Text -- John 3:23 (NET)

3:23 John was also baptizing at Aenon near Salim, because water was plentiful there, and people were coming to him and being baptized.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 3:23

John was also baptizing ( ēn de kai ho Iōanēs baptizōn ).

Periphrastic imperfect picturing the continued activity of the Baptist simultaneous with the growing work of Jesus. There was no real rivalry except in people’ s minds.

Robertson: Joh 3:23

In Aenon near to Salim ( en Ainōn eggus tou Saleim ).

It is not clearly known where this place was. Eusebius locates it in the Jordan valley south of Beisan west of the river where are many springs (fountains, eyes). There is a place called Salim east of Shechem in Samaria with a village called Aimen, but with no water there. There may have been water there then, of course.

Robertson: Joh 3:23

Because there was much water there ( hoti hudata polla ēn ekei ).

"Because many waters were there."Not for drinking, but for baptizing. "Therefore even in summer baptism by immersion could be continued"(Marcus Dods).

Robertson: Joh 3:23

And they came, and were baptized ( kai pareginonto kai ebaptizonto ).

Imperfects both, one middle and the other passive, graphically picturing the long procession of pilgrims who came to John confessing their sins and receiving baptism at his hands.

Vincent: Joh 3:23

Was baptizing ( ἦν βαπτίζων )

The substantive verb with the participle also indicating continuous or habitual action; was engaged in baptizing.

Vincent: Joh 3:23

Aenon, near to Salim

The situation is a matter of conjecture. The word, Aenon is probably akin to the Hebrew ayin , an eye , a spring . See on Jam 3:11.

Vincent: Joh 3:23

Much water ( ὕδατα πολλὰ )

Literally, many waters . Probably referring to a number of pools or springs.

Vincent: Joh 3:23

Came - were baptized

Imperfects. They kept coming.

Wesley: Joh 3:23

He did not repel them that offered, but he more willingly referred them to Jesus.

JFB: Joh 3:22-24

The rural parts of that province, the foregoing conversation being held in the capital.

JFB: Joh 3:22-24

In the sense explained in Joh 4:2.

JFB: Joh 3:23

On the west of Jordan. (Compare Joh 3:26 with Joh 1:28).

Clarke: Joh 3:23

In Aenon - This place was eight miles southward from Scythopolis, between Salim and Jordan

Clarke: Joh 3:23

There was much water - And this was equally necessary, where such multitudes were baptized, whether the ceremony were performed either by dipping or sprinkling. But as the Jewish custom required the persons to stand in the water, and, having been instructed, and entered into a covenant to renounce all idolatry, and take the God of Israel for their God, then plunge themselves under the water, it is probable that the rite was thus performed at Aenon. The consideration that they dipped themselves, tends to remove the difficulty expressed in the note on Mat 3:6. See the observations at the end of Mark.

TSK: Joh 3:23

near : Gen 33:18, Shalem, 1Sa 9:4, Shalim

much : Jer 51:13; Eze 19:10, Eze 43:2; Rev 1:15, Rev 14:2, Rev 19:6

and they : Mat 3:5, Mat 3:6; Mar 1:4, Mar 1:5; Luk 3:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 3:23

In Enon - The word "Enon,"or "Aenon,"means "a fountain,"and was doubtless given to this place because of the fountains there. On the situation of the place nothing certain has been determined. Eusebius places it eight Roman miles south of Scythopolis or Bethshan, and 53 miles northeast of Jerusalem.

Near to Salim - It would seem from this that Salim was better known then than Enon, but nothing can be determined now respecting its site. These places are believed to have been on the west side of the Jordan.

Because there was much water there - John’ s preaching attracted great multitudes. It appears that they remained with him probably many days. In many parts of that country, particularly in the hilly region near where John preached, it was difficult to find water to accommodate the necessities of the people, and perhaps, also, of the camels with which those from a distance would come. To meet their necessities, as well as for the purpose of baptizing, he selected a spot that was well watered, probably, with springs and rivulets. Whether the ordinance of baptism was performed by immersion or in any other mode, the selection of a place well watered was proper and necessary. The mention of the fact that there was much water there, and that John selected that as a convenient place to perform his office as a baptizer, proves nothing in regard to the mode in which the ordinance was administered, since he would naturally select such a place, whatever was the mode.

Where numbers of people came together to remain any time, it is necessary to select such a place, whatever their employment. An encampment of soldiers is made on the same principles, and in every camp-meeting that I have ever seen, a place is selected where there is a good supply of water, though not one person should be immersed during the whole services. As all the facts in the case are fully met by the supposition that John might have baptized in some other way besides immersion, and as it is easy to conceive another reason that is sufficient to account for the fact that such a place was selected, this passage certainly should not be adduced to prove that he performed baptism only in that manner.

Poole: Joh 3:23

Aenon is here said to be

near Salim: it was the name of a city, as some think; others say, a river or brook near that city: neither the river nor the city are elsewhere mentioned in Scripture; but topographers place it on the eastern part of the lot of Manasseh, not far from Bethshan or Scythopolis. There John was baptizing; because this Aenon was a brook or river that had much water, which in Judea was rare. There is no water more holy than the other. John baptized in Jordan, and in Bethabara, and in Aenon. The ordinance sanctified the water, but did not require consecrated water for the due administration of it. It is from this apparent that both Christ and John baptized by dipping the body in the water, else they need not have sought places where had been a great plenty of water; yet it is probable that they did not constantly dip, from what we read of the apostles baptizing in houses, Act 9:17,18 10:47,48 . The people came to John and were baptized, that is, great numbers of them did so.

Haydock: Joh 3:23

Salem. A town situated upon the river Jordan, where formerly Melchisedech reigned. (Ven. Bede)

Gill: Joh 3:23

And John also was baptizing in Aenon,.... The Syriac and Persic versions call it "Ain", or "In you", the fountain of the dove; and the Arabic version reads it, the fountain of "Nun": and whether it was a town, or river, it seems to have its name from a fountain near it, or that itself was one, where was an abundance of water, as the text shows. There is a city of this name in the Septuagint version of Jos 15:61, and mention is made of Hazerenon in Num 34:9, but neither of them seem to be the same with this; but be it where, and what it will, it was

near to Salim; and where that was, is as difficult to know as the other, some take it to be Shalem, a city of Shechem, mentioned in Gen 33:18, but that is not the same name with this; and besides was in Samaria; and indeed is by some there thought not to be the proper name of any place. Others are of opinion, that it is the same with Shalim in 1Sa 9:4, though it seems rather to be the place which Arias Montanus calls ^o "Salim juxta torrentem", Salim by the brook; and which he places in the tribe of Issachar: and might be so called, either because it was near this Aenon, and may be the brook, or river intended, by which it was; or because it was not far from the place where the two rivers, Jabbok and Jordan, met; and so the Jewish maps place near Jordan, in the tribe of Manasseh, bordering on the tribe of Issachar, a Shalem, and by it Ain-yon. And the Septuagint in Jos 19:22 mention "Salim by the sea", as in the tribe of Issachar. There is a passage in the Talmud ^p, which, whether it has any regard to this Aenon, and Salim, I leave to be considered:

"the wine of Ogedoth, why is it forbidden? because of the village Pegesh; and that of Borgetha, because of the Saracene palace; and of Ain-Cushith, because of the village Salem.''

Nonnus here calls Aenon, a place of deep waters; and Salim he reads Salem; and so some copies. Aenon, where John baptized, according to Jerom ^q, was eight miles from Scythopolis, to the south, and was near Salim and Jordan; and he makes Salim to be at the same distance from Scythopolis. However, John was baptizing in these parts, at the same time that Christ was teaching and baptizing: he did not leave off on that account. This was the work he was sent to do, and which he continued in as long as he had his liberty; and be chose this place,

because there was much water there; or "many waters"; not little purling streams, and rivulets; but, as Nonnus renders it, abundance of water; or a multitude of it, as in the Arabic version; see Rev 1:15 and the Septuagint in Psa 78:16, and what was sufficient to immerse the whole body in, as Calvin, Aretius, Piscator, and Grotius, on the place, observe; and which was agreeable not only to: the practice of the Jews, who used dipping in their baptisms, and purifications, as Musculus and Lightfoot assert; but to John's method and practice elsewhere:

and they came, and were baptized. The Ethiopic version renders it, "they came to him", that is, to John, "and he baptized them"; as the Persic version adds, "there", in Aenon, near Salim, in the much water there: it may be understood of the people coming both to John and Christ, and of their being baptized by them; though it seems rather to be said of John; and so Nonnus paraphrases it.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 3:23

¹ sn John refers to John the Baptist.

² tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.

³ tn Or “people were continually coming.”

⁴ tn The words “to him” are not in the Greek text, but are implied.

Commentary -- Verse Range Notes

TSK Synopsis: Joh 3:1-36

1 Christ teaches Nicodemus the necessity of regeneration,

14 of faith in his death,

16 the great love of God towards the world,

18 and the condemnation for unbelief.

22 Jesus baptizes in Judea.

23 The baptism, witness, and doctrine of John concerning Christ.

Combined Bible: Joh 3:22-36

of the Gospel of John   

CHAPTER 10   

Christ Magnified by His Forerunner   

John 3:22-36   

We give first a brief Analysis of the passage which is to occupy our attention. Here we see:  

1. The Lord Jesus and His Disciples in Judea, verse 22.  

2. John baptizing in Aenon, verses 23, 24.  

3. The attempt to provoke John’ s jealousy, verses 25, 26.  

4. The humility of John, verses 27, 28.  

5. The joy of John, verse 29.  

6. The preeminence of Christ, verses 30-35.  

7. The inevitable alternative, verse 36.  

Another typical picture is presented in the passage before us, though its lines are not so easily discernible as in some of the others which we have already looked at.  

The spiritual state of Judaism as it existed at the time of our Lord’ s sojourn on earth is revealed in three pathetic statements; first, the Jews were occupied with the externals of religion (verse 25); second, they were envious of the results attending the ministry of Christ (verse 26); third, they rejected the testimony of the Savior (verse 32). How pointedly did these things expose the condition of Israel as a nation! With no heart for the Christ of God, and ignorant, too, of the position occupied by His forerunner (verse 28), they were concerned only with matters of ceremonialism. Religious they were, but for a Savior they felt no need. They preferred to wrangle over questions of "purification," rather than go to the Lord Jesus for the Water of life. But this was not all. They were jealous of the outward success that attended the ministry of the Lord Jesus in its early stages. How this revealed their hearts! Plainer still is what we read of them in verse 32— the testimony of Christ they "received not." The Savior was not only "despised" by them, He was "rejected," too. Once more, then, is the awful condition of Judaism made manifest before our eyes.  

"After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized" (John 3:22). This must be read in the light of John 4:2. By linking these two verses together an important principle is established: what is done by the servants of Christ by His authority is as though it had been done by Christ immediately. It is the same as what we read of in 2 Corinthians 5:20: "Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’ s stead, be ye reconciled to God." It is the same in prayer. When we really pray to the Father in the name of Jesus Christ, it is as though Christ Himself were the suppliant.  

"And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized" (John 3:23). The meaning of the names of these places— like all others in Scriptures— are deeply significant. Aenon signifies "place of springs," Salim means "peace." What a blessed place for John to be in! These names point a striking contrast from "the wilderness of Judea" and "the region round about Jordan" (cf. Matthew 3:1, 5), which speak of drought and death. Surely there is a most important lesson taught us here, and a most precious one too. The place of drought and death was where God had called the forerunner of Christ to labor, and as he there bore faithful witness to the Lord Jesus it became to him a place of "springs" (refreshment) and "peace!" Such is ever the experience of the obedient servant of God.  

"John also was baptizing." There is a word of great practical importance here for many a servant of God. The Lord Jesus was there in Judea in person, and His disciples were with Him, baptizing. The crowds which at first attended the preaching of John had now deserted him, and were thronging to Christ (verse 26). What then does the Lord’ s forerunner do? Does he decide that his work is now finished, and that God no longer has need of him? Does he become discouraged because his congregations were so small? Does he quit his work and go on a long vacation? Far, far from it. He faithfully persevered: "John also was baptizing." Has this no message for us? Perhaps these lines may be read by some who used to minister to big crowds. But these are no more. Another preacher has appeared, and the crowds flock after him. What then? Must you then conclude that God has set you aside? Are you suffering this experience to discourage you? Or, worse still, are you envious of the great success attending the labors of another! Ah, fellow-servants of Christ, take to heart this word— "John also was baptizing." His season of popularity might be over: his light might be eclipsed by that of a greater: the crowds might have become thin; but, nevertheless, he plodded on and faithfully persevered in the work God had given him to do! "And let us not be weary in well doing: for in due season we shall reap, if we faint not" (Gal. 6:9). John performed his duty and fulfilled his course.  

"John also was baptizing in Aenon near to Salim, because there was much water there." This is one of the many verses in the New Testament which plainly intimates the mode of baptism. If baptism were by sprinkling or by pouring, "much water" would not be required. The fact that John baptized in Aenon "because there was much water there" strongly implies that the scriptural form of baptism is immersion. But the one who desires to know and carry out God’ s mind is not left to mere inferences, forceful though they may be. The very word "baptized’’ (both in the Greek and in English) signifies "to dip or immerse." The Greek words for sprinkling and pouring" are entirely different from the one for baptize. Again; the example of our blessed Lord Himself ought to settle all controversy. No unprejudiced mind can read Matthew 3:16 without seeing that the Lord Jesus was immersed. Finally, the testimony of Romans 6 is unequivocal and conclusive. There we read, "We are buried with Him by baptism into death" (verse 3).  

"Then there arose a question between some of John’ s disciples and the Jews about purifying" (John 3:25). The "Jews" mentioned here are the same as those we read of in John 1:19, who sent a delegation unto the Baptist to inquire who he was. There is a slight difference between the ancient Greek MSS, and following a variation of reading the R.V. says, "There arose therefore a questioning on the part of John’ s disciples with a Jew about purifying." But we are thoroughly satisfied that here, as in the great majority of instances, the A.V. is preferable to the R.V. Clearly it is "the Jews" of John 1:19 who are before us again in John 3:25. This is seen from what we read in verse 28: "Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him." The Baptist reminds them of the testimony he bore before their representatives on the previous occasion, for John 3:28 corresponds exactly with John 1:20 and 23.  

"And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness, behold, the same baptizeth, and all men come to him" (John 3:26). What was the object of these Jews? Was not their motive a malicious one? Were they not seeking to make John envious? It would certainly appear so. Why tell him of the outward success of Christ’ s ministry if it were not to provoke the jealousy of His harbinger? And cannot we detect the Enemy of souls behind this! This is ever a favorite device with him, to make one servant of the Lord envious at the greater success enjoyed by another. And alas! how frequently does he gain his wicked ends thus. It is only those who seek not honor of men, but desire only the glory of their Lord, that are proof against such attacks.  

A striking example of the above principle is found in connection with Moses, who "was very meek, above all the men which were upon the face of the earth" (Num. 12:3). In Numbers 11:26, 27 we read, "But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp. And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp." Now notice what follows— "And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them." Even Joshua was jealous for his master’ s sake. But how blessedly did Moses rebuke him: "And Moses said unto him, Enviest thou for my sake? would God that all the Lord’ s people were prophets and that the Lord would put his spirit upon them!"  

The same unselfish spirit is seen in that one who referred to himself as "less than the least of all saints" (Eph. 3:8). While the beloved apostle was a prisoner in Rome, many of the brethren waxed confident, and were bold to speak the word without fear. True, some preached Christ of envy and strife, and some also of good will. How then did the apostle feel? Did he think these others were seeking to take advantage of his absence? Was he jealous of their labors? Not so: he said: "Notwithstanding... I therein do rejoice, yea, and will rejoice" (Phil. 1:14-18). So, again, he learns of the ministry of Philemon in refreshing the saints, and to him he writes, "we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother" (Philem. 7). May more of this spirit be found in us and in other of the Lord’ s servants as we learn of how God is using them.  

"John answered and said, A man can receive nothing, except it be given him from heaven" (John 3:27). It is beautiful to see how John conducted himself on this occasion. His reply was most becoming. First, he bows to God’ s sovereign will (verse 27). Second, he reminds his tempters of his previous disclaimer of any other place being his save that of one "sent before" the Lord (John 1:28). Third, he declared that Israel belonged to Christ, not to himself (verse 29). Fourth, he affirms that his own joy was fulfilled in seeing men turning to the Lord Jesus (verse 29). Finally, he insists that while Christ must "increase," he must "decrease" (verse 30). Blessed self-abnegation was this.  

"John answered and said, A man can receive nothing, except it be given him from heaven." John was not at all surprised at the lack of spiritual perception in these Jews. The things of God cannot be discerned by the natural man. Before a man can even "receive" spiritual things they must first be "given him from heaven." And in the bestowment of His gifts God is sovereign. We are fully satisfied that the contents of this twenty-seventh verse contains the key to much that is puzzling. There are some brethren, beloved of the Lord, who do not see the truth of believer’ s baptism; there are others who stumble over the subject of predestination. What may be as clear as sunlight to us, is dark to them. But let us not be puffed up by our superior knowledge. Let us remember the admonition of the apostle Paul, "For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory (boast), as if thou hadst not received it?" (1 Cor. 4:7).  

But on the other hand, there is no excuse for ignorance in the things of God. Far from it. God has plainly made known His mind. His blessed Word is here in our hands. The Holy Spirit has been given to us to guide us into all truth. And it is our responsibility to believe and understand all that is recorded for our learning: "And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know" (1 Cor. 8:2). Nevertheless, there is the Divine side, too; and this is what is before us here in John 3:27. What did the Lord Jesus say in response to the unbelief of the cities wherein His mightiest works were done? "Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight" (Matthew 11:25, 26). What did He say to Peter, when that apostle bore such blessed testimony to His Messiahship and Deity? "Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven" (Matthew 16:17). And what is recorded of Lydia? "And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, THAT (in order that) she attended unto the things which were spoken of Paul" (Acts 16:14).  

And yet God is not capricious. If it is not "given" to us the fault is all our own. We "have not" because we "ask not" (James 4:2). Or, we "find" not, because we are too lazy to "search" diligently for the precious things of God. Here is His sure promise, provided we meet the conditions annexed to it: "My son, if thou wilt receive my words, and hide my commandments with thee; So that thou incline thine ear unto wisdom, and apply thine heart to understanding; Yea, if thou criest after knowledge, and liftest up thy voice for understanding; If thou seekest her as silver, and searchest for her as for hid treasures; Then shalt thou understand the fear of the Lord, and find the knowledge of God" (Prov. 2:1-5).  

"Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him" (John 3:28). John now announces what he was not, and what he was. He was but the messenger before the face of Christ, His forerunner. A subordinate place, therefore, was his. How blessed was this. These Jews were seeking to stir up the pride of John. But the Lord’ s servant takes his proper place before them. He reminds them that he was only one "sent before" Christ.  

"He that hath the bride is the Bridegroom: but the friend of the Bridegroom, which standeth and heareth him, rejoiceth greatly because of the Bridegroom’ s voice: this my joy therefore is fulfilled" (John 3:29). The first thing which claims our attention here is the opening sentence of this verse. Who is meant by the "bride" which the Lord Jesus even then was said to "have?" In seeking the answer to this question, particular attention should be paid to the connection in which this statement is found, the circumstances under which it was made, and also to the person who uttered it. The connection in which this occurs is discovered by going back to John 3:22, 23. The disciples of Jesus, as well as John himself, were "baptizing." This was not Christian baptism, for that was not instituted until after the death and resurrection of the Savior. This baptism, therefore, was kingdom baptism, and was one of the conditions of entrance into it (cf. Matthew 3). The circumstances under which this statement was made is seen in that John 3:29 formed part of the Baptist’ s reply to those who were seeking to arouse his envy over the fact that the crowds were now flocking to Christ. The person who uttered it was not Paul the apostle to the Gentiles, but John the Baptist, whose ministry was confined to Israel, and who here styles himself "the friend of the Bridegroom."  

When the Baptist said "He that hath the bride, is the bridegroom," he was not referring to the Church, the Body of Christ, for of that he knew nothing whatever, nor did any one else save the Triune God. At that time Christ was not forming a church, but as "the minister of the circumcision" He was presenting Himself to Israel. A repenting and believing few gathered around Him. That the twelve apostles are connected with Christ in an earthly relationship (though also, of course, members of the household of faith, and of the family of God) is clear from the words of the Savior: "Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). This is something which the apostle Paul— the apostle of the Gentiles, the one through whom God made known the truth of one Body— will never do.  

"He that hath the bride" was the language of faith. The company who will form the "bride" was then far from being complete; only a nucleus was there, but faith viewed the purpose of God concerning Israel as already accomplished. But "he that hath the bride" rules out the one body, for that did not begin to be formed until several years later. If further proof of the correctness of what we have written be asked for, it is at once forthcoming in the very next sentence: "But the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’ s voice: this my joy therefore is fulfilled.’’ Without a doubt this refers to John the Baptist himself. But in no possible sense was he associated with heralding the truth of the Church which is the Body of Christ. His own language, as recorded in John 1:31 is final: "But that he should be made manifest to Israel, therefore, am I come baptizing with water."  

Let it be clearly understood that in this chapter we are neither denying nor affirming that the Body of Christ will be His heavenly bride. That does not fall within the compass of the present passage. What we have attempted to do is to give a faithful exposition of John 3:29, and the "bride" there plainly refers to a company of regenerated Israelites, a company not yet completed. The work of gathering out that company has been interrupted by the rejection of Christ by the Jewish nation as a whole, and this has been followed by the present period. But after the Body of Christ has come "in the unity of the faith, and the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ" (Eph. 4:13) God will resume His work with Israel and complete that company which is to be gathered out from them.  

