Text -- John 7:8 (NET)

7:8 You go up to the feast yourselves. I am not going up to this feast because my time has not yet fully arrived.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 7:8

Go ye up to the feast ( humeis anabēte eis tēn heortēn ).

The emphatic word by position is humeis (ye) in contrast with egō (I). Second aorist active imperative of anabainō , old and common verb for going up to the feast (Joh 2:13) or anywhere. Take your own advice (Joh 7:3).

Robertson: Joh 7:8

I go not up yet ( egō oupō anabainō ).

So Westcott and Hort after B W L (Neutral) while ou (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading ouk (I go not up) as contradictory to Joh 7:10 wherein it is stated that Jesus did go up. Almost certainly ouk (not) is correct and is not really contradictory when one notes in Joh 7:10 that the manner of Christ’ s going up is precisely the opposite of the advice of the brothers in Joh 7:3, Joh 7:4. "Not yet"(oupō ) is genuine before "fulfilled"(peplērōtai , perfect passive indicative of plēroō ). One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers’ sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover.

Vincent: Joh 7:8

This feast

For this , read the , the first time, but not the second.

Vincent: Joh 7:8

Full come ( πεπλήρωται )

Literally, has been fulfilled . So Rev., is not yet fulfilled .

JFB: Joh 7:6-10

That is, for showing Himself to the world.

JFB: Joh 7:6-10

That is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"

Clarke: Joh 7:8

I go not up yet unto this feast - Porphyry accuses our blessed Lord of falsehood, because he said here, I will not go to this feast, and yet afterwards he went; and some interpreters have made more ado than was necessary, in order to reconcile this seeming contradiction. To me the whole seems very simple and plain. Our Lord did not say, I will not go to this feast; but merely, I go not yet, ουπω, or am not going, i.e. at present; because, as he said Joh 7:6, and repeats here, his time was not yet come - he had other business to transact before he could go. And it is very likely that his business detained him in Galilee till the feast was half over: for we do not find him at Jerusalem till the middle of the feast, Joh 7:14, i.e. till the feast had been begun four days. He might also be unwilling to go at that time, there being such a great concourse of people on the road to Jerusalem, and his enemies might say that he had availed himself of this time and multitude in order to excite sedition.

TSK: Joh 7:8

I go not : Joh 7:6, Joh 7:30, Joh 8:20,Joh 8:30, Joh 11:6, Joh 11:7; 1Co 2:15, 1Co 2:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 7:8

I go not up yet - Jesus remained until about the middle of the feast, Joh 7:14. That is, he remained about four days after his brethren had departed, or until the mass of the people had gone up, so that his going might excite no attention, and that it might not be said he chose such a time to excite a tumult. We have here a signal instance of our Lord’ s prudence and opposition to parade. Though it would have been lawful for him to go up at that time, and though it would have been a favorable period to make himself known, yet he chose to forego these advantages rather than to afford an occasion of envy and jealousy to the rulers, or to appear even to excite a tumult among the people.

Poole: Joh 7:8

Go ye up unto this feast let not my forbearance to go up hinder your going up according to the law.

I go not up yet unto this feast I have some particular reasons why as yet I will not go to be there at the beginning of it.

For my time is not yet full come I know my time to go, when it will be most safe and proper for me. I shall be there some time during the feast, but my time is not yet come; I shall not be there at the beginning of it. It appeareth that he came not into the temple till about the middle of it, Joh 7:14 , which was three or four days after it was began, for it held seven days, Lev 23:34 . Or his time was not come, because he designed to go very privately without any notice taken of his coming; which must have been, if he had at that time gone up with his kindred and acquaintance.

Lightfoot: Joh 7:8

Go ye up unto this feast: I go not up yet unto this feast: for my time is not yet full come.   

[I go not up yet unto this feast.] That passage in St. Luke, Luk 9:51, "When the time was come that he should be received up, he steadfastly set his face to go to Jerusalem" must have relation to this story; as will be very evident to any one that will study the harmony of the gospel; especially if they observe, that this evangelist tells us of two journeys after this which Christ took to Jerusalem, viz. Luk 13:22, to the feast of the Dedication; and Luk 17:11, to the feast of the Passover. He had absented himself a long time from Judea, upon the account of those snares that had been laid for him; but now, when he had not above six months to live and converse in this world, he determines resolutely to give all due manifestations of himself, both in Judea, and wherever else he should happen to come. And for this cause he sent those seventy disciples before his face, into every city and place where he himself would come. Luk 10:1.   

When therefore he tells his unbelieving brethren, I go not up yet; etc., he does not deny that he would go at all, but only that he would not go yet; partly, because he had no need of those previous cleansings which they had, if they had touched any dead body; partly, that he might choose the most fit season for the manifestation of himself.   

But if we take notice how Christ was received into Jerusalem five days before the Passover, with those very rites and solemnities that were used at the feast of Tabernacles, viz. "with branches of palms," etc. Joh 12:13, these words may seem to relate to that time; and so the word feast might not denote the individual feast that was now instant, but the kind of feast, or festival-time. As if he had said, "You would have me go up to this feast, that I may be received by my disciples with applause; but I do not go up to that kind of festivity; the time appointed for that affair is not yet come."

Haydock: Joh 7:8

Go you up to this festival day, which lasted eight days. ---

I go not with you, nor to be there at the first day, nor in that public manner as you desire. But when the feast was half over, about the fourth day, Jesus went thither in a private manner, yet so that when he arrived, he spoke publicly in the temple. (Witham)

Gill: Joh 7:8

Go we up unto this feast,.... Suggesting, that he would not have them stay for him, or hinder themselves on his account: he encourages them to go up, and observe this festival; for the ceremonial law was not yet abolished; and though they were carnal men, and did not understand what it typified: and so unregenerate persons ought to attend on the outward means, as the hearing of the word, &c. though they do not understand it; it may be God may make use of it, for the enlightening of their minds; and blessed are they that wait at Wisdom's gates, and there find Christ, and life and salvation by him:

I go not up yet unto this feast; this clause, in one of Beza's copies, is wholly left out; and in some, the word "this" is not read; and in others it is read, "I go not up unto this feast"; leaving out the word "yet"; and so read the Vulgate Latin and Ethiopic versions; and the Persic version only, "I do not go up"; which occasioned Porphyry, that great enemy of Christianity, to reproach Christ, as guilty of inconstancy, or of an untruth, since he afterwards did go up: but in almost all the ancient copies the word is read; and so it is by Chrysostom and Nonnus; and to the same sense the Syriac and Arabic versions render it, "I do not go up now to this feast"; that is, just at that very time, that very day or hour: which is entirely consistent with what is afterwards said,

for my time is not yet full come; not to die, or to be glorified, but to go up to the feast.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 7:8

¹ sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.

² tc Most mss (Ì^66,75 B L T W Θ Ψ 070 0105 0250 Ë^1,13 Ï sa), including most of the better witnesses, have “not yet” (οὔπω, oupw) here. Those with the reading οὐκ are not as impressive (א D K 1241 al lat), but οὐκ is the more difficult reading here, especially because it stands in tension with v. 10. On the one hand, it is possible that οὐκ arose because of homoioarcton: A copyist who saw oupw wrote ouk. However, it is more likely that οὔπω was introduced early on to harmonize with what is said two verses later. As for Jesus’ refusal to go up to the feast in v. 8, the statement does not preclude action of a different kind at a later point. Jesus may simply have been refusing to accompany his brothers with the rest of the group of pilgrims, preferring to travel separately and “in secret” (v. 10) with his disciples.

³ tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.

⁴ tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”

Commentary -- Verse Range Notes

TSK Synopsis: Joh 7:1-53

1 Jesus reproves the ambition and boldness of his kinsmen;

10 goes up from Galilee to the feast of tabernacles;

14 teaches in the temple.

40 Divers opinions of him among the people.

45 The Pharisees are angry that their officers took him not, and chide with Nicodemus for taking his part.

Combined Bible: Joh 7:1-13

of the Gospel of John   

CHAPTER 25   

Christ and the Feast of Tabernacles   

John 7:1-13   

Below we give a rough Analysis of the passage which is to be before us:—   

1. Jesus walked in Galilee: verse 1.  

2. Time: immediately before the Feast of Tabernacles: verse 2.  

3. The request of Christ’ s brethren: verses 3-5.  

4. Christ’ s reply to them: verses 6-8.  

5. Christ still in Galilee: verse 9.  

6. Christ goes up to the Feast: verse 10.  

7. The attitude of men toward Christ: verses 11-13.  

John 7 begins a new section of this fourth Gospel. Our Lord’ s ministry in Galilee was now over, though He still remained there, because the Judeans sought to kill Him. The annual Feast of tabernacles was at hand, and His brethren were anxious for Christ to go up to Jerusalem, and there give a public display of His miraculous powers. To this request the Savior made a reply which at first glance appears enigmatical. He bids His brethren go up to the Feast, but excuses Himself on the ground that His time was not yet fully come. After their departure, He abode still in Galilee. But very shortly after, He, too, goes up to the Feast; as it were in secret. The Jews who wished to kill Him, sought but were unable to discover Him. Among the people He formed the principal subject of discussion, some of whom considered Him a good man, others regarding Him as a deceiver. And then, in verse 14 we are told, "Now about the midst of the feast Jesus went up into the temple, and taught." Such is a brief summary of the passage which is to be before us.  

That our passage will present a number of real difficulties to the cursory reader is not to be denied, and perhaps the more diligent student may not be able to clear up all of them. The simplest and often the most effective way of studying a portion of God’ s Word is to draw up a list of questions upon it. This will insure a more definite approach: it will save us from mere generalizations: it will reveal the particular points upon which we need to seek God’ s help.  

Who are meant by "his brethren"? (verse 3)— brethren who did not "believe in him" (verse 5). To what did Christ refer when He said, "My time is not yet come" (verse 6)? Why did Christ refuse to go up to the Feast with His brethren (verse 8)? And why, after saying that His time was not yet come, did He go to the Feast at all (verse 10)? What is meant by "He went not openly, but as it were in secret" (verse 10)? If He went up to the Feast "as it were in secret," why did He, about the midst of the Feast, go into the temple, and teach (verse 14)? These are some of the more pertinent and important questions which will naturally occur to the inquiring mind.  

It should be obvious that the central item in our passage is the Feast itself, [1] and in the scriptural significance of this Feast of tabernacles must be sought the solution of most of our difficulties here. It will be necessary, then, to compare carefully the leading scriptures which treat of this Feast, and then shall we be the better able to understand what is before us. Having made these preliminary remarks we shall now turn to our passage and offer an exposition of it according to the measure of light which God has been pleased to grant us upon it.  

"After these things Jesus walked in Galilee" (John 7:1). The first three words intimate that a new section of the Gospel commences here— cf. John 6:1 and our comments thereon. "After these things" probably has a double reference. In its more general significance, it points back to the whole of His Galilean ministry, now ended. There is a peculiar and significant arrangement of the contents of the first seven chapters of John: a strange alternating between Judea and Galilee. In John 1 the scene is laid in Judea (see verse 28); but in John 2:1-12 Christ is seen in Galilee. In John 2:13 we are told that "Jesus went up to Jerusalem," and He remained in its vicinity till we reach John 4:3, where we are told, "He left Judea, and departed again into Galilee." Then, in verse 1, we read, "Jesus went up to Jerusalem," and He is viewed there to the end of the chapter. But in John 6:1 we are told, "After these things Jesus went over the sea of Galilee." And now in John 7 we are to see Him once more in Jerusalem.  

But why this strange and repeated alternation? In the light of Matthew 4:15— "Galilee of the Gentiles"— we would suggest two answers: First, this fourth Gospel, in a special manner, concerns the family of God, which is made up of Jew and Gentile; hence the emphasis here by our attention being directed, again and again, to both Judea and Galilee. But note that Judea always comes before Galilee: "To the Jew first" being the lesson taught. In the second place, if our references above be studied carefully, it will be seen that the passages treating of Galilee and what happened there, come in parenthetically; inasmuch as Jerusalem is both the geographical and moral center of the Gospel.  

"After these things," then, points back to the conclusion of His Galilean ministry: John 2:1-11; 4:43-54; 6:1-71. But we also regard these words as having a more restricted and specific reference to what is recorded at the close of chapter 6, particularly verse 66. "After these things" would thus point, more directly, to the forsaking of Christ by many of His Galilean disciples, following the miracles they had witnessed and the teaching they had heard.  

"After these things Jesus walked (literally, "was walking") in Galilee." It appears as though the Lord was reluctant to leave Galilee, for it seems that He never returned there any more. It was useless to work any further miracles, and His teaching has been despised, nevertheless, His person He would still keep before them a little longer. Jesus walking in Galilee, rather than dwelling in privacy, suggests the thought of the continued public manifestation of Himself: let the reader compare John 1:36; John 6:19; John 10:23 and John 11:54 for the other references in this Gospel to Jesus "walking", and he will find confirmation of what we have just said. Again, if John 7:1 be linked with John 6:66 (as the "after these things" suggests) the marvelous grace of the Savior will be evidenced. Many of His disciples went back and walked no more "with him." Notwithstanding, He continued to "walk," and that too, "in Galilee"!  

"After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him" (John 7:1). Let the reader turn back and consult our remarks on verse 15 concerning "the Jews." It is indeed solemn to trace right through this fourth Gospel what is said about them. "The Jews" are not only to be distinguished from the Galileans, as being of Judea, but also from the common people of Judea. Note how in our present passage "the are distinguished from "the Jews": see verses 11, 12, 13. "The Jews" were evidently the leaders, the religious leaders. Notice how in John 8:48 it is "the Jews" who say to Christ "Thou art a Samaritan, and hast a demon." It was "the Jews" who cast out of the synagogue the man born blind, whose eyes Christ had opened (John 9:22, 34). It was "the Jews" who took up stones to stone Christ (John 10:31). It was "the officers of the Jews" who "took Jesus, and bound him" (John 18:12). And it was through "fear of the Jews" that Joseph of Arimathaea came secretly to Pilate and begged the body of the Savior (John 19:38). And so here: it was because of the Jews, who sought to kill Him, that Jesus would not walk in Judea, but remained in Galilee. Christ here left us a perfect example. By His actions, He teaches us not to court danger, and unnecessarily expose ourselves before our enemies. This will be the more evident if we link this verse with John 11:53, 54: "From that day forth they took counsel together for to put him to death. Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness," etc. It will thus appear that our Lord used prudence and care to avoid persecution and danger till His time was fully come; so it is our duty to endeavor by all wise means and precautions to protect and preserve ourselves, that we may have opportunities for further service.  

"Now the Jews’ s feast of tabernacles was at hand" (John 7:2). By comparing this verse with John 6:4 it will be seen that upwards of six months is spanned by John 6 to 7:1. John 6:4 says the Passover was nigh, and from Leviticus 23:5 we learn that this Feast was kept in the first month of the Jewish year: whereas Leviticus 23:34 tells us that the Feast of tabernacles was celebrated in the seventh month. How evident it is then that John was something more than an historian. Surely it is plain that the Holy Spirit has recorded what He has in this fourth Gospel (as in the others) according to a principle of selection, and in consonance with a definite design.  

"Now the Jews’ feast of tabernacles was at hand." As already intimated, it will be necessary for us to give careful attention to the leading scriptures of the Old Testament on the Feast of tabernacles, that we may ascertain its historical and typical significance, and thus be the better prepared to understand the details of the passage now before us.  

Leviticus 23 reveals the fact that there were seven Feasts in Israel’ s religious calendar, but there were three of these which were singled out as of special importance. This we gather from Deuteronomy 16:16, where it is recorded that Jehovah said to Israel, "Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose i.e. in the tabernacle, and afterwards the temple; in the feast of unleavened bread inseparably connected with the passover, and in the feast of weeks i.e. pentecost, and in the feast of tabernacles." We reserve a brief comment on the first two of these, until we have considered the third.  

The first time the Feast of tabernacles is mentioned by name is in Leviticus 23, namely, in verses 34-36 and 39-44. As this passage is too long for us to quote here in full, we would request the reader to turn and read it through carefully before going farther. We give now a brief summary of its prominent features. First, the Feast began on the fifteenth day of the seventh month (verse 34). Second, it was a "holy convocation," when Israel was to offer "an offering made by fire unto the Lord" (verse 36). Third, it lasted for eight days (verse 39). Fourth, those who celebrated this Feast were to take "boughs of goodly trees" (verse 40). Fifth, they were to "rejoice before the Lord their God seven days" (verse 40). Sixth, they were to "dwell in booths" (verse 42). Seventh, the purpose of this was to memorialize the fact that "Jehovah made their fathers to dwell in booths, when he brought them out of the land of Egypt" (verse 43). In Numbers 29:12-40 we have a detailed record of the ritual or sacrificial requirements connected with this Feast.  

Though Leviticus 23 is the first time the Feast of tabernacles is mentioned by name, there is one earlier reference to it, namely, in Exodus 23:16, where it is termed the Feast of Ingathering, [2] "which is the end of the year (i.e. of the sacred calendar of Feasts), when thou hast gathered in thy labors out of the field." The Feast of tabernacles, then, was the grand Harvest Festival, when the Lord of the harvest was praised for all His temporal mercies. This one was the most joyous Feast of the year. It was not observed by Israel till after they had entered and settled in Canaan: their dwelling in booths at this Feast memorialized their wanderings in the wilderness.  

