Text -- John 8:35 (NET)

8:35 The slave does not remain in the family forever, but the son remains forever.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 8:35

The bondservant ( ho doulos )

... the son (ho huios ). There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place. Cf. Ishmael and Isaac (Gen 21:10) and Paul’ s use of it in Gal 4:30. We do not know that there is any reference here to Hagar and Ishmael. See also Heb 3:5 (Num 12:7) for a like contrast between Moses as servant (therapōn ) in God’ s house and Christ as Son (huios ) over God’ s house.

Vincent: Joh 8:35

Abideth not in the house forever

A slave has no permanent place in the house. He may be sold, exchanged, or cast out. Compare Gen 21:10; Gal 4:30. House . See Heb 3:6; Joh 14:2. The elder son in the parable of the prodigal (Luk 15:29), denies his sonship by the words, " These many years do I serve thee (δουλεύω )."

Wesley: Joh 8:35

All sinners shall be cast out of God's house, as the slave was out of Abraham's: but I, the Son, abide therein for ever.

JFB: Joh 8:34-35

That is, liveth in the commission of it--(Compare 1Jo 3:8; Mat 7:23).

JFB: Joh 8:34-35

That is, the bond-servant, or slave of it; for the question is not about free service, but who are in bondage. (Compare 2Pe 2:19; Rev 6:16). The great truth here expressed was not unknown to heathen moralists; but it was applied only to vice, for they were total strangers to what in revealed religion is called sin. The thought of slaves and freemen in the house suggests to our Lord a wider idea.

JFB: Joh 8:35

That is, "And if your connection with the family of God be that of BOND-SERVANTS, ye have no natural tie to the house; your tie is essentially uncertain and precarious. But the SON'S relationship to the FATHER is a natural and essential one; it is an indefeasible tie; His abode in it is perpetual and of right: That is My relationship, My tie: If, then, ye would have your connection with God's family made real, rightful, permanent, ye must by the Son be manumitted and adopted as sons and daughters of the Lord Almighty." In this sublime statement there is no doubt a subordinate allusion to Gen 21:10, "Cast out this bondwoman and her son, for the son of this bond-woman shall not be heir with my son, with Isaac." (Compare Gal 4:22-30).

Clarke: Joh 8:35

And the servant abideth not in the house - Or, rather, Now the slave abided not in the family. As if Jesus had said: And now that I am speaking of a slave, I will add one thing more, viz. a slave has no right to any part of the inheritance in the family to which he belongs; but the son, the legitimate son, has a right. He can make any servant of the family free, though no slave can. He can divide or bestow the inheritance as he pleases. Our Lord seems here to refer to the sending away of Ishmael, mentioned, Gen 21:10-14. Only those who are genuine children can inherit the estate. If sons, then heirs: heirs of God, and joint heirs with Christ: Gal 4:21-31; Rom 8:17; and see Bishop Pearce’ s Paraphrase.

Calvin: Joh 8:35

35.Now the slave remaineth not in the house always He adds a comparison, taken from the laws and from political law, to the effect that a slave, though he may have power for a time, yet is not the heir of the house; from which he infers that there is no perfect and durable freedom, but what is obtained through the Son In this manner he accuses the Jews of vanity, because they hold but a mask instead of the reality; for, as to their being Abraham ’ s offspring, they were nothing but a mask. They held a place in the Church of God, but such a place as Ishmael, a slave, rising up against his freeborn brother, usurped for a short time, (Gal 4:29.) The conclusion is, that all who boast of being Abraham ’ s children have nothing but an empty and deceitful pretense.

TSK: Joh 8:35

the servant : Gen 21:10; Eze 46:17; Mat 21:41-43; Gal 4:30,Gal 4:31

but : Joh 14:19, Joh 14:20; Rom 8:15-17, Rom 8:29, Rom 8:30; Gal 4:4-7; Col 3:3; Heb 3:5, Heb 3:6; 1Pe 1:2-5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 8:35

The servant abideth not ... - The servant does not, of course, remain forever, or until his death. with his master. If he is disobedient and wicked, the master sells him or turns him away. He is not the heir, and may at any time be expelled from the house of his master. But a son is the heir. He cannot be in this manner cast off or sold. He is privileged with the right of remaining in the family. This takes place in common life. So said the Saviour to the Jews: "You, if you are disobedient and rebellious, may at any time be rejected from being the people of God, and be deprived of your special privileges as a nation. You are in the condition of servants, and unless you are made free by the gospel, and become entitled to the privilege of the sons of God, you will be cast off like an unfaithful slave."Compare Heb 3:5-6.

Abideth not - Remains not, or has not the legal right to remain. He may at any time be rejected or sold.

In the house - In the family of his master.

For ever - During the whole time of his life.

The Son - The heir. He remains, and cannot be sold or cast off.

Ever - Continually. Till the day of his death. This is the privilege of a son, to inherit and dispose of the property.

Poole: Joh 8:35

The servant of sin abideth not in the church (which is the house of God) for ever. Look as it is with slaves, and servants; they are no fixed members of families; they may be turned out, they may be sold over to others; they abide in families according as in them they behave themselves: so you, who, as you are Abraham’ s seed, as you boast and glory, are now servants in the church of God; yet if you continue to be servants of sin, you shall not for ever abide in God’ s house; if you be not cast out of the church militant, you shall certainly be cast out of the church triumphant; that is, you shall never come there.

But the Son some think he speaks of himself who was the eternal Son of God, he

abideth ever but I rather think he speaks of him that is a son by adoption, Joh 1:12 Rom 8:15,16 . So as this text showeth us the remarkable difference betwixt a nominal professor, and one who is a true believer: the one is but as a servant in God’ s house, to whom belongeth no inheritance; though while he is in the family, he enjoys some common privileges which a mere stranger hath no right to: the other is a son, and hath a right to the inheritance, and so shall never be cast out of the family, but abideth in it for ever.

PBC: Joh 8:35

See Philpot: SERVANTS AND SONS

Haydock: Joh 8:35

Now the servant abideth not in the house for ever, nor has a right to live in that manner as a son and a child of the family has to live in his father's house. A slave or servant, though he live ever so long in his master's house, his condition is quite different from that of a son of the family: and thus Christ puts them in mind that though they be of the race of Abraham, and in that sense can pretend to be his children, yet having made themselves slaves to sin, and remaining in that sin, by which they refuse to believe in him, their Messias, they are not the spiritual children of Abraham, nor can they inherit the promises made to Abraham, till, by the grace of Christ, they believe in him, and become his adoptive children. (Witham)

Gill: Joh 8:35

And the servant abideth not in the house for ever,.... The servant of God, and of Christ, does, but not the servant of sin: there may be servants of sin in the house or church of God here below; and such were these Jews Christ is speaking to; but such shall not abide there for ever: some that get into this house are quickly discerned, as Simon Magus was, and are soon removed; and others that may stay longer, are sometimes suffered to fall into some foul sin, or into some gross error and heresy, for which they are cast out of the house or church of God, according to the rules of God's word; others make parties, draw disciples after them, and separate themselves, and go out of their own accord, to serve their own purposes: and others, when persecution and tribulation arise because of the word, they are offended and gone; this is the fan with which Christ sometimes winnows his floor, and removes the chaff; and those that continue longest, even to the end of their days, or of the world, or the second coming of Christ, as the foolish virgins, will then be discerned and separated; for the ungodly shall not stand in judgment, nor sinners in the congregation of the righteous; they shall not enter into the house above, into the house not made with hands, eternal in the heavens, which is Christ's Father's house: none but sons are brought to glory; these are the only heirs of salvation; others will be bid to depart, as workers of iniquity, as the servants of sin; even such who have made a profession of religion, and have been, and have had a standing in the house of God below. The allusion is to the case of servants in common; and, in a literal sense, it is true both of good and bad servants: good servants do not always continue in their master's house; even an Hebrew servant, that loved his master, and would not go out free at the end of his servitude; and who, after having his ear bored, is said to serve him for ever, Exo 21:6; yet that "for ever" was but until the year of jubilee, whether near or remote, as the Jewish commentators ^d in general explain it; nay, if his master died before that time, he went out free: he was not obliged to serve his son or heirs; and so say the Misnic doctors ^e:

"one that is bored is obtained by boring, and he possesses himself (or becomes free) by the year of jubilee, and by the death of his master.''

And to this agrees what Maimonides ^f says;

"he that has served six years, and will not go out, lo, this is bored, and he serves until the year of jubilee, or until his master dies; and although he leaves a son, he that is bored does not serve the son; which may be learned from the letter of the words, "he shall serve him", not his son, "for ever", until the jubilee: from whence it appears, that he that is bored does not possess himself (or is free) but by the jubilee, and by the death of his master.''

And one of their writers ^g observes, that the word rendered, "shall serve him", is by Gematry, and not his son. And among the Romans, good servants were oftentimes made free, and bad ones were turned out, and put into a work house, to grind corn in mills, a sort of bridewell; and such evil servants may more especially be respected, since Christ is speaking of servants of sin:

but the Son abideth ever: the Son of God, the only begotten Son of God the Lord Jesus Christ will always continue as a Son in his own house, as the Lord and proprietor of it; and as an high priest over it, having an unchangeable priesthood; and as he that takes care of it, provides for it, and manages all the affairs thereof, the family in heaven and in earth being named of him. And as he, so all the adopted sons of God shall continue, being pillars in this house, that shall never go out: such are no more servants, nor foreigners, but fellow citizens with the saints and of the household of God; and being sons, are heirs and shall never be cast out, as the bondwoman and her son have been: but these being the children of the free, shall for ever enjoy the inheritance they are adopted to; once sons, always so; the relation ever continues; they will ever remain in the family, and being entitled to the heavenly estate, shall ever possess it.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 8:35

¹ tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).

² sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

Commentary -- Verse Range Notes

TSK Synopsis: Joh 8:1-59

1 Christ delivers the woman taken in adultery.

12 He declares himself the light of the world, and justifies his doctrine;

31 promises freedom to those who believe;

33 answers the Jews that boasted of Abraham;

48 answers their reviling, by shewing his authority and dignity;

59 and conveys himself from their cruelty.

Combined Bible: Joh 8:33-59

of the Gospel of John   

CHAPTER 30   

Christ, the Light of the World (Concluded)   

John 8:33-59   

The passage for our present consideration continues and completes the portion studied in our last chapter. It brings before us Christ as the Light revealing the hidden things of darkness, exposing the pretensions of religious professors, and making manifest the awful depths of human depravity. We shall miss that in it which is of most importance and value if we localize it, and see in these verses nothing more than the record of a conversation between the Lord and men long since past and gone. We need to remind ourselves constantly that the Word of God is a living Word, depicting things as they now are, describing the opposition and activities of the carnal mind as they obtain today, and giving counsel which is strictly pertinent to ourselves. It is from this viewpoint we shall discuss this closing section of John 8. Below we give a Summary of our passage:—   

1. Bondage and liberty: verses 33-36.  

2. Abraham’ s seed and Abraham’ s children: verses 37-40.  

3. Children of the Devil and children of God: verses 41-47.  

4. Christ dishonored by men, the Father honored by Christ: verses 48-50.  

5. Life and death: verses 51-55.  

6. Abraham and Christ: verses 56-58.  

7. The Savior leaves the Temple: verse 59.  

"They answered him, We be Abraham’ s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?" (John 8:33). This was the reply made by the Jews to the words of the Lord recorded in the previous verses. There we find Him describing the fundamental characteristic of a genuine disciple of His: he is one who continues in Christ’ s word (verse 31, re-read our comments thereon). The one who continues in the Word shall know the truth, and the truth shall make him free (verse 32). But to be told about being made free is something the natural man does not like to hear. The plain implication is that before he knows the truth he is in bondage. And such indeed is the case, little as men realize or recognize the fact. There are four things about themselves which are particularly hateful, because so humbling, to the unregenerate. First, that they are destitute of righteousness (Isa. 64:6) and goodness (Rom. 7:18), and therefore "unclean" (Isa. 64:6) and "vile" (Job 40:4). Second, that they are destitute of wisdom from John 3:11 and therefore full of "vanity" (Ps. 39:5) and "foolishness" (Prov. 22:15). Third, that they are destitute of "strength" from verse 6 and "power" (Isa. 40:29), and therefore unable to do anything good of or from themselves (John 15:5). Fourth, that they are destitute of freedom (Isa. 61:1), and therefore in a state of bondage (2 Pet. 2:19).  

The condition of the natural man is far, far worse than he imagines, and far worse than the average preacher and Sunday school teacher supposes. Man is a fallen creature, totally depraved, with no soundness in him from the sole of his foot even unto the head (Isa. 1:6). He is completely under the dominion of sin (John 8:34), a bond-slave to divers lusts (Titus 3:3), so that he "cannot cease from sin" (2 Pet. 2:14). Moreover, the natural man is thoroughly under the dominion of it. He is taken captive by the Devil at his will (2 Tim. 2:26). He walks according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience (Eph. 2:2). He fulfills the lusts of his father, the Devil (John 8:44). He is completely dominated by Satan’ s power (Col. 1:13). And from this thraldom nothing but the truth of God can deliver.  

Ye shall be made free (John 8:33). As already stated, this signifies that the natural man is in bondage. But this is a truth that the natural man cannot tolerate. The very announcement of it stirs up the enmity within him. Tell the sinner that there is no good thing in him, and he will not believe you; but tell him that he is completely the slave of sin and the captive of Satan, that he cannot think a godly thought of himself (2 Cor. 3:5), that he cannot receive God’ s truth (1 Cor. 2:14), that he cannot believe (John 12:39), that he cannot please God (Rom. 8:8), that he cannot come to Christ (John 6:44), and he will indignantly deny your assertions. So it was here in the passage before us. When Christ said "the truth shall make you free", the Jews replied "We be Abraham’ s seed, and were never in bondage to any man."  

The proud boast of these Jews was utterly unfounded; nothing could have been further from the truth. The very first view which Scripture gives us of Abraham’ s seed after they became a nation, is in bitter and cruel bondage (Ex. 2). Seven times over in the book of Judges we read of God delivering or selling Israel into the hands of the Canaanites. The seventy-years captivity in Babylon also gave the lie to the words of these Jews, and even at the time they spoke, the Romans were their masters. It was therefore the height of absurdity and a manifest departure from the truth for them to affirm that the seed of Abraham had never been in bondage. Yet no more untenable and erroneous was this than the assertions of present-day errorists who prate so loudly of the freedom of the natural man, and who so hot]y deny that his will is enslaved by sin. "How sayest thou, Ye shall be made free?": equally ignorant are thousands in the religious world today. Deliverance from the Law, emancipation from bad habits they have heard about, but real spiritual freedom they understand not, and cannot while they remain in ignorance about the universal bondage of sin.  

"Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant [bond-slave] of sin" (John 8:34). In saying "whosoever... is the bondslave" Christ was intimating to these Jews that they were no exception to the general rule, even though they belonged to the favored seed of Abraham. Christ was not speaking of a particular class of men more lawless than their fellows, but was affirming that which is true of every man in his natural condition. "Whosoever committeth sin," refers to the regular practice, the habitual course of a man’ s life. Here is one thing which distinguishes the Christian from the non-Christian. The Christian sins, and sins daily; but the non-Christian does nothing but sin. The Christian sins, but he also repents; moreover, he does good works, and brings forth the fruit of the Spirit. But the life of the unregenerate man is one unbroken course of sin. Sin, we say, not crime. Water cannot rise above its own level. Being a sinner by nature, man is a sinner by practice, and cannot be anything else. A corrupt tree cannot bring forth good fruit. A poisoned fountain cannot send forth sweet waters. Because the sinner has no spiritual nature within him, because he is totally depraved and in complete bondage to sin, because he does nothing for God’ s glory, every action is polluted, every deed unacceptable to the Holy One.  

"Whosoever committeth sin is the bond-slave of sin." How different are God’ s thoughts from ours! The man of the world imagines that to become a Christian means to forego his freedom. He supposes that he would be fettered with a lot of restrictions which nullified his liberty. But these very suppositions only evidence the fact that the god of this world (Satan) has blinded his mind (2 Cor. 4:4). The very opposite from what he supposes is really the case. It is the one out of Christ, not the one in Christ, who is in bondage— in "the bond of iniquity" (Acts 8:23). He is impelled by the downward trend of his nature, and the very freedom which the sinner supposes he is exercising in the indulgence of his evil propensities is only additional proof that he is the "bond-slave of sin." The love of self, the love of the world, the love of money, the love of pleasure— these are the tyrants which rule over all who are out of Christ. Happy the one who is conscious of such bondage, for this is the first step toward liberty.  

"And the bond-slave abideth not in the house forever: but the Son abideth ever" (John 8:35). The commentators are far from being in agreement in their interpretation of this verse, though we think there is little room for differences of opinion upon it. The "bond-slave" is the same character referred to in the previous verse— the one who makes a constant practice of sinning. Such an one abideth not in the house forever— the "house" signifies family, as in the House of Jacob, the House of Israel, the House of God (Heb. 3:5, 6). We take it that our Lord was simply enunciating a general principle or stating a well-known fact, namely, that a slave has only a temporary place in a family. The application of this principle to those He was addressing is obvious. The Jews insisted that they were Abraham’ s seed (verse 32), that they belonged to the favored family, whose were the covenants and promises. But, says our Lord, the mere fact that you are the natural descendants of Abraham, gives you no title to the blessings which belong to his spiritual children. This was impossible while they remained the bond-slaves of sin. Unless they were "made free" they would soon be cut off even from the temporary place of external privilege.  

"But the Son abideth ever." These words point a contrast. The slave’ s place was uncertain, and at best temporary, but the Son’ s place in the family is permanent— no doubt the word "abideth" here (as everywhere) suggests the additional thought of fellowship. The history of Abraham’ s family well illustrated this fact, and probably Christ has the case of Ishmael and Isaac in mind when He uttered these words. "The Son abideth ever." Though this statement enunciated a general principle— some-thing that is true of every member of God’ s family— yet the direct reference was clearly to Christ Himself, as the next verse makes plain, for "the Son" of verse 36 is clearly restricted to the Lord Jesus.  

"If the Son therefore shall make you free, ye shall be free indeed" (John 8:36). The "therefore" here settles the application of the previous verse. "The Son" is none other than the Lord Jesus Christ, and He is able to make free the bond-slaves of sin because He is the Son. The Son is no bond-slave in the Father’ s family, but He is one in purpose and power with the Father; He is in perfect fellowship with Him, and therefore He is fully competent to liberate those under the tyranny of sin and the dominion of Satan. To make His people "free" was the central object in view in the Divine incarnation. The first ministerial utterance of Christ was to the effect that the Spirit of the Lord had anointed Him to preach "deliverance to the captives... to set at liberty them that are bruised" or "bound" (Luke 4:18). And so thoroughly are men under the thraldom of sin, so truly do they love darkness rather than light, they have to be made free. (cf. "maketh me to lie down" Psalm 23.)  

"Ye shall be free indeed." Free from what? This brings before us the truth of Christian freedom: a most important subject, but one too wide to discuss here at any length. [1] To sum up in the fewest possible words, we would say that Christian liberty, spiritual liberty, consists of this: First, deliverance from the condemnation of sin, the penalty of the law, the wrath of God— Isaiah 42:7; 60:1; Romans 8:1. Second, deliverance from the power of Satan— Acts 26:18; Colossians 1:13; Hebrews 2:14, 15. Third, from the bondage of sin— Romans 6:14, 18. Fourth, from the authority of man— Galatians 4:8, 9; 5:1; Colossians 2:20-22. So much for the negative side; now a word on the positive.  

Christians are delivered from the things just mentioned that they may be free to serve God. The believer is "the Lord’ s freeman" (1 Cor. 7:22), not Christ’ s freeman, observe, but "the Lord’ s," a Divine title which ever emphasizes our submission to His authority. When a sinner is saved he is not free to follow the bent of his old nature, for that would be lawlessness. Spiritual freedom is not license to do as I please, but emancipation from the bondage of sin and Satan that I may do as I ought: "that we being delivered out of the hand of our enemies might serve him without fear, in holiness and righteousness before him, all the days of our life" (Luke 1:74, 75). Romans 6:16-18 and 22 contains a Divine summary of the positive side of this subject: let the reader give it careful and prayerful study.  

"I know that ye are Abraham’ s seed; but ye seek to kill me, because my word hath no place in you" (John 8:37). Our Lord’ s object in these words is evident. He was further emphasizing the fact that though these Jews were the seed of Abraham, they certainly were not the children of God. Proof of this was furnished by the awful enmity then at work in their hearts. They sought (earnestly desired) to kill Him who was the Son. Certainly then, they were not God’ s children. Moreover, His word had no place in them— the Greek word translated "no place" signifies no entrance. They received it not (contrast 1 Thessalonians 2:13). They were merely wayside hearers. It is this which distinguishes, essentially, a saved man from a lost one. The former is one who receives with meekness the engrafted Word (James 1:21). He hides that Word in his heart (Ps. 119:11). The believer gives that Word the place of trust, of honor, of rule, of love. The man of the world gives the Word no place because it is too spiritual, too holy, too searching. He is filled with his own concerns, and is too busy and crowded to give the Word of God a real place of attention. Unspeakably solemn are those awful words of Christ to all such: "He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day" (John 12:48).  

