Text -- John 20:28 (NET)

20:28 Thomas replied to him, “My Lord and my God!”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 20:28

My Lord and my God ( Ho kurios mou kai ho theos mou ).

Not exclamation, but address, the vocative case though the form of the nominative, a very common thing in the Koiné. Thomas was wholly convinced and did not hesitate to address the Risen Christ as Lord and God. And Jesus accepts the words and praises Thomas for so doing.

Wesley: Joh 20:28

The disciples had said, We have seen the Lord. Thomas now not only acknowledges him to be the Lord, as he had done before, and to be risen, as his fellow disciples had affirmed, but also confesses his Godhead, and that more explicitly than any other had yet done. And all this he did without putting his hand upon his side.

JFB: Joh 20:26-29

That is, on the eighth, or first day of the preceding week. They probably met every day during the preceding week, but their Lord designedly reserved His second appearance among them till the recurrence of His resurrection day, that He might thus inaugurate the delightful sanctities of THE LORD'S DAY (Rev 1:10).

disciples were within, and Thomas with them . . . Jesus . . . stood in the midst, and said, Peace be unto you.

JFB: Joh 20:28

That Thomas did not do what Jesus invited him to do, and what he had made the condition of his believing, seems plain from Joh 20:29 ("Because thou hast seen Me, thou hast believed"). He is overpowered, and the glory of Christ now breaks upon him in a flood. His exclamation surpasses all that had been yet uttered, nor can it be surpassed by anything that ever will be uttered in earth or heaven. On the striking parallel in Nathanael, see on Joh 1:49. The Socinian invasion of the supreme divinity of Christ here manifestly taught--as if it were a mere call upon God in a fit of astonishment--is beneath notice, save for the profanity it charges upon this disciple, and the straits to which it shows themselves reduced.

Clarke: Joh 20:28

Thomas answered, etc. - Those who deny the Godhead of Christ would have us to believe that these words are an exclamation of Thomas, made through surprise, and that they were addressed to the Father and not to Christ. Theodore of Mopsuestia was the first, I believe, who gave the words this turn; and the fifth Ecumenic council, held at Constantinople, anathematized him for it. This was not according to the spirit of the Gospel of God. However, a man must do violence to every rule of construction who can apply the address here to any but Christ. The text is plain: Jesus comes in - sees Thomas, and addresses him; desiring him to come to him, and put his finger into the print of the nails, etc. Thomas, perfectly satisfied of the reality of our Lord’ s resurrection, says unto him, - My Lord! and My God! i.e. Thou art indeed the very same person, - my Lord whose disciple I have so long been; and thou art my God, henceforth the object of my religious adoration. Thomas was the first who gave the title of God to Jesus; and, by this glorious confession, made some amends for his former obstinate incredulity. It is worthy of remark, that from this time forward the whole of the disciples treated our Lord with the most supreme respect, never using that familiarity towards him which they had often used before. The resurrection from the dead gave them the fullest proof of the divinity of Christ. And this, indeed, is the use which St. John makes of this manifestation of Christ. See Joh 20:30, Joh 20:31. Bishop Pearce says here: "Observe that Thomas calls Jesus his God, and that Jesus does not reprove him for it, though probably it was the first time he was called so."And, I would ask, could Jesus be jealous of the honor of the true God - could he be a prophet - could he be even an honest man, to permit his disciple to indulge in a mistake so monstrous and destructive, if it had been one?

Defender: Joh 20:28

Thomas was an honest skeptic (unlike many today) willing to be convinced by sound evidence. Furthermore, he comprehended the full significance of the evidence, for it proved to him that Jesus was both the God of creation and redemption, and also the rightful Lord of his life."

TSK: Joh 20:28

My Lord : The disbelief of the apostle is the means of furnishing us with a full and satisfactory demonstration of the resurrection of our Lord. Throughout the divine dispensations every doctrine and ever important truth is gradually revealed; and here we have a conspicuous instance of the progressive system. An angel first declares the glorious event; the empty sepulchre confirms the women’ s report. Christ’ s appearance to Mary Magdalene shewed that he was alive; that to the disciples at Emmaus proved that it was at the least the spirit of Christ; that to the eleven shewed the reality of his body; and the conviction given to Thomas proved it the self-same body that had been crucified. Incredulity itself is satisfied; and the convinced apostle exclaims, in the joy of his heart, ""My Lord and my God!""Joh 20:16, Joh 20:31, Joh 5:23, Joh 9:35-38; Psa 45:6, Psa 45:11, Psa 102:24-28, Psa 118:24-28; Isa 7:14, Isa 9:6; Isa 25:9, Isa 40:9-11; Jer 23:5, Jer 23:6; Mal 3:1; Mat 14:33; Luk 24:52; Act 7:59, Act 7:60; 1Ti 3:16; Rev 5:9-14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 20:28

My Lord and my God - In this passage the name God is expressly given to Christ, in his own presence and by one of his own apostles. This declaration has been considered as a clear proof of the divinity of Christ, for the following reasons:

1. There is no evidence that this was a mere expression, as some have supposed, of surprise or astonishment.

2. The language was addressed to Jesus himself - "Thomas ...said unto him."

3. The Saviour did not reprove him or check him as using any improper language. If he had not been divine, it is impossible to reconcile it with his honesty that he did not rebuke the disciple. No pious man would have allowed such language to be addressed to him. Compare Act 14:13-15; Rev 22:8-9.

4. The Saviour proceeds immediately to commend Thomas for believing; but what was the evidence of his believing? It was this declaration, and this only. If this was a mere exclamation of surprise, what proof was it that Thomas believed? Before this he doubted. Now he believed, and gave utterance to his belief, that Jesus was his Lord and his God.

5. If this was not the meaning of Thomas, then his exclamation was a mere act of profaneness, and the Saviour would not have commended him for taking the name of the Lord his God in vain. The passage proves, therefore, that it is proper to apply to Christ the name Lord and God, and thus accords with what John affirmed in Joh 1:1, and which is established throughout this gospel.

Poole: Joh 20:28

My Lord to whom I wholly yield and give up my self; and my God in whom I believe. It is observed, that this is the first time that in the Gospel the name of God is given to Christ; he was now by his resurrection declared to be the Son of God with power, Rev 1:4 . So as Thomas did not show more weakness and unbelief at the first, than he showed faith at last, being the first that acknowledged Christ as God over all blessed for ever, the object of people’ s faith and confidence, and his Lord, to whom he freely yielded up himself as a servant, to be guided and conducted by him.

Gill: Joh 20:28

And Thomas answered and said unto him,.... Without examining his hands and side, and as astonished at his condescension and grace, and ashamed of his unbelief:

my Lord and my God; he owns him to be Lord, as he was both by creation and redemption; and God, of which he was fully assured from his omniscience, which he had given a full proof of, and from the power that went along with his words to his heart, and from a full conviction he now had of his resurrection from the dead. He asserts his interest in him as his Lord and his God; which denotes his subjection to him, his affection for him, and faith in him; so the divine word is called in Philo the Jew, κυριος μου, "my Lord" ^x.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 20:28

¹ tn Grk “answered and said to him.”

² sn Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [qeos], used by the LXX to translate Elohim).

Commentary -- Verse Range Notes

TSK Synopsis: Joh 20:1-31

1 Mary comes to the sepulchre;

3 so do Peter and John, ignorant of the resurrection.

11 Jesus appears to Mary Magdalene,

19 and to his disciples.

24 The incredulity and confession of Thomas.

30 The Scripture is sufficient to salvation.

Combined Bible: Joh 20:24-31

of the Gospel of John   

CHAPTER 69   

Christ and Thomas   

John 20:24-31   

Below is an Analysis of our present passage:—   

1. The absence of Thomas, verse 24.  

2. The skepticism of Thomas, verse 25.  

3. Christ appears to Thomas, verses 26, 27.  

4. The confession of Thomas, verse 28.  

5. Christ’ s last beatitude, verse 29.  

6. The signs of Jesus, verse 30.  

7. The purpose of this Gospel, verse 31.  

In our last chapter we were occupied with the appearing of the Lord unto the apostles as they were assembled together in some room, probably the "upper-room" in which the Lord’ s Supper was instituted. But on this occasion one of the Eleven, Thomas, was absent. We are not expressly told why he was not present with his brethren, but from what we learn of him in other passages, from his words to the Ten when they told him of their having seen the Lord, and from Christ’ s own words to Thomas when He appeared unto the Eleven, it is almost impossible to avoid the conclusion that unbelief was the cause of his absence. In three different passages Thomas is mentioned in this Gospel, and on each occasion he evidenced a gloomy disposition. He was a man who looked on the darker side of things: he took despondent views both of the present and the future. Yet he was not lacking in courage, nor in loyalty and devotion to the Savior.  

The first time Thomas comes before us is in chapter 11. At the close of 10 we read how the enemies of Christ "sought again to take him; but he escaped out of their hand, and went away again beyond Jordan." While there, the sisters of Lazarus sent unto Him, acquainting Him with the sickness of their brother. After waiting two days, the Savior said unto His disciples, "Let us go into Judea." The disciples at once reminded Him that it was there the Jews had, only lately, sought to stone Him; so they ask, "Goest thou thither again?" At the end of His colloquy with them, He said, "Let us go." And then we are told, "Thomas, which is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with him" (John 11:16). These words throw not a little light on the character of him who uttered them. First, they reveal Thomas as a man of morbid feeling— death was the object which filled his vision. Second, they indicate he had an energetic disposition, "Let us go." Third, they exhibit his courage— he was ready to go even to death. Fourth, they manifest his affection for Christ— "Let us also go, that we may die with him."  

The next time Thomas is brought to our notice is in chapter 14. The Lord had announced to the apostles that in a little while He would leave them, and whither He was going, they could not come. In consequence, they were filled with sadness. In view of their grief, the Lord said, "Let not your heart be troubled," supporting this with the comforting assurances that He was going to the Father’ s House, going there to prepare a place for them, and from which He would come and receive them unto Himself: ending with "Whither I go ye know, and the way ye know." Thomas was the first to reply, and his doleful response was, "Lord, we know not whither thou goest; and how can we know the way?" (John 14:5). Ignoring the precious promises of the Savior, Thomas saw in His departure only the extinction of hope. Thus we behold, once more, his gloomy nature, and, in addition, his sceptical turn of mind. He reminds us very much of John Bunyan’ s "Fearing," "Despondency," and "Much Afraid," in his Pilgrim’ s Progress— types of a large class of Christians who are successors of doubting Thomas.  

The third and last time that Thomas occupies any prominence in this Gospel is in the 20th chapter. Here the first thing noted about him is that he was not with the other disciples when the Lord appeared unto them. In view of what has been before us above, this is scarcely to be wondered at. "If the bare possibility of his Lord’ s death had plunged this loving yet gloomy heart into despondency, what dark despair must have preyed on it when that death was actually accomplished! How the figure of his dead Master had burnt itself into his soul, is seen from the manner in which his mind dwells on the prints of the nails, the wound in His side. It is by these only, and not by well-known features or peculiarity of form, he will recognize and identify his Lord. His heart was with the lifeless body on the cross, and he could not bear to see the friends of Jesus or speak with those who had shared his hopes, but buries his disappointment and desolation in solitude and silence. Thus it was that, like many melancholy persons, he missed the opportunity of seeing what would effectually have scattered his doubts!" (Mr. Dods).  

"But Thomas, one of the twelve, called Didymus, was not with them when Jesus came" (John 20:24). The "But" is ominous and at once exposes the folly of the inventions which have been made to excuse Thomas. The disciples convened in the evening of that first day of the week under most unusual circumstances. John, at least, was satisfied that the Savior had risen; of the others, some were sceptical, for they believed not the report of the women who had seen Him that very morning. No doubt the apostles assembled with mingled feeling of suspense and excitement. That Thomas was absent can only be accounted for, we believe, by what the other passages reveal of his gloomy and sceptical disposition. Note how the Holy Spirit has here added "Thomas called Didymus," which is evidently designed as a connecting link— cf. John 11:16. On the resurrection day he least of all believed the tidings of the women, isolating himself in the sorrow of death in wilful unbelief— the wilfulness of it is seen in the next verse.  

The state of Thomas’ soul coincided with his absence on that memorable evening. He resisted the blessedness of the resurrection, and therefore did not join his brethren, and thus share the joy of the Master’ s presence in their midst. Slow of heart to believe, he remained for a whole week in darkness and gloom. One important lesson we may learn from this is, how much we lose by our failure to cultivate the fellowship of Christian brethren. "Not forsaking the assembling of ourselves together, as the manner of some is" (Heb. 10:25) is the word of Scripture. Two warnings against disobeying this were furnished in connection with Christ’ s resurrection. In Luke 24:13 we read, "And behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about three score furlongs": mark the words in italics. These two disciples had turned their backs on their brethren in Jerusalem. Little wonder, then, that when the Lord Himself drew near to them "their eyes were holden that they should not know Him" (Luke 24:16). Yet even to them the Lord manifested His long-suffering grace by making Himself known (verse 31)! And what was the effect upon them? This: "They rose up the same hour, and returned to Jerusalem and found the eleven" (verse 33)! When Christians are in fellowship with Christ, they desire and seek the fellowship of His people; conversely, when they are out of fellowship with the Lord they have little or no desire for communion with believers. It was thus with Thomas. Out of fellowship with Christ, through unbelief, he forsook the assembly. And how much he lost! God’ s blessing, Christ’ s presence, the Holy Spirit’ s power, joy of heart, and in addition, a whole week spent in despondency. What a warning for us!  

"The other disciples therefore said unto him, We have seen the Lord" (John 20:25). This is most blessed. The Ten were not callously indifferent to the welfare of their erring brother. They did not say, "O, well, there is no need for us to be troubled; he is the loser; if he had been in his proper place, he, too, would have seen the Savior, heard His blessing of ‘ Peace be unto you,’ and received the Holy Spirit; but he was not here, and it only serves him right that he should suffer for his negligence; let us leave him alone." O, no. The selfish world may reason and act thus; but not so those who are truly constrained by the love of Christ. The more we love Him, the more shall we love His people. So it was here. As soon as the Ten had been favored with this gracious visit from the risen Redeemer, they sought out Thomas and communicated to him the glad tidings. How this rebukes some of us! If we were more in fellowship with Christ, we should have more heart for His wayward and wandering sheep. It is those who are "spiritual" that are exhorted to restore the one "overtaken in a fault" (Gal. 6:13)  

"But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe" (John 20:26). This illustrates the same principle so sadly exemplified in John 20:18. Those who know Christ will bear testimony of Him to others, but they must be prepared for the unbelief of those whom they address. The Ten spoke to Thomas, but he believed them not. This also shows how that the best of men are subject to unbelief. Thomas had witnessed the resurrection of Lazarus, he had heard the Lord’ s promises that He would rise again on the third day, yet believed not now that He was risen. What point this gives to the admonition in Hebrews 12:1, where we are exhorted to lay aside "the sin (unbelief) which doth so easily beset us!" Thomas refused to accredit the testimony of ten competent witnesses who had seen Christ with their own eyes, men who were his friends and brethren, and who could have no object in deceiving him. But he obstinately declares that he will not believe, unless he himself sees and touches the Lord’ s body. He presumes to prescribe the conditions which must be met before he is ready to receive the glad tidings. Thomas was still sceptical. Perhaps he asked his brethren. Why did not Christ remain with you? Where is He now? Why did He not show Himself to me? He implied, though he did not say it directly, that they were laboring under a delusion. And were they altogether blameless? They told Thomas "We have seen the Lord," but apparently they said nothing of the gracious and wondrous words which they had heard from His lips! Is there not a lesson, a warning, here for us? It is not our experiences which we are to proclaim, but His words!  

"Except I shall see in his hands the print of the nails, and put my finger into the print of the nails and thrust my hand into his side, I will not believe." This is the only place in the New Testament where the "nails" which pierced the Savior’ s hands and feet are actually mentioned. The Romans did not always use nails when crucifying criminals. Sometimes they bound the victims hands and feet to the cross by strong cords. The fact that "nails" were used in connection with the Savior, and the express mention of them here by Thomas, witnesses to the actual and literal fulfillment of Psalm 22:16: "they pierced my hands and my feet."  

"And after eight days again, his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you" (John 20:26). "After eight days" signifies, according to the Jewish manner of reckoning time (who counted any part of a day as a whole one), after a week. It was, therefore, on the second Christian sabbath that the Eleven assembled together, this time Thomas being present. Observe that the Holy Spirit mentions the fact that again the doors were shut, for He would emphasize once more the supernatural character of the resurrection— body. The close similarity between this and John 20:19 makes it plain that this visit of the Savior was for the special benefit of Thomas. But mark a significant omission here: nothing is now said of their "fear of the Jews!" His "Peace be unto you" (John 20:19) had calmed their hearts and taken away their fear of men. It is one more witness to the power of the Word.  

"And Thomas was with them: then came Jesus, the doors being shut, and stood in the midst and said, Peace be unto you." Marvelous grace was this. As we have said, this second manifestation of Christ unto the apostles was expressly made for the special benefit of Thomas. The Savior made the same mysterious entrance through the closed doors and came with the same comforting salutation. There is much for us to learn from this. How patient and tender is the Lord with dull and slow believers! Forcefully does this come out here. Christ did not excommunicate His unbelieving disciple, but addressed to him the same word of "Peace" as He had previously saluted the Ten. O, how graciously does He bear with the waywardness and infirmities of His people. Timely are the admonitions of Bishop Ryle: "Let us take care that we drink into our Lord’ s spirit and copy His example. Let us never set down men in a low place, as graceless and godless, because their faith is feeble and their love is cold. Let us remember the case of Thomas, and be very pitiful and of tender mercy. Our Lord has many weak children in His family, many dull pupils in His school, many raw soldiers in His army, many lame sheep in His flock. Yet He bears with them all, and casts none away. Happy is that Christian who has learned to deal likewise with his brethren. There are many in the Family, who, like Thomas, are dull and slow, but for all that, like Thomas, are real and true believers."  

"And said, Peace be unto you." This is the third time that we find the precious word on the lips of the Savior in this chapter, and on each occasion it was used with a different design. The first (John 20:19), tells of the glorious consequences of His atoning work: peace has been made with God, peace is now imparted to those whose sins have been put away. The second (John 20:21), is His provision for service, using that word in its largest scope. It is this which supplies power for our walk, and it is only to the extent that the peace of God is ruling our hearts that we are able to rise above the hindrances of our path and the opposition of the flesh. But the third "Peace" is the means of recovery. This comes out most strikingly in the next verse. "Then saith he to Thomas, Reach hither thy finger, and behold my hands"— compare the "when he had so said (‘ Peace be unto you’ John 20:19) he showed unto them his hands and his side" (John 20:20).  

"Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side, and be not faithless but believing" (John 20:27). Thus the Lord did for Thomas what He had done for the Ten— He pointed out that which memorialized the ground on which true "peace" rests. The Lord went back to first principles with this erring disciple. Thomas needed to be re-established in the truths taught by the pierced hands and side of the Savior, and therefore he got just what was required to restore his wandering soul. What a lesson for us! When we have gone astray, what is it that recalls us? Not occupation with the intricacies of prophecy or the finer points of doctrine (important and valuable as these are in their place) but the great foundation truth of the Atonement. It was the sight of the Savior’ s wounds which scattered all Thomas’ doubts, overcame his self-will, and brought him to the feet of Christ as an adoring worshipper. So it is with us. Have we grown cold and worldly; are we out of communion with the Lord Jesus— He recalls us to Himself by the same precious truth which first won our hearts. This is what breaks us down:—   

"And yet to find Thee still the same—   

‘ Tis this that humbles us with shame."  

Was it not for this reason the Lord appointed the loaf and the cup for the Feast of remembrance! It is the emblems of His broken-body and poured-out blood which move the heart, quicken the spirit, thrill the soul, and rekindle the joy which we tasted when we first looked by faith upon His hands and side. This, then, we believe, is the force of the connection between John 20:27 and what immediately precedes. What a lesson for us: the most effective way of dealing with backsliders is to tenderly remind them of the dying love of the Lord Jesus!  

"Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand and thrust it into my side: and be not faithless but believing." While the link between this and the verse before is unspeakably blessed, yet the actual contents of it are most searching and solemn. The language which the Savior here employed affords positive proof that He had heard the petulant and sceptical words of Thomas to his fellow-apostles— cf. John 20:25. No one had seen the Lord as visibly present when Thomas gave utterance to his unbelief. None had reported his words to Christ. Yet was He fully acquainted with them! He had listened to the outburst of His disciple, and now makes Thomas aware of it. Wondrous proof was this of His omniscience! Searching warning is it for us! The One who died on Calvary’ s cross was "God manifest in flesh," and being God, He not only sees every deed we perform, but also hears every word that we utter. O that we might be more conscious, hour by hour, that the eye of Divine holiness is ever upon us, that the ear of the omnipresent One is ever open to all that we say, that He still stands in the midst of the seven golden candlesticks! To realize this is to walk "in the fear of God."  

"Reach hither thy hand and thrust it into my side." What solemn light this casts upon what we read in John 19:34. It must have been a large wound for the Lord to tell Thomas to thrust in his hand.; What indignities the Savior suffered for our sakes! Again, do not these wounds of Christ throw light upon the character of the resurrection body? Do they not argue strongly that our personal identity will survive the great transformation? It needs to be borne in mind that the bodies of those who sleep in the dust of the earth are not going to be re-created, but resurrected! And grand and glorious as will be the change from our present mortal bodies, yet it seems clear from several scriptures that our personal identity will be so preserved that recognition will not only be possible but certain.  

"Be not faithless, but believing." "This is a rebuke and an exhortation at the same time. It is not merely a reproof to Thomas for his scepticism on this particular occasion, but an urgent counsel to be of a more believing turn of mind for the time to come. ‘ Shake off this habit of doubting, questioning, and discrediting every one. Give up thine unbelieving disposition. Become more willing to believe and trust.’ No doubt the primary object of the sentence was to correct and chastise Thomas for his sceptical declaration to his brethren. But I believe our Lord had in view the further object of correcting Thomas’ whole character, and directing his attention to his besetting sin. How many there are among us who ought to take to themselves our Lord’ s words! How faithless we often are, and how slow to believe!" (Bishop Ryle).  

"And Thomas answered and said unto him, My Lord and my God" (John 20:28). How blessed! In a moment the doubter was transformed into a worshipper. Like Paul (Acts 26:19), Thomas "was not disobedient to the heavenly vision." There was no room for scepticism now, no occasion for him to put his finger "into the print of the nails," and thrust his hand "into his side" (John 20:25). The language of Christ in the next verse— "Because thou hast seen me, thou hast believed"— makes it clear that Thomas did not do as he had boasted. There was no need for him to handle Christ now: his intellectual doubts had vanished because his heart was satisfied! The words of Thomas on this occasion gave evidence of his faith in Christ, his subjection to Him, and his affection for Him.  

"And Thomas answered and said unto him, My Lord and my God." This is the only time in the Gospels that anyone owned Christ as "God." And what was it that evoked this blessed testimony? The context tells us. The fact that Christ knew the very words which he had used, satisfied Thomas that Immanuel stood before him; hence his worshipful confession. And when we meet Him in the air, see the glory streaming through His pierced hands and side ("He had bright beams out of His side!" Habakkuk 3:4), when we hear His "Peace be unto you," when we perceive that He knows all about us, we too shall cry "My Lord and my God."  

How marvelous are the ways of Divine grace. Doubting Thomas was the one who gave the strongest and most conclusive testimony to the absolute Deity of the Savior which ever came from the lips of a man! Just as the railing thief became the one to own Christ’ s Lordship from the cross, just as timid Joseph and Nicodemus were the ones who honored the dead body of the Savior, just as the women were the boldest at the sepulcher, just as unfaithful Peter was the one whom Christ bade "Feed my sheep," just as the prime persecutor of the early church became the apostle to the Gentiles, so the sceptical and materialistic Thomas was the one to say "My Lord and my God." Where sin abounded, grace did much more abound!  

"And Thomas answered and said unto him, My Lord and my God." Mark the word "said unto him." It was no mere ejaculation. Thomas was not here speaking to the Father nor of the Father, but to and of the Son. The fact that Thomas addressed Him as "my Lord" evidences that he too had now "received the Holy Spirit" (cf. John 20:22), for "no man can say that Jesus is the Lord, but by the Holy Spirit" (1 Cor. 12:3). It is very striking to contrast what we read of in 1 Kings 18:39. When Elijah met the prophets of Baal on Mount Carmel, and in response to his faith and prayer, Jehovah was pleased to manifest Himself by sending fire from heaven to consume the sacrifice and lick up the water; the people exclaimed, "The Lord, he is the God, the Lord, he is the God." But Thomas here did far more than this: he not only acknowledged that Jesus of Nazareth was Lord and God, but he confessed Him as "my Lord and my God." And how striking that this is recorded in connection with the third notice of Thomas, and the third appearance of the resurrected Christ in this Gospel— it is only as risen from the dead the Lord Jesus could be our Lord and God!  

"And Thomas answered and said unto him, My Lord and my God." "This noble confession of Thomas admits of only one meaning: it was a blessed testimony to our Lord’ s Deity. It was a clear, unmistakable declaration that Thomas believed Him, when he saw Him that day, to be not only man, but God. And, above all, it was a testimony which our Lord received and did not prohibit and a declaration which He did not say one word to rebuke. When Cornelius fell down at the feet of Peter and would have worshipped him, the apostle refused such honor at once: ‘ Stand up; I myself am a man’ (Acts 10:26). When the people of Lystra would have done sacrifice to Paul and Barnabas, ‘ they rent their clothes and ran in among the people, saying, Sirs, why do ye these things? We are men of like passions with you,’ Acts 14:15. (When John fell down to worship before the feet of the angel, he said unto him, ‘ See thou do it not’ : Revelation 22:8, 9.— A.W.P.). But when Thomas said to Jesus, ‘ My Lord and my God,’ the words do not elicit a syllable of reproof from our holy and truth-loving Master. Can we doubt that these things were written for our learning?  

"Let us settle it firmly in our minds that the Deity of Christ is one of the grand foundation truths of Christianity, and let us be willing to go to the stake rather than deny it. Unless our Lord Jesus is very God of very God, there is an end of His mediation, His atonement, His priesthood, His whole work of redemption. These doctrines are useless blasphemies unless Christ is God. Forever let us bless God that the Deity of our Lord is taught everywhere in the Scriptures, and stands on evidence that can never be overthrown. Above all, let us daily repose our sinful selves on Christ with undoubting confidence, as one that is perfect God as well as perfect man. He is man, and therefore can be touched with the feeling of our infirmities. He is God, and therefore ‘ is able to save unto the uttermost them that come unto God by him.’ That Christian has no cause to fear who can look to Jesus by faith and say with Thomas, ‘ My Lord and my God.’ " (Bishop Ryle).  

"Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed" (John 20:29). Christ accepted Thomas’ confession, but reminded him that it was occasioned by outward signs, the appeal to his sight. What a warning against the modern craving for "signs"— a tendency upon which Satan is now trading in many directions. And how it condemns those materialists who say they will not believe in anything which they cannot examine with their physical senses! Thomas had insisted upon seeing the risen Christ, and the Lord graciously granted his request. The result was he believed. But the Lord pointed out to His disciple that there is a greater blessedness resting on those who have never seen Him in the flesh, yet who have believed— an expression which looked back to the Old Testament saints as well as forward to us! This was the last of our Lord’ s beatitudes.  

"Blessed are they that have not seen, and yet have believed." What a precious word is this for our hearts. We have never seen Him in the flesh. Here, then, is a promise for us. Should it be asked: How do you know that the rejected One is now in the glory? the answer would be, Because of His own word that when He went there He would send down to His people the Holy Spirit. Therefore, every joy in God which we now have, every longing for Christ, manifests His Spirit’ s presence in our souls, and this is a precious testimony to the tact that Christ is now on High. These manifestations of the Spirit here are the proofs that Christ is there. They are the antitype of the "bells" on the robe of the high priest when he went unto the holy of holies on the Day of Atonement (see Exodus 28:33-35.). As the people listened on the outside, they heard the unseen movements of their representative within; so we are conscious of the presence of our High Priest in the Holiest by the tongues of the "bells"— the sweet testimony now borne to us by the Holy Spirit. And why is there a greater blessedness pronounced on us than upon those who saw Christ during the days when He tabernacled among men? Because we own Him during the day of His rejection, and therefore He is more honored by such faith! It is faith in Himself, faith which rests alone on the Word, which Christ pronounces "blessed."  

"And many other signs truly did Jesus in the presence of his disciples, which are not written in this book" (John 20:30). This and the following verse comes in parenthetically. The whole of chapter 20 is occupied with a recountal of the appearance of the risen Christ unto His own, and this is continued in chapter 21 as the very first verse shows. We take it that the "many other signs" refer not to what the Lord had done through the whole course of His public ministry, but to the proofs which the risen Christ had furnished His apostles. This is confirmed by the words "Many other signs truly did Jesus in the presence of his disciples," whereas, most of His ministerial signs were performed before the general public. There were other signs which the Savior gave to the Eleven which proved that He had risen from the dead, but the Holy Spirit did not move John to record them. Some of them are described in the Synoptics. For example, His appearing to the two disciples on the way to Emmaus (Luke 24:15), His eating in the presence of the Eleven (Luke 24:43), His opening their understandings to understand the Scriptures (Luke 24:45), His appearing to them in Galilee (Matthew 28:16), His declaration that all power was given unto Him in heaven and earth (Matthew 28:18), His commissioning them to make disciples of all nations, baptising them in the name of the triune God (Matthew 28:19, 20). Others of these "signs" are recorded in Acts 1, 1 Corinthians 15, etc. When John says that these "other signs" which Jesus did are not written in this book [the fourth Gospel], he implies that they are in some other book or books. On this, one has quaintly said, "St. John generously recognizes the existence of other books beside his own, and disclaims the idea of his Gospel being the only one which Christians ought to read. Happy is that author which can humbly say ‘ My book does not contain everything about the subject it handles. There are other books about it. Read them.’ "  

"But these 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" (John 20:31). Here the Holy Spirit tells why the resurrection-signs of Christ mentioned by John are recorded in this Gospel. They are written not merely to furnish us with historical information about the Lord Jesus, but that we might believe on Him! They are written that we might believe on Him as "the Christ," the Messiah, the anointed One— Him to whom the Old Testament prophets pointed. They are written that we might believe on Jesus as "the Son of God," the second Person of the Godhead incarnate, the One whose Divine glories are unfolded more particularly in the New Testament. And they are written that we might believe on Him thus in order that we might have "life through his name." It is faith in the written revelation which God has given of His Son which brings "life" and all that is included in that word— salvation, immortality, eternal glory. Reader, hast thou "believed"? Not about Christ, but in Him? Have you received Him as your Lord and Savior? If so, the blessing of Heaven rests upon you. If not, you are, even now, "under condemnation," and if you remain in your wicked unbelief there awaits you nought but "the blackness of darkness forever."  

The following questions are to help the student on John 21:1-14:—   

1. Why did not the disciples recognize Christ, verse 4?  

2. Why did Christ ask the question in verse 5?  

3. What does Peter’ s act denote, verse 7?  

4. Why mention the "fire of coals," verse 9?  

5. Why was not the net broken, verse 11?  

6. What is the spiritual significance of verses 12, 13?  

  

MHCC: Joh 20:26-29

That one day in seven should be religiously observed, was an appointment from the beginning. And that, in the kingdom of the Messiah, the first day of the week should be that solemn day, was pointed out, in that Christ on that day once and again met his disciples in a religious assembly. The religious observance of that day has come down to us through every age of the church. There is not an unbelieving word in our tongues, nor thought in our minds, but it is known to the Lord Jesus; and he was pleased to accommodate himself even to Thomas, rather than leave him in his unbelief. We ought thus to bear with the weak, Rom 15:1, Rom 15:2. This warning is given to all. If we are faithless, we are Christless and graceless, hopeless and joyless. Thomas was ashamed of his unbelief, and cried out, My Lord and my God. He spoke with affection, as one that took hold of Christ with all his might; " My Lord and my God." Sound and sincere believers, though slow and weak, shall be graciously accepted of the Lord Jesus. It is the duty of those who read and hear the gospel, to believe, to embrace the doctrine of Christ, and that record concerning him, 1Jo 5:11.

Matthew Henry: Joh 20:26-31

We have here an account of another appearance of Christ to his disciples, after his resurrection, when Thomas was now with them. And concerning this we may observe,

I. When it was that Christ repeated his visit to his disciples: After eight days, that day seven-night after he rose, which must therefore be, as that was, the first day of the week.

1. He deferred his next appearance for some time, to show his disciples that he was not risen to such a life as he had formerly lived, to converse constantly with them but was as one that belonged to another world, and visited this only as angels do, now and then, when there was occasion. Where Christ was during these eight days, and the rest of the time of his abode on earth, it is folly to enquire, and presumption to determine. Wherever he was, no doubt angels ministered unto him. In the beginning of his ministry he had been forty days unseen, tempted by the evil spirit, Mat 4:1, Mat 4:2. And now in the beginning of his glory he was forty days, for the most part unseen, attended by good spirits.

2. He deferred it so long as seven days. And why so? (1.) That he might put a rebuke upon Thomas for his incredulity. He had neglected the former meeting of the disciples; and, to teach him to prize those seasons of grace better for the future, he cannot have such another opportunity for several days. He that slips one tide must stay a good while for another. A very melancholy week, we have reason to think Thomas had of it, drooping, and in suspense, while the other disciples were full of joy; and it was owing to himself and his own folly. (2.) That he might try the faith and patience of the rest of the disciples. They had gained a great point when they were satisfied that they had seen the Lord. Then were the disciples glad; but he would try whether they could keep the ground they had got, when they saw no more of him for some days. And thus he would gradually wean them from his bodily presence, which they had doted and depended too much upon. (3.) That he might put an honour upon the first day of the week, and give a plain intimation of his will, that it should be observed in his church as the Christian sabbath, the weekly day of holy rest and holy convocations. That one day in seven should be religiously observed was an appointment from the beginning, as old as innocency; and that in the kingdom of the Messiah the first day of the week should be that solemn day this was indication enough, that Christ on that day once and again met his disciples in a religious assembly. It is highly probable that in his former appearance to them he appointed them that day seven-night to be together again, and promised to meet them; and also that he appeared to them every first day of the week, besides other times, during the forty days. The religious observance of that day has been thence transmitted down to us through every age of the church. This therefore is the day which the Lord has made.

II. Where, and how, Christ made them this visit. It was at Jerusalem, for the doors were shut now, as before, for fear of the Jews. There they staid, to keep the feast of unleavened bread seven days, which expired the day before this; yet they would not set out on their journey to Galilee on the first day of the week, because it was the Christian sabbath, but staid till the day after. Now observe, 1. That Thomas was with them; though he had withdrawn himself once, yet not a second time. When we have lost one opportunity, we should give the more earnest heed to lay hold on the next, that we may recover our losses. It is a good sign if such a loss whet our desires, and a bad sign if it cool them. The disciples admitted him among them, and did not insist upon his believing the resurrection of Christ, as they did, because as yet it was but darkly revealed; they did not receive him to doubtful disputation, but bade him welcome to come and see. But observe, Christ did not appear to Thomas, for his satisfaction, till he found him in society with the rest of his disciples, because he would countenance the meetings of Christians and ministers, for there will he be in the midst of them. And, besides, he would have all the disciples witnesses of the rebuke he gave to Thomas, and yet withal of the tender care he had of him. 2. That Christ came in among them, and stood in the midst, and they all knew him, for he showed himself now, just as he had shown himself before (Joh 20:19), still the same, and no changeling. See the condescension of our Lord Jesus. The gates of heaven were ready to be opened to him, and there he might have been in the midst of the adorations of a world of angels; yet, for the benefit of his church, he lingered on earth, and visited the little private meetings of his poor disciples, and is in the midst of them. 3. He saluted them all in a friendly manner, as he had done before; he said, Peace be unto you. This was no vain repetition, but significant of the abundant and assured peace which Christ gives, and of the continuance of his blessings upon his people, for they fail not, but are new every morning, new every meeting.