The Old Testament records but two occasions when this Feast was ever observed by Israel in the past, and they are most significant. The first of these is found in 1 Kings 8, see verses 2, 11, 13, 62-66, and note particularly the "seventh month" in verse 2 and the "eighth day" in verse 66. This was in the days of Solomon at the completion and dedication of the Temple. In like manner, the antitypical Feast of tabernacles, will not be ushered in till the completion of the spiritual "temple," which God is now building (Eph. 2:22; 1 Peter 2:5). The second account of Israel’ s past celebration of this Feast is recorded in Nehemiah 8:13-18. The occasion was the settlement of the Jewish remnant in Palestine, after they had come up out of captivity.  

We cannot offer here anything more than a very brief word on Deuteronomy 16:16. The three great Feasts which God required every male Israelite to observe annually in Jerusalem, were those of unleavened bread (inseparably connected with the passover), of weeks (or pentecost), and tabernacles. The first has already received its antitypical accomplishment at the Cross. The second began to receive its fulfillment on the day of pentecost (Acts 2), but was interrupted by the failure of the nation to repent (see Acts 3:1-21). The third looks forward to the future.  

"Now the Jews’ feast of tabernacles was at hand." Someone has pointed out that in John 5, 6, and 7 there is a striking order followed in the typical suggestiveness of the contents of these chapters. In John 5 Israel may be seen, typically, as being delivered from the bondage of Egypt: this was adumbrated in the deliverance of the impotent man from lifelong suffering. In John 6 there is repeated reference made to Israel in the wilderness, eating the manna. While here in John 7 Israel is viewed in the land, keeping the Feast of tabernacles.  

"His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may see the works that thou doest" (John 7:3). These "brethren" were the brothers of Christ according to the flesh: that is, they were sons of Mary too. That they were completely blind to His Divine glory is evident from the fact they here told Him what to do. Blind to His glory, they were therefore devoid of all spiritual discernment, and hence their reasoning was according to the carnal mind. But what did they mean by "Go into Judea, that thy disciples also may see the works that thou doest"? The answer is to be found in the "also" and the "therefore" at the beginning of the verse— "His brethren therefore said unto him," etc. The "therefore," of course, looks back to something previous. What this is, we find in the closing verses of John 6. In the first part of that chapter we have recorded a wonderful "work" performed by the Lord. But in verse 66 we are told, "From that time many of his disciples went back, and walked no more with him." Now, said these brethren according to the flesh, do not waste any further efforts or time here, but go to Judea. They were evidently piqued at the reception which Christ had met with in Galilee. His work there seemed to amount to very little, why not, then, try Jerusalem, the headquarters of Judaism! Moreover, now was an opportune time: the Feast of tabernacles was at hand, and Jerusalem would be full.  

"For there is no man that doeth anything in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world" (verse 4). Note the "if" here. There was evidently a slightly veiled taunt in these words. We take it that these brethren were really challenging Christ, and that the substance of their challenge was this: ‘ If these works of yours are genuine miracles, why confine yourself to villages and small country-towns in Galilee, where the illiterate and unsophisticated habituate. Go up to the Capital, where people are better qualified to judge. Go up to the Feast, and there display your powers, and if they will stand the test of the public scrutiny of the leaders, why, your disciples will gather around you, and your claims will be settled once for all.’ No doubt, these "brethren" really hoped that He would establish His claims, and in that event, as His near kinsmen, they would share the honors which would be heaped upon Him. But how insulting to our blessed Lord all this was! What indignities He suffered from those who were blind to His glory!  

"If thou do these things, show thyself to the world." How these words betrayed their hearts! They were men of the world: consequently, they adopted its ways, spoke its language, and employed its logic. "Show thyself to the world" meant, Accompany us to Jerusalem, work some startling miracle before the great crowds who will be assembled there; and thus, not only make yourself the center of attraction, but convince everybody you are the Messiah. Ah! how ignorant they were of the mind of God and the purpose of His Son’ s mission! It was "the pride of life" (1 John 2:16) displaying itself. And how much of this same "pride of life" we see today, even among those who profess to be followers of that One whom the world crucified! What are the modem methods of evangelistic campaigns and Bible conferences— the devices resorted to to draw the crowds, the parading of the preacher’ s photo, the self-advertising by the speakers— what are these, but the present-day expressions of "Show thyself to the world"!  

"If thou do these things, show thyself to the world." One other comment, an exegetical one, should be made on this before we pass on to the next verse. Here is a case in point where "the world" does not always signify the whole human race. When these brethren of Christ said, "Go show thyself to the world," it is evident that they did not mean, ‘ Display yourself before all mankind.’ No, here, as frequently in this Gospel, "the world" is merely a general term, signifying all classes of men.  

"For neither did his brethren believe in him" (John 7:5). How this illustrates the desperate hardness and depravity of human nature. Holy and perfect as Christ was, faultless and flawless as were His character and conduct, yet, even those who had been brought up with Him in the same house believed not in Him! It was bad enough that the nation at large believed not on Him, but the case of these "kinsmen" (Mark 3:21, margin) was even more excuseless. How this demonstrates the imperative need of God’ s almighty regenerating grace! And how this exemplifies Christ’ s own teaching that "No man can come to me except the Father which hath sent me draw him"! And how striking to note that the unbelief of His "brethren" was the fulfillment of Old Testament prophecy: "I am become a stranger unto my brethren, and an alien unto my mother’ s children" (Ps. 69:8).  

Then Jesus said unto them, My time is not yet come: but your time is alway ready" (John 7:6). These words of Christ must be interpreted in the light of the immediate context. His brethren had said, "Go show thyself to the world." But His time to do this had not then come, nor has it yet arrived. Not then would He vindicate Himself by openly displaying His glory. This was the time of His humiliation. But how plainly His words here imply that there is a time coming when He will publicly reveal His majesty and glory. To this He referred when He said, "And they shall see the Son of man coming in the clouds of heaven with power and great glory" (Matthew 24:30). And what will be the effect of this on "the world"? Revelation 1:7 tells us: "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him." And solemn will be the accompaniments of this showing of Himself to the world. Then shall He say, "But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me" (Luke 19:27); see, too, the last half of Revelation 19. How little, then, did these brethren realize the import of their request! Had He openly manifested Himself then— before the Cross— it would have involved the perdition of the whole human race, for then there had been no atoning-blood under which sinners might shelter! Thankful must we ever be that He did not do what they asked. And how often we ask Him for things, which He in His Divine wisdom and grace denies us! How true it is that "we know not what we should pray for as we ought" (Rom. 8:26)!  

"Then Jesus said unto them, My time is not yet come: but your time is alway ready." There was no "pride of life" in Christ. He demonstrated this in the great Temptation. All the kingdoms of the world and the glory of them could not tempt Him. Instead of seeking to show Himself before the world, instead of advertising Himself, instead of endeavoring to attract attention, He frequently drew a veil over His works and sought to hide Himself: see Mark 1:36-38; Mark 7:17; Mark 7:36; Mark 8:26, etc. After He had been transfigured on the holy mount and His glory had appeared before the eyes of the three apostles, He bade them "that they should tell no man what things they had seen" (Mark 9:9). How truly did He make Himself of "no reputation"! But how different with these brethren. "Your time is alway ready," He said. They were ever willing and wanting to win the applause of men, and make themselves popular with the world.  

"The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil" (John 7:7). How this helps us to fix the meaning of the last clause of the previous verse. "Your time is alway ready" meant, as we have said, Your time to display yourself before the world, in order to court its smiles, is ever to hand. But how solemn is the reason Christ here gives for this! It was because they had not cast in their lot with this One who was "despised and rejected of men." Because of this, the world would not hate them. And why? Because they were of the world. Contrariwise, the world did hate Christ. It hated Christ because He testified of it (not "against" it!), that its works were evil. The holiness of His life condemned the worldliness of theirs. And right here is a solemn and searching test for those who profess to be His followers today. Dear reader, if you are popular with the world, that is indeed a solemn sign, an evil omen. The world has not changed. It still hates those whose lives condemn theirs. Listen to the words of Christ to His apostles, "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you" (John 15:19). Here our Lord tells us plainly that the world hates those who are truly His. This, then, is a searching test: does the world "hate" you?  

"Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. When he had said these words unto them, he abode still in Galilee" (John 7:8, 9). The meaning of these verses is really very simple. Christ plainly qualified Himself. He did not say that He would not go up to the Feast; what He said was, He would not go then— His time to go had not "yet come." "My time" must not be confounded with "Mine hour" which He used when referring to His approaching death. The simple force, then, of these verses is that Christ declined to go up to the Feast with His brethren.  

"But when his brethren were gone up, then went he also up unto the feast" (John 7:10). How tragic is this. How it reveals the hearts of these "brethren." They left Christ for the Feast! They preferred a religious festival for fellowship with the Christ of God. And how often we witness the same thing today. What zeal there is for religious performances, for forms and ceremonies, and how little heart for Christ Himself.  

"But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret" (John 7:10). The first part of this verse supplies another reason why He would not accompany His brethren to the Feast, as well as explains the somewhat ambiguous "as it were in secret." The general method of travel in those days, and especially at festival seasons, was to form caravans, and join together in considerable companies (cf. Luke 2:44). And when such a company reached Jerusalem, naturally it became known generally. It was, therefore, to avoid such publicity that our Lord waited till His brethren had gone, and then He went up to the Feast, "not openly, (R.V. publicly"), but as it were in secret," i.e., in private. "But when his brethren were gone up, then went he also up unto the feast." the words we have placed in italics are not so much a time-mark as a word of explanation. The "when" has the force of because as in John 4:1; 6:12; 6:16, etc.  

"Then went he also up unto the feast." This simple sentence gives us a striking revelation of our Lord’ s perfections. In order to appreciate what we have here it is necessary to go back to the first verse of the chapter, where we are told, "Jesus walked in Galilee, for he would not walk in Jewry, because the Jews sought to kill him." Why is it that the Holy Spirit has begun the chapter thus? The central incident in John 7 is Christ in Jerusalem at the Feast of tabernacles. Why, then, introduce the incident in this peculiar way? Ah! the Holy Spirit ever had the glory of Christ in view. Because the Jews "sought to kill him" He "walked in Galilee." And therein, as pointed out, He left us an example not to needlessly expose ourselves to danger. But now in verse 10 we find that He did go to Judea, yes to Jerusalem itself. Why was this? We have to turn back to Deuteronomy 16:16 for our answer. There we read, "Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles." According to the flesh Christ was an Israelite, and "made under the law" (Gal. 4:4). Therefore, did He, in perfect submission to the will of His Father, go up to Jerusalem to keep the feast. In the volume of the book it was "written of him," and even though the Jews "sought to kill him," He promptly obeyed the written Word! And here, too, He has left us an example. On the one hand, danger should not be courted by us; on the other, when the Word of God plainly bids us follow a certain line of conduct, we are to do so, no matter what the consequences.  

"Then the Jews sought him at the feast, and said, Where is he? And there was much murmuring among the people concerning him: for some said, he is a good man: others said, Nay; but he deceiveth the people. Howbeit no man spake openly of him for fear of the Jews" (John 7:11-13). Mark what a strange variety of opinions there were concerning Christ even at the beginning! In the light of this passage the differences and divergencies of religious beliefs today ought not to surprise us. As said the late Bishop Ryle, "They are but the modern symptoms of an ancient disease." Christ Himself distinctly affirmed, "Think not that I am come to send peace." Whenever God’ s truth is faithfully proclaimed, opposition will be encountered and strife stirred up. The fault is not in God’ s truth, but in human nature. As the sun shines on the swamp it will call forth malaria: but the fault is not in the sun, but in the ground. The very same rays call forth fertility from the grainfields. So the truth of God will yield spiritual fruit from a believing heart, but from the carnal mind it will evoke endless cavil and blasphemy. Some thought Christ a good man; others regarded Him as a deceiver: sufficient for the disciple to be as His Master.  

"Some said, he is a good man: others said, Nay; but he deceiveth the people" (John 7:12). "The Lord might bring blessing out of it, but they were reasoning and discussing. In another place He asks His disciples, ‘ Whom do men say that I the Son of man am?’ They tell Him, ‘ Some say that thou art John the Baptist; some Elias; and others, one of the prophets.’ It was all discussion. But when Peter replies, ‘ Thou art the Christ, the Son of the living God,’ He tells him, ‘ Blessed art thou Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven’ . There was personal recognition of Himself, and where there is that, there is no discussion. Discussing Him as subject-matter in their minds, they had not submitted to the righteousness of God. Where people’ s minds are at work discussing the right and the wrong, there is not the mind of the new-born babe; they are not receiving, but judging" (J.N.D.).  

"Howbeit no man spake openly of him for fear of the Jews" (John 7:13). What a solemn warning to us is this! What an awful thing is the fear of man! How often it has silenced faithful witness for Christ! It is written, "The fear of man bringeth a snare" (Prov. 29:25). This is still true. Let us pray then for holy boldness that we may testify faithfully for an absent Savior before a world that cast Him out.  

The following questions on our next portion may help the student:—   

1. Wherein is verse 15 being repeated today?  

2. Why did Christ speak of His "doctrine" rather than doctrines, verse 16?  

3. What is the relation of verse 17 to the context?  

4. Wherein does verse 18 help us to carry out 1 John 4:1?  

5. What is the difference between "the law of Moses" (verse 23) and "the law of God" (Rom. 7:22, 25)?  

6. To what did the speakers refer in the second half of verse 27— cf. verse 42?  

7. What comforting truth is illustrated in verse 30?  

ENDNOTES:   

[1] Note there is a sevenfold reference to the "Feast" in John 7.  

[2] That this is the same Feast appears by a comparison of Deuteronomy 16:16 with Exodus 23:14-17.  

  

Maclaren: Joh 7:1-53

The Word In Eternity, In The World, And In The Flesh

In the beginning was the Word, and the Word was with God, and the Word was God. 2. The same was in the beginning with God. 3. All things were made by Him; and without Him was not anything made that was made. 4. In Him was life; and the life was the light of men. 5. And the light shineth in darkness; and the darkness comprehended it not. 6. There was a man sent from God, whose name was John. 7. The same came for a witness, to bear witness of the Light, that all men through him might believe. 8. He was not that Light, but was sent to bear witness of that Light. 9. That was the true Light, which lighteth every man that cometh into the world. 10. He was in the world, and the world was made by Him, and the world knew Him not. 11. He came unto His own, and His own received Him not. 12. But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: 13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14. And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only-begotten of the Father,) full of grace and truth.'--John 1:1-14.

THE other Gospels begin with Bethlehem; John begins with the bosom of the Father.' Luke dates his narrative by Roman emperors and Jewish high-priests; John dates his in the beginning.' To attempt adequate exposition of these verses in our narrow limits is absurd; we can only note the salient points of this, the profoundest page in the New Testament.

The threefold utterance in John 1:1 carries us into the depths of eternity, before time or creatures were. Genesis and John both start from the beginning,' but, while Genesis works downwards from that point and tells what followed, John works upwards and tells what preceded--if we may use that term in speaking of what lies beyond time. Time and creatures came into being, and, when they began, the Word was.' Surely no form of speech could more emphatically declare absolute, uncreated being, outside the limits of time. Clearly, too, no interpretation of these words fathoms their depth, or makes worthy sense, which does not recognise that the Word is a person. The second clause of John 1:1 asserts the eternal communion of the Word with God. The preposition employed means accurately towards,' and expresses the thought that in the Word there was motion or tendency towards, and not merely association with, God. It points to reciprocal conscious communion, and the active going out of love in the direction of God. The last clause asserts the community of essence, which is not inconsistent with distinction of persons, and makes the communion of active Love possible; for none could, in the depths of eternity, dwell with and perfectly love and be loved by God, except one who Himself was God.

John 1:1 stands apart as revealing the pretemporal and essential nature of the Word. In it the deep ocean of the divine nature is partially disclosed, though no created eye can either plunge to discern its depths or travel beyond our horizon to its boundless, shoreless extent. The remainder of the passage deals with the majestic march of the self-revealing Word through creation, and illumination of humanity, up to the climax in the Incarnation.

John repeats the substance of John 1:1 in John 1:2, apparently in order to identify the Agent of creation with the august person whom he has disclosed as filling eternity. By Him creation was effected, and, because He was what John 1:1 has declared Him to be, therefore was it effected by Him. Observe the three steps marked in three consecutive verses. , All things were made by Him'; literally became,' where the emergence into exist, once of created things is strongly contrasted with the divine was' of John 1:1. Through Him' declares that the Word is the agent of creation; without Him' (literally, apart from Him') declares that created things continue in existence because He communicates it to them. Man is the highest of these all things,' and John 1:4 sets forth the relation of the Word to Him, declaring that life,' in all the width and height of its possible meanings, inheres in Him, and is communicated by Him, with its distinguishing accompaniment, in human nature, of light, whether of reason or of conscience.

So far, John has been speaking as from the upper or divine side, but in John 1:5 he speaks from the under or human, and shows us how the self-revelation of the Word has, by some mysterious necessity, been conflict. The darkness' was not made by Him, but it is there, and the beams of the light have to contend with it. Something alien must have come in, some catastrophe have happened, that the light should have to stream into a region of darkness.