"I speak that which I have seen with my Father: and ye do that which ye have seen with your father" (John 8:38). Christ further emphasizes the infinite gulf which separated these Jews from Himself. In the previous verse He had furnished proof that these men who were the seed of Abraham certainly were not the children of God. Here He leads up to their real parentage. In the first part of this verse our Lord insists that the doctrine He taught was what He had received from the Father, and its very nature and tendency clearly showed who His Father was. Its spirituality evidenced that it proceeded from the thrice Holy One: its unworldliness testified to the fact that it came from Him who is Spirit: its benignity showed it was from Him who is Love. Such was His Father.  

"Ye do that which ye have seen with your father.’ . . . Your actions tell who your father is, as My doctrine tells who My Father is.’ In both cases ‘ father’ here seems to mean spiritual model— the being after whom the character is fashioned— the being, under whose influences the moral and spiritual frame is formed. The thought that lies at the bottom of this representation is, ‘ Men’ s sentiments and conduct are things that are formed, and indicate the character of him who forms them. Your actions, which are characterized by falsehood and malignity, distinctly enough prove, that, in a moral and spiritual point of view, neither Abraham, nor the God of Abraham, is your father. The former of your spiritual character is not in heaven, wherever else he may be found

Maclaren: Joh 8:35

The Servant And The Son

And the servant abideth not in the house for ever: but the Son abideth ever. John 8:35.

I MUST first ask your attention to a remark or two on what I conceive to be the force and connection of this passage. There is nothing in the words themselves requiring explanation or illustration. They are simple and plain enough; but their bearing on what precedes and follows, and the application which they were intended to have, present very considerable difficulty.

The servant abideth not in the house for ever: but the Son abideth ever.' This at least is clear, that our Lord is speaking of servant and son generically, or in other words, is drawing a contrast between the two relations, wherever they are found, in the matter of permanence. A son is a natural, inalienable part of the family, whatever the family may be; a slave is not. He may be acquired, he may be sold, or given away to another master, or set free. In Jewish servitude--with which Christ's hearers were chiefly familiar--there was special provision against the slave's continuing' in the house for ever.' At the Jubilee, unless he voluntarily elected to give himself up in perpetuity to his master (so passing from a state of involuntary slavery to one of willing servitude, which ceased thereby to be bondage)--in token whereof he had his ear fastened to the door-post with an awl through it--he was free to depart where he liked. But a son is bound to his father's household by a tie which no distance breaks, and no time wears away.

Then comes the question, what application does Christ mean to be made of this general truth about the characteristic difference between service and sonship? The common answer seems to me to be very unsatisfactory. It is, in brief, this--that the servants who abide not in the house for ever are the Jews who, because they regarded themselves as bound to God only by the harsh bond of constrained obedience, and were slaves, not sons at heart, would certainly forfeit their special national privileges, and be cast out of the house --the land of Israel or the old covenant. According to that interpretation, the general statement would in effect be made special by inserting of God' in the clause, and would mean substantially this--he who is only an unwilling servant--a slave--of God's, has no permanent place in the household of God.

But you should observe that, in the previous verse, the master of the servant is distinctly specified--he that committeth sin is the slave of sin: And it is a most violent and sudden twist of the connection to make it turn away all at once from speaking of slaves of sin to speak of slaves of God. Notice, too, that both clauses of our text, the former as well as the latter, are laid as the double grounds on which the conclusion reposes--If the Son, therefore, shall make you free, ye shall be free indeed.' Keeping these two points in view, it seems impossible to accept the ordinary explanation of the words, which wrenches them forcibly apart from the preceding verse, and disconnects them from the conclusion which our Lord founds on them in the subsequent verse, whilst it brings in a wholly irrelevant thought about the Jews being turned out of Canaan, because they were slaves and not sons of God.

Supposing, then, that whilst the words speak about servants and sons generically, laying down a general principle that applies to all the members of each class, the immediate application is meant to be to the slaves of sin, of whom He has just been speaking, would the words so referred yield an appropriate and adequate sense? What would be the force of the thought that Sin's slave does not abide for ever in Sin's house? Would it not be the declaration of the great truth that, howsoever hard and long the bondage and servitude of sin had been, yet the very relation itself is of such a character that it needs not to be perpetual, but bears upon its front the hope that one day the captive may come out of the prison-house and shake himself loose from his connection with this tyrant's household, of which he has become a part? However long and weary the years of bondage, the slave is not in his true home, nor incorporated hopelessly into his taskmaster's family. There is no natural affinity between him and his lord; but only a bond which may be snapped at any moment, if one can be found strong enough to enter the strong man's house, and spoil his goods.' The saying, then, may be regarded as stating the possibility of emancipation as contained in the very nature of the bondage.

The next clause goes on to declare that into the midst of this tyrant's household there has come one who is a Son, and abides for ever, by natural immutable relationship, in the household of God. It is clear that the first application of the general statement, that a son is for ever part of his father's family, must be to Christ. It is therefore clear that the house in which He abides is the house of God. Sin's house, in so far as that expression denotes this fair world, belongs to God; and the tyranny which that grim despot wields is usurpation. Into the midst of human society He comes who is a Son for ever, and for ever dwells with the Father; and by reason of His everlasting Sonship and abode with God, He is able to convert the possibility of deliverance, which the very nature of the bondage proclaims, into actual fact, and to set us free. The slave need not abide for ever--there is hope. The Son abides ever'--there is hope still brighter.

And on both facts reposes the grand certainty--If the Son therefore shall make you free, ye shall be free indeed.' If He have the will, as He has the power--if it shall be that He will really use his unquestionable prerogative for the purpose for which men, with eyes dim with tears and hearts torn by desperate hopes, long through a thousand generations--then ye shall be free indeed. Nor, in that case, will bare freedom only be ours, but, as is implied by the antithesis of our text, emancipation will be adoption, and to pass out of the state of the slave will be to pass into the alternative relation--the state of a son.

I have thus put briefly, but as far as I can see fairly, the sequence of thought which our Lord would hero bring before us; and I would ask you to consider whether, so understood, the words do not hold together better, and yield a more consistent and impressive meaning than in the usual interpretation of them. Let me briefly try to expand a little further the principles which are thus set forth.

I. There Is First The Possible Ending Of The Tyranny Of Sin.

A slave abides not in the house for ever.' Therefore the very fact that the service of sin is so hard a slavery shows it to be unnatural, abnormal, and capable of a termination. All the world has dimly hoped that it was so, if not from love of good, at all events from weariness of evil, and from pain of conscience. But no man has been sure of it, apart from the influence of revelation. It is Christ alone who makes us certain that this universal condition is yet an unnatural one, from which restoration is possible for us all. He alone shows us that the black walls of the prison-house where we toil, solid seeming, high above our power to scale, and clammy with the sighs of a thousand generations though they be, are undermined and tottering. Deliverance is possible. For, in the light of God's revelation, we see that the slave-master is as usurper. Sin is clearly not natural to man, as God meant him to be, howsoever it may seem to have entwined itself around his life. It is something supervening, not original; a deformity, not a part of the ideal by which God made him.

The most superficial glance at our own nature and condition, the constitution of our being, our capacities or relations, is enough to show that. The witnesses are within us. Look at these minds of ours that can originate and entertain thoughts whose very sweetness yieldeth proof that they were born for immortality,' at those hearts with their rich treasures of transcendent affections wasted, as some drunken spendthrift throws handfuls of gold among a ragged mob; at these wills so weak and yet so strong, ever craving for some absolute authority to guide them, and yet ever impotently trying to be a law unto themselves'; at these consciences, so sensitive and yet so dull, waking up only when the evil is done, like careless warders who lock the prison doors with all safety after the prisoner has fled, powerless to prevent but strong to avenge--voices which have no means of getting their behests obeyed, and yet are the echo of the supreme, personal Lawgiver's voice. Think of the manifest disproportion between ourselves as we are, and as we know we might be; remember that in this region might and ought are the same. And then say whether this universal condition of sinfulness is not plainly and in the deepest sense of the word--unnatural; a fungus, not a true growth; a monstrosity or abnormal development; a diseased excrescence or wen, and not sound, healthy flesh.

Then, if so, it is clear that there is no such relation between a sinful man and his sin as that deliverance from it is impossible. It must be possible to part them, and to leave the man stronger for the loss of what made him weak, and more himself by the plucking off him of the venomous beast that has fastened upon his life. Somehow or other it must be possible to separate me from my sin, to cast that behind God's back into the depths of the sea, and to set me before His face in light and love. If we are slaves of Sin, then we may be transferred from its household and brought to our true home in our Father's house. Here, then, is the blessed hope for us all. Howsoever the fetters may have galled and mortified the limbs and eaten into the stiffened wrists, they may be struck off. No man is condemned to a hopeless necessary continuance in evil. We may have been living all our days in it, and, so far as in us lies, may have corrupted and perverted our whole nature. Be it so. Still the foul thing has not become so intertwined with our life that it cannot be wrenched away. No matter what we are, for us all there is a possibility of deliverance. For criminals below the gallows with the rope around their necks, for those who have gone farthest into the far country of forgetfulness of God, and there have wasted themselves in riotous living, ay, and for those who are harder to touch and more hopeless than publicans and harlots--the sleek, orthodox, respectable Scribes and Pharisees, the church and chapel going people, saturated with the form of religion and uninfluenced by its power, for all, freedom is possible.

And let me remind you that men have always cherished those convictions; even when they seemed to have the least reason for them, have cherished them obstinately in spite of history and of experience. They have tried to set themselves free, and their attempts have come to nothing; and yet, after all failures, this hope' has sprung immortal in the human breast.' People who have tried in vain to cure themselves of some awkward habit, some peculiarity of manner, some intonation of voice, yet believe that somehow or other there is a power fit to break from them all the chains of evil and to set them free. Strange, is it not? Pathetic, tragic, except on one hypothesis. I know few things sadder--unless we believe in Christ, the Deliverer, as I hope most of us do--than that indestructible hope with which a thousand sinful generations have lived, and yet have died without its fulfilment. What countless unfulfilled aspirations, what baffled trust, what gleams of light that faded and seemed treacherous as the morning red that dies into rainy grey before the day is old! And are the noblest visions, then, the falsest? and are we to believe the bitter creed that smiles sadly at these hopes as airy dreams? or is it true--as the world has believed, though it knew not how its hope was to be fulfilled--that the tyranny which has ruled the earth and built high the black walls of its prison house round all humanity is, after all, a usurpation which had a beginning later than man, and will have an end?

True, we cannot make the division between ourselves and our sin, nor effect the deliverance. It is like some cancer--a blood disease. We may pare and cut away the rotting flesh--the single manifestations of the evil we can do something to reduce. But the source of these is floating through the veins, and comes pulsing from the heart. A deeper cure than our surgery is needed, a transfusion of fresh blood from an untainted source. Sin is not our personality, and so we may have it removed and live. But sin has become so entwined with ourselves that we cannot separate the tangled mass. The demoniac in the Gospels, who in his confused consciousness did not know which was devil and which was man, and when the question was put, What is thy name?' gave the awful answer, which blends so strangely the voice of both, My name is legion, for we are many,' could not shake off the demon that rode him. No more can we. And yet it can be dragged from its lair. Rending and tearing, convulsions and foaming, wounds and semi-death may accompany the separation. Better these than the strong man armed, keeping his goods in peace.' The voice that said, Thou foul spirit, I charge thee come out of him,' has power still.

Whence arise these hopes, cherished in spite of all failures? They are like morning dreams which the proverb tells us are true. Their fulfilment is made probable by the very fact of their existence; for God never sends mouths, but He sends meat to feed them.' Their fulfilment lies in Him who fulfils the unconscious prophecies' and the conscious cravings of heathendom and humanity--even in the Christ who is all that the world wants, and more than all that we or our brethren have dared to hope. So much then for the first idea, contained in these words--that of the possibility, inherent in the very nature of the case, of emancipation from the burden and bondage of sin. The next verse goes on to declare how this possibility is converted into fact. So we have --

II. The Actual Deliverer.

The slave need not abide for ever; but is there any one who will take him out of the unnatural state of slavery? The relationship is capable of being terminated, if there is any one who will terminate it. And the question whether there be, is answered in these words, The Son abideth ever,' which, while they are primarily a general statement, applying to all sons as such, have unquestionably a specific reference to our Lord Himself. That I presume is clear from the fact that there is founded on them, with a therefore,' to bind it firmly to them, the grand conclusion, If the Son make you free, ye shall be free indeed.'

Notice, too, that if the contrasted statements of our text are to be so put together as to give ground for that joyous certainty of true freedom as the Son's gift, then somehow or other the two houses must be the same; or at least the Son, who is ever in His Father's house, must yet, while thus abiding, also be in the midst of the bondsmen in the dark fortress of the tyrant. That is but a figurative way of putting the necessity which even our consciences and hearts, made wise by bitter experience of failure, can discern--that our freedom from sin must come from a power beyond the circle of humanity, and yet must be diffused from a source within the circle. Unless it come from above it will not be able to lift us out of the pit of the prison-house; but unless it be on our level we shall not be able to grasp it. The Deliverer must Himself be free; therefore He must be removed from the fatal continuity of evil, which, like a lengthened chain, shackles all the prisoners together. The Deliverer must be like those whom He would help, and be a sharer in their condition. The contradictory requirements are harmonised in One, of whom it was spoken long ago, He hath anointed me to proclaim liberty to the captives'; and who has Himself claimed to unite them both in His own person: No man hath ascended up to heaven but He that came down from heaven, even the Son of Man which is in heaven.' He is truly one of us, the very perfection of humanity; the whole essential characteristics of manhood are in Him. He has come down from heaven, entered the prison-house, become one of the company of slaves--and yet all the while is in heaven,' abiding in that true and unbroken fellowship with God of which He testified when He said, The Father hath not left Me alone.' He is the Son of Man which came down from heaven, and He is the only begotten Son which is in the bosom of the Father.' Therefore is He the Deliverer of His brethren.

The conversion, then, of the mere possibility of freedom into actual fact requires two things--that the Deliverer should be the Son of God and that He should be the Son for ever. If we are ever, dear friends, to be rescued from the iron grip of this miserable bondage, it must be by one who wields and brings, and is, the energy, and the wisdom, and the all-bestowing love of the Father. It must be by one who is a Son in that full emphatic sense of perfect kindred in, and participation of, the boundless Godhead which none other possesses. None less mighty has the power, none less patient has the love, which such a task needs. It must be The Son who sets us free.

And so I come to you with that living central truth of the Gospel, and beseech you, dear brethren, to lay to heart the solemn fact of our need, and the blessed answer to it which is given to us all in Christ. Such an High Priest became us.' He and His work are in accurate correspondence with our wants. There is no deliverance possible from this clinging curse of corruption unless there have come into the very midst of us bondsmen, one who shares our nature but does not share our sin, who is above us and yet beside us, who is separate from sinners and yet cleaveth closer than a brother to the most polluted, whose hands are pure and yet whose heart is so tender that He will lay His pure hand unshrinking on leprosy and death, who is in all points like ourselves and yet is unfettered by the chains under which we groan and die. And this impossible combination we have, blessed be God! in that dear Lord. Christ is the Son of God and the brother of every man. There is the life, fontal not derived, divine that it may be human; there is Manhood unstained by sin, having no affinity with evil, and in its completeness a living protest against the lie that sin is an integral part of human nature, and a prophecy that we too may be like Him, set free from bondage and perfected in glory. God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.' Yes! a Son will set free, none other will. Yes! the Son has set free. We need none other.

Further, our Lord puts emphasis here on the perpetual abiding of the Son, as a part of the basis of His fitness for the mighty work. We and all men to the end of time have to trust to a living Saviour, who is as near to the latest generations as He was to those that gathered round His cross on earth. Nay, we may even say that He is nearer to save and fuller of power to bless, not indeed in Himself, but in our apprehensions of His nearness and fulness, which should be deepened by all that has passed since He ascended up on high. Have not the might of His work and the majesty of His person gained fresh illustrations from the experience of all these centuries? As distance has paled other lights, and hidden lower watch-towers below the horizon, have we not learned thereby to estimate more truly the brightness of the one undying flame which burns across the waste nor knows diminution by space nor extinction by time, and to measure more accurately the height of that rallying-point for the nations which towers higher and higher as we recede from it? Surely, if we will faithfully use the inspired record, the Indwelling Spirit, the voice of our own experience, and the history of God's Church, we may come, by reason of the very lapse of ages, and all which they have brought of testing and of triumph, to apprehend yet more of the fulness of Christ's freedom than was possible at first. It is expedient for you that I go away.'

Nor is this all; for the Son who bids us rejoice, both for His sake and ours, that He goes to the Father, was with the Father while He walked on earth, and is with us while He is on the throne of God. He abideth ever by our sides to bless and set free. He carries on our deliverance by the present forth-putting of His love and power, even as He effected it by His Cross. This man, because He continueth ever, is able to save unto the uttermost? We have an ever-living Saviour to trust to. The Son abideth for ever.' If He therefore make us free, we shall be free indeed.'

III. The Abiding Sonship Which Constitutes The Slave's Emancipation.

Then, finally, we may very briefly touch upon the thought that is implied here and in the whole con-text--namely, the abiding Sonship which constitutes the slave's emancipation.

The process of deliverance is the transference from the one household to the other. We are set free from our bondage when, through Christ, we receive the adoption, and cry Abba, Father!' This filial Spirit, the Spirit of life which was in Christ, and this alone,' makes us free from the law of sin and death.' The only way by which a man is reclaimed from obedience to sin is by his learning to call God Father, and by receiving into his evil nature the life, kindred with the paternal source, which owns no allegiance to his former taskmaster. The only way by which a man receives that new life from God which has nothing to do with sin, and that consciousness of kindred with God which makes the name Father' natural to his heart, is by simple faith in Christ, who gives power to become sons of God to as many as receive Him.

There are but two conditions in which we can stand. One or other of them must be ours. The alternatives are--slaves of sin, or sons of God. What a contrast both in the relation and in that to which it is sustained! Slaves or sons I God or Sin! On the one side tyrannous bondage, on the other gentle swaying love. On the one side the whip and the lash, on the other, My son, hear the instruction of thy Father.' On the one side is such a master, to obey whom is degradation, and like all base-born usurpers, cruel as lawless. What a wretched humiliation for a man with such a nature to be the serf of such a lord--to be, as Milton says,' the dejected and downtrodden vassal of perdition!' On the other side is the Source of all love, the Fruition of all desires, the Fountain of all purity and all peace. And we, dear brethren, may, through Christ, draw near to Him as sons, and cry Abba, Father!' Then we shall abide in His house for ever, in the happy consciousness of His Fatherhood and love, compassed by His care, and enriched by His gifts, and glad to serve, and blessed in obedience. Earth's changes will not take us away from our rest in God, nor its distractions rob us of the sweetness of kindred with Him. Whithersoever we go we may still be at home with God; whatsoever we do we may still be about our Father's business. Death itself will not break our Sonship, nor our consciousness of it. We shall but pass from an outer to an inner abiding-place in our Father's house, the place prepared for us by the Son, who set us free. Thou art no more a servant, but a son,' and if sons, then heirs, heirs of God and joint heirs with Christ.'

MHCC: Joh 8:30-36

Such power attended our Lord's words, that many were convinced, and professed to believe in him. He encouraged them to attend his teaching, rely on his promises, and obey his commands, notwithstanding all temptations to evil. Thus doing, they would be his disciples truly; and by the teaching of his word and Spirit, they would learn where their hope and strength lay. Christ spoke of spiritual liberty; but carnal hearts feel no other grievances than those that molest the body, and distress their worldly affairs. Talk to them of their liberty and property, tell them of waste committed upon their lands, or damage done to their houses, and they understand you very well; but speak of the bondage of sin, captivity to Satan, and liberty by Christ; tell of wrong done to their precious souls, and the hazard of their eternal welfare, then you bring strange things to their ears. Jesus plainly reminded them, that the man who practised any sin, was, in fact, a slave to that sin, which was the case with most of them. Christ in the gospel offers us freedom, he has power to do this, and those whom Christ makes free are really so. But often we see persons disputing about liberty of every kind, while they are slaves to some sinful lust.

Matthew Henry: Joh 8:31-37

We have in these verses,

I. A comfortable doctrine laid down concerning the spiritual liberty of Christ's disciples, intended for the encouragement of those Jews that believed. Christ, knowing that his doctrine began to work upon some of his hearers, and perceiving that virtue had gone out of him, turned his discourse from the proud Pharisees, and addressed himself to those weak believers. When he had denounced wrath against those that were hardened in unbelief, then he spoke comfort to those few feeble Jews that believed in him. See here,

1. How graciously the Lord Jesus looks to those that tremble at his word, and are ready to receive it; he has something to say to those who have hearing ears, and will not pass by those who set themselves in his way, without speaking to them.

