Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)

John’s style, especially in this passage, is pre-eminent for its simplicity, nicety [acute refinement, ‘subtilitas’], and sublimity. The Beginning here means that time, when all things began to be and were created by the Word, ver. 3. ... In like manner, none is higher [goes further back]. In the beginning of the heaven and the earth, God created the heaven and the earth: in the same beginning of the heaven and the earth, and of the world, ver. 10, already the Word was in existence, without any beginning or commencement of itself. The Word itself is purely eternal; for it is in the same manner that the eternity of the Word and of the Father is described.

Not only was He with God, but also was God. The absence of the Greek article, especially in the predicate, does not weaken its signification, as meaning the true God. ... Further, in this passage the same signification is confirmed from the fact, that there was then no creature, in relation to which the Word could be called God [in a lower sense] ; it must therefore be here meant in an absolute sense. ... In this stronghold of the faith, in this most sure centre, we stand unmoved, and we fortify ourselves against all enticements which try to draw us off in a quite contrary direction [to other and irrelevant arguments].

This is set down a third time, with the greatest force. The three clauses are arranged in a gradation [an ascending climax: The Word was in the beginning; the Word was with God; the Word was God]: the Article here is the distinguishing mark of the Subject. The Godhead of the Saviour had been openly declared in the Old Testament: Jer. xxiii. 6, “The Lord our righteousness,” Jehovah-Tsidkenu ; Hos. i. 7, “I will save them by the Lord their God ;” Ps. xxiii. 1, “The Lord, Jehovah, is my Shepherd ;” and the proofs of it are taken for granted in the New Testament, for instance, Heb. i. Accordingly Matthew, Mark, and Luke make their aim, rather to prove that Jesus, who is real man, is the Christ. And when in consequence some began at last to doubt as to the Godhead of Christ, John asserted it, and wrote in this book a kind of supplement to the Gospels, as in the Apocalypse he wrote one supplementary to the prophets.

He alone. The He comprises [includes in its application] the whole of the verse immediately preceding it, as He, in the 7th verse, comprises the 6th verse. ... This, being repeated [from ver. 1], is now put in antithesis to His subsequent mission to men. The three weighty truths, put dividedly in the preceding verse, are repeated and brought together in one in this verse. He, the Logos, who was God, was in the beginning, and was with God. A remarkable antithesis, comp. ver. 14, as also 1 John ii. 1 [which contain the same antithetic contrast. ] ... Moreover the very congeries of this second verse manifestly supports this antithesis, the appellation of Logos being intermitted between ver. 2 and 14.

A large word, by which the world, i.e. the whole totality of things created is denoted, ver. 10. All things, which are outside of God, were made; and all things which were made, were made by the Logos. ... This sentence expresses something more than that immediately preceding. The Subject is, Not even one thing: The Predicate is, without Him was made, which was made.

After the consideration of being [esse], the next consideration is as to living [vivere]. Then [the result of life entering the world] there is no death, there is then no nature devoid of grace. ... The Subject: the Life, bestowing life on all things, which were alive. ... Light and Life together: ch. viii. 12, “ He that followeth Me shall not walk in darkness, but shall have the light of life: 1 Tim. vi. 16, “ Who only hath immortality, dwelling in the light, which no man can approach unto:” Phil. ii. 15, 16, “ Ye shine as lights in the world, holding forth the word of life.” ... Of all men in the state of innocency, from which there ought not to be separated the consideration as to the Logos. Men: nowhere is this expression used for Adam and his wife ; so it denotes mankind. The evangelist here is come from the whole to the part—from those things which were made, or which were alive, to rational beings.

From this verse the doctrine of evil and its rise, receives much light. ... For it is a privation, which men have incurred [ To wit, that state of the human race is expressed by this word, which has prevailed since Adam’s transgression down to the appearance of the true Light.—V.g.] It is in the darkness that the glory of the Light is the more conspicuously seen. ... The Light was always nigh at hand, even in the Old Testament, ready to apply a remedy to darkness and sin. ... Men, it seems, were too much averse from the Light, as well as too deeply sunk in darkness.

The answer is, There is no introduction: the treatise itself [ipsa tractatio, the handling of the subject itself] begins with the beginning of the book. For in ver. 6 the Evangelist already describes the office of John, in bearing witness of the Light: and in the first five verses, he records what before had always been the nature and principle of the Light. Therefore up to this point a summary has been given of those things, which evidently preceded John; nor can these by any means be referred to the action of Jesus immediately succeeding John, as Artemonius, p. 412, refers it; and now there is unfolded by the Evangelist a more copious description of recent [new] events. Both [the things preceding John, and the things then from that point occurring] are most orderly in their arrangement. ... The definition of a prophet. ... That is, an interpreter [exponent] of the grace of God. The greatness of John [is hereby implied], of whom mention is made immediately after the preceding statements [ver. 1-5]. Greater knowledge was brought into the world through John, than had been in all previous ages.