III. What passed between Christ and Thomas at this meeting; and that only is recorded, though we may suppose he said a great deal to the rest of them. Here is,

1. Christ's gracious condescension to Thomas, Joh 20:27. He singled him out from the rest, and applied himself particularly to him: " Reach hither thy finger, and, since thou wilt have it so, behold my hands, and satisfy thy curiosity to the utmost about the print of the nails; reach hither thy hand, and, if nothing less will convince thee, thrust it into my side. "Here we have, (1.) An implicit rebuke of Thomas's incredulity, in the plain reference which is here had to what Thomas had said, answering it word for word, for he had heard it, though unseen; and one would think that his telling him of it should put him to the blush. Note, There is not an unbelieving word on our tongues, no, nor thought in our minds, at any time, but it is known to the Lord Jesus. Psa 78:21. (2.) An express condescension to this weakness, which appears in two things: - [1.] That he suffers his wisdom to be prescribed to. Great spirits will not be dictated to by their inferiors, especially in their acts of grace; yet Christ is pleased here to accommodate himself even to Thomas's fancy in a needless thing, rather than break with him, and leave him in his unbelief. He will not break the bruised reed, but, as a good shepherd, gathers that which was driven away, Eze 34:16. We ought thus to bear the infirmities of the weak, Rom 15:1, Rom 15:2. [2.] He suffers his wounds to be raked into, allows Thomas even to thrust his hand into his side, if then at last he would believe. Thus, for the confirmation of our faith, he has instituted an ordinance on purpose to keep his death in remembrance, though it was an ignominious, shameful death, and one would think should rather have been forgotten, and no more said of it; yet, because it was such an evidence of his love as would be an encouragement to our faith, he appoints the memorial of it to be celebrated. And in that ordinance where in we show the Lord's death we are called, as it were, to put our finger into the print of the nails. Reach hither thy hand to him, who reacheth forth his helping, inviting, giving hand to thee.

It is an affecting word with which Christ closes up what he had to say to Thomas: Be not faithless but believing; mē ginou apistos - do not thou become an unbeliever; as if he would have been sealed up under unbelief, had he not yielded now. This warning is given to us all: Be not faithless; for, if we are faithless, we are Christless and graceless, hopeless and joyless; let us therefore say, Lord, I believe, help thou my unbelief.

2. Thomas's believing consent to Jesus Christ. He is now ashamed of his incredulity, and cries out, My Lord and my God, Joh 20:28. We are not told whether he did put his finger into the print of the nails; it should seem, he did not, for Christ says (Joh 20:29), Thou hast seem, and believed; seeing sufficed. And now faith comes off a conqueror, after a struggle with unbelief.

(1.) Thomas is now fully satisfied of the truth of Christ's resurrection - that the same Jesus that was crucified is now alive, and this is he. His slowness and backwardness to believe may help to strengthen our faith; for hereby it appears that the witnesses of Christ's resurrection, who attested it to the world, and pawned their lives upon it, were not easy credulous men, but cautious enough, and suspended their belief of it till they saw the utmost evidence of it they could desire. Thus out of the eater came forth meat.

(2.) He therefore believed him to be Lord and God, and we are to believe him so. [1.] We must believe his deity - that he is God; not a man made God, but God made man, as this evangelist had laid down his thesis at first, Joh 1:1. The author and head of our holy religion has the wisdom, power, sovereignty, and unchangeableness of God, which was necessary, because he was to be not only the founder of it, but the foundation of it for its constant support, and the fountain of life for its supply. [2.] His mediation - that he is Lord, the one Lord, 1Co 8:6; 1Ti 2:5. He is sufficiently authorized, as pleni-potentiary, to settle the great concerns that lie between God and man, to take up the controversy which would inevitably have been our ruin, and to establish the correspondence that was necessary to our happiness; see Act 2:36; Rom 14:9.

(3.) He consented to him as his Lord and his God. In faith there must be the consent of the will to gospel terms, as well as the assent of the understanding to gospel truths. We must accept of Christ to be that to us which the Father hath appointed him. My Lord refers to Adonai - my foundation and stay; my God to Elohim - my prince and judge. God having constituted him the umpire and referee, we must approve the choice, and entirely refer ourselves to him. This is the vital act of faith, He is mine, Son 2:16.

(4.) He made an open profession of this, before those that had been the witnesses of his unbelieving doubts. He says it to Christ, and, to complete the sense, we must read it, Thou art my Lord and my God; or, speaking to his brethren, This is my Lord and my God. Do we accept of Christ as our Lord God? We must go to him, and tell him so, as David (Psa 16:2), deliver the surrender to him as our act and deed, tell others so, as those that triumph in our relation to Christ: This is my beloved. Thomas speaks with an ardency of affection, as one that took hold of Christ with all his might, My Lord and my God.

3. The judgment of Christ upon the whole (Joh 20:29): " Thomas because thou hast seen me, thou hast believed, and it is well thou art brought to it at last upon any terms; but blessed are those that have not seen, and yet have believed. "Here,

(1.) Christ owns Thomas a believer. Sound and sincere believers, though they be slow and weak, shall be graciously accepted of the Lord Jesus. Those who have long stood it out, if at last they yield, shall find him ready to forgive. No sooner did Thomas consent to Christ than Christ gives him the comfort of it, and lets him know that he believes.

(2.) He upbraids him with his former incredulity. He might well be ashamed to think, [1.] That he had been so backward to believe, and came so slowly to his own comforts. Those that in sincerity have closed with Christ see a great deal of reason to lament that they did not do it sooner. [2.] That it was not without much ado that he was brought to believe at last: "If thou hadst not seen me alive, thou wouldst not have believed;"but if no evidence must be admitted but that of our own senses, and we must believe nothing but what we ourselves are eye-witnesses of, farewell all commerce and conversation. If this must be the only method of proof, how must the world be converted to the faith of Christ? He is therefore justly blamed for laying so much stress upon this.

(3.) He commends the faith of those who believe upon easier terms. Thomas, as a believer, was truly blessed; but rather blessed are those that have not seen. It is not meant of not seeing the objects of faith (for these are invisible, Heb 11:1; 2Co 4:18), but the motives of faith - Christ's miracles, and especially his resurrection; blessed are those that see not these, and yet believe in Christ. This may look, either backward, upon the Old Testament saints, who had not seen the things which they saw, and yet believed the promise made unto the father, and lived by that faith; or forward, upon those who should afterwards believe, the Gentiles, who had never seen Christ in the flesh, as the Jews had. This faith is more laudable and praise-worthy than theirs who saw and believed; for, [1.] It evidences a better temper of mind in those that do believe. Not to see and yet to believe argues greater industry in searching after truth, and greater ingenuousness of mind in embracing it. He that believes upon that sight has his resistance conquered by a sort of violence; but he that believes without it, like the Bereans, is more noble. [2.] It is a greater instance of the power of divine grace. The less sensible the evidence is the more does the work of faith appear to be the Lord's doing. Peter is blessed in his faith, because flesh and blood have not revealed it to him, Mat 16:17. Flesh and blood contribute more to their faith that see and believe, than to theirs who see not and yet believe. Dr. Lightfoot quotes a saying of one of the rabbin, "That one proselyte is more acceptable to God than all the thousands of Israel that stood before mount Sinai; for they saw and received the law, but a proselyte sees not, and yet receives it."

IV. The remark which the evangelist makes upon his narrative, like an historian drawing towards a conclusion, Joh 20:30, Joh 20:31. And here,

1. He assures us that many other things occurred, which were all worthy to be recorded, but are not written in the book: many signs. Some refer this to all the signs that Jesus did during his whole life, all the wondrous words he spoke, and all the wondrous works he did. But it seems rather to be confined to the signs he did after his resurrection, for these were in the presence of the disciples only, who are here spoken of, Act 10:41. Divers of his appearances are not recorded, as appears, 1Co 15:5-7. See Act 1:3. Now, (1.) We may here improve this general attestation, that there were other signs, many others, for the confirmation of our faith; and, being added to the particular narratives, they very much strengthen the evidence. Those that recorded the resurrection of Christ were not put to fish for evidence, to take up such short and scanty proofs as they could find, and make up the rest with conjecture. No, they had evidence enough and to spare, and more witnesses to produce than they had occasion for. The disciples, in whose presence these other signs were done, were to be preachers of Christ's resurrection to others, and therefore it was requisite they should have proofs of it ex abundanti - in abundance, that they might have a strong consolation, who ventured life and all upon it. (2.) We need not ask why they were not all written, or why not more than these, or others than these; for it is enough for us that so it seemed good to the Holy Spirit, by whose inspiration this was given. Had this history been a mere human composition, it had been swelled with a multitude of depositions and affidavits, to prove the contested truth of Christ's resurrection and long argument drawn up for the demonstration of it; but, being a divine history, the penmen write with a noble security, relating what amounted to a competent proof, sufficient to convince those that were willing to be taught and to condemn those that were obstinate in their unbelief; and, if this satisfy not, more would not. Men produce all they have to say, that they may gain credit; but God does not, for he can give faith. Had this history been written for the entertainment of the curious, it would have been more copious, or every circumstance would have brightened and embellished the story; but it was written to bring men to believe, and enough is said to answer that intention, whether men will hear or whether they will forbear.

2. He instructs us in the design of recording what we do find here (Joh 20:31): "These accounts are given in this and the following chapter, that you might believe upon these evidences; that you might believe that Jesus is the Christ, the Son of God, declared with power to be so by his resurrection."

(1.) Here is the design of those that wrote the gospel. Some write books for their diversion, and publish them for their profit or applause, others to oblige the Athenian humour, others to instruct the world in arts and sciences for their secular advantage; but the evangelists wrote without any view of temporal benefit to themselves or others, but to bring men to Christ and heaven, and, in order to this, to persuade men to believe; and for this they took the most fitting methods, they brought to the world a divine revelation, supported with its due evidences.

(2.) The duty of those that read and hear the gospel. It is their duty to believe, to embrace, the doctrine of Christ, and that record given concerning him 1Jo 5:11. [1.] We are here told what the great gospel truth is which we are to believe - that Jesus is that Christ, that Son of God. First, That he is the Christ, the person who, under the title of the Messiah, was promised to, and expected by, the Old Testament saints, and who, according to the signification of the name, is anointed of God to be a prince and a Saviour. Secondly, That he is the Son of God; not only as Mediator (for then he had not been greater than Moses, who was a prophet, intercessor, and lawgiver), but antecedent to his being the Mediator; for if he had not been a divine person, endued with the power of God and entitled to the glory of God, he had not been qualified for the undertaking - not fit either to do the Redeemer's work or to wear the Redeemer's crown. [2.] What the great gospel blessedness is which we are to hope for - That believing we shall have life through his name. This is, First, To direct our faith; it must have an eye to the life, the crown of life, the tree of life set before us. Life through Christ's name, the life proposed in the covenant which is made with us in Christ, is what we must propose to ourselves as the fulness of our joy and the abundant recompence of all our services and sufferings. Secondly, To encourage our faith, and invite us to believe. Upon the prospect of some great advantage, men will venture far; and greater advantage there cannot be than that which is offered by the words of this life, as the gospel is called, Act 5:20. It includes both spiritual life, in conformity to God and communion with him, and eternal life, in the vision and fruition of him. Both are through Christ's name, by his merit and power, and both indefeasibly sure to all true believers.

Barclay: Joh 20:24-29

To Thomas the Cross was only what he had expected. When Jesus had proposed going to Bethany, after the news of Lazarus' illness had come, Thomas' reaction had been: "Let us also go, that we may die with him" (Joh 11:16). Thomas never lacked courage, but he was the natural pessimist. There can never be any doubt that he loved Jesus. He loved him enough to be willing to go to Jerusalem and die with him when the other disciples were hesitant and afraid. What he had expected had happened, and when it came, for all that he had expected it, he was broken-hearted, so broken-hearted that he could not meet the eyes of men, but must be alone with his grief.

King George the Fifth used to say that one of his rules of life was: "If I have to suffer, let me be like a well-bred animal, and let me go and suffer alone." Thomas had to face his suffering and his sorrow alone. So it happened that, when Jesus came back again, Thomas was not there; and the news that he had come back seemed to him far too good to be true, and he refused to believe it. Belligerent in his pessimism, he said that he would never believe that Jesus had risen from the dead until he had seen and handled the print of the nails in his hands and thrust his hand into the wound the spear had made in Jesus' side. (There is no mention of any wound-print in Jesus' feet because in crucifixion the feet were usually not nailed, but only loosely bound to the cross.)

Another week elapsed and Jesus came back again; and this time Thomas was there. And Jesus knew Thomas' heart. He repeated Thomas' own words, and invited him to make the test that he had demanded. And Thomas' heart ran out in love and devotion, and all he could say was: "My Lord and my God!" Jesus said to him: "Thomas, you needed the eyes of sight to make you believe; but the days will come when men will see with the eye of faith and believe."

The character of Thomas stands out clear before us.

(i) He made one mistake. He withdrew from the Christian fellowship. He sought loneliness rather than togetherness. And because he was not there with his fellow Christians he missed the first coming of Jesus. We miss a great deal when we separate ourselves from the Christian fellowship and try to be alone. Things can happen to us within the fellowship of Christ's Church which will not happen when we are alone. When sorrow comes and sadness envelops us, we often tend to shut ourselves up and refuse to meet people. That is the very time when, in spite of our sorrow, we should seek the fellowship of Christ's people, for it is there that we are likeliest of all to meet him face to face.

(ii) But Thomas had two great virtues. He absolutely refused to say that he understood what he did not understand, or that he believed what he did not believe. There is an uncompromising honesty about him. He would never still his doubts by pretending that they did not exist. He was not the kind of man who would rattle off a creed without understanding what it was all about. Thomas had to be sure--and he was quite right. Tennyson wrote:

"There lives more faith in honest doubt,

Believe me, than in half the creeds."

There is more ultimate faith in the man who insists on being sure than in the man who glibly repeats things which he has never thought out, and which he may not really believe. It is doubt like that which in the end arrives at certainty.

(ii) Thomas' other great virtue was that when he was sure, he went the whole way. "My Lord and my God!" said he. There was no halfway house about Thomas. He was not airing his doubts just for the sake of mental acrobatics; he doubted in order to become sure; and when he did, his surrender to certainty was complete. And when a man fights his way through his doubts to the conviction that Jesus Christ is Lord, he has attained to a certainty that the man who unthinkingly accepts things can never reach.

Barclay: Joh 20:24-29

We do not know for sure what happened to Thomas in the after days; but there is an apocryphal book called The Acts of Thomas which purports to give his history. It is of course only legend, but there may well be some history beneath the legend; and certainly in it Thomas is true to character. Here is part of the story which it tells.

After the death of Jesus the disciples divided up the world among them, so that each might go to some country to preach the gospel. India fell by lot to Thomas. (The Thomist Church in South India does trace its origin to him.) At first he refused to go, saying that he was not strong enough for the long journey. He said: "I am an Hebrew man; how can I go amongst the Indians and preach the truth?" Jesus appeared to him by night and said: "Fear not, Thomas, go thou unto India and preach the word there, for my grace is with thee." But Thomas still stubbornly refused. "Whither thou wouldest send me, send me," he said, "but elsewhere, for unto the Indians I will not go."

It so happened that there had come a certain merchant from India to Jerusalem called Abbanes. He had been sent by King Gundaphorus to find a skilled carpenter and to bring him back to India, and Thomas was a carpenter. Jesus came up to Abbanes in the market-place and said to him: "Wouldest thou buy a carpenter?" Abbanes said: "Yes." Jesus said, "I have a slave that is a carpenter, and I desire to sell him," and he pointed at Thomas in the distance. So they agreed on a price and Thomas was sold, and the agreement ran: "I, Jesus, the son of Joseph the carpenter, acknowledge that I have sold my slave, Thomas by name, unto thee Abbanes, a merchant of Gundaphorus, king of the Indians." When the deed was drawn up Jesus found Thomas and took him to Abbanes. Abbanes said: "Is this your master?" Thomas said: "Indeed he is." Abbanes said: "I have bought thee from him." And Thomas said nothing. But in the morning he rose early and prayed, and after his prayer he said to Jesus: "I will go whither thou wilt, Lord Jesus, thy will be done." It is the same old Thomas, slow to be sure, slow to surrender; but once his surrender is made, it is complete.

The story goes on to tell how Gundaphorus commanded Thomas to build a palace, and Thomas said that he was well able to do so. The king gave him money in plenty to buy materials and to hire workmen, but Thomas gave it all away to the poor. Always he told the king that the palace was rising steadily. The king was suspicious. In the end he sent for Thomas: "Hast thou built me the palace?" he demanded. Thomas answered: "Yes." "When, then, shall we go and see it?" asked the king. Thomas answered: "Thou canst not see it now, but when thou departest this life, then thou shalt see it." At first the king was very angry and Thomas was in danger of his life; but in the end the king too was won for Christ, and so Thomas brought Christianity to India.

There is something very lovable and very admirable about Thomas. Faith was never an easy thing for him; obedience never came readily to him. He was the man who had to be sure; he was the man who had to count the cost. But once he was sure, and once he had counted the cost, he was the man who went to the ultimate limit of faith and obedience. A faith like Thomas' is better than any glib profession; and an obedience like his is better than an easy acquiescence which agrees to do a thing without counting the cost and then goes back upon its word.

Constable: Joh 18:1--20:31

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

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

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

Constable: Joh 20:1-29

F. Jesus' resurrection 20:1-29

"If the Gospel of John were an ordinary biography, there would be no chapter 20. I am an incurable reader of biographies, and I notice that almost all of them conclude with the death and burial of the subject. I have yet to read one that describes the subject's resurrection from the dead! The fact that John continued his account and shared the excitement of the Resurrection miracle is proof that Jesus Christ is not like any other man. He is, indeed, the Son of God."⁶¹⁷

John viewed Jesus' resurrection as part of His exaltation. Jesus' exaltation would have been incomplete without His resurrection. Because of John's viewpoint I have outlined the Resurrection as part of the passion ministry of Jesus even though in another sense Jesus' passion ended with His death.

"For John, as for all the early Christians, the resurrection of Jesus was the immutable fact upon which their faith was based; and their faith in large part depended on the testimony and transformed behaviour of those who had actually seen the resurrected Jesus. Their Master was not in God's eyes a condemned criminal; the resurrection proved that he was vindicated by God, and therefore none less than the Messiah, the Son of God he claimed to be [cf. 1 Cor. 15:14-17]."⁶¹⁸

"In each of the following [resurrection appearances] we will discover a pattern with the following features: (1) The beneficiaries of the appearance are engulfed in a human emotion (Mary, grief; the disciples, fear; and Thomas, doubt). (2) The risen Christ appears to them in the midst of their condition. (3) As a result, their condition is transformed (Mary, mission; the disciples, gladness; Thomas, faith)."⁶¹⁹

"With Mary, the emphasis is on love; with the ten, the emphasis is on hope; and with Thomas, the emphasis is on faith."⁶²⁰

Constable: Joh 20:24-29

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

The last witness to Jesus' resurrection in John's Gospel is Thomas, and the record of it has two parts. The first part sets the scene for the second. John is the only evangelist who recorded this post-resurrection appearance. Thomas' confession is John's climactic argument for belief in Jesus as the divine Messiah, the Christ.