2. How carefully he cherishes the beginnings of grace, and meets those that are coming towards him. These Jews that believed were yet but weak; but Christ did not therefore cast them off, for he gathers the lambs in his arms. When faith is in its infancy, he has knees to prevent it, breasts for it to suck, that it may not die from the womb. In what he said to them, we have two things, which he saith to all that should at any time believe: -

(1.) The character of a true disciple of Christ: If you continue in my word, then are you my disciples indeed. When they believed on him, as the great prophet, they gave up themselves to be his disciples. Now, at their entrance into his school, he lays down this for a settled rule, that he would own none for his disciples but those that continued in his word. [1.] It is implied that there are many who profess themselves Christ's disciples who are not his disciples indeed, but only in show and name. [2.] It highly concerns those that are not strong in faith to see to it that they be sound in the faith, that, though not disciples of the highest form, they are nevertheless disciples indeed. [3.] Those who seem willing to be Christ's disciples ought to be told that they had as good never come to him, unless they come with a resolution by his grace to abide by him. Let those who have thoughts of covenanting with Christ have no thoughts of reserving a power of revocation. Children are sent to school, and bound apprentices, only for a few years; but those only are Christ's who are willing to be bound to him for the term of life. [4.] Those only that continue in Christ's word shall be accepted as his disciples indeed, that adhere to his word in every instance without partiality, and abide by it to the end without apostasy. It is menein - to dwell in Christ's word, as a man does at home, which is his centre, and rest, and refuge. Our converse with the word and conformity to it must be constant. If we continue disciples to the last, then, and not otherwise, we approve ourselves disciples indeed.

(2.) The privilege of a true disciple of Christ. Here are two precious promises made to those who thus approve themselves disciples indeed, Joh 8:32.

[1.] " You shall know the truth, shall know all that truth which it is needful and profitable for you to know, and shall be more confirmed in the belief of it, shall know the certainty of it."Note, First, Even those who are true believers, and disciples indeed, yet may be, and are, much in the dark concerning many things which they should know. God's children are but children, and understand and speak as children. Did we not need to be taught, we should not need to be disciples. Secondly, It is a very great privilege to know the truth, to know the particular truths which we are to believe, in their mutual dependences and connections, and the grounds and reasons of our belief, - to know what is truth and what proves it to be so. Thirdly, It is a gracious promise of Christ, to all who continue in his word, that they shall know the truth as far as is needful and profitable for them. Christ's scholars are sure to be well taught.

[2.] The truth shall make you free; that is, First, The truth which Christ teaches tends to make men free, Isa 61:1. Justification makes us free from the guilt of sin, by which we were bound over to the judgment of God, and bound under amazing fears; sanctification makes us free from the bondage of corruption, by which we were restrained from that service which is perfect freedom, and constrained to that which is perfect slavery. Gospel truth frees us from the yoke of the ceremonial law, and the more grievous burdens of the traditions of the elders. It makes us free from our spiritual enemies, free in the service of God, free to the privileges of sons, and free of the Jerusalem which is from above, which is free. Secondly, The knowing, entertaining, and believing, of this truth does actually make us free, free from prejudices, mistakes, and false notions, than which nothing more enslaves and entangles the soul, free from the dominion of lust and passion; and restores the soul to the government of itself, by reducing it into obedience to its Creator. The mind, by admitting the truth of Christ in the light and power, is vastly enlarged, and has scope and compass given it, is greatly elevated and raised above things of sense, and never acts with so true a liberty as when it acts under a divine command, 2Co 3:17. The enemies of Christianity pretend to free thinking, whereas really those are the freest reasonings that are guided by faith, and those are men of free thought whose thoughts are captivated and brought into obedience to Christ.

II. The offence which the carnal Jews took at this doctrine, and their objection against it. Though it was a doctrine that brought glad tidings of liberty to the captives, yet they cavilled at it, Joh 8:33. The Pharisees grudged this comfortable word to those that believed, the standers by, who had no part nor lot in this matter; they thought themselves reflected upon and affronted by the gracious charter of liberty granted to those that believed, and therefore with a great deal of pride and envy they answered him, " We Jews are Abraham's seed, and therefore are free-born, and have not lost our birthright - freedom; we were never in bondage to any man; how sayest thou then, to us Jews, You shall be made free? "See here,

1. What it was that they were grieved at; it was an innuendo in those words, You shall be made free, as if the Jewish church and nation were in some sort of bondage, which reflected on the Jews in general, and as if all that did not believe in Christ continued in that bondage, which reflected on the Pharisees in particular. Note, The privileges of the faithful are the envy and vexation of unbelievers, Psa 112:10.

2. What it was that they alleged against it; whereas Christ intimated that they needed to be made free, they urge, (1.) "We are Abraham's seed, and Abraham was a prince and a great man; though we live in Canaan, we are not descended from Canaan, nor under his doom, a servant of servants shall he be; we hold in frank-almoign - free alms, and not in villenage - by a servile tenure. "It is common for a sinking decaying family to boast of the glory and dignity of its ancestors, and to borrow honour from that name to which they repay disgrace; so the Jews here did. But this was not all. Abraham was in covenant with God, and his children by his right, Rom 11:28. Now that covenant, no doubt, was a free charter, and invested them with privileges not consistent with a state of slavery, Rom 9:4. And therefore they thought they had no occasion with so great a sum as they reckoned faith in Christ to be to obtain this freedom, when they were thus free-born. Note, It is the common fault and folly of those that have pious parentage and education to trust to their privilege and boast of it, as if it would atone for the want of real holiness. They were Abraham's seed, but what would this avail them, when we find one in hell that could call Abraham father? Saving benefits are not, like common privileges, conveyed by entail to us and our issue, nor can a title to heaven be made by descent, nor may we claim as heirs at law, by making out our pedigree; our title is purely by purchase, not our own but our Redeemer's for us, under certain provisos and limitations, which if we do not observe it will not avail us to be Abraham's seed. Thus many, when they are pressed with the necessity of regeneration, turn it off with this, We are the church's children; but they are not all Israel that are of Israel. (2.) We were never in bondage to any man. Now observe, [1.] How false this allegation was. I wonder how they could have the assurance to say a thing in the face of a congregation which was so notoriously untrue. Were not the seed of Abraham in bondage to the Egyptians? Were they not often in bondage to the neighbouring nations in the time of the judges? Were they not seventy years captives in Babylon? Nay, were they not at this time tributaries to the Romans, and, though not in a personal, yet in a national bondage to them, and groaning to be made free? And yet, to confront Christ, they have the impudence to say, We were never in bondage. Thus they would expose Christ to the ill-will both of the Jews, who were very jealous for the honour of their liberty, and of the Romans, who would not be thought to enslave the nations they conquered. [2.] How foolish the application was. Christ had spoken of a liberty wherewith the truth would make them free, which must be meant of a spiritual liberty, for truth as it is the enriching, so it is the enfranchising of the mind, and the enlarging of that from the captivity of error and prejudice; and yet they plead against the offer of spiritual liberty that they were never in corporal thraldom, as if, because they were never in bondage to any man, they were never in bondage to any lust. Note, Carnal hearts are sensible of no other grievances than those that molest the body and injure their secular affairs. Talk to them of encroachments upon their civil liberty and property, - tell them of waste committed upon their lands, or damage done to their houses, - and they understand you very well, and can give you a sensible answer; the thing touches them and affects them. But discourse to them of the bondage of sin, a captivity to Satan, and a liberty by Christ, - tell them of wrong done to their precious souls, and the hazard of their eternal welfare, - and you bring certain strange things to their ears; they say of it (as those did, Eze 20:49), Doth he not speak parables? This was much like the blunder Nicodemus made about being born again.

III. Our Saviour's vindication of his doctrine from these objections, and the further explication of it, Joh 8:34-37, where he does these four things: -

1. He shows that, notwithstanding their civil liberties and their visible church-membership, yet it was possible that they might be in a state of bondage (Joh 8:34): Whosoever commits sin, though he be of Abraham's seed, and was never in bondage to any man, is the servant of sin. Observe, Christ does not upbraid them with the falsehood of their plea, or their present bondage, but further explains what he had said for their edification. Thus ministers should with meekness instruct those that oppose them, that they may recover themselves, not with passion provoke them to entangle themselves yet more. Now here,

(1.) The preface is very solemn: Verily, verily, I say unto you; an awful asseveration, which our Saviour often used, to command a reverent attention and a ready assent. The style of the prophets was, Thus saith the Lord, for they were faithful as servants; but Christ, being a Son, speaks in his own name: I say unto you, I the Amen, the faithful witness; he pawns his veracity upon it. "I say it to you, who boast of your relation to Abraham, as if that would save you."

(2.) The truth is of universal concern, though here delivered upon a particular occasion: Whosoever commits sin is the servant of sin, and sadly needs to be made free. A state of sin is a state of bondage. [1.] See who it is on whom this brand is fastened - on him that commits sin, pas ho poiōn hamartian - every one that makes sin. There is not a just man upon earth, that lives, and sins not; yet every one that sins is not a servant of sin, for then God would have no servants; but he that makes sin, that makes choice of sin, prefers the way of wickedness before the way of holiness (Jer 44:16, Jer 44:17), - that makes a covenant with sin, enters into league with it, and makes a marriage with it, - that makes contrivances of sin, makes provision for the flesh, and devises iniquity, - and that makes a custom of sin, who walks after the flesh, and makes a trade of sin. [2.] See what the brand is which Christ fastens upon those that thus commit sin. He stigmatizes them, gives them a mark of servitude. They are servants of sin, imprisoned under the guilt of sin, under an arrest, in hold for it, concluded under sin, and they are subject to the power of sin. He is a servant of sin, that is, he makes himself so, and is so accounted; he has sold himself to work wickedness; his lusts give law to him, he is at their beck, and is not his own master. He does the work of sin, supports its interest, and accepts its wages, Rom 6:16.

2. He shows them that, being in a state of bondage, their having a place in the house of God would not entitle them to the inheritance of sons; for (Joh 8:35) the servant, though he be in the house for awhile, yet, being but a servant, abideth not in the house for ever. Services (we say) are no inheritances, they are but temporary, and not for a perpetuity; but the son of the family abideth ever. Now, (1.) This points primarily at the rejection of the Jewish church and nation. Israel had been God's son, his first-born; but they wretchedly degenerated into a servile disposition, were enslaved to the world and the flesh, and therefore, though by virtue of their birthright they thought themselves secure of their church membership, Christ tells them that having thus made themselves servants they should not abide in the house for ever. Jerusalem, by opposing the gospel of Christ, which proclaimed liberty, and adhering to the Sinai-covenant, which gendered to bondage, after its term was expired came to be in bondage with her children (Gal 4:24, Gal 4:25), and therefore was unchurched and disfranchised, her charter seized and taken away, and she was cast out as the son of the bond-woman, Gen 21:14. Chrysostom gives this sense of this place: "Think not to be made free from sin by the rites and ceremonies of the law of Moses, for Moses was but a servant, and had not that perpetual authority in the church which the Son had; but, if the Son make you free, it is well,"Joh 8:36. But, (2.) It looks further, to the rejection of all that are the servants of sin, and receive not the adoption of the sons of God; though those unprofitable servants may be in God's house awhile, as retainers to his family, yet there is a day coming when the children of the bond-woman and of the free shall be distinguished. True believers only, who are the children of the promise and of the covenant, are accounted free, and shall abide for ever in the house, as Isaac: they shall have a nail in the holy place on earth (Ezr 9:8) and mansions in the holy place in heaven, Joh 14:2.

3. He shows them the way of deliverance out of the state of bondage into the glorious liberty of the children of God, Rom 8:21. The case of those that are the servants of sin is sad, but thanks be to God it is not helpless, it is not hopeless. As it is the privilege of all the sons of the family, and their dignity above the servants, that they abide in the house for ever; so he who is the Son, the first-born among many brethren, and the heir of all things, has a power both of manumission and of adoption (Joh 8:36): If the Son shall make you free, you shall be free indeed. Note,

(1.) Jesus Christ in the gospel offers us our freedom; he has authority and power to make free. [1.] To discharge prisoners; this he does in justification, by making satisfaction for our guilt (on which the gospel offer is grounded, which is to all a conditional act of indemnity, and to all true believers, upon their believing, an absolute charter of pardon ), and for our debts, for which we were by the law arrested and in execution. Christ, as our surety, or rather our bail (for he was not originally bound with us, but upon our insolvency bound for us ), compounds with the creditor, answers the demands of injured justice with more than an equivalent, takes the bond and judgment into his own hands, and gives them up cancelled to all that by faith and repentance give him (if I may so say) a counter-security to save his honour harmless, and so they are made free; and from the debt, and every part thereof, they are for ever acquitted, exonerated, and discharged, and a general release is sealed of all actions and claims; while against those who refuse to come up to these terms the securities lie still in the Redeemer's hands, in full force. [2.] He has a power to rescue bond-slaves, and this he does in sanctification; by the powerful arguments of his gospel, and the powerful operations of his Spirit, he breaks the power of corruption in the soul, rallies the scattered forces of reason and virtue, and fortifies God's interest against sin and Satan, and so the soul is made free. [3.] He has a power to naturalize strangers and foreigners, and this he does in adoption. This is a further act of grace; we are not only forgiven and healed, but preferred; there is a charter of privileges as well as pardon; and thus the Son makes us free denizens of the kingdom of priests, the holy nation, the new Jerusalem.

(2.) Those whom Christ makes free are free indeed. It is not alēthōs , the word used (Joh 8:31) for disciples indeed, but ontōs - really. It denotes, [1.] The truth and certainty of the promise, the liberty which the Jews boasted of was an imaginary liberty; they boasted of a false gift; but the liberty which Christ gives is a certain thing, it is real, and has real effects. The servants of sin promise themselves liberty, and fancy themselves free, when they have broken religion's bands asunder; but they cheat themselves. None are free indeed but those whom Christ makes free. [2.] It denotes the singular excellency of the freedom promised; it is a freedom that deserves the name, in comparison with which all other liberties are no better than slaveries, so much does it turn to the honour and advantage of those that are made free by it. It is a glorious liberty. It is that which is (so ontōs signifies); it is substance (Pro 8:21); while the things of the world are shadows, things that are not.

4. He applies this to these unbelieving cavilling Jews, in answer to their boasts of relation to Abraham (Joh 8:37): " I know very well that you are Abraham's seed, but now you seek to kill me, and therefore have forfeited the honour of your relation to Abraham, because my word hath no place in you. "Observe here,

(1.) The dignity of their extraction admitted: " I know that you are Abraham's seed, every one knows it, and it is your honour."He grants them what was true, and in what they said that was false (that they were never in bondage to any) he does not contradict them, for he studied to profit them, and not to provoke them, and therefore said that which would please them: I know that you are Abraham's seed. They boasted of their descent from Abraham, as that which aggrandized their names, and made them exceedingly honourable; whereas really it did but aggravate their crimes, and make them exceedingly sinful. Out of their own mouths will he judge vain-glorious hypocrites, who boast of their parentage and education: "Are you Abraham's seed? Why then did you not tread in the steps of his faith and obedience?"

(2.) The inconsistency of their practice with this dignity: But you seek to kill me. They had attempted it several times, and were now designing it, which quickly appeared (Joh 8:59), when they took up stones to cast at him. Christ knows all the wickedness, not only which men do, but which they seek, and design, and endeavour to do. To seek to kill any innocent man is a crime black enough, but to compass and imagine the death of him that was King of kings was a crime the heinousness of which we want words to express.

(3.) The reason of this inconsistency. Why were they that were Abraham's seed so very inveterate against Abraham's promised seed, in whom they and all the families of the earth should be blessed? Our Saviour here tells them, It is because my word hath no place in you, ou chōrei en humin , Non capit in vobis , so the Vulgate. "My word does not take with you, you have no inclination to it, no relish of it, other things are more taking, more pleasing."Or, "It does not take hold of you, it has no power over you, makes no impression upon you."Some of the critics read it, My word does not penetrate into you; it descended as the rain, but it came upon them as the rain upon the rock, which it runs off, and did not soak into their hearts, as the rain upon the ploughed ground. The Syriac reads it, " Because you do not acquiesce in my word; you are not persuaded of the truth of it, nor pleased with the goodness of it."Our translation is very significant: It has no place in you. They sought to kill him, and so effectually to silence him, not because he had done they any harm, but because they could not bear the convincing, commanding power of his word. Note, [1.] The words of Christ ought to have a place in us, the innermost and uppermost place, - a dwelling place, as a man at home, and not as a stranger or sojourner, - a working place; it must have room to operate, to work sin out of us, and to work grace in us; it must have a ruling place, its place must be upon the throne, it must dwell in us richly. [2.] There are many that make a profession of religion in whom the word of Christ has no place; they will not allow it a place, for they do not like it; Satan does all he can to displace it; and other things possess the place it should have in us. [3.] Where the word of God has no place no good is to be expected, for room is left there for all wickedness. If the unclean spirit find the heart empty of Christ's word, he enters in, and dwells there.

Barclay: Joh 8:33-36

Jesus' talk of freedom annoyed the Jews. They claimed that they had never been slaves to any man. Obviously there was a sense in which this was simply not true. They had been captives in exile in Babylon; and at the moment they were subjects of the Romans. But the Jews set a tremendous value on freedom which they held to be the birthright of every Jew. In the Law it was laid down that no Jew, however poor, must descend to the level of being a slave. "And if your brother becomes poor beside you, and sells himself to you, you shall not make him serve as a slave: ... For they are my servants, whom I brought forth out of the land of Egypt; they shall not be sold as slaves" (Lev 25:39-42). Again and again Jewish rebellions flared up because some fiery leader arose who insisted that the Jews could obey no earthly ruler because God was their only King.

Josephus writes of the followers of Judas of Galilee who led a famous revolt against the Romans: "They have an inviolable attachment to liberty, and they say that God is to be their only Ruler and Lord" (Josephus, Antiquities of the Jews, 18: 1, 6). When the Jews said that they had been no man's slaves they were saying something which was a fundamental article of their creed of life. And even if it was true that there had been times when they were subject to other nations, even if it was true that at that very moment they were subject to Rome, it was also true that even in servitude they maintained an independence of spirit which meant that they might be slaves in body but never in soul. Cyril of Jerusalem wrote of Joseph: "Joseph was sold to be a bond slave, yet he was free, all radiant in the nobility of his soul." Even to suggest to a Jew that he might be regarded as a slave was a deadly insult.

But it was another slavery of which Jesus was speaking. "Everyone," he said, "who commits sin is the slave of sin." Jesus was reiterating a principle which the wise Greeks had stated again and again. The Stoics said: "Only the wise man is free; the foolish man is a slave." Socrates had demanded: "How can you call a man free when his pleasures rule over him?" Paul later was to thank God that the Christian was freed from slavery to sin (Rom 6:17-20).

There is something very interesting and very suggestive here. Sometimes when a man is rebuked for doing something wrong or warned against such a thing, his answer is: "Surely I can do what I like with my own life." But the point is that the man who sins does not do what he likes; he does what sin likes. A man can let a habit get such a grip of him that he cannot break it. He can allow a pleasure to master him so completely that he cannot do without it. He can let some self-indulgence so dominate him that he is powerless to break away from it. He can get into such a state that in the end, as Seneca said, he hates and loves his sins at one and the same time. So far from doing what he likes, the sinner has lost the power to do what he likes. He is a slave to the habits, the self-indulgences, the wrong pleasures which have mastered him. This is precisely Jesus' point. No man who sins can ever be said to be free.

Then Jesus makes a veiled threat, but one which the listening Jews would well understand. The word slave reminds him that in any household there is a difference between the slave and the son. The son is a permanent dweller in the household, but the slave can be ejected at any time. In effect Jesus is saying to the Jews: "You think that you are sons in God's house and that nothing, therefore, can ever banish you from God. Have a care; by your conduct you are making yourselves slaves, and the slave can be ejected from the master's presence at any time." Here is a threat. It is a terrible thing to trade on the mercy of God--and that is what the Jews were doing. There is warning here for more than the Jews.

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 7:10--11:1

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

This section of the text describes Jesus' teaching in Jerusalem during the feast of Tabernacles and the feast of Dedication. John evidently included it in His narrative because it contains important revelations of Jesus' identity and explains the mounting opposition to Jesus that culminated in His crucifixion.

Constable: Joh 8:12-59

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

Following Jesus' claim to be the water of life (7:37-38) official opposition against Him intensified considerably. The following sections of this Gospel trace this rising opposition. While some believed on Jesus, most of His own people rejected Him (cf. 1:11-12). This section of the text deals with Jesus' claim to be the Light of the World and the controversy it generated.

Constable: Joh 8:31-47

The challenge to professing believers 8:31-47

Jesus next addressed those in His audience who had expressed some faith Him (v. 30).

8:31 The mark of a true disciple is continuation in the instructions of his or her teacher. A disciple is by definition a learner, not necessarily a believer in the born again sense. A disciple remains a disciple as long as he or she continues to follow the instruction of his or her teacher. When that one stops following faithfully, he or she ceases to be a disciple. He or she does not lose his or her salvation, which comes as a gift from God. Genuine believers can continue to be disciples of Jesus or they can cease to be His disciples temporarily or permanently. God never forces believers to continue following Him.

The disciples in this context appear to have believed that Jesus was a prophet or the Messiah as the Jews popularly regarded Messiah. They apparently did not believe that He was God (cf. 7:39-41). They appear to have been unsaved in view of what Jesus proceeded to say about them. This then is another of the many passages in the Gospels in which Jesus taught the conditions of discipleship.

Some interpreters have sought to differentiate two types of believers in verses 30 and 31. The first, they say, were genuine believers, which the Greek phrase pisteuo eis plus the accusative ("believe in Him" or "put their faith in Him") identifies. The second group was only professors, which the Greek phrase pisteuo plus the dative ("believed Him") in verse 31 identifies. This linguistic distinction does not hold up, however. The first construction allegedly describing genuine faith describes spurious faith in 2:23, and the second construction that supposedly always describes superficial faith describes genuine faith in 5:24.

