesus' ministry. The differences between the two cleansing incidents and their placement in the chronology of Jesus' ministry argue for two cleansings rather than one.¹¹⁴

2:13 John alone recorded that Jesus went up to Jerusalem, topographically again, for three separate Passover celebrations.¹¹⁵ This one was evidently the Passover of April 7, 30 A.D., the first one after Jesus began His public ministry.¹¹⁶ He did that because He was a Jew who obeyed the Mosaic Law (Deut. 16:1-8), and He used the opportunity to minister. John's description of the Passover as "the Passover of the Jews" supports the view that he wrote his Gospel late in the first century for a general audience that was mainly Gentile.

2:14-16 Jesus witnessed the buying and selling going on in the temple courtyard (Gr. hieron). This was undoubtedly the outer Court of the Gentiles, not the temple building (Gr. naos).¹¹⁷ Probably the custom of selling sacrificial animals and exchanging various types of money for temple coinage began as a convenience for pilgrims. The priests accepted only Tyrian coins because of the purity of their silver. By Jesus' day this practice had escalated into a major business for the priests and had replaced spiritual worship in the courtyard during the Passover season. The priests transformed this area from a place of quiet prayer into a noisy oriental bazaar. It was virtually impossible for Gentiles to worship there, the only courtyard accessible to them, with all the business going on. The priests set up tables for the moneychangers only for about three weeks leading up to Passover.¹¹⁸

Jesus responded to this situation actively and verbally. He claimed that God was His Father and that He acted for God in what He did. John's vivid description has inspired many painters who have drawn what they believed this action-packed scene must have looked like. John gave the reason for Jesus' deeds as His concern for the misuse of the temple. He did not mention the corruption that may have been going on as the priests bought and sold and changed money. Jesus' action constituted a major threat to the financial arrangements for the sacrificial system.¹¹⁹

By claiming God as His Father, Jesus was citing authority for His action, not claiming equality with the Father, which He did another time (5:18). To those present, the issue was clearly Jesus' authority, not His identity (v. 18).

Though Jesus' action was violent, it evidently did not constitute a threat to the peace in the temple area. Roman soldiers from the adjoining Antonia Fortress would have intervened quickly if it had. Jesus was forceful but not cruel. There is no indication that He injured anyone with His fairly harmless scourge of cords (Gr. phragellion ek schoinion).¹²⁰

"It is clear that it was not so much the physical force as the moral power he employed that emptied the courts."¹²¹

The Old Testament predicted that Messiah would come and purify the Levites (Mal. 3:1-3; cf. Zech. 14:21). Jesus' action perhaps recalled these prophecies to the godly in Israel who may have wondered if Jesus was the Messiah. His actions did not fulfill these prophecies, however, which appear in millennial contexts. Jesus will yet return to the temple that will be standing in Jerusalem when He returns at His second coming and purify the Levites serving there then. This will be preparation for His messianic reign that will follow.

2:17 The outstanding impression that Jesus' acts presented to His disciples was one of zeal for the proper use of the temple and ultimately for God's glory. They may have recalled Psalm 69:9 then, or they may have thought of it later. John's description does not make this clear. This is one of the most frequently quoted Psalm in the New Testament (cf. 7:3-5; 15:25; Matt. 27:34, 48; Rom. 11:9-10; 15:3).¹²² In Psalm 69:9 David meant that zeal for the building of the temple had dominated his thoughts and actions, and he implied that others had criticized him for it. John changed the quotation from the past to the future tense implying that it was a prophecy concerning David's great Son. He undoubtedly saw it as such. However, was he not misquoting the verse?

The Hebrew language does not have past, present, and future tenses as English does. It has a perfect tense indicating complete action and an imperfect tense indicating incomplete action. In Psalm 69:9 the tense of the Hebrew verb is perfect. One can translate a Hebrew perfect tense with an English past, present, or future tense depending on the context. Here an English past tense was appropriate for David's statement about himself, but the Hebrew also permits an English future tense that is appropriate for Messiah, the so-called prophetic perfect tense.

"We should not miss the way this incident fits in with John's aim of showing Jesus to be the Messiah. All his actions imply a special relationship with God. They proceed from his messianic vocation. The citation from Scripture is important from another point of view, for it accords with another habit of this Evangelist. While John does not quote the Old Testament as frequently as do some other New Testament writers, it is still the case, as Richard Morgan says, that the Old Testament is present at every crucial moment in the Gospel.' It is one of John's great themes that in Jesus God is working his purposes out. Every critical moment sees the fulfillment of Scripture in which those purposes are set forth."¹²³

"When Jesus cleansed the temple, He declared war' on the hypocritical religious leaders (Matt. 23), and this ultimately led to His death. Indeed, His zeal for God's house did eat Him up!"¹²⁴

2:18 The spokesmen for the Jews present in the courtyard wanted Jesus to perform some miraculous sign (Gr. semeion, cf. 2:11). They wanted Him to indicate that He possessed divine authority to do what He did (cf. Exod. 4:1-9; Matt. 12:38; 16:1; Mark 8:11; Luke 11:16; 1 Cor. 1:22). The sin of these Jewish leaders is apparent in that they did not deal with the question of the justice of Jesus' criticism. They only inquired about His authority to act as He did.

2:19 Jesus gave them a sign but not the kind they wanted. They wanted some immediate demonstration of prophetic authority. Instead Jesus announced a miracle that would vindicate His authority after He died.

Why was Jesus not more cooperative? First, He controlled when as well as how He would act under the Father's authority, and the time was not yet right for a dramatic sign (cf. v. 4). Second, these Jews had already demonstrated that they had no real interest in justice, only in discrediting Jesus (v. 18). They did not sincerely want a sign. They would not have acknowledged Jesus' authority even if He had performed a miracle for them.

The Jews thought that Jesus was offering to rebuild Herod's temple within three days if they would knock it down. His ability to do so would have been a miraculous enough sign for any of them. Furthermore it would have demonstrated His authority to regulate temple service. However they were unwilling to fulfill their part of the sign. By suggesting this action Jesus was also implying that the old temple and its service had served its purpose. He had come to establish a new temple and a new way of worship.

Why did Jesus answer enigmatically rather than clearly? Why did He not say, Destroy my body, and I will raise it up in three days? Jesus was replying to unbelief the way He often did, in parabolic language. He wanted to hide revelation from the unbelieving but to reveal it to believers.

The Sanhedrin used Jesus' words about destroying the temple as a capital charge against Him at His trial (Matt. 26:61; Mark 14:58; cf. Matt. 27:40; Mark 15:29). This was unfair, however, because Jesus had said, "You destroy the temple," not, "I will destroy the temple." Furthermore Jesus was speaking of His body primarily, not the temple.

2:20-22 Verse 20 provides an important chronological marker in the life of Jesus. It enables us to date His visit to the temple here as happening in 30 A.D.¹²⁵ Work on Herod's Temple had been proceeding for 46 years. It was not completed until 63 A.D.

Jesus' critics assumed that He was speaking of Herod's temple, but John interpreted His true meaning for his readers. Even Jesus' disciples did not understand what He meant until after His resurrection. The Scripture they then believed was Old Testament prophecy concerning Messiah's resurrection (e.g., Ps. 16:10).

Jesus' body was a temple in a unique sense. It was the body in which the Word had become flesh (1:14). The Father indwelt it as did the Son (14:10-11) and the Spirit (1:32-33). It therefore uniquely manifested the Father. It was also the site where God manifested Himself on earth as He had done previously, though to a lesser extent, in the tabernacle and temple. Moreover it was the center of true worship following the Incarnation (cf. 4:20-24). In it the ultimate sacrifice would take place.¹²⁶ Jesus spoke of the temple as a type (i.e., a divinely intended illustration) of Himself. Later Christ's body became a figure for the church (cf. Eph. 1:23; 4:16; Col. 1:18), but that use probably began after the founding of the church at Pentecost. It seems clear that Jesus was referring to his physical body here rather than to the church. Yet there may be an intentional allusion to the ultimate abolition of the Jewish temple and temple sacrifices.¹²⁷ Such double references are common in this Gospel.

"The misunderstandings seem to function to highlight the two levels of understanding that take place in the Gospel. On the one hand is the spiritual or heavenly level that Jesus came bringing, to teach the true way to eternal life. On the other hand is the temporal or earthly level that most people operate at, including most of Christ's professed disciples, which leads to darkness and loss of eternal life. John wants to show that one must cross over from the earthly to the heavenly, from darkness into light, from death into life. By his careful construction of the narratives, John leads his readers to see and understand what the original participants could or did not, and thus to believe the claims of Jesus and avoid the ignorance displayed by the original characters in the drama."¹²⁸

College: Joh 2:1-25

JOHN 2

C. JESUS' FIRST SIGNS (2:1-25)

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

¹ On the third day a wedding took place at Cana in Galilee. Jesus' mother was there, ² and Jesus and his disciples had also been invited to the wedding. ³ When the wine was gone, Jesus' mother said to him, " They have no more wine."

⁴" Dear woman, why do you involve me?" Jesus replied. " My time has not yet come."

⁵ His mother said to the servants, " Do whatever he tells you."

⁶ Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing, each holding from twenty to thirty gallons. ^a

⁷ Jesus said to the servants, " Fill the jars with water" ; so they filled them to the brim.

⁸ Then he told them, " Now draw some out and take it to the master of the banquet."