John takes the Fall' for granted, and in John 1:5 describes the whole condition of things, both within and beyond the region of special revelation. The shining of the light is continuous, but the darkness is obstinate. It is the tragedy and crime of the world that the darkness will not have the light. It is the long-suffering mercy of God that the light repelled is not extinguished, but shines meekly on.

John 1:6-13 deal with the historical appearance of the Word. The Forerunner is introduced, as in the other Gospels; and, significantly enough, this Evangelist calls him only John,'--omitting the Baptist,' as was very natural to him, the other John, who would feel less need for distinguishing the two than others did. The subordinate office of a witness to the light is declared positively and negatively, and the dignity of such a function is implied. To witness to the light, and to be the means of leading men to believe, was honour for any man.

The limited office of the Forerunner serves as contrast to the transcendent lustre of the true Light. The meaning of John 1:9 may be doubtful, but John 1:10-11 clearly refer to the historical manifestation of the Word, and probably John 1:9 does so too. Possibly, however, it rather points to the inner revelation by the Word, which is the light of men.' In that case the phrase that cometh into the world' would refer to every man,' whereas it is more natural in this context to refer it to the light,' and to see in the verse a reference to the illumination of humanity consequent on the appearance of Jesus Christ. The use of' world' and came' in John 1:10-11 points in that direction. John 1:9 represents the Word as coming'; John 1:10 regards Him as come, He was in the world.'

Note the three clauses, so like, and yet so unlike the august three in John 1:1. Note the sad issue of the coming--The world knew Him not.' In that world' there was one place where He might have looked for recognition, one set of people who might have been expected to hail Him; but not only the wide world was blind (knew not ), but the narrower circle of His own' fought against what they knew to be light (received not).

But the rejection was not universal, and John proceeds to develop the blessed consequences of receiving the light. For the first time he speaks the great Word believe.' The act of faith is the condition or means of receiving.' It is the opening of the mental eye for the light to pour in. We possess Jesus in the measure of our faith. The object of faith is His name,' which means, not this or that collocation of letters by which He is designated, but His whole self-revelation. The result of such faith is the right to become children of God,' for through faith in the only-begotten Son we receive the communication of a divine life which makes us, too, sons. That new life, with its consequence of sonship, does not belong to human nature as received from parents, but is a gift of God mediated through faith in the Light who is the Word.

John 1:14 is not mere repetition of the preceding, but advances beyond it in that it declares the wonder of the way by which that divine Word did enter into the world. John here, as it were, draws back the curtain, and shows us the transcendent miracle of divine love, for which he has been preparing in all the preceding. Note that he has not named the Word' since John 1:1, but here he again uses the majestic expression to bring out strongly the contrast between the ante-temporal glory and the historical lowliness. These four words, The Word became flesh,' are the foundation of all our knowledge of God, of man, of the relations between them, the foundation of all our hopes, the guarantee of all our peace, the pledge of all blessedness. He tabernacled among us.' As the divine glory of old dwelt between the cherubim, so Jesus is among men the true Temple, wherein we see a truer glory than that radiant light which filled the closed chamber of the holy of holies. Rapturous remembrances rose before the Apostle as he wrote, We beheld His glory'; and he has told us what he has beheld and seen with his eyes, that we also may have fellowship with him in beholding. The glory that shone from the Incarnate Word was no menacing or dazzling light. He and it were full of grace and truth,' perfect Love bending to inferiors and sinners, with hands full of gifts and a heart full of tenderness and the revelation of reality, both as regards God and man. His grace bestows all that our lowness needs, His truth teaches all that our ignorance requires. All our gifts and all our knowledge come from the Incarnate Word, in whom believing we are the children of God.

MHCC: Joh 7:1-13

The brethren or kinsmen of Jesus were disgusted, when they found there was no prospect of worldly advantages from him. Ungodly men sometimes undertake to counsel those employed in the work of God; but they only advise what appears likely to promote present advantages. The people differed about his doctrine and miracles, while those who favoured him, dared not openly to avow their sentiments. Those who count the preachers of the gospel to be deceivers, speak out, while many who favour them, fear to get reproach by avowing regard for them.

Matthew Henry: Joh 7:1-13

We have here, I. The reason given why Christ spent more of his time in Galilee than in Judea (Joh 7:1): because the Jews, the people in Judea and Jerusalem, sought to kill him, for curing the impotent man on the sabbath day, Joh 5:16. They thought to be the death of him, either by a popular tumult or by a legal prosecution, in consideration of which he kept at a distance in another part of the country, very much out of the lines of Jerusalem's communication. It is not said, He durst not, but, He would not, walk in Jewry; it was not through fear and cowardice that he declined it, but in prudence, because his hour was not yet come. Note, 1. Gospel light is justly taken away from those that endeavour to extinguish it. Christ will withdraw from those that drive him from them, will hide his face from those that spit in it, and justly shut up his bowels from those who spurn at them. 2. In times of imminent peril it is not only allowable, but advisable, to withdraw and abscond for our own safety and preservation, and to choose the service of those places which are least perilous, Mat 10:23. Then, and not till then, we are called to expose and lay down our lives, when we cannot save them without sin. 3. If the providence of God casts persons of merit into places of obscurity and little note, it must not be thought strange; it was the lot of our Master himself. He who was fit to have sat in the highest of Moses's seats willingly walked in Galilee among the ordinary sort of people. Observe, He did not sit still in Galilee, nor bury himself alive there, but walked; he went about doing good. When we cannot do what and where we would, we must do what and where we can.

II. The approach of the feast of tabernacles (Joh 7:2), one of the three solemnities which called for the personal attendance of all the males at Jerusalem; see the institution of it, Lev 23:34, etc., and the revival of it after a long disuse, Neh 8:14. It was intended to be both a memorial of the tabernacle state of Israel in the wilderness, and a figure of the tabernacle state of God's spiritual Israel in this world. This feast, which was instituted so many hundred years before, was still religiously observed. Note, Divine institutions are never antiquated, nor go out of date, by length of time: nor must wilderness mercies ever be forgotten. But it is called the Jews' feast, because it was now shortly to be abolished, as a mere Jewish thing, and left to them that served the tabernacle.

III. Christ's discourse with his brethren, some of his kindred, whether by his mother or his supposed father is not certain; but they were such as pretended to have an interest in him, and therefore interposed to advise him in his conduct. And observe,

1. Their ambition and vain-glory in urging him to make a more public appearance than he did: " Depart hence, "said they, " and go into Judea (Joh 7:3), where thou wilt make a better figure than thou canst here."

(1.) They give two reasons for this advice: [1.] That it would be an encouragement to those in and about Jerusalem who had a respect for him; for, expecting his temporal kingdom, the royal seat of which they concluded must be at Jerusalem, they would have had the disciples there particularly countenanced, and thought the time he spent among his Galilean disciples wasted and thrown away, and his miracles turning to no account unless those at Jerusalem saw them. Or, "That thy disciples, all of them in general, who will be gathered at Jerusalem to keep the feast, may see thy works, and not, as here, a few at one time and a few at another."[2.] That it would be for the advancement of his name and honour: There is no man that does any thing in secret if he himself seeks to be known openly. They took it for granted that Christ sought to make himself known, and therefore thought it absurd for him to conceal his miracles: " If thou do these things, if thou be so well able to gain the applause of the people and the approbation of the rulers by thy miracles, venture abroad, and show thyself to the world. Supported with these credentials, thou canst not fail of acceptance, and therefore it is high time to set up for an interest, and to think of being great. "

(2.) One would not think there was any harm in this advice, and yet the evangelist noted it is an evidence of their infidelity: For neither did his brethren believe in him (Joh 7:5), if they had, they would not have said this. Observe, [1.] It was an honour to be of the kindred of Christ, but no saving honour; they that hear his word and keep it are the kindred he values. Surely grace runs in no blood in the world, when not in that of Christ's family. [2.] It was a sign that Christ did not aim at any secular interest, for then his kindred would have struck in with him, and he would have secured them first. [3.] There were those who were akin to Christ according to the flesh who did believe in him (three of the twelve were his brethren ), and yet others, as nearly allied to him as they, did not believe in him. Many that have the same external privileges and advantages do not make the same use of them. But,

(3.) What was there amiss in the advice which they gave him? I answer, [1.] It was a piece of presumption for them to prescribe to Christ, and to teach him what measures to take; it was a sign that they did not believe him able to guide them, when they did not think him sufficient to guide himself. [2.] They discovered a great carelessness about his safety, when they would have him go to Judea, where they knew the Jews sought to kill him. Those that believed in him, and loved him, dissuaded him from Judea, Joh 11:8. [3.] Some think they hoped that if his miracles were wrought at Jerusalem the Pharisees and rulers would try them, and discover some cheat in them, which would justify their unbelief. So. Dr. Whitby. [4.] Perhaps they were weary of his company in Galilee (for are not all these that speak Galileans? ) and this was, in effect, a desire that he would depart out of their coasts. [5.] They causelessly insinuate that he neglected his disciples, and denied them such a sight of his works as was necessary to the support of their faith. [6.] They tacitly reproach him as mean-spirited, that he durst not enter the lists with the great men, nor trust himself upon the stage of public action, which, if he had any courage and greatness of soul, he would do, and not sneak thus and skulk in a corner; thus Christ's humility, and his humiliation, and the small figure which his religion has usually made in the world, have been often turned to the reproach of both him and it. [7.] They seem to question the truth of the miracles he wrought, in saying, " If thou do these things, if they will bear the test of a public scrutiny in the courts above, produce them there."[8.] They think Christ altogether such a one as themselves, as subject as they to worldly policy, and as desirous as they to make a fair show in the flesh; whereas he sought not honour from men. [9.] Self was at the bottom of all; they hoped, if he would make himself as great as he might, they, being his kinsmen, should share in his honour, and have respect paid them for his sake. Note, First, Many carnal people go to public ordinances, to worship at the feast, only to show themselves, and all their care is to make a good appearance, to present themselves handsomely to the world. Secondly, Many that seem to seek Christ's honour do really therein seek their own, and make it serve a turn for themselves.

2. The prudence and humility of our Lord Jesus, which appeared in his answer to the advice his brethren gave him, Joh 7:6-8. Though there were so many base insinuations in it, he answered them mildly. Note, Even that which is said without reason should be answered without passion; we should learn of our Master to reply with meekness even to that which is most impertinent and imperious, and, where it is easy to find much amiss, to seem not to see it, and wink at the affront. They expected Christ's company with them to the feast, perhaps hoping he would bear their charges: but here,

(1.) He shows the difference between himself and them, in two things: - [1.] His time was set, so was not theirs: My time is not yet come, but your time is always ready. Understand it of the time of his going up to the feast. It was an indifferent thing to them when they went, for they had nothing of moment to do either where they were, to detain them there, or where they were going, to hasten them thither; but every minute of Christ's time was precious, and had its own particular business allotted to it. He had some work yet to do in Galilee before he left the country: in the harmony of the gospels betwixt this motion made by his kindred and his going up to this feast comes in the story of his sending forth the seventy disciples (Luk 10:1, etc.), which was an affair of very great consequence; his time is not yet, for that must be done first. Those who live useless lives have their time always ready; they can go and come when they please. But those whose time is filled up with duty will often find themselves straitened, and they have not yet time for that which others can do at any time. Those who are made the servants of God, as all men are, and who have made themselves the servants of all, as all useful men have, must not expect not covet to be masters of their own time. The confinement of business is a thousand times better than the liberty of idleness. or, it may be meant of the time of his appearing publicly at Jerusalem; Christ, who knows all men and all things, knew that the best and most proper time for it would be about the middle of the feast. We, who are ignorant and short-sighted, are apt to prescribe to him, and to think he should deliver his people, and so show himself now. The present time is our time, but he is fittest to judge, and, it may be, his time is not yet come; his people are not yet ready for deliverance, nor his enemies ripe for ruin; let us therefore wait with patience for his time, for all he does will be most glorious in its season. [2.] His life was sought, so was not theirs, Joh 7:7. They, in showing themselves to the world, did not expose themselves: " The world cannot hate you, for you are of the world, its children, its servants, and in with its interests; and no doubt the world will love its own; "see Joh 15:19. Unholy souls, whom the holy God cannot love, the world that lies in wickedness cannot hate; but Christ, in showing himself to the world, laid himself open to the greatest danger; for me it hateth. Christ was not only slighted, as inconsiderable in the world ( the world knew him not ), but hated, as if he had been hurtful to the world; thus ill was he requited for his love to the world: reigning sin is a rooted antipathy and enmity to Christ. But why did the world hate Christ? What evil had he done to it? Had he, like Alexander, under colour of conquering it, laid it waste? "No, but because"(saith he) " I testify of it, that the works of it are evil. "Note, First, The works of an evil world are evil works; as the tree is, so are the fruits: it is a dark world, and an apostate world, and its works are works of darkness and rebellion. Secondly, Our Lord Jesus, both by himself and by his ministers, did and will both discover and testify against the evil works of this wicked world. Thirdly, It is a great uneasiness and provocation to the world to be convicted of the evil of its works. It is for the honour of virtue and piety that those who are impious and vicious do not care for hearing of it, for their own consciences make them ashamed of the turpitude there is in sin and afraid of the punishment that follows after sin. Fourthly, Whatever is pretended, the real cause of the world's enmity to the gospel is the testimony it bears against sin and sinners. Christ's witnesses by their doctrine and conversation torment those that dwell on the earth, and therefore are treated so barbarously, Rev 11:10. But it is better to incur the world's hatred, by testifying against its wickedness, than gain its good-will by going down the stream with it.

(2.) He dismisses them, with a design to stay behind for some time in Galilee (Joh 7:8): Go you up to this feast, I go not up yet. [1.] He allows their going to the feast, though they were carnal and hypocritical in it. Note, Even those who go not to holy ordinances with right affections and sincere intentions must not be hindered nor discouraged from going; who knows but they may be wrought upon there? [2.] He denies them his company when they went to the feast, because they were carnal and hypocritical. Those who go to ordinances for ostentation, or to serve some secular purpose, go without Christ, and will speed accordingly. How sad is the condition of that man, though he reckon himself akin to Christ, to whom he saith, " Go up to such an ordinance, Go pray, Go hear the word, Go receive the sacrament, but I go not up with thee? Go thou and appear before God, but I will not appear for thee, "as Exo 33:1-3. But, if the presence of Christ go not with us, to what purpose should we go up? Go you up, I go not up. When we are going to, or coming fRom. solemn ordinances, it becomes us to be careful what company we have and choose, and to avoid that which is vain and carnal, lest the coal of good affections be quenched by corrupt communication. I go not up yet to this feast; he does not say, I will not go up at all, but not yet. There may be reasons for deferring a particular duty, which yet must not be wholly omitted or laid aside; see Num 9:6-11. The reason he gives is, My time is not yet fully come. Note, Our Lord Jesus is very exact and punctual in knowing and keeping his time, and, as it was the time fixed, so it was the best time.

3. Christ's continuance in Galilee till his full time was come, Joh 7:9. He, saying these things to them ( tauta de eipōn ) abode still in Galilee; because of this discourse he continued there; for, (1.) He would not be influenced by those who advised him to seek honour from men, nor go along with those who put him upon making a figure; he would not seem to countenance the temptation. (2.) He would not depart from his own purpose. He had said, upon a clear foresight and mature deliberation, that he would not go up yet to this feast, and therefore he abode still in Galilee. It becomes the followers of Christ thus to be steady, and not to use lightness.

4. His going up to the feast when his time was come. Observe, (1.) When he went: When his brethren were gone up. He would not go up with them, lest they should make a noise and disturbance, under pretence of showing him to the world; whereas it agreed both with the prediction and with his spirit not to strive nor cry, nor let his voice be heard in the streets, Isa 42:2. But he went up after them. We may lawfully join in the same religious worship with those with whom we should yet decline an intimate acquaintance and converse; for the blessing of ordinances depends upon the grace of God, and not upon the grace of our fellow-worshippers. His carnal brethren went up first, and then he went. Note, In the external performances of religion it is possible that formal hypocrites may get the start of those that are sincere. Many come first to the temple who are brought thither by vain-glory, and go thence unjustified, as he, Luk 18:11. It is not, Who comes first? that will be the question, but, Who comes fittest? If we bring our hearts with us, it is no matter who gets before us. (2.) How he went, ōs en kruptō - as if he were hiding himself: not openly, but as it were in secret, rather for fear of giving offence than of receiving injury. He went up to the feast, because it was an opportunity of honouring God and doing good; but he went up as it were in secret, because he would not provoke the government. Note, Provided the work of God be done effectually, it is best done when done with least noise. The kingdom of God need not come with observation, Luk 17:20. We may do the work of God privately, and yet not do it deceitfully.

5. The great expectation that there was of him among the Jews at Jerusalem, Joh 7:11-14. Having formerly come up to the feasts, and signalized himself by the miracles he wrought, he had made himself the subject of much discourse and observation.