Other interpreters see verse 31 as introducing Judaizing Christians, Jewish believers who genuinely believed in Jesus as their Savior but also believed that Christians need to obey the Mosaic Law (cf. Gal. 1:6-9). However there is nothing in the context to support this view. It deals primarily with Jesus' identity, not the place of the Mosaic Law in the believer's life.

Still others believe that Jesus was teaching that perseverance is the mark of true faith, that genuine believers will inevitably continue to follow Jesus as His disciples.³¹⁵ This view contradicts the teaching of other Scriptures that view true believers as capable of not following Jesus faithfully. Many Scriptural injunctions urge believers to follow the Lord faithfully rather than turning aside and dropping out of the Christian race (e.g., 1 Tim. 1:18-20; 4; 6:11-21; 2 Tim. 1:6, 13; 2:3-7, 12-13, 15-26; 3:14-17; 4:1-8; Titus 3:8). This verse is talking about discipleship, not salvation, and rewards, not regeneration.

This last view misunderstands the teaching of Scripture regarding perseverance. The Bible consistently teaches that it is the Holy Spirit who perseveres within the believer keeping him or her securely saved. It does not teach that believers inevitably persevere in the faith but that believers can defect from the faith while remaining saved (e.g., 1 Tim. 1:20; 2 Tim. 1:15; 4:10, 16). It is the Savior who perseveres with the saints, not necessarily the saints who persevere with the Savior (2 Tim. 2:13).³¹⁶

This view also incorrectly reads "believer" for "disciple" in the text. These are two different terms describing two different groups of people in relation to Jesus. Disciples may or may not be genuine believers, and believers may or may not be genuine disciples. Today we sometimes describe a believer who is also a disciple as a growing Christian and a believer who is not a disciple as a backslidden Christian.

8:32 Disciples who continue to abide (Gr. meno) in Jesus' word (v. 31) come to know the truth. Jesus' words are truth because He is the incarnation of truth (1:14; 14:6). This truth, Jesus' words, sets people free when they understand His teaching. It liberates them spiritually from ignorance, sin, and spiritual death.

Many people misapply this verse. It occurs as a motto in numerous public libraries, for example, with the implication that any true information has a liberating effect. That is only true to a degree. In the context Jesus was speaking about spiritual truth that He revealed. It is that truth that is in view here. Jesus was speaking particularly of the gospel.

8:33 Jesus assumed that His hearers were slaves, but they emphatically denied being such. They could not have meant that they had never been physical slaves since the Egyptians, Assyrians, Babylonians, Greeks, Syrians, and most recently the Romans had all enslaved them. Probably they meant that they had never been spiritual slaves. They viewed themselves as spiritually right with God because of their descent from Abraham with whom God had made a special covenant (cf. Matt. 8:12; Mark 2:17; John 9:40). They denied that they had any significant spiritual need for liberation. Here were superficial believers in Jesus, believers in His messiahship only perhaps, who were resisting His teaching. They were not abiding in His word and being true disciples of His (v. 31).

8:34 Jesus proceeded to clarify what He meant. He prefaced His declaration with a strong affirmation of its truth (cf. vv. 51, 58). Everyone who commits acts of sin becomes sin's slave. The Greek present participle poion ("who commits sin" or "who sins") implies continual sinning rather than an occasional lapse. This is a general truth that applies to both believers and unbelievers. People who continually commit sin become the slaves of sin. Sin tends to become habit-forming. This type of slavery is more fundamental and personal than mere political slavery.

How does this revelation harmonize with Paul's teaching about the believer's relationship to sin that he wrote in Romans 6? In Romans 6, Paul explained that at regeneration God broke the chain that makes the believer the slave of sin. Sin does not have the power to enslave us that it did before we believed in Jesus. However believers can become sin's slaves by practicing sin. We do not need to be its slaves any longer since God has broken its enslaving power over us. We are no longer its slaves, but we can still choose to live as its slaves by submitting to temptation. Sin gains power over us when we yield to temptation.

Similarly a heroin addict cannot break his or her addiction without radical treatment. The treatment can result in total rehabilitation, but the former addict can choose to become a slave again by returning to his or her habit. However he or she does not need to return since liberation has taken place. Another illustration is Israel in the Old Testament. Having experienced liberation from the Egyptians the Israelites chose to return to slavery under the Assyrians and Babylonians though they did not need to do that. By continually sinning they set themselves up for these strong enemies to take them captive.

8:35 These Jews thought of themselves as occupying a privileged and secure position as sons within God's household because they were Abraham's descendants. Jesus now informed them that they were not sons but slaves. The implication was that they did not enjoy a secure position but could lose it. This is really what happened because the Jews refused to receive Jesus (cf. Rom. 9-11). They lost their privileged position in the world temporarily. Jesus was not speaking in this context about the loss of personal salvation but of the loss of Israel's national privilege.

The son in Jesus' explanation stands for Himself (v. 36). The Greek word for "son" here is huios, which John consistently used to describe Jesus. He referred to believers as God's "children" (Gr. tekna).

8:36 The Son of God also has the authority to liberate spiritual slaves from their bondage to sin and its consequences. Real freedom consists of liberty from sin's enslavement to do what we should do. It does not mean that we may do just anything we please. We are now free to do what pleases God, which we could not do formerly. When we do what pleases God, we discover that it also pleases us. Hope for real freedom, therefore, does not rest on Abrahamic ancestry but Jesus' action.

8:37 Jesus acknowledged that the Jews listening to Him were Abraham's descendants but only on the physical level (cf. Rom. 2:28-29; 9:6, 8; Gal. 3:29). Their desire to kill Him because they rejected His teaching did not reveal true spiritual kinship with Abraham. Abraham had welcomed God's representatives who visited him with revelations from above (Gen. 19; 22). Jesus' hearers had not done this.

8:38 Jesus claimed to be God's Son as the Jews claimed to be Abraham's children. As their conduct showed they were not Abraham's true children, so Jesus' words proved that He was God's true Son. Jesus' point was that conduct reveals paternity. He was hinting that their father was not God since they opposed Him.

8:39-41a The Jews stubbornly insisted that they revealed their ancestry to Abraham by doing as he did. By claiming Abraham as their father at this stage in the discussion they were saying that they were as good as Abraham. Jesus proceeded to repeat the difference between them and Abraham (cf. Gal. 3:16-29). He also implied again that someone other than Abraham was their spiritual father.

8:41b The Jews rejected Jesus' claim that they were not genuine children of Abraham. Their reference to fornication may have been a slur on Jesus' physical paternity. Who was He with His questionable pedigree to deny their ancestry? They then claimed that on the spiritual level God was their father (Exod. 4:22; Deut. 14:1-2). They apparently believed that Jesus surely could not deny that, though He disputed their connection to Abraham.

8:42 However, Jesus was not even willing to grant them that they were God's children in the spiritual sense. How could they respond to Him as they did and still claim to be behaving as God? If they were God's true children, they would love Jesus rather than try to kill Him. They would acknowledge that God had sent Him.

8:43 These Jews were having difficulty believing what Jesus was saying, specifically about Himself. Jesus identified the source of this difficulty as within them, not in His ability to communicate clearly. It lay in their inability to accept the truth that He spoke because of their presuppositions, prejudice, and parentage (v. 44). Hearing here does not mean mere understanding but responding positively.

8:44 Finally Jesus identified the father of these Jews to whom He had been alluding (vv. 38, 41). Their attitudes and actions pointed to the devil as their father for two reasons. They wanted to kill Jesus, and Satan was a murderer from the beginning of his career as a fallen angel. He indirectly murdered Adam and then Abel. Second, they had abandoned the truth for lies, and the devil had consistently done the same thing throughout history (cf. Gen. 2:17).³¹⁷

In one sense every human being is a child of the devil since we all do the things that He does out of a sinful human nature. We usually think of this sinful behavior as identifying fallen Adam as our father, but Satan was behind the Fall. However the believer is also a child of God by faith in Jesus Christ. Consequently we are always either manifesting the traits of one of our spiritual fathers or the other. This is the result of walking either by the flesh or by the Spirit.

8:45 Liars not only speak untruth, but they also reject the truth. These Jews rejected Jesus partially because He spoke the truth. The only way children of the devil can believe and welcome the truth is if God draws them and teaches them the truth (6:44-45).

8:46-47 Obviously many of Jesus' critics thought He was guilty of committing sin (cf. 5:18). Jesus asked if any of them could prove Him guilty (cf. 18:23). This was one of Jesus' clearest claims to being God. Not one of His critics could prove Him guilty because He was not guilty. No mere mortal could risk making such an offer.

"The perfect holiness of Christ is in this passage demonstrated, not by the silence of the Jews, who might have ignored the sins of their questioner, but by the assurance with which His direct consciousness of the purity of His whole life is in this question affirmed."³¹⁸

Jesus again claimed that His hearers did not accept His words because they did not belong to God.

College: Joh 8:1-59

JOHN 8

Textual Parenthesis: The Woman Taken in Adultery (7:53-8:11)

⁵³ Then each went to his own home.

¹ But Jesus went to the Mount of Olives. ² At dawn he appeared again in the temple courts, where all the people gathered around him, and he sat down to teach them. ³ The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group ⁴ and said to Jesus, " Teacher, this woman was caught in the act of adultery. ⁵ In the Law Moses commanded us to stone such women. Now what do you say?" ⁶ They were using this question as a trap, in order to have a basis for accusing him.

But Jesus bent down and started to write on the ground with his finger. ⁷ When they kept on questioning him, he straightened up and said to them, " If any one of you is without sin, let him be the first to throw a stone at her." ⁸ Again he stooped down and wrote on the ground.

⁹ At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there. ¹⁰ Jesus straightened up and asked her, " Woman, where are they? Has no one condemned you?"

¹¹" No one, sir," she said.

" Then neither do I condemn you," Jesus declared. " Go now and leave your life of sin."

Because it is unlikely that this section was part of the original text of the fourth Gospel, many commentaries have chosen to leave John 7:53-8:11 out of their discussion or to treat it in an appendix. Several reasons may be given which lead to the conclusion that this was a later addition to the text:

1. Many of the oldest and best manuscripts of John do not have this text and proceed seamlessly from 7:52 to 8:12.

2. Among those manuscripts that do have 7:53-8:11, some have it at different locations, including after 7:36, after 7:44, after 21:25, or even after Luke 21:38.

3. Thematically it seems out of place in John. There is no other place in John where the topic of adultery or sexual sin comes up. In general " sin" in John is not so much behavioral but much more the general attitude of unbelief (cf. John 16:8-9).

4. The vocabulary of this passage is very unlike the rest of the book. About 9% of the words do not occur elsewhere in John. This is quite a high percentage for John, where the vocabulary tends to be repetitious and limited. Of the 15 non-Johannine words, four are not found elsewhere in the New Testament.

5. Stylistically, leaving out this section does no damage to the flow of the text. If we read from the end of 7:52 and go immediately to 8:12, it merely seems that Jesus is continuing his public discussions during the Feast of Tabernacles. A more subjective side to this is that the style seems somewhat unlike John, and more like that of the Synoptic Gospel authors.

For these and other reasons, most scholars agree that the story of the woman caught in adultery was not part of the Fourth Gospel as it came from the hand of the author.

But having said that, what do we do with this section? While probably not from John, it appears to be a somewhat free-floating piece of Jesus material that was preserved by the early church. Although there is no way to prove this, we might say this text seems to be authentic Jesus material . All of the arguments for this conclusion will be subjective, but they boil down to this point : it seems exactly like the sort of thing Jesus would do. Therefore, although the source of this section is uncertain and this uncertainty should be acknowledged, it contains a unique picture of the ministry of Jesus that deserves commenting upon.

7:53-8:2. The scene changes to a new day. Apparently Jesus has spent the night on the Mount of Olives, a large hill directly east of Jerusalem proper. It has been noted that this sequence is suggestive of Passion Week in the Synoptic Gospels, where Jesus was in Jerusalem during the day, but retired each night to Bethany (on the other side of the Mount of Olives). Perhaps this period at the end of Jesus' ministry is a more likely original setting for the incident.

8:3-6. Jesus is immediately confronted with a situation that thrusts upon him the position of a judge. The teachers of the law (Scribes) are not mentioned elsewhere in John, but are often the allies of the Pharisees in the Synoptic Gospels. The Scribes were a class of Jews with professional knowledge in the Law, and were frequently called upon to make legal judgments in the community. They smugly challenge Jesus to perform in an area where they are the acknowledged experts.

The accusers claim the woman was caught in the act . The expression in the act (ejp= aujtofwvrw/, ep' autophôrô) is found only here in the New Testament, but is relatively frequent in classical Greek. It literally means " in self-detection," but here means " during the undeniable act." This act was adultery . The author uses both the noun for adultery in verse 3 and the verb in verse 4. Someone had observed and apprehended this woman during the physical act of sexual infidelity. This rather embarrassing admission leaves us with several questions. Who caught her? Her husband? And where is the man involved, the other guilty party? We have no definite answers to these questions, but the editorial comment, They were using this question as a trap, in order to have a basis for accusing him , leaves us with the impression that the entire thing was a set-up, a matter of voyeuristic spies bursting out of closets at the indelicate illegal instant.

The accusers are not seeking to debate the woman's guilt or innocence (no one questions her guilt). They are attempting to thrust Jesus into the role of the sentencing judge. They remind him of the ancient and powerful legal code, that Moses commanded us to stone such women . Presumably the reference is to Leviticus 20:10, which decreed death for both the man and the woman judged to be guilty of adultery. This text, however, did not prescribe the method of execution. Their demand for stoning betrays their blood lust, for stoning was little more than mob lynching during this period of Roman occupation. The Roman overlords did not permit the Jews the legal authority for execution (John 18:31). Stoning was community justice at its worst, with too many executioners for the Romans to take effective action against the perpetrators.

The reader is left with a great deal of anticipation. What will Jesus do? Will he engage these legal scholars in an argument based on technicalities that might save the woman (such as a demand that her sex partner also be produced)? Will he break new legal ground that lessens this terrible penalty for adultery? Jesus does neither. Without a word he squats down and begins to write on the ground.

8:7-8. We are really given no hint as to what Jesus writes. Suggestions have included the Ten Commandments, or perhaps words that are clues to secret sins of the accusers. Telling us is not important to the writer, however. What are important are the spoken words of Jesus, " If any one of you is without sin, let him be the first to throw a stone at her ." The word for without sin (ajnamavrthto", anamartçtos ) is found only here in the New Testament, but simply means " non-sinful." Christians know that all men and women are sinners (see Romans 3:23). Ironically, the only legitimate candidate for hurling a rock at this woman is the speaker, Jesus himself, the sinless Lamb of God (John 1:29, cf. Heb 4:15).

8:9-11. Why do they leave? The text says that the words of Jesus cause the accusers to depart, in traditional order beginning with the oldest. The KJV includes the phrase, " being convicted by their own conscience," implying that these were men who could still feel some shame for their actions. Whether or not this is the case, none of them rises to the moral challenge issued by Jesus. None of them makes a claim to sinlessness by launching the first death rock. They withdraw in silent procession, admitting no guilt and discarding their human pawn, the terrified woman, like roadside litter.

The new cast of characters includes only two: Jesus and the woman. The Scribes and Pharisees are gone. Apparently the crowd has gone. There seem to be no disciples around Jesus. Jesus asks, " Woman, where are they? Has no one condemned you?" The prosecution has abandoned its case, in effect moving for dismissal by their walkout. But one possible threat remains for her: the Rabbi Jesus. Indeed, Jesus now assumes the role of judge that has been thrust upon him. But he " rules from the bench," " neither do I condemn you." This judicial sense is developed even more as he commands her to Go , as if to say " you are free to go."

Does this mean that Jesus the Judge is winking at a serious sin, marital infidelity? Not at all. To " not be condemned" does not mean there is no guilt. In this case, it means the woman is indeed guilty, but has been forgiven. Jesus reminds the woman of this fact by his final words: leave your life of sin , perhaps more accurately translated, " sin no longer," or even, " quit sinning." Jesus has not rescued her so that she could be more careful and not get caught the next time she engaged in illicit sex. He is asking for her to demonstrate a heart of repentance, for repentance and forgiveness always go hand in hand in the Bible (see Mark 1:4; Luke 17:3-4; Acts 2:38; 8:22).

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

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

¹² When Jesus spoke again to the people, he said, " I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life."

¹³ The Pharisees challenged him, " Here you are, appearing as your own witness; your testimony is not valid."

¹⁴ Jesus answered, " Even if I testify on my own behalf, my testimony is valid, for I know where I came from and where I am going. But you have no idea where I come from or where I am going. ¹⁵ You judge by human standards; I pass judgment on no one. ¹⁶ But if I do judge, my decisions are right, because I am not alone. I stand with the Father, who sent me. ¹⁷ In your own Law it is written that the testimony of two men is valid. ¹⁸ I am one who testifies for myself; my other witness is the Father, who sent me."

¹⁹ Then they asked him, " Where is your father?"

" You do not know me or my Father," Jesus replied. " If you knew me, you would know my Father also." ²⁰ He spoke these words while teaching in the temple area near the place where the offerings were put. Yet no one seized him, because his time had not yet come.

8:12. If we leave out the adulterous woman passage (7:53-8:11) and proceed from 7:52 immediately to 8:12, we are left with a scene change, but apparently we are still in the context of the Feast of Tabernacles. This is important, because the temple celebration of Tabernacles in Jesus' day also included a ceremony in which four huge candlestick-torches were lit in the Court of the Women. The light of these candles was said to be so brilliant as to be seen all over the city of Jerusalem. This indicates that this scene probably takes place after dark on the final day of the Feast. Therefore, Jesus has tied his claims to two of the great symbols of Tabernacles, the Water Ceremony (7:37-38), and this Light Ceremony (v. 12).

Jesus' statement here is the second of the great " I am" passages in John, " I am the light of the world." This claim should not be unexpected for the reader of John, for Jesus as the Word of God has already been identified as a true and living light (1:4,5,7,8,9). John has already used light as a metaphor for the opposite of sin and evil (3:19-21). Light signifies the revelation of God, in particular the revealing of human sinfulness (which is appropriately seen as the sort of activities that are more comfortably done in darkness than light). Jesus promises that those who follow him will never walk in darkness , meaning that his believers will be freed from lives of sin. And this is a light not dependent upon having enough oil to burn, or fresh batteries, or a paid up electric bill. It is the light of life. Just as Jesus is the " Living Water" and the " Living Bread," he is the " Living Light," the eternal, unquenchable source of God's revelation.

8:13. The public opponents are now the Pharisees . They failed in their attempt to have Jesus arrested (7:32) and have apparently come to Jesus for a public confrontation. They change their approach and attack the very credibility of his message and claim because he appears to have no supporting witnesses (see Deuteronomy 19:15).

8:14-18. Jesus responds by taking the discourse to a higher plane, to the spiritual level. His testimony is valid (ajlhqhv", alçthçs = " true" ) because it has an " other-worldly" collaborating witness. This heavenly source for Jesus' mission is not developed at this point, but is used to point to the other, hidden witness to Jesus' claims, the Father . This variously understood " fathers" of Jesus and of his opponents will be a central element in the discussion that follows.

Jesus' statement, " I pass judgment on no one" may be the reason the story of the adulterous woman was inserted at this point in the text. The statement itself, however, is seemingly at odds with Jesus' role as judge elsewhere in John (e.g., 3:19, 5:22, 9:39). The verb for pass judgment is krivnw (krinô). Sometimes this apparent contradiction is explained as being caused by a dual meaning for krinô, either a legal, judicial sense or a casual sense of personal preference. But such explanations are not necessary, for this text itself explains what Jesus means. He accuses the Pharisees of judging by human standards (literally, " according to the flesh" ). Jesus' statement is intended to be elliptical, assuming this same phrase. He is saying I pass judgment on no one [by human standards]. This is in keeping with his next statement, if I do judge my decisions are right [not humanly fallible and imperfect] because I am not alone. I stand with the Father who sent me [his judgments are divine and therefore perfect].

Human judgments are always imperfect because of our finite knowledge and inability to reliably tell the difference between the truth and the lie. We are often fooled by the appearance of a situation. Such is the mistake of the Pharisees here. They judge Jesus upon his appearance and upon the basis of their prejudices. To them he is an unschooled Galilean peasant making extravagant claims. Their limited and biased human decision is to reject his claims. God, however, is never limited to this perspective. God always knows all the facts. God can instantly determine what is true and what is a lie (Rev 16:7). When Jesus claims to stand with the Father in the matter of judgment, he is claiming perfect judgment.

8:19-20. The identity of Jesus' Father will be a central point in the discussion that follows. John has already told us that Jesus' claim that God was his Father is considered blasphemy by his opponents (5:18). Jesus' answer here contains a central truth of the Gospel, that truly knowing Jesus is equivalent to knowing God .

The author identifies the location of this dialog as the place where the offerings were put (NRSV: " treasury" ). Although this location cannot be pinpointed with certainty, it is likely a meeting area within the temple's Court of the Women. This spot would have given the temple police an excellent opportunity to arrest Jesus (7:32). John gives a theological reason for their failure to do so, because his time [and therefore God's time] had not yet come.

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

²¹ Once more Jesus said to them, " I am going away, and you will look for me, and you will die in your sin. Where I go, you cannot come."

²² This made the Jews ask, " Will he kill himself? Is that why he says, 'Where I go, you cannot come'?"