Constable: Joh 20:26-29

Thomas' final belief 20:26-29

20:26 John located this post-resurrection appearance eight days after Easter Sunday, namely the following Sunday. His "eight days" (Gr. hemeras okto) evidently included both Sundays. Perhaps he identified the day because, by the time John wrote, Sunday had become the day of worship for Christians, when they commemorated Jesus' resurrection. They worshipped Him on Easter Sunday, then again the following Sunday, and then on succeeding Sundays from then on (cf. Acts 20:7). Sunday worship has its roots in tradition rather than commandment.

The disciples were still meeting behind closed doors because they feared the Jewish authorities (cf. v. 19). Jesus again materialized in the presence of these disciples as He had a week earlier (v. 19). He also repeated His benediction (v. 21). Perhaps Jesus did these things because the disciples had told Thomas that He had appeared this way and had said these things. This would have bolstered Thomas' faith.

20:27 Jesus then invited Thomas to satisfy himself that He really was the crucified Jesus, as Thomas had said he would have to do to believe that Jesus was alive. Jesus knew what Thomas had said even though He had not been physically present when he had said it. This is further proof of Jesus' deity. The purpose of this test was not just to satisfy Thomas' curiosity, however. It was to bring him to faith that Jesus was the resurrected Messiah. We could render Jesus' statement literally, "Do not be unbelieving but believing."

20:28 Evidently Thomas did not take up Jesus' offer. The sight of his Savior seems to have been enough to convince him (cf. v. 29). Thomas then uttered one of the most profound declarations of saving faith in Scripture. For a Jew to call another human being "my Lord and my God" was blasphemy under normal circumstances (cf. 10:33). Yet that is precisely who Thomas believed Jesus was. It is also who John presented Jesus as being throughout this Gospel. Both titles were titles of deity in the Old Testament. Thomas had come to believe that Jesus was his lord in a fuller sense than before, and he now believed that Jesus was fully God.

"The repeated pronoun my does not diminish the universality of Jesus' lordship and deity, but it ensures that Thomas' words are a personal confession of faith. Thomas thereby not only displays his faith in the resurrection of Jesus Christ, but points to its deepest meaning; it is nothing less than the revelation of who Jesus Christ is. The most unyielding sceptic [sic] has bequeathed to us the most profound confession."⁶⁵⁵

Now Thomas believed as his fellow disciples had come to believe (cf. v. 25). His confession is a model that John presented for all future disciples. It is the high point of this Gospel (cf. 1:1, 14, 18). John's other witnesses to Jesus' deity were John the Baptist (1:34), Nathanael (1:49), Jesus Himself (5:25; 10:36), Peter (6:69), the healed blind man (9:35), Martha (11:27), and John the Apostle (20:30-31).

"Nobody has previously addressed Jesus like this. It marks a leap of faith. In the moment that he came to see that Jesus was indeed risen from the dead Thomas came to see something of what that implied. Mere men do not rise from the dead in this fashion. The One who was now so obviously alive, although he had died, could be addressed in the language of adoring worship."⁶⁵⁶

20:29 We could translate Jesus' first sentence as either a question or a statement. It confirmed the reality of Thomas' belief in either case, and it prepared for the beatitude that followed (cf. 13:17). "Blessed" (Gr. makarios) does more than just describe the person in view as happy. It also declares him or her acceptable to God (cf. Matt. 5:3-12).

Most believers have believed on Jesus because of sufficient evidence without the physical confirmation that Thomas required (cf. v. 8; 1 Pet. 1:8-9). Those were the people whom Jesus had in view when He made this statement. This beatitude does not make believers who live after Jesus' ascension superior to those who saw Him in the flesh. Rather it guarantees their blessing by God.

"Thomas's declaration is the last assertion of personal faith recorded in this Gospel. It marks the climax of the book because it presents Christ as the risen Lord, victorious over sin, sorrow, doubt, and death. It also presents the faith that accepts not only the truth of what Jesus said but also the actuality of what he was--the Son of God. In the experience of Thomas, the writer has shown how belief comes to maturity and how it changes the entire direction of an individual life."⁶⁵⁷

"The growth of belief depicted in the Gospel of John thus moves from an initial acceptance on the testimony of another to a personal knowledge marked by loyalty, service, and worship; from assumption of the historicity and integrity of Jesus to a personal trust in Him; from an outward profession to an inward reality; from attending to His teachings to acknowledging His lordship over life. Full belief may not be attained instantly; yet the incipient and tentative belief is not to be despised."⁶⁵⁸

College: Joh 20:1-31

JOHN 20

C. THE RESURRECTION OF JESUS (20:1-21:25)

If chapters 18-19 of the Fourth Gospel are called the Passion Narrative, chapters 20-21 may be called the Resurrection Narrative. The sequence of events for John's Resurrection Narrative is roughly the same as that of the Synoptic Gospels: events at the tomb on Sunday morning, events in meetings of the disciples in Jerusalem, and then events back in Galilee. But beyond this rough outline, the actual events recorded by John are nearly unknown from the Synoptic accounts. Only in John do we find the personal encounter between Jesus and Mary at the tomb, the preliminary, symbolic endowment of the Holy Spirit upon the disciples, the incident of Thomas's doubting, and the triple " Do you love me?" testing of Peter.

The scenes in this final section are brief and fast moving. John introduces the settings quickly, and his " dramatic personnel" enter the scenes suddenly and without flourish. John's resurrection appearances may be divided into two categories: those in Jerusalem (chapter 20) and those in Galilee (chapter 21).

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

¹ Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance. ² So she came running to Simon Peter and the other disciple, the one Jesus loved, and said, " They have taken the Lord out of the tomb, and we don't know where they have put him!"

³ So Peter and the other disciple started for the tomb. ⁴ Both were running, but the other disciple outran Peter and reached the tomb first. ⁵ He bent over and looked in at the strips of linen lying there but did not go in. ⁶ Then Simon Peter, who was behind him, arrived and went into the tomb. He saw the strips of linen lying there, ⁷ as well as the burial cloth that had been around Jesus' head. The cloth was folded up by itself, separate from the linen. ⁸ Finally the other disciple, who had reached the tomb first, also went inside. He saw and believed. ⁹ (They still did not understand from Scripture that Jesus had to rise from the dead.)

20:1-2. Mary Magdalene has been introduced to the readers of John rather abruptly as one of the people who maintained a vigil at the cross (19:25). As mentioned above, she is presented as if the readers are already acquainted with her, yet there is no explanatory or background information given about her. We must assume that she was well known in the early Christian community, either through the accounts of the Synoptic Gospels, through other traditions, or a combination of both. Mary is pictured here as a model of devotion to Jesus. She is one of the last ones at the cross, and the first one at the tomb on the first day of the week (= Sunday). Later in this chapter she is the first actual witness to the resurrected Jesus.

Magdalene means " woman from Magdala," a small city on the west side of the Sea of Galilee. Luke records Mary as an early disciple of Jesus (Luke 8:2), and indicates that she helped support the community of disciples in a financial way. While there is an old and early tradition that Mary was a prostitute, there is no support for this in the New Testament itself.

In John's account Mary goes to the tomb of Jesus very early on Sunday morning, but we are not told why. It is still dark , before sunrise, perhaps 4 a.m. or so. For John, darkness is associated with unbelief, and certainly Mary does not come away from this initial experience believing that Jesus has been raised from the dead. When she arrives, she finds that the tomb is open ( the stone had been removed ) and apparently abandoned. This causes Mary to run in a panic to where Peter and the other disciple (= John) are staying, and report to them. Her initial report says nothing about a resurrection, but merely that the body is missing. Mary assumes that someone has taken (stolen) the body, and apparently fears that it might be desecrated. Her panic is not caused by an encounter with the supernatural (yet!), but by her continuing respect for Jesus even after his death.

20:3-4. Peter and John do not wait for details, but race to the tomb. It truly is a race, for John reached the tomb first . This probably indicates that he was younger than Peter. We can well imagine these two men causing quite a stir by running wildly through the streets of the city just as people were beginning their day.

20:5. In what we are intended to see as an eyewitness account, John relates that he bent over to peek into the open tomb. The verb translated bent over is parakuvptw (parakyptô), meaning literally to " stoop alongside," and is to be distinguished from " stooping down" (katakuvptw, katakyptô; see John 8:8). Here it means something like, " lean down and in." John is careful to say that he " leans in" without entering the tomb (his feet remain outside). It also implies that he must duck his head because the entrance is less than head height. It is the same verb used to describe Mary's looking into the tomb in verse 10. This may be out of respect, but more likely it is a position of safety to allow for a quick retreat if there is danger within the open tomb. (Remember, it is still barely light. Would you have gone in?) John sees the strips of linen used to wrap the body, but no body, confirming Mary's story that the corpse was missing.

The word translated strips of linen is ojqovnia ( othonia ), a plural form of ojqovnion ( othonion ). This is a relatively rare word, and its meaning is not entirely certain today. Some have seen a contradiction here between John and the Synoptic Gospel accounts. All three of the Synoptic authors describe Jesus' burial garb as a sindwvn (sindôn), a single linen cloth, whereas John's plural, othonia seems to imply multiple cloths wrapped around the body. There is no real contradiction, however, as Luke's account demonstrates. Luke uses both words. When Jesus is first removed from the cross, Luke has him wrapped in a sindôn (singular), but when Luke's Peter looks into the empty tomb he sees the othonia (plural). From this evidence we should probably understand othonia to be a generic plural meaning " grave clothes."

20:6-7. Before John has much time to think about this, Peter arrives and charges into the tomb. Either he is more reckless than John is, or unafraid because there is no apparent danger. Peter also sees the linen burial wraps, but goes in further to see the burial cloth . This is the cloth that was wrapped around the face of the body, perhaps to keep the jaw closed. This has been folded neatly and laid at a place separately from the other grave clothes. The author may include this description to help dispel later claims that the body had been stolen. Body snatchers would probably not have unwrapped the corpse, and would certainly not have taken the time to fold any of the burial garb if they had unwrapped it.

20:8-9. John, the other disciple , finally enters the tomb himself. His response is recorded in simple but beautiful language, he saw and believed . Yet he sees nothing more than an empty tomb and grave clothes in various states of tidiness. So what does he believe? Before we answer this question, we should note that the statement, " he saw and believed," anticipates the later meeting with Thomas in which Jesus pronounces, " blessed are those who have not seen and yet believed" (v. 29). This is true faith for John; faith based on reliable testimony, not eyewitness experience. This is the type of faith the author hopes to bring to the readers (v. 31). In addition, the candid admission of verse 9 points to the fact that at this stage neither Peter, nor John, nor anyone else understood the empty tomb as pointing to a resurrected Jesus. Before the event, no one but Jesus knew that he would die and, within a few hours, life would return to his body so that he could encounter his disciples physically.

The author's editorial comment in verse 9 indicates the confusion of the early community. What happened was not what they expected. The Jewish expectation of Messiah included nothing about untimely death, and even less about resurrection of the Messiah. When John says they . . . did not understand from Scripture , he is referring to their incorrect messianic expectations. It was through later study of the Old Testament that the early church began to see that Jesus' life, death, and resurrection conformed to the prophetic intention of Scripture.

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

¹⁰ Then the disciples went back to their homes, ¹¹ but Mary stood outside the tomb crying. As she wept, she bent over to look into the tomb ¹² and saw two angels in white, seated where Jesus' body had been, one at the head and the other at the foot.

¹³ They asked her, " Woman, why are you crying?"

" They have taken my Lord away," she said, " and I don't know where they have put him." ¹⁴ At this, she turned around and saw Jesus standing there, but she did not realize that it was Jesus.

¹⁵" Woman," he said, " why are you crying? Who is it you are looking for?"

Thinking he was the gardener, she said, " Sir, if you have carried him away, tell me where you have put him, and I will get him."

¹⁶ Jesus said to her, " Mary."

She turned toward him and cried out in Aramaic, " Rabboni!" (which means Teacher).

¹⁷ Jesus said, " Do not hold on to me, for I have not yet returned to the Father. Go instead to my brothers and tell them, 'I am returning to my Father and your Father, to my God and your God.'"

¹⁸ Mary Magdalene went to the disciples with the news: " I have seen the Lord!" And she told them that he had said these things to her.

20:10-12. A new scene is presented in this section. The setting is still the garden tomb, but the personnel have changed. Peter and John exit, and we learn that Mary Magdalene has now arrived back at the tomb, presumably having tagged along at some distance behind the two men. Either the men do not notice Mary, or their confusion over the empty tomb has made them oblivious to her highly agitated state, for the author presents them as leaving without a word of encouragement or comfort.

Mary is weeping but not paralyzed. She, too, peeks into the tomb and sees something that Peter and John did not: two angels in white . It is likely that the identification of these beings as angels comes upon later reflection by Mary, for she still does not seem to understand that anything supernatural or miraculous has happened. For the reader, the dramatic tension builds. When will she realize?

20:13. The angels ask her a significant question, a question of concern, " Why are you crying?" This is the question we wish Peter and John had asked. The answer is obvious to Mary. Mary weeps because the great crush of events has overwhelmed her. Her Master has been disgraced and executed as a common criminal. Now the final insult has come: his body has apparently been stolen. She does not understand the ironic intent of the angelic question. They mean, " Dear sweet Mary, you don't need to cry any more."

Peter and John have offered no solution to the missing body, so she boldly challenges these two. " The body is missing," she says. " Someone has taken it, maybe you. I don't want trouble. I just want to know where Jesus' body is."

20:14. The dramatic pressure builds even further. Before the angels have a chance to answer, a new player enters the scene and grabs Mary's attention. This is Jesus, but a hidden Jesus for Mary. She does not realize that it [is] Jesus .

20:15. Jesus asks the same question as the angels did, " Why are you crying?" Then he adds another question, " Who is it you are looking for?" The reader will know that this second question has already been asked twice by Jesus at his arrest (18:4,7). As the arresting mob found the Jesus they sought, so too will Mary. Mary mistakes Jesus for the caretaker of the garden (khpourov", kçpouros, a gardener ). This indicates that there is nothing remarkable about Jesus' appearance at this time. He is probably dressed in ordinary clothes (maybe even clothes borrowed from the caretaker's shack) and with a hat or hood hiding his face. Also contributing to Mary's failure to recognize Jesus is her teary vision as well as the general lack of light in this early morning setting. Mary's answer reveals her intention completely. She is not just concerned to learn the location of the missing body, she wants to restore it to the tomb.

20:16. The tension is almost unbearable for us now. Will she miss Jesus, or will she know? There is much more at stake here than Mary's ability to recognize a dear friend, because in learning that it is Jesus she will also learn that Jesus has risen from the dead.

Jesus makes himself known in a mild, gentle manner. He merely calls her name in a personal, revealing way, " Mary." No more questions. No scolding. No explanations. " O dear Mary, I didn't desert you!" As Jesus said earlier, the shepherd " calls his own sheep by name and leads them out" (10:3). He leads Mary out of her " slough of despond," with the comforting reality of his presence.

Mary's response is also just a single word, " Rabboni!" " Rabboni" (or " Rabbouni," NRSV) is an honorific Aramaic title meaning " My teacher." The precise distinction between " Rabbouni" and the more common " Rabbi" is difficult to see, although some have suggested that " Rabbouni" shows greater respect and is therefore more suitable for use by a woman. This may be the case, but these subtle distinctions would be as lost on John's original readers as they are on us today. More likely is that John is concerned to preserve the actual word used by Mary, having ascertained it from her through personal interview.

20:17. At first glance it is difficult to understand Jesus' next statement to Mary, " Do not hold on to me, for I have not yet returned to the Father." It is even more confusing in the KJV, " Touch me not; for I am not yet ascended to my Father." This has sometimes been interpreted as if Jesus is telling Mary to keep her hands off of him because the touch of a human would pollute him. He must first make a quick trip to heaven for God's approval, and then he will return to appear to the gathered disciples. In old interpretations this was often tied to Jesus' descent into hell while dead, where he battles Satan, preaches to the dead, or does other things. None of this is necessary or justified. A closer look at the grammar of this verse will bear this out.

The phrase translated " Do not hold on to me" translates a Greek phrase consisting of an imperative verb (a{ptou, haptou ) with a negative (mhv, mç). We refer to this imperative + negative construction as a prohibition. It is significant here that the imperative verb, haptou , is in the present tense. In a prohibition the present tense is used to indicate that ongoing action must cease. What this means is that Jesus is not saying, " Don't touch me," but " Stop touching me" = " Let go of me!" Jesus' reason for this is that he has " not yet returned to the Father," i.e., he will be with them on earth for awhile, so Mary does not need to attempt to hold him. This is a temporary situation, however, for he will eventually return to the Father in heaven.

This points out another weakness in the NIV translation of this verse. The verb that is translated " returned" and " returning" is ajnabaivnw (anabainô), which means, literally, to " go up" or " ascend." While " return" is a possible translation, it misses an important connotation of this verb in John. John often uses anabainô to refer to the journey to heaven (see 1:51; 3:13; 6:62). In verse 17 the use of this verb reflects the ancient worldview that heaven was in the sky, and that a journey to heaven was a journey upward. This paragraph is John's final explanation of the ascension of Jesus. Just as he had Jesus explain the Lord's Supper in chapter 6 rather than at the Last Supper in chapter 13, in a similar manner the author has Jesus explain the ascension while still at the garden tomb rather than at the very end of the narrative. Jesus does not just return to his Father, but to my Father and your Father, to my God and your God . In his ascension he is a forerunner of what believers will also experience. He is the " firstfruits of those who have fallen asleep" (1 Cor 15:20). Remember that he promised his disciples, " I am going there to prepare a place for you" (14:2). He makes a way for us.

20:18. Mary becomes the first to tell others of the resurrected Jesus. This is quite significant for John. He repeats her name fully, Mary Magdalene , to emphasize her identity. She reports to the disciples (the group Jesus intended by his designation " brothers" in verse 17), and her report reflects more than just a human encounter. Her words are I have seen the Lord, and they remind us of the words of Isaiah, " I saw the Lord, seated on the throne" (Isa 6:1). This is the first of three confessions of Jesus as " Lord" in this chapter (John 2vv. 18,25, 28; on the significance of the use of " Lord" see comments under verse 28). Mary reports everything, but John does not comment as to whether or not her testimony is accepted (cf. Luke 24:22-24).

3. Jesus' Appearance to the Disciples with Thomas Absent

(20:19-23)

¹⁹ On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jews, Jesus came and stood among them and said, " Peace be with you!" ²⁰ After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord.