(1.) They could not but think of him (Joh 7:11): The Jews sought him at the feast, and said, Where is he? [1.] The common people longed to see him there, that they might have their curiosity gratified with the sight of his person and miracles. They did not think it worth while to go to him into Galilee, though if they had they would not have lost their labour, but they hoped the feast would bring him to Jerusalem, and then they should see him. If an opportunity of acquaintance with Christ come to their door, they can like it well enough. They sought him at the feast. When we attend upon God in his holy ordinances, we should seek Christ in them, seek him at the gospel feasts. Those who would see Christ at a feast must seek him there. Or, [2.] Perhaps it was his enemies that were thus waiting an opportunity to seize him, and, if possible, to put an effectual stop to his progress. They said, Where is he? pou esin ekeinos - where is that fellow? Thus scornfully and contemptibly do they speak of him. When they should have welcomed the feast as an opportunity of serving God, they were glad of it as an opportunity of persecuting Christ. Thus Saul hoped to slay David at the new moon, 1Sa 20:27. Those who seek opportunity to sin in solemn assemblies for religious worship profane God's ordinances to the last degree, and defy him upon his own ground; it is like striking within the verge of the court.

(2.) The people differed much in their sentiments concerning him (Joh 7:12): There was much murmuring, or muttering rather, among the people concerning him. The enmity of the rulers against Christ, and their enquiries after him, caused him to be so much the more talked of and observed among the people. This ground the gospel of Christ has got by the opposition made to it, that it has been the more enquired into, and, by being every where spoken against, it has come to be every where spoken of, and by this means has been spread the further, and the merits of his cause have been the more searched into. This murmuring was not against Christ, but concerning him; some murmured at the rulers, because they did not countenance and encourage him: others murmured at them, because they did not silence and restrain him. Some murmured that he had so great an interest in Galilee; others, that he had so little interest in Jerusalem. Note, Christ and his religion have been, and will be, the subject of much controversy and debate, Luk 12:51, Luk 12:52. If all would agree to entertain Christ as they ought, there would be perfect peace; but, when some receive the light and others resolve against it, there will be murmuring. The bones in the valley, while they were dead and dry, lay quiet; but when it was said unto them, Live, there was a noise and a shaking, Eze 37:7. But the noise and rencounter of liberty and business are preferable, surely, to the silence and agreement of a prison. Now what were the sentiments of the people concerning him? [1.] Some said, he is a good man. This was a truth, but it was far short of being the whole truth. He was not only a good man, but more than a man, he was the Son of God. Many who have no ill thoughts of Christ have yet low thoughts of him, and scarcely honour him, even when they speak well of him, because they do not say enough; yet indeed it was his honour, and the reproach of those who persecuted him, that even those who would not believe him to be the Messiah could not but own he was a good man. [2.] Others said, Nay, but he deceiveth the people; if this had been true, he had been a very bad man. The doctrine he preached was sound, and could not be contested; his miracles were real, and could not be disproved; his conversation was manifestly holy and good; and yet it must be taken for granted, notwithstanding, that there was some undiscovered cheat at the bottom, because it was the interest of the chief priests to oppose him and run him down. Such murmuring as there was among the Jews concerning Christ there is still among us: the Socinians say, He is a good man, and further they say not; the deists will not allow this, but say, He deceived the people. Thus some depreciate him, others abuse him, but great is the truth. [3.] They were frightened by their superiors from speaking much of him (Joh 7:13): No man spoke openly of him, for fear of the Jews. Either, First, They durst not openly speak well of him. While any one was at liberty to censure and reproach him, none durst vindicate him. Or, Secondly, They durst not speak at all of him openly. Because nothing could justly be said against him, they would not suffer any thing to be said of him. It was a crime to name him. Thus many have aimed to suppress truth, under colour of silencing disputes about it, and would have all talk of religion hushed, in hopes thereby to bury in oblivion religion itself.

Barclay: Joh 7:1-9

The Festival of Tabernacles fell at the end of September and the beginning of October. It was one of the obligatory festivals and every adult male Jew who lived within fifteen miles of Jerusalem was legally bound to attend it. But devout Jews from far outside the fifteen mile radius delighted to go to it. It lasted altogether for eight days. Later in this chapter we shall have occasion to deal more fully with it. When it came round, Jesus' brothers urged him to go to Jerusalem for it; but Jesus rejected their arguments and went in his own good time.

There is one unique thing in this passage which we must note. According to the Revised Standard Version (Joh 7:7) Jesus says: "My time is not yet come." Jesus frequently spoke about his time or his hour. But here he uses a different word, and uses it for the only time. In the other passages (Joh 2:4; Joh 7:30; Joh 8:20; Joh 12:27) the word that Jesus or John uses is hora (5610), which means the destined hour of God. Such a time or hour was not movable nor avoidable. It had to be accepted without argument and without alteration because it was the hour at which the plan of God had decided that something must happen. But in this passage the word is kairos (2540), which characteristically means an opportunity; that is, the best time to do something, the moment when circumstances are most suitable, the psychological moment. Jesus is not saying here that the destined hour of God has not come but something much simpler. He is saying that that was not the moment which would give him the chance for which he was waiting.

That explains why Jesus later actually did go to Jerusalem. Many people have been troubled about the fact that he first told his brothers he would not go and then went. Schopenhauer, the German philosopher, actually said: "Jesus Christ did of set purpose utter a falsehood." Other people have argued that it means that Jesus said that he was not going up to the festival publicly but that did not preclude him from going privately. But Jesus is saying simply: "If I go up with you just now I will not get the opportunity I am looking for. The time is not opportune." So he delayed his going until the middle of the festival, since to arrive with the crowds all assembled and expectant gave him a far better opportunity than to go at the very beginning. Jesus is choosing his time with careful prudence in order to get the most effective results.

From this passage we learn two things:

(i) It is impossible to force Jesus' hand. His brothers tried to force him into going to Jerusalem. It was what we might call a dare. They were quite right from the human point of view. Jesus' great miracles had been wrought in Galilee--the changing of the water into wine (Joh 2:1); the healing of the nobleman's son (Joh 4:46); the feeding of the five thousand (Joh 6:1). The only miracle that he had wrought in Jerusalem was the curing of the impotent man at the pool (Joh 5:1). It was not unnatural to tell Jesus to go to Jerusalem and let his supporters there see what he could do. The story makes it clear that the healing of the impotent man had been regarded far more as an act of Sabbath breaking than as a miracle. Further, if Jesus was ever to succeed in winning men, he could not hope to do so by hiding in a comer; he must act in such a way that everyone could see what he did. Still further, Jerusalem was the keypoint. The Galilaeans were notoriously hot-blooded and hot-headed. Anyone who wanted a following would have no difficulty in raising one in the excitable atmosphere of Galilee; but Jerusalem was a very different proposition. It was the acid test.

Jesus' brothers could have put up a good case for their insistence; but Jesus' hand is not to be forced. He does things, not in man's time, but in God's. Man's impatience of man must learn to wait on God's wisdom.

(ii) It is impossible to treat Jesus with indifference. It did not matter when his brothers went to Jerusalem, for no one would notice they were there and nothing whatever depended on their going. But Jesus' going was a very different thing. Why? Because his brothers were in tune with the world and they did not make it uncomfortable. But Jesus' coming is a condemnation of the world's way of life and a challenge to selfishness and lethargy. Jesus had to choose his moment, for when he arrives something happens.

Constable: Joh 1:19--13:1

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

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

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

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

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

Constable: Joh 6:1--7:10

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

This section of the text records the high point of Jesus' popularity. His following continued to build, and antagonism continued to increase. This is the only section in John that narrates Jesus' later Galilean ministry, which occupies so much of the Synoptic Gospels.

Constable: Joh 6:60--7:10

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

Considerable discussion followed Jesus presentation of Himself as the Bread of Life. John noted the responses of many people who were following Jesus around, then the response of the Twelve, and finally the response of most of the Jews.

Constable: Joh 7:1-9

The response of the Jews 7:1-9

"John 7 has three time divisions: before the feast (vv. 1-10), in the midst of the feast (vv. 11-36), and on the last day of the feast (vv. 37-52). The responses during each of those periods can be characterized by three words: disbelief, debate, and division."²⁶⁵

This section relates the reaction of another significant group of people to Jesus. They were the Jews generally, including Jesus' brothers. The section also prepares the reader for the following presentation of Jesus' ministry in Jerusalem that happened at the feast of Tabernacles.

"In this Gospel Jerusalem is the storm-centre of the Messiah's ministry, where He vindicates His claims before consummating His work by suffering outside its walls."²⁶⁶

7:1 Opposition to Jesus had by now become so strong, particularly in Judea, that He chose to stay and minister around Galilee. This is a brief reference to Jesus' later Galilean ministry that the Synoptics describe more fully. The Jewish leaders were continuing to lay plans for Jesus' execution (cf. 5:18). John noted their increasing hostility here and in the following chapters (cf. vv. 19, 30, 32, 44; 8:59; 10:39; 11:8, 53).

7:2 The feast of Tabernacles occurred six months after Passover (6:4). That year it fell on September 10-17, 32 A.D.²⁶⁷ It was a fall grape and olive harvest festival (Exod. 23:16; Lev. 23:33-36, 39-43; Deut. 16:13-15). In Jesus' day it was the most popular of the three required Jewish feasts.²⁶⁸ It commemorated the Israelites' sojourn in the wilderness. Many devout Jews built temporary shelters out of branches and lived in them for the week to simulate the wilderness conditions in which their forefathers had lived.

7:3-5 Jesus' half-brothers advised Him to go to the feast so His remaining disciples would continue to believe on Him and so more people would become His disciples. They evidently supposed that Jesus wanted as large a following as possible. They believed that He could perform miracles, but they did not believe that He was who He claimed to be. They encouraged Him to promote Himself probably because they saw some advantage for themselves in His doing so. Satan had tempted Jesus similarly (Matt. 4:1-10). God's plan for Jesus' exaltation was different from theirs and involved the Cross. It is difficult to tell if these brothers spoke sincerely or sarcastically. Perhaps some were sincere and others were sarcastic.

Familiarity with Jesus did not and does not guarantee faith in Him (cf. Ps. 69:8). The way unbelievers plan to obtain glory for themselves is frequently contrary to God's way of doing things (cf. Phil. 2:3-11). Two of these half-brothers were James and Jude who later became believers and wrote the New Testament books that bear their names (cf. Acts 1:14; 1 Cor. 15:7).

7:6 Jesus replied that it was not the right time (Gr. kairos) for Him to go to Jerusalem, the Father's time (cf. 2:4). However, they could go to the feast at any time (Gr. kairos). They were not on a mission and timetable from God as He was.

"John's picture of Jesus is of one steadily moving on to meet his divinely appointed destiny."²⁶⁹

Another interpretation is that Jesus meant that the time of His death was not yet at hand. However the Greek word that Jesus used when referring to His death and its consequences in John's Gospel is always hora elsewhere, not kairos (2:4; 7:30; 8:20; 12:23, 27; 13:1; 17:1).

7:7 Jesus alluded to the opposition that awaited Him in Jerusalem. His brothers had no particular reason to be careful about when they went to the feast, but Jesus would be in danger when He went. They were part of the world, but Jesus did not belong to it (1:10; cf. 15:18-21; 17:14, 16). The reason for the Jews' antagonism was also Jesus' convicting preaching that called for repentance as well as faith in Him. This verse contains the explanation for Jesus' statement in the preceding verse.

7:8-9 Having offered His explanation Jesus encouraged his brothers to go on to the feast without Him. Again He intimated that the Father was setting His agenda and He needed to follow it rather then their suggestion (cf. 2:4). God's immediate will for Him was to stay in Galilee.

The NIV "yet" has weak textual support, though it represents a valid interpretation. Many old Greek manuscripts do not contain it. Probably copyists added it to explain what Jesus meant since He did go to Jerusalem shortly after He spoke these words (v. 10).

College: Joh 7:1-53

JOHN 7

3. Jesus at Tabernacles (7:1-52)

Introduction: Question If Jesus Would Go to This Feast (7:1-13)

¹ After this, Jesus went around in Galilee, purposely staying away from Judea because the Jews there were waiting to take his life. ² But when the Jewish Feast of Tabernacles was near, ³ Jesus' brothers said to him, " You ought to leave here and go to Judea, so that your disciples may see the miracles you do. ⁴ No one who wants to become a public figure acts in secret. Since you are doing these things, show yourself to the world." ⁵ For even his own brothers did not believe in him.

⁶ Therefore Jesus told them, " The right time for me has not yet come; for you any time is right. ⁷ The world cannot hate you, but it hates me because I testify that what it does is evil. ⁸ You go to the Feast. I am not yet ^a going up to this Feast, because for me the right time has not yet come." ⁹ Having said this, he stayed in Galilee.

¹⁰ However, after his brothers had left for the Feast, he went also, not publicly, but in secret. ¹¹ Now at the Feast the Jews were watching for him and asking, " Where is that man?"

¹² Among the crowds there was widespread whispering about him. Some said, " He is a good man."

Others replied, " No, he deceives the people." ¹³ But no one would say anything publicly about him for fear of the Jews.

^a 8 Some early manuscripts do not have yet .

7:1-2. John 7 contains several distinct views of Jesus, ways of looking at him and evaluations of him. Chapter 7 also deals with the relationship of Jesus to another Jewish festival. In particular, these opening verses contain the debate as to whether or not Jesus would go to the Jewish Feast of Tabernacles , also called the " Festival of Booths." In this weeklong festival the Jews remembered God's provision for the nation during the 40 years in the wilderness, and gave thanks to God for the late summer harvest (see Lev 23:34-43; Deut 16:13-15). Tabernacles was one of the three great pilgrimage festivals for which all Israelite men were expected to go to Jerusalem (see Deut 16:16). During this feast the Jews were to live in temporary huts to reenact their ancestors' interim residence in the wilderness before entry into the Promised Land. From Passover (6:4) to Tabernacles (7:2) is six months. This would bring us to the fifteenth day of the Jewish month of Tishri. This would likely be equivalent by modern reckoning to October 12, A.D. 29.

7:3-4 . Jesus' brothers are unnamed here, but Mark 6:3 lists James, Joseph, Judas, and Simon (as well as sisters). You ought to leave here and go to Judea, so that your disciples may see the miracles you do - the wisdom was sound, at least from a worldly viewpoint. Since (eij, ei ) in verse 4 more properly means " if." Ei occurs 49 times in the Gospel of John and is translated " since" only one other time in the NIV translation of the book. It is a conditional marker that deals with " present reality," at least as it is perceived in the eyes of some. The NRSV text here is more accurate, " If you do these things, show yourself to the world."

Show yourself to the world because many significant Jewish leaders would normally be in Jerusalem for this important feast, thus making it a prime opportunity for a demonstration of power and a claim to be Messiah. The world (kovsmo", kosmos ) has a deeper significance for John's readers than public display. The kosmos in John is humankind as morally alienated from God (see 1:10, cf. 1 John 5:19). Jesus cannot be a part of this world (8:23). Jesus did not come to impress the world, but to redeem and save the world (1:29; 3:16 and many others). This relationship to the kosmos creates a clear distinction between Jesus and his brothers, for they are aligned to the world by their unbelief (7:7).

7:5. If we did not know the rest of the story, the words - for even his own brothers did not believe in him - would be extremely discouraging. These brothers did not believe until after the resurrection, but later became leaders in the Jerusalem church (see Gal 2:9). John continues to develop his important theme of belief versus unbelief. In this case unbelief is not a characteristic of nameless disciples, but of the family of Jesus itself.

7:6. He told his brothers the right time for me has not yet come , meaning that he would not go at that time . The word used for " time" (kairov", kairos ) is found only here and in verse 8 in John, but it is a relatively common New Testament word. It has the meaning here of " appropriate time" or " opportunity" (cf. 2 Cor 6:2). Jesus did wait and go later (v. 10), obviously waiting in order to save his physical life from meaningless early destruction (remember verse 1 which clearly states the danger to his life in Jerusalem). For you any time is right ; in other words, any time is safe for the brothers to go. They encouraged him to go, but Jesus delayed his journey so that he would not die at the wrong time, in the wrong place, for the wrong reason. He was fully aware that such a premature death would not fulfill God's purpose.

7:7. By saying, the world cannot hate you, but it hates me because I testify that what it does is evil , the author again plays upon the distance between the world/ kosmos and Jesus. Jesus' brothers are in no danger from unbelieving humanity, because they are a part of this unbelieving world. John has already shown us that Jesus' condemnation of the world's evil was rejected by many (3:19-20). Ironically, in order for Jesus to save the world from sin, the world first had to accept its sinful, unbelieving, condemned state. It was this denial of a need for salvation that kept many from being saved, and still does so today. The drowning man cannot be saved as long as he thinks he can swim to shore himself.

7:8-9. I am not yet going to this Feast . . . has a textual note in the NIV. It is probable that the original text read " I am not going to the feast" (cf. NRSV). " Not yet" seems to have been added by a later copyist to avoid the apparent contradiction of having Jesus make this statement in verse 8 and then proceed to go to the feast in verse 10. The actual language here makes such changes unnecessary. Jesus told his brothers he was not going because for me the right time has not yet come. He does not confide with his brothers what would constitute the proper opportunity. Therefore, Jesus decided to stay in Galilee , as Bruce says, " not to run before the Father's guidance nor yet lag behind it."

7:10. Jesus finally went to the feast, although not publicly, but in secret. In John he does not return to Galilee again until after his resurrection (21:1). Here there is a sense of Jesus as the " Hidden Messiah," a theme which is much more developed in the Synoptic Gospels (cf. v. 4). Jesus does not act secretly out of cowardice or because he is naturally sneaky. God is directing him, and he goes when God reveals to him that it is the proper time. There will be an appropriate time and place for him to reveal himself in Jerusalem as the Messiah, but not yet.