"But the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’ s voice" (verse 29). This is very blessed. Notice first, how we have repeated here what we called attention to when considering John 1:35-37: the two disciples of John "stood" before they heard their master "speak" and say "Behold the lamb of God." The order is the same in the verse now before us— "Which standeth and heareth him." Standing signifies the cessation of activity: it denotes an act of concentrated attention. The principle illustrated is a deeply important one. It is one which needs to be pressed in this day of hustling and bustling about, which is only the product of the energy of the flesh. We must "stand" before we can "hear Him."  

"This my joy therefore is fulfilled" (verse 29). How precious is this! Joy of heart is the fruit of being "occupied with Christ!" It is standing and hearing His voice which delights the soul. But again we say that the all-important prerequisite for this is a cessation of the activities of the flesh. His voice cannot be heard if we are rushing hither and thither in fellowship with the fearful bedlam all around us. The "better part" is not to be like Martha— "cumbered about much serving"— but is to "sit" at the feet of the Lord Jesus like Mary did, hearing His word (see Luke 10:38-42). Notice, too, the tense of the verbs in John 3:29: "standeth and heareth." The perfect tense expresses continuous action: again and again, daily, this must be done, if our joy is to be filled full. Is not our failure at this very point the explanation of our joyless lives?  

"He must increase, but I must decrease" (John 3:30). Blessed climax was this to the lovely modesty of John, and well calculated to crush all party feeling and nip in the bud any jealousy there might be in the hearts of his own disciples. In principle this is inseparably connected with what he had just said before in the previous verse. The more I "decrease" the more I delight in standing and hearing the voice of that blessed One who is Altogether Lovely. And so conversely. The more I stand and hear His voice, the more will He "increase" before me, and the more shall I "decrease." I cannot be occupied with two objects at one and the same time. To "decrease" is, we take it, to be less and less occupied with ourselves. The more I am occupied with Christ, the less shall I be occupied with myself. Humility is not the product of direct cultivation, rather it is a by-product. The more I try to be humble, the less shall I attain unto humility. But if I am truly occupied with that One who was "meek and lowly in heart," if I am constantly beholding His glory in the mirror of God’ s Word, then shall I be "changed into the same image from glory to glory, even as by the Spirit of the Lord" (2 Cor. 3:18).  

The passage now before us contains the final testimony of the Baptist to the Lord Jesus Christ. In it the Savior and His servant are sharply contrasted. In witnessing to the manifold glories of his Master, John the Baptist draws a seven-fold contrast. First, John was one who could receive nothing, except it were given him from heaven (verse 27); where as Christ was the One to whom the Father "hath given all things" ( verse 35). Second, Jesus was the Christ, whereas John was only one "sent before Him" (verse 28). Third, Christ was the "bridegroom," whereas John was but the "friend" of the Bridegroom (verse 29). Fourth, Christ must "increase," whereas John himself must "decrease" (verse 30). Fifth, John was "of the earth," whereas the Lord Jesus had come "from above," and "is above all" (verse 31). Sixth, John had only a measure of the Spirit, but of Christ it is witnessed, "God giveth not the Spirit by measure unto him" (verse 34). Seventh, John was but a servant, whereas the Savior was none less than the Son of the Father (verse 35). What a blessed and complete testimony was this to the immeasurable superiority of the Lord of Glory!  

"He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all" (John 3:31). John now witnesses to the person, the glory, and the testimony of Christ. It seems to us that John is here giving point to one of the seven contrasts contained in this testimony which he here drew between Christ and himself. "Earth and earthly" must not be understood to signify "world and worldly." John was of the earth, and spoke of things which pertain to the earth. But the Lord was from heaven, and is above all. All other messengers that God has sent had much earthiness about them, as those of us who are His servants now have much of it. We are limited by our finite grasp. The bodies of death in which we dwell are a severe handicap. Our vision is largely confined to the things of earth. But there were no limitations to the Lord Jesus: He was the Son of God from heaven, pure, perfect, omniscient.  

"And what he hath seen and heard, that he testifieth" (John 3:32). The testimony which Christ bore was a perfect one. The prophets received their message from the Holy Spirit, and they spoke of things which they had not "seen"— see Matthew 13:17. There are things which the angels desire to look into, but they were too mysterious for them to fathom— see 1 Peter 1:12. But our Lord Jesus Christ knows "heavenly things" by His own perfect knowledge, for He hath ever dwelt in the bosom of the Father. He knew the mind of God for He is God.  

"And no man receiveth his testimony" (John 3:32). How radically different was this word of John from that of the Jews who declared "all men come to him," verse 26! One lesson we may draw from this is the unreliability of statistics which seek to tabulate spiritual results. Those Jews were looking at the outward appearance only, and from that point of view the cause of Christ seemed to be prospering in an extraordinary way. But the Lord’ s forerunner looked beneath the surface, at the true spiritual results, and his verdict was "no man receiveth his testimony." Beware then of statistics, they depend largely on the one who compiles them. Some who are sanguine, will say everything that is pleasing and encouraging; others, who are more serious and severe in their judgment, will say much that is depressing.  

"No man receiveth his testimony." This is not to be understood without qualification, for the very next words declare "he that hath received his testimony hath set to his seal that God is true." It is evident that what John meant was that comparatively none received the testimony of Christ. Compared with the crowds which came to Him, compared with the nation of Israel as a whole, those who "received" Christ’ s testimony were so few, that they were as though none at all received it. And is it not the same today? In this favored land Christ is preached to multitudes, and many there are who hear about Him; but, alas! how few give evidence of having really received His testimony into their hearts!  

And why is it that men receive not the testimony of this One who "cometh from heaven" (verse 31), who testifies of what He has seen and heard (verse 32), and who has the Spirit without measure (verse 34), yea, who is none other than the— Son beloved of the Father (verse 35)? It is because they are earthly. The message is too heavenly for them. They have no relish for it. They have hearts only for things below. Others are too learned to believe anything so simple: it is still to the Jews a stumblingblock, and to the Greeks foolishness. They will not believe God; and how can they while "they receive honor from men!" With others it is wide that hinders. They think themselves good enough already. They are pharisaical. They are too high-born to see their need of being born again. They are too haughty to take the place of empty-handed beggars and receive God’ s gift. But the root reason for rejecting the testimony of Christ is that, "men loved darkness rather than light, because their deeds were evil" (John 3:19). Men are so depraved their hearts are hardened and their understandings are darkened, and therefore, do they prefer the darkness to the light.  

"He that hath received his testimony hath set to his seal that God is true" (John 3:33). To "set to his seal" means to certify and ratify. By faith in the Lord Jesus the believer has come to know God as a reality. Hitherto he heard of and talked about an unknown God, but now he knows God for himself, and declares his faith in His fidelity. God says, "He that believeth on the Son hath everlasting life," and the believer finds that God is true, for he lives now in newness of life. The Lord says, "He that believeth on him is not condemned," and the believer knows it is so, for the burden of guilt is gone from his conscience. Those who receive Christ’ s testimony as true, take it unto themselves. They rest their souls upon it. They make it their own. They allow nothing to make them doubt what He has said. No matter whether they can thoroughly understand it or no; no matter whether it seems reasonable or unreasonable, they implicitly believe it. Whether their feelings respond or not, makes no difference— the Son of God has spoken, and that is enough.  

"For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him" (John 3:34). The Lord Jesus Christ was sent here by God, and He spoke only the words of God. Testimony to this fact was borne to Him by the Father on the Mount of Transfiguration: "This is My beloved Son, in whom I am well-pleased: hear ye him" (Matthew 17:5). And Christ differed from every other messenger sent from God— in all things He has "the pre-eminence." Others had the Spirit "by measure." They knew but fragments of the truth of God. To them the Spirit came and then went again. Moreover, their gifts varied: one had a certain gift from the Spirit, another an entirely different gift. But God gave not the Spirit by measure unto Christ. The Lord Jesus knew the full truth of God, for He Himself is the Truth. On Him the Spirit did not come and go; instead, we read, He "abode upon him" (John 1:32). And further: Christ was endowed with every. Divine gift. In contrast from the fragmentary communications of God through the prophets (see Hebrews 1:1), Christ fully and finally received the mind of God. We believe that the full meaning of these words that Christ had the Spirit "without measure" is a statement that is strictly parallel with what we read in Colossians 2:9, "For in Him dwelleth all the fulness of the Godhead bodily."  

"The Father loveth the Son, and hath given all things into his band" (John 3:35). What a glorious testimony was this! Christ was more than a messenger or witness for God, He was the "Son" beloved of the Father. Not only so, He was the One into whose hand the Father had "given all things." How this brings out, again, the absolute Deity of Christ! To none but to One absolutely equal with Himself could the Father give "all things."  

"He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him" (John 3:36). Here is the inevitable alternative. Salvation comes through believing, believing on the Son. How Divinely simple! Those who believe on the Son have "everlasting life" as a present possession, though the full enjoyment as well as the full manifestation of it are yet future. But those who believe not the Son "shall not see life," neither enter into it nor enjoy it; instead, the wrath of a sin-hating God "abideth" on them. It is upon them even now, and if they believe not, it shall abide on them for ever and ever. How unspeakably solemn! How it behooves every reader to seriously and honestly face the question— To which class do I belong?— to those who believe on the Son, or to those who believe not on the Son?  

The following questions concern the next lesson:  

1. What are we to learn from the statement that "Jesus himself baptized not"? John 4:2.  

2. Why did the Lord "leave Judea" when He knew the Pharisees were jealous? John 4:3.  

3. What prophetic foreshadowing do we have in John 4:3, 4?  

4. Why was it that Christ "must needs" go through Samaria? John 4:4.  

5. What are we to learn from the fact that the meeting between Christ and the Samaritan woman occurred at a "well?" John 4:6.  

6. Why are we told that it was "Jacob’ s well"? John 4:6.  

7. What is suggested by the "sixth hour"? John 4:6.  

  

MHCC: Joh 3:22-36

John was fully satisfied with the place and work assigned him; but Jesus came on a more important work. He also knew that Jesus would increase in honour and influence, for of his government and peace there would be no end, while he himself would be less followed. John knew that Jesus came from heaven as the Son of God, while he was a sinful, mortal man, who could only speak about the more plain subjects of religion. The words of Jesus were the words of God; he had the Spirit, not by measure, as the prophets, but in all fulness. Everlasting life could only be had by faith in Him, and might be thus obtained; whereas all those, who believe not in the Son of God, cannot partake of salvation, but the wrath of God for ever rests upon them.

Matthew Henry: Joh 3:22-36

In these verses we have,

I. Christ's removal into the land of Judea (Joh 3:22), and there he tarried with his disciples. Observe, 1. Our Lord Jesus, after he entered upon his public work, travelled much, and removed often, as the patriarchs in their sojournings. As it was a good part of his humiliation that he had no certain dwelling-place, but was, as Paul, in journeyings often, so it was an instance of his unwearied industry, in the work for which he came into the world, that he went about in prosecution of it; many a weary step he took to do good to souls. The Sun of righteousness took a large circuit to diffuse his light and heat, Psa 19:6. 2. He was not wont to stay long at Jerusalem. Though he went frequently thither, yet he soon returned into the country; as here. After these things, after he had had this discourse with Nicodemus, he came into the land of Judea; not so much for greater privacy (though mean and obscure places best suited the humble Jesus in his humble state) as for greater usefulness. His preaching and miracles, perhaps, made most noise at Jerusalem, the fountain-head of news, but did least good there, where the most considerable men of the Jewish church had so much the ascendant. 3. When he came into the land of Judea his disciples came with him; for these were they that continued with him in his temptations. Many that flocked to him at Jerusalem could not follow his motions into the country, they had no business there; but his disciples attended him. If the ark remove, it is better to remove and go after it (as those did, Jos 3:3) than sit still without it, though it be in Jerusalem itself. 4. There he tarried with them, dietribe - He conversed with them, discoursed with them. He did not retire into the country for his ease and pleasure, but for more free conversation with his disciples and followers. See Son 7:11, Son 7:12. Note, Those that are ready to go with Christ shall find him as ready to stay with them. It is supposed that he now staid five or six months in this country. 5. There he baptized; he admitted disciples, such as believed in him, and had more honesty and courage than those had at Jerusalem, Joh 2:24. John began to baptize in the land of Judea (Mat 3:1), therefore Christ began there, for John had said, There comes one after me. He himself baptized not, with his own hand, but his disciples by his orders and directions, as appears, Joh 4:2. But his disciples' baptizing was his baptizing. Holy ordinances are Christ's, though administered by weak men.

II. John's continuance in his work, as long as his opportunities laster, Joh 3:23, Joh 3:24. Here we are told,

1. That John was baptizing. Christ's baptism was, for substance, the same with John's, for John bore witness to Christ, and therefore they did not at all clash or interfere with one another. But, (1.) Christ began the work of preaching and baptizing before John laid it down, that he might be ready to receive John's disciples when he should be taken off, and so the wheels might be kept going. It is a comfort to useful men, when they are going off the stage, to see those rising up who are likely to fill up their place. (2.) John continued the work of preaching and baptizing though Christ had taken it up; for he would still, according to the measure given to him, advance the interests of God's kingdom. There was still work for John to do, for Christ was not yet generally known, nor were the minds of people thoroughly prepared for him by repentance. From heaven John had received his command, and he would go on in his work till he thence received his countermand, and would have his dismission from the same hand that gave him his commission. He does not come in to Christ, lest what had formerly passed should look like a combination between them; but he goes on with his work, till Providence lays him aside. The greater gifts of some do not render the labours of others, that come short of them, needless and useless; there is work enough for all hands. They are sullen that will sit down and do nothing when they see themselves out-shone. Though we have but one talent, we must account for that: and, when we see ourselves going off, must yet go on to the last.

2. That he baptized in Enon near Salim, places we find nowhere else mentioned, and therefore the learned are altogether at a loss where to find them. Wherever it was, it seems that John removed from place to place; he did not think that there was any virtue in Jordan, because Jesus was baptized there, which should engage him to stay there, but as he saw cause he removed to other waters. Ministers must follow their opportunities. He chose a place where there was much water, hudata polla - many waters, that is, many streams of water; so that wherever he met with any that were willing to submit to his baptism water was at hand to baptize them with, shallow perhaps, as is usual where there are many brooks, but such as would serve his purpose. And in that country plenty of water was a valuable thing.

3. That thither people came to him and were baptized. Though they did not come in such vast crowds as they did when he first appeared, yet now he was not without encouragement, but there were still those that attended and owned him. Some refer this both to John and to Jesus: They came and were baptized; that is, some came to John, and were baptized by him, some to Jesus, and were baptized by him, and, as their baptism was one, so were their hearts.

4. It is noted (Joh 3:24) that John was not yet cast into prison, to clear the order of the story, and to show that these passages are to come in before Mat 6:12. John never desisted from his work as long as he had his liberty; nay, he seems to have been the more industrious, because he foresaw his time was short; he was not yet cast into prison, but he expected it ere long, Joh 9:4.

III. A contest between John's disciples and the Jews about purifying, Joh 3:25. See how the gospel of Christ came not to send peace upon earth, but division. Observe, 1. Who were the disputants: some of John's disciples, and the Jews who had not submitted to his baptism of repentance. Penitents and impenitents divide this sinful world. In this contest, it should seem, John's disciples were the aggressors, and gave the challenge; and it is a sign that they were novices, who had more zeal than discretion. The truths of God have often suffered by the rashness of those that have undertaken to defend them before they were able to do it. 2. What was the matter in dispute: about purifying, about religious washing. (1.) We may suppose that John's disciples cried up his baptism, his purifying, as instar omnium - superior to all others, and gave the preference to that as perfecting and superseding all the purifications of the Jews, and they were in the right; but young converts are too apt to boast of their attainments, whereas he that finds the treasure should hide it till he is sure that he has it, and not talk of it too much at first. (2.) No doubt the Jews with as much assurance applauded the purifyings that were in use among them, both those that were instituted by the law of Moses and those that were imposed by the tradition of the elders; for the former they had a divine warrant, and for the latter the usage of the church. Now it is very likely that the Jews in this dispute, when they could not deny the excellent nature and design of John's baptism, raised an objection against it from Christ's baptism, which gave occasion for the complaint that follows here (Joh 3:26): "Here is John baptizing in one place."say they, "and Jesus at the same time baptizing in another place; and therefore John's baptism, which his disciples so much applaud, is either,"[1.] " Dangerous, and of ill consequence to the peace of the church and state, for you see it opens a door to endless parties. Now that John has begun, we shall have every little teacher set up for a baptist presently. Or,"[2.] "At the best it is defective and imperfect. If John's baptism, which you cry up thus, have any good in it, yonder the baptism of Jesus goes beyond it, so that for your parts you are shaded already by a greater light, and your baptism is soon gone out of request."Thus objections are made against the gospel from the advancement and improvement of gospel light, as if childhood and manhood were contrary to each other, and the superstructure were against the foundation. There was no reason to object Christ's baptism against John's, for they consisted very well together.

IV. A complaint which John's disciples made to their master concerning Christ and his baptizing, Joh 3:26. They, being nonplussed by the fore-mentioned objection, and probably ruffled and put into a heat by it, come to their master, and tell him, " Rabbi, he that was with thee, and was baptized of thee, is now set up for himself; he baptizeth, and all men come to him; and wilt thou suffer it?"Their itch for disputing occasioned this. It is common for men, when they find themselves run aground in the heat of disputation, to fall foul upon those that do them no harm. If these disciples of John had not undertaken to dispute about purifying, before they understood the doctrine of baptism, they might have answered the objection without being put into a passion. In their complaint, they speak respectfully to their own master, Rabbi; but speak very slightly of our Saviour, though they do not name him. 1. They suggest that Christ's setting up a baptism of his own was a piece of presumption, very unaccountable; as if John, having first set up this rite of baptizing, must have the monopoly of it, and, as it were, a patent for the invention: " He that was with thee beyond Jordan, as a disciple of thine, behold, and wonder, the same, the very same, baptizes, and takes thy work out of thy hand."Thus the voluntary condescensions of the Lord Jesus, as that of his being baptized by John, are often unjustly and very unkindly turned to his reproach. 2. They suggest that it was a piece of ingratitude to John. He to whom thou barest witness baptizes; as if Jesus owed all his reputation to the honourable character John gave of him, and yet had very unworthily improved it to the prejudice of John. But Christ needed not John's testimony, Joh 5:36. He reflected more honour upon John than he received from him, yet thus it is incident to us to think that others are more indebted to us than really they are. And besides, Christ's baptism was not in the least an impeachment, but indeed the greatest improvement, of John's baptism, which was but to lead the way to Christ's. John was just to Christ, in bearing witness to him; and Christ's answering his testimony did rather enrich than impoverish John's ministry. 3. They conclude that it would be a total eclipse to John's baptism: " All men come to him; they that used to follow with us now flock after him, it is therefore time for us to look about us."It was not indeed strange that all men came to him. As far as Christ is manifested he will be magnified; but why should John's disciples grieve at this? Note, Aiming at the monopoly of honour and respect has been in all ages the bane of the church, and the shame of its members and ministers; as also a vying of interests, and a jealousy of rivalship and competition. We mistake if we think that the excelling gifts and graces, and labours and usefulness, of one, are a diminution and disparagement to another that has obtained mercy to be faithful; for the Spirit is a free agent, dispensing to every one severally as he will. Paul rejoiced in the usefulness even of those that opposed him, Phi 1:18. We must leave it to God to choose, employ, and honour his own instruments as he pleaseth, and not covet to be placed alone.

V. Here is John's answer to this complaint which his disciples made, Joh 3:27, etc. His disciples expected that he would have resented this matter as they did; but Christ's manifestation to Israel was no surprise to John, but what he looked for; it was not disturbance to him, but what he wished for. He therefore checked the complaint, as Moses, Enviest thou for my sake? and took this occasion to confirm the testimonies he had formerly borne to Christ as superior to him, cheerfully consigning and turning over to him all the interest he had in Israel. In this discourse here, the first minister of the gospel (for so John was) is an excellent pattern to all ministers to humble themselves and to exalt the Lord Jesus.

1. John here abases himself in comparison with Christ, Joh 3:27-30. The more others magnify us, the more we must humble ourselves, and fortify ourselves against the temptation of flattery and applause, and the jealousy of our friends for our honour, by remembering our place, and what we are, 1Co 3:5.

(1.) John acquiesces in the divine disposal, and satisfies himself with that (Joh 3:27): A man can receive nothing except it be given him from heaven, whence every good gift comes (Jam 1:17), a general truth very applicable in this case. Different employments are according to the direction of divine Providence, different endowments according to the distribution of the divine grace. No man can take any true honour to himself, Heb 5:4. We have as necessary and constant a dependence upon the grace of God in all the motions and actions of the spiritual life as we have upon the providence of God in all the motions and actions of the natural life: now this comes in here as a reason, [1.] Why we should not envy those that have a larger share of gifts than we have, or move in a larger sphere of usefulness. John reminds his disciples that Jesus would not have thus excelled him except he had received it from heaven, for, as man and Mediator, he received gifts; and, if God gave him the Spirit without measure (Joh 3:34), shall they grudge at it? The same reason will hold as to others. If God is pleased to give to others more ability and success than to us, shall we be displeased at it, and reflect upon him as unjust, unwise, and partial? See Mat 20:15. [2.] Why we should not be discontented, though we be inferior to others in gifts and usefulness, and be eclipsed by their excellencies. John was ready to own that it was the gift, the free gift, of heaven, that made him a preacher, a prophet, a baptist: it was God that gave him the interest he had in the love and esteem of the people; and, if now his interest decline, God's will be done! He that gives may take. What we receive from heaven we must take as it is given. Now John never received a commission for a standing perpetual office, but only for a temporary one, which must soon expire; and therefore, when he has fulfilled his ministry, he can contentedly see it go out of date. Some give quite another sense of these words: John had taken pains with his disciples, to teach them the reference which his baptism had to Christ, who should come after him, and yet be preferred before him, and do that for them which he could not do; and yet, after all, they dote upon John, and grudge this preference of Christ above him: Well saith John, I see a man can receive (that is, perceive) nothing, except it be given him from heaven. The labour of ministers if all lost labour, unless the grace of God make it effectual. Men do not understand that which is made most plain, nor believe that which is made most evident, unless it be given them from heaven to understand and believe it.