They did so, ⁹ and the master of the banquet tasted the water that had been turned into wine. He did not realize where it had come from, though the servants who had drawn the water knew. Then he called the bridegroom aside ¹⁰ and said, " Everyone brings out the choice wine first and then the cheaper wine after the guests have had too much to drink; but you have saved the best till now."

¹¹ This, the first of his miraculous signs, Jesus performed at Cana in Galilee. He thus revealed his glory, and his disciples put their faith in him.

¹² After this he went down to Capernaum with his mother and brothers and his disciples. There they stayed for a few days.

^a 6 Greek two to three metretes (probably about 75 to 115 liters)

A wedding feast that is attended by Jesus, his disciples, and his mother became the site of Jesus' first miracle. The miracle consisted of turning the water that filled six stone water pots, just filled by servants of the feast, into wine. This miracle has no parallel in the Synoptics, but some students have sought parallels in Philo the Jew ( Legum Allegoriae 3:82) and in Dionysiac worship of the pagans (Euripides, Bacchae 704-707); Pausanias 6:26:1f). No one has demonstrated that this miracle was not performed by Jesus just as it is related, though it is possible that John may have written the story with Jewish and Hellenistic customs and parallels in mind so as all the more to appeal to both groups.

2:1-2. These verses are tied to chapter one by reference to the third day, though the content of the first and second chapters of John is very different. The " third day" is from the calling of Philip in 1:43.

Cana in Galilee was probably not far from Nazareth. There are at least three sites that bear some form of this name in modern Palestine, but which is the correct site is not certain. It is significant that the first miracle of Jesus was performed in Galilee and not in Judea.

Jesus' mother was there . John never uses the name Mary, but always relates her to Jesus. She derives her identity from Jesus, not Jesus from her. (She is mentioned in 2:12; 6:42; 19:25ff).

2:3-4. Wine, as a refreshment, ran out at the feast. Mary told Jesus about this embarrassment for the host. Jesus asked her, " Why do you involve me?" Literally, he asked her " What (is it) to me and to you, woman? Not yet has my hour come." These words have troubled many exegetes. There is no disrespect here by Jesus to his mother, nor is there any sign of adoring her. Jesus seems to be saying that his decisions are his own and that they depend only on him and his Father. The " coming of Jesus' hour" in John refers to the time of his being glorified - not to the glory of a miracle like changing water to wine but to the glory of his death on the cross.

2:5. His mother then asked the servants to do whatever he tells you - possibly the wisest request that Mary ever made, though the application of these words in this setting was restricted to a rather mundane performance. Mary was probably well known to the family that hosted the wedding. At any rate, she made herself at home by proceeding to remedy the short supply of the wedding refreshment.

Just why the wine at the wedding ran out was not stated, so Zahn's guess that it was due to the unexpected arrival of Jesus and his disciples is groundless; and, even if it were true, Jesus became the solution, as well as cause, of the dilemma.

2:6-7. Nearby stood six stone water jars, the kind that the Jews used for ceremonial washings, each holding from twenty to thirty gallons . Their total content was thus from 120 to 180 gallons. Jesus had the servants of the feast fill them completely with water. No one could therefore say that Jesus' power was limited so that he could perform on only one or two of the jars. Likewise, he had each jar filled to its brim, so no one could assert that some magic potion was added by him to the water. When God performs a special work he does an adequate job of it!

2:8-10. The servants brought the wine to the master of the banquet (v. 9), who tasted the water-made-wine and told the bridegroom that usually the best wine was served first and then the lesser or cheaper, but in this case, the bridegroom had saved the best until last.

Some problems remain with this story: (1) Did Jesus create fermented wine (oi o", oinos )? (2) What was/were his purpose or purposes in performing this activity? (3) Why stone jars, not, say, ceramic jars?

(1) The wine may not have been intoxicating. Oinos may also mean unfermented grape juice, though the usual word for grape juice is truvx, tryx . Among most Jews in Palestine there is evidence that wine was mixed with water for drinking purposes - from 70% to 90% water was usual. However, we cannot ignore the possibility that the steward had intoxication in mind when he said the guests could no longer tell the difference between wines after they had drunk freely (NIV: " have had too much to drink" ). (2) The purpose of this story was to arouse in the disciples faith in Jesus. True, it is faith in what is seen rather than in what is unseen; but, it is faith! (3) Stoneware, unlike earthenware, did not contract Jewish uncleanness; thus, stone utensils were more fitting for holding water that was to be used for ceremonial purifications. There was probably little symbolic significance in the number six. There is great significance in transforming the ordinary ceremonial water into delicious wine.

2:11. This was the first of his miraculous signs, Jesus performed at Cana in Galilee . John calls them " signs," while other New Testament writers call them " signs, powers, and wonders" (NIV " miraculous signs" ). What Jesus performed was a miracle. It usually takes soil, sunshine, showers, and time to make wine or grape juice - and Jesus created wine instantly from nothing but water. He thus revealed his glory, and his disciples put their faith [trust] (an ingressive aorist, " began to believe," ) in him . Notice that they accepted the testimony which this miracle offered concerning Jesus - to his humanness and to his power. The first testimony to Jesus in this Gospel is that of John the Baptist in (1:19, 20, 27, 29-34, 35), a testimony that was based on the miraculous manifestation of the Spirit as a dove at Jesus' baptism. Next, Andrew and Peter come to Jesus, whose faith seems to have been strengthened, if not created, by Jesus' prophecy that Simon's name would become Peter, the Stone. Then, Philip and Nathanael's faith is incited by their response to Jesus' miraculous knowledge (both present and future) of Nathanael's name and character. All of these have one thing in common: a positive response to Jesus' power to work miracles. These earlier instances are quite privately done (even the Spirit's coming as a dove at Jesus' baptism was primarily for Jesus' and John's sake); the work performed at the wedding feast was more public. The aim and result, however, are all the same - to create faith in Jesus; that is, to encourage people to accept the testimony to Jesus provided by these signs, shown to John the Baptist and to the earliest disciples.

2:12. Jesus, his mother, brothers, and disciples then traveled from Cana to Capernaum for a few days. Peter had a home in Capernaum which became a kind of headquarters for Jesus and his disciples.

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

¹³ When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. ¹⁴ In the temple courts he found men selling cattle, sheep and doves, and others sitting at tables exchanging money. ¹⁵ So he made a whip out of cords, and drove all from the temple area, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. ¹⁶ To those who sold doves he said, " Get these out of here! How dare you turn my Father's house into a market!"

¹⁷ His disciples remembered that it is written: " Zeal for your house will consume me." ^a

¹⁸ Then the Jews demanded of him, " What miraculous sign can you show us to prove your authority to do all this?"

¹⁹ Jesus answered them, " Destroy this temple, and I will raise it again in three days."

²⁰ The Jews replied, " It has taken forty-six years to build this temple, and you are going to raise it in three days?" ²¹ But the temple he had spoken of was his body. ²² After he was raised from the dead, his disciples recalled what he had said. Then they believed the Scripture and the words that Jesus had spoken.

^a 17 Psalm 69:9

It was Passover time, and so Jesus went up to Jerusalem. Every male, who had become a bar Mitzvah (son of the commandment) at about thirteen years of age, was obligated to keep the feasts of Passover, Pentecost, and Booths or Tents. Passover was vital to the existence of Israel as a nation because it commemorated God's death angel who " passed over" and thus spared the first born sons of Israel from death, while the first born sons of the Egyptians were slain. Egypt, the master of Israel, the enslaved, thus let Israel go free into the desert of Sinai to worship Israel's God, Jehovah. As a consequence, Israel became not simply a collection of tribes, but a nation who went on to receive God's law through Moses and to live in covenant relationship with God as his people (Exod 12).

The Synoptic Gospels mentioned clearly only two Passover feasts (Mark mentioned only one, Mark 11:15-18), from which some have concluded that Jesus' ministry lasted only one and one half years. John, on the other hand, mentioned three (or perhaps four Passovers, 2:13; 6:4; 11:55; cf. 18:28 and see 5:1), from which is deduced the usual view of Jesus' ministry as having lasted some three or three and one half years. John called the Passover " the Passover of the Jews," possibly as over against a " Passover of the Christian Jews."

The question of how many times Jesus cleansed the temple is still debated. Many plump for a single cleansing and they usually side with the presentation by the Synoptics as the really historical one (Barrett). The Synoptics place the cleansing at the close of Jesus' ministry and see this bold act as Jesus' major challenge to the Jewish authorities that led to his death. Such students often see this account in John as deliberately misplaced (as contrasted with the position of the incident in the Synoptics). Others see both John's and the Synoptists' accounts as historically valid, and therefore, conclude that there were two cleansings, not one: one at the beginning and the other at the close of Jesus' public ministry (so Carson, Morris, Foster, and others). If there were two cleansings, why are they not both recorded by all of the Gospels? The answer is because the Synoptics omitted completely this early ministry in Judea and so lacked room for this first cleansing, while John, on the contrary, omitted many of the happenings of the last week, such as the cursing of the fig tree, the cleansing of the temple, and the institution of the Lord's Supper, which had already been recorded by the Synoptics (assuming that John wrote after the Synoptics).