7:11-13. Meanwhile, he was expected in Jerusalem. The religious leaders of the Jews were watching for him apparently for an opportunity to arrest him. The crowds of festival pilgrims were also expecting him. Among the common people there was widespread whispering about him, because it was unsafe to speak openly about Jesus (v. 13, cf. 9:22). The crowd's reaction to Jesus had turned from rejection (6:66) to speculation about his true character. There was a clear difference of opinion. Some were able to affirm him as a good man . Others dismissed him as a " deceiver." The word translated deceiving is planavw (planaô), and is often translated " lead astray" (cf. Matt 24:24). Ironically there was mass deception at work here, but Jesus was not the guilty party. The true deceiver will be identified later, the " father of lies" (8:44; cf. Rev 12:9).

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

¹⁴ Not until halfway through the Feast did Jesus go up to the temple courts and begin to teach. ¹⁵ The Jews were amazed and asked, " How did this man get such learning without having studied?"

¹⁶ Jesus answered, " My teaching is not my own. It comes from him who sent me. ¹⁷ If anyone chooses to do God's will, he will find out whether my teaching comes from God or whether I speak on my own. ¹⁸ He who speaks on his own does so to gain honor for himself, but he who works for the honor of the one who sent him is a man of truth; there is nothing false about him. ¹⁹ Has not Moses given you the law? Yet not one of you keeps the law. Why are you trying to kill me?"

²⁰" You are demon-possessed," the crowd answered. " Who is trying to kill you?"

²¹ Jesus said to them, " I did one miracle, and you are all astonished. ²² Yet, because Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs), you circumcise a child on the Sabbath. ²³ Now if a child can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with me for healing the whole man on the Sabbath? ²⁴ Stop judging by mere appearances, and make a right judgment."

²⁵ At that point some of the people of Jerusalem began to ask, " Isn't this the man they are trying to kill? ²⁶ Here he is, speaking publicly, and they are not saying a word to him. Have the authorities really concluded that he is the Christ ^a ? ²⁷ But we know where this man is from; when the Christ comes, no one will know where he is from."

²⁸ Then Jesus, still teaching in the temple courts, cried out, " Yes, you know me, and you know where I am from. I am not here on my own, but he who sent me is true. You do not know him, ²⁹ but I know him because I am from him and he sent me."

³⁰ At this they tried to seize him, but no one laid a hand on him, because his time had not yet come. ³¹ Still, many in the crowd put their faith in him. They said, " When the Christ comes, will he do more miraculous signs than this man?"

³² The Pharisees heard the crowd whispering such things about him. Then the chief priests and the Pharisees sent temple guards to arrest him.

³³ Jesus said, " I am with you for only a short time, and then I go to the one who sent me. ³⁴ You will look for me, but you will not find me; and where I am, you cannot come."

³⁵ The Jews said to one another, " Where does this man intend to go that we cannot find him? Will he go where our people live scattered among the Greeks, and teach the Greeks? ³⁶ What did he mean when he said, 'You will look for me, but you will not find me,' and 'Where I am, you cannot come'?"

^a 26 Or Messiah ; also in verses 27, 31, 41 and 42

7:14. It has been eighteen months since Jesus has set foot in Jerusalem. He waits until the midpoint of the feast to make a public appearance in the temple. It was common for rabbi/teachers to teach in one of the spacious courtyard areas of the temple, and he assumes this role.

7:15. The first exchange recorded by John is with the Jews , meaning the Jewish religious leaders. They sarcastically challenge Jesus' right to teach, since they know he is not highly educated. By this they mean that he has not studied with any of the prominent rabbis in Jerusalem (as Paul had, see Acts 22:3). The KJV has " How knoweth this man letters?" How can he be a man of letters without going to college? Perhaps they noticed his rural dress and his Galilean accent. From a human perspective, they are correct, for Jesus would have had no more education than that given in the synagogue school of his hometown, Nazareth (see Acts 4:13 for a similar reaction to John and Peter).

7:16-19. My teaching is not my own. It comes from him who sent me - i.e., God. Jesus immediately raises the stakes of this dispute. This is not a war of words between two rabbinical schools. It is much more than a learned discussion. It is a matter of the acceptance or rejection of divine revelation, a Word from God himself.

Jesus begins his defense by stating a timeless principle. The one with the obedient heart, with a desire to do God's will, is the one who will make a correct judgment about the validity of Jesus' message. His overall point is that the problem of the Jewish people has never been a lack of God's Word. It has been the failure to obey that Word due to disobedient and unbelieving hearts. They have the law of Moses , but even so not one of you keeps the law . This disobedient spirit to the law is clearly perceived by Jesus, who accuses them of seeking to murder him (an intention to violate the sixth commandment). Reference to the law and attempts to kill Jesus already appeared in John 5:18.

7:20. Now the dialog shifts from Jesus and the Jewish religious leaders to Jesus and the crowd. The crowd begins not by answering Jesus' charge of law breaking, but by a personal attack against Jesus: You are demon-possessed . This is more than an accusation of insanity, but a slanderous charge of spiritual complicity with the devil. Tied to this is a diagnosis of paranoia, Who is trying to kill you? John shows that at this point the plot to kill Jesus is a tightly held secret, hatched and protected by the religious leaders.

7:21-24. Jesus responds by referring to the last miracle he had performed in Jerusalem, I did one miracle (John 5:1-14). The healing of the lame man at the Pool of Bethesda had occurred on the Sabbath (5:9,16) and accounts for what follows.

Jesus answers the unspoken charge of Sabbath-breaking by using an example at the core of Jewish practice: circumcision (an issue frequent in Paul, but occurring only here in John). Jesus corrects a commonly used argument that Moses gave the sign of circumcision, when it was more specifically given by God through the patriarchs (Abraham, Gen 17:9-14). The Jewish practice of circumcision on the eighth day (see Lev 12:3) necessarily came into conflict with the commandment to keep the Sabbath if the day of circumcision was a Sabbath. In this case, circumcision had been put above Sabbath, and this put the Jews in technical violation of the fourth commandment. Jesus' argument with them is that if they can see the necessity of breaking the Sabbath in order to get circumcision done on the right day, why should they object if God heals a person on the Sabbath? Why are you angry with me for healing the whole man on the Sabbath? The obvious logic is whether to fix the whole person versus fixing a single sex organ. Stop judging by mere appearances and make a right judgment . Contrary to the whining unrepentant, we are commanded to judge. The key is to judge with God's perspective (Matt 7:1). Jesus should not be judged by his lack of education or by the rumors about him, but by what he says and does.

7:25-27. At this point John again switches the discussion to another group, the people of Jerusalem , i.e., hometown festival participants. Someone in this group verbalizes a rumored plot, that the Jewish religious leaders were trying to kill Jesus. How could Jesus' speaking publicly go unchallenged? (Again the simultaneously private/public nature of Jesus' ministry is highlighted, cf. vv. 4,10.) A reason for this lack of challenge is tentatively offered as a rhetorical question in verse 26: perhaps the authorities have concluded Jesus really is the Messiah. In so asking, the topic of discussion now shifts from the issue of Sabbath-breaking to the question of the true identity of Jesus.

For these Jerusalem residents the possibility that Jesus might be the Messiah has a large problem. According to their expectation, when the Christ comes, no one will know where he is from . The origin of Jesus is a crucial factor in his validation as Messiah. The Jews well knew that their Messiah would not be self-appointed, a " self-made man." God would control his origin. For us, the readers, John has already clearly told where Jesus came from (1:1,14). In the narrative, however, conflicting expectations of the source of the Messiah are very important. One group expects the Messiah to come out of nowhere. Later in this chapter another group asserts that the Messiah would come out of Bethlehem (v. 42).

7:28-29. Jesus cried out (kravzw, krazô) as if out of frustration at the peoples' unnecessary ignorance. He challenges them by saying Yes, you know me, and you know where I am from . Likely, this is intended to be an ironic statement, i.e., that Jesus meant " You have no idea where I am really from." While they might have known that he was from Galilee, the general populace still had not accepted his ultimately divine origin. This question will return again at the end of this section when the Jewish leaders have council (7:45-52).

7:30-32. The response to Jesus now is one of confusion. Some tried to seize him , probably to detain him for official arrest. This is unsuccessful because of what for John is a simple reason, his time had not yet come ; i.e., God prevents it. The whispering such things (i.e., messianic speculation) made some of the chief priests (Sadducees) and the Pharisees jealous, and therefore they sought to overlook their long-standing rivalry and cooperate in arresting him. A false Messiah would certainly be a discouraging nuisance to the Pharisees, and any type of Messiah was a threat to the Sadducees and their temple monopoly. So, they sent temple guards to arrest him , but we do not learn of the failure of this expedition until verse 45.

In the midst of these detention attempts, John records that some in the crowd put their faith in him , meaning, in context, that they believed Jesus to be the Messiah. This belief was prompted by Jesus' miraculous signs, however, and John has already shown that faith based on the excitement of miracles may be an inadequate faith (2:23-25).

7:33-36. Jesus states, " I am with you for only a short time, and then I go to the one who sent me. You will look for me, but you will not find me; and where I am, you cannot come." These cryptic comments were surely confusing to the audience as the following discussion among the Jews illustrates. John's point is that the perception of the Jewish religious leaders seemingly never rises above the material world. They can only speculate that Jesus intends to travel to other countries, our people scattered among the Greeks . It is this limited, materialistic perspective that prevents them from understanding what the true mission of Jesus is. The readers know that Jesus is referring to his coming death and ascension.

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

³⁷ On the last and greatest day of the Feast, Jesus stood and said in a loud voice, " If anyone is thirsty, let him come to me and drink. ³⁸ Whoever believes in me, as ^a the Scripture has said, streams of living water will flow from within him." ³⁹ By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified.

⁴⁰ On hearing his words, some of the people said, " Surely this man is the Prophet."

⁴¹ Others said, " He is the Christ."

Still others asked, " How can the Christ come from Galilee? ⁴² Does not the Scripture say that the Christ will come from David's family ^a and from Bethlehem, the town where David lived?" ⁴³ Thus the people were divided because of Jesus. ⁴⁴ Some wanted to seize him, but no one laid a hand on him.

⁴⁵ Finally the temple guards went back to the chief priests and Pharisees, who asked them, " Why didn't you bring him in?"

⁴⁶" No one ever spoke the way this man does," the guards declared.

⁴⁷" You mean he has deceived you also?" the Pharisees retorted. ⁴⁸" Has any of the rulers or of the Pharisees believed in him? ⁴⁹ No! But this mob that knows nothing of the law - there is a curse on them."

⁵⁰ Nicodemus, who had gone to Jesus earlier and who was one of their own number, asked, ⁵¹" Does our law condemn anyone without first hearing him to find out what he is doing?"

⁵² They replied, " Are you from Galilee, too? Look into it, and you will find that a prophet ^b does not come out of Galilee."

^a 42 Greek seed ^b 52 Two early manuscripts the Prophet

7:37-39. John now changes the scene to the last and greatest day of the Feast . Whether this is the seventh day (the last day of the Feast proper) or the eighth day (a winding-down, " special Sabbath" that had become attached to Tabernacles by this time) has been much debated by scholars. However, what is important to John is not this debate, but that it is the last day of the feast. It is the finale for the Feast of Tabernacles in the Gospel of John, for it will not be celebrated again in this book. Yet it is also Tabernacles' closing act symbolically in that Jesus is fulfilling the intent of the Feast of Tabernacles and making it obsolete. From the author's perspective, writing 20-25 years after the destruction of the Jerusalem temple, the grand celebrations and pageantry of Tabernacles were but a distant memory. While there would certainly be some poignancy and sentimental nostalgia associated with the lost temple observance of Tabernacles, for John there are no regrets, because Jesus would accomplish what Tabernacles anticipated . To appreciate this fulfillment, one must understand both the elements of the temple celebration of Tabernacles and the scriptural references that are included in this passage.

In Jesus' day the Jerusalem celebration of Tabernacles involved a daily fetching of water from the Pool of Siloam in a golden pitcher, and a ritual pouring out of the water at the temple altar. The purpose of this ceremony was to remind the nation of Israel of God's miraculous provision of water out of rocks while they were in the desert wilderness (Exod 17:1-7; Num 20:1-11; cf. Deut 8:15; Wisdom 11:4). But for the Jews God's supplying of water was more than a past, historical event tied to the wilderness experience. The Scriptures repeatedly portrayed God as the one who provides spiritual water to the spiritually thirsty and looked ahead to a time when there would be an ultimate fulfillment of this thirst-quenching. Notice these texts (as well as Ps 107:9; Isa 35:7; cf. Rev 7:14,17; 21:6):

For I will pour water on the thirsty land,

and streams on the dry ground;

I will pour out my Spirit on your offspring,

and my blessing on your descendants.

Isaiah 44:3

Come all you who are thirsty,

Come to the waters;

and you who have no money,

come, buy and eat!

Isaiah 55:1

Jesus echoes Isaiah when he announces, " If a man is thirsty, let him come to me and drink ." John weaves his editorial guidance into the words of Jesus to teach us that neither Tabernacles nor the offer of Jesus were really about water, but about the [Holy] Spirit, whom those who believed in him were later to receive .

Jesus ties this together by describing his offer of water/Spirit as having a scriptural antecedent, streams of living water will flow from within him . Attempts to find an Old Testament quotation to match this text have been unsuccessful. A possible reference may be found in Nehemiah 8 and 9. Here the context is of a reinstituted celebration of the Feast of Tabernacles (Neh 8:13-18). In this case certain elements of the Feast are extended over the entire month (Neh 8:18). Toward the end of the month, although after the Feast proper, there was a well-planned day of national repentance (Neh 9). This day included a thoughtful rehearsal of the history of Israel from Abraham to Israel's current unsatisfactory situation (Neh 9:5-38). This retelling of Israel's story included mention of the miraculous water from rock (Neh 9:15,20) and a remarkable mention of God giving his " good Spirit to instruct them" while in the wilderness. It is surely this sort of reference that Jesus has in mind when he combines water, Spirit, and Scripture in verse 38.

Sometimes overlooked in attempting to unravel these problems of interpretation is the magnitude of the blessing promised to future believers in verses 37-39. Since the resurrection and glorification of Jesus, believers are assured of the gift of the Holy Spirit, the everflowing river of living spiritual water in their hearts. As Jesus says elsewhere, " Blessed are those who hunger and thirst for righteousness, for they will be filled" (Matt 5:6). The gift of the Holy Spirit to all believers is one of the major differences between the Old Testament and the New Testament. For the people of God under the Old Covenant, the Holy Spirit was a future promise, but for the people of God under the New Covenant, the Holy Spirit is a present reality. How gracious God is to allow us to have our spiritual thirst quenched by his Holy Spirit!

The final section of this chapter serves to sum up some of the various estimations of Jesus that have been presented. In verse 12 there were those who said He is a good man, but also those who disagreed and said he deceives the people (cf. v. 47). In verse 20 he was given the insulting title of demon-possessed . His public speaking while under threat of arrest and death in verse 26 identifies him as a brave man , but more importantly his preaching has convinced some that he was the Prophet (v. 40), i.e., Moses' pledged prophet of Deuteronomy 18:15-19. The befuddled temple police decide that he was a unique man , for No one ever spoke the way this man does (v. 46). Most importantly, some have decided that Jesus is the Christ (v. 41). This is the decision the author wants his readers to make also, the stated purpose of his book (20:31).

7:40-44. These verdicts are not without controversy, however. There are those who contend Jesus could not be the Christ because he does not meet all the qualifications. This is the third time in this chapter that Jesus has met some of the people's messianic expectations, only to have those same credentials disputed by others. Some disqualified Jesus as Messiah because he did not make a sudden dramatic appearance (v. 27). Some believed that Jesus was the Christ because of his miracles (v. 31), yet others explained this as demon possession (v. 20). Now some have been convinced by his preaching that he is the Christ (v. 41), but others argue against this because of Jesus' seeming lack of Davidic blood and Bethlehem birthplace (v. 42). Although we know from the other Gospels (see Matt 1:1,20; Mark 10:47-48; and Luke 1:27,32, 2:4), from Paul (see Rom 1:3 and 2 Tim 2:8), and perhaps from Hebrews (see Heb 7:14) that Jesus was from the house of David, the author is silent concerning this challenge. We also know from Matthew and Luke that Jesus was born in Bethlehem as the Messiah should have been, yet again John is silent. Why?

Some have suggested that this is another case of John's use of irony, that by recording these objections the unbelievers are ironically confirming what the reader should know: that David was an ancestor of Jesus, and that Jesus had been born in Bethlehem, so Jesus meets these messianic qualifications. While this may be possible, the irony here is so subtle as to be missed by most readers. A nonironic interpretation is to be preferred. This leaves us with three options, which will be discussed in turn.

1. Jesus really was not born in Bethlehem, and was not a descendant of David . This position is popular among those who see most of the material of the Gospels as historically unreliable. For them, John's lack of correction of this misapprehension creates a serious contradiction between John and the Synoptic Gospels. Therefore, this position contends that the early church created the Bethlehem story and/or the Davidic genealogy. This was done as a part of its defense of Jesus as the Messiah to the Jewish community. This makes John's seeming denial of these things much more historically reliable. Yet this seems unlikely. As already discussed, Jesus' Davidic ancestry is mentioned in all three Synoptic Gospels, as well as in Paul's letters, so its attestation is both early and widespread. As for the Bethlehem connection, there seems to have been only a marginal expectation among the Jews that the Messiah would be born there, and only Micah 5:2 may be cited as Old Testament prophecy for this. As C.H. Dodd has suggested, if anything, it seems that the Bethlehem requirement was revived by the early church because they knew that Jesus had indeed been born there.