²³ But he continued, " You are from below; I am from above. You are of this world; I am not of this world. ²⁴ I told you that you would die in your sins; if you do not believe that I am the one I claim to be, ^a you will indeed die in your sins."

²⁵" Who are you?" they asked.

" Just what I have been claiming all along," Jesus replied. ²⁶" I have much to say in judgment of you. But he who sent me is reliable, and what I have heard from him I tell the world."

²⁷ They did not understand that he was telling them about his Father. ²⁸ So Jesus said, " When you have lifted up the Son of Man, then you will know that I am the one I claim to be and that I do nothing on my own but speak just what the Father has taught me. ²⁹ The one who sent me is with me; he has not left me alone, for I always do what pleases him." ³⁰ Even as he spoke, many put their faith in him.

^a 24 Or I am he ; also in verse 28

8:21-24. The dialog resumes although the time and place are indefinite. Presumably we are still in the temple precincts during the Feast of Tabernacles. Jesus begins by speaking of going away . This future " going away" (uJpavgw, hypagô) has already been mentioned (7:33) and will continue to be an important theme in John (cf. 13:33). Jesus teaches that his time with the Jews is brief, and that he will go back to where he came from, to God (13:3). They are prevented from following him because of their sin . " Sin" is singular here (v. 21), because Jesus is speaking of the primary sin that disqualifies them, the sin of unbelief (v. 24).

The contrast between Jesus and his antagonists is laid out very clearly in verse 23. Jesus is from above (God/heaven). Those challenging him are from below = the world ( kosmos ). To follow Jesus is to believe in him and to overcome the deadly sin of unbelief. To remain in the world is to die in one's sins .

The " I am" focus of the text now begins to emerge even more clearly. What the NIV renders as believe that I am the one I claim to be in Greek is simply " believe that I am" (ejgwv eijmi, egô eimi). Here Jesus is not saying " I am _____." There is no predicate nominative, no noun complement for the verb. It is simply " I am." The full implications of this demand for faith will be unpacked in conjunction with verse 58.

8:25-29. In response to the " I am" claim of verse 24, they specifically ask Jesus, " Who are you?" While this might seem like an honest query, it is more likely an attempt to trick Jesus into saying something incriminating. Yet the question has a deeper significance for the reader of John. The " Who are you?" question was asked first of John the Baptist (1:19). Significantly, the Baptist responded, " I am not the Christ." John's answer, " I am not . . ." (ejgwv oujk eijmiv, egô ouk eimi) is the opposite of Jesus' claim in this section, " I am" (egô eimi). At the end of the book (21:12), after the resurrection, the question " Who are you?" occurs a last time, but this time it need not be asked because the disciples know who Jesus is; he is the Lord.

Jesus' answer here is that he has been hiding nothing. He is the one speaking a word of judgment concerning them. Yet this judgment comes from his " sender" (God), and Jesus' job is to tell the world . John editorially alerts the reader that there is a level of misunderstanding at this point. The hearers do not understand that the one who sent Jesus is his [heavenly] Father . Jesus is aware of this misunderstanding, and responds to it with a prophetic word: When you have lifted up the Son of Man [i.e., after his crucifixion], then you will know who I am [literally, " that I am" ]. The question of his identity will be answered unequivocally by the resurrection. The resurrection will be an unmistakable confirmation of the " I am-ness" of Jesus.

8:30. John tells us that many put their faith in him (NRSV: " many believed in him" ). This is not the faith of serious, contemplative reflection, but rather an instantaneous, fickle faith of the hour. John often uses this expression to measure crowd reaction (see 4:39; 7:31; 10:42; 11:45; 12:42). Yet the rejection of Jesus that follows in 8:31-59 by this same group indicates that this is in no way " saving faith." It is not a deeply held, God-blessed commitment to follow Jesus no matter what the cost (cf. v. 12). Perhaps we would be more accurate if we translated many put their faith in him as he was very popular with many. This popularity is a lose-lose situation for Jesus. He loses because popularity is the wrong kind of " faith," not the true faith of discipleship. He also loses because this popularity is dangerous for him. It is directly tied to the jealousy and fear of the religious leaders and their attempts to arrest him. Jesus confronts this shallow acceptance head on in the next section.

Truth, Sin, Freedom, and the Children of Abraham (8:31-59)

³¹ To the Jews who had believed him, Jesus said, " If you hold to my teaching, you are really my disciples. ³² Then you will know the truth, and the truth will set you free."

³³ They answered him, " We are Abraham's descendants ^a and have never been slaves of anyone. How can you say that we shall be set free?"

³⁴ Jesus replied, " I tell you the truth, everyone who sins is a slave to sin. ³⁵ Now a slave has no permanent place in the family, but a son belongs to it forever. ³⁶ So if the Son sets you free, you will be free indeed. ³⁷ I know you are Abraham's descendants. Yet you are ready to kill me, because you have no room for my word. ³⁸ I am telling you what I have seen in the Father's presence, and you do what you have heard from your father. ^b"

³⁹" Abraham is our father," they answered.

" If you were Abraham's children," said Jesus, " then you would ^c do the things Abraham did. ⁴⁰ As it is, you are determined to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. ⁴¹ You are doing the things your own father does."

" We are not illegitimate children," they protested. " The only Father we have is God himself."

⁴² Jesus said to them, " If God were your Father, you would love me, for I came from God and now am here. I have not come on my own; but he sent me. ⁴³ Why is my language not clear to you? Because you are unable to hear what I say. ⁴⁴ You belong to your father, the devil, and you want to carry out your father's desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies. ⁴⁵ Yet because I tell the truth, you do not believe me! ⁴⁶ Can any of you prove me guilty of sin? If I am telling the truth, why don't you believe me? ⁴⁷ He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God."

⁴⁸ The Jews answered him, " Aren't we right in saying that you are a Samaritan and demon-possessed?"

⁴⁹" I am not possessed by a demon," said Jesus, " but I honor my Father and you dishonor me. ⁵⁰ I am not seeking glory for myself; but there is one who seeks it, and he is the judge. ⁵¹ I tell you the truth, if anyone keeps my word, he will never see death."

⁵² At this the Jews exclaimed, " Now we know that you are demon-possessed! Abraham died and so did the prophets, yet you say that if anyone keeps your word, he will never taste death. ⁵³ Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?"

⁵⁴ Jesus replied, " If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. ⁵⁵ Though you do not know him, I know him. If I said I did not, I would be a liar like you, but I do know him and keep his word. ⁵⁶ Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad."

⁵⁷" You are not yet fifty years old," the Jews said to him, " and you have seen Abraham!"

⁵⁸" I tell you the truth," Jesus answered, " before Abraham was born, I am!" ⁵⁹ At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds.

^a 33 Greek seed ; John also in verse 37 ^b 38 Or presence. Therefore do what you have heard from the Father. ^c 39 Some early manuscripts " If you are Abraham's children," said Jesus, " then

8:31-32. Jesus now turns to the " believers" among the Jews, the ones with whom he is currently popular (according to our analysis above, v. 30). To these, Jesus now issues a new challenge, a call to discipleship. If they desire to truly be his disciples , they must hold to [his] teaching . The translation of the NIV ( hold to my teaching ) is particularly obscuring here, for the actual reading is more like the NRSV's " continue in my word." To be a disciple of Jesus, you must continue/remain/live in his word. This is more than studying Jesus' teachings or memorization of Scripture. Remember, John has presented Jesus as the Living Word of God (1:1,14). To " live in his word" means that we have a living relationship with Jesus.

In verse 32 we have some of the most famous words in the Gospel of John, you will know the truth, and the truth will set you free . These words have often been used in political settings to speak of national or personal freedom. Jesus, however, is not speaking of political truth or of political freedom. His call is to God's truth and to God's freedom.

What does it mean to know the truth ? There is a close parallel here between " you will know that I am" (gnwvsesqe o{ti ejgwv eijmi, gnôsesthe hoti egô eimi) in verse 28 and the you will know the truth (gnwvsesqe thÉn ajlhvqeian, gnôsesthe tçn alçtheian) in verse 32. This truth is neither abstract nor propositional. It is personal. Jesus is the Truth (1:14; 14:3). Knowing him (v. 28) = believing in him (v. 24) = knowing the truth (v. 32). It is more than knowing some important facts about Jesus. It is knowing Jesus in an intimate, personal way. Such " knowing the Truth" is a primary characteristic of the Christian.

Jesus promises that such a relationship will set you free . The verb here for will set free is ejleuqerovw (eleutheroô). The word implies freedom from slavery, not political freedom. In this case, Jesus is speaking of spiritual slavery, the slavery of sin.

8:33. The listening Jews understand exactly that Jesus means freedom from slavery, although they again miss the spiritual dimension of his message. They retort that they have never been slaves of anyone . What selective memories! The history of Israel as a nation began with its rescue by God from the slavery of Egypt (see Exod 20:2; Deut 5:6; 6:12; 8:14; 13:5; Josh 24:17; Jer 34:3; Micah 6:4)! Doubtlessly the answer of the Jews is a proud assertion of national freedom, an illusion held despite the collar and chain of the Roman overlords. Yes, we are forced to pay taxes to Rome, and Roman legions occupy our country, but we are not their slaves!

8:34-38. Jesus does not engage in a political argument. He brings them back to the spiritual reality. Much more than freedom from Rome, they need freedom from sin (cf. Rom 6:16-18). Jesus as the Son offers this freedom. But he offers them more than the status of being freed slaves. They may be sons with a permanent place in the household of God. Jesus says that their sin is characterized by their refusal to have room for my word . This is the reverse of Jesus' description of his disciples as those who " remain in my word" (v. 31). It is this stubborn refusal that keeps them enslaved by sin, and this enslavement may be seen in their readiness to kill Jesus. While such a charge is surprising to the reader, who has been told that this is a group of believers (v. 31), this perception of Jesus will be borne out in this passage (v. 59). Jesus goes further by revealing an underlying cause of this, that his Father is not their father .

8:39-41. The Jewish believers initially respond to this topic of parentage by reasserting Abraham is our father . Several things are implied in this claim. First, there was the immense pride of the Jews in the antiquity of their known ancestry. They were able to trace their genealogy back 2,000 years to a man who had a unique relationship with God. Second, Jesus' charge that they suffer enslavement is answered by this claim. Abraham is their true father, therefore they are his true sons. We are not illegitimate children , they say. We are from the legitimate line of Abraham, Isaac, and Jacob, not the bastard line of Ishmael. Third, there is a personal challenge to Jesus in the assertion that Abraham is our father . Presumably, as a Jew, Abraham is the " father" of Jesus. If Jesus is now talking about having a different " father" (v. 38), his very Jewishness is being called into question.

Jesus again brings the discussion back to the spiritual level. It is not good enough to be a physical descendant of Abraham if they are not spiritual descendants of Abraham. Abraham was obedient to the word and call of God, but when they hear Jesus speak God's word, they are determined to kill him. This is because on the spiritual level they are obeying a different father than the Father Abraham obeyed (and whom Jesus obeys).

Now they begin to understand that Jesus is speaking of spiritual matters. " We are not illegitimate children," literally, " We are not born of fornication" (KJV). As with Abraham, The only [spiritual] Father we have is God himself .

8:42-45. Now Jesus' cryptic comments about the two fathers are clearly explained in very strong terms. Jesus can claim God as Father both because of origin ( I came from God ) and because of message (he is telling the truth) . Their response to him indicates that they have a different father. They contemplate murder and reject the truth, showing that their spiritual father is the devil , not God.

The devil is given a lengthy description here. He is (1) a murderer , (2) one without regard for truth, (3) one devoid of truth, (4) a practicing liar , (5) and the father of lies . Jesus says that lying is the devil's native language , what moderns might call a " pathological liar." The last phrase, because he is a liar and the father of lies means literally " because he is a liar and the father of it" (cf. KJV). The " it" may refer to the word " liar," thus " the father of the liar," or, in context, " the father of liars." This fits better with the context of Jesus calling the devil the " father" of his hearers at the beginning of verse 44. When the Jews reject Jesus' message of truth they are accepting the devil as their moral and spiritual father, not God.

The word translated devil is diavbolo" ( diabolos ), from which we get our word " diabolic." It means literally " slanderer," or " one who tells lies about other people." Elsewhere in John it is used to refer to Judas, the false disciple (6:70; 13:2). It is a particularly fitting word for this section about lying and liars. The devil is also called a murderer from the beginning . The text does not explain exactly to what this is referring. Most commentators assume " the beginning" is a reference to the Garden of Eden, and that Satan is a " murderer" by causing Adam and Eve to lose access to the Garden's tree of life (Gen 3:24), thus " killing" them (see Rom 5:12).

8:46. Can any of you prove me guilty of sin? The verb translated " prove guilty" (ejlevgcw, elenchô) has a legal sense here, " Can any of you make a charge of sin against me stick?" This is an important question both in the narrative and to the readers of the Gospel of John. Jesus must be the sinless, perfect Lamb of God to serve as a suitable sacrifice for the sins of the world (cf. Heb 4:15, 1 John 2:2). Jesus is only guilty of telling the truth , a truth they have rejected because of unbelief.

8:47. This verse gives a theological reason for the entire controversy. The opponents of Jesus have not believed him because they do not belong to God (literally they " are not from God." ). This is 180° from Jesus who came " from God" (v. 42). It is an additional way of saying that they have another father, not God.

8:48. Rather than try to convict Jesus of sin, the Jews answer with insults. The argument is now ad hominem , directly against Jesus on the personal level. How remarkably things have changed! Remember, these Jews were identified earlier as " believers" (v. 32), meaning (at least) those who had a favorable, popular opinion of Jesus. Now they have been deeply insulted by Jesus' charge that they are children of the devil. They respond by calling him a Samaritan , a bigoted, racially based slur in this context. The animosity between the Jews and their cousins, the Samaritans, would make this insult somewhat like calling a conservative American a " communist" during the height of the Cold War. They also accuse Jesus of being demon-possessed (literally, " you have a demon" ). This is not a new charge (see 7:20). In effect they are saying, " Yes, there are two fathers here, but it is you who have the devil as your father." The implication is that Jesus is talking nonsense, craziness that can only be explained by the presence of the demonic.

8:49-51. Jesus immediately denies the charge of demon-possession. Again, Jesus claims that he is being persecuted merely for doing the will of God. But then he raises the stakes of the argument dramatically. He has already promised that the one who keeps his word will be free from sin (vv. 31-32). Now he adds the further implication that the one who keeps his word will escape death , the terrible future that the devil brought upon humankind (see comments on v. 44). The language at this point is actually much stronger than the NIV rendering, literally " he will certainly not see death, forever!" This is the equivalent of " eternal life" frequently mentioned in John (cf. 5:24).

8:52-53. The ad hominem attack is renewed, but now the Jewish opponents give some argumentation for their charge that Jesus is suffering from demonic madness. Their point is that even a child would know that the greatest and most faithful of the Jewish ancestors were people who died normal deaths. Jesus' declaration that his message offers victory over death is seen as a claim to superiority over these faithful ancestors. Therefore they scold him with an angry and patronizing question, " Just who do you think you are?"

8:54-56. Jesus answers by returning to the theme of " knowing God." To know Jesus is to know God (cf. v. 19), because Jesus truly knows God. Jesus cannot deny this knowing relationship with God, for to do so would make him a liar and transfer his spiritual parentage to the devil.

The calmness of Jesus in the midst of this heated exchange is very striking. He only states facts and consequences. There is no self-serving, passionate oratory. Any " glory" he receives comes from God himself. In this, Jesus presents himself as the Ultimate Disciple of God, " I know him and keep his word ." Likewise, we, the readers, are being taught that we may know God by knowing Jesus (v. 19), and therefore we may keep God's word by keeping Jesus' word (v. 31). To be disciples of God we must simply be disciples of Christ.

Jesus finishes his answer by returning to Abraham. Yes, Abraham died, but with his eyes of faith Abraham anticipated the ministry of Jesus the Messiah. We have no exact biblical basis for Jesus statement, " Abraham rejoiced at the thought of seeing my day ." It may be an allusion to Abraham's typologically prophetic words to his son Isaac, " God himself will provide the lamb . . ." (Gen 22:8), for certainly Abraham must have rejoiced when the God-provided ram was discovered and the death of his son was averted. But there is more here than Jesus' mastery of Scripture. His words imply a relationship with Abraham as if he personally witnessed the patriarch's gladness when God gave Abraham foresight of the future Messiah.

In a larger sense, however, Jesus is giving us an important truth. The Old Testament (Abraham and the prophets) should be understood as anticipatory to Jesus himself. The Old Testament looks forward to the coming of God's Messiah with gladness and joy (cf. 1 Pet 1:10-12).

8:57. The Jewish opponents immediately pick up on the implication that Jesus has personal, intimate knowledge of Abraham. How could he be a friend of Abraham's? Abraham died nearly 2,000 years earlier and Jesus is not even fifty years old . The arithmetic just does not compute! Seemingly, they have caught Jesus in an obvious contradiction that would prove he is deluded and crazy.

8:58. At this point Jesus makes one of the most sensational statements in all of the recorded Gospels, and one of the most staggering statements in John, " before Abraham was born, I am ." Unfortunately the NIV's unnecessary overtranslation here mars the beauty of the actual text, " before Abraham was, I am" (KJV, many others). This is the climax of the " I am" statements in John. Here the " I am" has two very important implications.

First, the " I am" (ejgwÉ eijmiv, egô eimi ) is an intentional play upon the divine name of God found in the Old Testament. At the burning bush, when Moses asked God what his name was, the answer was " I am who I am" (Exod 3:14). In Hebrew, this name is hwhy ( YHWH ), which is sometimes transliterated as " Jehovah." It is based upon the Hebrew verb for " being," and so God's personal name revealed to Moses is literally " the I am." Here, as in verses 24 and 28, there is no complement for the verb. The statement is not " I am (something)." It is just " I am ." Jesus has already said that one must " believe that I am" (v. 24) and " know that I am" (v. 28). To make these demands is to claim the name of God for personal use. In some ways Jesus is saying, " I am the ' I am .' I am God."

Second, this claim has other enormous theological implications. By saying " before Abraham was, I am," Jesus is asserting his transcendence over time and history. He does not say " I was there with Abraham." In effect, he says " I am there with Abraham, and even before." Time does not limit God, and it does not limit Jesus. As John has said, " In the beginning was the Word" (1:1; cf. Rev 22:13).

We must be careful here. For us these theological truths can be dangerously overstated as in the simplistic bumper-sticker theology that says, " Jesus is Jehovah." Although we may not completely understand all the distinctions, Jesus does not remove everything that separates the Father from the Son. In fact if there is no difference between the Father and the Son, much of what Jesus has said in this chapter is nonsense: God is not his Father; he is his own " father." The Father did not send him; he sent himself. He does not know the Father; he knows himself. This results in a loss of the humanity of Jesus, a loss that orthodox Christianity has never tolerated. At the end of the day we must affirm both the full humanity and the full divinity of Christ, and that is precisely one of the major agendas of the Gospel of John.

8:59. Time for talking is now over as far as the Jews are concerned. They understand exactly what is at stake in Jesus' claim to be " I am." He has gone far beyond being an irritation to them. He is now a dangerous blasphemer, a threat that cannot be ignored. Mob violence mentality takes control, and preparations for a stoning/ lynching begin. But this is not the time, place, or method for Jesus' death, so the text says he hid himself and he gets away safely (implying a miraculous escape).