It has been observed that the primary objection to a double cleansing of the temple are two: (1) there is a deeply ingrained bias of modern scholarship against doublets of any kind in the Bible, probably because of efforts to squeeze out trajectories of developments or evolutions from the text. One event, described in two reports that are a bit different from each other is said to provide evidence of the direction in which the tradition changed or evolved. Such trajectories are highly speculative and without firm evidence. If there were two cleansings, there would be similarities and differences - such a similarity as their taking place at Passover (but note that only at one of the major feasts would Jesus likely be found in Jerusalem), or such differences as one cleansing's occurring at the beginning and the other at the end of Jesus' ministry (but Jesus surely would not have cleansed the temple twice within a week, a month, or probably a year). (2) It is frequently contended that if Jesus had cleansed the temple once, the Jewish (and Roman?) authorities would not have allowed him to do so a second time. This is a very difficult assertion to prove, especially since at least two or three years intervened between the cleansings, which was time enough for the authorities to let down their guard concerning Jesus. Furthermore, the saying of Jesus about destroying and raising the temple in three days appears later in Jesus' trial in the synoptic records, but the saying is alone given here in John's and not in the Synoptists' accounts of the cleansing. Finally, the Jewish reaction to the cleansing in John is rather mild (Jesus had not yet established his reputation at the opening of his ministry), while the reaction in the Synoptic accounts at the close of his ministry led directly to a conspiracy of the Jewish authorities against him that eventuated in his arrest and crucifixion; that is, the aftermath of the cleansing account sounds as though there were not merely one, but two cleansings.

2:13. Jesus went up to Jerusalem. The expression " going up to Jerusalem" throughout the history books of the New Testament reflects the city's elevation (2600 feet above sea level) which was above most of the territory of Palestine (Bethlehem and Hebron were higher by some three to five hundred feet). " To go up" (ajnabaivnw, anabaino ) had become a quasi-technical expression for pilgrimage to Jerusalem.

2:14. In the outer courtyard of the temple Jesus found men selling cattle, sheep and doves, and others sitting at tables exchanging money. Israel Abrahams surveys some of the trade that transpired in the temple. He seeks to soft-pedal the nature and unruliness of the business transactions there, and it is true that the animals sold in the temple's precincts for sacrifice were convenient for worshipers who came from some distance and needed to purchase animals that met the ceremonial requirements of the Mosaic (and oral) laws. Nevertheless, such trafficking made the priests in control of the system fabulously rich; it desecrated the temple and derailed its purpose as the national worship center; it surely turned off numbers of people from prayer and praise in the midst of such a raucous county-fair setting in God's own house. Jesus, thus, drove out the animals and their sellers.

The temple consisted of two parts, and our English word " temple" is used for both of them. (1) The naov" ( naos ) or sanctuary or shrine was the smaller part, the house that contained the Holy Place and the Most Holy Place, and was based on the plan of the old tabernacle that was first built and used under Moses in the wilderness. (2) The iJerovn ( hieron ) included the naos and the court areas, some of which were covered against hot sun and rain and snow. In fact, in the New Testament, the naos and hieron are often not distinguished. The large court area in the temple in Jerusalem included some thirteen to nineteen acres, and was divided into four smaller areas: the court of the Gentiles, of the women, of Israel (or Jewish men), and of the priests. It was in the court of the Gentiles (by far the largest of the four courts) that the selling of livestock and the exchanging of money took place. This may reflect (simply) that the court of the Gentiles was the most usable area because of its greater size. It may also show a condescending attitude of Jews towards the Gentiles; that is, trade in God's house was too reprehensible for Jews but not for Gentiles.

2:15. Jesus also scattered the coins of the money changers and overturned their tables . Temple taxes had to be paid in the Phoenician coinage of Tyre. Usually a modest fee was charged for this service (2%-4%, so Barrett), but at festival times, when crowds increased and money changing was more in demand, the fee for money changing was usually noticeably increased. It has been observed, though, that Jesus was not charging the merchants and money changers with thievery so much as taking over what belonged solely to God). Jesus made a whip or scourge (fragevllion, fragellion , derived from Latin flagellum, a very severe instrument of torture which could be used on human beings and also cattle). The whip which Jesus used, however, was made out of cords or ropes (scoinivon, schoinion ), not leather or other heavy materials, probably so it would not have harmed a human being very badly. Furthermore, the oldest manuscripts add wJ" ( hos ): " he made a kind of whip of cords." Verse 15 seems to say that he drove out the animals (not the men), but both men and animals may have been expelled. The tractate in the Babylonian Talmud called Berakoth (1:5) forbade one's carrying a staff in the temple, and for that reason Jesus may have made a whip of cords or ropes; however, this prohibition may not have applied to those who herded animals. At any rate, Jesus was forceful but not cruel.

2:16. Jesus did not destroy the animals or confiscate the coinage; he was not an annihilator of other's property. Trading in God's temple is viewed by Jesus as an act of desecration, so he commands, " Get these out of here! How dare you turn my Father's house into a market!" Jesus probably alluded here to Zechariah 14:21, " And on that day there will no longer be a Canaanite [or trader] in the house of the LORD Almighty." Did Jesus intend to teach here that worship and commerce cannot be mixed? Probably not, but the rush and noise of industry and trade often do make worship more difficult.

2:17. Jesus' cleansing the temple prompted his disciples to remember a passage in Psalm 69:9, " Zeal for your house will consume me." As the Psalmist was devoured by zeal for God's house, so Jesus will be destroyed by the same. When did Jesus' disciples recall this line and understand its fulfillment: (1) immediately or (2) as in John 2:22, after Jesus' resurrection or both now and later with even greater understanding and appreciation at the later date? For all Jesus' zeal for the temple as a house of prayer (Matt 21:13 and Luke 19:46, quoting Isa 56:7), however, he is never portrayed as praying in the temple, but in the desert, sea, and mountain.

The words will consume me probably refer to Jesus' death (by crucifixion), brought about by his zeal for God and God's house.

2:18-19. The Jews (here the traders and not only the Jewish leaders may be intended) asked him for a sign to prove that he had authority to cleanse the temple! He gave them an instant but enigmatic answer: " Destroy this temple, and I will raise it again in three days." Even his disciples did not grasp the meaning of the saying until after the resurrection (v. 22). " Destroy" (luvsate, lysate ) and " raise it again" (ejgerw', egerô) were used of tearing down and building up a building .

2:20. The Jews completely misunderstood and thought only of the physical temple in Jerusalem. They did not consider that Jesus may have had another application of his words about " destroying and building up the temple" ( naos ); they asked, therefore, how he could raise up the temple in three days (if torn down) when it took forty-six years to build up to that point (and it really was not finished until A.D. 63). It also required tons of rocks and a considerable army of masons and carpenters to erect it.

2:21-22. John furnished Jesus' reply. Jesus was not talking about simply the physical temple in Jerusalem but about his own human body. If the Jews should destroy his body (by death), he would raise it up again after three days. This was Jesus' sign that he has authority to cleanse a physical temple: if he could raise up a dead " temple" (a dead human body, namely, his own), he certainly had authority or power to clean up a physical temple. The death and resurrection of Jesus are introduced here into the Gospel for the first time in a subtle way. They explain much of the rest of the Gospel and are one of the chief themes of the book.

It may be noted that Jesus here equated his body with the temple, and showed that his body was the real temple. Origen had the temple stand for the church, but that is more Pauline than Johannine. As we have said already in John, that is allegory; yet, Carson, Beasley-Murray and others take this approach. Lohmeyer thinks that John, or an early congregation influenced by John, or much of the whole early church simply created this pericope and placed it early in Jesus' ministry in order to have Jesus assert his power and authority over the temple, the center of Judaism, and thus over Judaism as such. Haenchen accepts Lohmeyer's verdict that the story is hardly to be labeled a historical report.

Haenchen's reasoning is that Jesus by himself could not have driven so many animals out of such a large temple area and done so without the intervention of the temple guard or the Roman police in the Tower of Antonia. This is a bit ludicrous. Haenchen was probably never in Texas (nor in many other American states) where a single cowboy, even on foot, can corral hundreds of cattle (and sheep) and force them to go many miles over land without a fence or rows of buildings to help guide the herds. After all, the temple was near the eastern and northern outer walls of Jerusalem; once the cattle started moving towards one of the outer gates, say, in the eastern wall, people would have to step quickly out of the way and let them move outside the city as the animals rushed rapidly into and down the terrain towards the Valley of Hinnom. No temple police nor Roman soldiers could easily have stopped the animals once they started their rushing forward movement. Such a treatment of this passage by an otherwise gifted exegete is absurd. Haenchen seems to wind up his discussion of this passage by accepting it, like Origen (Book 10:25), as allegory.

Two small but important matters, related to this account, remain. First, the Synoptists recorded that during Jesus' trial before the Sanhedrin false witnesses alleged that Jesus said, " I will destroy this man-made temple and in three days will build another, not made by man" (Mark 14:58 and parallels; cf. also Mark 15:29). The only record of such a statement on Jesus' lips is in John 2:19; thus, John here provides a trifle that supplements and corroborates the Synoptic accounts. Second, if John 2:19 records Jesus' actual words, he at no time ever said, " I will destroy, " but instead, " (You) destroy . . . and I will raise it up again." The words recorded in the Synoptics are from false witnesses, who plainly misunderstood or deliberately twisted his utterances.

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

²³ Now while he was in Jerusalem at the Passover Feast, many people saw the miraculous signs he was doing and believed in his name. ^{a 24} But Jesus would not entrust himself to them, for he knew all men. ²⁵ He did not need man's testimony about man, for he knew what was in a man.