(2.) John appeals to the testimony he had formerly given concerning Christ (Joh 3:28): You can bear me witness that I said, again and again, I am not the Christ, but I am sent before him. See how steady and constant John was in his testimony to Christ, and not as a reed shaken with the wind; neither the frowns of the chief priests, nor the flatteries of his own disciples, could make him change his note. Now this serves here, [1.] As a conviction to his disciples of the unreasonableness of their complaint. They had spoken of the witness which their master bore to Jesus (Joh 3:26): "Now,"saith John, "do you not remember what the testimony was that I did bear? Call that to mind, and you will see your own cavil answered. Did I not say, I am not the Christ? Why then do you set me up as a rival with him that is? Did I not say, I am sent before him? Why then does it seem strange to you that I should stand by and give way to him?"[2.] It is a comfort to himself that he had never given his disciples any occasion thus to set him up in competition with Christ; but, on the contrary, had particularly cautioned them against this mistake, though he might have made a hand of it for himself. It is a satisfaction to faithful ministers when they have done what they could in their places to prevent any extravagances that their people ran into. John had not only not encouraged them to hope that he was the Messiah, but had plainly told them the contrary, which was now a satisfaction to him. It is a common excuse for those who have undue honour paid them, Si populus vult decipi, decipiatur - If the people will be deceived, let them; but that is an ill maxim for those to go by whose business it is to undeceive people. The lip of truth shall be established.

(3.) John professes the great satisfaction he had in the advancement of Christ and his interest. He was so far from regretting it, as his disciples did, that he rejoiced in it. This he expresses (Joh 3:29) by an elegant similitude. [1.] He compares our Saviour to the bridegroom: " He that hath the bride is the bridegroom. Do all men come to him? It is well, whither else should they go? Has he got the throne in men's affections? Who else should have it? It is his right; to whom should the bride be brought but to the bridegroom?"Christ was prophesied of in the Old Testament as a bridegroom, Ps. 45. The Word was made flesh, that the disparity of nature might not be a bar to the match. Provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses his church to himself; he has the bride, for he has her love, he has her promise; the church is subject to Christ. As far as particular souls are devoted to him in faith and love, so far the bridegroom has the bride. [2.] He compares himself to the friend of the bridegroom, who attends upon him, to do him honour and service, assists him in prosecuting the match, speaks a good word for him, uses his interest on his behalf, rejoices when the match goes on, and most of all when the point is gained, and he has the bride. All that John had done in preaching and baptizing was to introduce him; and, now that he was come, he had what he wished for: The friend of the bridegroom stands, and hears him; stands expecting him, and waiting for him; rejoices with joy because of the bridegroom's voice, because he is come to the marriage after he had been long expected. Note, First, Faithful ministers are friends of the bridegroom, to recommend him to the affections and choice of the children of men; to bring letters and messages from him, for he courts by proxy; and herein they must be faithful to him. Secondly, The friends of the bridegroom must stand, and hear the bridegroom's voice; must receive instructions from him, and attend his orders; must desire to have proofs of Christ speaking in them, and with them (2Co 13:3); that is the bridegroom's voice. Thirdly, The espousing of souls to Jesus Christ, in faith and love, is the fulfilling of the joy of every good minister. If the day of Christ's espousals be the day of the gladness of his heart (Son 3:11), it cannot but be of their too who love him and wish well to his honour and kingdom. Surely they have no greater joy.

(4.) He owns it highly fit and necessary that the reputation and interest of Christ should be advanced, and his own diminished (Joh 3:30): He must increase, but I must decrease. If they grieve at the growing greatness of the Lord Jesus, they will have more and more occasion to grieve, as those have that indulge themselves in envy and emulation. John speaks of Christ's increase and his own decrease, not only as necessary and unavoidable, which could not be helped and therefore must be borne, but as highly just and agreeable, and affording him entire satisfaction. [1.] He was well pleased to see the kingdom of Christ getting ground: " He must increase. You think he has gained a great deal, but it is nothing to what he will gain."Note, The kingdom of Christ is, and will be, a growing kingdom, like the light of the morning, like the grain of mustard-seed. [2.] He was not at all displeased that the effect of this was the diminishing of his own interest: I must decrease. Created excellencies are under this law, they must decrease. I have seen an end of all perfection. Note, First, The shining forth of the glory of Christ eclipses the lustre of all other glory. The glory that stands in competition with Christ, that of the world and the flesh, decreases and loses ground in the soul as the knowledge and love of Christ increase and get ground; but it is here spoken of that which is subservient to him. As the light of the morning increases, that of the morning star decreases. Secondly, If our diminution or abasement may but in the least contribute to the advancement of Christ's name, we must cheerfully submit to it, and be content to be any thing, to be nothing, so that Christ may be all.

2. John Baptist here advances Christ, and instructs his disciples concerning him, that, instead of grieving that so many come to him, they might come to him themselves.

(1.) He instructs them concerning the dignity of Christ's person (Joh 3:31): He that cometh from above, that cometh from heaven, is above all. Here, [1.] He supposes his divine origin, that he came from above, from heaven, which bespeaks not only his divine extraction, but his divine nature. He had a being before his conception, a heavenly being. None but he that came from heaven was fit to show us the will of heaven, or the way to heaven. When God would save man, he sent from above. [2.] Hence he infers his sovereign authority: he is above all, above all things and all persons, God over all, blessed for evermore. It is daring presumption to dispute precedency with him. When we come to speak of the honours of the Lord Jesus, we find they transcend all conception and expression, and we can say but this, He is above all. It was said of John Baptist, There is not a greater among them that are born of women. But the descent of Christ from heaven put such a dignity upon him as he was not divested of by his being made flesh; still he was above all. This he further illustrates by the meanness of those who stood in competition with him: He that is of the earth, is earthly, ho ōn ek tēs gēŝ ek tēs gēs esti - He that is of the earth is of the earth; he that has his origin of the earth has his food out of the earth, has his converse with earthly things, and his concern is for them. Note, First, Man has his rise out of the earth; not only Adam at first, but we also still are formed out of the clay, Job 33:6. Look to the rock whence we were hewn. Secondly, Man's constitution is therefore earthly; not only his body frail and mortal, but his soul corrupt and carnal, and its bent and bias strong towards earthly things. The prophets and apostles were of the same mould with other men; they were but earthen vessels, though they had a rich treasure lodged in them; and shall these be set up as rivals with Christ? Let the potsherds strive with the potsherds of the earth; but let them not cope with him that came from heaven.

(2.) Concerning the excellency and certainty of his doctrine. His disciples were displeased that Christ's preaching was admired, and attended upon, more than his; but he tells them that there was reason enough for it. For,

[1.] He, for his part, spoke of the earth, and so do all those that are of the earth. The prophets were men and spoke like men; of themselves they could not speak but of the earth, 2Co 3:5. The preaching of the prophets and of John was but low and flat compared with Christ's preaching; as heaven is high above the earth, so were his thoughts above theirs. By them God spoke on earth, but in Christ he speaketh from heaven.

[2.] But he that cometh from heaven is not only in his person, but in his doctrine, above all the prophets that ever lived on earth; none teacheth like him. The doctrine of Christ is here recommended to us,

First, As infallibly sure and certain, and to be entertained accordingly (Joh 3:32): What he hath seen and heard, that he testifieth. See here, 1. Christ's divine knowledge; he testified nothing but what he had seen and heard, what he was perfectly apprized of and thoroughly acquainted with. What he discovered of the divine nature and of the invisible world was what he had seen; what he revealed of the mind of God was what he had heard immediately from him, and not at second hand. The prophets testified what was made known to them in creams and visions by the mediation of angels, but not what they had seen and heard. John was the crier's voice, that said, " Make room for the witness, and keep silence while the charge is given,"but then leaves it to the witness to give in his testimony himself, and the judge to give the charge himself. The gospel of Christ is not a doubtful opinion, like an hypothesis or new notion in philosophy, which every one is at liberty to believe or not; but it is a revelation of the mind of God, which is of eternal truth in itself, and of infinite concern to us. 2. His divine grace and goodness: that which he had seen and heard he was pleased to make known to us, because he knew it nearly concerned us. What Paul had seen and heard in the third heavens he could not testify (2Co 12:4), but Christ knew how to utter what he had seen and heard. Christ's preaching is here called his testifying, to denote, (1.) The convincing evidence of it; it was not reported as news by hearsay, but it was testified as evidence given in court, with great caution and assurance. (2.) The affectionate earnestness of the delivery of it: it was testified with concern and importunity, as Act 18:5.

From the certainty of Christ's doctrine, John takes occasion, [1.] To lament the infidelity of the most of men: though he testifies what is infallibly true, yet no man re ceiveth his testimony, that is, very few, next to none, none in comparison with those that refuse it. They receive it not, they will not hear it, they do not heed it, or give credit to it. This he speaks of not only as a matter of wonder, that such a testimony should not be received (Who hath believed our report? How stupid and foolish are the greatest part of mankind, what enemies to themselves!) but as matter of grief; John's disciples grieved that all men came to Christ (Joh 3:26); they thought his followers too many. But John grieves that no man came to him; he thought them too few. Note, The unbelief of sinners is the grief of saints. It was for this that St. Paul had great heaviness, Rom 9:2. [2.] He takes occasion to commend the faith of the chosen remnant (Joh 3:33): He that hath received his testimony (and some such there were, though very few) hath set to his seal that God is true. God is true, though we do not set our seal to it; let God be true, and every man a liar; his truth needs not our faith to support it, but by faith we do ourselves the honour and justice to subscribe to his truth, and hereby God reckons himself honoured. God's promises are all yea and amen; by faith we put our amen to them, as Rev 22:20. Observe, He that receives the testimony of Christ subscribes not only to the truth of Christ, but to the truth of God, for his name is the Word of God; the commandments of God and the testimony of Christ are put together, Rev 12:17. By believing in Christ we set to our seal, First, That God is true to all the promises which he has made concerning Christ, that which he spoke by the mouth of all his holy prophets; what he swore to our fathers is all accomplished, and not one iota or tittle of it fallen to the ground, Luk 1:70, etc. Act 13:32, Act 13:33. Secondly, That he is true to all the promises he has made in Christ; we venture our souls upon God's veracity, being satisfied that he is true; we are willing to deal with him upon trust, and to quit all in this world for a happiness in reversion and out of sight. By this we greatly honour God's faithfulness. Whom we give credit to we give honour to.

Secondly, It is recommended to us as a divine doctrine; not his own, but his that sent him (Joh 3:34): For he whom God hath sent speaketh the word of God, which he was sent to speak, and enabled to speak; for God giveth not the Spirit by measure unto him. The prophets were as messengers that brought letters from heaven; but Christ came under the character of an ambassador, and treats with us as such; for, 1. He spoke the words of God, and nothing he said savoured of human infirmity; both substance and language were divine. He proved himself sent of God (Joh 3:2), and therefore his words are to be received as the words of God. By this rule we may try the spirits: those that speak as the oracles of God, and prophesy according to the proportion of faith, are to be received as sent of God. 2. He spoke as no other prophet did; for God giveth not the Spirit by measure to him. None can speak the words of God without the Spirit of God, 1Co 2:10, 1Co 2:11. The Old Testament prophets had the Spirit, and in different degrees, 2Ki 2:9, 2Ki 2:10. But, whereas God gave them the Spirit by measure (1Co 12:4), he gave him to Christ without measure; all fulness dwelt in him, the fulness of the Godhead, an immeasurable fulness. The Spirit was not in Christ as in a vessel, but as in a fountain, as in a bottomless ocean. "The prophets that had the Spirit in a limited manner, only with respect to some particular revelation, sometimes spoke of themselves; but he that had the Spirit always residing in him, without stint, always spoke the words of God. "So Dr. Whitby.

(3.) Concerning the power and authority he is invested with, which gives him the pre-eminence above all others, and a more excellent name than they.

[1.] He is the beloved Son of the Father (Joh 3:35): The Father loveth the Son. The prophets were faithful as servants, but Christ as a Son; they were employed as servants, but Christ beloved as a son, always his delight, Pro 8:30. The Father was well pleased in him; not only he did love him, but he doth love him; he continued his love to him even in his estate of humiliation, loved him never the less for his poverty and sufferings.

[2.] He is Lord of all. The Father, as an evidence of his love for him, hath given all things into his hand. Love is generous. The Father took such a complacency and had such a confidence in him that he constituted him the great feoffee in trust for mankind. Having given him the Spirit without measure, he gave him all things; for he was hereby qualified to be master and manager of all. Note, It is the honour of Christ, and the unspeakable comfort of all Christians, that the Father hath given all things into the hands of the Mediator. First, All power; so it is explained, Mat 28:18. All the works of creation being put under his feet, all the affairs of redemption are put into his hand; he is Lord of all. Angels are his servants; devils are his captives. He has power over all flesh, the heathen given him for his inheritance. The kingdom of providence is committed to his administration. He has power to settle the terms of the covenant of peace as the great plenipotentiary, to govern his church as the great lawgiver, to dispense divine favours as the great almoner, and to call all to account as the great Judge. Both the golden sceptre and the iron rod are given into his hand. Secondly, All grace is given into his hand as the channel of conveyance; all things, all those good things which God intended to give to the children of men; eternal life, and all its preliminaries. We are unworthy that the Father should give those things into our hands, for we have made ourselves the children of his wrath; he hath therefore appointed the Son of his love to be trustee for us, and the things he intended for us he gives into his hands, who is worthy, and has merited both honours for himself and favours for us. They are given into his hands, by him to be given into ours. This is a great encouragement to faith, that the riches of the new covenant are deposited in so sure, so kind, so good a hand, the hand of him that purchased them for us, and us for himself, who is able to keep all that which both God and believers have agreed to commit to him.

[3.] He is the object of that faith which is made the great condition of eternal happiness, and herein he has the pre-eminence above all others: He that believeth on the Son, hath life, Joh 3:36. We have here the application of what he had said concerning Christ and his doctrine; and it is the conclusion of the whole matter. If God has put this honour upon the Son, we must by faith give honour to him. As God offers and conveys good things to us by the testimony of Jesus Christ, whose word is the vehicle of divine favours, so we receive and partake of those favours by believing the testimony, and entertaining that word as true and good; this way of receiving fitly answers that way of giving. We have here the sum of that gospel which is to be preached to every creature, Mar 16:16. Here is,

First, The blessed state of all true Christians: He that believes on the Son hath everlasting life. Note, 1. It is the character of every true Christian that he believes on the Son of God; not only believes him, that what he saith is true, but believes on him, consents to him, and confides in him. The benefit of true Christianity is no less than everlasting life; this is what Christ came to purchase for us and confer upon us; it can be no less than the happiness of an immortal soul in an immortal God. 2. True believers, even now, have everlasting life; not only they shall have it hereafter, but they have it now. For, (1.) They have very good security for it. The deed by which it passeth is sealed and delivered to them, and so they have it; it is put into the hands of their guardian for them, and so they have it, though the use be not yet transferred into possession. They have the Son of God, and in him they have life; and the Spirit of God, the earnest of this life. (2.) They have the comfortable foretastes of it, in present communion with God and the tokens of his love. Grace is glory begun.

Barclay: Joh 3:22-30

We have already seen that part of the aim of the writer of the Fourth Gospel is to ensure that John the Baptist received his proper place as the forerunner of Jesus, but no higher place than that. There were those who were still ready to call John master and lord; the writer of the Fourth Gospel wishes to show that John had a high place, but that the highest place was reserved for Jesus alone; and he also wishes to show that John himself had never any other idea than that Jesus was supreme. To that end he shows us the ministry of John and the ministry of Jesus overlapping. The synoptic gospels are different: Mar 1:14tells us that it was after John was put into prison that Jesus began his ministry. We need not argue which account is historically correct; but the likelihood is that the Fourth Gospel makes the two ministries overlap so that by contrast the supremacy of Jesus may be clearly shown.

One thing is certain--this passage shows us the loveliness of the humility of John the Baptist. It was clear that men were leaving John for Jesus. John's disciples were worried. They did not like to see their master take second place. They did not like to see him abandoned while the crowds flocked out to hear and see this new teacher.

In answer to their complaints, it would have been very easy for John to feel injured, neglected and unjustifiably forgotten. Sometimes a friend's sympathy can be the worst possible thing for us. It can make us feel sorry for ourselves and encourage us to think that we have not had a fair deal. But John had a mind above that. He told his disciples three things.

(i) He told them that he had never expected anything else. He told them that in point of fact he had assured them that his was not the leading place, but that he was merely sent as the herald, the forerunner and the preparer for the greater one to come. It would ease life a great deal if more people were prepared to play the subordinate role. So many people look for great things to do. John was not like that. He knew well that God had given him a subordinate task. It would save us a lot of resentment and heartbreak if we realized that there are certain things which are not for us, and if we accepted with all our hearts and did with all our might the work that God has given us to do. To do a secondary task for God makes it a great task. As Mrs. Browning had it: "All service ranks the same with God." Any task done for God is necessarily great.

(ii) He told them that no man could receive more than God gave him. If the new teacher was winning more followers it was not because he was stealing them from John, but because God was giving them to him. There was a certain American minister called Dr. Spence; once he was popular and his church was full; but as the years passed his people drifted away. To the church across the road came a new young minister who was attracting the crowds. One evening in Dr. Spence's church there was a very small gathering. The doctor looked at the little flock. "Where have all the people gone?" he asked. There was an embarrassed silence; then one of his office-bearers said: "I think they have gone to the church across the street to hear the new minister." Dr. Spence was silent for a moment; then he smiled. "Well, then," he said, "I think we ought to follow them." And he descended from his pulpit and led his people across the road. What jealousies, what heartburnings, what resentfulness we might escape, if we would only remember that someone else's success is given to him by God, and were prepared to accept God's verdict and God's choice.

(iii) Finally, John used a very vivid picture which every Jew would recognize, for it was part of the heritage of Jewish thought. He called Jesus the bridegroom and himself the friend of the bridegroom. One of the great pictures of the Old Testament is of Israel as the bride of God and God as the bridegroom of Israel. The union between God and Israel was so close that it could be likened only to a wedding. When Israel went after strange gods it was as if she were guilty of infidelity to the marriage bond (Exo 34:15compare Deu 31:16; Psa 73:27; Isa 54:5). The New Testament took this picture over and spoke of the church as the bride of Christ (2Co 11:2; Eph 5:22-32). It was this picture that was in John's mind. Jesus had come from God; he was the Son of God, Israel was his rightful bride and he was Israel's bridegroom. But one place John did claim for himself, that of the friend of the bridegroom.

The friend of the bridegroom, the shoshben, had a unique place at a Jewish wedding. He acted as the liaison between the bride and the bridegroom; he arranged the wedding; he took out the invitations; he presided at the wedding feast. He brought the bride and the bridegroom together. And he had one special duty. It was his duty to guard the bridal chamber and to let no false lover in. He would open the door only when in the dark he heard the bridegroom's voice and recognized it. When he heard the bridegroom's voice he let him in and went away rejoicing, for his task was completed and the lovers were together. He did not grudge the bridegroom the bride. He knew that his only task had been to bring bride and bridegroom together. And when that task was done he willingly and gladly faded out of the centre of the picture.

John's task had been to bring Israel and Jesus together; to arrange the marriage between Christ the bridegroom and Israel the bride. That task completed he was happy to fade into obscurity for his work was done. It was not with envy that he said that Jesus must increase and he must decrease; it was with joy. It may be that sometimes we would do well to remember that it is not to ourselves we must try to attach people; it is to Jesus Christ. It is not for ourselves we seek the loyalty of men; it is for him.

Constable: Joh 1:19--13:1

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

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

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

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

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

Constable: Joh 2:13--4:1

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

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

Constable: Joh 3:22-30

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

The writer next noted the parallel ministries of John the Baptist and Jesus in Judea. John the Baptist readily confessed Jesus' superiority to him even though they were both doing the same things. This was further testimony to Jesus' identity. This section constitutes the very core of the Apostle John's testimony to Jesus' identity in Jesus' early ministry (chs. 2-4).

3:22 Jesus' conversation with Nicodemus evidently happened in Jerusalem (2:23). Jerusalem was within Judea. After that conversation, Jesus went out into the Judean countryside. Jesus had not yet commissioned the Twelve. That commissioning happened after John the Baptist's imprisonment (Mark 1:14). The disciples who accompanied Jesus may not have been the Twelve, but they were His followers and they could have included all or some of the Twelve. This is the only record in the Gospels that Jesus engaged in a baptizing ministry similar to John the Baptist's. It was undoubtedly baptism expressing repentance rather than "Christian baptism." The writer later explained that Jesus did not do the baptizing Himself, but His disciples did (4:2). Jesus was also spending time with these disciples undoubtedly to help them understand and appreciate who He really was.