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 8:12-59

LXXX.
MESSIANIC CLAIMS MET BY ATTEMPT TO STONE JESUS.
(Jerusalem. October, A. D. 29.)
^dJOHN VIII. 12-59.

   ^d12 Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life. [The metaphor of light was common, and signified knowledge and life; darkness is opposed to light, being the symbol of ignorance and death.]  13 The Pharisees therefore said unto him, Thou bearest witness of thyself; thy witness is not true. [They perhaps recalled the words of Jesus at Joh 5:31.]  14 Jesus answered and said unto them, Even if I bear witness of myself, my witness is true; for I know whence I came, and whither I go; but ye know not whence I come, and whither I go. [No man can bear testimony of his own nature, for he knows neither its origin nor its end. The Jews could not judge as to Christ's nature -- that he was the source of light and life, because of their ignorance as to him. But Jesus, having complete knowledge as to his eternal existence, was qualified to testify. These are truths about Deity to which Deity alone can testify, and as to the truth of which [453] Deity alone is fully competent to judge.]  15 Ye judge after the flesh [i. e., carnally, superficially, according to appearances. Carnal tests are not suited to spiritual truth]; I judge no man.  16 Yea and if I judge, my judgment is true; for I am not alone, but I and the Father that sent me. [He contrasts his spirit with theirs. They came upon him eager to condemn, but he had come not to condemn, but to save (Joh 3:17). As an exception to his general course he might at intervals condemn a sinner; but should be do so the sentence would be just, for it would be the judgment of the Father, and hence devoid of any personal resentment or other biasing, perverting influence; the Father being lifted above and removed from the heats of argument in which the Son engaged.]  17 Yea and in your law it is written, that the witness of two men is true.  18 I am he that beareth witness of myself, and the Father that sent me beareth witness of me. [Jesus here returns to the point raised in Joh 8:13. He cites the law as to two witnesses, found at Deu 19:15, and calls the law their law because they had arrogantly claimed possession of it (Joh 7:49). The Father had borne witness to the Son by the prophets, including John the Baptist, by his voice at the baptism and transfiguration, by the works wrought by Jesus, and by the very nature of the life manifested by our Lord throughout his entire ministry. If the witness of two men establishes truth, much more the witness of the two divine voices -- that of the Father and of the Son.]  19 They said therefore unto him, Where is thy Father? [They evidently thought that Jesus referred to the testimony of some earthly parent (see Joh 8:27), and appeal to him to produce this absent, unseen witness. It was according to their carnal or fleshly judgment to thus think.] Jesus answered, Ye know neither me, nor my Father: if ye knew me, ye would know my Father also. [If they had really known the Son they would have recognized in him the Father, and vice versa -- Joh 14:6, Joh 14:8.]  20 These words spake he in the treasury, as [454] he taught in the temple and no man took him; because his hour was not yet come. [The treasury, or place where the chests for offerings were placed, was in the court of the women, the most public part of the Jewish temple. It was near the hall Gazith, where the Sanhedrin met. Though he taught in a place so suited to his arrest, he was not taken. There is evidently a pause after Joh 8:20, but probably not a very long one.]  21 He said therefore Jesus again unto them, I go away, and ye shall seek me, and shall die in your sin: whither I go, ye cannot come. [See comment on Joh 8:30], If ye abide in my word, then are ye truly my disciples [Discipleship is an abiding condition -- a life, not an act. The prejudices and preconceived notions of these Jews would prevent them from believing on him];  32 and ye shall [456] know the truth, and the truth shall make you free. [Freedom consists in conformity to that which, in the realm of intellect, is called truth, and in the realm of morality, law. The only way in which we know truth is to obey it, and God's truth gives freedom from sin and death.]  33 They answered unto him, We are Abraham's seed, and have never yet been in bondage to any man: how sayest thou, Ye shall be made free?  34 Jesus answered them, Verily, verily, I say unto you, Every one that committeth sin is the bondservant of sin. [Jesus here shows that the freedom of which he spoke was spiritual -- a relief from the distress mentioned in Joh 8:21, Joh 8:24.]  35 And the bondservant abideth not in the house for ever: the son abideth for ever.  36 If therefore the Son shall make you free, ye shall be free indeed. [For light on this passage read Gal 4:19-21. Slaves have no permanent relationship to a house, and may be changed at will. God was about to dismiss the Jews as unfaithful slaves (Luk 20:16-19). Sons, on the contrary, have a permanent relationship to the house, and if a son take one into fraternal adoption, he communicates to such a one his own perpetuity -- Rom 8:2.]  37 I know that ye are Abraham's seed; yet ye seek to kill me, because my word hath not free course in you. [Outwardly and carnally ye are Abraham's seed, but ye are not so inwardly and spiritually, for he was the friend of God (Jam 2:23), but ye are the enemies of God's Son, even seeking to kill him because ye are so corrupt that his words are distasteful to you, and ye resist them.]  38 I speak the things which I have seen with my Father: and ye also do the things which ye heard from your father. [An introductory statement leading up to Joh 8:44. In the discourse which follows, Jesus discloses two households, two sets of children, and two styles of language or thought -- one divine, the other diabolic.]  39 They answered and said unto him, Our father is Abraham. [Seeing that he was distinguishing between his parentage and their parentage, they reassert for themselves [457] the fatherhood of Abraham, leaving him to find a better one if he could.] Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham.  40 But now ye seek to kill me, a man that hath told you the truth, which I heard from God: this did not Abraham. [Jesus here asserts that true descent is spiritual -- a common nature manifesting itself in a similarity of works. According to this standard, the works of the Jews disproved their claim to be derived from Abraham.]  41 Ye do the works of your father. [This refers back to Joh 8:38, and shows that in distinguishing between his and their parentage Jesus had not allotted them the parentage of Abraham which they so gliby claimed.] They said unto him, We were not born of fornication; we have one Father, even God. [Perceiving that he spoke of spiritual parentage, and recognizing the fact that he had shattered their claim of spiritual derivation from Abraham, they fell back upon the citadel of Jewish confidence and pride -- spiritually they were begotten of God; they were not begotten of an idolatrous but of a godly stock. Fornication is here used as the common symbol for idolatry -- Exo 34:15, Exo 34:16, Hos 1:2, Hos 2:4.]  42 Jesus said unto them, If God were your Father, ye would love me: for I came forth and came from God; for neither have I come of myself, but he sent me. [If ye were God's children, ye would recognize me as of the same household, and love me accordingly, for I am both God-derived and God-sent. Thus their hatred destroyed this claim also.]  43 Why do ye not understand my speech? Even because ye cannot hear my word. [By "speech" here Jesus means the outward form or expression of an idea; by "word" he means the inner thought or substance -- the idea itself. Throughout this whole dialogue the Jews had failed to understand the verbiage of Jesus, because his thoughts were so utterly unfamiliar that no words could make them plain. Minds filled with ideas of the devil find it difficult to comprehend the thoughts of God, no matter how plainly expressed.]  44 Ye are of your father the devil, [458] and the lusts [wishes, desires] of your father it is your will to do. He was a murderer from the beginning, and standeth not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof. [By your hatred of the truth and your desire to commit murder, which are notable lusts of the devil, you show that you are spiritually derived from him. He was a murderer in the very beginning, for he brought sin into the world, which caused death (Rom 5:12). He shrinks from the truth as you do, because it meets no response in his heart. When he speaks a lie, he speaks of his own offspring, for he is a liar and the father of lying.]  45 And because I tell [you] the truth, ye believe me not. [As children of Satan they were used to his flattering speech; hence they rejected the word of Jesus because it was the bitter truth, and convicted them of sin.]  46 Which of you convicteth me of sin? If I say truth, why do ye not believe me? [If you can not convict me of sin, then what I say must be true. Why, then, do you not believe me?]  47 He that is of God heareth the words of God: for this cause ye hear them not, because ye are not of God. [The word "hear" is used in the sense of receive. Children of God love the honesty of God, but children of the devil prefer to be deceived. The saying is akin to Joh 3:20, Joh 3:21.]  48 The Jews [the same mentioned in Joh 8:31] answered and said unto him, Say we not well that thou art a Samaritan, and hast a demon? [They present this piece of scorn as though it were a current saying; but it was probably suggested by the distinction in parentage which Jesus had just made. See Joh 8:38. He had shown they were no true sons of either Abraham or God, and they retaliate by calling him a Samaritan, swayed by diabolical influences. Jesus had visited Samaria (Joh 4:5.), and had just come through Samaria to this feast; these things, coupled with his bitter charges against the sons of Abraham, were sufficient to suggest the slanderous accusation.]  49 Jesus answered, I have not a demon; but [459] I honor my Father, and ye dishonor me. [He did not deny the charge of being a Samaritan, not choosing to recognize the difference which they attached to race -- Joh 4:39-42, Luk 10:33, Luk 17:16.]  50 But I seek not mine own glory: there is one that seeketh and judgeth. [I do not mind your abuse, for I do not seek my own glory. My Father seeks it, and judges those in whom he finds it not -- Joh 5:23.]  51 Verily, verily, I say unto you, If a man keep my word, he shall never see death. [Jesus here re-states the thought in Joh 8:31, Joh 8:32. "To keep" here means to cherish and obey. Sin is bondage, and its wages is death. The fleshly body of the Christian dies, but the spirit within him does not. His eternal life begins in this world -- Joh 5:24.]  52 The Jews said unto him, Now we know that thou hast a demon. [They thus construed his words as a confirmation of their former accusation.] Abraham died, and the prophets; and thou sayest, If a man keep my word, he shall never taste of death.  53 Art thou greater than our father Abraham, who died? and the prophets died: whom makest thou thyself? [The argument is this: God's word spoken to Abraham and the prophets had not preserved their lives, yet you claim power of life for your words greater than God's, yet surely you will not claim even to be as great as Abraham. Such wild talk is mere raving. They expected Jesus to disclaim the high position to which he seemed to have exalted himself.]  54 Jesus answered, If I glorify myself, my glory is nothing [he prefaces his answer by showing that his words are not spoken in a spirit of self-exaltation, but in accordance to the will of his Father]: it is my Father that glorifieth me; of whom ye say, that he is your God;  55 and ye have not known him: but I know him; and if I should say, I know him not, I shall be like unto you, a liar [referring back to Joh 8:44]: but I know him, and keep his word. [Jesus here makes plain as sunlight his entire discourse by showing that he has used the word Father where they would have used the word God. [460] There is a distinction, too, between the "known" and the "know" used by Jesus. The first represents knowledge which is acquired. The Jews had not acquired a knowledge of God from their Scriptures. The second, "know," indicates that which is grasped intuitively, by direct personal cognition.]  56 Your father Abraham rejoiced to see my day; and he saw it, and was glad. ["My day" means the mediatorial manifestation of Messiah. Abraham saw it by faith in the promised seed.]  57 The Jews therefore said unto him, Thou art not yet fifty years old, and hast thou seen Abraham? [They continue to persist in a literal interpretation, and even wrest the words of Jesus; for Abraham might well have seen him as the seed of promise, without his fleshly eyes ever seeing Abraham. Fifty years indicated the prime of life. It had been two thousand years since the time of Abraham, and Jesus was not yet a mature man as estimated by years.]  58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was born, I am. ["I was" would simply have expressed priority, but "I am" marks timeless existence. It draws the contrast between the created and the uncreated, the temporal and the eternal. Compare Exo 3:14.]  59 They took up stones therefore to cast at him. [judging him to be a blasphemer]: but Jesus hid himself, and went out of the temple. [He doubtless drew back into the crowd and was concealed by his friends.]

[FFG 453-461]

Lapide: Joh 8:1-37

1-59

CHAPTER 8

Ver. 1.— But Jesus went unto the Mount of Olives. On the last day of the Feast Jesus had taught in the temple, and confuted the Pharisees, while they, after their wont, returned home to a sumptuous banquet. But no one showed hospitality to Jesus for fear of the rulers and Pharisees. He went therefore probably to Gethsemane, to continue there all night in prayer (see Joh 18:1-2, and Mat 26:36). Food was either secretly sent Him by Martha from Bethany, or bought by the disciples at Jerusalem. He selected this spot as His nightly refuge, or rather His place of prayer, six months before His death, and used to retire there to pray by night (see Mat 26:36). The Mount of Olives was a type of Christ's sorrow, when He there prayed for the pardon of sinners: as the feast of tabernacles signified that He and His people are but strangers and pilgrims here, on their way to their heavenly country, travelling from the wealthy and splendid city Jerusalem, to the mountain of heavenly refreshment.

Ver. 2.— And early in the morning, &c. He gave the night to prayer, the day to teaching, setting an example to apostolic men, as S. Paul, S. Francis Xavier, and others.

Vers. 3, 4, 5.— But the Scribes and Pharisees brought unto Him a woman taken in adultery, &c. Now Moses in the Law commanded us that such should be stoned. This story is not found in the Greek Fathers, but as it is found in the Vulgate and thus approved by the Council of Trent, Cornelius à Lapide regards it as canonical.

Here note that the Mosaic law ordered adulteresses to be killed. But the rulers ordered them to be stoned, according to the Rabbinical tradition. For the Law ordered a betrothed woman should be stoned, if she had committed adultery, and thence the Scribes extended this punishment to an adulterous wife. But the punishment of stoning (Lev 20:10) is to be extended to all the cases mentioned in that chapter. (See also Eze 16:38-40.) And this is clear from the History of Susanna, where, by the law of requital, her false accusers were stoned. This was also the punishment of adulteresses in many heathen nations. (See notes on Gen 38:24, and Num. v. ad fin. )

Ver. 6.— This they said, tempting Him, that they might have to accuse Him, as being opposed to the law, if He said that she was not to be stoned, but as cruel and harsh if He said otherwise. But they rather supposed He would not order her to be stoned, "in order to keep up His appearance of gentleness, and not to lose the favour of the people." So Rupertus, Bede, and S. Augustine, who says, "They saw that He was very gentle; they said therefore among themselves, If He rules that she be let go, He will not observe that righteousness which the Law enjoins. But not to lose His (character for) gentleness, by which He has already won the love of the people, He will say that she ought to be released. And we shall hence find occasion to accuse Him. But the Lord in His answer both observed justice, and did not forego His gentleness." They thought to accuse Him of violating the law by her acquittal, and would say to Him, says S. Augustine, "Thou art an enemy of the law, thou judgest contrary to Moses, or rather against Him who gave the law. Thou art guilty of death, and must be stoned together with her."

But Jesus stooped down, and with His finger wrote on the ground. To turn away His face, not so much from the adulteress as from her accusers, as if to say, "Why do ye bring her before Me, who am not a civil judge, but the physician and Saviour of sinners?" So S. Augustine. Some Greek MSS. add μὴ πζοσποιούμενος, not attending to them and their accusations. Though Toletus and others translate, "not pretending, but really writing on the ground." Either meaning is suitable.

(2.) Christ refers to Jer 17:1. "The sin of Judah is written with a pen of iron, and with the point of a diamond," and as S. Augustine, S. Jerome and others say more fittingly on verse 13, "They that depart from thee, shall be written in the earth." Jeremiah has here painted you, 0 Scribes, to the life. Ye accuse this adulteress, but ye have committed greater sins than hers; ye deserve punishment rather than she doth; ye deserve to be stoned more than she does, even to be cast into hell. For your sins of rebellion, unbelief, obstinacy, and persecution against Me are indelible, written as it were with a pen of iron, and the point of a diamond, because ye have forsaken the Lord and turned your back upon Him, therefore has He in His turn turned His back upon you." (See Jer 18:17.) Ye have neglected heavenly, and followed after worldly goods, and therefore ye will speedily pass away with them, just as that which is written in the earth soon comes to nothing by a breath of wind, and by the foot passing over it. Ye have departed from God, and therefore ye will not be written in Heaven, but on the earth, yea in its very centre, in hell itself. ( See S Augustine Lib. iv . de. Consen. Evang., cap. 10.) And S. Ambrose (Ep. lxxvi. ad Studitem ) says, "He wrote on the ground, for sinners are written on the earth, the just in heaven." Symbolically, S. Augustine (as above) gives two other reasons. (1.) To show that He worked miracles on earth, for, though God, He humbled Himself to become man, for miracles are signs which are wrought on earth. (2.) To point out that the time had now come for His law to be written on the fruitful earth, not on barren stones. (3.) He adds here ( Tract. xxxiii.) a third reason, that it was to signify that it was He who had written the old law on tables of stone, but that the new law was to be written on the productive earth. But what did Christ write? He could not in the paved court of the temple cut out the shape of the letters, but merely delineate them with His finger. But He seems to have marked out something to put them to shame, or to expose their sin. For He added, in explanation of what He had done, "He that is without sin among you, let him first cast a stone at her." S. Jerome even says that He wrote the mortal sins of the Scribes and of all men ( Lib. ii. Contra Pelag.), S. Ambrose ( Ep. lvi.) that He wrote Jer. xxii. 29; and ( Epist. lxxix.) that He wrote among other words, Thou seest the mote in thy brother's eye, but seest not the beam in thine own. Others think that He wrote " Mene, Mene " (Dan 5:25). But nothing certain can be stated.

Ver. 7.— When therefore they continued asking Him. Because they did not see clearly what He had written, or pretended they did not. They therefore urge Him to reply explicitly to their captious question, believing that He could not escape from the horns of a dilemma by going against the law if He acquitted the woman or against His own compassion, were He to condemn her.

He lifted up Himself and said, He that is without sin among you, let him first cast a stone at her. Ye Scribes and Pharisees have committed greater sins than this woman, as your conscience testifies; do not therefore so rigidly and importunately urge her condemnation, but rather have pity for her, as sinners for a sinner, as guilty for a guilty one, as criminals for a criminal. For otherwise, if ye condemn her, ye ought to condemn yourselves; if ye wish to stone her, ye yourselves ought to be stoned, nay more, to be burned. Observe Christ's prudence. He maintains the law in conceding that an adulteress was guilty of death, but adds that the Scribes should not so pertinaciously urge her death, but rather have compassion on her, since outwardly professing sanctity, but inwardly conscious of greater sins, they should wish indulgence to be shown to themselves both by God and man. So S. Augustine. "Ye have heard, Let the law be fulfilled, let the adulteress be stoned. But in punishing her must the law be fulfilled by those who deserve punishment?" And again, "Jesus said not, Let her not be stoned; lest He should seem to speak against the law. But be it far from Him to say, Let her be stoned; for He came not to destroy that which He had formed, but to save that which had perished. What then answered He? 'He who is without sin of you,' &c 0 answer of wisdom! How did He make them look unto themselves! They brought charges against others, they did not carefully search out themselves within." "What more divine," says S. Ambrose, "than that saying, that He should punish sin who is Himself devoid of it? For how couldest thou endure one who punishes another's sin, and defends his own? For does he not condemn himself the more, who condemns in another what he himself commits?"

But thou wilt say Christ here seems to do away with the use of tribunals of justice, and their strictness. But I answer, Christ launched not this sentence against judges, but only against the Scribes, who as private persons contended that Christ should take on Himself to judge the adulteress, and condemn her according to law. This He refused to do, and having been sent to save, and not to condemn sinners, He retorted it upon themselves, as follows; "If ye are not judges, and yet are so desirous of punishing this adultery, take it upon yourselves, stone the adulteress, if ye are so pure and holy as not to have committed adultery, or any other sin;" for if the Scribes had condemned her to be stoned, Jesus would not have freed her from the punishment she justly deserved. Moreover, it is the judge's duty to condemn a criminal, when convicted, though conscious that he is himself guilty of the same or a similar offence. And yet, if guilty himself it is unseemly in him to condemn another for a like offence.

Christ then in these words quietly advises judges to lead innocent lives themselves. As a moral rule, Christ teaches us that we ought to judge ourselves before we judge others. S. Gregory ( Moral. Lib. 13 . cap. iv.) gives the reason. "For he who judges not himself in the first place, knows not how to pass right judgment on another. For his own conscience supplies no rule to go by. These Scribes then are summoned first to look within, and find out their own faults, before reproving others." On which head there are well known proverbs. "First prune thy own vineyards," &c.

Ver 8.— And again stooping down He wrote on the ground. Both to inspire them with shame, and also to give the Scribes time to withdraw creditably. So S. Jerome ( Lib. ii contra Pelag.), and Bede, who adds, "He saw that they were staggered, and would be more likely to retire at once than to put any more questions."

Ver. 9.— But on hearing this they went out one by one. Some Greek copies add, "Convicted by their own conscience," as being adulterers, or even worse. For what Jesus said was true, and ought to strike home to them. And hence S. Augustine says ( Epist. liv.), "Methinks that even the husband himself who had been wronged, would on hearing these words have shrunk back from his desire for punishment."

Went out. "By their very withdrawal," says S. Augustine, "confessing that they were guilty of like offences. For they were smitten with a keen sense of justice on looking within, and finding themselves guilty." They feared also lest Christ should proceed still further to expose their crimes.

Beginning at the eldest. As being more inveterate sinners, like the false accusers of Susanna, or because they first felt the force of His words. As says S. Ambrose, "They first felt the strength of His answer, which they could not reply to, and being quicker of apprehension, they were the first to go away."

And He was left alone, &c. "Two were left," says S. Augustine, "misery and commiseration;" deep calling upon deep, the depth of her misery on the depth of His compassion. But she fled not, as having experienced His grace, and hoping for more.

Ver. 10.— When Jesus had lifted up Himself, &c. Lifting up on her His eyes of gentleness, as He had repulsed His adversaries with the words of righteousness, as saith S. Augustine. He spoke to her, (1.) to show that He had driven away her accusers, and that she could acknowledge what Jesus had, in His mercy, done for her, and ask pardon from Him of her sin. (2.) That He might the more readily absolve her, because her accusers had withdrawn their charge, and had fled away, as doubting the justice of their cause.

Ver. 11 . — She said, No man, Lord, &c. I who am alone free from all sin, and appointed by God to judge the world, might most justly condemn thee. But I do not, because I came not to judge, but to save the world. Thus S. Ambrose; "See how He moderated His answer, so that the Jews could not accuse him for acquitting her; but rather throw it back on themselves, if they chose to complain. For she is dismissed, not absolved; inasmuch as no one accused her, she was not acquitted as innocent. Why then should they complain who had already withdrawn from prosecuting the charge and from enforcing the punishment? Moreover Christ by these words absolved the woman not only in open court before the people, but in the court of heaven, before God, as is plain from what He subjoins. Go, as being certain that I have forgiven thy adultery. As He said to the Magdalene, "Go in peace" ( Luke 7:50). But Christ says not that openly, but secretly; lest the Pharisees should have something to carp at. Christ therefore inspired in her secret sorrow for her sins and an act of contrition, and then pardoned her sins, condoning her sin and its punishment together. "He condemns not," says S. Ambrose, "as being our Redemption, but reproves her as our life, and cleanses her as our fountain." And Euthymius, "Such an exposure and shame before so many adversaries was a sufficient punishment, more especially when He knew that she was heartily penitent." So Jansen and others.

And sin no more. Returning as a dog to its vomit. For thou wilt thus in thy ingratitude sin more grievously, and wilt defile thy soul; and though I do not condemn thee, yet will I certainly condemn thee in the day of judgment. Hear S. Augustine. "What means, I will not condemn thee? Dost Thou, 0 Lord, favour sin? Assuredly not; for listen to what follows, Go and sin no more. The Lord therefore condemned the sin, but not the person. For else He would have said, Go and live as thou wilt, being sure of my forgiveness." To which Bede adds, "Since He is pitiful and tender He forgives the past; but as just, and loving justice, He forbids her sin any more."