^a 23 Or and believed in him

2:23. The summary of some of the reaction to Jesus given here is typical of such summaries scattered throughout the four Gospels and the Acts of the Apostles. Karl Ludwig Schmidt, Martin Dibelius, and Rudolf Bultmann, in the name of Form Criticism, all declared most of these summaries to be nonhistorical productions of the final edition(s) of these books of stories. There is no reason, however, not to accept this summary as written by John himself.

Many people saw the miraculous signs he was doing. John did not mention any specific signs in Jerusalem. People saw whatever miracles Jesus performed and, like the disciples in verse 11, believed in his name .

2:24. Jesus, however, could not really " believe in or entrust himself" to them because " he knew all beings [men]" ; that is, he had divine knowledge of each person (cf. 1:48). There is a play on the Greek word " to believe" or " trust" here: " many trusted in his name," but Jesus " did not entrust himself to them." The reason was that Jesus knew people to be " un faithful" to one another, and thus, dangerous.

2:25. Every human being needed to have testimony borne to Jesus so that each might accept or reject such testimony and thus believe or disbelieve in him. He, however, needed no testimony to be borne to other human beings so that he might believe or disbelieve them because he already knew human nature, apparently even concrete details of each person's nature and life. According to the Jewish commentary on Exodus called Mekhilta , " Seven things are hidden from man: the day of death, the day of consolation, the depths of judgement, one's reward, the time of restoration of the kingdom of David, the time when the guilty kingdom (Rome) will be destroyed, and what is within another." Scriptural proof for the unknown is cited in Genesis Rabbah 65 (11b) namely, Jeremiah 17:10, " I the LORD search the heart." Jesus' knowledge of what is in mankind, therefore, proves him to be deity. Chapter two of John painted a portrait of what was in mankind: temple desecraters, money lovers, miracle seekers, opponents of reform, immature believers, but no one worthy of Jesus' trust.

The singular of " the man" (ejn tw'/ ajnqrwvpw/, en tô anthrôpô) in verse 25 does not point to Judas the betrayer, as some have supposed, but to all humanity. The summarizing statement in verses 23-25 may look backward to Chapters 1 and 2, and also forward to Chapter 3 of John. It is clear that the passage was meant to sum up the impact of the sign of changing Jewish ceremonial water to wine, of cleansing the Jewish temple, and of Jesus' other signs or miracles done while he was at the Passover in Jerusalem. In addition, some see verses 23-25 also as a prelude that prepares for the Nicodemus' story in chapter 3, which is said to examine the significance of Jesus' miracles as well as the nature, and perhaps the maturity, of Nicodemus' faith. All these stories clearly show the purpose of the Fourth Gospel was meant to elicit faith in Jesus, as the readers accept the testimony offered about him (20:31).

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 2:13-25

P A R T  F O U R T H.
FROM THE FIRST TO THE SECOND
PASSOVER.
(Time: One Year.)

XXIV.
JESUS ATTENDS THE FIRST PASSOVER OF
HIS MINISTRY.
(Jerusalem, April 9, A. D. 27.)
Subdivision A.
JESUS CLEANSES THE TEMPLE.
^dJOHN II. 13-25.

   ^d13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (Joh 5:1); 3, another passover (Joh 6:4); 4, the feast of tabernacles (Joh 7:2); 5, dedication (Joh 10:22); 6, passover (Joh 11:55). This gives the entire length of our Lord's ministry as three years and a fraction], and Jesus went up to Jerusalem. [It was fitting that he should enter upon his full ministry in this city, as it was still the center of what was recognized as a heaven-revealed worship. The fitness of Jerusalem for such beginnings was afterwards recognized in the preaching of the gospel of the New or Christian dispensation -- Act 1:8.]  14 And he found in the temple [Our English word "temple" includes two Greek words; namely, 1. The naos, or [121] sanctuary -- the small structure which contained the holy and most holy places, and which answered to the tabernacle used in the wilderness. 2. The heiron, or entire court space which surrounded the naos, and which included some nineteen acres. The heiron was divided into four courts, and as one entered toward the naos from the east, he passed successively through them, as follows: 1, Court of the Gentiles; 2, of the women; 3, of Israel; 4, of the priests. It was in this outer or Gentiles' court that the markets described in this section were held] Those that sold oxen and sheep and doves, and the changers of money sitting [This market in the temple was for the convenience of the people, and the nearness of the passover increased its size. Oxen and doves were constantly needed for sacrificial purposes, and as each family which ate the passover required a lamb, they would be in the market in great abundance. Josephus tells us it required about two hundred thousand lambs for the passover feast, but his exaggerations will stand a liberal discount]:  15 and he made a scourge of cords, and cast all [The rest of the verse shows that "all" does not refer to men, but to sheep and oxen. The scourge was used in driving them out] out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables [The Jews were each required to pay, for the support of the temple service, one half-shekel annually (Exo 30:13, Mat 17:24). These money-changers sat at small tables, on which their coins were piled and counted];  16 and to them that sold the doves he said, Take these things hence [As the doves were in cages of wicker-work, they could not be driven out; hence Jesus called upon their owners to remove them. Though Jesus cleansed the house, he wrought no waste of property. The sheep and oxen were safe outside the temple, the scattered money could be gathered from the stone pavement, and the doves were not set free from their cages]; make not my Father's house a house of merchandise. [Jesus bases his peculiar authority over the temple on his peculiar relationship to Him for whom the temple was built. [122] As a Son, he purged the temple of his Father. In the beginning of his ministry he contested their right to thus appropriate his Father's house to their uses, but in the end of his ministry he spoke of the temple as "your house" (Mat 23:38), thereby indicating that the people had taken unto themselves that which truly belonged to God, even as the wicked husbandmen appropriated the vineyard (Luk 20:14, Luk 20:15). The rebuke of Jesus was addressed to the priests, for the market belonged to them, and the money-changers were their agents. Edersheim says that this traffic alone cleared the priests about three hundred thousand dollars a year. Though churches differ widely from the temple, they are still God's houses, and should not be profaned. Religion should not be mixed with traffic, for traffic tends toward sin. Phariseeism is its fruit -- a wish to carry on profitable business, even with God. On this occasion Jesus objected to the use of the temple for trade without criticising the nature of the trade. When he purged the temple three years later, he branded the traders as robbers -- Mat 21:13.]  17 His disciples remembered that it was written [Psa 69:9], Zeal for [loving concern for] thy house shall eat me up.  18 The Jews therefore answered and said unto him, What sign showest thou unto us, seeing that thou doest these things? [The Jews felt that only a divinely commissioned person could thus interfere with the ordering of God's house. They therefore called upon Jesus to give them a sign as an evidence that he possessed such divine commission. The manner in which he had cleansed the house of its trafficers was of itself a sign, if they had only had eyes to see it. Jesus could not have thus cleansed the temple unaided had he been a mere man. The power which he showed in the temple was much like that which he manifested in Gethsemane -- Joh 18:6.]  19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. [John here records this saying, and Matthew (Mat 26:61) and Mark (Mar 14:58) tells us how at the trial it was twisted into a charge against Christ; thus the Evangelists supplement each other. [123] For the temple in this sentence uses the word "naos," or sanctuary, the structure which was peculiarly the seat of God's presence. The sanctuary was a figure or symbol of the body of Christ, and the words of Jesus were a covert prediction that as they were desecrating the symbol so would they destroy his body, which it symbolized. They reverenced the Spirit of God neither as it dwelt in the sanctuary nor as it dwelt in the body of Christ. The body of Jesus was a temple (Col 2:9), and Christians and the church are also temples (1Co 3:16, 1Co 3:17, 1Co 6:19, 2Co 5:1, 2Pe 1:13). God's temples can not be permanently destroyed. They are "raised up."]  20 The Jews therefore said, Forty and six years was this temple in building [The temple which then stood upon Mt. Moriah was the third structure which had occupied that site. The first temple, built by Solomon (B. C. 1012-1005), was destroyed by Nebuchadnezzar. The second temple, built by Zerubbabel and Jeshua (B. C. 520), had been torn down and rebuilt by Herod the Great, but in such a manner as not to interfere with the temple service. The sanctuary was completed in one year and a half, while the courts required eight years. Josephus says eighteen thousand workmen were employed in its erection. Additional outbuildings and other work had been carried on from that time, and the whole was not completed until A. D. 64], and wilt thou raise it up in three days? [To put before him the difficulty of what he apparently proposed to do, they merely mention one item -- time. They say nothing of the army of workmen, nothing of a variety and cost of material, nothing of the skill required in the process of construction. How impossible seemed his offer! Yet by no means so impossible as that real offer which they misunderstood. A man might rear a temple in three days, but, apart from Christ Jesus, self-resurrection is unknown to history.]  21 But he spake of the temple of his body [John differs from the other three Evangelists, in that he frequently comments upon the facts which he records. Both history and commentary are inspired.]  22 When therefore he was raised from the dead, his [124] disciples remembered that he spake this [It was three years before they understood this saying. Thus truth often lies dormant for years before it springs up in the heart and bears fruit -- 1Co 15:58, Ecc 11:1]; and they believed the scripture [several passages foretell the resurrection -- Psa 16:9, Psa 16:10, Psa 68:18], and the word which Jesus had said. [They believed that Jesus had meant to predict that the Jews would kill him, and that he would rise again on the third day.]  23 Now when he was in Jerusalem at the passover, during the feast [the seven days' feast of unleavened bread -- Lev 23:5, Lev 23:6], many believed on his name, beholding his signs which he did. [We have no description of the miracles wrought at this time. See Joh 4:45, Joh 20:30.]  24 But Jesus did not trust himself unto them, for that he knew all men [The word here translated "trust" is the same as that translated "believe" in the Joh 2:23. They trusted him, but he did not trust them, for he knew them. He did not tell them anything of his plans and purposes, and the conversation with Nicodemus which follows is a sample of this reticence],  25 and because he needed not that any one should bear witness concerning man; for he himself knew what was in man. [John gives us many examples of this supernatural knowledge which Jesus possessed. See Joh 1:42, Joh 1:47, Joh 1:48, Joh 3:3, Joh 4:29, Joh 6:61, Joh 6:64, Joh 11:4, Joh 11:14, Joh 13:11, Joh 21:17. This chapter itself gives us a faithful picture of "what was in man." We find in it temple, profaners, money-makers, sign-seekers, opposers of reform, false and weak professors of faith, etc., but none to whom Jesus could trust himself.] [125]