3:23 The exact location of Aenon (lit. springs) near Salim is unknown today. The best evidence seems to point to a site just south of Scythopolis (Old Testament Beth-shan).¹⁵⁹ The other possible site was a few miles east of Sychar (near Old Testament Shechem). The first site is about 15 miles south of the Sea of Galilee. The second is approximately midway between the Sea of Galilee and the Dead Sea. Both are only a few miles west of the Jordan River. John evidently chose the site for its abundant water that came from nearby springs. Many people were coming to him to express their repentance by undergoing water baptism.

3:24 Obviously John continued preaching and baptizing after Jesus began ministering, and he did so until Herod Antipas imprisoned him. The Synoptic writers began their narratives of Jesus' public ministry with His ministry in Galilee. They viewed the beginning of Jesus' ministry as starting with John the Baptist's imprisonment (Mark 1:14). The Apostle John began his narrative of Jesus' ministry with His earlier Judean ministry. From him alone we learn that between Jesus' temptation and John the Baptist's arrest John and Jesus worked side by side for a time. His reference to John the Baptist's imprisonment is important because it helps the reader see that John's account does not contradict the Synoptics. Yet his primary concern was John the Baptist's witness to Jesus.

3:25 Evidently the discussion in view centered on the relation of John's baptism to other ceremonial washings that various other Jewish authorities espoused. These other washings probably included the practices prescribed in the Old Testament and more modern rites of purification that some Jewish leaders advocated. This verse provides the background from which John's disciples approached him in the next verse.

3:26 One of the contemporary baptisms was the one Jesus and His disciples were conducting. John's disciples mentioned it to John implying that they wanted him to comment on it. They had particular concern that so many people were going to Jesus for baptism. John's reply (vv. 27-30) suggests that they felt jealous of Jesus' popularity. They had failed to grasp the purpose of John's ministry.

"It is interesting to note that four of the greatest men in the Bible faced this problem of comparison and competition: Moses (Num. 11:26-30), John the Baptist (John 3:26-30), Jesus (Luke 9:46-50), and Paul (Phil. 1:15-18). A leader often suffers more from his zealous disciples than from his critics!"¹⁶⁰

3:27 John replied to the implied question with an aphorism, a general maxim. He meant that no one can receive anything unless God in His sovereignty permits it (cf. 6:65; 19:11; 1 Cor. 4:7). Regarding Jesus this statement expressed belief that God had permitted Jesus to enjoy the popularity that He was experiencing. It also expressed John's satisfaction with that state of affairs. John demonstrated an exemplary attitude. He recognized that God had assigned different ministries to Jesus and himself and that it was wrong for him and his disciples to wish things were otherwise (cf. 1 Cor. 3:1-9; 4:1-7; 12:12-31).

3:28 John proceeded to remind his disciples that he never claimed to be the Messiah but only Messiah's forerunner (1:15, 20, 23, 26-34).

3:29 John's illustration showed that his attitude and behavior were consistent with normal conduct. In the illustration Jesus is the bridegroom and he is the bridegroom's friend.

"The assistant acted on behalf of the bridegroom and made the preliminary arrangements for the ceremony."¹⁶¹

The bride is probably a reference to Israel (cf. Isa. 54:5; 62:4-5; Jer. 2:2; 3:20; Ezek. 16:8; Hos. 2:16-20). John was therefore implying that he played a supporting role in Messiah's union with Israel. This was a testimony to Jesus' identity as Messiah whom John said he rejoiced to hear.

When John the Baptist spoke these words the church was an unknown entity in God's plan, so it is unlikely that it was in his mind. However the original readers of this Gospel were probably familiar with the Apostle Paul's revelations concerning the church being the bride of Christ (e.g., 2 Cor. 11:2; Eph. 5:25-27, 32). Israel had spurned her bridegroom when He came for her, and consequently He had taken a different bride for Himself. John's joy was complete or full (Gr. pleroun) because he knew that he was fulfilling his role faithfully. Jesus' increasing popularity filled John's disciples with resentment, but it filled John with joy.

3:30 This classic expression of humility arose out of John's perception of and acceptance of His God-given role as Messiah's forerunner. Far from discouraging people from following Jesus, as his disciples implied he should, John would continue to promote Him. He viewed this as God's will and therefore said it "must" be so. Would that all of us who are God's servants would view Jesus' position and our own similarly. Submission to God's will and the exaltation of Jesus, not prominence in His service, should bring joy to His servants.

Unfortunately some of John's disciples continued to follow him rather than taking their rabbi's advice to follow Jesus (cf. Acts 18:24-26; 19:1-7).

College: Joh 3:1-36

JOHN 3

D. 3:1-36 JESUS AND NICODEMUS (3:1-36)

1. The New Birth (3:1-10)

¹ Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. ² He came to Jesus at night and said, " Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him."

³ In reply Jesus declared, " I tell you the truth, no one can see the kingdom of God unless he is born again. ^a"

⁴" How can a man be born when he is old?" Nicodemus asked. " Surely he cannot enter a second time into his mother's womb to be born!"

⁵ Jesus answered, " I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. ⁶ Flesh gives birth to flesh, but the Spirit ^b gives birth to spirit. ⁷ You should not be surprised at my saying, 'You ^c must be born again.' ⁸ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit."

⁹" How can this be?" Nicodemus asked.

¹⁰" You are Israel's teacher," said Jesus, " and do you not understand these things?

^a 3 Or born from above , also in verse 7 ^b 6 Or but spirit ^c 7 The Greek is plural.

The narrative portion of this passage is very brief. Nicodemus appeared before Jesus from the shadows and did not actually state the purpose of his visit with Jesus. Jesus began at once a monologue that seemed to start with Nicodemus but quickly moved on to include a larger audience - at least the plural " you" is used almost immediately (3:7), " You must be born again," though Jesus had begun with the singular (3:3,5). From this, some have concluded that what we have here is not so much reliable, historical discourse as a snippet of early preaching on the beginnings of the Christian life and on the clash of the church and the synagogue. If so, however, such was not the section's main purpose; it proceeded like a genuine discourse or didactic session of a Jewish teacher with an older, but not as mature a student as might be expected. The reason that Jesus took up and ran with the speech in John 3 seems apparent: Jesus knew what needed to be said and done with Nicodemus's life, but Nicodemus knew nothing at all that could change his life or future - or ours also. A certain aura of mystery seems to interpenetrate the entire third chapter of John. The themes treated contribute to this atmosphere: the new birth, the Son of Man, and testimony that is borne without saying to whom it is directed. Further, Jesus speaks of the one who is being revealed in the third person, and he never used an ejgwÉ eijmi ( ego eimi , " I am" ) saying, though he thrice introduced sayings with the solemn formula, " Amen, amen, I say" (3:3,5,11). He never forthrightly says in this chapter that he was speaking of himself. Even in the closing verses of the chapter, who the one is " who comes from above" remains obscure.

3:1. How one translates the conjunction dev ( de ) at the opening of the Nicodemus story may reflect how one understands the relation of this and the previous passage. If de is rendered simply " and" (" now" in the NIV), then the writer may be numbering Nicodemus with those just mentioned in verses 23-25, whose faith was more spurious than genuine and to whom Jesus could not entrust himself. On the other hand, if one translates this small part of speech as an adversative conjunction, that is, as " but," then the writer may be viewing Nicodemus as one whose faith is a little less flawed than the faith of those in verses 23-25, whose faith was more sight than faith. Nicodemus, indeed, valued Jesus' signs above the truth that Jesus had to give; however, he eventually came to a more mature faith in Jesus (7:45-52; 19:38-42).

Nicodemus was a common Greek name (Nikovdhmo", Nikodçmos). A wealthy Jew who bore this name is said to have been in Jerusalem in A.D. 70 at the time of the city's fall to the Romans (Josephus, Antiquities 14:37) and C.G. Montefiore and Loewe suggest that he could have been the Nicodemus of John 3, though Barrett and Carson think otherwise. Nicodemus has also been identified with a certain Buni alluded to in the Talmudic tractate Sanhedrin 43a as a disciple of Jesus, but Joseph Klausner thought that Buni is a corruption of the name of John, the brother of James.

Nicodemus is called a Pharisee , which would make him an ardent student and serious practitioner not only of the Old Testament but of the Jewish oral legal tradition that had been emerging (and continued to grow) in the days before and after Jesus. He is also called " a ruler of the Jews" (a[rcwn tw'n =Ioudaivwn, archôn tôn Ioudaiôn) which probably meant (as the NIV interprets the phrase) that he was a member of the Sanhedrin, the Jewish governing body in Jerusalem. He is also given a third title, " teacher" (v. 10), which would make him a teacher and an expert of the law. Nicodemus is mentioned only by John.

3:2. At night in Greek is an adverbial genitive of time and described the kind of time involved; that is, night time, not day time. Why did he seek out Jesus " at night" ? (1) It is the writer's reminiscence of a genuine, historical detail. (2) Most rabbis studied and debated far into the night. (3) Nicodemus came rather secretively to Jesus in the darkness, hoping to be concealed from the public eye, and in fact, fearing at this time public disclosure of any relations with Jesus. (4) Some see the expression as akin to " darkness" in John, and so metaphorically the words " at night" hint at what is spiritually dark or evil. Indeed, some would say: Nicodemus's night was darker than he realized.

Nicodemus began with the title Rabbi for Jesus and with a plural " we" ( we know you are a teacher ). The title " rabbi" was quite a compliment to Jesus because it came from a distinguished teacher. Who is represented by the " we" ? The following answers have been suggested. (1) Nicodemus and his disciples (whether they came with Nicodemus that night or not; the text, however, does not mention any disciples). (2) Nicodemus here represents the many whose faith is meager in 2:23-25. (3) It was a sort of " editorial we" used by Nicodemus so as not to sound too individualistic or personal. (4) It served to introduce Jesus' " we" in verse 11. (5) It represented Nicodemus and several other members of the Sanhedrin who were his friends. (6) It reflected the general public assessment of Jesus among many Jews in Jerusalem.

Nicodemus opened the conversation with a compliment and a profound observation that Jesus' miracles (such as those mentioned in 2:23) affirmed that he, a teacher, had come from God. Jesus' reply quietly ignored Nicodemus' statement, and began with the thing that Nicodemus came to discuss, namely, the kingdom of God.

3:3. Jesus answered not so much the words as the thoughts and needs of Nicodemus. Jesus' reply was almost abrupt: " I tell you the truth, unless a man is born again, he cannot see the kingdom of God." Nicodemus (in v. 4) understood the words literally and physically, and asked, " Can a man be born when he is old? . . . Surely he cannot enter a second time into his mother's womb to be born!" In verse 5 Jesus repeated with amplification his words here: " I tell you the truth, unless a man is born of water and the Spirit, he cannot enter the kingdom of God." (See further comments at v. 5.)

3:4. Some understand Nicodemus' question How can a man be born when he is old? to refer to (1) Nicodemus's lack of astuteness or mental agility; but since he was Israel's teacher (v. 10), this could scarcely be true of him. (2) Others think that Nicodemus understood Jesus to be asking for the transformation of Nicodemus's lifestyle that was too demanding for an old man, so deeply set in his ways by heritage, education, and age. (3) Very likely Nicodemus did not understand at all what Jesus was talking about. It was a case of unbelief prompted by a lack of knowledge, or at least by a gross misunderstanding of what Jesus was saying.

3:5. This verse differs little from verse 3, which says that unless one is born again from above, he cannot see the kingdom of God. Verse 5 states that generation from above is birth by water and the Spirit, and that those who do so see and enter the kingdom of God.

These words seem to be debated endlessly, and always the answer given is so vague and mystical that Christians across nearly two thousand years cannot know with certainty what the so-called " new birth" is or whether they have been born again or not. Consider a few of the explanations of what this regeneration is said to be or to mean. (1) Since verse 6 speaks of two births, one of the flesh and the other of the Spirit, being " born of water and the Spirit" (v. 5) refers to two births, one natural and the other supernatural . The first birth of water refers to the amniotic fluid that surrounds the unborn infant in the womb and breaks from the womb soon before childbirth. No ancient sources, however, describe natural birth as " from water," and further, the birth " of water" here is a part of the new birth or birth from above, not a natural birth. (2) " Being born of water and Spirit" refers to John's baptism (in water) and to Jesus' baptism (in Spirit) ; but the birth of water and Spirit both refer to the same, one, new birth, and Jesus' baptism was performed in water and Spirit. This text does not support this view. (3) Jesus argued here against the ritual of washing of the Essenes or against Jewish ceremonies altogether ; that is, what is required by Jesus is Spirit-birth not simply water-cleansing. " Spirit" and " water," however, are not opposed in verses 3 and 5. (4) The passage cannot refer in any way to Christian baptism , because the words " water and" (u{dato" kaiÉ, hydatos kai ) must not have been part of the original text but were added later by an editor or early copyist. There is no textual evidence of such an omission. (5) Water in the Old Testament was said in some passages to be a figure or picture of Spirit, but no one seems effectively to have related water and Spirit from these passages in the Old Testament to John 3:3,5. (6) Passages have been cited from Qumran that were supposed to connect Spirit and water in cleansing (1QS 3:7; 4:20ff; 1QH 7:21f; 9:32; CD 19:9) but these Qumran citations made no connection of the terms Spirit and water with regeneration, and none of them was very close to John 3:3,5. (7) Being born of Spirit is said to be the really important item in the passage, not water, and the whole process belongs to the Spirit, who alone can perform a new birth. Such treatment leaves the passage so mystical and mystifying that the most astute and erudite scholar cannot make sense of Jesus' words here.

There is another explanation of the passage, however, that makes sense and is not so mysterious or mystical. Most explanations see the Spirit as arbitrarily and directly making persons into believers or unbelievers without any regard to their personal say in the matter. Jesus said that to see, much less to enter, the kingdom of God (the only times that the expression appears in the Gospel, an expression that usually means " the sovereignty of God" ) one must be born again (dei' uJma'" gennhqh'nai a[nwqen, dei hymas gennçthçnai anôthen) of water and the Spirit. These words (" born of water and Spirit" ) in verse 5 surely clarify what is meant by being " born again" or " from above" or " from the beginning" (anôthen). The birth " of water" surely refers to baptism - to which Nicodemus and all Jerusalem had been introduced by John the Baptist. The birth is further said to be " of the Spirit," surely referring to the begetting of new life through the gospel message (cf. 1 Cor 4:15 and 1 Pet 1:23).

" Rebirth" is an idea probably not drawn (1) from the Old Testament, nor (2) from Hellenism. Instead, the idea of " the kingdom of God" (Jewish) and the idea of " rebirth" (or " from above" ) are joined by Jesus to create that which is different but Christian . What John records in chapter 3 is not initiation into the small, earthly Palestinian kingdom of the Jews nor into the empty and powerless rites of the pagan mysteries, but the way of entry into God's kingdom, a kingdom that will cover the earth and last beyond time.

3:6. Flesh gives birth to flesh, but the Spirit gives birth to spirit. Like gives birth to like. Some students say that " Flesh" (savrx, sarx ) here probably does not refer to a part of human nature (the material as opposed to the spiritual portion of an individual person), i.e., not to a contrast between the lower and higher parts or aspects of human nature, but to the distinction between human beings and God. Sarx in Paul and John often meant a human life lived without God. In verse 6 the contrast is (1) between flesh and spirit within an individual, not (2) between two spirits (as in Qumran, 1QS 3:10), and not (3) between transitory and permanent beings or the temporal and eternal sides of an individual (as in Platonic dualism). The contrast is not, further, (4) between God and mankind though this last contrast may be slightly echoed here, and certainly not (5) between John the Baptist and Jesus.

3:7. Jesus repeats the necessity of the new birth, and the plural of you (uJma'", hymas ) emphasizes that Nicodemus and the rest of humanity have the same need of rebirth. It may be also that Nicodemus was addressed as a kind of representative of those whose faith is weak and nearly nonexistent.

3:8. The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit."

The point of this much debated verse seems to have been an illustration of the mystery and yet the comprehensibility of the second birth. Pneu'ma ( pneuma ) in Greek may mean both " spirit" and " wind" ; here it probably is to be understood as " wind." One can know that the wind is present and blowing by what it does, but one cannot know its place of origin or site of its destiny; so one born of water and the Spirit may be certain of the event (i.e., the rebirth) by its results, though one may not be able to know the place of origin or final location of the Spirit.

3:9. Nicodemus asked how such things could happen (gevnesqai, genesthai ), a question that he should have been able, at least partially, to answer, because (1) he was the great, learned, widely recognized teacher of Israel, and (2) he ought to have been adequately informed from the Old Testament (of which he was an expert student and exegete) on the subject of renewal (Deut 10:16; 1 Sam 10:9; 16:14; Ps 2:10; Ezek 18:31; Jer 4:4); and to have been informed on the need for a definite change by John the Baptist's attack on Jewish reliance on their physical descent from Abraham (Matt 3:9; Luke 3:8).

3:10. " You are Israel's teacher," said Jesus, " and do you not understand these things?" Why is the definite article so prominently used in verse 10, " You are the [oJ, ho ] teacher of Israel" ? (1) It may have pointed to Nicodemus's widespread fame as a Jewish teacher, or (2) it may have made him the representative of Israel's teachers whom Jesus here encountered, or (3) it simply may have been used to contrast the ignorance of the learned teacher of Jewry with the as yet unknown teacher from Nazareth - the teachers of Israel have no answer to the questions of the nature of the Kingdom and of the requirements for entry into it, while Jesus has the answer (the truth) to those and other important questions.

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

¹¹ I tell you the truth, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. ¹² I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? ¹³ No one has ever gone into heaven except the one who came from heaven - the Son of Man. ^{a 14} Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, ¹⁵ that everyone who believes in him may have eternal life. ^b

¹⁶" For God so loved the world that he gave his one and only Son, ^c that whoever believes in him shall not perish but have eternal life. ¹⁷ For God did not send his Son into the world to condemn the world, but to save the world through him. ¹⁸ Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son. ^{d 19} This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. ²⁰ Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. ²¹ But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God." ^e

^a 13 Some manuscripts Man, who is in heaven ^b 15 Or believes may have eternal life in him ^c 16 Or his only begotten Son ^d 18 Or God's only begotten Son ^e 21 Some interpreters end the quotation after verse 15.

Verses 11-15 begin to uncover the mystery behind the new birth: regeneration is dependent on acceptance of (or belief in) testimony. Verses 11 and 12 tell what the testimony is, whose testimony it is, and why the testimony did not do what the witnesses who bore it intended it to do.

3:11. The NIV's I tell you the truth , which introduces verse 11, represents the double amen, amen of Jesus, and affirms that the following words from Jesus are of great importance. Jesus asserted that he had told the truth and spoke of what he knew, and bore witness (testified) to what he had seen, but people did not accept his word (or testimony). These are the basic ingredients behind the purpose of the entire gospel - Jesus' (and others') testimony to the early Christian gospel, which many accepted and many others rejected.

The plurals ( we and you ) in verses 11-12 may be (1) rhetorical, as in Mark 4:30; or (2) some think that John envisioned Jesus as addressing these words to all his audiences or at least to the twelve, not just to Nicodemus; or (3) John practiced anachronism here, i.e., John let Jesus speak to John's own congregations and their needs in this speech. F.F. Bruce sees number (3) as likely happening here, but (a) the content of verse 11 ( we speak of what we know, and we testify to what we have seen ) cannot apply to early Christians at this point in their lives but to Jesus; that is, the disciples could not be depicted as speaking of what they knew and testifying to what they had seen, namely, heavenly things (v. 12), and (b) John is very careful to distinguish between what the disciples understood during Jesus' ministry and that which they understood only after it (cf. John 2:22). Another explanation (4) sees Jesus as picking up on and aping the plural with which Nicodemus began this scene: " Rabbi, we know" in verse 2. Bultmann suggests (5) that Jesus no longer addressed the Jews (represented by Nicodemus), but by the plural " you" he now addressed the whole kovsmo" ( kosmos , vv. 16-17,19). (6) Surely the " we" did not include Jesus with the OT prophets, the Baptist, and even the Christian prophets. Possibilities 1, 2, or 4 make the best sense. Nicodemus had not simply misunderstood Jesus and who he was, but he failed to accept Jesus' testimony to himself; that is, Nicodemus did not believe, or if he did, it was such weak faith that he could scarcely understand Jesus' teaching, particularly on the new birth.

3:12. What did Jesus know and speak, and see and testify to (v. 11)? He testified to the truth and necessity of the new birth. It seems likely that verse 12 gives part, if not all, of the answer to this question: I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? Here Jesus separated religious phenomena into two parts or divisions: earthly and heavenly. Earthly phenomena have their locale in this world; heavenly items belong to the sphere of heaven. Regeneration may have its roots in heaven, but its daily occurrence belongs to our life on earth. Heavenly phenomena, such as the daily and ultimate functioning of the universe, the changes wrought in God's relation to his creation by the Messiah's death, the impact and limitations of Messiah's priestly intercession, the future rule of God, etc. transcend the earth and Nicodemus's (and our) understanding. The contrast here is that if Nicodemus would not accept Jesus' testimony (i.e., believe) when Jesus told him about things that he could partially understand, how could he believe if Jesus should go on to tell him of things completely unknown to him? " Earthly things," then, are the new birth (its nature and necessity) - this is what Jesus in verse 11 knew and spoke of, and what he had seen and testified to - and in verse 12 the new birth was central in the " earthly things" which Jesus had spoken to Nicodemus. This means that Jesus in this discourse really had, as his topic, the true way of salvation (a truth that is recognized by even such negative commentators as Bultmann and Haenchen), and this means that the teachers of Israel can give no answer to Jesus but must necessarily fail when they are faced with decisive questions, issues, and solutions that pertain to the problem of how one is to be saved.