²¹ Again Jesus said, " Peace be with you! As the Father has sent me, I am sending you." ²² And with that he breathed on them and said, " Receive the Holy Spirit. ²³ If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven."

20:19-20. A quick scene change: later that day (Sunday), still in Jerusalem. Now the disciples have congregated again in a safe house. The doors are locked for fear of the Jews . This may indicate an actual manhunt going on for Jesus' disciples, but more likely it is a justifiable sense of paranoia from a group whose leader has just been arrested and executed without legal cause. The locked doors serve a dual purpose in the narrative. They quickly portray an atmosphere of fear among the disciples, and serve to make the sudden entrance of Jesus a supernatural act.

Jesus' unexplained appearance is followed by his words, " Peace be with you." " Peace" is the traditional Jewish greeting shalom ), meaning, " I wish you personal peace and well-being" (see comments at 14:27). This is followed by a display of the wounds on Jesus' hands and side, the still-present effects of the crucifixion. Although in a resurrection body, this is still the human Jesus.

The disciples have now had the experience of Mary Magdalene. They can say, " I saw the Lord!" (cf. John 2v. 25; see comments on " Lord" at verse 28). This brings them great happiness; they are overjoyed . The presence of Jesus has changed the atmosphere from anxiety to gladness, from fear to joy.

20:21-23. Jesus has not come just to exchange pleasantries, however. He performs three separate but related tasks with his disciples. First, he gives them a commission. " As the Father has sent me, I am sending you." The word translated " sent" is the verb ajpostevllw (apostellô). Apostellô has the connotation of " sending with responsibility and authority." This is the verb Jesus uses to describe the manner in which he was " sent" by the Father. He was given a task and he was granted authority. The word translated " sending" is the Greek verb pevmpw (pempô). This is the word used to describe Jesus' sending of the disciples. Before we assume that there is a radical difference between these two verbs, we should notice the structure of this sentence. A wooden, literal translation of it would be " Just as the Father commissioned me, even so I am sending you" (italics added). In other words, there is no substantial difference between Jesus' sending of the disciples, and the Father's commissioning of him. How is he sending the disciples, then? He is sending them in an apostellô manner; i.e., he is commissioning them as Apostles with responsibility and authority. Jesus is sending them to continue his mission of bringing salvation to the world (see 3:17; 17:18; cf. 6:57).

Second, Jesus endows the new apostles with the resources they will need to function effectively. He gives them the Holy Spirit . In this gift they not only have the comfort of the heavenly Advocate in their lives, the true peace of God; they also have the convicting power of the Holy Spirit for their ministry. In 16:8-11 Jesus outlined three aspects of the Holy Spirit's power of conviction. The Holy Spirit convicts the world of its sinful unbelief, of the certainty of its condemnation, and of the righteous vindication of Jesus. How will this ministry of the Holy Spirit be accomplished? In part, at least, through the preaching and teaching of the Apostles and their converts.

A great deal has been written about whether or not this is John's version of the Day of Pentecost. Does John intend us to see this as a full, supernatural endowment of the Holy Spirit as portrayed by Luke in Acts 2? The short answer to this is " No" ; it is a type of symbolic foreshadowing. Jesus has already taught that the Holy Spirit will not arrive until he departs (16:7). Furthermore, there is no radical change in the disciples at this point. They are still back in the locked room in the next scene.

Jesus has given the apostles a task (bring salvation to the world). He has given them the resource to assist in the task (Holy Spirit). Now, third, he gives them authority; and it is a terrible authority. They have responsibility in regard to the forgiveness of sins and the withholding of forgiveness! At first glance it seems that Jesus has given them too much. The authority and ability to forgive sins rests with God alone (cf. Mark 2:7). But a closer reading shows that God has not lost authority over forgiveness. It is a two-stage process: If you [disciples] forgive, they are forgiven [by God].

We cannot separate authority in regard to forgiveness from the first two items. The apostles must preach the good news of Jesus' atoning sacrifice, " the Lamb who takes away the sins of the world" (1:29). The Holy Spirit must convict the unbeliever of sin. True forgiveness is granted to the truly repentant believer. To those who believe and repent, the preacher may promise forgiveness and know that God will agree. But for the unbelievers there is no such promise, and God will also agree.

4. Jesus' Appearance to His Disciples with Thomas Present (20:24-29)

²⁴ Now Thomas (called Didymus), one of the Twelve, was not with the disciples when Jesus came. ²⁵ So the other disciples told him, " We have seen the Lord!"

But he said to them, " Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe it."

²⁶ A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, " Peace be with you!" ²⁷ Then he said to Thomas, " Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe."

²⁸ Thomas said to him, " My Lord and my God!"

²⁹ Then Jesus told him, " Because you have seen me, you have believed; blessed are those who have not seen and yet have believed."

20:24-25. At this point we learn that not all of the disciples were present for Jesus' Sunday evening appearance. Thomas was not there, although we are not told why. Some time in the week following he is with the other disciples and they repeat Mary's confession to him, " We have seen the Lord!" This is the second great confession of Jesus as Lord, anticipating the even greater confession of Thomas himself in verse 28.

Thomas isn't buying it, however. We have already been introduced to Thomas as a passionately loyal man (11:16). He withholds belief until he can personally experience the crucified and risen Jesus. In what seems to be an overreaction, Thomas insistently boasts that he must poke his finger through the nail holes in Jesus' hands, and stick his fist in the spear hole in Jesus' side. This is the type of boast a man will make when he never expects an occasion to follow through on his words. On the other hand, it reveals a Thomas who is deeply hurt by the death of Jesus. He is confused, and is guarding against any type of trickery that might hurt him even more.

20:26. After this brief interlude with Thomas, the scene reverts to the locked house. This time everybody is there, including Thomas. As in verse 19 the locked doors are no barrier for the resurrection body of Jesus. He is able to come and stand in the middle of the disciples without any problem. Jesus again repeats the greeting, " Peace be with you."

20:27. Having quickly taken care of these preliminaries, however, Jesus turns immediately to Thomas. Jesus knows exactly what Thomas has been boasting, presumably through Godlike omniscience. He challenges Thomas with the worst words a big talker can hear: What's stopping you? Go ahead and do it!

While Jesus' offer to let Thomas probe his scars was doubtlessly sincere, his message to Thomas comes in the second sentence: " Stop doubting and believe." This NIV translation is adequate, but misses the symmetry and force of the original Greek text. Jesus employs two antonym adjectives here, " unfaithful" (a[pisto", apistos ) and " faithful" (pistov", pistos ). The statement begins with a prohibition (imperative + negative, see comments on verse 17), and ends with an implied command. A more literal translation would read, " Thomas, do not be unfaithful , but be faithful ." It is an issue of faith or unfaith, a theme throughout the Fourth Gospel that has now come to a head in one of the disciples. Thomas must choose. Will he be a believer or an unbeliever?

20:28. Thomas dares not touch Jesus' wounds. He has just been overwhelmed with evidence that demands faith: a Jesus with a crucified and risen body, and who knows his inner thoughts. And so he blurts out what is the third and greatest confession of this chapter, " My Lord and my God!" Theologically, this is the highest confession of Jesus' divinity in all the New Testament, and, therefore, its implications will be considered carefully.

The Greek term for " Lord" is kuvrio" ( kyrios ). The word occurs 52 times in John with a number of connotations. We should note that the author of the Fourth Gospel is careful in how he uses the term. On the most basic level it is used 34 times as a polite title of address with no necessary theological entailments. This is something like our word " Sir." It is used this way frequently in John when different people address Jesus. This usage is also seen in Mary's respectful reference to the body of Jesus as " the Lord" (20:2,13). A second way kyrios is used by John is in quotations from the Old Testament. In these four instances kyrios refers to God, and is the standard Greek equivalent for the Hebrew name for God, YHWH or Jehovah. A third way kyrios is used in John is in the Farewell Discourses. In this way Jesus often (five times) makes reference to himself as " lord" in the sense of " master" or " teacher" to his disciples/students. Sometimes this takes on the language of the master/slave relationship (e.g., 15:20). A fourth way John uses kyrios is in editorial references to Jesus where the author speaks as the narrator. In these places we see that a very normal and comfortable way for the Apostle John to refer to Jesus was as " the Lord." This occurs five times, and is closely related to the next way. A fifth way kyrios is used in John is as a divine designation for Jesus, Jesus as God. In these four instances kyrios will appear with an article, " the Lord," and will be a verbal statement of one of the characters in the story. These are the most theologically significant instances of kyrios and all occur in the last two chapters of John. They show the gradual understanding of the disciples as to the divinity of Jesus. After the resurrection they may say emphatically, " Jesus is the Lord" (cf. Rom 10:9). He becomes more than the Rabbi Jesus of history; he is the Risen Lord of faith.

The statement of Thomas in verse 28 is not only a member of this final category, it is the most important member, and therefore the most significant use of kyrios in the entire book. Furthermore, it is among a very small number of places in the New Testament where Jesus is clearly referred to as " God" (qeov", theos ). Thomas, the one accused of unbelief, makes a radical shift to become a mouthpiece for the highest possible confession of faith in Jesus. In some ways this is the climax of the book of John.

20:29. We, the readers, quiver with the finality of Thomas's statement. How could we go any higher in our understanding of Jesus? Yet the Risen Lord does not bask in this mighty confession. Instead he pricks Thomas's bubble a bit and brings him back to earth. " Of course you believe," says Jesus. " You have witnessed enough to convince any sane and reasonable person that I am the Son of God risen from the dead, and the necessary object of faith. But many will be called upon to believe without such overwhelming personal experiences." True faith is beyond personal experience. It is the evaluation and acceptance of the testimony about Jesus. We have no right to expect our own visitation by the Risen Lord to draw us to faith. Jesus has given to the church the task of bringing people to faith through the faithfully preached message of salvation and the convicting power of the Holy Spirit.

5. The Purpose of This Gospel (20:30-31)

³⁰ Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. ³¹ But these are written that you may ^a believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

^a 31 Some manuscripts may continue to

20:30. The author confides that he has not exhausted his supply of miracle stories about Jesus, perhaps a nod to the fact that his material is so very different from that of the Synoptic authors. He has chosen which miraculous signs to include very carefully in order to build the reader to a correct understanding of Jesus.

20:31. This correct understanding is the position of faith, life-giving faith. To bring others to faith is why John went to the huge effort of writing this book, an enormous and splendid accomplishment for anyone in the ancient world. John is saying, " I have given you more than enough. Now it's up to you to believe."

If we pay a little more attention to which Greek words in this sentence have articles and which do not, we would come up with this translation, " These things have been written so that you may believe that the Christ, the Son of God is Jesus." It isn't so much that John wants to convince us that this man named Jesus was really the messianic Son of God. His reasoning is more Jewish-oriented at this point. The Jews expected God to send a Messiah. John is saying, " Pay attention! That Messiah you have been expecting? He came, and his name was Jesus, and he was truly the Son of God." And that message is still applicable to unbelieving Jews and non-Jews today.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 20:26-31

CXXXIX.
SIXTH APPEARANCE OF JESUS.
(Sunday, one week after the resurrection.)
^dJOHN XX. 26-31; ^eI. COR. XV. 5.

   ^d26 And after eight days again his disciples were within, and Thomas with them. fthen he appeared to the twelve; ^dJesus cometh, the doors being shut, and stood in the midst, and said, Peace be unto you. [He came in the same manner and with the same salutation as formerly, giving Thomas a like opportunity for believing.]  27 Then saith he to Thomas, Reach hither thy finger, and see my hands; and reach hither thy hand, and put it into my side: and be not faithless, but believing. [753] [Thomas had proposed an infallible test, and Jesus now cheerfully submits to it.]  28 Thomas answered and said unto him, My Lord and my God. [We have here the first confession of Christ as God. It should be said in Thomas' favor that if his doubts were heaviest, his confession of faith was fullest. He had more doubts as to the resurrection because it meant more to him; it meant that Jesus was none other than God himself.]  29 Jesus saith unto him, Because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. [Thus, while rejoicing in the belief of Thomas, Jesus pronounces a beatitude upon the countless numbers of believers in his resurrection, who are not witnesses of it.]  30 Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book:  31 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 sounds like an ending to the Gospel, but it is like some of Paul's apparent but not real endings. Starting it with the proposition that Jesus, as the Word, was God, he comes here to the climax of Thomas' confession that Jesus is God, and the beatitude of Jesus upon those of a like faith. He then declares that he has written his book that men might have this faith, and the eternal life to which it leads.]

[FFG 753-754]

Lapide: Joh 20:1-28

28-31

CHAPTER 20

Ver. 1. — On the first day of the week. Literally, of the Sabbath, the week being called the Sabbath, after its principal day, or the day of the Pasch. (see on Mat 28:1)

Mary Magdalene came. The other gospels speak of the other women but she only is mentioned here, as being their leader, and more zealous and active than the rest.

When it was yet dark. In the early dawn ( profundo diluculo ), says S. Luke. Note here her activity, watchfulness, and ardour. She seeks Christ in the dawn, and hence she is the first to see Him as the rising sun. As S. Ambrose says on the title of Ps. 55,* "For the morning undertaking." This morning undertaking we can ascribe to Mary Magdalene, who went very early in the morning to watch at the tomb, and first greeted the resurrection of the Lord, and as the sunlight grew brighter, she only, and before the rest, recognised the rising of the Sun of righteousness, and as by this morning greeting she rejoiced at the return of daylight, so did she rejoice the more that Christ was raised from the dead, and in her was fulfilled the prophecy, In the evening weeping will tarry ( see vulg.) (heaviness may endure for the night, E. V.) but at morning is joy (Psa 30:6).

Unto the sepulchre. To anoint the Body of Jesus, says Nonnus.

And saw the stone taken away. And the Angels, who said that Christ had risen, but the Magdalene did not believe it, and ran to Peter and John, saying, "They have taken away my Lord, and I know not where they have laid Him." See notes on S. Matt. xxviii. 8.  S. Jerome remarks ( Ep. cl. Hedibiam ) , Her error was connected with piety—piety in longing to see Him whose Majesty she knew, but her mistake was in what she said.

Ver. 2.— Then she runneth, and cometh to Simon Peter, as the Chief Apostle, and as designated by Christ as His Vicar and successor, ( Matt. xvi.), and that other disciple whom Jesus loved, i.e., S. John, who would be more diligent than the rest in searching for the Body of Christ.

Ver. 4. — So they ran both together. Before the rest, as loving Him above the rest, says S. Gregory.

And he (John) did outrun Peter, as the younger and more active, and moreover as more desirous of seeing that Body which he had just before seen marred on the cross.

Ver. 5. — And he stooping down, to look into the tomb, saw the linen clothes with which the Body of Christ had been wrapped. Yet went he not in, paying deference to Peter, as his senior and more worthy, says Lyranus, or else hindered by fear, or seized with a kind of sacred dread at the Body of Christ which was buried there.

Ver. 6.— Then cometh Simon Peter following him, and went into the sepulchre. Peter (says S. Chrysostom) entered with ardour, and carefully inspected everything. For the soldiers who guarded the tomb, when they saw the angel and the earthquake, ran away through fear. See also S. Jerome, Quæst. vi . ad Hedib. And seeth the linen clothes lie, and the napkin which was about His head (covering His face, as is generally done to the dead, for the sake of seemliness), not lying with the linen clothes, but wrapped together in a place by itself. "This," says S. Chrysostom, "was a sign of His Resurrection, for if they had removed the body they would not have stripped it, and if they had stolen it, they would not have been so careful to fold up the napkin, and put it aside by itself; for John had said before that He was buried with myrrh, which makes linen clothes cling close to the body, so that no one would be deceived by those who said that It was stolen away; for what thief would trouble himself so much about an unnecessary matter?"

Ver. 8. — Then went in also that other disciple, which came first to the sepulchre.

Tropologically, Toletus says that by John are signified all Christians, but by Peter the Pontiffs, Vicars of Christ. Peter then entered the tomb first as the highest in dignity, as the Vicar of Christ; but John came last, because it is possible that he who is first in rank, is behind others in desert and holiness.

And he saw and believed. Both of them, that is, believed that what Mary Magdalene said was true, namely, that the Body of Christ had been taken away. So says S. Augustine, Theophylact, and Jansen.  S. Cyril, Chrysostom, Euthymius, and Nyssen add that both believed that Christ had risen. But this word "believed" more clearly and correctly applies only to S. John, who remembered the words of Christ, that He would rise on the third day. But Peter, on account of the strangeness of a Resurrection, and from His earnest desire to see Him alive again, was more slow to believe that Christ had risen. Whence the Angel significantly said to the women, "Go, tell His disciples and Peter." ( Mark 16:7.)

Ver. 9. — For as yet they knew not the scriptures, that He must rise again from the dead. For although He had solemnly assured them that He would rise, yet on account of its strange and wonderful nature they believed it not, but thought that He spoke in a figure and parable, as He was wont to do.

Ver. 10. — Then the disciples went away again unto their own home. Peter wondering, John believing He had risen, the Magdalene alone remaining at the sepulchre, to learn something more certain about the Body of her beloved Christ. See S. Augustine ( in loc.) "And hence it came to pass that she alone saw Him, she who remained to seek for Him, for perseverance in a good work is a virtue," says S. Gregory, Hom. xxv.

Ver. 11 . — But Mary stood without at the sepulchre weeping. Because she anxiously looked about on every side for the Body of Jesus, as glowing in love for Him, and was beside herself; and not finding Him, wept for grief. "The eyes (says S. Augustine in loc.) who sought, but found Him not, had leisure to weep, and sorrowed more for His being taken from the tomb than that He had died on the Cross, because not even a memorial remained of so great a Teacher, whose life had been taken away."

And as she wept, she stooped down, and looked into the sepulchre. Though she looked in before and saw that the sepulchre was empty. For, as says S. Gregory ( in loc.), "A single look suffices not one who loves. The power of love increases the earnestness of the inquiry: she persevered in seeking, and accordingly she found. And so it was that her desires expanded and increased, and could thus take in that which they found."

Ver. 12. — And saw two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. All these were tokens of His glorious Resurrection, and prepared the mind of the Magdalene to believe it. One sat at the head and the other at the feet, to signify that the whole Body of Christ had risen, and that, by assuming the immortal form and glory of angels, He had entered into their company, and had left these two angels, as guardians of the tomb, to announce the fact to the Magdalene.

Origen says that, mystically, the angel at the feet represented the active, the angel at the head the contemplative, life. For they are both of them from Jesus, about Jesus, through Jesus, and on account of Jesus.