[FFG 121-125]

Lapide: Joh 2:1-25

CHAPTER 2

On the third day, &c. The third day, that is, from Christ's departure for Galilee, and the calling of Philip. For this was the last date mentioned by S. John. The following is the sequence of these days in the life of Christ. He was baptized by John in the thirty-first year of his age, on the 6th of January, as the tradition of the Church declares. On the same day, after dinner, He retired into the desert, where He fasted forty days. This fast thus began on the 7th of January, and ended on the 1sth of February. Then he returned to Nazareth, where He abode fifteen days. Directly afterwards, that is to say, on the fifty sixth day after His baptism, as S. Epiphanius says (Hæres. 51), or the 1st of March, the Jews sent messengers to John the Baptist, to ask him whether He were the Christ or not? The day following, on March 2, Jesus came to John, when he pointed Him out with his finger, saying , Behold the Lamb. On the 3d of March, John repeated this testimony before two of his disciples, of whom Andrew was one. On the morrow, or March 4, Jesus went into Galilee, where He called Philip. Since this was the second day from the coming of Andrew with his brother Peter to Christ, it must have been on the third day, or March 5, when the wedding-feast took place. Wherefore S. Epiphanius, in the place already cited, says that it took place on the sixtieth day from Christ's baptism. However, the same Epiphanius, contrary to the rest of the Fathers, and the general consent of the Church, says that Christ was baptized on the 8th of November. This would bring the marriage at Cana to the 6th of January, or the same festival of the Epiphany, on which thirty years previously the Magi had been led by a star to worship Christ at Bethlehem. He adds that in memory of so great a miracle as this conversion of water into wine, even in his own time, on the 11th of the month Tybus, which answers to our 6th of January, certain fountains ran with wine. He testifies this of the fountain of Gerasa in Arabia. He says that he himself had drank of the fountain of Cibyris in Caria thus turned into wine on the day and hour when the miracle was wrought. He says that many in Egypt bear the same testimony with regard to the Nile. What Epiphanius says has led some to think that it was in the thirty-second or following year of Christ's ministry, and on the 6th of January, that the marriage-feast and the miracle took place. But the chronological table given above shows this to be a mistake.

You will say then, Why did God renew the miracle of the conversion of water into wine yearly on the 6th of January? I reply, because the Church commemorates the miracle on that day, though it did not actually take place upon it. For the Church wished to celebrate on the same feast of the Epiphany, or manifestation of Christ, the three miracles by which Christ first made Himself manifest to the world: the first, the leading of the Magi by a star; the second, His baptism, when the Father's voice was beard like thunder, This is My Beloved Son; the third, the turning water into wine. Two of these miracles happened on the same day of the month, or the 6th of January; the third, two months afterwards, or the 6th of March. When therefore the Church sings, on the Feast of the Epiphany, "To-day water was made wine," it is as though she said, "To-day is this event recalled to the memory of the faithful." So S. Austin and Baronius.

As a parallel to this miracle, in many places of the West at the season of the Passover, when solemn baptism was wont to be conferred in the Church, copious streams of water have been known to flow out of a dry and arid font or fountain ( fonte ) to be used at the baptism. This was done, not because it was the day when Christ was baptized, but because of the solemn baptism then conferred by the Church.

Marriage, Syriac , Feast, sc. of a marriage. You will ask, Whose marriage was this; and who was the bridegroom? Bede, Ruperti, Lyra, S. Thomas, and others, think that the bridegroom was S. John the Evangelist. They are influenced by the authority of S. Augustine, who says on this passage, "The Lord called John from the wave-tossing tempest of marriage."

But I say that this bridegroom was not S. John. For S. John was always a virgin, and never married to a wife. For this reason he was most dear to Christ, and was "the disciple whom Jesus loved," a Virgin loving a virgin. He would never have broken his purpose of virginity by marriage; yea, he would never have thought of breaking it: but he remained constant to his purpose all through his life. This is the teaching of SS. Ignatius, Jerome, Augustine, and others. Wherefore, what S. Augustine has said, as quoted above, is to be understood not of marriage entered into, but of marriage about to be entered into, or rather that he might have entered into, and which, according to the custom of his nation, he ought to have entered into. Christ called the youthful John to Himself, that he might not think of marriage.

With more probability, Baronius, following Nicephorus ( Hist. l. 8. c. 30), thinks that the bridegroom at this marriage was the Apostle Simon, who was surnamed the Cananite from Cana. And Baronius adds from the same Nicephorus that the place where the marriage was celebrated was adorned by a famous church built there by S. Helena, the mother of Constantine the Great. As soon as Simon had seen this miracle of Christ at his wedding, he bade farewell to his bride and the world, and followed Him, and was chosen to be one of His twelve Apostles. This was the reason why Christ came to this wedding; and by coming, indeed, honoured marriage; but by calling him to Himself, He showed that celibacy and the apostolate were better than marriage.

Tropologically, a holy soul by faith, hope, chastity, and charity is like a bride married to Christ. She becomes the bride of Christ who, leaving all the allurements of the world, transfers her whole love to Christ, and for Him covers and veils her head, that is, her mind, and all her senses, so as to converse with Him continually above the clouds in heaven, and dedicates and consecrates her whole self to Him. With this idea the etymology of nuptials, as given by Festus, most admirably agrees. Some he says derive nuptiæ from the Greek, for the Greeks call a bride νύμφη.  S. Isidore, however, derives nuptiæ from obnubere, to cover, because women when married were accustomed to cover their head with a veil. An unmarried woman, on the contrary, was called innuba, or one whose head was not covered.

Such a bride of Christ was S. Dympna, virgin and martyr, who, on account of her beauty, being asked in marriage of her father, an Irish king, fled into Brabant, and was beheaded by her own father at a town called Geel, not far from Antwerp. Thus she died a noble martyr for chastity. Therefore those who are possessed, and visit her sacred relics, are delivered from the devil. I myself once visited her shrine, and did her reverence.

Cana of Galilee. This is added to distinguish it from another Cana, or Chana, which was situated in the tribe of Aser, near Sidon. Hence it was called Cana of the Sidonians, though it also was in Galilee. And the woman of Canaan, from whose daughter Christ drove out the demon, was an inhabitant of it. But this Cana where the marriage took place was in the tribe of Zabulon, above the valley of Cas-melon, and about three leagues from Nazareth. (So Jerome in Locis Hebr.)

And the Mother, &c. "She was invited as a friend by those who were celebrating the marriage," says Euthymius. For Simon the Cananite, who was the bridegroom, was the son of Cleophas, the brother of Joseph the husband of the Blessed Virgin. There is no mention of Joseph in this place, nor subsequently; for he was now dead, as S. Epiphanius ( Hæres. 78), Baronius, and others gather from the silence of this passage.

Jesus also was called, as the cousin of the bridegroom. "Jesus being called," says S. Chrysostom, "was present at the marriage, not having regard to His dignity, but to our profit." He was present to pay respect to His kinsfolk, and to honour their nuptials by His presence. 2. To give an example of humility, in being present at the marriage of poor people. As S. Chrysostom says, "He who did not disdain to take the form of a servant, was not ashamed be present at the wedding of servants." Or, as S. Augustine says ( de Verb. Dom., Serm. 41), "Let man blush to be proud, sin God became humble. Behold, He came to the marriage, who, when He was with the Father, instituted marriage." 3. That by the miracle He might make Himself known to His disciples, and show them that He was the Messiah. 4. That He might give His sanction to marriage, and sanctify it by His presence, and so condemn the Encratites, and the followers of Tatian, who were to arise in after times, and revile marriage as a filthy invention of the devil. So SS. Austin, Cyril, and Bede. Hear what this last says ( Hom. in Domin. 2, post Epiph.). "If there were any fault to be found with wedlock, duly and chastely celebrated, the Lord would not have been present at a marriage. Good is holy wedlock, better is the continence of widowhood, best of all is perfect virginity. Thus Christ was born of a virgin; He was blessed by the prophetic lips of the widow Anna; He came an invited guest to a wedding."

And His disciples. You will ask, Who were these disciples? For Jesus did not gather together His apostles until after the imprisonment of S. John the Baptist: and this had not then taken place.

I reply, it is probable they were Nathanael and Philip, and perhaps Andrew and Peter. For they had visited Jesus three days before, and for a time adhered to Him as their Master; though afterwards they went back to their fishing until they were called to the apostolate.

And when wine failed, Greek, ύστεζήσαντος, was deficient, because the bridegroom, being poor, had only provided a little, the Mother of Jesus, &c. As though she said, "Our relations, the bride and bridegroom, have no wine. Consider their modesty, 0 my Son, that they be not put to shame before their guests. I know Thou art able to do this, for Thou art the Son of God, and it is becoming both to Thy kindness and Thy providence, so that by now performing a miracle Thou mayest make manifest both to Thy disciples and all the guests that Thou art the Messiah." So S. Cyril.