Ver. 12.— Then said Jesus again unto them, I am the Light of the world. The Gloss connects these words with what had immediately preceded, in this way:—"He adds what His Divinity could effect, in order that no one should doubt His power of forgiving sin." Marvel not that I set free the adulteress from the darkness of sin, for I am the uncreated Light of the world, i.e., God. And He adds below (ver. 15), " Judge no one ;" I neither sentence nor acquit the woman in a human court, but in the court of heaven. But others refer back His words to verse 2, where His discourse had been broken off by the Scribes. Having put them to shame, He resumes His teaching. So S. Chrysostom and others.  S. Chrysostom adds, "The Jews objected to Christ that He was a Galilean; He shows that He was not merely one of the Prophets, but the Lord of heaven and earth."

I am the Light of the world; and hence the Manicheans thought that He was the sun. And S. Augustine, being a Platonist, at one time had his doubts about it ( see Euchir. lviii.) But commenting on this passage he mentions and confutes their folly. "Christ the Lord was not the sun which was made, He was its Maker, ' For all things were made by Him,' &c. He therefore is the Light, which made this light of ours. Let us love It, let us long to understand It, let us thirst for It, that so at length we may attain to the Light Itself, and so live therein that we may never die. For He is the Light, of whom the Psalmist foretold, 'Thou shalt save both man and beast, so multifold is Thy mercy.'" And further on, "By this Light was the light of the sun made, and the Light which made the sun (beneath which He made us also) was made beneath the sun for our sakes. He, I say who made the sun. Despise not the veil ( nubem ) of His flesh. The sun is covered by a cloud, not to obscure, but to temper its rays. Speaking then through the veil of His flesh, the Light which never fails, the Light of knowledge, the Light of wisdom says to men, I am the Light of the world. " But how Christ as God is the boundless and uncreated Light and as man the created "light which lighteth every man that cometh into the world," I have shown at length on chap. i. 4, and also on Is. xlv. 1, that Christ is the Sun of His Kingdom.

Of this world. And not, like the Prophets, merely the light of Israel and Judah. He tacitly here foretells the conversion of the Gentiles. So S. Cyril, who adds that He here alludes to the pillar of the cloud in the wilderness. For Christ as a brilliant light shines before us in the darkness and sin of the world, and guides us to heaven. He that followeth Me, by believing in Me as the Christ, and obeying My commands, walketh not in darkness, in which the wise men of this world walked, but liveth without error and sin, in the light of true faith and virtue.

But shall have the light of life. "Now by faith, hereafter by sight," says S. Augustine, who adds "These words agree with those of the Psalmist, 'In Thy Light shall we see light, for with Thee is the fount of life.'" In things of the body the light is one thing, the fountain another. But with God the Light and the Fount are one and the same. It shines for thee, that thou mayest see; It flows for thee, that thou mayest drink. If thou followest this sun which thou seest, it leaves thee when it sets; but if thou fallest not away from God, He will never set to thee.

The light of life, therefore, according to Augustine and Bede, the light of glory, giving blessing to the faithful and saints which they themselves will obtain from Him in heaven. Others understand by it the light of faith, leading us to glory and very blessedness. For faith is a torch, guiding the faithful through the darkness of the world, showing them the true way of life, by which they can without stumbling attain to eternal blessedness. So S. Cyril, "He will attain to that revelation of the mysteries in Me, which will bring him to eternal life." But (3) the light of life can be explained as the quickening life, for faith, conjoined with the grace of God and charity, is the Divine and supernatural light, which quickens the soul, breathing into it the life of grace here, and the life of glory hereafter.

Hence learn that the doctrine and life of Christ must be imitated by every man who wishes to be truly enlightened, and to be purged from all blindness of mind.  S. Thomas à Kempis lays this down as an axiom in his golden book ( De imitatione Christi ), which contains as many axioms as sentences, which I study daily with much delight and profit. I know many who are striving after perfection, and who strive to conform their several actions to some one action, doctrine, or saying of Christ, ever looking at it as their ideal, and endeavouring to set it forth in all their actions. This is a pious and profitable means of attaining perfect holiness. For Christ was specially given as a mirror of sanctity. For what is more holy than the Saint of saints? What brighter than the Sun, and Light Itself? what wiser than Wisdom Itself?

Ver. 13.— The Pharisees therefore, &c. That is, is not worthy of credit. For no one is accepted as a witness in his own case, but must produce other witnesses (see above, v. 31).

These were not the same Pharisees as those who had accused the adulteress, but others, who wished to avenge the disgrace of their fellows, and in their malevolence against Christ, brought this charge against Him, to put Him to shame. "Being nurtured in ignorance," says S. Cyril, "and not knowing Him to be Emmanuel, they suspected Him of aiming at His own glory, and attack Him, as though one of ourselves."

Ver. 14.— Jesus answered, &c. Not only true in itself, but such as ought to be accepted and believed. This testimony of the Light is true, whether it show or hide Itself, says S. Augustine. The light itself needs no other witness. It shows itself clearly by its own light to be bright and shining. And thus is Christ the Light of the world, showing Itself to the world by Its miraculous works. Christ needed not any other witness, and yet He brings forward the highest and most indisputable witness, even God the Father.

For I know whence I came, and whither I go. And therefore My testimony is true, as being confirmed by the testimony of God the Father, says the Gloss. This I know, but ye do not because ye will not know, though ye ought to know it both from My miracles and My words. But I know that I was sent from heaven, as the Messenger of the Father, being the Son of God, and Very God, from Very God. And when My ministry is over I shall return to Him again. So S. Augustine and Leontius. But He speaks obscurely, lest He should seem to boast, and for fear of kindling the more the anger of the Jews against Him. He might else have spoken more plainly. I am the Son of God, and therefore My testimony is true and legitimate, for the testimony of God, Who is the chief and irrefragable truth, is indisputable. "He wished the Father to be understood," says S. Augustine, "from Whom He departed not, when coming to us, as He left not us when He returned to heaven. But as the Sun shines on those that see and those that are blind, though the one sees and the other does not, so the wisdom of God is everywhere present, even to unbelievers, though they have not the eyes to behold Him," distinguishing thus His friends and enemies.

Ver. 15.— Ye judge after the flesh. (1.) Ye judge of Me, not according to truth and equity, but from the carnal hatred ye have against Me; as living according to the flesh is to live ill, so judging according to the flesh is to judge unjustly. (2.) From My Body, which ye see, ye count Me a mere man; because I am in the flesh ye count Me mere flesh, judging wrongly. And thus ye rule that Truth can lie. For I am the Truth (S. Cyril).

(3.) Ye judge by your senses alone, by that which ye see of Me; that I am a mean, poor, abject man, not the Messiah, not God who hides Himself in My flesh; and therefore ye condemn Me as a proud blasphemer for asserting Myself to be the Son of God. And this ye would not do, if ye judged of Me by reason and the spirit of truth. For this would declare to you that I am what I assert, Messiah, the Son of God. "They saw the man," says S. Augustine, "but did not believe Him to be God." And the Gloss, "they thought Him to be a man, who was not to be believed when praising Himself." "Moreover," says S. Cyril, "He acts like a physician who heeds not the insults of his patients who are mad, but applies to them the fitting remedies; fighting against disease, but not against the patient, whom he wishes to restore to health of body and mind."

I judge no man, not as ye do, by outward appearance, but according to reason and the spirit. (4.) S. Chrysostom says, "Because the Jews might make this objection to Christ, 'If we judge wrongly of Thee, why dost not thou convince us?' Christ replies, I judge no one. It is not My business. Were I now to judge you, I should assuredly condemn you. But this is not the time for doing so." (5.) To judge in this place, means to perform a kind of judicial act, and hence it means to testify, or bear witness, for witnesses force as it were the judge to give sentence in accordance with their testimony. And hence a witness is a kind of judge (see Is. lv. 4). For the whole question between Christ and the Jews was with reference to His testimony, whether it could be lawfully accepted. And He maintains that it can be, as He was not alone, but the Father was with him (see S. Ambrose, Lib. v. Epist. 20). And this is plain from what Christ says, Joh 8:17-18, "I am He that bear witness of Myself, and the Father that sent Me beareth witness of Me." But He uses the word "judge" because He seemed just before to have judged the adulteress, which the Pharisees resented. But He meant thereby that He had not judicially acquitted her, though He might have done so, as the Son of God. For I am not a mere man, as ye suppose, nor am I alone, for God the Father is with Me. And in this sense "I judge" is understood in its own proper sense, "I pass not a judicial sentence."

Ver. 16 . — And yet if I judge (i.e., bear witness of Myself) My judgment (i.e., witness) is true, i.e., fit to be taken in court, for I am not alone, &c. S. Chrysostom explains, "If I judge, I should justly condemn you, because I should not judge by Myself, but I and the Father together." But the true meaning is that given in Joh 8:15.

I and the Father that sent Me. "For I took the form of a servant, but lost not the form of God," says S. Augustine; "Thy Incarnation was Thy mission." And the Interlinear Gloss, "Though I am a man, yet I left not the Father; though sent in the flesh, yet I and the Father are ever One by Our Godhead; the judgment of both and the will of both are alike One." As He says elsewhere, "I do nothing of Myself," for I have never proceeded to any punishment, which was not in the mind of the Father. "For whatever thoughts the nature of the Father entertains, the same are completed in Me also, for I shine forth from His bosom, and am the true offspring of His substance," says S. Cyril.

Ver. 17.— It is also written in your Law (Deu 27:6, Deu 19:5), that the testimony of two men is true : that is to be admitted by the judge, who can base on it a legal sentence, though the testimony may as a matter of fact be false. But a judge must go by the evidence; and so his sentences may be legally right, but in reality wrong. If then the testimony of two men be true, how much more must the sentence of two Divine Persons, the Father and the Son, be accepted as most true, most equitable, and most just? Christ applies this to His own case. For that the Father is with Him, and witnesses to Him, and that He is the Son of the Father, He had more than sufficiently proved, and therefore assumes it. "It is," says Augustine, "a grand and most mysterious question when God says in the mouth of two or three witnesses shall every word be established;' for Susanna was accused by two false witnesses, and all the people witnessed falsely against Christ. But in this way is the Trinity represented as in mystery; for therein is the ever-enduring firmness of truth. If thou wishest to have a good cause, have three witnesses, the Father, the Son, and the Holy Ghost."

Ver. 18.— I am one that bear witness of Myself, &c. But thou wilt say, no one's testimony is accepted in his own case, and therefore Christ's testimony to Himself ought not to be accepted. But the answer is, that Christ as God witnesses to Himself as man. But God and man are two beings, and in Christ God was different from man: in nature, I mean, not in person. And from this very passage the Fathers gather against both Nestorians and Eutycheans, that in Christ there was one Person, the Divine, but two natures, the Divine and the human. So Cyril, Chrysostom, and S. Ambrose ( de Fide v. 2). Besides this, God the Father and God the Son bore witness that Jesus was the Christ by the miracles which they wrought both through Him and for Him (Joh 5:31-32). And especially when the Father spake in thunder out of heaven, This is My beloved Son. So Bede.

Ver. 19. — Then said they unto Him, Where is Thy Father? They said this, in order to elicit from Him a clear statement that God was His Father, in order to accuse Him of blasphemy, as they did, Joh 5:18, Joh 19:7. So Chrysostom and others.

But Cyril and Leontius less probably think that the Pharisees spoke contemptuously and sarcastically, as if He were the Son of some unknown father.  S. Augustine and Bede think that they referred to Joseph, as being His father in the flesh. But the first is the best meaning.

Jesus answered, &c. Christ did not wish to answer clearly and directly, "My Father is in heaven," because He knew that the question was put in order to ensnare Him. He therefore, though answering their question directly, yet spoke so guardedly that the Pharisees could not bring any charge against Him. As if He said, Ye think that I am a man, and that I have only an earthly father. But ye are wrong, for ye know not that I am God as well as man. And therefore ye understand not that I have no other Father than God in heaven, though I have proved this by so many miracles.

But how does this agree with what Christ said (Joh 7:28), Ye both know Me, and know whence I am? I answer, Christ then spoke of Himself as man, but here He speaks of Himself as God. Origen adds that then Christ spoke to the people of Jerusalem who knew Him, but here to the Pharisees who knew Him not, and were moreover His enemies. The word "if" is here equivalent to assuredly. See Leontius. As Christ says to Philip (xiv. 9), He that seeth Me seeth My Father also.

S. Augustine explains it somewhat differently; "Ye ask, who is My Father, because ye know Me not, for ye think not that I am God eternal in heaven."

(2.) Cyril speaks more profoundly and to the point. "The names of Father and Son imply each other," Christ therefore is the gate (as it were) leading to the Father. "Let us learn then," he adds, "what He is by nature, and then we shall rightly understand as in an express image the Antitype Itself." For the Father is manifested in the Son, as in a mirror, in the proper nature of His offspring. (See Wisdom vii. 26 and Heb. i 3.)

Origen considers that "know" means to "love." If ye loved Me ye would surely love My Father. For evil livers practically know not God, as is said of Eli's sons.

Ver. 20.— These words, &c. . . . in the temple ( i.e., the Court of the Temple). Rupertus thinks that the reason why no man laid hands on Him was because the treasury was a remote spot, frequented only by the Priests who wished to take money out, and the lay people who wished to pay it in. But it was in fact a public and much-frequented place, being a large portico close to the court of the temple, and in it were preserved all the treasures of the temple. Christ then spake all these things openly and boldly in a place where He could easily have been taken. But He by His Divine power restrained their hands and their resolve, because the destined hour had not yet come. Adrichoniuus ( Descript. Hieros. 103) describes the treasury as a chest wherein all requisites were kept for the sacrifices, the support of the poor, repair of the temple, &c. When Heliodorus attempted to plunder it, he was said to have been scourged by angels, and Pilate was prevented by a popular tumult from applying its contents to bringing water into the city. It was afterwards plundered by the Romans. Here also the poor woman cast in her two mites. It was from this chest that the whole porch where it stood was called the treasury.

The other reason why Christ spoke thus in the treasury was of a more hidden kind. Because it was the dark hiding-place of the Pharisees, where they wrought all those evil devices which Christ recounts, Matt. 5. and 23. In this very spot He condemns their dark deeds by saying, "I am the Light of the world," the true Light of wisdom and holiness, who teach men to despise earthly riches, as mean and perishing, and to aim at heavenly riches, as being great and eternal. Follow not the Pharisees who are blindly intent on these earthly riches, for Vespasian will speedily carry them all away; but rather follow Me, the Light of the world, for I preach to you poverty of spirit as the way to gain boundless riches in heaven. And on the other hand, "Woe to you rich," &c. (Luk 6:24). This then was the cause of the intense hatred they felt against Christ, which led them to persecute Him even to death on the cross. It was out of this treasury that they sacrilegiously took the thirty pieces of silver which they gave to Judas to betray Jesus. And therefore in the very same spot He willed that He would by that means be lifted up on the cross, and draw all men unto Him.

Origen gives a mystical reason. "Christ," he says, "spake these things in the treasury, because the treasury, or rather the treasures, are His divine discourses, impressed with the image of the great King. Coins (he says) are divine words. Let every one then contribute to the treasury, i.e., for the edification of the Church, whatever he is able for the honour of God, and the common benefit." And Bede, "Christ speaks in the treasury, because He spake to the Jews in parables which were covered and kept close. But the treasury then began (as it were) to be opened, when He explained them to His disciples, and unlocked the heavenly mysteries therein conceived."

For His hour was not yet come. "Not the fated, but the opportune and self-chosen hour," says the Interlinear Gloss. "Some," says S. Augustine, "on hearing this, believe that Christ was subject to fate. But how can He be under fate, by whom the heaven and the stars were made, when Thy will, if Thou thinkest aught, transcends even the stars? The hour therefore had not come, not 'the hour in which He should he forced to die, but in which He deigned to be slain.'"

Ver. 21 . — Jesus therefore said to them again. (1.) Some think that "therefore" only indicates the beginning of a new discourse. (2.) Origen thinks it indicates that what follows was spoken by Christ at the same time and place. (3.) Maldonatus refers it to verse 19, Ye neither know Me nor My Father. The time therefore will come for you to know Me as God, but ye will not find Me, for ye will die in your sins. (4.) Rupertus and Toletus refer it more appositely, to the words immediately preceding. Because He saw that the Pharisees understood, and were angered at His words, He adds, I go My way, &c.

He had said the same before (Joh 7:33), first to the officers, and then to the Pharisees. I go My way, that is out of this life to My Father by My cross and death. "Death was to Christ," says S. Augustine, "a going forth, for He abode not in the world, but passed through it to heaven and immortal life."

And ye shall seek Me, i.e., ye shall seek another Messiah, and will not find him, says Toletus, for there is none other but Me. More simply. Ye shall seek Me, to crucify Me again (see vii 34). So Origen and S. Augustine, who says, "Ye shall seek Me, not from desire but from hatred." For after He had withdrawn from sight, they who hated and they who loved Him alike sought Him, the one to persecute, and the other from desire to hear Him. For He adds, And ye shall die in your sins. Your obstinate sins of unbelief and hatred. Ye will therefore seek Me in vain, for I shall ascend to heaven, ye will be thrust down to hell. Euthymius explains "in your sin," in consequence of your sin, for which ye will be slain by the Romans. But the first explanation is the plainest and most forcible. For Christ frequently alarms the Pharisees with the terrors of the last judgment.

Whither I go ye cannot come. Ye cannot, because ye will not, says Origen, for every sin is a voluntary and free act.

S. Augustine thinks that these words were spoken to the disciples, "Whither I go ye cannot go now," not depriving them of hope, but predicting its postponement. But the words which follow were evidently addressed to the Pharisees.

Ver. 22.— Then said the Jews, &c. The officers made a wiser inquiry (Joh 7:35), Will He go to the dispersion of the Gentiles? But the Pharisees, blinded by their hatred, thought He had no way of escape but by killing Himself. Wherever He may go, we will follow Him up. If He goes to the Gentiles, we will drag Him back. He must therefore mean that He will kill Himself, so as to escape our hands. A presumptuous and foolish thought, suggested, however, by their malice. He might have withdrawn Himself from them in various ways, as He had already done. But He meant that He would go up to heaven, whither the Pharisees could not come. But His words, says S. Augustine, referred not to His going to death, but to where He was going afterwards.

Ver. 23.— And (therefore) He said unto them, &c. Ye cleave to your sins and will go to the lowest depth, while I shall return to heaven, and therefore ye will seek Me and will not find Me. For I am like the soaring eagle, dwelling in the loftiest mountains of eternity, while ye are as worms and insects creeping on the earth. So Rupertus and S. Augustine, who says, "Ye are from beneath; ye savour of the earth; serpent-like, ye eat the earth. But what is meant by eating the earth? Ye feed on things of earth, ye delight in things of earth, are greedy for things of earth, ye lift not up your hearts above."

S. Chrysostom and others, and S. Augustine and Bede among the Latins, think that the Pharisees misunderstood the words of Christ by reason of their earthly minds. Morally:—Ye are from beneath, as descended from Adam, and deriving from him your earthly desires, and inflamed by evil passions, thus hankering only after worldly things. But I am from above, because as God I am begotten of the Father, and as man am incarnate of the Holy Spirit. And therefore My feelings, My love, My desires are all heavenly. And to these ye cannot attain, unless ye are born again; and thus from earthly become heavenly and spiritual, as I said to Nicodemus.

Physically:—Christ here teaches us that our birth-place, training, &c., impart to each one their qualities. And just as fishes could not live out of water, nor birds excepting in the air, so the Pharisees, born in Canaan or Judæa, could not but be earthly both in body and mind, as Ezekiel said (Ezekiel 16:3), "Thy birth was of the land of Canaan, and thy mother a Hittite." But Christ, as born and dwelling in heaven, was heavenly

Metaphysically:—Ye are of your father the devil, because as he killed Adam by the forbidden fruit, so do ye wish to kill Me. But I am from above, as being the Son of the Most High God. Hear S. Augustine ( Tract xxxvii.): " He was from above. But how was He from above? From the air? By no means. For there the birds do fly. From the heaven we see? By no means. For there the sun, the moon, and stars go their rounds. From the angels? Do not imagine it, for they too were made by Him, by Whom all things were made. How then was He from above? From the Father Himself. For there is nothing above Him, who begat the Word equal to Himself, co-eternal with Himself, His only Begotten before time, by Whom He would create the times. Understand, therefore, this word 'from above,' as transcending in Thy conception everything that was made, the whole creation, every body, every created spirit, everything that is in any way subject to change." Ye are of this world, I am not of this world : ye are of this earth, or more closely to the point, ye are worldly. Ye aim at worldly favours, wealth, and honours. Ye live as do worldlings. Ye possess the very qualities of the world, says Toletus. Listen to S. Augustine ( Tract. xxxviii.): "Let no one say, I am not of the world; whosoever thou be, 0 man, thou art of the world. But He who made the world hath come to thee, and hath freed thee from the world. But if the world delight thee, thou wishest for ever to be unclean; but if this world no longer delight thee, thou art clean. But if through some infirmity the world still delights thee, let Him who cleanseth dwell in thee, and thou shalt be clean; but if thou art clean thou wilt not abide in the world, nor hear that which the Jews heard said, 'Ye shall die in your sins.'"