Ver. 13. — They say unto her, Woman, why weepest thou? This is no place for weeping, but rather for rejoicing, and being glad. Because thou seest not here the dead Body of thy Beloved One, thou oughtest to infer that Jesus has risen, and is no longer among the dead, but among the living; and more than this, that He is passing a blessed and heavenly life among the glorious angels, such as we are ourselves.

She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. I weep for three reasons. (1.) Because of the ignominious death of my Lord. (2.) Because His Body has been taken away, for if I saw It, I should kiss It, lament over It, and anoint It. (3.) Because I do not know where to look for It. For did I know, I should haste to the spot, embrace It, and overwhelm It with kisses. See here how Jesus suffers the souls of those that love Him to remain in ignorance for a while, in order to sharpen and enkindle their desire for Him; and when it is thus sharpened and enkindled, to comfort and make them glad with the full revelation of Himself.

Ver. 14.— And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Christ appeared behind the Magdalene, so that the angels who beheld Him rose up and bowed their heads, and exhibited other tokens of reverence and adoration towards Him. And this was why she turned about, viz., to see who it was whom the angels saluted so reverently. So S, Chrysostom ( Hom. 85), and the author of the Quæst. ad Antioch ( Quest. lxxviii.), [Pseudo-Athanasian]. Some think that Christ made a noise with His feet to attract her attention.

And saw Jesus. "The first to share the joy: as loving more than all."

And knew not that it was Jesus. As appearing in the form of the gardener. Just as He appeared in the form of a stranger at Emmaus. For glorified bodies can put on any appearance they please, not by changing their own appearance, but by presenting only a refracted appearance to the sight of others. Christ did this, in order that she should not be startled. He appeared to her in consequence of her intense love to Him. But because she did not believe that He was alive, He veiled Himself from her, and presented Himself to her outward sight as the person she fancied Him to be. So S. Gregory ( Hom. xxiii.), speaking of the disciples at Emmaus.

Ver. 15 . — Jesus saith unto her, Woman, why weepest thou? whom seekest thou? S. Ambrose ( Lib. iii . de Virg.) explains the whole passage minutely: "Woman, why weepest thou? He who believeth not is a woman; for he that believes rises up into the 'perfect man, into the measure of the stature of the fulness of Christ.' It is a reproach not on her sex, but on her slowness of belief. It is well said a woman hesitated, though a virgin had already believed. Why weepest thou? Thou thyself art in fault, as being incredulous. Dost thou weep because thou seest not Christ? Believe, and thou wilt see Him. Christ is close by thee, He never fails those that seek Him. Thou shouldest not weep, but have ready faith, as God requires. Think not of mortal things, and thou wilt not sorrow; think not of perishing things, and thou wilt have no cause for weeping. Thou weepest for that, at which others are glad. Whom seekest thou? seest thou not that Christ is at thy side?"

Origen wrote a striking Homily, and one full of devout feelings, respecting the Magdalene,** in which he says, among other things, "Love made her stand there, and sorrow caused her to weep. She stood and looked around, if perchance she could see Him whom she loved. She wept, as thinking that He whom she was looking for, had been taken away. Her grief was renewed, because at first she sorrowed for Him as dead, and now she was sorrowing for Him as having been taken away. And this last sorrow was the greater because she had no consolation." And then he proceeds to lay open the sources of her sorrow, saying, "Peter and John were afraid, and therefore did not remain. But Mary feared not, because she felt that there was nothing left for her to fear. She had lost her Master, whom she loved with such singular affection, that she could not love or set her hopes on anything but Him. She had lost the life of her soul, and now she thought it would be better for her to die than to live, for she might perchance thus find Him when dead, whom she could not find while she lived. 'Love is strong as death.' What else could death do in her case? She was lifeless, she was insensible: feeling she felt not, seeing she saw not, hearing she heard not. And she was not really there, even where she seemed to be. Her whole thoughts were with her Master, and yet she knew not where He was. I seek not for the angels, who do but increase, and not remove my grief, but I seek my own Lord, and the Lord of angels." And after a few more bursts of glowing and holy affections, he adds, "I am straitened on every side, I know not what to choose. If I remain by the tomb, I find Him not; if I retire from it, I know not where to go, or where to seek for Him: hapless that I am. To leave the tomb is death to me, to remain by it is irremediable sorrow. But it is better for me to keep watch over His tomb, than to go far away from it. For perhaps when I return, I shall find that He has been taken away, and His sepulchre destroyed. I will therefore remain here and die, that at least I may be buried by the sepulchre of my Lord. Return, my beloved one,—return, the loved one of my vows." He then adds, "Why, Beloved Master, dost Thou trouble the spirit of this woman? Why dost Thou distress her mind? She depends entirely on Thee, she abides entirely on Thee, she hopes solely on Thee, and utterly despairs of herself. She seeks Thee, as seeking or thinking of no one besides. And perhaps she does not recognise Thee because she is not in her right mind, but quite beside herself for Thy sake. Why then dost Thou say, 'Why weepest thou-whom seekest thou?'"

She, supposing Him to be the gardener, saith unto Him. Because, as Theophylact and Euthymius say, "He was meanly dressed, and because He seemed from His dress to be at home there. She knew that Joseph of Arimathæa did not live there, and supposed that He was the person left in charge of the garden. So F. Lucas. [Pseudo]-Origen proceeds, "0 Mary, if thou art seeking for Jesus, why dost thou not recognise Him? And if thou dost recognise Him, why art thou seeking for Him? Behold Jesus cometh to thee, and He whom thou seekest asketh of thee, 'Woman, why weepest thou?' And thou supposest Him to be the gardener, as not knowing Him. For indeed Jesus is also the Gardener, as sowing the good seed in the garden of thy heart, and in the hearts of His faithful servants." Whence S. Gregory ( in loc.), "Is He not the Gardener who planted in her breast, through His love, the flourishing seeds of virtues?"

Sir, if thou hast borne Him hence, tell me where thou hast laid Him, and I will take Him away. She does not say "Whom," but means Jesus, of Whom her heart was full.  S. Thomas and others say, that this is the feeling of those who are deeply in love. They suppose that others are thinking about the same person as themselves. Although she might have thought that He knew the answer she had already given to the angels, They have taken away my Lord, &c., as S. Chrysostom seems to indicate. [Pseudo]-Origen remarks, "Such great grief for Thy death had overwhelmed her, that she could not think of Thy resurrection. Joseph placed Thy body in the tomb, and Mary also buried her spirit there, and so indissolubly united it as it were to Thy body, that she could more easily separate her soul from the body which it animated, than she could separate her soul from Thy dead body, for which she was seeking. For the spirit of Mary was more in Thy body than in her own; and in seeking for Thy body she was at the same time seeking for her own spirit, and where she lost Thy body she lost also her own spirit. What wonder then she had no sense, since she had lost her spirit? What wonder if she knew Thee not, as not having the spirit wherewith to know Thee? Give her back then her spirit, I mean Thy body, and she will then regain her senses and abandon her error."

And I will take Him away— "What if He is in the High Priest's palace? What if He is in Pilate's house? Yes, I will take Him away. Love conquers everything. It counts impossibilities as possible, nay, as easy." So [Pseudo]-Origen and S. Chrysostom. Though S. Jerome ( Quæst. v. ad Hedib.) regards them as the words of ignorance and want of consideration.

Ver. 16. — Jesus saith unto her, Mary. She turned herself, and saith unto Him, Rabboni, which is to say, Master. He called her not merely by her own name, but with that tone of voice, that sweetness, grace, and efficacy, with which He used to speak to her; and she at once recognised Him. Whence [Pseudo]-Origen, wondering at the condescension of Christ, exclaims, "0 the change of this right hand of the most High (Psa 77:10). My great grief is turned into great joy; the tears of sorrow are changed into the tears of love. When she beard the word 'Mary' (for thus He used to address her), she perceived a wondrous sweetness in the name, and knew that He who called her was her Master. Her spirit then revived and her senses returned, and when He wished to add something more, she could not wait, but from excess of joy she interrupted Him, saying, Rabboni. For she thought that having found the 'Word' she did not require a single word more, and she deemed it more profitable to touch the 'Word' than to hear any words whatever. 0 vehement and impatient love! It was not enough for her to see Jesus and to talk with Him; unless she also touched Him, for she knew that virtue went out from Him, and healed all."

She turned herself. For when He was slow in answering, she had looked away from Him towards the angels, as if to ask them who was this gardener who was talking with her, and why they stood up and greeted Him with such reverence? But when she heard Jesus addressing her by name, and recognised His voice, she was enraptured with joy, and at once looked straight towards Him. The voice of the Shepherd reaching the ears of the lamb, at once opened her eyes, and soothed all her senses with its secret power and wonted sweetness; and so carried her away out of herself, that she at once was carried away with unhoped-for and inexplicable joy, and cried out " Rabboni," my Master. I, as Thy disciple, Thy spiritual daughter, give myself wholly to Thee. In Thee who hast risen, I myself live again, I exult and rejoice. So S. Cyril, Chrysostom, and others. And accordingly she fell down at His knees, and wished, as she was wont, reverently to touch His head and His feet, and cover them with kisses. Just as the Shunammite embraces the feet of Eliseus the prophet (2Ki 4:27). This is plain from Christ's instant prohibition.

Rabboni. This was a word of greater reverence than Rabbi, and was used by the Magdalene only after His Resurrection. [But see Mar 10:51.]

Ver. 17. — Jesus saith unto her, Touch Me not; for I am not yet ascended to My Father, &c. This is a difficult passage, and the connection between the two parts is even more difficult. (1.)  S. Augustine explains the connection thus, "Touch Me not, for as yet thou art not worthy to touch Me; for in thy thoughts regarding Me, I have not as yet ascended to My Father, for as yet thou dost not perfectly believe that I am the Son of God, and that I ascend to My Father." And S. Jerome ( Quæst. v. ad Hedibiam ) explains it much in the same way. But this is a mystical rather than a literal explanation. As also is that of S. Leontius ( Serm. ii . de Ascens.), "I do not wish you to approach Me bodily, or recognise Me with thy bodily senses. I reserve thee for higher things. I am preparing for thee greater things. When I shall have ascended to My Father, then wilt thou touch Me more perfectly and truly, for thou wilt comprehend that which thou touchest not, and believe that which thou seest not." (2.) S. Cyril ( Lib. xii . cap. i.) says, " He forbade her to touch Him, to signify that no one ought to approach His glorified Body, which was soon to be touched and received in the Eucharist, before receiving the Holy Spirit, which He had not yet sent." But, on this ground neither would the other women, or Thomas, or the rest have been able to touch Him—which yet they did. (3.) S. Chrysostom ( in loc.), Theophylact, and Euthymius say that He forbade her to touch Him, because He wished to be touched with greater reverence than heretofore: since He would not henceforth hold converse with men, but with angels and blessed spirits. But it does not appear that the Magdalene failed in reverence. And after all, what connection has this with the reason given, "I have not yet ascended to My Father"? (4.) [Pseudo]-Justin ( Quæst. a Gentibus, propos. xlvii.), and after him Toletus and others, explain it thus: Touch Me not: for I am shortly about to ascend to heaven, and I wish to withdraw you gradually from My accustomed presence. Therefore, says [Pseudo]-Justin, "He did not constantly show Himself to His disciples after His Resurrection, nor yet withdraw Himself entirely from their sight, so that He was seen, and yet not seen." But this explanation is not clear, and requires many things to be supplied, besides misinterpreting the reason given. (5.) The best explanation is this, "Do not waste any more time in thus touching Me. Go and bear the glad tidings of My Resurrection to My disciples at once. I do not just yet ascend into heaven. You will have ample time before then to touch and converse with Me." (See Suarez, par. iii . Disput. xlix. § 3, Ribera ( in loc.), and others.) Christ afterwards allowed Himself to be touched by her and the other women, because they were then on their way to tell the Apostles that He had risen. (Matt. xxviii. 9.)

1. It is said that Christ when speaking these words touched the forehead of the Magdalene, and that Sylvester Prieras saw those marks when her tomb was opened in 1497 (see Surius, in Vita S. M. Magdalenæ ). 2.  S. Epiphanius ( Her. xxvi) gives a moral reason, viz., that Christ did not wish to be touched by any woman, except in the presence of others; an example followed by SS. Augustine and Ambrose, S. Martin, S. Chrysostom, S. Charles Borromeo, and others. 3. Rupertus gives an allegorical reason. Mary, he says, here represented the Gentile Church which was to come to Christ, not by corporal but by spiritual contact, after His Ascension. See also Chrysostom, Serm. lxxv.

It is most probable, as S. Augustine ( de Consen. Evang. iii. 24), Theophylact, and Euthymius ( in cap. ult. Matt.), and S. Jerome ( Epist. ad Hedibiam, Quæst. v.) say, that Mary hastened away, and came up with the other women who went away with Peter and John, and that she then saw Christ again when He appeared to them all; that she then touched His feet, and adored Him (see Matt. xxviii. 9). But Toletus says it was not so.

Tropologically. Hence learn that it is more acceptable to Christ to comfort those who are in any affliction, than to look only to one's self. So that when necessity, or piety or charity require it, it is allowable to postpone the Sermon, or even Mass, on a Feast day, for the purpose of aiding the sick and suffering. See notes on Matt. ix. 13.

Symbolically. S. Bernard ( Serm. v. in Fest. Omn. Sanct.) says , "This is a word of glory, 'A wise son is the glory of his father.' Touch Me not then, says the Glory. Seek not glory as yet, rather avoid it. And touch Me not till we come to the Father, where all our glorying is secure."

But go to My brethren. He calls them "Brethren" out of His wondrous condescension, being, as He is, not only as God but also as man, the Head and Lord of all. For all men are brethren as descended from Adam, and as the sons of God by grace. But the term properly applies to them as Apostles. And Christ was an Apostle, as being sent by God, and He associated with Him in His office Peter and the rest. The Pontiff calls in like manner the Cardinals and Bishops his brethren, though he is their superior. Christ speaks of them in this way to inspire them with courage, as though He said, Though they have forsaken Me, yet I do not forsake them; and by taking on Me the nature of man on rising again, I will show Myself to be their Brother.

And say unto them, I ascend unto My Father and your Father, and to My God and your God. Remind them of what I said to them before My Passion, that after a few days I should ascend to God the Father.

He says, "My Father and your Father," Mine by nature, yours by grace, as S. Augustine says, to show that they had in common God as their Father. He as His Father by nature, they by adoption. So S.. Ambrose ( de Virginitate ). Moreover, S. Hilary ( de Trinit., Book xi . ), "He is His Father, as of all others, in respect of His human nature; and God, as He is the God of all men, in that nature in which He is a servant for God the Only Begotten is without brethren." But it is simpler to say that He called Him "My Father," to designate His own Divine Nature, and "My God" to set forth the human nature He had assumed, and that thus He was Very God, and very man. So S. Ambrose ( ut supra ), referring to Heb 2:11.

It means then, Tell the Apostles to banish their fear and sorrow, for I have risen from the dead, and love them as brethren, and therefore shall soon ascend to heaven, to prepare a place for them, that they may follow Me thither, and that I may send them the Holy Spirit from thence, to make them resolute preachers of My Gospel.

Ver. 18.— Mary came and told the disciples, I have seen the Lord, and He has said these things to me. She thus became an apostle and evangelist to the Apostles. And accordingly, when she was driven into exile by the Jews, and arrived at Marseilles, she preached the gospel to the people there. And she fully deserved this honour, by her glowing love to Christ, her faith and constancy, which led her to the sepulchre by herself at early dawn, where she waited patiently till she saw her Jesus.

Ver. 19 . — Then the same day at evening, on the first day of the week. Or the feast of the Pasch. (See notes on Mat 28:1.)

When the doors were shut. Calvin says that Christ opened the doors, or entered through an open window, so as not to be compelled to admit that one dimension could penetrate another—penetratio dimensionum, or that two bodies could exist together in the same place, which Durandus ( in iv . dist. 44, Quæst. vi.) says is even beyond the power of God. But S. John here intimates the contrary, for he says that the doors were shut, to signify that Christ passed through the closed doors, as He did both at His conception and nativity, and passed through the stone when He rose from the grave, thus manifesting the almighty power of His Godhead, and the gifts conferred upon His glorified Body. On this subject see Bellarmine, de Eucharistia, iii. 6, who quotes both Greek and Latin fathers on this point. As S. Augustine, "The closed doors opposed not His Body. Let us grant that God can do anything, which we admit, though we cannot understand. It all turns on the power of the Creator." (S. Ambrose on Luke 24; S. Hilary, de Trin. lib. iii.; S. Justin Martyr, Resp. ad Græcor Quæstiones; Epiphanius , Hæresi, lxiv.) "As our Lord rose from the grave, not by raising up another Body, but the very same, changing it into the subtile nature of a spirit, thus He entered the closed doors, a thing impossible to our gross bodies," &c. (Origen). And S. Cyril, "The Lord entered suddenly, the doors being closed, overcoming the ordinary nature of things by His omnipotence; for being true God, He is not under the power of nature." And Euthymius, quoting S. Chrysostom, "He did not knock at the doors, lest they should be alarmed, but as God entered through them, though closed."

Tropologically. Christ appears to those who have closed the doors of their mind to the world and the flesh, and gives them unexpectedly the sweetest peace. As S. Gregory ( Lib. iv . in Lib. i. Reg. cap. v.) says, "They have their doors closed, who keep their bodies strictly guarded against human frailty and carelessness. They too are within, because they rest in the inward love of the life above. And the Lord appears to them on His Resurrection, because they behold His glory the more clearly, the more strictly they despise the world and imitate the mystery of His Passion. And they too can be filled with His Spirit within, because they enjoy His gifts and graces in abundance who have trained themselves for their enjoyment by despising the things of sight."

And stood. Without any previous sign of His coming, with the swiftness of thought.

Tropologically. S. Bernard says ( Serm. vi . de Ascens.), "Thou art deceived, 0 Thomas, in hoping to see the Lord when separated from the company of the Apostles. The truth loves not holes and corners, takes no pleasure in places apart. He stands in the midst, that is, He takes pleasure in common discipline, common life, common studies."

And saith unto them, Peace be unto you. This is the usual Hebrew mode of greeting, for peace brings with it every good, war every evil.