Observe the modesty of the Virgin. She does not bid, or even ask. She does not say, My Son, provide wine for them. She did not doubt that Jesus in His providence and love would provide it. Hear what S. Bernard says ( Serm. 2, de B. Virg. ): "Those words of hers are a most sure index of innate meekness, and virgin modesty. Accounting the reproach of others her own, she could not bear it; she could not profess ignorance of the wine having failed. When indeed she was reproved by her Son, forasmuch as she was meek and lowly in heart, she neither answered again, nor yet despaired. She only bade the servants do what He told them."

Moreover, the Mother having a certain confidence that she would obtain, here tacitly asks her Son to procure wine. During the thirty years they had lived together in close companionship she had leant from Him that He had been sent by the Father, that by His heavenly doctrines and miracles, He might convert men to Himself and God. It is impossible to doubt that when Christ bade goodbye to is Mother, when He was going to John's baptism, and after that to enter upon His office of preaching, He had expressly told His Mother the same. Wherefore, she deeming that the present was a fitting occasion for Jesus, by a miracle, to gain authority and belief in Himself, fearlessly asked for a miracle, not doubting that Christ would perform it, and by doing so would gratify His Mother and his relations, and would advance His own office and dignity.

Ver. 4. — And Jesus saith, What is it to Me and to Thee, &c. Meaning, What have I to do with thee in this matter? (Quid mihi tecum in hac re est negotii?) Observe, the Blessed Virgin did not out of ostentation, or in an untimely, unbecoming, or indiscreet fashion ask this miracle of her Son, as S. Chrysostom, Theophylact, and Euthymius think: but out of necessity charity and piety, as SS. Cyril, Bernard, and others say. Therefore there was no blame attaching to her. Therefore Christ did not really blame her. And yet He seems to reprove her, that He might teach, not her, but us, that in things pertaining to God, and miracles, parents have no right or authority. They must not be done in accordance with their affections and desires, but only for God and charity's sake. The meaning, therefore, is this, "Thou, 0 Mother, in this matter, art not My Mother, but as it were another woman. For, from thee I have received human nature, not Divinity. It belongs to My Divine nature to work this miracle, not in accordance with thy desires, and those of relations, but in accordance with the will of God My Father. According to that will I shall work, when the hour and time decreed by God shall come." Hear S. Augustine on this passage: "The word woman is used simply to express the female sex." "He, as God," says Euthymius, "said not 'Mother,' but 'woman.'" "He means," says S. Bede, "that He had not received in time from His Mother the Divinity by which He was about to perform a miracle, but that He had It eternally from the Father." "He means to say," says the Interlinear Gloss, "What is there in common between My Divinity and thee My Mother according to the flesh?" "Thou didst not beget, or produce ( genuisti ) My Divinity, which works the miracle," says S. Augustine. S. Chrysostom adds, "He speaks thus, lest the miracle should seem to be the result of collusion. He should have been asked by those who needed the wine, not by His Mother."

Mine hour, &c., i.e., when I may appropriately work this miracle. I wish to wait a little while until the wine has wholly failed, that all the guests may perceive the miracle more clearly, and that all may know that I have wrought it, and so may believe in Me. For he who does not experience the need, will not greatly feel the necessity. So S. Chrysostom. The same S. Chrysostom gives another explanation: "Mine hour is not yet come, because I proposed to work My first miracle in Jerusalem, the capital of Judea: nevertheless at thy prayers, 0 My Mother, I will change My purpose, and will do it here in Cana of Galilee."

S. Augustine gives another explanation, to the following effect: The hour of My passion is not yet come, in which I will show what I have to do with thee My Mother, that indeed I have of thee truly assumed man's nature, and that I am thy Son. When in the weakness of My human nature, of which thou art the Mother, I shall hang upon the cross, then I will acknowledge thee. For He commended her then to His disciple.

Ver. 5.— His Mother saith, &c. His mother modestly holds her peace, and rightly yields to her Son, as being the Son of God. Although the Son seems to deny His Mother, the Mother knows His filial piety. Therefore with all confidence she bids the servants what to do. S. Gaudentius comments in these words, "The Mother would not have said, Whatsoever He saith unto you do it, unless being full of the Holy Ghost from her birth she had foreseen the whole process of Christ's turning the water into wine." Wherefore S. Bernard on these words ( Hom. 2) says, "I see plainly that it was not as being wroth, or as wishing to confound the shrinking modesty of His Virgin Mother, that He said, What have I to do with thee, but for our sakes, that the care of parents according to the flesh should not trouble those who are converted to the Lord." For Christ presently obeys His Mother, and to honour her performs the miracle. Hear S. Chrysostom: "Although He answered thus, yet He complied with His Mother's prayer, that He might give honour to her, and not seem stubborn ( contumax ) to her, nor put her to shame when so many were present." And Euthymius says, "How very greatly He honoured her is plain from many other reasons, and also from this, that He fulfilled her exhortation."

Moreover, in these words of the Virgin her meekness, piety, charity, prudence, faith, constancy, and greatness of soul wonderfully shine forth.

Ver. 6.— There were set, &c. Christ then made use of these water-pots that it might be the more clearly evident that they had no wine in them; and so the turning the water into wine in such vessels might be the more conspicuous.

Purification : by which the Jews according to their traditions were accustomed at their feasts to wash their hands, if they happened to touch anything unclean at the table. (See S. Mar 7:3.)

Tropologically, S. Bernard expounds thus ( Serm. 1 in Domin. 1, post. Oct. Epiph. ): The six waterpots are the six purifying virtues of the soul. "The first waterpot, and the first cleansing, is in compunction, of which we read, that in the very hour in which the sinner shall groan, I will no more remember all their iniquities. The second is confession; for all things are washed by confession. The third is the giving of alms; for we read in the Gospel, 'Give alms, and behold all things are clean unto you.' The fourth, forgiveness of injuries; for we say when we pray, 'Forgive us our debts, as we forgive those who are indebted to us.' The fifth is affliction of the body; for we pray that we, being purified by abstinence, may sing glory to God. The sixth is obedience to the commandments: even as the disciples heard what may we too deserve to hear, 'Ye are clean through the word which I have spoken unto you.'" He then applies the rest as follows: "They are filled with water, that they may be kept in the fear of God, since the fear of the Lord is the fountain of life." Then he adds: "But by the Divine power the water is changed into wine when perfect love casts out fear. Now the waterpots are said to be of stone, not because of hardness, but for steadfastness; for they contained two or three firkins apiece."

Two or three firkins— Greek, measures. This measure was the same as the Hebrew ephah or bath.

Ver. 7.— Jesus saith, &c. S. Chrysostom asks, "But why did He not Himself fill the waterpots with water, and then turn it into wine?" He gives the right answer, saying, in order that He might have them as witnesses to the miracle who had drawn the water, lest any fraud or trickery should be supposed.

To the brim : lest, if any vacant space were left, Christ might have been supposed to have poured wine on the top of the water, which might have communicated the flavour of wine to the water underneath.

Ver. 8.— A nd Jesus saith, &c. Draw out of the great water pots, and pour into smaller vessels, and carry it to the master of the feast, and let him judge how good the wine is. As Christ said this, He in one moment by His Almighty power changed the whole of the water in the six waterpots into wine. Listen to Nonnus: "Suddenly was the miracle wrought; and the water, changing its colour, flowed with a ruddy glow instead of its own pale colour, and was changed into purple wine." As S. Cyril says, "What is difficult to Almighty God, or why should not He, who called all things into being out of nothing, much more easily change one thing into another?"

From this conversion of water into wine, the Fathers prove the conversion of bread and wine in the Eucharist into the Body and Blood of Christ. And they add that it seems to be a greater miracle for Christ to turn water into wine than wine into blood. For wine is nearer akin to blood than water is to wine. So S. Cyril of Jerusalem ( Cat. 4), S. Cyprian ( Epist. cont. Aquar. ), S. Irenæus ( l. 3, c. 11). S. Isidore of Pelusium asks ( l. 1, Epist. 393) why Christ willed this to be His first miracle? He gives the answer mystically, that it was because He wished to supply what was wanting to the Law. "For the Law," he says, "only baptized with water, but He perfected the sacred initiation with His own Blood, joining both in Himself, and uniting the Law with grace." For water was the symbol of the old Law, which purified all things by water, but only with a corporeal cleansing. But wine is the symbol of the Blood of Christ, which, being shed upon the cross, cleanses souls. For Christ changes wine into His own Blood in the Eucharist. Christ, therefore, by changing water into wine at the beginning of His preaching, signified that He was about to change the Law of Moses, which was as cold and insipid as water, into the Gospel of His grace.

Master of the feast.  S. Gaudentius says, that when marriages were celebrated amongst the Jews, a priest was assigned to preside over the proper ceremonies. The same person took care of conjugal modesty and ordered the provision for the feast, and the ministers; wherefore he was called the master, or governor of the feast. Christ therefore orders that the water which had been made wine should be borne to this master of the feast, because he by his office was a most sober and responsible person, and also well skilled in the flavour of wine. Therefore he was the best able to judge of the excellence of this wine, and to make known Christ's miracle unto all.