3:13. Verses 12 and 13 go together. The " heavenly things" of which Jesus spoke in verse 12 were not humankind's nature (evil) or the angelic hierarchies, nor does verse 13 say that Jesus first ascended to heaven and then descended, but rather that he descended from heaven (at his incarnation) and then at his death and resurrection ascended into heaven. This language of verse 13 went on beyond anything that Jesus had said in 1-12, so Nicodemus would not easily understand the verse. In verse 13 Jesus spoke of his own descent from heaven and returning ascent to the same, under the title of Son of Man, a title which he applied to himself. This title in John, as in the Synoptics, was certainly a Messianic title, the title used most frequently by Jesus, because (as seen already in 1:51) it was a title more neutral and less loaded with political and theological associations in the Jewish public mind than many other titles that might have been used by Jesus. Verse 13 also notes the impossibility for all other human beings' ascent into heaven (Deut 30:12; Prov 30:4; Baruch 3:29; 2 Esdras 4:8). Verse 13 does not contain an anachronism in which the writer was looking back from the end of the first century on Jesus' ascension decades earlier (as Bauer and Brown hold), but rather Jesus is here said to have been in heaven and so knew what no one else on earth knew, namely, the things of heaven. When Jesus, therefore, came to earth and talked of heaven, he knew from firsthand experience what he was talking about. It may be, however, that the author primarily referred, by the going up of Jesus, to his lifting up on the cross, though some think it more likely that the ascent of Jesus in verse 13 refers to his ascension into heaven. If the words apply to Jesus' death, notice that Jesus here not only predicted his death but the manner of that death, and thus he predicted also that he would die at the hands of the Romans and not merely by the Jews (cf. John 18:31-32).

3:14. Verses 14 and 15 shift the chronology of the Son of Man from the past to the future by means of an illustration from the history of Israel and Moses in Numbers 21:4-9. In the wilderness the people murmured against God and Moses. As punishment, God sent poisonous serpents among the Israelites. Many persons were bitten and died. Some Israelites came to Moses for help. God instructed him to make a bronze serpent, place it on a pole in the camp, and all who were bitten by the serpents but looked at the serpent on the pole would live. In somewhat similar way, the Son of Man is to be lifted up on a pole or cross and all persons who look to him in faith will live. The parallels between the Mosaic serpent on the pole and Jesus on the cross ought not to be overly extended: the snake was " lifted up" on a pole and gave physical life to those who looked at it; so Jesus would be " lifted up" (on a cross) and give spiritual life to everyone who believes in him. Notice the divine impulsion behind the " lifting up" of the Son of Man : (he must [dei', dei ] be lifted up). There was no other way for God and human beings to alter the human situation except that Jesus be " lifted up." He must die. There were no alternatives even for God. This dei played a prominent role in all four of the Gospels in the New Testament (cf. Mark 8:31; 9:31; 10:33-34 with John 3:14). Brown thinks that John's statement of Jesus' forthcoming death is briefer and so earlier than Mark's.

3:15. Note that Jesus' death is tied from the start to eternal life for " the one who goes on believing in him" (oJ pisteuvwn, ho pisteuôn). This is the first appearance of the expression " eternal life" (zwhÉn aijwvnion, zôçn aiônion) in this Gospel. The words in him may go with " has life in him," not as in the NIV, " everyone who believes in him may have eternal life," because in John, the verb " believe" is not followed by " in" and the dative case, as here (ejn aujtw/', en autô), but by eij" ( eis ) and the accusative case. This is probably why several manuscripts read eij" aujtovn ( eis auton ).

3:16. The writer cannot mention and then quickly abandon the death of Jesus. That death's importance must be stressed, so he added verse 16. It is the most cited biblical verse in Christendom in the twentieth century, and perhaps since the sixteenth century. The sentence elucidates the importance of Christ's being " lifted up" on a pole or cross (in order to die there). This death of Jesus demonstrated the reality, enormity, and salvific power of the love of God for a sinful world and this human race which lives in that world of sin.

Verses 16-18 contain one of the best doctrinal summaries pertaining to salvation in early Christian literature. Verse 16 has been said to describe Jesus as the agent of salvation, verse 17 states God's purpose in sending his Son, and verse 18 depicts the divine judgment that can be averted by believing, that is, accepting Jesus as God's only Son who came to earth to provide " salvation," which is here equated to " eternal life." John repeats these truths more than once (12:47).

Ou{tw" (houtôs), translated " so" ( God so loved the world ), may be rendered " in this way" or " in this manner" ; that is, " In this way (by means of Jesus' being lifted up on the cross) God loved the world, that God gave his one and only Son." " The world" here means the entire human race (not just the elect). The world hates Jesus' followers (15:19); therefore, they are asked not to love the world or anything in it (1 John 2:15-17). There is no contradiction here, because God can love the world without danger; the disciples, being finite and weak, cannot do so without loss and destruction.

John 3:16 states the extent and consequences of God's love, especially when the verse is linked to verses 14-15. God loved the world by means of Jesus' being lifted up on the cross, and the result is that all who believe in Jesus will not perish but have everlasting life. Verses 14b-15 and verse 16 have been described as two different ways of saying the same thing. John 3:16 is a succinct summary of the gospel (God gave his one and only Son), the way of appropriating it (" believing," cf. John 1:11-12), and the consequence of accepting or rejecting it (" have eternal life" /" perish" ). " God gave his one and only Son" means that God gave his Son over to die (to be lifted up); cf. Rom 8:32; Gal 2:20.

In the fourth Gospel the comments of the author are sometimes difficult to distinguish from those of Jesus. In Greek, there were no quotation marks or other devices to separate the writer's comments from Jesus' words. Some students, therefore, have accepted (1) 3:1-10 as containing activities and words from Jesus and Nicodemus, and 3:11-21 as John's comments; (2) others see the words of the writer as having started after verse 12 or 13 or even 15, and continued down to verse 21. One of the chief reasons why 3:1-15 must be from Jesus himself is the title " Son of Man," which elsewhere in Scripture (with one exception) always appeared on the lips of Jesus.

John 3:16 has been read from different theological stances, e.g., from that of Augustine and Calvin with stress on God , who loved the world and gave the Son, or from that of Arminius, with stress on the whoever , a term that may point to human freedom and human decision in the process of appropriating salvation. The balanced view of salvation, however, which runs all through the Bible, sees God as the originator and primary performer in salvation, and human beings as appropriators (or " believers" ) of God's saving actions. John 3:16 involves both the divine and the human roles.

3:17. In verse 17 the purpose of the Son's mission is stated both negatively and positively: not to condemn (that is surely what krivnh/ [krinç] means here) the world - John often explains his ideas by stating what they do not mean - but to save it . By the Son's incarnation, death and resurrection, Jesus can save the world if it believes, but that means that part of the world may and will reject the Son's accomplishments and thus will be condemned.

3:18. In this verse, notice that the present tense verbs (pisteuvwn, krivnetai; pisteuôn, krinetai) connected with believing, give way to perfect tense verb forms (kevkritai, pepivsteuken, kekritai, pepisteuken ) connected with nonbelievers. The idea expressed here is that the one who chooses to disbelieve Jesus has already been judged and received the sentence of condemnation. Jesus thus divided humanity into two groups when he came (or was sent) into the world in accord with their response to him; those who are being saved and those who have been condemned. This probably is John's way of confronting unbelievers with the harsh realities that face them - not only will they be condemned, they already have been condemned. This, however, does not mean that, like the Mandoeans in Ginza 323, 13ff; 512, 22ff, the believers and unbelievers thereby will have escaped from appearing in a final judgment, as Zahn seems to suggest.

There is in John a present and a future condemnation, as well as a present and a future element or aspect of salvation. Bultmann's stress on existentialism and the present led him to minimize, if not eliminate altogether, the futuristic nature of belief and unbelief, condemnation and salvation in John's Gospel. Bultmann, therefore, failed to understand these verses (14-21), because he stressed the present at the expense of the future. Indeed, Bultmann is vague about the future in this Gospel, and created unnecessary problems for himself. Note that in verse 18 one is to believe in the name of God's one and only Son. His literal, earthly name was Jesus , which means " savior." Notice also that in 14-15 one is to believe in the Son of Man, while here in 18 one is to believe in him as the Son of God; thus, one is to believe in both Jesus' human and divine natures. Notice also that a rather high Christology is contained in these titles - titles that are in the Synoptic Gospels as well as in John, and titles that apparently go back to Jesus in his earthly ministry.

3:19. Verses 14-21 remind one of the structure of the New Testament epistles: the first part of the letter usually contained doctrine, the latter part of the letter followed with practical applications and exhortations. Verses 14-18 contain the " doctrinal" matters, 19-21 append the practical implications, warnings, and exhortations. In verses 19-21 the nature and reason for judgment are discussed. By the use of light and darkness (introduced earlier in 1:1-4), these verses expand the reader's understanding of both the condemned and the accepted. Verses 19-20 are negative (darkness, hatred, and doing evil); verse 21 is positive (light, doing the truth, and the works done through [diav, dia ], " in," " by," " in accord with" God). Verse 19 states the cause or grounds of judgment: the light has come into the world - this light is Jesus (John 8:12) and the light came at his incarnation - but many persons have loved darkness instead of light . One's faith produces one's personal actions. What one believes, one becomes and does.

3:20. Those who practice evil works love darkness, under the cover of which their evil deeds are done; they, therefore, reject the light because they do not wish their evil deeds to be exposed (ejlegcqh/', elenchthç), Behind all of one's evil deeds stands one's disbelief in Christ and the rejection of Christ's light or revelation. The unbeliever stays as far from Christ as he/she can, because Christ's standards of truth, by contrast, will brand the unbeliever's deeds (taÉ e[rga/fau'la, ta erga/phaula ) for what they are.

3:21. On the other hand, the one who lives by the truth comes readily to the light. " To do the truth" or " to live by the truth" (poiw'n thÉn ajlhvqeian, poiôn tçn alçtheian) reproduces the Old Testament's hcu tma ( 'emeth 'asah ) which originally meant " to demonstrate one's faithfulness," and then came to mean " to act faithfully" or " to act uprightly." Notice the close connection between doing and being: one's deeds spring from what one believes (3:21). This is expressed by Jesus in slightly different language, though the concepts are the same, in Matt 12:34, " Out of the overflow of the heart the mouth speaks" ; cf. 15:11.

Many commentators handle verses 19-21 in such a way that believing and unbelieving appear to be divinely predetermined by God or by the nature that God has assigned to each of us at physical birth - that one belongs to the circle of light or darkness and does good or evil deeds accordingly. The third chapter, however, seems to say that one makes one's own decisions and produces good or evil works as one responds to Jesus with acceptance or rejection. How one comes into the light has been explained in the first eight verses of the chapter.

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

²² After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. ²³ Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were constantly coming to be baptized. ²⁴ (This was before John was put in prison.) ²⁵ An argument developed between some of John's disciples and a certain Jew ^a over the matter of ceremonial washing. ²⁶ They came to John and said to him, " Rabbi, that man who was with you on the other side of the Jordan - the one you testified about - well, he is baptizing, and everyone is going to him."

²⁷ To this John replied, " A man can receive only what is given him from heaven. ²⁸ You yourselves can testify that I said, 'I am not the Christ ^b but am sent ahead of him.' ²⁹ The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete. ³⁰ He must become greater; I must become less.

^a 25 Some manuscripts and certain Jews ^b 28 Or Messiah

3:22. A problem is raised by the geographical statement that Jesus and his disciples went out into the Judean countryside , literally " into the Judean land." The previous incident occurred in Jerusalem (2:23), which belongs to Judea; hence, Jesus could not have entered Judea here, since he was already there. Some have suggested a bad arrangement of sources to account for this problem. Possible displacement in John's texts have been discussed all through this century but the discussion never advanced beyond imaginative guesswork, and the new suggested arrangements never seem to improve the meaning of the texts. The NIV above probably is the best way to translate the passage: " the Judean countryside" ; that is, Jesus and his disciples merely traveled from the city of Jerusalem to the more rural areas of Judea.

The writer here introduced additional testimony of John the Baptist to Jesus, as though he wanted one last confirming bit of his witness to Jesus. Jesus " was spending some time" (dievtriben, dietriben ), the only time this word appears in the Fourth Gospel, though Luke employed the verb rather frequently (Acts 12:19; 14:3,28; 15:35). During this time Jesus " was baptizing" (ejbavptizen, ebaptizen ). Both verbs are imperfect active, third person singular, and from the latter it could be concluded that Jesus himself was doing the baptizing. The writer clears up any possibility of one's so misunderstanding by noting in John 4:2 that not Jesus, but his disciples were doing the baptizing. We would like to know more here. Was this baptism simply like John's - done as a sign or even incentive to the recipient's repentance and looking towards something more significant in the future? Was this the occasion when Jesus' twelve disciples were baptized in water? If so, was this water baptism of the Twelve simply supplemented by the baptism of the Spirit on the day of Pentecost in Acts 2, since there is no other record of their being baptized in water? Were they baptized by John or Jesus - or by both (cf. John 1:35 and 40)?

This passage (vv. 22-30) also has raised the question of the chronology of Jesus' ministry in the Synoptics and in John. These verses, and indeed the chapters up to this point, have shown Jesus as very active in his ministry in Judea - and this emphasis will continue throughout John. On the other hand, the Synoptic Gospels portray Jesus' ministry as being located mostly in Galilee and the North. There is no contradiction in this geographical and chronological order, however, but an emphasis by John on the Judean ministry that was not stressed (though it seems alluded to) in the Synoptic writers.

3:23. Why did the author of the Fourth Gospel include at this point the statement of where John was baptizing? Surely he wished further to contrast Jesus with the Baptist, which he proceeded to do. John is the witness, Jesus is the light (1:7-8); he is the voice, Jesus is the word (1:14,23); he baptizes with water, Jesus with the Spirit (1:35). John was baptizing at Aenon near Salim , Jesus in Judea. " Aenon" means " springs" ( plenty of water was needed for John's and Jesus' immersions of many people, a passing phrase that supports their immersing [not sprinkling] many persons). Where were Aenon and Salim? Three traditions have come down as to the location: (1) at the northeastern end of the Dead Sea - and least likely; (2) in the Jordan valley south of Beth Shan (Scythopolis); and (3) near Shechem in Samaria. The contrast expressed here is that Jesus went south and John moved north - in opposite settings for their current ministries.

3:24. The Synoptic record seemed to date the beginning of Jesus' ministry with the death of the Baptist, but John filled in the gaps for the readers - at least a little of Jesus' ministry commenced (preparationally?) before John the Baptist was imprisoned and his ministry brought to a close. It is sometimes asserted that the Fourth Gospel is here quietly correcting the Synoptic chronology, but this is not so. The events of John 1-3 took place early, before Mark began his account of Jesus' ministry (Mark 1:14). Some have concluded from verse 24 that John had read one or more of the Synoptics. Perhaps so, but that is difficult to prove.

The cause of John's imprisonment is told by the Synoptics: the animosity of Herodias, Philip's wife, now married to his brother Herod Antipas, and her daughter Salome (Matt 14:1-12; Mark 6:14-29; Luke 9:7-9); Salome is not mentioned by this name in the New Testament but is so called by Josephus. Their animosity to John was because he rebuked Antipas and Herodias for marrying since she had been married formerly to Philip, Antipas's brother, and thus the union was forbidden during Philip's lifetime.

3:25. A debate or argument (zhvthsi", zçtçsis) developed between the Baptist's disciples and a Jew (some manuscripts read " Jews," but the singular is the more likely original reading). The argument centered around purification or ceremonial washing (cf. 2:6). Likely the debate centered on forms of purifications used in the Old Testament and traditions that had risen since, such as groups who bathed daily in cold water, like those at Qumran. The debate did not really pit John against Jesus, but Jesus against Judaism: John the Baptist is a great person, but he is part of the Judaism that Jesus will surpass. Neither John nor the Jew comes from above (v. 31), nor can either one give life (v. 36). The writer simply wished at this point to introduce the Baptist again into his narrative in order that the Baptist might bear further witness to Jesus.

3:26. Presumably (1) the subject they is the disciples of the Baptist (2:25), but (2) the expression may be impersonal: " people came and told John." Alternative (1) seems to be more accurate.

The Baptist is addressed as Rabbi (Master, Lord, teacher), the only time that the title is applied to anyone other than Jesus in the Fourth Gospel (cf. 1:38; 6:25; 9:22; 11:8; 20:16). The Baptist's disciples tell their teacher that the one to whom he bore testimony on the other side of the Jordan made and baptized more disciples than the Baptist. Their report seems to echo a note of jealousy or at least rivalry, concerning Jesus' numerical success in making more disciples than John their teacher. Their statement prompted John to repeat his testimony to Jesus in newer terms. Everyone is pavnte" ( pantes ), an obvious " historical exaggeration," though cf. 11:48 and 12:19. This was exactly what the Baptist desired.

3:27. John responded to the information that Jesus' following was outnumbering his own: A person (a[nqrwpo", anthrôpos), or mankind, can receive only what is given him from heaven. God gave a greater following to Jesus and a lesser following to John. Individuals (and groups) owe their success and/or failures ultimately to the sovereignty (or will) of God. Had John sought to be more than he was and did, he would have found himself at odds with God and trying to be God. The Baptist recognized and submitted to God's will regarding his and Jesus' ministry: if his dwindled and Jesus' grew, that was the way that God intended both to be.

3:28. John's submissive attitude is repeated from 1:28, " I am not the Christ, but am sent ahead of him." Here John clearly recognized and publicized his mission and relation to Jesus: " I am . . . sent ahead of him [Jesus]" (e[mprosqen ejkeivnou, emprosthen ekeinou ). John is Jesus' forerunner, harbinger, preparer, not his competition or superior. John was satisfied with his status and role, and Jesus was also with his. The assessment of the Baptist by Jesus (Matt 11:7-11) and the Fourth Gospel (10:40-42) is, therefore, no startling surprise.

3:29. In verses 29 and 30 John used a parable in which he intended to draw a contrast between himself and Jesus. The bride belongs to the bridegroom , Jesus. The bride is the people of God (as in the Old Testament, cf. Isa 62:4-5; Jer 2:2; 3:20; Ezek 10:8; 23:4; Hos 2:21) - and later also as the church in the New Testament was the bride of Christ (2 Cor 11:2; Eph 5:25-27, 31-32; Rev 21:2; 22:17). The " friend" (fivlo", philos ) of the bridegroom is the equivalent of the modern day " best man" who took care of many of the details of the wedding, including the order of service, coaching participants, preparing a banquet and refreshments (cf. John 2:8-10), invitations to guests, probably even presiding over the whole ceremony. Galilean weddings were said to be a little different from those in Judea in that there may have been two " best men" at a wedding in Judea, one for each of the two families, but only one in Galilee.

This friend " stands and listens" for the bridegroom; that is, the best man served the bridegroom and remained a servant and subordinate to him. Carson notes that ancient Sumerian and Babylonian law absolutely prohibited the best man from marrying the bride - the " friend" could be only a friend and servant to the bridegroom, but never himself a bridegroom to this bride. The " friend" rejoiced in the bridegroom's happiness - a proverbial topic in the Old Testament relative to weddings (Isa 62:5; Jer 7:34; 16:9; 25:10).

The expression is full of joy [when he hears the bridegroom's voice] is cara'/ caivrei ( chara chairei ), a somewhat rare Greek expression, and seems to be an effort to reproduce the Hebrew infinitive absolute (as in Gen 2:17; 16:10), which intensifies the action of the verb one would translate literally " with joy he rejoices." This is the only occurrence of this Greek construction in John. This Greek expression cannot be used as evidence of an Aramaic original format of this Gospel; it is not a sign of translation, but more likely is an imitation of the Greek Septuagint of the Old Testament. John's joy is complete because Jesus' surpassing of John's ministry means the end of John's work.

3:30. This verse is a summary of John's and Jesus' ministries, relationships, and futures: henceforth, John must decrease but Jesus must increase. The words " increase" (aujxavnw, auxanô) and " decrease" (ejlattovw, elattoô) are words used in an astrological sense of a sinking old star and the rising of a new star, and too much was made of these ideas in the early commentators from Ambrose and Augustine onwards. Certainly the attempts to extract from these two words the date of the birth of the Baptist (summer solstice) and of Jesus (winter solstice) seem absurd. Notice that Jesus must (dei', dei ) increase; it is nothing less than God's will that he do so.

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

³¹" The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all. ³² He testifies to what he has seen and heard, but no one accepts his testimony. ³³ The man who has accepted it has certified that God is truthful. ³⁴ For the one whom God has sent speaks the words of God, for God ^a gives the Spirit without limit. ³⁵ The Father loves the Son and has placed everything in his hands. ³⁶ Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him." ^b

^a 34 Greek he ^b 36 Some interpreters end the quotation after verse 30.

Many suppose that 31-36 is a summary or a commentary on the Son by the writer of the Fourth Gospel and thus end the quotation after verse 30; or is 31-36 the continued testimony of the Baptist? These verses may be the writer's own special testimony (marturiva, martyria ) to Jesus - and thus again, one of the major themes of the Gospel crops up: belief (or unbelief) of testimony borne to Jesus.