2. John did not know whether or not Jesus had been born in Bethlehem or was a descendant of David . While this cannot be ruled out conclusively, it must be seen as almost ludicrously unlikely. John was a close associate of Jesus throughout his ministry, and tradition even connects him with Jesus' mother, Mary, after the resurrection. He had apparently been a disciple of John the Baptist, who was Jesus' cousin. He wrote after the other Gospel authors, and even if he did not have access to Matthew and Luke, he certainly must have been aware of most of their material (if not all).

3. John chose not to base his argument for Jesus as Messiah upon Davidic lineage or Bethlehem birthplace . As Dodd says, for John's presentation " Jesus is not the Messiah of Jewish expectation . . . ." John presents a Messiah of spiritual, not national salvation. He is an object of faith, not a tool of military vengeance. John has already shown Jesus resisting this national savior role (6:14-15). He is the Lamb of God who takes away the sins of the world, not the new David, the warrior king. While this explanation is admittedly an argument from silence, it does fit the overall context of John the best.

7:45-52 . John concludes this chapter with an insider's version of the resulting meeting of the Jewish religious leaders ( chief priests and Pharisees ). We are probably to understand that this is at least an informal meeting of the Jewish High Council known as the Sanhedrin, although the actual term sunevdrion ( synedrion ) is not used by John until 11:47.

The leaders are first thwarted by the temple guards ' failure to arrest Jesus. The reason given by these policemen is that no one ever spoke the way this man does . While this makes perfect sense to the reader, it is a lame excuse for the religious leaders. John emphasizes their elitist attitude and arrogance in belittling the temple guards: they have been deceived and are no better than the ignorant and accursed mob , the gullible and unwashed masses.

A member of the council speaks up who is already known to us, Nicodemus (cf. 3:1-9; 19:39). He challenges the mounting frustration of the council by asking, Does our law condemn anyone without first hearing him to find out what he is doing? Nicodemus is demanding both the rule of law (not elitist power politics) and due process (not mob lynching or secret judgments).

While the courage of Nicodemus is admirable and shows that he must have had considerable clout in the council, they do not listen to this voice of reason and justice. The reply to Nicodemus is another angry ad hominem response, an attack against both Jesus and Nicodemus himself. For this group of urban elites, it is impossible that a Galilean bumpkin could be the Messiah, or even someone worth listening to. They extend this insult by suggesting that Nicodemus is as stupid as a loutish Galilean if he has fallen for Jesus.

Nicodemus is told to look into it , presumably to check and see if there is any scriptural basis for a prophet to come from Galilee. If he had, the answer would be that there had been prophets from Galilee, but perhaps no clear text that promised a great prophet or the Messiah coming from this region. At this point, however, they have no interest in scriptural arguments. They simply want to remove this outsider who has threatened their status quo.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 7:2-9

LXXV.
JESUS' BROTHERS ADVISE HIM TO GO TO JERUSALEM.
(Galilee, probably Capernaum.)
^dJOHN VII. 2-9.

   ^d2 Now the feast of the Jews, the feast of tabernacles, was at hand. [The Joh 7:1 tells us that Jesus kept away from Judæa because the Jews sought for his life. See page 393. This keeping away or seclusion began at the Passover season, and led Jesus not only to keep away from Judæa, but even to hover upon the outskirts of Galilee itself. This seclusion is described in Sections LXV.-LXXI. We now turn back to take up with John the narrative which tells how, after his six months' retirement, Jesus prepared to appear once more in Judæa. The Feast of Tabernacles began on the 15th day of the month Tisri, which answers to our September-October, and consequently came six [439] months after and six months before the Passover. It was the most joyous of the two great feasts, and not only commemorated the time when Israel dwelt in the wilderness in tents, but also celebrated the harvest home. It was, therefore, a thanksgiving both for permanent abodes and for the year's crops. As the people dwelt in booths, the feast partook much of the form and merriment of a picnic.]  3 His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may behold thy works which thou doest.  4 For no man doeth any thing in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. [When we consider how Jesus had withdrawn into the regions of Tyre, Sidon, Decapolis, and Cæsarea Philippi, and with what assiduity he had avoided crowds and concealed miracles, these words become very plain. The twelve had been instructed sufficiently to confess his Messiahship, but thousands of his disciples had not seen a miracle in six months. To his brothers such secrecy seemed foolish on the part of one who was ostensibly seeking to be known. They were not disposed to credit the miracles of Jesus, but insisted that if he could work them he ought to do so openly.]  5 For even his brethren did not believe on him. [This verse explodes the idea that the parties known in the New Testament as our Lord's brothers were the sons of Alphæus and cousins to Jesus. The sons of Alphæus had long since been numbered among the apostles, while our Lord's brothers were still unbelievers. As to his brothers, see pp. 224-226, 360.]  6 Jesus therefore saith unto them, My time is not yet come: but your time is always ready. [Jesus is answering a request that he manifest himself. The great manifestation of his cross and resurrection could not properly take place before the Passover, which was still six months distant. But his brothers, having no message and no manifestation, could show themselves at Jerusalem any time.]  7 The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. [The world can [440] not hate you because you are in mind and heart a part of it, and it can not hate itself. It hates those who are not of it, and who rebuke its sins and oppose its ways.]  8 Go ye up unto the feast: I go not up unto this feast; because my time is not yet fulfilled.  9 And having said these things unto them, he abode still in Galilee. [He did go to the feast, but he did not go up to manifest himself, as his brothers asked, and hence, in the sense in which they made the request, he did not go up. Six months later, at the Passover, he manifested himself by the triumphal entry somewhat as his brothers wished.]

[FFG 439-441]

Lapide: Joh 7:1-53

CHAPTER 7

But after this Jesus walked in Galilee, &c . Not immediately, but about six months after. The incidents of the former chapter took place in March, the feast of tabernacles was in September. But Christ lived six months after this, to the following March. All which follows Christ said and did in the last months of His life. S. John then omits here the events of these six months, amongst which are the defence of the disciples for eating with unwashed hands; the healing of the daughter of the Canaanitish woman; St. Peter's testimony, Thou art the Christ, the Son of the Living God, for which. He was constituted the head of the Church; the paying the tribute-money; His reproof of the Apostles for disputing who was the greatest, &c. For all this which S. John omits had been recorded by the other Evangelists.

Jesus walked in Galilee. He was already in Galilee, but it means He went to and fro in Galilee, preaching the kingdom of God.

For He would not walk in Jewry, because the Jews ( i.e., the chief of the Jews) sought to kill him, because He kept not the Sabbath, as the Jews did, but healed the sick on that day, and called God His father, and consequently asserted that He Himself was God (see chap. v. 18). It appears that Jesus did not go up to Jerusalem at either the Passover or Pentecost of this year. And this because He knew the death that was devised against Him, before His appointed time; not because He feared the Jews, or dreaded death, but to set us an example of flying from our persecutors, till God otherwise reveals, and delivers us into their hands, as S. Athanasius did. (So say S. Augustine and others.)

Ver. 2.— But the Jews' feast of Tabernacles was at hand. They kept it for seven days, living in booths, hastily constructed of branches of trees, in memory of the forty years' wandering in the wilderness. The Syriac version for Scenopegia reads Conopea quite wrongly. For these were mosquito curtains, not booths. Abulensis (in Lev 23:34) gives a most erroneous derivation of σκηνοπηγία, and Plutarch from not knowing Hebrew was equally wrong in regarding this feast as merely a Bacchanalian orgy, mistaking also the meaning of Sabbath.

Ver. 3. — But His brethren said to Him. Not the sons of Joseph, as Leontius, Cyril, and Euthymius supposed, for both Joseph and Mary remained virgins; nor yet James and John, as Chrysostom thinks, for they were Apostles already, but kinsmen of the Blessed Virgin, or even of Joseph (see S. Luk 3:23-38 ad fin.) Some, that is, of His kinsfolk, not all; for some believed in Him, some not.

Depart hence and go into Judea. From Galilee and the ignoble Capharnaum to the coming feast of tabernacles, to make Thyself known to them by Thy doctrine and miracles. They wish to draw Him away from Galilee, to be known and renowned at Jerusalem.

That Thy disciples also may see the works that Thou doest. Thou , 0 Jesus, our kinsman, art performing wondrous works in a corner of Galilee, before Thy few and poor disciples in Galilee, come with us to Jerusalem, and work similar works there; that Thy disciples, whom Thou hast there obtained by Thy preaching, and wilt hereafter gain by Thy miracles, not from the people only, but also from the Priests, Scribes, and chiefs of the people, may be instructed or confirmed in Thy faith, and receive thee as a Prophet and the Messiah. For they wished that Christ should come especially to their notice, that the chief rulers should proclaim Jesus to be the Messiah, and propose Him as such for the reception of the people. For it was theirs to decide about the faith, the prophets, and the Messiah, and what they decided that the people followed and did.

Ver. 4.— For no man doeth anything in secret and he himself seeketh to be known openly. Εν παζζησία properly means to be at liberty ; but here, as opposed to "secretly," it means "openly" (see Joh 5:13; Joh 16:25, Joh 16:29; Joh 18:20; and S. Mar 8:32). So Maldonatus an others.

If Thou doest this, manifest Thyself to the world. "If" does not imply doubt, but means assertion, and is the same as "since." Since Thou doest such great and wondrous works in Galilee, do the same in Jerusalem, that there all Israel, and from them the whole world, may know who Thou art, and what dignity, power, and virtue Thou hast received from the Father. For as Raphael saith, "It is goo d to keep close the secret of a king, but it is honourable to reveal and make known the works of God" (Tob. 12:7). They make the praise of Christ and the glory of God a cloke for their own covetousness and ambition: for they wished that as Christ became renowned by the fame of His miracles, they as His kinsman might become renowned, and honoured by the people, and be loaded with gifts: and might, moreover, secure the favour of the rulers and priests, and then, as they hoped, rise to high offices in the state. Just as when one is made Pope, or Cardinal, or Bishop, his kinsfolk at once flock about him, to gain through him honours and wealth. For "all seek their own, not the things of Jesus Christ."

Ver. 5.— For neither did His brethren believe in Him. They so freely and boldly urged Jesus to come with them to Jerusalem, because they did not fully believe that He was the Christ. For had they believed it, they would not have dared to speak to Him so freely. So says Euthymius. For though they saw Him work so many miracles, and did not doubt their truth, yet they doubt whether He were the Messiah and the Son of God. For though they wished it to be true, and partly believed it on account of His many miracles, yet on the other hand they doubted when they saw Him so poor and despised. To make certain they urge Christ to go with them to Jerusalem, where the Scribes and Priests could, on examination had, declare Him to be the Christ, and thus He, and they through Him, might gain honour and celebrity.

Ver. 6.— Jesus said unto them, My time is not yet come, but your time is always ready. My time is appointed of the Father, but it must be put off for a few days, through the hatred with which the Jews pursue me. For this reason I will go up in a few days, but with secrecy. But do ye go first, for any time is fitting and appropriate for you. I will follow you secretly. (See Jansenius, F. Lucas, and others.)

On the other hand, S. Chrysostom and others (see Maldonatus) consider that the time spoken of is the time of His death, which had not yet come. The first meaning is the best.

Ver. 7.— The world cannot hate you, &c. You (my kinsmen) can go at any time to Jerusalem without risk, because ye do not oppose the Scribes, but rather favour, and pay them court. But I, if I go up openly with you, put Myself in manifest peril of My life. So S. Cyril, who also adds the reason, "For a mind given to pleasures, greatly resents being called away from them;" for the Scribes were unwilling to abandon their pleasures, their luxuries, their injustice, and therefore hated Christ, who wished to draw them away from them, as the wise man says (Wisdom ii. 12).

Ver. 8.— Go ye up unto this feast. For ye have no danger to fear (says Euthymius).

But I go not up yet to this feast. I am waiting for the anger of the Scribes to subside. For they are looking out for Me to kill Me at the beginning of the feast, but after three days I shall come up secretly and with less danger by myself. For it is clear from verse 10 that He came up a little while after. It is probable that Christ said, as the Vulgate reads, "I go not up," for had he said, "I go not up yet," his kinsmen would have proposed to wait for Him. But Christ's meaning was, I go not up yet, though He did not say so to His kinsmen, to relieve their vexation. Secondly, S. Augustine and Cyril explain "I go not up on this first day of the Feast, but afterwards on the fourth day." But the truer view is that He determined to go up on the first day (Joh 7:14). Maldonatus explains, "I go not up as ye wish and suppose, as a mere man to be honoured and followed by the people. But I shall soon go up thither as the Messiah and Son of God to teach them the way of salvation, and thus seek to extend His glory and not My own. But this seems somewhat forced.

Ver. 9, 10.— When he had said these words, &c. Christ appears not to have taken the straight road through Samaria, but to have crossed the Jordan, and after dismissing the multitudes, to have gone up to Jerusalem with a few of His favoured disciples, in secret (see Mat 19:1-2; Luk 9:51-53; Mar 9:29, Mar 10:1).

Ver. 11.— The Jews therefore sought Him at the feast, and said, Where is He?  S. Chrysostom says that on a feast day they were always disposed to murder, and they endeavoured to catch Him on feast days. And Euthymius, "Admirable work for feast days, in making them occasions for murder; and that on the very day they ought to have been searching for Christ in order to believe on Him they were aiming only at His death." And thus in our days many on the feast days on which they ought to be making their peace with God, only offend Him by their gross sins and blaspheming, making their feasts to the devil and not to God; this is the fraud and suggestion of the devil, who takes away the service due to God, and appropriates it to himself

Where is He, that impostor, and deceiver of the people? In their extreme wrath, says S. Chrysostom, they could not bear to mention Him by name.

Ver. 12.— And there was much murmuring, &c. He would make Himself the founder of a new faction, and stir up sedition and rebellion.

A good man, nay, a teacher and a prophet; this was the opinion of those who had heard Him teaching, and seen His miracles in Galilee. The contrary was the opinion of the Scribes and Rulers, and the multitude who followed them.

Ver. 13.— Howbeit no man spake, &c., i.e., from fear of the Scribes, Pharisees, and Chief Priests. S. John speaks of them merely as Jews, so as not to derogate from the authority of the Scribes and Priests, and also, as Cyril says, he counted it wrong to term persons so estrayed from holiness, priests or elders. "No one," i.e., of those who said that Jesus was a good man, says Euthymius; or as S. Augustine says, "They loudly proclaimed, 'He seduces the people;' 'He is a good man,' they spoke in suppressed whispers."

But about the midst of the feast, Jesus went up into the temple. On the fourth or fifth day, for it lasted for eight days.

S. Augustine, Theophylact, and others think that Christ entered Jerusalem and the temple on the same day: for when He came to the city He used first of all to visit the temple, as an act of piety, and many Christians follow his example. On the other hand, Toletus, Maldonatus, and others think that He went up shortly after His kinsfolk, so as to be present at the beginning of the feast, but that He did not enter the temple till the fourth day. This the language of S. John both here and in verse 10 seems to require. And besides Jesus, as a teacher and pattern of religion, wished for the edification of others to keep the whole of this festival. (See Lev 23:43.) Moreover, they were required to erect their booths on the first day of the feast, which Jesus probably did, unless you suppose that He was taken into the booth of a disciple or friend. Coming up secretly in this way on the first day of the feast He ran no risk, unless He entered the temple, which He did not do till the fourth day, remaining hid in a booth for the first three days. His first entry then was in secret, His second was public, the one to keep the feast in the booths outside, and then afterwards to teach in the temple.

But why did He not at once enter the temple? First, as S. Augustine and others reply, in order that the anger of the Scribes and Chief Priests who lived in the temple might cool down. (2.) His remaining concealed was for example's sake and from His weakness as man, as His coming forth afterwards was a proof of Divine power, says S. Augustine, and Bede after him. (3.) To create in His expectant hearers a greater desire of hearing Him after such delay. (4.) That they might be more free to hear Him, when unemployed in the necessary arrangements for the feast.

And taught, after His own manner, the things which concerned salvation, and led to the kingdom of heaven; and publicly too before the Scribes and Rulers who hated Him. Behold here the nobleness of His mind in intrepidly discharging His office in the midst of danger. For although the anger of the Scribes had somewhat cooled down by the delay of three days, yet it could be easily rekindled by His teaching thus in public. But Jesus, nobly despised it, both because He was ready to be killed by them, and also because He knew that God would thwart their designs against Him, because the appointed time of His death had not come. By His three days' concealment He teaches us prudence, and by His coming forth and preaching openly on the fourth day He gave us a pattern of boldness, to discharge resolutely the duty imposed on us by God, even at the peril of our life, in sure trust that He will either deliver us from danger or give us strength and fortitude to bear and overcome it.