What Matthew, Mark, and Luke term a Gospel, this John for the most part terms a testimony or witness : the former term expresses the relation to the promise, that went before : the latter expresses the altogether certain knowledge of him, who announces it: the former is used in reference to Christ as He was manifested ; the latter, with reference to the Glory of Jesus Christ, the Son of God, when raised from the dead: accordingly, in the Acts and Epistles of the Apostles, both are often employed. Testimony applies to a thing, known for certain by witnesses, a thing not falling under the eyes at least of the hearers, and yet all important to them: accordingly to it answers faith. ... They need Testimony, who were in darkness.

Some had suspected, that John was the Light : ... that One points out a more remote object.

The Light itself, moreover, was that true light, which enlighteneth. ... There follows immediately the declaration, which enlighteneth, etc. This forms an antithesis to John, [who was only] a lamp, a witness. ... every one, and wholly, so far as a man doth not withdraw himself from His influence: whosoever is enlightened at all, is enlightened by this Light. The singular number here has great force. ... Not even one is excluded. ... Who by himself [when left to himself] is in darkness: every man has a more august sound, than all men, ver. 7. John was but a man, ver. 6. The Light, so far as it is light, is contradistinguished from man. ... Among the Hebrews it is a frequent periphrasis for a man. ... but in the New Testament, and especially in this book, this phrase is used of Christ alone, and in an exalted sense. For He was, even before that He came.

The evangelist adds this, lest any one should so understand the expression, coming into the world, as if the Light had not been previously in the world at all. Three times in this verse world is repeated ; three times it is said of the human race, as in the previous verse, but not to the exclusion of the other creatures, at least in the first place. ... The name world in the sacred writings implies THE IMPIOUS SILLINESS [futilitatem, emptiness] OF THE HUMAN RACE. Camer. note in John xvii.

From the world, the whole, the discourse goes down to the part. ... The time, moreover, of His coming into the world and to His own is one and the same, namely after the coming of John; ver. 6, 7.

In ver. 12 and 13 mere external differences are taken away most effectually. ... This is the Glory of Christ, the Only-begotten Son. ... but the filiation itself is this power, or, in other words, dignity. A great fact! ... Two weighty truths are set before us, of which the former is elucidated in ver. 13 ; the second in ver. 14, where the manifestation of the Word in the flesh is not so much recorded as it was accomplished, but rather as it was believed: which view the series of things down from ver. 6 proves.

the Hebrew idiom often has bloods in the Plural number, even when only one man is spoken of: but when the subject treated of is generation, it does not call it the blood or bloods of the parents. But for the commendation of a noble lineage, the term blood is frequent among the ancient writers, as it is in the usage of the present day: and thence it is that bloods denote variety of origins, in consequence of which various prerogatives [privileges] are either sought after, or even enjoyed, in the world. ... To the natural generation of men is opposed generation of God.

Flesh (besides that it denotes as to us our corrupt nature, estranged-from the Spirit of God, ver. 13), denotes the human body, or, as in this place, the man himself, denominated from his visible part. Comp. 1 Tim. iii. 16, “Great is the mystery of godliness, God was manifest in the flesh.’ ... John Baptist, before that he was born of Elizabeth, had no existence: but the Word was, before that His mother Mary—before that Abraham—before that the world at all was brought into being: and in His own time the Word was made flesh: i.e. assumed a human nature, in such a way, however, that there were not two Messiahs, but one; not two sons of God, but one—V.g.]

He dwelt as in a tabernacle [tent] with us; truly, but not long, giving us a view of [the opportunity of seeing] Himself. ... the flesh was His tabernacle and temple: Heb. ix. 11 [Christ being come, an high-priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say not of this building]; John ii. 21 [“ The temple of His body” destroyed, and then in three days raised up again by Him]. ... we, the apostles, especially Peter, James, and John, Luke ix. 32. [These three, at the transfiguration, “saw His glory.”] The apostles, in speaking of that which they had seen, are wont to speak in the plural number: a usage which tends to the greater confirmation [of the things which they attest].

There is hereby intimated the reality and unity of the Divine generation. ... Truth is grace clad with a promise, and put forth in exercise. ... This grace and truth is by nature unknown to the sons of wrath, and to the untruthful: but it falls to us [is bestowed on us] in the well-beloved Son, in whom the Father is well pleased, Matt. iii. 17.