3:31. The testimony in verses 31-36 describes Jesus' person, status, activity, relationships, and accomplishments. Verse 31 continues the thought of verses 22-30, that is, the contrast between Jesus and John and not simply the contrast between those who live with Jesus and those who live without him. The one who comes from above is above all - this is surely Jesus. The one who is from the earth belongs to the earth - this is surely John. Verses 31 and 32 explain verse 30 - why Jesus must increase and John must decrease - because Jesus came from heaven, is above all, and testified to what he saw and heard in heaven, while earth limited John's origin, speech, and activity (cf. v. 13). The word for " earth" is gh' (gç) not kovsmo" ( kosmos ), and so does not point to sin but to limitation.

The expression The one who comes from above is a[nwqen (anôthen), the same word that is used of the new birth in verses 3 and 7; there is " a birth from above" because there is " one who comes from above." John could call to repentance and to baptism in water, but he could not give new birth and the Spirit because he was not from above and could not speak from above. In short, he could not save to the uttermost; only Jesus could do that. As the one who is above all , Jesus is the highest ruler over all things and persons.

3:32. Because Jesus is ultimately from heaven, he is able to testify to what he has seen and heard there (cf. vv. 11-12). [B]ut no one accepts his testimony means " no one believes what he says." The expression " no one" (oujdeiv", oudeis ) was probably not intended to be understood literally, but was a literary hyperbole and meant to emphasize the world's rejection of Jesus. At his death, however, few (if any) did believe in Jesus (cf. 1:11-12).

3:33. This verse uses a metaphor derived from the sealing of a document: to set one's seal on anything is to approve or to accept its condition and the status of its contents. One might have expected the sentence to have read " he who has accepted [the testimony] has certified that Jesus is truthful," but the text reads that God is truthful . To accept Jesus is to accept God; to deny Jesus is to deny God and regard both as liars.

3:34. Jesus is the one sent by God and is the one who speaks God's words. Jesus says only what the Father says and does what the Father does. Jesus alone is the one to whom God gives his Spirit without limit. The Jewish teachers taught that the different prophets had received various measures of the Spirit according to the demands of their assigned tasks. For example, Rabbi Aha said that the Spirit worked in each prophet according to the measure ( bemishqal ) of each prophet's task assigned by God ( Leviticus Rabbah 15:2). This was true also of the Baptist, but not of Jesus, to whom God gave the Spirit in fullness or without limitations (cf. Col 1:19; 2:9).

3:35. The reason is here stated for the Father's giving of the Spirit to the Son without limits and for giving all things into his hand: it is because the Father loves the Son . This theme appears in all the Gospels. It is repeated often in John, and is one of the most majestic truths of the Bible, especially because God's love is extended outwards to all of his creation (v. 16). God has placed all power and all authority in the hands of Jesus, in order to bring about salvation for mankind (cf. 3:31; 5:19-47).

3:36. This chapter closes with a somber note: Whoever believes in the Son has life, but whoever rejects the Son will not see life, but God's wrath remains on him. The word translated " rejects" in the NIV is ajpeiqw'n (apeithôn) and means " to be unbelieving" or " to be disobedient." These words are the climax of this chapter. The person who believes that Jesus is the Son (of God, or Messiah, Matt 16:16) already has (e[cei, echei , present tense) eternal life (at least eternity has begun ), but the one who disobeys (or does not believe) the Son will not see (note the future tense) life, but the wrath (ojrghv, orgç) of God continues or remains (mevnei, menei , present tense) on that one. The wrath of God is his intolerance of evil (cf. Rom 1:18). The lives of persons without Christ are always bent towards sin, so John's term apeithô is accurate: " they are disobedient" or " rebellious" towards God. To reverse this way of thinking and living, one must believe in Jesus, the Son of God. Not to do so is to continue under God's wrath or condemnation, not merely to become or begin to be condemned.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 3:22-36

XXV.
FIRST MINISTRY IN JUDÆA --
JOHN'S SECOND TESTIMONY.
(Judæa and Ænon.)
^dJOHN III. 22-36.

   ^d22 After these things came Jesus and his disciples into the land of Judæa [That is, he left Jerusalem, the capital of Judæa, and went into the rural districts thereof. We find him there again in Joh 11:1-57. and Luk 1-18:43. He gained disciples there, but of them we know but few, such as Mary, Martha, Lazarus, Simeon, and Judas Iscariot]; and there he tarried with them [It is not stated how long he tarried, but it may have been from April to December, for the passover was in April, and December was "yet four months" before the harvest -- Joh 4:35], and baptized. [This baptism was not into the three names of God (Joh 7:39), into which the apostles were afterwards directed to baptize (Mat 28:19). It was a continuation of John's baptism, preparatory to the organization of the church -- a preparation for the kingdom. Some think that Jesus, at this time, baptized in his own name, and afterwards gave the full baptismal formula into the other two names -- Father and Spirit. But there is no evidence of this, and Christian baptism is a baptism into the death of Christ (Rom 6:3). Christ would hardly have ordered baptism into his death before his crucifixion. Such a proceeding would have wrought confusion.]  23 And John also was baptizing [The fact that John also was baptizing is a further indication that the baptism administered by Jesus was [133] preparatory. There would hardly be two kinds of baptism administered by divine consent at one time] in Aenon [This name means "springs"] near to Salim, because there was much water there [If one starts at Sychar, at the foot of Mount Ebal, and follows the Damascus road northward for seven miles, he comes upon the valley called Wady Farah. In this beautiful wady the stream flows eastward, having Salim three miles to its south and 'Ainun four miles to its north. For the most part the valley is narrow, and hemmed in by rocky cliffs. But if one follows the course seven miles eastward from the Damascus road, he comes upon a beautiful valley, about one mile wide and three miles broad -- a place every way suitable for the gathering of multitudes to hear the preaching of John. A perennial stream, with copious springs all along its course, furnishes, even in the longest, driest summers, the "much water" required for baptism]: and they came, and were baptized. ["Here, then," says Lieutenant Conder, "in the wild, desert valley, beneath the red precipices, where the hawk and kite find nests in 'the stairs of the rocks', or by the banks of the shingly stream, with its beautiful oleander blossoms shining in the dusky foliage of luxuriant shrubs, we may picture the dark figure of the Baptist, in his robe of camel's hair, with the broad leather Bedawi belt around his loins, preaching to the Judæan multitude of pale citizens -- portly, gray-bearded rabbis, Roman soldiers in leathern armor and shining helmets, sharp-faced publicans, and, above all, to the great mass of oppressed peasantry, the 'beasts of the people', uncared for, stricken with palsy, with blindness, with fever, with leprosy, but eagerly looking forward to the appearance of that Messiah who came to preach the gospel to the poor."]  24 For John was not yet cast into prison. [John's Gospel shows that the ministry of Christ was well under way before that of the Baptist ceased: a fact which the synoptists do not reveal.]  25 There arose therefore a questioning on the part of John's disciples with a Jew about purifying. [What this questioning was we are not told. The word "therefore" doubtless refers to [134] the baptisms just mentioned, so that the dispute probably related to the necessity or purifying effects of that ordinance. But whatever the dispute was about, it brought to notice the fact that Jesus was baptizing more than John, a fact which some of the disciples of John quickly resented.]  26 And they came unto John, and said to him, Rabbi, he that was with thee beyond Jordan, to whom thou hast borne witness, behold, the same baptizeth, and all men come to him [This verse shows that John's disciples looked upon Jesus as one who owed all his position and popularity to the Baptist's testimony, and were, therefore, surprised to find that Jesus was surpassing John. They looked upon this conduct as a species of ingratitude on the part of Jesus. This verse also shows us that the witness of John did not pass unheeded. His witness was public and notorious, and men remembered it, though they did not always profit by it. That these friends of John felt unkindly toward Jesus is shown by their exaggerated statement that "all men come to him."]  27 John answered and said, A man can receive nothing, except it have been given him from heaven. [Some take this to mean that Jesus could not have had this great success unless Heaven gave it to him; but it is more likely that John used the words with entire reference to himself. A man can only take what is given to him; the Son of God takes what he chooses. The friend receives only what hospitality extends to him, but the heir takes what he will, as the owner of the house.]  28 Ye yourselves bear me witness, that I said [In stating that John had borne witness (Joh 3:26) John's disciple had already committed themselves to the fact that John disclaimed to be the Messiah, and that Jesus was the Messiah; for it was concerning these two things that John had given his testimony], I am not the Christ, but, that I am sent before him.  29 He that hath the bride is the bridegroom: but the friend of the bridegroom, that standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is made full. [John looks upon the body of disciples as [135] the Lord's bride, and prophetically anticipates the very title which was subsequently applied to the church. It was the duty of "the friend of the bridegroom" to arrange the preliminaries of the wedding, and to promote the mutual interests of the bride and bridegroom. His duties and responsibilities greatly exceeded those of our "best man," for it was his place to demand the hand of the bride, and to prepare everything for the reception of the bride and bridegroom. Joy at the sound of the bridegroom's voice is part of the drapery of John's figure. Voices of bride and bridegroom are a Biblical symbol of festivity and joy (Jer 7:34, Jer 25:10, Jer 33:11). The Song of Solomon is the only book in the Bible which dwells upon the relationship of bride and bridegroom, and in it the voice of the bridegroom is mentioned with joy (Sol 2:8). If John meant anything more by the phrase than mere drapery, he used it to express his pleasure that the Messiah was directing his own affairs and speaking his wishes with his own voice, instead of using his friend as a mouthpiece.]  30 He must increase, but I must decrease. [Noble words! "He must increase" -- because the divine law has ordered it, and prophecy has foretold it (Isa 52:13), and because the very divinity of his nature absolutely requires it. "I must decrease" -- in popularity, in power, in following. The Christian minister finds the increase of his work the same as the increase of Christ's kingdom; but with the Baptist the case was different. He was a Jewish prophet, and as the power of the New Dispensation, under Christ, gained headway, the Old Dispensation, of which he was a part, waxed old, and was ready to vanish away.]  31 He that cometh from above is above all: he that is of the earth is of the earth, and of the earth he speaketh: he that cometh from heaven is above all. [Some think that the testimony of the Baptist closes with the Joh 3:30, and that the rest of the chapter is the comment of the apostle John, but there is certainly no sufficient ground for such a view.]  32 What he hath seen and heard, of that he beareth witness; and no man receiveth his witness. [In Joh 3:31, Joh 3:32 the Baptist [136] draws a contrast between his testimony and that of the Messiah. The Baptist's testimony was largely of a negative character. He testified that he was not the Christ (Joh 3:28), and while he pointed Jesus out as the Christ, the worthy one, the spiritual baptizer, he nowhere undertook to elaborate as to the character or nature of Jesus. He looked upon Jesus as being so far above all earthly prophets that no prophet could reveal him. The task of such revelation devolved upon Jesus himself. God must be self-revealed. It was no heavy disappointment to John that his disciples had failed to grasp his testimony concerning himself, and yet so few were persuaded by the testimony of Jesus that John hyperbolically says "no man receiveth his witness."]  33 He that hath received his witness hath set his seal to this, that God is true. [We have here a metaphor, taken from the sealing of a document, as an expression of trust in or adherence to it. Compare Joh 6:27, 1Co 9:2. To receive Christ's witness was to publicly confess a conviction that God was true -- true to his promise that he would send a Messiah, a Saviour (Rom 3:4). To believe Christ is to believe God; to make Christ a liar is to make the Father one also, for he speaks concerning Christ (1Jo 5:10) and through Christ -- Joh 7:16, Joh 16:24.]  34 For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by measure. [To give anything by measure indicates a partial, scanty bestowal (Eze 4:16). The Spirit of God, even in inspired prophets, was but a partial and intermittent gift (1Co 7:25, 1Co 13:9, 1Pe 1:11, Heb 1:1), but in Jesus, the Son of God, the Spirit of God dwelt fully and uninterruptedly (Col 1:19). The present tense, "giveth," points to a continuous communication of the Spirit. If Christ had received the Spirit "by measure," then his gift of the Spirit might be exhausted.]  35 The Father loveth the Son, and hath given all things into his hand. [This fact was afterwards asserted by Jesus (Mat 28:18). Jesus is indeed King of kings -- Psa 2:6-8, Mat 11:27, Act 2:33, Act 10:36, Eph 1:22.] [137]  36 He that believeth on the Son hath eternal life [the New Testament represents everlasting life as a present possession obtained by belief]; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him. [In the second clause of this verse "obeyeth" stands in contrast with "believeth" in the first clause. No mental assent, however strong, is reckoned by the Scriptures as faith unless it results in obedience (Jam 2:20, Rom 1:5). "Wrath of God" is a strong phrase, and is not to be lightly explained away. The unconverted sinner rests under this wrath. His study should be not only to avert a sentence to be pronounced at some future day, but to be freed from one already resting upon him. This verse shows conclusively that Christ's atoning work had its divine as well as its human side; that God had to be propitiated as truly as man had to be reconciled. The Baptist had already repeatedly warned the Jewish people of wrath to come if they rejected the Messiah, and in this, his last recorded utterance, he boldly reiterates that warning.]

[FFG 133-138]

Lapide: Joh 3:1-34

1-36

CHAPTER 3

There was a man, &c. Nicodemus means in Greek the conqueror of the people. Such was this man; who, overcoming the fear of the people, the Pharisees, and the priests, believed in Christ. Wherefore Lucian thus writes concerning him in "The Invention of the Body of S. Stephen," from the mouth of Gamaliel: "The Jews, knowing that Nicodemus was a Christian, removed him from his office and cursed him, and drove him out of the city. Then I Gamaliel, inasmuch as he had suffered persecution for Christ's sake, took him to my estate, and fed and clothed him to the end of his life; and when he died I buried him honourably beside the loved Stephen."

Wherefore Nicodemus is enrolled among the saints in the Roman Martyrology on the 3d of August; where we read as follows, "Invention of the body of S. Stephen, Protomartyr; also of the bodies of SS. Gamaliel, Nicodemus, Abibo, &c., in the reign of Honorius.

The same came, &c., by night, for he was ashamed to approach the lowly Jesus by day, in the presence of others, and to become His disciple. For he was a master in Israel: and such a thing seemed beneath his authority and dignity. Another reason was that he might not incur the hatred of the Pharisees, who despised Christ. However, he found the light which he sought by night, as Ruperti says, and drank of the great sacraments of salvation. He seems to have come alone, without servant or companion, by night, to Christ, to have spoken with Him face to face, and to have imbibed His spirit and doctrine.

Thou are come a Teacher : Syriac , that Thou mayest be a Teacher, i.e., of the Jews. He does not say, Thou hast come that Thou mayest be the Messias, because about this he as yet felt no certainty. For Christ did not wish to enunciate this at the beginning of His preaching, but made it known by degrees.

These signs (Vulg.), these wonderful works which we have seen and heard that Thou hast done at the recent Passover, in the Temple; as, for instance, that Thou alone didst drive out of it all that bought and sold in it.

Except God be with him : except he be supported by the authority and omnipotence of God. For miracles are the works of God. They are not wrought by the power of men, or angels, but by God alone working supernaturally.

Jesus answered, &c., Amen, Amen. John on many occasions doubles the Amen (Eng. Ver. Verily ), when the other Evangelists have only one. Why was this? I answer (1.) because he had above the rest the most lofty revelations, and knew the deepest mysteries of the Deity. This was especially the case in his exile at Patmos, where he wrote the Apocalypse, which has, says S. Jerome, as many mysteries as it has words. And after this he wrote his Gospel when he was very old, and the sole survivor of the Apostolic College. Wherefore he was thenceforth the mouthpiece and oracle of the Church, the foundation and pillar of the faith, the patriarch of patriarchs. He saith therefore, as it were with plenary authority, as it were the Elder of elders, Amen, Amen. It is as though he said, "I announce to you, with the utmost weight and confidence, things most lofty and sublime, which surpass all human understanding and belief, but which Christ has revealed to me, which are therefore most certain, and most salutary for you. For Christ really used this twofold Amen, to indicate the sublimity and certainty of what He said. But the other Evangelists, studying conciseness, included two under one: but I, John, because I, beyond the others, have weighed and penetrated both the words of Christ and their meaning, say, Amen, Amen, as Christ Himself spoke."

2. Because Amen is the same as Verily. S. John was delighted with the name of Truth. And this he calls Christ, because He was The Word, that is, the Truth of the Father.

3. Because Amen is either a word signifying true, or else an adverb meaning truly. Wherefore we may explain thus - He who is the Amen, i.e., Christ, whose name is True, and the Truth, saith Amen, i.e., in truth, or most truly. Thus it is said in the Apocalypse (Rev 3:14), "Thus saith the Amen, the faithful and true witness," (Greek, ό ̉Αμὴν ), i.e., He who is the Amen ; He who is steadfast, true, constant, faithful; who is steadfastness itself, Truth itself, Faithfulness itself.

4. Amen, Amen, denotes the perfect truth and certainty of the matter and the things which are recorded by S. John The things which I say are most true and certain, more true than all other truths, more certain than all other certainty.

5. By Amen, Amen, he intimates a twofold manner of certainty, viz., that S. John knew the things which he wrote by means of a twofold knowledge, natural and Divine; that is, by experience and revelation. For with his eyes he saw these things, and with his ears he heard them, and by Christ's revelation, when he lay upon His breast, he understood them. Wherefore in his first Epistle he thus writes, "What we have seen and heard, and our hands have handled . . . we make known unto you."

Except one be born again. Observe that John leaves us to gather from this answer that Nicodemus, either tacitly or expressly, asked Christ to teach him the way to the kingdom of heaven which He preached. For Christ answers by saying that baptism was the way to heaven.

Again : Greek, άνωθεν, which has a twofold meaning. 1. From above, from heaven, meaning, Except any one be born again by a heavenly and Divine regeneration, he cannot enter the kingdom of God. 2. άνωθεν signifies again, a second time. And it is plain that it is so to be understood here from the answer of Nocodemus, Joh 3:4. So S. Chrysostom and others. The Syriac translates from the beginning. And the meaning is, man has two births, one which is natural and carnal, in which he is brought forth under the bond of original sin. Wherefore this birth does not give a man a title to heaven, but to hell. In order therefore that a man may be freed from this sin contracted through his natural birth, a second and spiritual birth must be experienced, by which he must in baptism be born again of water and of the Spirit, and so be cleansed and sanctified from sin.

Cannot see, i.e., possess, enjoy.

Ver. 4.— Nicodemus saith, &c. "He knew," says S. Augustine, "but of one birth, that from Adam and Eve."

Ver. 5.— Jesus answered, &c. Calvin, in order to detract from the effect of justification by baptism, and therefore from the necessity of baptism (for he maintains that the children of believers are justified in the womb simply because they are the children of believers), denies that baptism is here spoken of. He says that by water is to be understood, but the Holy Ghost, who, through faith, cleanses like water those who believe in Christ. He explains as follows, "unless any one be born again of water, and (that is, of) the Holy Ghost." Thus he says it is similarly spoken (S. Mat 3:11), He shall baptize you with the Holy Ghost and with fire, i.e., with the Holy Spirit, who, like fire, shall inflame you with the love of God. But all this is absurd and perverse, and condemned by the Church as heretical.

For, in the first place, why does Christ here make mention of water, if not men, but only fishes, are born again of water? Why did He not say briefly and simply to Nicodemus, who was ignorant of Christian doctrines (whom He here catechises and instructs like a child), except any one be born again of the Holy Ghost?

2. Because in a similar way S. Paul, alluding to this conversation, (Tit 3:5), calls baptism the laver of regeneration. There in this spiritual birth we are born again of water, and are made sons of God, who before were children of the devil and wrath (Eph 2:3).

3. If it be lawful with Calvin to wrest this passage, then we may do the same with every other passage, and so pervert the whole of Scripture. No commandment will survive, not even the institution of baptism itself.

4. Calvin and his followers cannot possibly prove against the Anabaptists that infants, who are devoid of the exercise of reason and faith, ought to be baptized, from any other passage of Holy Scripture but this. Therefore, since they do not allow of tradition, they must needs prove infant baptism from this passage, unless they are willing to confess themselves vanquished by the Anabaptists.

5. All the Fathers and orthodox interpreters explain the passage in the same way as the Council of Trent ( Sess. 7, Can. 2). Nor are the words in S. Matthew, "He shall baptize you with the Holy Ghost and with fire," any contradiction. For there real fire is to be understood, as here true water. For there the day of Pentecost was referred to, when the Holy Ghost came down upon the apostles in the likeness of tongues of fire.

Very appropriately, moreover, was water ordained by Christ in baptism for this spiritual regeneration. 1. Because water excellently represents inward regeneration. For out of water at the beginning of the world were the whole heavens and all other things born and produced. 2. Because moisture, such as is in water, is a chief agent in the production of offspring, as physicists teach. Again, because justification is a cleansing of the soul from the filth of sin it is well figured by water. As S. Chrysostom says upon this passage, "Like as it were in a tomb our heads are submerged beneath the water: our old man being buried is hidden beneath the water, and then the new man ariseth in its stead." Lastly, the commonness and abundance of water makes it to be convenient matter for the necessity of this sacrament. For it is everywhere easily procurable.

You may ask why Christ says, except a man be born of water and the Holy Ghost, and did not rather say, of water and the form of baptism? For water is the matter of baptism, but the form is, I baptize thee in the Name of the Father and of the Son and of the Holy Ghost. For the sacrament of baptism consists of its matter and form, as its essential parts. I reply, because Christ wished to describe to Nicodemus, a prejudiced old man, the new teaching of spiritual life and generation, by means of the analogy and similitude of natural generation, in which a father and mother concur. So in like manner to spiritual regeneration, which takes place in baptism, water as it were the mother concurs, and the Holy Ghost as the Father. For He is the chief agent and producer of grace and holiness, by which the children of God are born again in baptism.