They bore it. It is probable that Christ turned the water into red wine, both because red wine is the only kind used in Palestine, and also that it might be the more evident that the water had been changed into wine. They bore then with joy, gladly obeying, and contributing their part to this miracle of Christ. For their prompt obedience in drawing the water contributed not a little to this miracle.

Ver. 9.— When the governor of the feast, &c. Tasted : he did not give credit entirely to the smell and ruddy colour, but he tasted, and found that it was the very best and most excellent wine. For tasting was the surest way of judging.

And when men are inebriated (Vulg.), well drunk (Eng. Vers.), i.e., exhilarated. For intoxication in Scripture often means a liberal draught which gladdens the mind, but does not deprive it of the use of reason. For if these guests had been really drunk, surely Jesus would never have turned water into wine for them, for then He would have assisted and encouraged their drunkenness. Much rather would He have put a stop to their potations, and sent them home. And the Blessed Virgin would have done the same.

Then that which is worse : because, when the stomach is filled with wine, it is a poor judge of the quality. This is a type of the deceitfulness of the world, which at the beginning presents things that are fair to the eye, and afterwards brings in what is vile and worthless, and so deceives and deludes its lovers.

But thou hast kept, &c. Hence it is plain that this wine was most excellent as being the work of Christ, and therefore Divine. For the works of God are perfect. Thus the loaves which Christ multiplied to feed the four thousand were as sweet as manna. And S. Chrysostom says that the limbs of those persons which Christ restored became stronger than they were originally.

All these things were wisely ordered by Christ, so that the miracle might be perfectly well attested. For the master of the feast called the bridegroom, and asked him from whence was this wine. He replied that he knew nothing about it. Then, learning from the servants the sequence of what had been done, they came to the waterpots, and found them all full of the best wine. Whereupon they burst forth in praise of Jesus as the author of the miracle, and their benefactor, and made known what had been done to all the guests. Jesus, avoiding vainglory, retired, first admonishing them to use this wine with moderation, to the praise of God, with giving of thanks to Him.

Ver. 11.— This beginning, &c.; glory, i.e., His Omnipotence and Divinity . And believed, i.e., their faith grew.

Beginning. From hence the Fathers gather passim that this miracle was absolutely the first which Christ publicly wrought. This is the refutation of the book on the "Infancy of the Saviour," condemned by Pope Gelasius, which was forged by the heretics; and in which it is related that Christ publicly wrought miracles when He was yet a boy. Yet there is no reason, says Maldonatus, against our thinking that Christ may have wrought miracles privately before, and may by them have assisted the poverty of His parents. It might seem as if His Mother, animated by the recollection of such, had here asked for, and expected, a similar miracle. But Christ could have relieved His Mother's wants by some special providence short of a miracle.

You will ask why Christ willed this to be His first miracle? I reply, because it was especially appropriate to the time, the place, and the persons. For wine is the most noble beverage, which makes glad both God and man (Judges ix. 13). Wherefore Noah, immediately after the Deluge, discovered wine, and was a type of Christ here making wine. Again, Christ by this miracle showed that He is the self-same Being who, year by year, does the same thing in the vines by converting their watery sap into wine. "The only difference is," as S. Chrysostom says, "that in the vine-tree He effects by a process extending over a considerable time what He did at the marriage in a moment." For what else is wine but water changed by the rays of the sun?

The symbolical reason is, because wine is the most fitting symbol of the grace, charity, devotion, fervour, strength, with which Christ endues His own. Whence S. Bernard says ( in Sentent. ), "The wine in the cup of God has a threefold colour. It is red in the longsuffering of the saints. This made Isaac glad in his sickness. It is white in the recompense of the just. With this was Noah inebriated. It is black and sour in the damnation of the wicked. Of this Jesus tasted, but would not drink."

Allegorically, the reason was because this marriage represented the marriage union of Christ with human nature, which took place in His Incarnation. Wherefore it was celebrated on the third day, that is, in the third stage of the world. For the first state was the law of nature, the second was the law of Moses, the third is the law of Christ. It was done in Galilee of the Gentiles, because Christ calls all the Gentiles to His marriage with our humanity. Also it was done in Cana of Galilee, i.e., in the transmigration of the possession, or the Christian people, which is Christ's possession, bought with His own Blood, and therefore it passes from earth to heaven. In His possession Christ gives wine i.e., the doctrine and grace of the Gospel, which makes glad and inebriates the soul. Here also He changes wine into His Blood in the Eucharist.

Tropologically, the reason was that by these nuptials and by wine He signified the union, and as it were the marriage of our soul, through grace and charity, with God. The Mother of Jesus was there, that is, virginal chastity, and the simple faith of the disciples of Jesus, such faith as when humbly acknowledging the wine of our devotion and fervour is failing we entreat Him to bestow it upon us. Then He changes the insipidity of out soul into the good wine of His heavenly grace, by which we refresh and inebriate, not only ourselves, but others, and make them to glow with the love of God.

Analogically, the marriage of the Lamb will be perfected in heaven. There Christ will give us new wine and Divine nectar. He will inebriate us out of the fatness of the house of God, and will give us to drink of the torrent of His pleasures.

Ver. 12.— After this Jesus went down, &c. After the marriage Jesus returned with His Mother and friends to their house at Nazareth. Nazareth was situated upon higher ground, so that He would descend from it to Capharnaum, which was on ground sloping down to the Sea of Galilee. The reason why He went was because He did not wish to make Nazareth, a poor and ignoble town, and by whose inhabitants He was despised as a carpenter, and the son of a carpenter, the headquarters of His preaching. For this He destined Capharnaum, which was by the sea-side, and famous for its commerce and concourse of people, so that He might have more fruit of His ministry.

Now this journey of Christ took place before the imprisonment of John the Baptist, as may be clearly gathered from Joh 3:24 and

Joh 4:1. It was different therefore from that of which S. Matthew speaks (iv. 13). For that took place after John was put in prison, when Christ actually transferred His place of abode to Capharnaum, and there opened a public school of His doctrine and teaching. The present occasion was only preparatory. This visit was only by the way, as it were in transitu, intending to proceed from hence to Jerusalem to keep the Passover, which was now nigh at hand. So Jansen.

And His brethren, i.e., His cousins, James the Less, Joseph, Simon, and Judas (Mat 13:55). Also John and James the Greater.

And the Passover, &c. This was the first Passover after Christ's baptism.

Vers. 14, 15, 16.— And He found in the Temple, &c. I have explained all these things in S. Mat 21:12. Observe, however, that this was a different driving out of the buyers and sellers from that recorded in the 21st of S. Matthew, which occurred very shortly before Christ's passion. But this took place at the very beginning of His ministry.

Ver. 17.— His disciples remembered, &c. This zeal of Christ was righteous indignation, says Euthymius, or rather ardour to do away with what was repugnant to God's honour, so that He boldly exposed Himself, His life and His good name, to defend the honour of God, whom He loved above all things. For Christ did this before the proud and covetous Scribes and Pharisees, who opposed Him. The meaning then is, "The zeal, that is, the burning desire, of caring for the glory of Thy Temple, in which thou, 0 Lord, dwellest as Thine abode, and the indignation which I have conceived against the traders who profane it, have eaten, that is, have absorbed Me." Symmachus translates consumed Me, as fire eats away iron, and so transmutes it into itself, that it no longer seems to be iron, but fire itself.

S. Augustine asks, "Who is eaten up with zeal for the house of God?" and answers, "He who strives to amend everything which he sees amiss. He does not rest if he cannot rectify it. He groans and bays within himself, 'My zeal has caused me to consume away because mine enemies have forgotten Thy words'" (Psa 119:139). Wherefore Bede saith, on this passage, "Let us have zeal for the house of God, my brethren. If we see a brother who belongs to the house of God swelling with pride, given to detraction, a slave to drunkenness, enervated with luxury, disturbed by anger, or subject to any other fault, let us strive, so far as in us lies, to rebuke him, to amend what is corrupt and perverse. And if we are powerless to amend any of these things, let us not endure them without the most bitter grief And especially in the house of prayer, where the Body of God is consecrated, where without doubt the angels are always present, let no folly take place, let us strive with all our might that nothing may hinder our own, or our brethren's prayers."

Ver. 18 . — The Jews therefore answered, &c. Meaning, what miracle dost Thou show, that Thou takest upon Thyself, contrary to the custom, to cast the sellers out of the Temple, as having received authority from God: for from man, that is, from pontiff or governor, we know thou hast none? For Christ had intimated that He was sent by God, yea, that He was the Son of God; for He had said (Joh 2:16), Make not My Father's house a house of merchandise. They ask Him therefore to prove that He was the Son of God, and Messiah, even as Moses had shown signs and prodigies from heaven, by which he demonstrated to Pharaoh and the Egyptians that he was sent by God. So Ruperti.

Ver. 19.— Jesus answered, &c. Appositely does He prove His authority over the Temple by His power of rebuilding the Temple.

This Temple, viz., His body, which Christ pointed out by moving His hand to His breast. Observe: the Body of Christ is called a temple because in It dwelt the fulness of the Deity, not merely by grace as it dwells in us, but corporeally and personally (Col. ii. 9). So S. Cyril. As though He said, "You, 0 ye incredulous Jews, ask of Me a sign, or a miracle; lo, I give you one, even My resurrection from the dead. This thing is now indeed dark unto you, because ye are unbelieving. But after a little while ye will understand it, or at least ye might easily understand, when ye shall see that I am risen on the third day. For then ye shall understand who I am, and how great I was, that I was in truth the Lord of My own Body, that of My own will I gave Myself to die, and rose to life again. Thus, in consequence, ye may understand that much more am I the Lord of this Temple, which is only a type and shadow of My Body; and therefore that I have power to cast out of it the buyers and sellers." So Bede.