From this point the testimony of John is described more at large; and the whole passage, from ver. 15 to 28, is indeed composed of two members, but, however, both parts fall on the one day: for, in ver. 19, it is not said on the following day, or any like expression: and the discourse, ver. 29, etc., which John spake on the following day, has reference to the former part of the whole passage, rather than to the latter. Moreover, the following days are so closely connected with this one day, that the baptism of the Lord, and His sojourn in the wilderness, ought not to be interposed or subjoined, but be placed before. Therefore John in testifying of Him, and crying out [ver. 15], This is He of whom I spake, must either then have had Jesus before his eyes, after He had returned from the wilderness—comp. ver. 29, 36, “ John seeth Jesus coming unto Him: looking upon Jesus as He walked”—or at least have heard previously striking reports concerning Him.

This is not said of His Divine nature, but of the office of the Christ : ... In this sense: He who was behind my back is now before my face, and has outstripped me, and left me behind Him. ... This is the idea: [I said that] He who was coming after me outstripped and left me behind, because He was far before me. The infinite excellence of His person is the foundation of His precedency, so to speak, in office.

The evangelist confirms the fact, that to this prediction of John the Baptist the event corresponded, and that the priority of office fell to Christ; for the statement in this verse is that of the Evangelist; since the Baptist would not be likely to call Jesus the Christ so openly as ver. 17 does: ... The Accusative is understood, all that was to be received out of His fulness, and [specially] grace for grace.

producing wrath [Rom. iv. 15], and having a shadow [Heb. x. 1]: the moral and ceremonial law. ... The law is not Moses’ own: [but] grace and truth are Christ’s own. ... To grace and truth the law gives way, ch. iv. 23 [The true worshippers shall worship the Father in spirit and truth: for the Father seeketh such to worship Him]. ... Previously the world had neither known, nor had had grace.

Whom grace and truth exhibit as love [in essence]. ... not even Moses, much less those earlier than the time of Moses, nor Jacob, nor Isaiah, nor Ezekiel: not even the angels saw Him in such manner as the Son. See the note on Rom. xvi. 25, etc. [The revelation of the mystery, which was kept secret since the world began]. ... no one hath seen: no one hath declared [God]: The Son hath seen, the Son hath declared, [God] ch. iii. 32 [What He hath seen and heard, that He testifieth]. ... both by His words and by the sight of Himself [as God manifest in the flesh].

The bosom here is divine, paternal, fruitful, mild, secret, spiritual. Men are said to be in the loins, who are about to be born: they are in the bosom, who have been born. The Son was in the bosom of the Father; because He was never not-born. The highest degree of unity, and the most intimate knowledge are signified by immediate sight [the seeing God face to face].

the Jews) Matthew, Mark, and Luke rarely employ the appellation Jews; John most frequently: no doubt the cause is, they supposed, as their first readers, Jews: John, believers of the Gentiles. ... from Jerusalem) that seat of religion. ... priests and Levites) With the testimony of John to the people is interwoven his testimony to the rulers. This embassy, sent forty days at least after the baptism of Jesus [to allow for the forty days’ temptation subsequent to the baptism], indicates, that the preaching of John began not at a long interval before the baptism of Jesus. Otherwise the embassy would have been sent earlier. ... that they should ask) in the public name, ch. v. 38 [Ye sent unto John, and he bare witness unto the truth]. ... who art thou?) with that baptism of thine, ver. 25.

he confessed) the truth. Comp. ver. 8; ch. v. 33. ... he denied not) Whilst he denied himself, he did not deny Christ [Ps. cxviii. 15, 16 (Perhaps Beng. means Ps. cxix. = cxviii. in the Septuag.)] ... By thus limiting his speech [to the denial that he was the Christ] he gives a handle to the thought arising, that the Christ is not far off. ... the Christ) they had suspected that John was the Christ.

John had said, I am not the Christ. ‘They persevere in asking about the subject: it would have been better for them to have asked about the predicate, Who is the Christ? Where is He? But John presently leads on the conversation to this. ... I am not) He was a second Elijah; he was not the Tishbite himself, about whom their enquiry was. He rejects from himself all things [all the characters, which their conjectures attributed to him], in order that he may confess Christ, and bring the enquirers to Christ. ... the Prophet) that one, of whom Deut. xviii. 15, 18, spake [The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken, etc.] The article has reference to the promise of the prophet, who was about to teach all things, and to the expectation of the people. Yet they supposed Him not only to be distinct from Christ, but even inferior to Elias, as is evident from the gradually descending climax here, and in ver. 25 [Christ—Elias— that prophet]: although the people afterwards regarded the prophet as the same as Messiah the King, ch. vi. 14, 15 [Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world; When Jesus therefore perceived that they would come and take Him by force, to make him a king, etc.]; and again, on the contrary, they looked on the prophet as a distinct person from the Christ, ch. vii. 40, 41. [Many said, Of a truth this is the Prophet ; others said, This is the Christ.] ... art thou) they enumerate all those of whose coming prophecy had foretold.