From this passage S. Augustine ( lib. 1, de peccat. c. 10) proves, against Pelagius, that infants are born in original sin. For that is the reason why they must be born again in baptism, that they may be cleansed from that sin. And he exposes the folly of the Pelagians, who, in order to elude the force of this passage, said that infants dying without baptism would enter into the kingdom of heaven and eternal life, but not into the kingdom of God; as if the kingdom of God were something different from the kingdom of heaven.

Lastly, born of water ought here to be understood either in actual fact, or by desire. For he who repents of his sins, and desires to be baptized, but either from want of water, or lack of a minister, is not able to receive it, is born again through (ex) the desire and wish for baptism. So the Council of Trent fully explains this passage ( Sess. 7, Can. 4).

Some are of opinion that the sacrament of baptism was at this time instituted by Christ. But it is not probable that Christ secretly, in the presence of only Nicodemus, instituted the universal sacrament of baptism. Rather, He publicly instituted it at His own baptism in the river Jordan. Baptism, however, although it had been publicly instituted by Christ, was not binding upon the Jews and other men until after Christ's death, at Pentecost. For then the promulgation of the Evangelical Law took place, whose beginning is baptism. Of this time Christ here speaks. As though He said, "The time for the obligation of the Law of the Gospel is close at hand. When that shall have come, the ancient Law, and circumcision, will cease, and in its place the new Law will succeed, and baptism, in which none save those who are born again of water and of the Holy Ghost will be able to enter into the kingdom of God." Wherefore this precept of Christ has rather reference to the time after Pentecost, than the present.

Moreover, the expression, unless any one shall have been born again, intimates that baptism had been already a short time previously instituted by Christ. For Christ spake these words to Nicodemus shortly after His own baptism. And He would not have told him that baptism was necessary for salvation, unless He had already instituted it.

Ver. 6.— That which is born ( produced ), &c. Christ says this both to show the necessity of regeneration by water and the Holy Ghost, and at the same time to declare the reason for it, its excellence and its profit. His argument then is as follows: Flesh and blood cannot possess the kingdom of God, for they are carnal, but the kingdom of God is spiritual. Since therefore of carnal generation only flesh is born, that is, the animal and carnal man, bound under sin, and prone to sin, and so unfitted for the kingdom of God, it follows that if such an one would enter into God's spiritual kingdom, he must be spiritually born again of water and the Spirit, that he may become a spirit, that is, spiritual, and so fitted for the kingdom of God. Wherefore you have no cause for wonder, 0 Nicodemus, at what I said, that thou must be born again of water and the Holy Ghost. For as flesh generates flesh, that is, corporeal and carnal substance, so does the Spirit generate spirit, that is, spiritual substance: for like generates like. The Holy Spirit transmits His own substance into that which He begets, so far as it can be transmitted. For the Holy Spirit cannot transmit, or transfuse His own substance, or His Deity, into the baptized, for that would be to make them really and truly gods, as He Himself is really and truly God, which would be impossible. Therefore He transfuses Himself into them as far as is possible, by His grace and spiritual gifts, by which He makes the baptized like unto Himself, that is, spiritual, holy, heavenly, and divine. So SS. Cyril, Chrysostom, and others. Let us add that the Holy Spirit gives Himself with His sevenfold gifts to the soul which He sanctifies, and adopts for His child; and therefore that His justification is truly spiritual regeneration, by which we are born again as sons, and partakers of the Divine nature, as I have shown at large in Hos 1:10, on the words, "Ye shall be called the sons of the living God."

Ver. 7.— Marvel not, &c. As S. Chrysostom says, "We are not disputing concerning flesh, but concerning spirit. Do not think either that the Spirit begets flesh, or flesh the Spirit." Therefore it is necessary to be born again of the Spirit, if thou seekest to become spirit or spiritual, and a candidate for heaven.

The Spirit bloweth where it willeth, &c Christ proceeds to unfold to Nicodemus the reason and nature of spiritual regeneration, and to take away his wonder how such a thing could be possible.

You will ask what Spirit is here to be understood. 1. Plainly and simply w ind is the Spirit. For He compares the Holy Spirit to the wind, as is plain from what follows, So is every one that is born of the Spirit. The meaning is, As the wind blows where its own will, that is, its natural propensity to blow, leads it, and yet you can see neither it, nor its determined place, but only its effects, and voice, or sound; so much more neither thou, nor any one else, however clever and sharp-sighted, can perceive by natural understanding this spiritual regeneration, its end and term. They can only be known by the revelation and inspiration of the Holy Ghost, even though the outward symbols of water and the washing in baptism may be seen with the body's eyes. Thus S. Chrysostom says, If thou knowest not the way of the wind which thou feelest, how canst thou search out the operation of the Divine Spirit? Christ here plays upon the analogica1 meaning of the word spirit. For first He takes spirit for wind ; then He takes it as the Holy Spirit. For wind is the index and symbol of the Holy Ghost. This is clear from the 2d chapter of the Acts, when the Holy Spirit came down upon the Apostles as a " rushing mighty wind."

2. and more sublimely.  S. Augustine, Nazianzen, S. Ambrose, S. Gregory, whom Toletus cites and follows, understand by spirit (the wind), the Holy Ghost. They expound thus, "The Holy Ghost bloweth where He willeth, and breathes His own influences of faith, repentance and grace into whomsoever He willeth." And thou hearest His voice (Vulg.), by the preaching of Myself and My preachers, say S. Augustine, 0rigen, Bede, and Rupertus. Or by voice, efficacy and effects are meant, says Ammon. But thou knowst not whence it cometh, or whither it goeth. Thou knowest not how He enters into a man, or how He returns, say Alcuin and Bede, because His nature is invisible. Again, thou knowest not how He leads believers to faith, nor how He draws the faithful to hope, charity, and the other virtues. Neither dost thou know how He regenerates men to be the sons of God, and leads them to the kingdom of God. Lastly, thou knowest not how He changes the soul of a man, renews and sanctifies it. Thou knowest not to what a height of perfection He can lead him who is born of Himself, says the Gloss.

So is every one, &c. The expression so in this sense does not denote comparison, but confirmation: meaning, "thus, entirely as I have said, is it with every creature who is born again in baptism of the Holy Ghost." It is a similar expression to that in Mark, So is the kingdom of God (Mar 4:26). There is an allusion to the ancient heroes who, impelled by the Spirit of God, wrought deeds of heroic virtue and fortitude. For when Samson did any mighty deed, it is said, "The Spirit of the Lord rushed upon him" (Vulg.) So also the Spirit is said to have clothed Gideon (Jdg 6:34, Vulg.)

3. Maldonatus understands the soul by spirit. "What marvel, O Nicodemus, if thou understandest not how a man can be regenerated by the Holy Ghost, when thou canst not understand how generated of that natural spirit by which he liveth. For the animal spirit bloweth where it listeth, i.e., it animates such bodies as it willeth, and makes them alive from the death. It willeth not all the things that men will, but only those which are so disposed that they can be animated by it." And thou hearest its voice : "thou hearest a man speaking, or a lion roaring. Thou also in some sense hearest the soul speak, by which means thou understandest that a man is alive, 'for the breath in our nostrils is smoke, and speech is a spark for moving our heart' (Wis 2:2). But thou knowest not whence it cometh, or whither it goeth, because thou art ignorant how the soul enters into the body, how it goeth out of the body, how it is produced, or what is its destiny. If therefore thou art ignorant of the spirit, i.e., the soul, which animates what body it willeth, and by it speaks, is born, and dies, knowing neither its generation, nor the way in which it comes and goes, what wonder that thou canst not understand the way of spiritual regeneration, whereby a Christian is born anew of the Spirit in baptism?" This meaning is new, but apposite and connected. It draws the argument from the natural generation of the soul to the supernatural generation of grace which is brought about by the power of the Holy Ghost. And it shows from the fact of the one being unsearchable how much more unsearchable must be the other. So in like manner most unsearchable are the things which God works in the soul which He illuminates by the rays of His light which He consoles, strengthens, inflows, and as it were transforms unto Himself. For as S. Dionysius says, Divine love causes ecstasy, so that a man feels not earthly good or ill, but being lifted up above them, all, he receives and tastes only the things of God.

Ver. 9.— Nicodemus answered, &c. "For the animal man" (such as Nicodemus at that time was) "perceiveth not the things of the Spirit" (1Co 2:14). Just as rustics do not understand scholastic questions.

Ver. 10.— Jesus answered, &c. It was thy duty, O Nicodemus, being a Rabbi, who teachest the Law and the Scriptures to the rest of the Israelites, to know and teach those very things. For these things which I have spoken concerning the regeneration of baptism are clearly foretold by Ezekiel (Ezekiel 36:24): "I will pour clean water upon you, and ye shall be cleansed from all your iniquities, &c. And I will give you a new heart and a new spirit." The same things have been foretold by other prophets, and have been clearly explained by Me. Wherefore then art thou ignorant of them? In truth it is because thou art a Jew, and only comprehendest Judaic washings, and corporeal ceremonies: but as yet thou knowest not the mysteries of Christ, although they were foretold by the Prophets, because they are spiritual. But by degrees, under My teaching, thou shalt know them.

Ver. 11.— Amen, Amen, &c. "The Divine mysteries of God, of the Holy Ghost, and His spiritual regeneration, which I declare unto thee, I know most truly and most certainly, because I, as God, have seen them by Divine knowledge, and as man by the Beatific Vision. Wherefore ye ought to believe My testimony; but the greater part of the Jews are unbelieving, and receive not My witness. Indeed, thou thyself dost not as yet believe, or thou wouldst not argue with Me about them." Christ tacitly exhorts Nicodemus not to scrutinise these mysteries by reason in order to understand them, but to view them by faith. Christ here speaks of Himself in the plural, We speak that we do know; because of the weight of the testimony which is wont to be afforded by more than one; and because He intimates that the Father and the Holy Ghost bore witness together with Him, for they spake by His mouth. For "in Him dwelt all the fulness of the Godhead bodily" (Col 2:9).

Ver. 12.— If I have told you earthly things, &c. "If thou understandest not Divine things by means of the earthly similitudes of human generation of flesh and spirit, how wilt thou understand them, if I were to set them before thee without any figures? For this I might do, since I have seen them as they are in themselves, and beheld them with the eyes of the mind. But thine eyes would be blinded by such light as that, and couldst not look upon it. Wherefore I advise thee not to dispute with Me about them, but to believe them by simple faith."

S. Chrysostom explains somewhat differently: thus, " earthly things " refer to earthly baptism, or that which is done on earth, or that which, in comparison with His own ineffable generation, He calls such. It means, If you do not understand My earthly baptism, how will you understand the Divine mysteries of the Holy Trinity, the eternal generation of the Word, the procession of the Holy Ghost? Do not therefore curiously inquire into those things, or dispute with Me about them, but simply believe Me, who am, as it were, a Divine Witness.

Ver. 13 . — And no man hath ascended, &c. And is put instead of however. The meaning is, Ye do not believe Me, and yet no other person hath ascended into heaven, and there beheld the things which I declare, except Myself, who am God and man, and as God have come down to the earth that I might teach them to you. Christ raises the mind of Nicodemus so that he should not regard Him as only a man, but that in this man God lay hidden, who filleth heaven and earth, and therefore that he should have full faith in Him.

Ascended : so in the Greek, in the perfect tense. Wherefore this passage cannot be understood of Christ's future ascension into heaven. Besides, He says expressly that no one else but He hath ascended into heaven; by which He tacitly declares that He has been there, and has there beheld God and all the Divine mysteries. So Toletus.

More subtilely Maldonatus. Christ, he says, as man, hath ascended into heaven, from the beginning of His Incarnation, not by the elevation of the Humanity into heaven, but by the communication of attributes, because being Incarnate, He was straightway, as man, in heaven, by means of that communication, and so is rightly said to have ascended into heaven. For as concerning God Incarnate in Christ, it is rightly said that God was born in time, was crucified, and died, because the Humanity which God assumed was born and died; so in turn, concerning the Man Christ, it is truly said this man was from eternity, this man is in heaven, because that Divinity which was in the same Person of Christ was from eternity, and is in heaven.

Falsely, however, do the Ubiquitarian heretics maintain that the body of Christ is everywhere, because His Divinity is everywhere. For it is proper to His Divinity to be everywhere, but to His Humanity to be in a certain and determined place, circumscribed by limits.

Save He who came down. From this Valentinus contended that Christ brought a body from heaven, and therefore did not receive one on earth of the Blessed Virgin. This is a heresy condemned by the Church. God therefore, or the Word, is said to have descended from heaven, by the figure of speech called catachresis. For God does not properly change His place, or descend. But He is said to have descended because He assumed human nature, and so seemed to men to have come down upon earth.  S. Cyril in the Council of Ephesus gives the reason. "Because God the Word emptied Himself and was called the Son of Man, remaining still what He was, that is, God, it is as if He, reckoned with His own flesh, were said to have come down from heaven."

The Son of Man, &c. He explains what he has said. Christ hath ascended into heaven, who as God was from eternity in heaven for He is always in heaven, as its Maker and Ruler. The Son o Man therefore, that is, the Man Christ, is said to be in heaven by the communication of attributes, because His Divinity was in heaven, as I have said.

Vers. 14 and 15.— And as Moses, &c. Christ proceeds to instruct Nicodemus; (for as in the verses preceding He has taught him that He is God, so now He teaches him that He has been made man), that being crucified for man's redemption He will merit that every one who believeth in Him, and trusts for salvation to the merit of His death, shall obtain it. For thus Christ is wont, when speaking concerning Himself, to unite things human to things Divine, and things lowly to things glorious. As though He said, "Whosoever is bitten by the serpents of sins, let him look to Christ, and he shall have healing by the remission of sins," as Pope Adrian I. says in his first epistle to Charles the Great. The same proves that the use of images is lawful from this serpent. He adds, The figure afforded temporal life; the thing itself, of which it was the figure, life eternal."

Christ refers to the history of the brazen serpent in the wilderness, which is given in the 21st chapter of Numbers. Upon this history S. Augustine comments as follows ( de peccat. merit., lib. 1, c. 32). "The serpent lifted up is the death of Christ. By the serpent came death, for he persuaded man to sin. Now the Lord took upon His flesh, not the poison of the serpent, which is sin, but death, that there might be in the likeness of flesh the penalty of sin without its fault, that thus both the penalty and the fault might be done away." And Theophylact says, "In that brazen serpent was the appearance indeed of the noxious creature, but not its poison: so in Christ was the likeness of sinful flesh, but no sin."

Most fully does S. Chrysostom draw out the analogies between the brazen serpent and Christ. He says, "Lest any one should say, 'How are those who believe in the Crucified One able to be saved, when he did not deliver Himself from death?'" He brings forward the ancient history. For if the Jews by looking at the image of a brazen serpent were freed from death, how much greater benefit will they enjoy who look to the Crucified Redeemer? For by the one the Jews escaped temporal death: by the other believers escape everlasting death. There the suspended serpent healed the wounds which the serpents had made: here Jesus, nailed to the cross, healed the wounds inflicted by the incorporeal serpent (the devil). There those who looked with their bodily eyes obtained the healing of the body: here those who look with their spiritual eyes obtain the remission of all their sins. There a serpent bit, and a serpent healed: here death destroyed, and death hath saved. In the one case the serpent which destroyed was full of poison, and delivered no one from poison. And in the other case the death which destroyeth had sin, as the serpent had poison: but the Lord's death was free from all sin, just as the brazen serpent had no poison. You see how the figure answers to the reality.

Lifted up : i.e., set up upon a lofty pole. The Hebrew in Numbers xxi. 9, adds al nes, i.e., upon a standard. This may have been a long spear with an ensign raised like a standard. For this was a type and figure of the standard of the cross of Christ, to which He Himself calls His faithful ones, like soldiers. This spear with the brazen serpent suspended from it Moses reared up upon the tabernacle, which was in the midst of the camp in the wilderness, and served the Hebrews in the room of a temple. So Justin, towards the end of his "Second Apology." By this was signified that the cross of Christ should be fixed in His temples, and adored by all the faithful as the standard and trophy of the Christian faith and religion.

S. Chrysostom asks, Why did He not here say suspended rather than lifted up, or exalted? And he replies, "That it might neither give a sense of shame to His hearer, nor be different from the type." From all that has been said it will appear how foolish is Calvin's interpretation, that this lifting up of Christ is not His crucifixion, but the preaching of His Gospel.

That every one who believeth : and obeys His laws, or who believes in Him, not with a bare and unformed faith, but a faith formed by love. Hath eternal life, by grace, repentance, and good works, which Christ from the cross inspires for this end, that a man may deserve and attain to life, happiness, and eternal glory.

Ver. 16 . — For God so loved, &c. This is said by way of anticipation, lest Nicodemus should object, "If thou art the Son of God, how will God suffer Thee to be suspended and exalted upon the cross?"

Christ meets this by implying that God will permit it in order to show forth His burning love to men, which was typified by the serpent of brass, which is called in Hebrew saraph, which means fiery, and setting on fire. So S. Chrysostom and Theophylact.

Observe that every word of Christ in this sentence has a great and special emphasis, in order to magnify to the utmost the love of God. For (i.) He says, So, with such vehemence, such excess of love. 2. Not a king, or an angel, loved, but God. 3. Loved, i e., first and as it were gratuitously; without merit, yea, even without desire on our part. 4. The world, His enemy, and under the sentence of damnation. 5. Gave not another man, not a. angel, not another world, but His Son; and that not an adopted Son, but His own Son ; and again not one Son of many, but His only Son, His Only Begotten Son. 6. He did not sell, or lend, but gave freely ; and not to a kingdom and triumphs, but to death and the Cross. 7. Christ did not do it for Himself, to gain any advantage for Himself, but that He, the Creator, might give life to us His creatures by His own death, that by His humility He might exalt us, that by His emptying Himself He might heap upon us eternal glory, and an infinite weight of wealth and goodness. This is the love of God towards man, which the Apostle celebrates (Tit 3:5).

You may say, it would have been greater love if God the Father had given Himself for us, and taken our flesh, than that He sent His Son. For he gives more who gives himself than he who sends another.

But I reply that this is true of those who are of a different essence, but not of God: for the Father and the Son have the same Divine Essence, and are consubstantial. Wherefore the Father, in giving us His Son, with Him gave us His own Essence, than which nothing greater can exist, or be given. This gift of the Father was therefore the greatest possible, and infinite. So S. Cyril on this passage.

You may further urge, God gave not His own Person, but His Essence only: and that He would have given more if He had given His Person also. I answer by denying the conclusion. 1. Because Person is God is in reality the same as Essence; for it adds nothing to His Essence except relatively, and the idea of distinction from the other Persons: also because the Person of the Son is as worthy a the Person of the Father. For all the three Divine Persons are co-equal in all things, as the Athanasian Creed saith. Besides, the Father in giving the Person of His Son, gave us also His own Person, as well as the Person of the Holy Ghost. Because the Father is in the Son, and both are in the Holy Ghost. And again the Son is in the Father, and the Holy Ghost in the Father and the Son, of which I will speak more fully on chapter xiv. 10.

Moreover S. Thomas (3 part, qu. 3) gives several reasons why God the Father gave not proximately His own Person, but the Person of His Son; or why the Son alone took upon Him our flesh. Among which the primary is, because the Father willed to adopt us and our nature, and to make us His sons, and so heirs. For He made His Son to be our brother, that by Him we might become sons of God, and so heirs, as Christ here intimates.

Ver. 17 . — For God sent not, &c. He confirms and intensifies the assertion of the infinite love of God to men, as proved by Christ's being crucified. For God might justly have sent His Son into the world to destroy it for its great wickedness. For this was what His justice demanded, but the infinite love of God overcame justice in that it bestowed the highest blessing upon the world, which deserved the utmost extremity of punishment, in giving it salvation through Him.

Observe: the expression judge the world, as it is in the Vulgate, means to condemn, and destroy it in hell. It is opposed to the word saved. Hence S. Augustine observes that this was the end of Christ's Incarnation, that all men might be saved, and that He earnestly desired and willed this. Wherefore it is of themselves, through their own fault, and not Christ's, that many of them will be damned.

He that believeth . . . is not judged, shall not be condemned, but saved. But he that believeth not is judged, i.e., is condemned already. For such an one manifestly condemns himself by his unbelief; for by it he cuts himself off from the very pathway and beginning of salvation, i.e., faith; because he hath not believed in the name, &c., Greek, ει̉ς όνομα, which means the same thing as believing on the Son of God Himself. For name is here put by metonymy for the thing named. "He shows," says S. Cyril, "how dreadful a crime unbelief is, because He is the Only Begotten Son of God. For by how much greater is the excellence of that which is despised, by so much will he who despises be liable to severer punishment. Especially, because such persons make God a liar, because they believe not the witness which God hath testified of His Son" (1Jo 5:10).

Ver. 19.— This is the judgment, &c. (Vulg.) Judgment, i.e., cause of judgment, or condemnation. This is the cause why those are already condemned who believe not on Me, because they have preferred darkness, and ignorance of God, and of what they ought to do, and their own pleasures and lusts and sins upon the earth, rather than light, that is, Christ, who hath brought the knowledge of God and salvation into the world. For light and darkness are the symbols of these things. Wherefore Bede says, He calls Himself the Light ; sins He calls darkness. Moreover, light came into the world to arouse men, says the Gloss: to admonish them to know their evils, says S. Chrysostom. "For they themselves would not admit the light of truth and holiness, which He preached by His word and example." In like manner many at the present day become heretics that they may follow their carnal will, which heresy permits, but the faith forbids. Therefore to convert a heretic make use of this method: first persuade him to lead an honest life, moral, chaste, and holy. Thus will you the more easily bring him to the true faith.