Ver. 15.— And the Jews wondered, saying, &c. "They marvelled," says Cyril, "when they saw in Him such unheard-of wisdom and power of speech;" for, as Theophylact says, "He spake wondrous words, restraining and changing their minds in a wondrous manner," so that their fury was changed into love and admiration of Christ. "For they heard Him," says S. Augustine, "disputing about the law, and adducing its testimony," and explaining it with such grace and manner as was not human but divine. For, as he adds, "Many knew where He was born, and how brought up, but had never seen Him learning anything." And hence the Scribes ought to have inferred that His great learning and wisdom had not been acquired by study, but infused by God. But blinded and stupefied by hatred they stand still in wonder, and proceed not to investigate the origin of that which surprises them. So S. Chrysostom. And for this very cause God willed that Jesus should leap up into the chair of learning, not from the schools, but from the carpenter's trade, to the end that all might acknowledge that His learning, was not taught by man but inspired by God.

Ver. 16.— Jesus answered, &c. My doctrines are not My inventions nor the result of My study. They did not primarily and originally proceed from Me, but from God the Father. He, as I am God, communicated to Me His own omniscience, But, as I am man, He gave and infused into Me His own Blessed knowledge of all things, according to that of Isa 11:2. "The Spirit of the Lord shall rest upon Him," &c. So S. Chrysostom and others, who observe that in this very way Christ implies that He is God: as if He said, "I together with the Divine Essence have derived all My omniscience and doctrine from the Father." As S. Augustine says ( Tract 29), "What is the doctrine of the Father, but the Word of the Father? Christ Himself, therefore, is the doctrine of the Father, if He is the Word of the Father. But because a Word cannot be of no one, but of some one, He called Himself His own doctrine, and yet not His own, because He is the Word of the Father. For what is so much thine as thyself? and what is so little thine as thyself if thou art from some one else?"

Ver 17.— If any one is willing, &c. That is, something invented by Me, and therefore disagreeing, or contrary to the will of God. As S. Chrysostom says, "If anybody has love of virtue, he will understand the force of My words that they come from God. For of Him cometh every virtue, of which I am the earnest teacher. For he who loves to observe the commands of God in this matter, will love and observe My Word, because I do not say or do anything contrary to what is pleasing and commanded by God;" tacitly hinting that they loved vice, and therefore were opposed to the teaching both of God and Himself. "Put away," says Chrysostom, "this doubt, your anger and malice and intense hatred of Me, and nothing will then keep you from acknowledging that My words are those of God. But now these tempers obscure your judgment, and if you put them aside you would think otherwise."

Ver. 18.— He that speaketh of Himself, &c But on the other hand Cyril concludes with, "He who seeks not God's glory but his own, is a liar, and full of deceit"—a liar, because under pretence of observing the law he puts forth his own will; and full of deceit, because he dares to prefer his own commands to those of God. This then is the second proof that Christ gives, that He speaks not of Himself. Put logically it is thus, He that speaks for Himself seeks his own glory. But I seek not my own glory; therefore I speak not of Myself. Heretics and philosophers teach their own opinions, and call their followers after their own names. For in either case, it is desire for fame which causes heresies and sects.

Unrighteousness, that is fraud, craft, deception, for Christ teaches sincerely and truly what he believes will please God and promote His glory, while others seek their own glory, and use flattery and other arts to extort it from men for themselves.

Ver. 19, 20 . — Did not Moses give you the law? And yet, &c. The primary sense is, no wonder ye do not accept Mine and My Father's law, since ye keep not the law of Moses, which ye value so much and urge against Me. For it strictly forbids murder (Exo 23:7). So S. Augustine and others. But secondly, F. Lucas thus explains it more profoundly and more closely to the context. "Ye accuse Me of disregarding the law, and breaking the Sabbath by healing the paralytic. But ye equally break it by circumcising a man, which is a longer and more cruel act than healing with a word. Ye are therefore more deserving of death than I am."

Ver. 20. — The people answered and said, Thou hast a devil, who seeketh to kill Thee? That is, Thou art mad as Saul was when possessed with a devil. Or more strictly, it is the devil who instigates Thee to make this false charge of murder against us. We never thought of it. These are the words of the people, some of whom thought well, and others ill of Christ, but yet did not wish to kill Him. But that was the wish of the Scribes and rulers, who mingled with the crowd. Christ therefore glances at them, and openly proclaims their secret plans for killing Him, which were fully known to Him, thus shewing Him to be God.

Ver. 21. — Jesus answered and said unto them, I have done one work, and ye all marvel. The work of healing the paralytic. Jesus did not return taunt for taunt, but forbearingly suppressed his feelings, and with gentleness and prudence pulled up their charge by the roots. "He was not troubled, but calm in the possession of His truth; He returned not evil for evil, or railing for railing, though, if He had said to them, Ye have a devil, He would certainly have spoken truth; for they would never have said such things to Him who is Truth itself, if the false teaching of the devil had not ensnared them.

Ye wonder, and are indignant, as though I had done contrary to the law. "Ye are disturbed and agitated," says S. Chrysostom. "Ye condemn Me," says Cyril. "Ye seek to kill Me," Euthymius. The order of events is inverted. For astonishment caused indignation, indignation disturbance, disturbance the contriving His death.

Ver. 22. — For this cause Moses, &c. (1.) Some, as Theophylact and Maldonatus, connect this with the preceding verse, "Ye all marvel at this My healing on the Sabbath." (2.) Euthymius and Jansen explain thus, "To keep you from wondering, just consider what I am going to say about circumcision."

(3.) S. Cyril, Toletus and F. Lucas explain it thus: "Though Moses gave you circumcision, it was because he wished studiously to observe the tradition of the fathers, and yet on the Sabbath day, which Moses also authorised, ye circumcise a man. (4.) It is on account of the surprise you feel that I add an argument from the rite of circumcision, which ye perform by Moses' own order on the Sabbath.

Not because it is of Moses, but of the fathers. The patriarch Abraham, and not Moses, instituted circumcision. And he adds this to teach them not to rely to such an extent on the law of Moses alone, respecting the Sabbath, or to neglect the laws of those who preceded him. But on the other hand, if those earlier laws are at variance with the law of Moses, the elder laws should prevail and the law of Moses give way to them. And, thus, the law of circumcision given to Abraham cancelled the law of the Sabbath given to Moses, that if a child were born on the Sabbath, he was obliged to be circumcised precisely on the eighth day, and that his circumcision could not possibly be deferred to the day following. If then the law of Moses was obliged to give way to the law of Abraham, much more should it give way to the Law of Christ and God, which orders us to do good, if we can, to the sore afflicted, even on the Sabbath, more especially if we do so quickly, and in a word, as Christ did. And ye on the Sabbath day circumcise a man. And , i.e., therefore, because the law of circumcision was anterior, and given to Abraham by God, it overrules the Sabbath, which was instituted afterwards by Moses at the command of God. And therefore, if the eighth day from the child's birth is the Sabbath, ye circumcise him with great preparation and trouble, that the law of God given to Abraham may be kept.

Ver. 23.— If a man on the Sabbath day receive circumcision, &c. If circumcision, which in its own nature is a servile, troublesome, and tedious work, as well as one causing pain, is not only lawful, but even commanded to be done on the Sabbath; why am not I equally allowed to heal on the Sabbath a man who has been paralysed for so many years, and with a word to restore him to health, and that too to the alone praise and glory of God? For the law of piety and kindness is a law of nature, to which every law, human and divine, such as that of the Sabbath, should give way. Observe here, " the whole man. " For as Euthymius remarks, since his whole body was shattered by palsy, He rendered it entirely whole. Christ appositely compares the healing to circumcision, because as a superfluous part of the body is cut off by the one, so the palsy, which was attacking his whole body, was cut off by the other. But circumcision took place with pain and wounds, the healing by Christ with pleasure and complete health, for He healed the whole man, that is, body and soul together. Christ appears to have cut off from the soul of this sick man his vices and sins, and to have justified and sanctified him, as well as others who were healed by Him, just as circumcision by circumcising the flesh circumcised the soul also; cut away from it original sin, and clothed it with the grace and righteousness of God.

Ver. 24.— Judge not according to appearance, but judge righteous judgment. He charges the Jews with acceptance of persons, in acquitting Moses, or rather themselves, in a like matter, but accusing and condemning Jesus. Ye accuse Me as a Sabbath-breaker only for healing a sick man by my divine power, whereas ye think it lawful by the law of Moses to circumcise and wound a child, to heal his wound by applying plasters, and to staunch the blood, which is much more tedious, painful and horrible. And this is because ye judge not according to the truth of things, but according to the dignity of the persons. For Me ye contemn as vile, poor and hated; but ye set up yourselves with Moses as the chiefs and teachers of the people. For were ye to judge according to our doings, ye ought to acquit Me as well as Moses and yourselves; or if ye condemn Me, ye should condemn both Moses and yourselves. For I healed the man on the Sabbath, but ye with Moses on the very same day first wound and afterwards heal the child. And my object was even more holy, because I did it only for the glory of God, to show that I was the Messiah. So say S. Augustine, S. Chrysostom, and others. Many think that Christ here put Himself above Moses. But it would be more fitly said that Christ here compared Himself with the Jews, who, according to the law of Moses, circumcised on the Sabbath. But Moses never expressly commanded this. It was merely inferred from his words.

Ver. 25.— Therefore said some of them of Jerusalem. Those, that is, that were convinced by Christ's argument. Many of the people at Jerusalem had a leaning towards Him, but could not openly show it for fear of the rulers.

Is not this He whom they seek to kill? They knew, says S. Augustine, how savagely He was sought for. The others then said falsely and craftily, "Who seeketh to kill Thee?"

Ver. 26.— And lo He speaketh openly, and they say nothing against Him. What means this great silence? says Nonnus. Do the rulers know indeed that this is the very Christ? They know it, or easily could have known it, but they, blinded by their pride and hatred, persecuted Him to the death; but they were restrained by His divine power from laying hands on Him.

Ver. 27.— But we know this man, &c. We know that His parents are Joseph and Mary, and they themselves confessed elsewhere in general that they knew He was to be born in Bethlehem of the seed of David. But these were the words of the ignorant people, who thought that Christ would suddenly appear to the world from unknown ancestors, that He would remain hid in Bethlehem for a long time, or else be carried away to a distance, be there brought up to man's estate, and then appear unexpectedly in Judea. Other strange myths were invented concerning Him, derived mainly from wrong interpretations of Isa 53:8,  Heb 7:3,  Mic 5:2, and Psa 109:3 ( see Vulg. ) , "Before the morning star I begat Thee from the womb:" all which passages should be understood of His divine and not of His human nature. But the Jews considered Him a mere man, and thought that He had been begotten from eternity in Bethlehem. On which account Christ teaches them that they knew His human, but not His divine origin. So Toletus and others.

Ver. 28.— Jesus therefore cried in the temple, &c . I grant what you say, that ye know My ancestry and My parents; though ye are much mistaken. Ye do not know them; for the Jews knew not the God- head of Christ, regarding Him only as the son of Joseph. But S. Chrysostom and Maldonatus explain thus: "Ye know Me, i.e., ye ought, and are able to know that I am the Messiah. For I have proved this from prophecy, and confirmed it by miracles."

He cried, as showing that He knew their secret murmurings. And the things which they spake secretly (says S. Chrysostom), He openly proclaimed, and confounded them. In order also by His loud speaking to gain attention and add weight to His preaching.

I am not come of Myself, but sent of the Father. But He is true in faithfully and truthfully fulfilling in My person the promises made to Abraham, and David. But ye know him not, i.e., to be My Father, and that He sent Me to redeem the world. Or otherwise, "ye know Him not, ye do not obey, love, or worship Him, as though ye knew Him." So Theophylact.

Ver. 29.— But I know Him, for I am from Him, and He hath sent Me. "Born," saith S. Augustine, "by divine and eternal generation, inasmuch as I am His own proper and natural Son:" and He sent Me "into the world by My Incarnation." "See," saith Theophylact, "the two natures in Christ set forth in this passage, for by His saying, 'I am of Him,' His Divine Substance is set forth; but His human when He says, 'and He sent Me.'" Christ here refutes them of Jerusalem, who excused themselves for not believing in Him, because they knew His parents, whereas no one was to know the parents of Christ. For He shows that they knew not either His Divine generation from the Father, nor His human generation, by having been Incarnate by the Holy Ghost of the Virgin Mary; and that this was no hindrance to their duty of believing in Him as the Messiah, even though His parentage were not known.

Ver. 30.— They therefore sought to take him, but no man laid hands on him. Who were they? asks S. Chrysostom. Not the multitude, but the priests, who hated Jesus because the people preferred Him to them, and He was held to be the Messiah. Because his hour was not yet come, the hour at which He had resolved to die (says Theophylact), for when He thought it the time for Him to suffer He gave Himself to His crucifiers. This manifestly shows the wisdom of the Saviour "in not wishing to die except at the fitting and suitable time which was destined for Him. For the passion of Christ was free and voluntary, not of force or compulsion. His hour means the hour chosen by Himself, and determined on for His death."  S. Cyril here argues at length against the brethren who thought that some hours were favourable, and others unfavourable to man. For he teaches that times as well as men are subjected to and regulated by God's providence.

Ver. 31.— But many of the people, &c. For the people were more simple-minded, candid, and eager for their own salvation, than the priests, who hated Jesus, whom the people regarded as the Messiah, while they themselves were but little regarded; which greatly excited their hatred against Christ. When Christ cometh, &c. Why then should we not accept this man who is here as the Christ? For it is prudence to prefer a certainty to an uncertainty, and the present to the future. For they had seen many miracles wrought, of which S. John says nothing, as having been related at length by the other Evangelists. So says S. Chrysostom, "The people conjectured rightly, being led, as it were, on their own feet to proper belief, through the greatness of what they had seen, but waiting for the teaching of the rulers respecting Christ;" and further on, "the head (as is said) became the tail. For the rulers simply follow, and consenting to the wickedness of the Pharisees make a headlong attack on Christ."

Ver. 32.— The Pharisees heard, &c. As though He were exciting the people to sedition (Euthymius); but more truly from envy. The Greek adds " the chief Priests. " The Pharisees belonged to the Council, and accused Jesus before the chief priests, and drew them over to their resolve to kill Jesus.

Ver. 33.— Jesus therefore said unto them, &c., that is, to the officers of the chief priests, to win them over (says Chrysostom) by showing that He knew the cause of their coming, "and that they might tell it to their masters." " Yet a little while, " I will not for long trouble your masters, for I am weary of dwelling with murderers. "I will fly from the ungodly," says Cyril. "I will preach for six months more among you, till the Passover. For then will be My time, appointed by the Father, to die for the salvation of the world. It is in vain that ye now seek to kill Me. Ye can do nothing against God's will. Ye are labouring in vain, and kicking against the pricks." Christ here displays His greatness of mind, and His divine foreknowledge and power, wherewith He laughs their efforts to scorn, and disperses them as spiders' webs. I go; that is, I shall soon go, signifying that His death was voluntary, says Theophylact, quoting S. Chrysostom. It was in vain that they attempted violence against Him. "I go" means "I will go of My own accord and give up myself to you for bonds, scourging and death." To him that sent me. This signifies (1.) that He would go willingly, (2.) that the persecution of the rulers would do Him no hurt (so Chrysostom and Euthymius). (3.) He would alarm them, for, going to the Father, He would declare to Him their hatred towards Him, and demand punishment. So S. Chrysostom and S. Cyril. "In vain ye sharpen against Me the sword of wickedness. Ye will not make life subject to death; I shall ascend into heaven, bearing before angels and men the accusation of your wickedness. For the first will wonder at His return, and the others, going forth to meet Him, will ask 'What are these wounds in Thy hands?' And I will answer, 'With these was I wounded in the house of My beloved'" (Zec 13:6).

Ver. 34.— Ye shall seek Me, &c. Ye will seek for another Messiah, but ye will not find Him, for there is no other Christ but Myself. So Toletus. But this is far from clear, and not to the point. It means more plainly and simply: When ye hear that I have risen, and by My disciples am working miracles, ye will seek to kill Me again, and thus utterly extirpate My name and My religion. But ye will not find Me, for I shall ascend with glory into heaven, and though ye slay My Apostles, I will put others in their place to propagate My doctrine and Church through all the world. So Rupertus.

But (4.) Jansen and others explain thus. After My death and ascension many of you who despised Me, will by the preaching of the Apostles desire to see and hear Me, but will not find Me because I go up to heaven. So Cyril, who teaches that a blessing should be embraced when present, lest afterward we should seek for it in vain. For opportunity has locks (of hair) in front (as is said), but is bald behind.

Morally. Learn to admire and imitate Christ's calmness and patience in answering. "For," says S. Cyril, "a mind devoted to God ought to avoid all assaults of anger, and to take pleasure in gentle thoughts. Labour greatly to be versed in endurance, that thou mayest appear to all to bear adversities patiently, to have a gentle mind, and not to speak unseemly words even against thine enemies."

Ver. 35.— The Jews therefore said, &c.

Ver. 36. — What is this saying that He said, . . . and where I am, thither ye cannot come? That is to the Gentiles scattered throughout the world. Hence the Epistles written to them are called Catholic or universal. The Jews scornfully termed the Gentiles "dispersed," whereas they themselves were gathered together in one spot, and again because they were "dispersed" among many errors and superstitions, while the Jews were united in one orthodox faith and served the one true and only God with one mind.

The Jews did not understand Christ's meaning, because they did not believe that He would go up again to heaven. And yet they spake the truth, for when the Jews rejected the faith, the Apostles transferred it to the Gentiles (see Act 13:46).