Ver. 20.— And when He had so said, He showed them His hands and His side. It is clear from this verse (and still more clearly from ver. 27) that Christ after His Resurrection retained not only the scars, but even the very holes, of His wounds, and that really and not in appearance. So S. Augustine teaches in answer to Porphyrius ( Epist. xlix. [ al cii.] ad Deogratias ). He did not fill them up with His glorified flesh, but left them open, in order that they might be incontrovertible proofs of the truth of His Body, and of Its Resurrection. So S. Cyril and Leontius.  S. Augustine says ( in loc.), "The nails had wounded His hands, the spear had pierced His side, and the marks of the wounds were left, to heal the hearts of the doubtful." 2. This was a sign of His victory over sin, the world, the flesh, and the devil. So S. Augustine and S. Ambrose in Luke ( cap. ult.) 3. To inspire us with greater confidence, inasmuch as Christ, by displaying these wounds to the Father, intercedes for us. See S. Anselm on Heb. 9 and [Pseudo]-Cyprian, de Baptismo Christi. 4. To enkindle our love, and to lead us in return willingly to bear even death itself for His sake. So S. Ambrose ( ut supra ), and S. Gregory in Son 3:5. That Christ might in the day of judgment convict Jews and reprobates of impiety and ingratitude, in neglecting such great grace. So S. Augustine. All theologians teach us (as well as S. Cyril, xii. 58) that Christ carried these wounds into heaven, and will retain them for ever. See Zec 13:6, Joh 19:37. It was miraculously so ordered by God that these wounds interfered not with the actions and motions of His Body. (See Suarez, iii . part, Quæst. xliv ., Disput. xlvii. art. 4, sect. 2.)

S. Augustine accordingly thinks ( de civ. xxii. 20) that it will be thus with the wounds of the martyrs. He thus writes, "Are we so inspired with love for the martyrs as to wish to behold in their bodies the scars of the wounds which they suffered for Christ? And it may be we shall see them. For this will not be a deformity, but an honour; and even though some of their limbs have been cut off, yet will they not appear without them at the resurrection. For it was said to them, 'Not a hair of your head shall perish.'" He adds, and "these proofs of their virtue must not be counted as defects."

S. Cyril ( ut supra ) seems to deny this; but he is not speaking of martyrs, but of those who have some natural defect, as those who are blind, deaf, &c. These will rise again with all their faculties.

Then were the disciples glad when they saw the Lord, and recognised Him by His wounds.  S. Augustine ( de Civ. xxii. 19) says, "The brightness with which the righteous will shine as the sun, seems to have rather been veiled in Christ's person than wanting. For man's feeble sight could not have endured it, when steadily looking at Him, in order to recognise Him."

They were glad, not only because they saw that Christ was risen, but also because they hoped that all His gracious promises would now be made good.

Ver. 21.— Then said Jesus to them again, Peace be unto you. Why again? The Interlinear Gloss says, "It was a repeated confirmation, Peace upon peace, according to the prophet." Bede says, "He repeats it, because the virtue of charity is twofold, or because He is the peace who makes both one." The Gloss, "He offers peace, who came for the sake of peace; and He repeats His words to show that all things whether in heaven or in earth are restored to peace through Him." S. Chrysostom, "Because they were waging an unappeasable contest with the Jews." He proclaims peace in order to console them, and sets forth also the power of the cross, by which He drove away all sorrow, and conferred every good, which is peace. But a further joy was announced to the women, for they had to bear the curse, "in sorrow shalt thou bring forth," and they were indeed in sorrow.

As My Father hath sent Me, even so send I you. With like power, authority, end, mode, and love.

Observe here by this word 'as' Christ in a manner puts His Apostles on an equality with Himself, that is proportionately, as His successors and vicars. This word signifies likeness in office; with the same power and special authority with which the Father sent Me to found His Church, do I send you as its teachers and rulers (as I am Myself), that ye may have power to remit sin, as I also have. So Rupertus, S. Cyril, Theophylact, who maintain that by these words Christ made His Apostles His Vicars, the teachers and pastors of the world, and communicated to them His own office and authority, that is to say, all ecclesiastical authority, in fact made them Bishops. But Turrianus thinks that they were created Bishops on the day of Pentecost, as he writes in his notes on the Apostolic Constitution, vi. 11. Bellarmine ( de Rom. Pontif, i. 24), following Turrecremata, thinks that only S. Peter was ordained Bishop by our Lord, and that the other Apostles were ordained by S. Peter. Suarez considers it more probable that all the Apostles were ordained Bishops by Christ, though not certain as to time and place ( see Tract de Fide, Disput. v. sect. 1 num. 8). S. Augustine takes this latter view ( Quæst. xcviii . in Quæst. N. and Vet. Test.) (2.) The word 'as' signifies similarity of origin. The beginning of Christ's mission, as also that of the Apostles, was God Himself. (3.) It signifies likeness of object or end, that is, the propagation of the faith and the salvation of the world. So S. Cyril and Leontius. (4.) Likeness of mode, that ye way confirm your teaching by miracles, as I have confirmed Mine. (5.) Likeness of mutual love. As the Father sent Me to shed My blood from love of Him, with the same love do I send you. For it is a mark of the supreme love of God when He makes any one his witness and martyr.

Hear S. Gregory. "In sending you forth among the perils of persecutors, I love you with the same love that the Father had to Me, when He sent Me to endure My Passion."

Ver. 22.— And when He had said this, He breathed on them, and said unto them, Receive ye the Holy Ghost. Why did He breathe on them? (1.) To signify the nature of the Holy Spirit, as proceeding both from Him and the Father. For as a man by breathing on another imparts to him his breath, so the Father and the Son by breathing produce the Holy Spirit, and communicate to Him their Spirit and Godhead. So S. Augustine ( in loc.), Cyril, Bede, and others. This breathing was not the Holy Spirit Himself, but a sign of Him: so that it means, Receive by this breathing,-as by a sign and instrumental cause, the gift of the Holy Spirit.

(2.) To signify that the Holy Spirit was consubstantial with Himself and the Father. (3.) To show that it was He who first breathed into Adam the breath of life. As if He would say, I first gave Adam his natural life by breathing on him, so by breathing on you, do I give you that Holy Spirit which bestows on you supernatural and divine life. I who first created men, am now their re-creator and restorer. See S. Cyril ( Lib. xii. 56), Leontius, Euthymius, and S. Athanasius ( Quæst. lxiv . ad Antiochum ). (4.)  S. Cyril and S. Basil ( de Spir. Sancto, cap. xvi.) and S. Ambrose ( Serm. xx . in Ps. cxviii. [cxix.]) say that Christ, by these words, signified that He breathed into Adam not only breath but grace, and because he had lost grace by sin He restored it in this way to the Apostles, and through them to all men, being in fact the restorer of grace. He seems to say, Receive ye the Spirit which ye lost in Adam's person by sin. Breathe Him forth on penitents in the sacrament of penance, remit through Him their sins and restore them to the life of the Spirit by grace. Hear S. Cyril. "Man was at first made by the Word of God, and God breathed into him the breath of life, and strengthened him by the imparting of His Spirit. But since he fell by disobedience, God the Father refashioned him, and brought him to new life by His Son. And we may learn that as it was He who in the beginning created our nature, and sealed it by His Holy Spirit, so when He began the renewal of our nature, He gives the Spirit to the disciples by breathing on them, that just as we were created by Him at first, we may in like manner also be renewed by Him.

Symbolically. This breathing represents sin as a black cloud. For as a cloud is dispersed by the wind, so is every cloud of sin driven away by the breath of the Spirit. See Is. xliv. And again, it represents the judiciary power of remitting sins, which is exercised by the breath of the voice which says, I absolve thee.

Tropologically. It denotes that a Priest, in order to remit sin, should possess a mighty spirit, charity, and zeal, so as to breathe on penitents and lead them to true penitence, sorrow, and repentance, and thus dispose them for the remission of their sins. And so we see Confessors who are gifted with mighty resolution, wound with the spirit of their mouth many and great sinners, and convert them to holiness. Just as we read that S. Ambrose, when hearing the sins of those who confessed to him, was wont to weep, and thus by his own tears lead them to tears and contrition.

Receive ye the Holy Ghost. The Apostles had already received the Holy Ghost in Baptism and Holy Communion. But they were about to receive His fulness, according to Christ's promise, at Pentecost, in order to the conversion of the Gentiles, when the Holy Spirit descending on them visibly in form of fiery tongues, filled them to the full with all His gifts, and especially with the power of preaching. But here He confers on them the Holy Ghost for another purpose, the remission of sin. "Receive ye the Holy Ghost," that is, power to remit sins by the Holy Ghost. So Theophylact, Euthymius, and Rupertus. This signifies that He came as was prophesied by Isaiah (xxvii. 9), and that both Christ and the Father gave the Holy Ghost. And from hence it is clear that the Holy Ghost is given, not merely by grace making us acceptable (to God), but also by grace given freely, as is the power of remitting sins, which is given to priests even in mortal sin, when they are ordained. For the Holy Ghost is the primary author of grace who works in the sacrament, and by it remits sins, even though its minister be an ungodly man. Whence Cyril and Chrysostom thus expound the passage, Receive the Holy Ghost, that is, the power of remitting sin by the Holy Ghost, co-operating with you in that sacrament and remitting sins. And again, by the Holy Ghost you must understand with S. Augustine ( in loc.), and S. Ambrose ( Serm. x. in Ps. cxviii. [cxix.]), the very grace and charity of the Holy Ghost. For this was infused into the Apostles more fully and abundantly, and is likewise by the power of the sacrament of order infused into priests at their ordination (unless they put an obstacle and choose to continue in their sins, and refuse to be contrite for their past sins), so that they may duly and without sin administer the sacrament of penitence, and absolve sinners. For a priest who absolves others ought to be free from sin; if not, he is guilty of sin, and yet truly absolves sinners. From these words it is clear that the Holy Ghost has the primary and highest power of forgiving sins, and that He communicated this power to the Apostles, and accordingly that He Himself is truly God. (So S. Basil, Lib. v. contra Eunomium; S. Ambrose, Lib. iii . ch. 19 , de Spir. Sancto, and S. Chrysostom, Hom. vi . on 2 Cor.) The same power is indeed common to the whole Holy Trinity, but specially belongs to the Holy Ghost, as do Goodness and Love, and all the work of sanctification, just as Power specially belongs to the Father, and to the Son Wisdom, and all its works.

2. Observe that the Holy Ghost and His power of remitting sins are here given them, not only for their own sakes, as about to be judges of sinners in the tribunal of penitence, but also for the sake of penitent sinners themselves. And consequently the same power is given even to wicked priests when they are ordained, as the power of judging in a secular court can be given to a wicked judge. But yet if they dispose themselves by penitence to the right reception of the Sacrament of Ordination, they will receive therein the Holy Ghost even to their own sanctification, to make them the more fit to sanctify others (penitents, for instance), as was here done to the Apostles.

3.  S. Cyril (and Maldonatus after him) remarks that the Holy Ghost was here conferred on S. Thomas, even though absent, and with it the consequent power of remitting sins, just as the spirit of prophecy was given by Moses to Eldad and Medad who were absent. But the contrary opinion seems more true. For Thomas was then unbelieving and incapable of receiving the Holy Spirit, and accordingly the Holy Ghost was given him on the eighth day when Christ appeared to him, and converted him by showing him His wounds. So Toletus, Ribera, and others.

Lastly, notice this act of Christ as an example for ecclesiastical ceremonies. Christ, by the ceremony of breathing on them, gave the Apostles the Holy Ghost and the power of remitting sins. Therefore ecclesiastical ceremonies are not useless, frivolous, and superstitious, but seemly, efficacious, and sacred.

Ver. 23.— Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained. Calvin twists and turns this to make it mean the preaching of the Gospel, namely, that they to whom ye preach the Gospel, if they believe it, will have their sins forgiven by their mere belief. But every one sees that this explanation is strained, forced, foolish, and ridiculous. For in this way it would not be the Apostles, but believers themselves who would themselves remit their own sins, which is absurd. For no one is judge in his own case, or stands higher than himself, so as to remit his own sins. (2.) These two things, viz., preaching the Gospel and remitting sins, are clearly dissimilar and distinct, the one being the work of an Apostle in preaching, the other the judicial act of a judge. (3.) The Gospel must be preached to all: and consequently this absolution of Calvin's must be given even to all the wicked. But Christ wishes not that all sins should be remitted, but orders that some should be retained, and that the Apostles and their successors should be judges in this matter. (4.) Christ had already given the Apostles power to preach (Luke x. 1), and commanded them to preach to every creature. Why then should He repeat all this in such obscure and unintelligible words?

I say therefore, it is a matter of faith to understand this passage of the sacrament of penance, wherein the priest, as judge, remits not only the punishment but also the guilt of penitents who accuse themselves in confession. This is clear from the words themselves, all of which signify that a judicial power of remitting or retaining sins was here given to the Apostles as judges in the tribunal of conscience. For so all the Fathers and the whole Church in every age understood the words. See Council of Trent, sess. xiv. can. 3 and 1. Bellarmine quotes the testimonies of the Fathers ( De Pœnit. iii 2), and amongst them S. Gregory, who says, "They hold the chief place in the Divine judgment, so as in the place of God to retain some men's sins, and remit the sins of others."

The meaning then is, "I give you by the Spirit the power of Order, which a man can have even when in sin, and I confer on you at the same time grace and sanctification, to enable you to exercise this power in a worthy and holy manner, not merely for the salvation of others, but also for your own. And ye will really remit sins as my ministers, and not merely announce that they are remitted, and whosesoever sins ye retain, either with some, because they do not come to you, or others because ye will consider them undeserving of absolution, are retained in heaven by God."

You may say, Cyril explains this passage as speaking of the preaching of the Gospel. I reply, Cyril does not explain these latter words, as speaking of the preaching of the Gospel, but the former words, "As the Father sent Me, even so send I you." But you will say again, Cyril says that sins are remitted in two ways, by Baptism and repentance. But I reply, "This is true, but not to the point. Christ is properly speaking of the tribunal of Penance, but Cyril extends His words to include Baptism. Christ is here speaking of the judicial remission of sins, which is to be had specially, not in Baptism, but in the sacrament of Penance only." See S. Chrysostom ( Lib. iii . and vi. De Sacerdotio ), where he shows that priests are of higher honour than not only kings but even angels, who have not the power of remitting sins.

Moreover, Christ by here instituting the tribunal of Penance, sanctioned, in this very way, Sacramental Confession, and enjoins it by Divine right. For sins cannot be remitted in this tribunal unless they are known, nor can they be known, unless they are confessed, for they are frequently secret; nay more, hidden in the mind. It is therefore necessary that the penitent should act as his own accuser, and should be at the same time a criminal, an accuser, and a witness against himself, and should humbly ask pardon of the priest, as his judge, for the sins whereof he accuses himself, and for which he is penitent. But if the priest sees that he is truly penitent, he will pronounce the sentence of absolution, and will, in the Name of Christ, as His Vicar, pardon all his sins. For Christ ratifies the sentence of His priest, and pardons everything which His priest pardons, and what he retains, Christ also retains. For Christ in the Gospel often bids men to repent of their sins. But this they should do in the way which Christ instituted, that is, by submitting to the Sacrament of Penance, that is, by confessing their sins to the priest, and asking him for absolution. See Council of Trent, sess. xiv. cap. v. Cajetan therefore is wrong in saying that Confession is not here enjoined. This error is a heresy since that Council, but Cajetan lived before it.

And whosesoever sins ye retain, they are retained. This does not signify merely a refusal of absolution, but positive power. For it means, Those whom ye count unworthy of absolution, on account of their unfitness, whom ye reject, and consider guilty of sin, and deserving of hell, God will judge in like manner, who alone primarily and by His own authority forgives or retains sins. It belongs to God alone to condemn an offence against Himself. But in this matter He appoints priests to be as it were His Vicars. See Matt. xviii. 18. If a priest sees that a penitent has not serious sorrow for his sins, or no serious purpose of amendment, as refusing, e.g., to give up his concubine, or other occasions of sin, or who will not restore the good name or the wealth which he has stolen from his neighbour, the priest ought to refuse such a one absolution, to judge that he is unfit for absolution, and that he must abide in his sin, and incur the guilt of hell.

Lastly, observe that though the Apostles were ordained priests before His Passion, and at His last supper after the institution of the Eucharist with these words, Do this, &c., yet they then received only the power of consecrating the Eucharist; but after Christ's resurrection they received from Him another power, that of remitting sins. These are two different powers, and can be divided and separated from each other. For Christ had this pre-eminent power of appointing priests in a different way from that in which they were afterwards to be appointed. For now in the ordination of priests the matter is the Chalice and Paten with the Bread and Wine, the form being, "Receive thou power to offer sacrifice." And when the bishop delivers these vessels to any one, pronouncing these words, he makes him a perfect priest, and confers on him both the power of remitting sins and also of offering sacrifice. So that when he says afterwards, "Receive thou power to remit, sins" these words are not of the essence of the form, but merely declare the power which was given in those former words. (See Soto, Contr. Paludanem in iv. Dist. 24 , Quæst. i., art. 4; and Gregory de Valentia, Tract de Ordine, disp. 9, Quæst. 1, punct. 5.)

Ver. 24.— But Thomas, one of the twelve, called Didimus, was not with them when Jesus came. Didymus means a twin. See notes on. chap. xi. 16. But here he is so called (double, doubtful) because he wavered and doubted as to Christ's resurrection. He was at that time weaker than the other Apostles, but afterwards (after Christ again appeared) was bolder and more full of faith than all of them, inasmuch as he alone traversed nearly the whole world in preaching the Gospel. Stapleton ( de Vita Thomæ ) says that he went to the furthest part of India, to Abyssinia and China, and even to America.

Was not with them. S. Chrysostom, Theophylact, and Euthymius suppose that having fled away with the other Apostles, he had not yet returned. But S. Augustine, Bede, Lyranus, D. Thomas, and others say in reply that he was with the other Apostles when the two disciples returned from Emmaus, but that he disbelieved their story, and went away. It is supposed that when S. Luke says (xxiv. 11), "their words seemed to them as idle tales," he was referring to S. Thomas.

Ver. 25.— The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe.

Thomas sinned in this—(1) by unbelief, (2) by obstinacy, (3) by pride, (4) by irreverence (for when all the other Apostles said that He had risen, he obstinately stood out, and refused to believe, (5) by presumption, because he would not believe, unless he thrust his hands into the wounds (canst thou then presume, 0 Thomas, to lay down laws for Christ?), (6) by persisting in this unbelief for eight days when, it may be, the Mother of Christ urged him to believe—to be not merely unbelieving as to the mode of the resurrection (as S. Ambrose supposes), but even as to its truth, as though the other Apostles were taken in and deceived, having seen only a ghost or phantom, and not Christ Himself (See Origen, Lib. ii . Contr. Celsum; S. Augustine, Lib. xvi . Contra Faust. cap. 33; and S. Gregory, Hom. xxvi.)