2. Judgment might be taken thus, as signifying the condemnation and rejection of unbelievers, or the judgment wherewith they condemn themselves, in that they prefer darkness to light, that is, cupidity to sanctity, ignorance to knowledge, the devil to God. Wherefore Christ as it were says to such, "It is not I who judge thee, but thine own conscience which judges and condemns thee."

Ver. 20.— For every one that doeth evil, Greek, φαυ̃λα, depraved and perverse things, &c. "Every one who does wickedly," says S. Cyril, "refuses the illumination of the light, not because he is ashamed of his wickedness, and repents, for if he did he would be saved, but because he prefers to be in ignorance of the better way, lest in his daily sins he should feel the stings of conscience." "For," as S. Chrysostom observes, "it marks those who still persevere in their wickedness, and are zealous to do evil to their last breath; who persevere in evil deeds, and always wallow in the mire of vice."

Ver. 21.— But he that doeth . . . in God, i.e., according to God's will and law, and by His guidance, light, and help. The truth, i.e., practically by doing what is right and just, and pleasing to God. For as there is truth of the heart and mouth, so is there of deed, by which it comes to pass that an honest and holy work corresponds to the practical rule of reason and prudence, or virtue, and the will of God. Thus (Joh 8:43-44), it is said of Lucifer, he abode not in the truth, i.e., in equity, justice, and sanctity. So also the Apostle exhorts us to do the truth, i.e., what is truly good, and holy, and pleasing to God.

The meaning is, he who does, i.e., who by the light and grace of God proposes and determines to do the truth, i.e., what is truly good and holy, cometh to the light, i.e., embraces My doctrine, and the Christian faith, that his works may be manifest that they are done in God, that they please God because they are done by His leading and guidance. And if they be otherwise, He will correct them, and amend them in accordance with the will of God. "He shows," says S. Chrysostom, "that none of those who are in error will submit to the truth, unless a man will first persuade himself to lead a correct life; and that no one will persist in unbelief unless he be wholly given up to wickedness."

Thus far are the words of Christ to Nicodemus.

Ver. 22.— After this, &c. This means that Jesus went from Jerusalem, a citizen of which Nicodemus appears to have been, to some other part of the land of Judea, because He would avoid the sects and enmities of the chief men of Jerusalem. So S. Chrysostom and others. As the former saith, "He was accustomed to come into the city at the solemn feasts, that He might publicly make known the doctrine of God: from thence He often retired to the river Jordan."

Baptized, not so much by Himself as by His disciples, as is said in iv. 2. Yet He first Himself baptized there. He baptized by others for several reasons—1. To show that His baptism was different from that of John. For the latter was conferred by John alone; but Christ's baptism was conferred by others also, His disciples, Christ in them and by them working Mightily. 2. To show that the authority, power, and continuance of His baptism were to extend through all succeeding ages. So SS. Augustine and Cyril. 3. Because He Himself was occupied in the greater works of teaching, healing the sick, and working miracles. Moreover, when the disciples of Christ baptized, they were not yet apostles. For they were made apostles after John's imprisonment. But those things happened before it, as is evident from verse 24. These disciples therefore were not yet apostles, nor even priests, for they were afterwards created priests by Christ at His Last Supper.

Wherefore it is an error to say, as S. Chrysostom and Tertullian do ( de Bapt. c. 2), that Christ did not baptize, because before His death baptism had not the power of remitting sins, and conferring the Holy Ghost; therefore that the disciples of Christ thus baptized with John's baptism, not Christ's.  S. Chrysostom says, "Both baptisms, viz., that of John and that of the disciples of Christ, were devoid of the Spirit. They both had the same object in view, which was to gain disciples to Christ." That there was no excellence in either the baptism of the one or the other, he argues from the words in the 7th chapter, The Spirit was not yet give, because Jesus was not yet glorified. But I will show that this is not the meaning in the proper place.

Let us add S. Leo ( Epist. 4, ad Episc. Sicil., c. 2) . "Properly, in the death of the Crucified, and in His resurrection from the dead, the virtue of baptism makes a new creature out of the old, that both the death and the life of Christ should be wrought in them that are born again, as the blessed Apostle Paul says, 'Know ye not that as many of us as are baptized into Christ, have been baptized into his death?'"

But S. Paul's meaning is different, as I have said on the passage, and so, as I think, is S. Leo's. For before His death Christ remitted sins to the paralytic, and also to Mary Magdalene, and filled her with the spirit of charity: and that by His word only, without a sacrament. For this forgiveness derived its justifying power from the merits of Christ both present and to come: and especially from His death, which He had already undertaken to suffer, and had offered Himself to God the Father to he a victim for the salvation of men. Wherefore, as the Eucharist instituted before the death of Christ sanctified the apostles, so also did baptism. Thus at length S. Augustine in this passage (Tract. 15) .

In like manner it is not very probable what D. Soto thinks, that the disciples here used as the form in baptism, I baptize thee in the name of Jesus Christ, whereas after His resurrection they said, I baptize thee in the name of the Father and of the Son and of the Holy Ghost. This is improbable, because in so doing Christ would have changed the form of baptism, and in so doing He would have instituted two baptisms. Besides, it is not probable that Christ baptized in His own name when He Himself baptized His apostles.

Moreover, Euthymius says that the belief of the most ancient Fathers was, that Christ Himself baptized the Blessed Virgin and S. Peter. Evodius, S. Peter's successor in the see of Antioch, says in his treatise called Lumen, or The Light, that Christ with His own hands baptized Andrew, John, and James, and that they baptized the rest of the apostles.

Ver. 23.— Now John, &c. Ænnon, or Ennon, was a town on the banks of the Jordan, eight miles from Bethshan, which was afterwards, from its occupation by the Scythians, called Seythopolis. Ænnon is derived from the Hebrew ain, or an, a well or fountain, because, as it is said, there was much water there.

Near to Salim. There were two Salims, or Salems; one which was afterwards called Jerusalem, the other near Seythopolis, which was called, in S. Jerome's time, Salumius, as he tells us in his Locis Hebraicis. Salem means in Hebrew, health, peace, perfection. For these penitents received from John, being transmitted to Christ, who baptized not far from John. There was much water there. From this we may gather that John baptized so as not only to lave the head, for which only a moderate quantity of water was needed, but the whole body.

Ver. 24.— For John had not yet been sent (Vulg. missus, Greek cast ) into prison. This implies, says S. Chrysostom, that John baptized up to the time of his being cast into prison. For until his death he persevered in the office for which God hath sent him, namely, that by baptizing and preaching he might prepare the way for Christ. And when he had done this superabundantly, God allowed him to be cast into prison, that he might give way to Christ, and send all his disciples to Christ as in fact he did.

The Evangelist adds this verse to show that he was supplying the history of all the preceding events, and adding them to the narratives of the other Evangelists, who began from the imprisonment of John.

Now there arose, &c The Greek for now is ούν, therefore. Because indeed John baptized with Jesus, since John preceded, there arose a question, that is, a strife and controversy, from John's disciples. This they raised out of zeal for the honour and authority of their master John, lest he, through the baptism given by Jesus, should be little thought of. For many were flocking to Jesus, John himself sending them, preferring Jesus to himself.

With the Jews, i.e., those following Jesus. The Complutensian Version has the word in the singular, μετά Ιουδαίου, with a Jew. The Syriac has, between a disciple of John and a Jew, a reading which is followed and commented on by S. Chrysostom, Nonnus, Theophylact, and Euthymius. But the Latins, and of the Greeks S. Cyril, read with the Jews, in the plural. It may be that one raised the strife, and that, as usual, many took part in it. About purifying, i.e., about the baptism of John and Jesus, whether of the twain were the better, and had greater purifying and sanctifying efficacy. "For the Jew," says Theophylact, "preferred the baptism of the disciples of Christ, but the disciples of John the baptism of their master," in that he had first baptized many, and even Jesus Himself, as it were a disciple. But the disciples of Jesus replied that He did many miracles, but that John did none. They added that John himself preferred Jesus to himself, and said that He was the Christ. So S. Augustine and others.

Ver. 26.— And they came, &c. Who was with thee beyond Jordan : viz., Jesus, who came to thee to be baptized. He now ungratefully makes Himself equal to thee, and usurps thine office of baptizing. You ought therefore to restrain Him; otherwise all will flock from thee to Him, to thy shame as well as ours. Thus Euthymius, "He exercises thine own office against thee, and seizes on thy renown." Wishing further to exasperate John, they added, All men leave thee, and go to Him.

Ver. 27.— John answered, &c. He openly repressed the ambition and quarrelsomeness of His disciples. Yea, he declares openly that the right is with Christ. He prefers Him to himself, and gives fresh and ample testimony that He is the Messias. "I cannot without the greatest presumption, pride, and ingratitude take a higher rank, or authority, than God has given me. And I will not do so. What then do you wish? That I should invade the office of Messiah, and take it from Jesus? God forbid. For if I attempted to do so, God would justly deprive me of my own office and dignity. You know that common Syrian proverb of ours, The camel demanding horns lost his ears. Far be it from me therefore that I should prefer myself to Jesus, or arrogate the name and dignity of Messias. For God has given this to Jesus, not to me. God has given me enough, and more than enough, in making me His forerunner. Contented with that I will live and die, and yield gladly all other things to Jesus my Lord." So S. Augustine, Bede, and others.

Ver. 28.— Ye yourselves bear me witness, &c. That I said I went before Him, that as His forerunner, minister, and herald, I should precede His advent. "You know that I have always professed that I am not the Christ, but His forerunner. Why then do you urge me to revoke what I have said, and prefer myself to Jesus, and steal away from Him the name of Christ? Truly this would be intolerable pride, inconsistency, and blasphemy. Suffer me then to live contented with my office, and with me prepare His way, and follow and serve Him the Messias, both your and my Lord and God."

Ver. 29.— He that hath the bride, &c. "Jesus Christ by His Incarnation hath betrothed unto Himself the Church, which is the whole company of believing people; and God hath given her to Him as a bride to a bridegroom. Jesus therefore is the true husband of the Church, a husband which must be received, and loved, and worshipped in the highest degree by all who believe. What wonder then if all the people leave me and flock to Him? For I am not the bridegroom, but Christ's, the Bridegroom's, friend. Wherefore I greatly rejoice that I should be counted worthy of so great a ministry, that I should be the paranymph of the Bridegroom, and that I should convey the bride, that is, the faithful, to Him, that all may acknowledge, love, and reverence Him as the Messias, and look for all grace and glory from Him, as the Head and Prince of the whole Church."

This is an allusion to paranymphs, who were the most intimate and familiar friends of the bridegroom, insomuch that, all others being excluded, they were admitted to the bridegroom's nuptial chamber.

Observe that John in the first chapter calls himself the servant of Jesus, and declares that he was not worthy to unloose His sandals. But here he calls himself His friend. For this is the condescension of Jesus, our God, that He calls, and adopts His faithful servants to be His friends, yea, and His sons. John here calls himself a friend rather than a servant, because the servants of heroes often envy their felicity, but their friends never, - but rather promote it, and rejoice and exult in it. The meaning is, "I, John, for this reason do not grieve, nor envy Jesus, that all the people flock to Him, because I am His intimate friend, and love Him above all things. It has ever been my great object to draw the people from myself to Him, as a bride to her bridegroom." So S. Chrysostom. Let all true teachers, pastors, and preachers do the same, and not seek to draw, or attract, the faithful to themselves, but to Christ.

He who standeth, &c. "I, John, stand at Christ the Bridegroom's side as His attendant, and in silence hear his voice, as He lovingly converses with His bride. I do not covet the bride for myself, but I rejoice unspeakably that I am counted worthy to hear His voice." John here intimates that he was about to be put to silence; that having fulfilled his office, he must cease from preaching and baptizing, and give place to Christ, that his own course being, as it were, finished, he must hand on the lamp to Him, which happened shortly afterwards, when Herod cast him into prison.

This my joy, &c. "I began to rejoice when I knew by the revelation of God that the advent of Christ was at hand. I rejoiced still more when I saw and heard Him present. But when I perceived all the people flocking to Him, then my joy was fulfilled and perfected. For by His grace alone I have preached and baptized, and passed my whole life."

Ver. 30.— He must increase, viz., by the flocking of the people to Him, by the abundance and glory of His miracles, in adoration and worship, that the whole world may love and worship Him as Christ. So S. Cyril, to whom listen. "So long as the profundity of the æther is obscured by the shades of night, every one speaks with the greatest admiration of the morning star, as it shines with the full glory of its golden splendour. But when the sun is seen to hasten to his rising, and when his light somewhat illumines this our earth, the day star yields gradually to the greater luminary, and the words of John might not improperly he applied, He must increase, but I must decrease." Likewise S. Chrysostom says "Christ increases in that He by degrees manifests Himself by signs and miracles: not because He makes increase in virtue, - God forbid; for this would be the madness of Nestorius."

But I must decrease : not in virtue, wisdom, or merit. For in these John constantly increased until he received the crown of martyrdom, but as regarded the honour which he received in the people flocking to him. "I have fulfilled my office, now I will cease," as S. Chrysostom says of him. As a symbol of this, John was born shortly after the summer solstice, when the days begin to decrease; but Christ was born shortly after the winter solstice, when the days being at the shortest, begin to increase, as S. Chrysostom remarks, ( Hom. de Nativ.), and others.

He who is from above, &c. He gives the reason why Jesus must increase; because He was from above, from heaven, out of the bosom of the Father, as the Only Begotten Son of God. Wherefore He is above all, not only me, John, but far above all angels and creatures whatsoever, forasmuch as He is the Creator and the Lord of all, and so by all to be worshipped and adored.

Ver. 32.— He that is of the earth, &c. John prefers Christ to himself, as what is heavenly to what is earthly. As much therefore as heaven is higher than the earth, so greatly is Christ superior to John, according to the words, "The first man is of the earth, earthy; the second man is of the heaven, heavenly" (1Co 15:47, Vulg.)

The meaning is, 'He that is born of the earth, as I John am formed from it, as Adam was, he is earthy, and of the earth he speaketh, i.e., of earthly things. Now this was true of John (1.) if you have regard to his bare nature, as apart from the grace and calling of God. For apart from that, John was only earthy, and savoured of the earth. "For if thou hast heard anything Divine from John, it is of Him who gave him the light, not of him who only received the light," as S. Augustine says.

2. It is true if John be compared with Christ, whose origin, nature, and spirit are far loftier than those of John, for they are plainly heavenly and Divine, and consequently altogether efficacious for influencing the minds of men as He willed. And this Christ did by His grace, which He breathed inwardly into the souls of those who heard Him.

And what He (i.e., Christ ) hath seen, &c. This is by catachresis, for in things Divine, to see and hear mean the same as to know. But to see signifies the evidence of the things that are known: to hear, their source, because indeed He had received all these things, as knowledge, and the fulness of wisdom, together with the Divine Essence, from the Father.

No one receiveth: i.e., hyperbolically, for few receive. For although many flocked to Jesus, yet in comparison with those who stayed at home, and neglected the preaching of Jesus, they were but few. And even amongst those few, some believed, and some believed not, such as the scribes and Pharisees. John refers to his own disciples, say S. Chrysostom and Euthymius because few of the Jews came to him, and fewer still believed.

Ver. 35.— He that hath received, or that receiveth His testimony (by believing), hath signed (Vulg.), &c. For the Vulgate signavit the Greek has ε̉σφζάγισεν, or hath marked, and sighed with a seal. He who receives Christ's testimony, and believes in Him, testifies by so doing, and as it were attaches a seal to his profession of faith, that God the Father is true, who by His Son, as by His own mouth, speaks things most true and Divine. For the Son heard them, and received them from the Father. Or, as S. Cyril says, such an one testifies that God the Son is true, who declares these very things. He who believes in God and in His Son gives great honour to God, because by his belief he professes that God is true, yea, primal and infallible Truth. On the contrary, he that believeth not greatly dishonours God, because in reality he makes Him out false, which is the highest possible contempt and blasphemy of God. S. John says in his Epistle (1Jo 5:10-11), "He that believeth on the Son of God hath the witness in himself: he that believeth not God, hath made Him a liar; because he believeth not the record that God gave of His Son. And this is the record, that God hath given to us eternal life, and this life is in His Son." Alcuin explains somewhat differently. He hath sealed, i.e., he hath put a sign, as it were something peculiar and especial, in his heart, that this is the true God, who hath been sent for the salvation of the human race.

Moreover, God is said to sign and seal His words and His oracles when He confirms them by miracles; but man is said to sign and seal these same words of God when he believes them to be true. Faith therefore is the seal by which we attest the words of God.

Ver. 34.— For whom God hath sent, &c. He proves what he has said, that he who believes in Jesus Christ signs and testifies by the seal of his faith that God is true, because Jesus whom God sent from heaven to earth, that incarnate in our flesh He might teach and save men - Jesus, I say, speaks not His own words but the words of God who sent Him. The words of Jesus are the words of God the Father, for He gave them to Him. Wherefore he who believes in Jesus, the same believes in God the Father. For God sent Jesus, and they are the words of God which Jesus speaks. So Euthymius.

Giveth not the Spirit, i.e., the gifts of the Spirit. He saith giveth not hath given, because what God once for all hath given to Christ, the same He ever giveth by conservation and continual influx. For conservation means nothing else but the continuation of a thing created, and as it were continuous creation. The meaning is, Jesus being sent by God declares and preaches the words of God, and all the Divine mysteries, because God communicates these to Him without measure, and as it were in an infinite degree. God is not so poor, or parsimonious, that He has a certain measure of the Spirit, than which He cannot give a greater. For there are in God infinite riches of the Spirit, which He gives and communicates to Jesus, who is His own Son. "Wherefore although you, 0 my disciples, behold in me John, your master, great power and efficacy of the Divine Spirit in preaching, know ye that in Jesus there is far greater, yea, that in Him is the whole fulness of the Spirit; in Jesus, I say, both as God and man." For in that He is God, "He possesseth the Spirit substantialiter," says S. Cyril. In that He is man, "in Him dwelleth all the fulness of the Godhead bodily" (Col 2:9). And "in Him are hid all the treasures of wisdom and knowledge" (Col 2:3). As S. Augustine says, "To men He giveth by measure; to the Only Begotten Son He giveth not by measure."

You will say, Does then Christ as man receive the Spirit and grace in an absolutely infinite manner? I answer, No, for this would be impossible ; nor would the created and fi

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 3 (Chapter Introduction)

Overview

Joh 3:1, Christ teaches Nicodemus the necessity of regeneration, Joh 3:14. of faith in his death, Joh 3:16. the great love of God towards the world, Joh 3:18. and the condemnation for unbelief; Joh 3:22, Jesus baptizes in Judea; Joh 3:23, The baptism, witness, and doctrine of John concerning Christ.

Poole: John 3 (Chapter Introduction)

CHAPTER 3

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 3 (Chapter Introduction)

(v. 1-21) Christ's discourse with Nicodemus.

(Joh 3:22-36) The baptism of John of Christ John's testimony.

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 3 (Chapter Introduction)

In this chapter we have, I. Christ's discourse with Nicodemus, a Pharisee, concerning the great mysteries of the gospel, in which he here privately instructs him (v. 1-21). II. John Baptist's discourse with his disciples concerning Christ, upon occasion of his coming into the neighbourhood where John was (Joh 3:22-36), in which he fairly and faithfully resigns all his honour and interest to him.

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 3 (Chapter Introduction)

The Man Who Came By Night (Joh_3:1-6)

The Man Who Came By Night (Joh_3:1-6 Continued)

Born Again (Joh_3:1-6 Continued)

The Duty To Know And The Right To Speak (Joh_3:7-13)

The Uplifted Christ (Joh_3:14-15)

The Love Of God (Joh_3:16)

Love And Judgment (Joh_3:17-21)

A Man Without Envy (Joh_3:22-30)

The One From Heaven (Joh_3:31-36)

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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_____. "Form-Criticism and the Resurrection Accounts." Bibliotheca Sacra 124:496 (October-December 1967):339-48.

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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)

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

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Gill: John (Book Introduction)

INTRODUCTION TO JOHN

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

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

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

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

College: John (Book Introduction)

PREFACE

INTRODUCTION

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

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

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

WHO IS THE AUTHOR?

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

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

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

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

WHEN AND WHERE WAS IT WRITTEN?

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

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

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

WHAT ARE THE CHARACTERISTICS OF JOHN?

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

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

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

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

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

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

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

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

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

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

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

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

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

A. The Prologue - 1:1-18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

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

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

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

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

1. Introduction - 4:1-4

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

a. The Setting - 4:5-6

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

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

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

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

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

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

1. Introduction - 4:43-45

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

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

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

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

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

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

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

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

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

a. The Background - 6:1-4

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

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

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

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

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

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

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

3. Jesus at Tabernacles - 7:1-52

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

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

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

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

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

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

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

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

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

a. The Setting - 9:1-5

b. The Healing - 9:6-7

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

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

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

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

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

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

c. Retreat of Jesus - 11:54-57

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

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

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

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

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

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

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

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

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

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

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

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

2. Promises of Jesus - 14:1-31

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

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

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

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

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

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

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

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

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

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

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

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

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

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

(1) For Unity - 17:20-23

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

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

1. Jesus' Arrest - 18:1-11

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

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

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

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

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

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

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

c. Barabbas - 18:38b-40

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

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

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

9. Jesus' Burial - 19:38-42

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

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

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

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

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

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

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

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

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

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

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

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

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

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

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

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

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

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

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

COMMENTATORS

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

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

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

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

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

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

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

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

  Our theologians had not danced in choir."

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

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

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

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