Ver. 37.— But in the last day, the great day of the feast, &c. This was called the day of the assembly or gathering, when the people in a body went to the temple. Christ therefore wished to implant in the people, as they were departing, not merely a longing for Himself, and doubts respecting His religion, but to bring it keenly home to them, just as a preacher should do at the end of his discourse "Since they were going home," says S. Chrysostom, "He gives them saving food for their journey."

Symbolically. The feast of tabernacles was joyful, and thus a type of the resurrection and joy of the blessed, to which Christ just before said He was going. So S. Cyril.

If any one thirst for his own salvation, and a happy and blessed eternity (for these we should especially thirst for and desire, as the highest good), " let him come to Me," i.e., believe in Me, and draw from Me Gospel truth, yea the Holy Spirit Himself, with all His gifts and virtues, for He will lead him to heavenly glory, where all his desires will be fully satisfied ( comp. Isa 55: 1).

Ver. 38.— He that believeth in Me, as the Scripture saith, i.e., as he ought, by faith, moulded by love: he that so believeth as also to obey Me and My commands.

Out of his belly shall flow rivers of living water. Where is this said? (1.) Rupertus, S. Thomas, and S. Jerome say in Pro 5:16, "Let thy fountains be dispersed abroad." (2.) F. Lucas in Isa 58:8, "Thou shalt be like a watered garden." (3.) Others say that it is stated not in one place, but in many, for the prophets everywhere foretell that the abundance of spiritual gifts which Christ would give, would be like showers of water. See Joe 2:28; Isa 41:18, Isa 44:3. See also Eze 36:25, and Ecclus. 24:40, Vulg., "I wisdom poured forth rivers," &c. (In Angl. verses 30, 31), and Son 4:15, "A fountain of gardens, a well of living waters, and streams from Lebanon."

Out of his belly shall flow rivers of living water. Rivers (say S. Ambrose and Theophylact), not a river, to denote the greatest abundance, force and efficacy of spiritual graces, as e.g., rivers of charity, of virginity, of martyrdoms and martyrs, of wisdom and of Christian eloquence. So S, Chrysostom, Rupertus, and others. S. Gregory ( Hom. x. on Ezek.) saith: "Because holy teachings flow from the minds of the faithful, as streams of living waters from the belly of believers. For what is the belly, but the inner feelings of the mind, that is, right intention, holy desire, and a will which is humble towards God, and loving to its neighbour?"

"Consider," says S. Chrysostom, "the eloquence of Peter, the vehemence of Paul, and the wisdom of Stephen, for nothing escapes them as they speak, but they all go on as hurried forward by impetuously rushing streams." As was the case at Pentecost, when.Peter poured forth the streams of his spirit, and by one discourse converted three, and by another five, thousand Jews to Christ. And hence S. Jerome ( Ep. lxi . to Pammacheus ) saith , "Paul was a chosen vessel, a trumpet of the Gospel, a roaring of a lion, a torrent of Christian eloquence: for as oft as I read him methinks I hear not words but thunders." And S. Chrysostom saith, "Paul is the heaven which hath the sun of righteousness, being himself a most pure and most profound sea of wisdom" ( Hom. vi . de laudibus S. Pauli ). But observe that Christ is the fount of living water, that is of living and quickening grace, "For with Thee is the fountain of life" (Psa 36:9), and if we drink of this fountain ( i.e., if we believe in Christ and obey Him), He will be in us a fountain of water springing up into eternal life (see Joh 4:14). This fountain is the Holy Spirit, or His abundant and plenteous grace. And from this fountain dwelling in the soul, the countless and most perfect spiritual gifts and virtues flow, like rivers and streams, into the soul and body, into all their powers and acts, and reach even to those about them. For "the grace of the Spirit," saith Chrysostom, "when it enters and waters the mind, fertilises it more than any stream; it never fails, never falls short, never stops." He therefore speaks of its indefectible abundance, and its wondrous operation, as a fountain and stream.

"Faith, hope, and charity are streams of the Holy Spirit," says S Gregory, as S. John explains it below.

Out of his belly. That is, the heart and mind. "The belly" (says S. Augustine) "is the conscience of the heart, for purified by this water, it will be itself a fountain. But the fountain is benevolence, which seeks the good of its neighbour, and therefore is not dried up, but ever flows.

Shall flow. Abundantly, in virtuous acts, by the operations and impulses of the Holy Spirit, to lead not only themselves but others also to heaven. For the spring of this spiritual stream is in heaven, and it flows back to its original source, and carries back thither spiritual men with it ( see chap. iv. 14).

Living waters. Not stagnant waters, but flowing and springing up. Abundance of living waters. (1.) Charity (S. Augustine). (2.) Spiritual joy (see Ps. 46) (S. Basil). (3.) Evangelical doctrine (S. Ambrose). (4.) Heavenly happiness and glory, which S. John compares to the river of the water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb (Rev 22:1). (5.) A fount of all grace and glory, all gifts of the Holy Spirit (so S. Chrysostom, Cyril, Origen, &c.)

Ver. 39.— But this spake He of the Spirit which they that believe on Him should receive. After His death, and by His merits at Pentecost, for before that the Apostles had not received it so copiously and abundantly as at that time; and they at once watered the parched earth by the streams of their preaching and virtue, fertilised it by their good works, inebriated it by the love of God, and inundated it with all virtues, by means of the living water of Christian grace, life, and doctrine.

For the Spirit was not yet given, i.e., the Holy Spirit was not yet given so copiously, because Jesus was not yet glorified. But why was not the Holy Spirit given visibly and abundantly before His Ascension? (1.) S. Leo says, "In order that this gift and pouring forth of the Holy Spirit might be acknowledged as the fruit of His Passion, Ascension and Triumph. Just as kings give largesses to their people on occasions of great joy, as triumphs and so forth. (See Acts ii. 33.) "His Ascension" (says S. Leo) "was the cause of His giving His Holy Spirit." (2.) The sending of the Spirit was the glorification of Christ. For the Spirit by the greatness of His gifts wondrously set forth the glory of Christ. For He wrought so many miracles by the Apostles, as to convert the whole world to Christ. (3.) Because the disciples before the Ascension were not able to receive so great a gift, having such carnal notions of Christ. (4.) S. Augustine ( in 1oc ), "He willed not to give the Spirit till after His Resurrection, in order that our charity might glow for the Resurrection, and being separated from the world may run wholly towards Him." And S. Cyril, "Christ then became the Principle of our renewed nature, when, counting as nothing the bands of death, He rose again." And again, "There was in the Prophets a certain rich brightness of the Holy Spirit, and a light shining before them, to guide them to the knowledge of things to come. But to those who believed in Christ, there was not only the Holy Spirit, as a light to lead them on the way, but He dwelt within them, as if in His temple."

For then streams of grace not only flowed, but poured down from heaven, not merely on a few, but on very many of the faithful. From thence there flowed forth such thousands of martyrs, who nobly endured the rack, the flames and the lions; so many bands of virgins victoriously contending even to death for their Christian virginity; so many swarms of monks and anchorets who in monasteries and deserts lived separate from the world and for God, as men of heaven, and angels upon earth; so many orders of Pontiffs and Prelates, who governed most holily the churches committed to them, and moulded them to perfect sanctity; such bands of Doctors, Preachers and Confessors, who scattered on every side their streams of doctrine and holy living, by their teaching, preaching and writings, enlightening the whole world with the knowledge of God, and enkindling it by His love; of whom it is said, "He shall pour forth as showers his wise sentences" (Ecclus. 39: 6). And lastly, so many myriads of the faithful, both men and women, who living soberly, justly and godly in this world, eagerly looked, and still look for the glorious coming of our Great God and Saviour Jesus Christ. Is not this great and unending glory to Jesus Christ?

Ver. 42.— Doth not the Scripture say, &c. As Micah foretold. But Jesus is not the Christ as having been conceived and brought up at Nazareth. But He was born at Bethlehem, and since they had seen so many evident signs of His Messiahship, they were bound to inquire more carefully into this point which seemed to be wanting. And had they done so, they would have understood the truth, and would have known that His being a Galilean was no objection to His being the Christ; but the people from indolence, and the Scribes from envy of Him, would not investigate the matter, and were both accordingly inexcusable.

Ver. 43.— So there was a division among the people because of Him. Some accusing Him of being an innovator, others excusing Him, and lauding Him as a Prophet.

Ver. 44. — And some of them would have taken Him, i.e., some of the multitude, not of the rulers, who were all of one mind not to acknowledge Him. But the officers who were sent for the purpose wished to apprehend Him.

But no man laid hands on Him. For Christ withheld them by His power of spirit, and the majesty of His countenance, much more by His Divine Power. And, moreover, the hour for His suffering had not yet come. So Cyril.

Ver. 45. — The officers therefore came, &c. As to the masters who had sent them.

And they said unto them, Why have ye not brought Him? Their coming was a greater thing than to have remained with Christ, for they would thus have been spared annoyance from them, but now they became heralds of Christ, and became more bold in their bearing, says S. Chrysostom.

Him, that innovator, deceiver, and false prophet. They deigned not to call Jesus by His own name.

Ver. 46. — The officers answered, &c. Because He was God-man, and therefore He teaches not with human but Divine grace, power efficacy and majesty. Notice here the force of Christ's words, His authority and dignity, which astounded these officers, who, though willing, were not able to take Him, nay were obliged to love, reverence and honour Him; and to profess as much to their masters though most hostile to Christ. "Proving," says Cyril, "how rash and weak it is to fight against Christ." "They might certainly have excused themselves (says S. Chrysostom) "by saying we dared not take Him, lest we should rouse to sedition against ourselves the multitude who favoured Him." For they seemed not so much to admire Him, as to blame those who had sent them to seize Him, whom they ought rather to have listened to. Why sent ye us to seize so great a teacher? We have been captivated by the power of His words, and ye, if ye had heard Him yourselves, would have been captivated also. They spake not to please their masters, but to witness to the truth. Such is the power of truth. It is therefore probable that many of them were afterwards fully converted to Christ at Pentecost. For God seems to have rewarded in this way their sincere and noble testimony to Christ. "They were laudably led astray," says the Gloss, "in passing over to the faith from the evil of unbelief."  S. Cyril supposes that they suspected Him to be God. "How then could we take Him, who is as far above us as God is above man?"

Ver. 47.— The Pharisees therefore answered, Are ye also deceived? "They were Christ's implacable enemies," says Nonnus. "When they ought to have felt compunction, and to change their opinion," says Chrysostom, "they accuse the officers. But in mild terms, for fear they also should at the last fail them." But they ought to have asked what there was so wonderful in Jesus' words. But they took care not to do that, by their blind and obstinate hatred against Him.  S. Cyril enforces it thus, "We may pardon the multitude for being deceived, but how could ye, who are our officers, and infected with the same incredulity with ourselves, how could you be so quickly led astray as to believe in Him?"

Ver. 48.— Have any of the rulers or Pharisees believed in Him? And consequently He is not the Christ. An argument from authority, but yet a fallacy. For these rulers and Pharisees were the sworn enemies of Christ, because He reproved their sins. But yet some of the rulers secretly believed in Him, as Nicodemus. As S. Augustine wisely says, "They who knew not the law, believed on Him who had sent the law, and they who taught the law despised Him who had sent it, that the saying might be fulfilled, "I am come that they which see not may see, and that they which see might be made blind.'"

Ver. 49.— But this people who knoweth not the Law are cursed. In passing, i.e., from Moses and the law to Jesus and the gospel. By this term the Pharisees endeavour to terrify the officers and others, and to turn them away from the faith and love of Jesus. "They are deserving" (says Theophylact) "of many curses for being unbelieving themselves, and the authors of unbelief in others." As says S. Cyril, "Wise men by boasting become fools. For while they profess that they know the law, they accuse themselves of unbelief," and of ignorance also, in not acknowledging Christ, who was promised by the law, and who then stood before them. (See Deu 18:19.)

Vers. 50, 51. — Nicodemus saith unto them, &c. The law of Moses, (Deu 14:14) and the law of nature,—Nicodemus accuses his colleagues of being the violators of both laws. But he does so in a quiet way, for fear of their anger. For, as S. Augustine saith, "For he hoped if they would only hear Him patiently, they would become like those officers who were sent to take Christ, but preferred to believe on Him." And further Cyril asserts that Nicodemus said this as pricked by his conscience. Still labouring under a fatal bashfulness, and not combining boldness of speech with his zeal, he exposes not to view the faith which was inherent in him. But vesting himself in a cloke of simulation, he was a kind of secret defender of Christ. Though it is the duty of believers without fear or shame to profess the true faith, as S. Paul said, "I am not ashamed of the Gospel of Christ," &c. (Rom 1:16).

Ver. 52. — They answered, &c. And thou, as being of the same country, dost thou favour and defend Him?

Search ( the Scriptures, Vulg .) and see that out of Galilee ariseth no prophet. They reply insolently, as though he knew not the Scriptures. Attend to us and learn. "They insult him," says Theophylact; "go and learn, for up to this time thou hast not learned that out of Galilee ariseth no prophet." This was not true. For Deborah was of Galilee (Jdg 4:4-6), and Anna of the tribe of Aser (Luk 2:36), and Nahum the Elkoshite from Elkosh, a city in Galilee. And in Samaria which adjoined Galilee there were many Prophets, as Elijah, Elisha, and the hundred which Obadiah hid in a cave.

2. It is rash to assert that because, up to that time, no Prophet had arisen from Galilee, none would afterwards arise.

3. It was foolish, because Nicodemus had never said that Jesus was a Prophet, but merely that He should not be condemned without being heard; but they were so blinded by hatred, as to do many rash and foolish things contrary to reasonable judgment.

Ver. 53.— And every one went to his own house. "Fearing lest any one else should support Nicodemus," says Euthymius. They therefore deferred their intention of killing Jesus, but did not revoke it. God brought about this delay, by means of Nicodemus, because the ordained hour had not come.

Commentary -- Other

Critics Ask: Joh 7:8

JOHN 7:8 —Did Jesus lie to His brothers?

PROBLEM: Jesus’ unbelieving brothers challenged Him to go up to Jerusalem and show Himself openly if He was the Messiah ( 7:3-4 ). Jesus refused, saying, “I am not yet going up to this feast, for My time has not yet fully come” (v. 8 ). However, only a few verses later Jesus “went up to the feast” (v. 10 ).

SOLUTION: Jesus did not go up to Jerusalem in the way in which His brothers suggested. They suggested He go and be “known openly” ( 7:4 ). But the Scripture explicitly declares that “He also went up to the feast, not openly, but as it were in secret” ( 7:10 ).   

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 7 (Chapter Introduction)

Overview

Joh 7:1, Jesus reproves the ambition and boldness of his kinsmen; Joh 7:10, goes up from Galilee to the feast of tabernacles; Joh 7:14, teaches in the temple; Joh 7:40, Divers opinions of him among the people; Joh 7:45, The Pharisees are angry that their officers took him not, and chide with Nicodemus for taking his part.

Poole: John 7 (Chapter Introduction)

CHAPTER 7

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 7 (Chapter Introduction)

(Joh 7:1-13) Christ goes to the feast of tabernacles.

(v. 14-39) His discourse at the feast.

(Joh 7:40-53) The people dispute concerning Christ.

Matthew Henry: John (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. John

It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Pro 25:1), and yet far short of what he delivered, 1Ki 4:32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luk 1:1; Act 1:1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb 6:1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta sōmatika - the bodily things of Christ; but John writes of the ta pneumatika - the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.

Matthew Henry: John 7 (Chapter Introduction)

In this chapter we have, I. Christ's declining for some time to appear publicly in Judea (Joh 7:1). II. His design to go up to Jerusalem at the feast of tabernacles, and his discourse with his kindred in Galilee concerning his going up to this feast (Joh 7:2-13). III. His preaching publicly in the temple at that feast. 1. In the midst of the feast (Joh 7:14, Joh 7:15). We have his discourse with the Jews, (1.) Concerning his doctrine (Joh 7:16-18). (2.) Concerning the crime of sabbath-breaking laid to his charge (Joh 7:19-24). (3.) Concerning himself, both whence he came and whither he was going (Joh 7:25-36). 2. On the last day of he feast. (1.) His gracious invitation to poor souls to come to him (Joh 7:37-39). (2.) The reception that it met with. [1.] Many of the people disputed about it (Joh 7:40-44). [2.] The chief priests would have brought him into trouble for it, but were first disappointed by their officers (Joh 7:45-49) and then silenced by one of their own court (Joh 7:50-53).

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 7 (Chapter Introduction)

Not Man's Time But God's (Joh_7:1-9)

Reactions To Jesus (Joh_7:10-13)

Verdicts On Jesus (Joh_7:10-13 Continued)

The Ultimate Authority (Joh_7:15-18)

A Wise Argument (Joh_7:19-24)

The Claim Of Christ (Joh_7:14; Joh_7:25-30)

Searching--In Time (Joh_7:31-36)

The Fountain Of Living Water (Joh_7:37-44)

The Fountain Of Living Water (Joh_7:37-44 Continued)

Unwilling Admiration And Timid Defence (Joh_7:45-52)

Wretchedness And Pity (Joh_7:53; Joh_8:1-11)

Wretchedness And Pity (Joh_7:53; Joh_8:1-11 Continued)

Wretchedness And Pity (Joh_7:53; Joh_8:1-11 Continued)

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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_____. John: Evangelist and Interpreter. Exeter: Paternoster Press, 1978.

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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.