Besides, this unbelief of S. Thomas' arose partly from his not believing Christ to be God. For had he believed this, he would easily have understood that Christ could have raised His Body to life again, and it is surprising that Cyril should say that Thomas believed Him to be God; and it partly arose from His excessive sorrow, especially because he alone had not seen Christ at the same time as the other Apostles. This wounded him much, and caused him to utter these bitter words. So Cyril, xii. 57. But God allowed it to be thus, in order that Thomas and we should be confirmed in humility, and in belief in the resurrection by this fresh appearance of Christ. So S. Gregory, Hom. xxvi., S. Augustine, Serm. clxi. ( opus spurium ), and others.

The print. In Vulgate, fixura, "the driving in" the mark which the nails made. (Pseudo)-Augustine ( Serm. clix.) says, "He was seeking for the hands and the side, and while he was too curiously (dwelling on the wounds, he risked the death of his faith. The Lord wished him to see Him lest he should lose his soul by unbelief."

Ver. 26.— And after eight days. The eighth day after the Lord's resurrection, the Octave of the Passover, when we commemorate this mystery, and read this Gospel. And from this S. Cyril observes that the Apostles, from these appearances of Christ, began from this time to hold the assemblies of the Church on the Lord's day, and to consecrate it, as it were, because He rose on that day, and thus guided the Apostles to observe the Lord's day instead of the Sabbath.

Again His disciples where within, in that upper chamber before mentioned. It is therefore far from probable, as S. Jerome (in Matt. ult.), Rupertus, and Ribera here suppose, that Christ appeared to S. Thomas and the Apostles, not in Jerusalem, but in Galilee, where He afterwards appeared, not only to the Apostles, but to all the disciples.

And Thomas with them: then came Jesus, the doors being shut, and stood in the midst and said, Peace be unto you. Notice here, the wondrous condescension of Christ, who, in order to convert this unbelieving and obstinate Thomas, offered Himself a second time, not only to be seen, but also to be handled by him. And this He did, not for his sake only, but for the sake of the other Apostles, to strengthen both them and us also in the belief of His resurrection.

Ver. 27.— Then saith He to Thomas, Reach hither thy finger, and behold My hands, and reach hither thy hand, and thrust it into My side. Behold the kindness of Christ in humbling Himself to all Thomas' requests, and in all things complying with his wishes, in order to convert him. See, says S. Chrysostom, how for one single soul He displays His wounds, and because he was somewhat dull of comprehension seeks to give him proof by means of the dullest of his senses, I mean his touch.

And be not faithless, but believing. Thou thinkest, forsooth, that I did not know what thou saidst of Me when I was not present. But rest assured that I knew, and was present to hear thy words of unbelief. Do then as thou hast said, I offer thee My wounded hands and side to touch and handle, nay more, that thou mayest measure them with thy hand, that so thou mayest lay aside thy unbelief, and believe henceforth that I have risen, I the very same that hung on the Cross, and no other. And in this way Christ heals another wound of unbelief, for He shows that He knows even all secrets, and is a searcher of hearts, and consequently God. He therefore radically cures the disease, for Thomas did not believe that Christ had risen, because he did not believe Him to be God.

It may be asked whether Thomas really touched Christ's wounds. The Gloss doubts it. Euthymius denies it. But S. Augustine ( in loc. ) thinks the contrary. For he says, "He saw and touched the man, and confessed the God, whom he neither saw nor touched; but by means of that which he saw and touched, his doubts were all removed and he believed. So, too, S. Cyril, Theophylact, and Bede, and S. Chrysostom seems to be of the same opinion. Nor can it be thought that when the Lord said, "Reach hither thy finger," John would have omitted to state, if this had not been done, and that Thomas believed without having touched Him.

Besides, this was an express command, which Thomas doubtless obeyed. And He intended to leave thus a convincing proof of His resurrection to believers of all ages. Whence S. Augustine ( Serm. cxlvii. [ al. ccxlii.]), "He wished to exhibit in His flesh the scars of His wounds to some who doubted, to heal the wound of their unbelief." And S. Ambrose ( in ult. Lucæ ), "He would teach me by His touch, as Paul also taught." Hear S. Gregory ( Hom. xxvi.): "This took place not by chance, but by Divine ordering. For the mercy of God wrought in wondrous wise, so that the doubting disciple, by touching the wounds in his Master's body, healed in us the wounds of unbelief. For the unbelief of Thomas availed more to confirm our faith, than even the faith of the disciples who believed. For while he is by his touch brought back to belief, our mind, putting aside all doubt, is confirmed in the faith." Again [Pseudol Augustine, Serm. clxi. [clxxii. in Append.], "Thomas being a holy, believing, and righteous man, carefully inquired into all these points, not as having any doubt himself, but to do away with the slightest suspicion of unbelief. For it would have sufficed for his own faith to have seen Him whom he knew. But it was for us that he brought it about that he touched Him whom he beheld. So that we might perchance say that our eyes were deceived, but we could not say that our hands had missed their mark. For we might have some doubt as to what we see in the dazzling glory of the resurrection, but we can have no doubt as to what we touch."

But it may be urged, Christ said, " See My hands." He did not say, Touch My hands. "Thomas therefore saw, but did not touch them." I answer, By seeing is meant, you may see by your very touch—may know assuredly that I who was crucified have risen—the very same person. "The sight," says S. Augustine ( in loc.), "is a kind of general sense, and the noblest of all," and is here taken for any sense, even that of touch. See notes on Exo 20:10.

2. But it is said, "The glorified Body of Christ is subtile, and cannot be touched." S. Cyril, Chrysostom, Leontius, Theophylact say that it was by divine ordering here touched by Thomas, to furnish proof of the resurrection. For this kind of resistance, which exists in a body (wherewith one body resists another, and is, therefore capable of being touched) which is the property of bulk, is in the power of Christ and the Blessed, so as to remain, or be taken away by God, as they wish. And so also as regards their visibility, so that Christ was seen when He wished it, and not seen when He did not wish it. See notes on Luke ult. ver. 39.

This finger of St. Thomas is said to be preserved, with many other relics, in the Church of Santa Croce at Rome.

From Christ's own words, "Thrust thy hand into My side," it appears that this wound was very large, and Thomas, astonished that this wound was inflicted for him, exclaimed " My Lord and my God." Many Saints, as S. Bernard, S. Francis, and others, have longed to enter through that wound into the heart of Christ. See S. Bernard, Serm. lxii . in Song

Ver. 28.— Thomas answered and said unto Him, My Lord and my God. This was after he had fully ascertained that it was indeed Christ Himself, who had received these wounds on the cross, and who was now alive again. See Tertullian, de Anima, cap. xxviii.; S. Ambrose, in Ps. xliii. (xliv.); S. Hilary, de Trinit. Lib. iii . ; S. Cyril, xii. 58; S. Gregory, Hom. xxvi .

My Lord and my God.

Lapide: Joh 20:28-31

Ver. 28.— Thomas answered and said unto Him, My Lord and my God. This was after he had fully ascertained that it was indeed Christ Himself, who had received these wounds on the cross, and who was now alive again. See Tertullian, de Anima, cap. xxviii.; S. Ambrose, in Ps. xliii. (xliv.); S. Hilary, de Trinit. Lib. iii . ; S. Cyril, xii. 58; S. Gregory, Hom. xxvi .

My Lord and my God. That is, Thou art my Lord and my God. Thus showing that He was Very and true God by nature. Thomas here humbly and penitently confesses and condemns his former incredulity, with great profession of faith, hope, penitence, and love. By the word "Lord" he confesses Christ's human nature, by the word "God" His divine nature. "I," he would say, "because I believed not that thou wast God, did not believe that Thou hadst risen. But now I both believe that Thou art God, and that by the power of Thy Godhead Thou didst raise Thy Body to life again." So St. Hilary ( Lib. vii . de Trinit.) and S. Ambrose ( in Ps. xliii.), who also adds that the word "Lord" signifies that Christ is our Redeemer as having purchased us by His Blood, and thus becoming our Lord by the right of purchase and redemption. By these words, Suarez says that Thomas offered Christ the adoration of Latria. As S. Augustine said, "He saw and touched the man," &c. (see above on ver. 27). Consequently the fifth Œcumenical Council ( in Constit. Vigilii Papæ ) anathematise Theodore of Mopsuestia, who maintained that these words were not a confession of Christ's Godhead, but merely an expression of astonishment. Note the words, "My Lord," &c. For though Christ is the Lord and God of all, yet He is especially mine, having as the good Shepherd sought me, as a sheep that was lost, and I love and venerate Him in return from my inmost soul, as specially my Lord and my God. Thou, 0 Jesus, art my God and my Lord, because by these Thy wounds, which I have now touched, and know to be most real, Thou hast procured and obtained for me that faith with which I believe that Thou hast really risen, and this hope of obtaining grace and glory through the merit of Thy wounds, and such fervent charity as to love Thee most ardently as my God and Lord, and to offer and devote myself entirely to Thee as Thy servant for ever, so as henceforth to wish to do nothing, but that which pleases, lauds, and glorifies Thee. Would that I could lay open and breathe forth this my heartfelt feeling to the whole world! Would that I could proclaim and set forth to all the world this my faith, hope, and love towards Thee! Thus S. Francis frequently used to say, "My God and my all;" and the Royal Prophet, "What have I in heaven but Thee," &c., Psa 73:24.

Ver. 29.— Jesus saith unto him, Because thou hast seen Me (that is, touched and thus surely known), thou hast believed. Blessed are they who have not seen, and yet have believed, Because there "faith has greater merit, where human reason does not afford a test," says S. Gregory. He used the past tense, because many had already believed, but does not exclude the present and the future. They both are, and will be blessed, who believe in Me, without seeing.  S. Augustine ( in loc.) adds that they who will believe, did already believe in God's foreknowledge and predestination. But this remark is more subtle and acute than solid.

Hence S. Gregory ( Hom. xxvi.), S. Hilary ( de Trinit. lib. xii.), and S. Augustine ( in loc.), say that Thomas saw one thing and believed another: he saw that Christ had risen, he believed that He was God, and consequently had raised Himself. By touching My human nature which has been raised (Christ would say) thou hast believed My Godhead which lay hid within, and which raised it up. For the resurrection of Christ had confirmed all His teachings, one of which was that He was the Messiah the Son of God, who would die on the cross for the salvation of men, and on the third day rise again. All which Thomas believed. Again, that which comes under our senses, which we see and touch, we can believe on divine authority, but for another formal reason. We see a thing because we behold it with our eyes, but we believe it because God has revealed it, especially if our senses can err, or if the matter involve anything which is not seen, as was the case with the resurrection of Christ, which was already past, for Thomas here doubted and was convinced of Christ's resurrection.

Thou wilt reply, that S. Augustine says, Tract xl. (on S. John), Faith is believing what thou seest not. I answer, This is true in the sense that the chief material objects of faith are such as cannot be seen. But the formal object of faith, that is to say, divine revelation, is always of such a kind, that is to say invisible. And therefore Thomas, so far as he beheld Christ, did not formally believe it. But because he saw and heard Christ, when raised, assert the same thing, he believed God, who by the mouth of Christ and the Apostles, stated and revealed to him that it was no phantom in the form of Christ (as he had before supposed), but Christ Himself who had really risen and appeared to the Apostles. Just as we say, "Because thou hast seen miracles, because thou hast heard the Gospel preached, therefore thou hast believed." The word therefore does not signify the reason or the formal cause of belief (for that is only the Divine Revelation), but only the predisposing cause which moves us to believe.

But thirdly, the words can be explained as signifying merely assent, and not properly faith. Just as we believe the things we see and know. So Toletus. Hear S. Gregory: "He touched the man, and confessed Him to be God;" and Theophylact, "He who before was unbelieving, showed himself, after he had touched His side, to be an excellent theologian, in asserting the twofold nature, and the one Person of Christ. For by calling Him Lord he confessed His human nature, and by calling Him God he confessed the divine Nature in one and the same Person."

Ver. 30.— And many other signs truly did Jesus in the presence of His disciples, which are not written in this book. Both through His whole life, and specially after His resurrection (say S. Chrysostom and Theophylact). These latter in the presence of the Apostles only, the others before all the people. Besides these signs which I have just recorded, others were wrought to confirm the truth of the resurrection. And these I have omitted (says S. John) for brevity's sake, and because many of them are recorded by the other evangelists. So S. Thomas, Lyranus, Cajetan, Ribera, Toletus, and others.

S. John seems here to finish his Gospel, as S. Augustine says. The next chapter relates to the mysteries of the Church, and the primacy of S. Peter, to show how rapidly the disciples multiplied, over whom S. Peter was placed as Vicar. Jansenius considers, most improbably, that S. John added some things here, which subsequently occurred to him. But it would seem that the Holy Spirit, and John too, added them for an express purpose, and not merely from memory.

Ver. 31.— But these are written, that ye may believe that Jesus is the Christ (the long-promised Messiah), the Son of God: and that believing ye might have life (of grace here and glory hereafter) through His name, that is, through the merits and satisfaction of Christ, which are applied to us through the sacraments on our faith and obedience. We must therefore believe—(1.) That He is the Saviour of the world. (2.) The long-expected Messiah. (3.) That He is God the Son of God. (4.) That He will give eternal life to those who believe in, and obey Him. "For," as S. Gregory says, "He truly believes, who sets forth his belief in his life."

*It is not the title of Ps. lv. in fact, but of Ps. xxi. -- Trans. (Return to the place.)

Check these Ps numbers for typos.

**This is a suppositious work, and is found only in Latin. (Return to the place.)

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 20 (Chapter Introduction)

Overview

Joh 20:1, Mary comes to the sepulchre; Joh 20:3, so do Peter and John, ignorant of the resurrection; Joh 20:11, Jesus appears to Mary Magdalene, Joh 20:19. and to his disciples; Joh 20:24, The incredulity and confession of Thomas; Joh 20:30, The Scripture is sufficient to salvation.

Poole: John 20 (Chapter Introduction)

CHAPTER 20

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 20 (Chapter Introduction)

(Joh 20:1-10) The sepulchre found to be empty.

(Joh 20:11-18) Christ appears to Mary.

(Joh 20:19-25) He appears to the disciples.

(Joh 20:26-29) The unbelief of Thomas.

(Joh 20:30, Joh 20:31) Conclusion.

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 20 (Chapter Introduction)

This evangelist, though he began not his gospel as the rest did, yet concludes it as they did, with the history of Christ' resurrection; not of the thing itself, for none of them describe how he rose, but of the proofs and evidences of it, which demonstrated that he was risen. The proofs of Christ's resurrection, which we have in this chapter, are I. Such as occurred immediately at the sepulchre. 1. The sepulchre found empty, and the graveclothes in good order (Joh 20:1-10). 2. Two angels appearing to Mary Magdalene at the sepulchre (Joh 20:11-13). 3. Christ himself appearing to her (Joh 20:14-18). II. Such as occurred afterwards at the meetings of the apostles. 1. At one, the same day at evening that Christ rose, when Thomas was absent (Joh 20:19-25). 2. At another, that day seven-night, when Thomas was with them (Joh 20:26-31). What is related here is mostly what was omitted by the other evangelists.

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 20 (Chapter Introduction)

Bewildered Love (Joh_20:1-10)

The Great Discovery (Joh_20:1-10 Continued)

The Great Recognition (Joh_20:11-18)

Sharing The Good News (Joh_20:11-18 Continued)

The Commission Of Christ (Joh_20:19-23)

The Doubter Convinced (Joh_20:24-29)

Thomas In The After Days (Joh_20:24-29 Continued)

The Aim Of The Gospel (Joh_20:30-31)

Constable: John (Book Introduction)

Introduction

Writer

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

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

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

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

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

Place of Writing

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

Date

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

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

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

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

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

Characteristic features and purpose

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

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

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

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

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

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

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

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

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

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

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

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

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

Original recipients

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

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

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

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

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

Message²⁷

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: John (Outline)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

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

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

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

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

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

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

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

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

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

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

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

2. Jesus' initial stay in Capernaum 2:12

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

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

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

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

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

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

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

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

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

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

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

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

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

F. Jesus' second visit to Jerusalem ch. 5

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

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

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

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

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

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

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

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

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

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

1. The controversy surrounding Jesus 7:10-13

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

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

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

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

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

7. The good shepherd discourse 10:1-21

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

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

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

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

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

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

5. Jesus' triumphal entry 12:12-19

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

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

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

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

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

1. The new commandment 13:31-35

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

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

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

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

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

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

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

C. Jesus' high priestly prayer ch. 17

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

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

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

IV. Jesus' passion ministry chs. 18-20

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

B. Jesus' religious trial 18:12-27

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

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

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

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

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

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

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

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

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

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

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

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

6. The death of Jesus 19:28-30

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

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

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

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

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

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

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

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

V. Epilogue ch. 21

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

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

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

Constable: John

John

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

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Copyright 2003 by Thomas L. Constable

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Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

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

____________________

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

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

Gill: John (Book Introduction)

INTRODUCTION TO JOHN

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

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

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

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

College: John (Book Introduction)

PREFACE

INTRODUCTION

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

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

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

WHO IS THE AUTHOR?

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

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

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

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

WHEN AND WHERE WAS IT WRITTEN?

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

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

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

WHAT ARE THE CHARACTERISTICS OF JOHN?

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

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

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

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

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

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

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

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

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

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

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

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

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

A. The Prologue - 1:1-18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

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

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

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

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

1. Introduction - 4:1-4

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

a. The Setting - 4:5-6

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

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

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

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

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

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

1. Introduction - 4:43-45

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

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

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

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

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

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

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

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

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

a. The Background - 6:1-4

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

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

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

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

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

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

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

3. Jesus at Tabernacles - 7:1-52

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

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

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

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

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

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

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

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

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

a. The Setting - 9:1-5

b. The Healing - 9:6-7

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

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

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

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

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

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

c. Retreat of Jesus - 11:54-57

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

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

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

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

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

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

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

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

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

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

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

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

2. Promises of Jesus - 14:1-31

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

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

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

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

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

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

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

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

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

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

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

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

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

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

(1) For Unity - 17:20-23

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

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

1. Jesus' Arrest - 18:1-11

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

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

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

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

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

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

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

c. Barabbas - 18:38b-40

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

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

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

9. Jesus' Burial - 19:38-42

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

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

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

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

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

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

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

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

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

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

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

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

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

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

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

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

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

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

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

COMMENTATORS

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

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

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

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

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

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

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

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

  Our theologians had not danced in choir."

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

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

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

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