Moreover, Christ calls his Body a temple rather than anything else because this contention took place in the Temple and about the Temple. As though He said, That ye may know, 0 ye Jews, that I am Lord of the Temple, loose ye, that is, I permit you to destroy the temple of My Body, which ye will do when ye kill and crucify Me, and I rise again by My own power on the third day. " Destroy ye," not as inciting them to His destruction; but predicting in figurative language what He knew they were about to do. So Euthymius.

Ver. 20.— The Jews then said, &c. There were three buildings of the Temple of Jerusalem. The first was by Solomon, and occupied seven years. The second was the rebuilding after its destruction by the Babylonians, by Zorobabel and his companions, under Cyrus, King of Persia. This rebuilding occupied fifteen years only, though many ancient and modern writers have erroneously supposed it to have occupied forty-six years, and to have been here referred to by the Jews. The third was the rebuilding of the Temple by Herod of Ascalon, who murdered the innocents of Bethlehem. He built the Temple afresh for the Jews, in order that he might secure the kingdom for himself and his posterity, and that he might be accounted by them as the true Messiah. And it is exceedingly probable that the Jews were here referring to this rebuilding from their use of the pronoun this. For "this" points out an existing Temple. And inasmuch as the two former Temples were destroyed, they could not be thus pointed out. Herod began his erection of the third Temple in the eighteenth year of his reign. For it was at that time he made known his intention of rebuilding the Temple, as Josephus testifies ( Ant., lib. 15, c. 14). Wherefore, since Christ was born in the thirty-fifth year of the reign of Herod, as I have shown on Luk 2:1, it follows that from his beginning to build until the birth of Christ, sixteen years had elapsed. Add thirty years of the life of Christ and you have forty-six. For it was in His thirtieth year, in which also He was baptized, that Christ had this disputation with the Jews.

You may say that Josephus, in the passage cited above, says that Herod completed the building of the Temple in eight years instead of forty-six. I answer that he finished building as far as the most important parts of the Temple, such as the holy place and the Holy of Holies, were concerned: but both he himself and his successors laboured for many years after, even to Christ's thirtieth year, in adorning the same. For in constructing the courts, the porticoes, and in beautifying the whole, inside as well as out, eighteen thou- sand men laboured all that time, as the same Josephus records ( Ant. 20, 8).

Finally, some think that the Jews spoke of both Temples, viz., Zorobabel's and Herod's. For Herod did not so much build a new Temple as adorn the old Temple of Zorobabel, so as to make it loftier and grander. This Vilalpandus clearly proves from Hegesippus and other authors. The Temple then of Zorobabel occupied fifteen years in building. It was afterwards for several more years enlarged and adorned by the Maccabees, by Simon the son of Onias the High Priest (Ecclus. 1. i), and by Herod. If you reckon up all these years you will easily make them come to forty-six years. Similarly the Basilica of S. Peter at Rome, the ancient one of Constantine the Great having been destroyed, has occupied a hundred years in building, and even at the present time we see continually in process of erection turrets, altars, pillars, chapels, &c.

Symbolically, the forty-six years of the building of the Temple signify that the Body of Christ was built up in as many days. Hear S. Augustine ( de Trin., lib. 14, c. 5 .) : "This number answers to the perfection of the Body of Christ; for forty-six times six make two hundred and seventy-six, that is, nine months and six days; for in so long time was the Body of Christ coming to perfection." The same ( in Joan, tract. 10) says, "Christ received a body from Adam. Now the Greek for the east is α̉νατολὴ, for the west δύσις, for the north άζκτος, for the south μεσημβζία, which four letters form Adam's name, even the elect who are to he gathered from the four winds when the Lord shall come to judgment. The letters also of Adam's name count for forty-six, according to the Greek numeration; for alpha signifies one, delta four, alpha one, and mu forty, in all forty-six. Thus Bede, S. Cyprian, Clement of Alexandria, and others.

Ver. 21.— But He spake, &c. S. Chrysostom asks, "Why He did not explain to them, being in doubt, that He called His flesh the Temple?" and answers that "since they had no belief in Him, even if He had explained the Jews would have derided Him, and treated Him still worse."

Ver. 22.— When therefore He was risen, &c. They believed the Scripture, which foretold that Christ would rise from the dead. This, which they did not previously understand, they understood when they saw it actually fulfilled in the resurrection of Christ. Such a Scripture is that verse of the Psalms (xvi. 10), "Thou shalt not leave My soul in hell, nor suffer Thine Holy One to see corruption."

Ver. 23.— But when He was at Jerusalem, &c. They believed in His name, that is, that He bore truly the name of Messiah, or Christ, as He Himself named Himself, and was so publicly named and celebrated by the faithful.

Ver. 24.— But Jesus did not, &c. He did not trust, i.e., He did not confide. For although He knew that they believed in Him, yet He also knew that they were fickle, and would easily fall back from this faith, and be perverted by His numerous enemies, the Scribes and Pharisees. For the authority and power of those men was great. For this reason Christ neither securely, nor for long, conversed with them, but went away into other parts of Judea, for He knew not only what they were then doing and thinking, but what they were hereafter about to think and do against Him, to persecute Him even unto the death of the cross.

Ver. 25.— For He had no need, &c. For He was searching the heart of each, whether it were constant, or fickle and inconstant. Wherefore, as S. Chrysostom says, "He did not regard outward words who enters into the mind itself, who penetrates human thoughts, who knew how soon their fervour would grow cold. Jesus had no need of testimony to know the minds which He had formed." Augustine adds, "That the Maker knew better what was in His work than the work what was in itself. Man's Creator knew what was in man."

Commentary -- Other

Evidence: Joh 2:15

This is the Lord’s righteous indignation at Israel’s equivalent of money-hungry televangelists.

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 2 (Chapter Introduction)

Overview

Joh 2:1, Christ turns water into wine; Joh 2:12, departs into Capernaum, Joh 2:13. and to Jerusalem, Joh 2:14. where he purges the temple of buyers and sellers; Joh 2:18, He foretells his death and resurrection; Joh 2:23, Many believe because of his miracles, but he will not trust himself with them.

Poole: John 2 (Chapter Introduction)

CHAPTER 2

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 2 (Chapter Introduction)

(Joh 2:1-11) The miracle at Cana.

(Joh 2:12-22) Christ casts the buyers and sellers out of the temple.

(Joh 2:23-25) Many believe in Christ.

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 2 (Chapter Introduction)

In the close of the foregoing chapter we had an account of the first disciples whom Jesus called, Andrew and Peter, Philip and Nathanael. These were the first-fruits to God and to the Lamb, Rev 14:4. Now, in this chapter, we have, I. The account of the first miracle which Jesus wrought - turning water into wine, at Cana of Galilee (Joh 2:1-11), and his appearing at Capernaum (Joh 2:12). II. The account of the first passover he kept at Jerusalem after he began his public ministry; his driving the buyers and sellers out of the temple (Joh 2:13-17); and the sign he gave to those who quarrelled with him for it (Joh 2:18-22), with an account of some almost believers, that followed him, thereupon, for some time (Joh 2:23-25), but he knew them too well to put any confidence in them.

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 2 (Chapter Introduction)

The New Exhilaration (Joh_2:1-11)

The New Exhilaration (Joh_2:1-11 Continued)

The New Exhilaration (Joh_2:1-11 Continued)

The Anger Of Jesus (Joh_2:12-16)

The Anger Of Jesus (Joh_2:12-16 Continued)

The Anger Of Jesus (Joh_2:12-16 Continued)

The New Temple (Joh_2:17-22)

The Searcher Of The Hearts Of Men (Joh_2:23-25)

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

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

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

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

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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.

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Gill: John (Book Introduction)

INTRODUCTION TO JOHN

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

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

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

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

College: John (Book Introduction)

PREFACE

INTRODUCTION

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

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

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

WHO IS THE AUTHOR?

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

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

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

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

WHEN AND WHERE WAS IT WRITTEN?

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

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

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

WHAT ARE THE CHARACTERISTICS OF JOHN?

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

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

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

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

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

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

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

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

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

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

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

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

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

A. The Prologue - 1:1-18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

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

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

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

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

1. Introduction - 4:1-4

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

a. The Setting - 4:5-6

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

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

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

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

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

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

1. Introduction - 4:43-45

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

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

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

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

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

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

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

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

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

a. The Background - 6:1-4

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

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

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

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

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

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

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

3. Jesus at Tabernacles - 7:1-52

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

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

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

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

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

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

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

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

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

a. The Setting - 9:1-5

b. The Healing - 9:6-7

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

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

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

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

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

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

c. Retreat of Jesus - 11:54-57

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

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

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

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

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

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

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

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

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

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

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

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

2. Promises of Jesus - 14:1-31

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

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

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

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

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

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

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

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

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

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

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

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

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

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

(1) For Unity - 17:20-23

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

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

1. Jesus' Arrest - 18:1-11

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

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

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

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

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

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

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

c. Barabbas - 18:38b-40

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

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

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

9. Jesus' Burial - 19:38-42

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

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

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

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

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

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

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

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

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

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

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

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

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

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

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

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

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

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

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

COMMENTATORS

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

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

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

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

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

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

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

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

  Our theologians had not danced in choir."

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

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

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

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