Ver. 24.— I said therefore unto you, that ye shall die in your sins. The sin of unbelief, and all your other sins, for there is no forgiveness of sin, save through faith in Christ, whom ye reject.

For if ye believe not that I am the Saviour of the world, as I constantly affirm and prove also by so many miracles. So Lyra. But S. Augustine, Bede, and Toletus more ingeniously: "Because I am that I am ; i.e., God." But Rupertus thus subtilly: "Because I am from above." Ye shall die in your sins, because there is no one but Myself, whom ye despise, who can pardon and take away sin.

Ver. 25.— They said therefore to Him, Who art Thou? Because they did not understand, or pretended they did not, they appositely ask , Who art Thou?

Jesus said to them, the Beginning (Vulg.), I who am speaking to you. S. Augustine, Bede, Rupertus, and S. Ambrose ( De Fide, iii. 4), consider the word, the Beginning, to be in the nominative case, explaining it, I am the Beginning, the First and the Last, or the Beginning of all things, for all things were made by the Word of God. In the Greek the word is not α̉ζχὴ, but, α̉ζχὴν, in the beginning.

S. Augustine and S. Ambrose explain it (2.) by supplying the word "credite" which is not in the text. We must therefore consider it to be a Greek form of expression, α̉ζχὴν for κα̉τ α̉ζχὴν, in the beginning. I am from the beginning, i.e. from eternity ( before Abraham, as He said Himself, verse 58), Very God of Very God. And therefore I am the beginning of time, and age, and of all things. And yet I am speaking to you; that is, it is I who announce this to you, for I assumed flesh, and was made man in order to announce it, and save those who believe in it. I am from the beginning, which very thing I solemnly declare to you. Or rather, since I am the Word, which the Father spake from all eternity, I having been made man to announce to you the same truth. For the Son is the Word by whom the Father speaks, and the Son is also the Word which speaks to us. The word "beginning," therefore, is more appropriate to the Son than to the Holy Spirit, for the Son is together with the Father the source ( principium ) of the Holy Spirit, but the Holy Spirit is not the source of any other Divine Person, but only of creatures; and further, because He is the beginning ( principium ) proceeding from the beginning, that is to say, from the Father. And accordingly this word signifies His origin, as being begotten of the Father. This is clear from what is said below, verse 27. The Vulgate does not translate it literally from the beginning, but the beginning, signifying thereby the Eternal Word, which was from the beginning, and begotten of the Father, to be with the Father, the beginning both of the Holy Spirit and of all creatures.

From the beginning signifies two things; first from all eternity, and next as begotten of God the Father. It is the same thing to say I am from the beginning, or I am the beginning. (See John i. 1; Rev. i. 8, iii. 14; and also Col. i. 18.) And this is what SS. Augustine, Ambrose, and others above mentioned consider it to mean. So says the Gloss, "The Father is the Beginning, but not from the beginning: the Son is the Beginning, from the Beginning, that is, from the Father, who worketh all things by the Son, for He is the Right Hand, Strength, Wisdom, and Word of the Father." But the Greek α̉ζχὴ means also the Chief Rule ( principatus ), meaning that to Christ belongs the dominion and rule over all things. (See Psa 110:3, Vulg., and Pro 8:22, sec. lxx. See also S. Augustine, contra Max. cap. xviii., and S. Thomas, part 1, Quest. xxxvi., art. 4, who show that the Father and Son are not two, but the one principle of the Holy Spirit.)

Morally: learn that Christ, as God and man, must be regarded as the beginning and the end of all our doings; after the example of S. Paul and the other Apostles both in the beginning and end of their Epistles. S. Gregory Nazianzen begins his acrostics in this way, and Paulinus, "In Thee my only hopes of life depend, Thou my beginning, Thou my goal and end." As all numbers start from unity, and all lines run from the centre to the circumference, so should all the actions of a Christian begin and end in Christ (see Col 3:1-17).

Nonnus and others explain, I am the same as I said to you at first; that is, that I am the Messiah, the Light and the Salvation of the world, but ye believe Me not. But this is a strange interpretation.

Some others refer to what comes afterwards, Because ye do not believe Me, I have more to say to you,, And to judge of you. But this is a mere evading of the question. As if Christ said, Ye are unworthy of an answer, but yet deserve My condemnation.

Ver. 26.— I have many things, &c. I have many things to say against you, and to accuse you of. And in the day of judgment I will do so. As S. Cyril says, "I will accuse you not of one thing but of many, and of nothing falsely. For I can condemn you as unbelieving, as arrogant, as insulting, as opposers of God, as impudent, as ungrateful, as malignant, as lovers of pleasure rather than lovers of God, as courting the praise of men, and not seeking the glory of God."

But He that sent Me, &c. I will omit many points and will merely say this, in refutation of your unbelief, that the Father who hath sent Me is true, and whatever therefore I say is true, and worthy of belief by all. "I am true" (says S. Augustine) "in judgment, because I am the Son of Truth, and the Truth Itself." But others explain differently, (1.) Toletus: "I have many things to say against you. But I will not do so now, for the Father sent Me into the world, not to judge but to save it, and therefore, in obedience to Him, I say only those things which concern its salvation." (2.) Maldonatus, as though it were, " Because " He that hath sent Me is true, not " but " He that sent Me, &c. (3.) Rupertus refers it to what He had said before, that He was the Beginning, "These are not My own words, but what the Father bade Me say of Myself." (4.) Ye do not believe in Me as the Messiah, but this is what the Father wishes Me to proclaim. (5.) Ye do not believe Me now, but My Father is true. He will fulfil His own word that I shall be your judge, and reward you according to your deeds. But the first meaning is the best. Which I have heard of Him, both as God and as man. The Interlinear Gloss says, "To hear from Him, is the same as though being from Him." "The co-equal Son gives glory to the Father, why then dost thou set thyself against Him, being only His servant?" So S. Augustine.

Ver. 27.— They knew not, &c. For Jesus spake covertly and obscurely, for fear of exciting the hatred of the Pharisees. But some of the more acute of them began to suspect the true meaning of His words, though they did not clearly understand them, and could not refute Him. None of them fully knew it. And God so ordered it, that the Passion of Christ, and the consequent redemption of the world, might not be hindered. (See 1 Cor. ii. 8.) "I withhold the knowledge of Myself," says S. Augustine, "that My Passion may be effected" by your hands.

Ver. 28.— Then said Jesus, &c. When ye have lifted Me up on the Cross. He calls it His exaltation, for though it seemed to be His greatest degradation and disgrace, yet it was made to be, by God's Providence, His greatest exaltation and glory, that all nations should adore Christ crucified, and hope for pardon from Him. For this Christ won for Himself by His great humility (see Phi 2:8 seq.). And thus does God deal with every follower of Christ who humbles himself for Christ's sake, as He says, "Every one that exalteth himself shall be humbled," &c.

Then shall you know that I am Messiah, the Son of God, whom I declare Myself to be, and not a mere man, as ye now think Me. For many of the Jews, when they saw in the Cross, Death, and Resurrection of Jesus Christ, such patience, charity, zeal, and such great prodigies and miracles, were moved with compunction to believe in Him. Christ had obtained all this by His Cross, and obtained it from His Father (see Act 2:41). As S. Augustine says, "He saw that many would believe after His Passion. And this He says that no one who is conscious of guilt should despair, when even His own murder was condoned." See S. Cyril, and others.

I do nothing of Myself, &c. Christ frequently inculcates the same truth, both in order to speak humbly of Himself, and to gain authority for His doctrine from God the Father. "But the Father," says S. Augustine, "did not so teach the Son, as though He were ignorant when He begat Him; but His teaching Him, was His begetting Him full of knowledge." For with the Son His being is His knowledge. And therefore the Father by begetting gave Him both existence and knowledge.

Ver. 29.— And He that sent Me is with Me. He adds this (says S. Chrysostom) lest He should be accounted inferior to the Father who taught Him. The one relates to the Incarnation ( dispensationem ), the other to the Godhead. "The Father," says S. Augustine, "sent the Son, but did not leave Him." Moreover, the Father is ever with the Son, not only by the inseparable essence of Deity, which continues ever in number the same, but also by the special providence and guidance vouchsafed to the manhood which He assumed, the Godhead guiding and directing it in every work, to make all His work perfect and divine.

Ver. 30.— As He spake these wards many, &c.; i.e., many of the simple-minded, candid and teachable people, but few or none of the proud Pharisees. And they believed, not only as convinced by the force of His arguments, but charmed by the grace and power of His words. "Never man spake like this man."

Ver. 31.— Then said Jesus, &c. He wished to confirm them in the faith they had accepted. If ye are so faithful and constant as to follow Me through persecutions and crosses, even to heaven itself, ye will be worthy not only of the name and title of My disciples, but also of their deserts and reward.

Ver. 32.— And ye shall know the truth, &c. The Greek Fathers understand by the Truth, Christ Himself; meaning ye shall know Me to be the Truth, shadowed forth by the figures of the old Law, from which I will set you free, that ye may serve God not with bodily ceremonies, but in the Spirit and truth of faith, hope, and charity (Joh 4:23).

(2.) Hence, in accordance with the mind of Christ, If ye abide in My doctrine, ye shall taste by experience how sweet it is, and it will free you from the yoke of sin (see below, verse 34). For faith in Me will lead you to penitence, contrition, and charity, which does away with all sin. "If the Truth pleaseth thee not, let liberty please thee." He clearly restored liberty, and took away iniquity.

Analogically: My doctrine will deliver you from the corruption of this place of mortality, change, and exile, because it will bring you to the liberty of a blessed immortality, and the glory of the children of God. Thus S. Augustine on this passage: "What doth He promise to those who believe? Ye shall know the truth. But did they not know it, when the Lord spake? for if they knew it not, how did they believe? They believed, not because they knew, but that they might know; for what is faith but believing that we see not? But the truth is, to see that which thou hast believed." There is a fourfold bondage which Christ did away with, and a fourfold liberty which He bestowed. (1.) The bondage of the Law which Christ did away with by the liberty of the Gospel, (2.) Bondage under sin, which He took away by the liberty of righteousness. (3.) Bondage under the dominion of concupiscence, which He took away by the liberty of the Spirit, and the dominion of charity and grace. (4.) Bondage under death and mortality, which He will take away by the liberty and glory of the resurrection. It does not refer to the liberty of the will, as though sinners were so entirely the slaves of sin as not to have any free-will, and that Christ gives it them back when He justifies them. For a sinner sins by free will, and a penitent repents and is justified only by his free-will, aided by the grace of God.

Calvin foolishly denies free-will both to sinners and to the righteous. "Let us who are conscious of our own bondage glory only in Christ our deliverer." For he thinks that we are not intrinsically free, just as we are not intrinsically just by inherent righteousness, but only by the imputation of Christ's righteousness. Each of which opinions is not only an impious, but also a foolish heresy.

Ver. 33.— They answered Him, &c. Christ in what He had said indirectly charged the Jews with ignorance and bondage. But as glorying in their descent from Abraham, they felt wounded; and putting aside the charge of ignorance, they proudly deny the charge of bondage, and say that they had no need of the liberty of Christ. We are slaves neither by birth, nor by condition. "And in like manner," says S. Chrysostom, "men when charged with impurity and wickedness put it aside, but when their family and work are impugned, they start up, as if they were mad." But the Jews did not understand Christ, for He spake not of civil, but of spiritual bondage, and that He would set them free from the bondage of sin by the liberty of grace. But did the Jews say truly that they were never in bondage to any man? S. Chrysostom and others say that they spoke too boastfully, but that they veiled their falsehood, because though often conquered they had never been sold as slaver.

(2.) Cajetan, Toletus, Jansen, and others reply to the charge by saying that though the Jews had formerly been in bondage, yet that the present generation of Jews had never been so, for they were merely the subjects, not the slaves, of the Romans. And this seems to be the most satisfactory meaning; for to say that their fathers had never been in bondage would have been a falsehood at which the sun itself would have blushed, and Christ would have at once confuted it. All they meant to say was that their race was a free and noble one, and that their subjection to the Romans was not slavery.

Ver. 34.— Veri1y, verily, &c. Most assured, i.e., the saying is, and specially commended to their notice. But our Lord speaks to them modestly and becomingly, using only general terms and the third person. He might have said, Ye commit many sins, and are therefore the servants of sin, and from this bondage no one but Myself can deliver you. "A miserable bondage," exclaims S. Augustine in loc., and adds the reason. "A man slave, when worn out by his master's cruel treatment, can at length escape and be at rest. But whither can the servant of sin flee? He carries with him himself, whithersoever he flies. A wicked conscience cannot fly from itself; it has no place to go to, it follows itself. It cannot withdraw from itself; for the sin which causes it is within." (2.) S. Peter (2Pe 2:19) gives a further reason. "Of whom a man is overcome, of the same is he brought in bondage." (3.) He who committeth sin is the servant of the devil, who instigates to sin, and he is a cruel tyrant, who drives on sinners, as though they were his slaves, ever drawing them on from one sin to another, and in the end to hell. (4.) Every sin leaves behind it a desire and inclination to repeat the sin, and this concupiscence remains, even after the sin has been given up, for our punishment and temptation. Whence the Apostle says that he was sold under sin, that he did what he would not (as feeling against his will the motives of concupiscence), and that he cannot do the things he would. (5.) Because the sinner is bound by the chains of the sin he has committed, so that he cannot free himself, unless Christ sets him free by His grace, according to the saying (Prov. v. 22), "His own iniquities take the wicked himself, and he is bound with the cords of his sins." In these passages, to sin, which is inanimate, is ascribed the character of a master, or tyrant, to signify (1.) the tyrannical power of sin and concupiscence, and (2.) because by sin is understood the devil, who holds sway in the realm of sin, and holds stern dominion over sinners.

St. Ambrose, on the words of Psalm cxix. 94, "I am thine, 0 save me," says strikingly, "the worldling, cannot say to Him, I am Thine, for he has many masters. Lust comes, and says, Thou art mine, for thou desirest the things of the body. Avarice comes, and says, Thou art mine, for the silver and gold thou hast is the price of thy bondage. Luxury comes and says, Thou art mine, for one day's feasting is the price of thy life. Ambition comes, and says, Thou art clearly mine, for knowest thou not that I have set thee over others that thou mightest serve me? knowest thou not that I have conferred power on thee, in order to subject thee to mine own power? All the vices come, and say severally, Thou art mine. What a vile bond-slave is he whom so many compete for? And moreover the sinner who cannot say to God, I am Thine, hears from the devil, Thou art mine." For as S. Ambrose adds, "Satan came and entered into him, and began to say, he (Judas) is not thine, 0 Jesus, but mine. He thinks those things that are mine, he ponders my thoughts in his heart; he feasts with Thee, and feeds with me; he receives bread from Thee, and money from me; he drinks with me, and sells me Thy Blood; he is Thy Apostle, but my hireling."

Ver. 35.— The servant abideth not, &c. He who is the servant of sin, like you Jews, has not the right of remaining in his Master's house (that is the Church of God) for ever: for after death he will be cast into the outer darkness of hell, as ye too will be cast out. But the Son abideth for ever in His Father's house, that is, I ever abide with My Father in heaven. But if through Me and My grace ye have been delivered from the bondage of sin, ye will abide for ever with Me, as adopted children, in the house of God, that is in the Church militant by grace, and in the Church triumphant, for ever happy and glorious in heaven. So S. Augustine, Bede, and others.

Ver. 36.— If therefore the Son, &c. I alone can make you free, not Abraham or Moses, though most beloved servants of God. So S. Chrysostom and others.

Ver. 37.— I know, &c. By nature ye are Abraham's children, but in your deeds ye are degenerate. Your descent from Abraham will not therefore profit you. It will increase your damnation, for he will say at the last day, I acknowledge you not as my children, for ye have crucified Christ, my son and your brother.

Because My word, &c. Because ye will not take it in. Origen and S. Chrysostom think that these words were said to those who had before feebly believed in Christ, but who, on hearing themselves called "servants," were incensed against Him and wished to kill Him. But it is more probable that they were addressed to unbelievers who had before that plotted His death.

Ver. 38.— I speak, &c. Ye not only speak, but do that which ye have learnt from your father, the devil, especially in seeking to kill Me, implying that Abraham was not their father. See this more clearly declared verse 44.

Ver. 39.— They answered, &

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 8 (Chapter Introduction)

Overview

Joh 8:1, Christ delivers the woman taken in adultery; Joh 8:12, He declares himself the light of the world, and justifies his doctrine; Joh 8:31, promises freedom to those who believe; Joh 8:33, answers the Jews that boasted of Abraham; Joh 8:48, answers their reviling, by shewing his authority and dignity; Joh 8:59, and conveys himself from their cruelty.

Poole: John 8 (Chapter Introduction)

CHAPTER 8

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 8 (Chapter Introduction)

(Joh 8:1-11) The Pharisees and the adulteress.

(v. 12-59) Christ's discourse with the Pharisees.

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 8 (Chapter Introduction)

In this chapter we have, I. Christ's evading the snare which the Jews laid for him, in bringing to him a woman taken in adultery (Joh 8:1-11). II. Divers discourses or conferences of his with the Jews that cavilled at him, and sought occasion against him, and made every thing he said a matter of controversy. 1. Concerning his being the light of the world (Joh 8:12-20). 2. Concerning the ruin of the unbelieving Jews (Joh 8:21-30). 3. Concerning liberty and bondage (Joh 8:31-37). 4. Concerning his Father and their father (Joh 8:38-47). 5. Here is his discourse in answer to their blasphemous reproaches (Joh 8:48-50). 6. Concerning the immortality of believers (Joh 8:51-59). And in all this he endured the contradiction of sinners against himself.

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 8 (Chapter Introduction)

The Light Men Failed To Recognize (Joh_8:12-20)

The Light Men Failed To Recognize (Joh_8:12-20 Continued)

The Light Men Failed To Recognize (Joh_8:12-20 Continued)

The Fatal Incomprehension (Joh_8:21-30)

The Fatal Incomprehension (Joh_8:21-30 Continued)

The Tragic Incomprehension (Joh_8:21-30 Continued)

The True Discipleship (Joh_8:31-32)

Freedom And Slavery (Joh_8:33-36)

Real Sonship (Joh_8:37-41)

Children Of The Devil (Joh_8:41-45)

The Great Indictment And The Shining Faith (Joh_8:46-50)

The Life And The Glory (Joh_8:51-55)

The Tremendous Claim (Joh_8:56-59)

Constable: John (Book Introduction)

Introduction

Writer

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

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

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

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

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

Place of Writing

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

Date

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

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

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

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

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

Characteristic features and purpose

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

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

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

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

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

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

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

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

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

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

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

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

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

Original recipients

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

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

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

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

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

Message²⁷

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: John (Outline)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

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

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

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

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

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

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

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

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

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

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

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

2. Jesus' initial stay in Capernaum 2:12

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

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

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

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

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

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

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

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

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

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

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

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

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

F. Jesus' second visit to Jerusalem ch. 5

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

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

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

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

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

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

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

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

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

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

1. The controversy surrounding Jesus 7:10-13

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

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

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

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

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

7. The good shepherd discourse 10:1-21

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

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

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

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

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

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

5. Jesus' triumphal entry 12:12-19

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

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

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

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

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

1. The new commandment 13:31-35

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

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

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

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

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

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

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

C. Jesus' high priestly prayer ch. 17

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

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

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

IV. Jesus' passion ministry chs. 18-20

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

B. Jesus' religious trial 18:12-27

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

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

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

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

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

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

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

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

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

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

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

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

6. The death of Jesus 19:28-30

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

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

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

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

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

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

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

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

V. Epilogue ch. 21

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

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

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

Constable: John

John

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

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Copyright 2003 by Thomas L. Constable

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Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

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

____________________

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

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

Gill: John (Book Introduction)

INTRODUCTION TO JOHN

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

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

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

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

College: John (Book Introduction)

PREFACE

INTRODUCTION

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

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

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

WHO IS THE AUTHOR?

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

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

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

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

WHEN AND WHERE WAS IT WRITTEN?

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

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

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

WHAT ARE THE CHARACTERISTICS OF JOHN?

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

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

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

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

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

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

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

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

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

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

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

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

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

A. The Prologue - 1:1-18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

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

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

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

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

1. Introduction - 4:1-4

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

a. The Setting - 4:5-6

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

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

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

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

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

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

1. Introduction - 4:43-45

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

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

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

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

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

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

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

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

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

a. The Background - 6:1-4

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

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

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

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

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

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

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

3. Jesus at Tabernacles - 7:1-52

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

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

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

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

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

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

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

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

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

a. The Setting - 9:1-5

b. The Healing - 9:6-7

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

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

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

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

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

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

c. Retreat of Jesus - 11:54-57

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

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

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

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

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

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

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

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

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

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

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

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

2. Promises of Jesus - 14:1-31

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

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

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

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

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

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

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

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

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

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

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

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

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

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

(1) For Unity - 17:20-23

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

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

1. Jesus' Arrest - 18:1-11

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

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

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

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

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

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

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

c. Barabbas - 18:38b-40

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

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

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

9. Jesus' Burial - 19:38-42

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

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

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

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

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

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

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

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

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

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

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

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

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

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

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

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

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

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

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

COMMENTATORS

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

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

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

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

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

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

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

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

  Our theologians had not danced in choir."

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

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

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

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