may give an answer) The people had demanded an answer, and especially the Jewish chief priests. ... concerning) Each man himself ought) to know himself [and, if he has any undertaking in particular, he ought, to have in readiness a reason [to give] of his undertaking.—V. g.] ... I the Voice) An abbreviated mode of expression ; J am that person, of whom it has been said; the Voice of one crying. John was also himself crying. ... Isaiah the prophet) Formerly, saith he, there were prophets: now the kingdom of God is nearer at hand.

who made a great point of Jewish baptism; and acknowledged the baptism of John to be a thing of great moment, not to be administered except by one having a Divine mission. The evangelist is wont to set down certain, as it were, parentheses, as to causes, as to place, as to occasions, as to ends, as to effects, as to hindrances, of things, actions and speeches, and similar decisions, by means of which the subjects, which are in hand, may the more clearly be understood, ver. 28, 45; il, 24; iv. 8; vi. 4; vii. 5, 39; viii. 20, 27; ix. 14, 22; x. 22, 23; xi. 13, 30: xii. 33.

in the midst of you) especially at the time of His baptism. ... Hath taken His stand [statuit sese]. ... ye know not) He addresses the inhabitants of Jerusalem, who had not been present at the baptism of Jesus: and he whets their desires, that they may be anxious to become acquainted with Him. ... Himself.

in Bethabara) Therefore they had come a long way, ver. 19. ... beyond, in relation to Jerusalem. ... where) Where he was wont to baptize. ... The Bethany here was one beyond Jordan, which had ceased to exist before Origen’s time.

coming to him) after His baptism, as we have seen [and indeed not on the very day of His baptism, on which Jesus was immediately led up into the wilderness (Matt. iv.1.) In this place, it seems, Jesus began to walk publickly, ver. 36, 43, after His return from the wilderness full of victory (we say flushed with victory, victoriae plenum) Jesus came to John in such a way, that John could point Him out close at hand: and yet Jesus did not begin the conversation with him.—V. g. ... the Lamb of God) He calls Him the Lamb, [as being] innocent, [and] about to be immolated ; [One] who renders active and passive obedience, 1 Pet. 1. 19 [the precious blood of Christ, as of a lamb without blemish and without spot]. ... the article has respect to the prophecy delivered concerning Him under this figure, Isa. liii. 7 [He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He opened not His mouth]; also under the type of the Paschal lamb. Moreover the passover itself was then near, ch. ii. 13. John being divinely instructed, calls Him the Lamb of God: although at that early time the exact understanding of this appellation would escape, if not John himself, at least his hearers.

of God) The Lamb of God, whom God gave and approved of; and concerning whom He Himself bears such testimony, This is the only Lamb, this is the only victim pleasing to Me, Heb. x. 5, etc. “ Sacrifice and offering Thou wouldst not, but a body hast Thou prepared Me; In burnt offerings and sacrifices for sin Thou hast had no pleasure, Then said I, Lo I come to do Thy will O God.” So Ps. li. 17, The sacrifices of God [mean those] which God acknowledges [as pleasing to Him], Luke i. 26, the Lord’s Christ. ... the sin) The singular number, with the article, [gives it] the greatest force. ['There was] the one plague, which seized on all; He bore the whole; He did not so bear one part [of our sin], as not to bear the other. The same singular number is interposed between Plurals, Isa. liii. 6, 8, 12, “The Lord hath laid on Him the iniquity of us all:” whereas in ver. 5, “ He was wounded for our transgressions ;’—“ for the transgression of My people was He stricken ;” “He bare the sin of many.” Sin and the world are equally widely extended.

a man) Great, peerless ... prior [to me]) Notes, ver. 15. ... I knew Him not by face, just as yourselves [knew Him not], ver. 26. “There standeth one among you, whom ye know not;” at the time that I said, There cometh after me: see Matt. iii. 14, notes. This manifestly tends to prove that John was divinely instructed to testify as to Christ Jesus. ... that) expresses not the sole end, but still the primary one, why he came baptizing with water; Acts xix. 4: “John verily baptized with the baptism of repentance, saving unto the people, that they should believe on Him which should come after him, that is, on Christ Jesus.” ... baptizing) The connecting link of [i.e. of the previous words with] the words of John the Baptist, after the parenthesis of the Evangelist, presently to be observed.

bare record) as concerning a fact seen by himself and not by the people. The words which follow [comp. ver. 34] were part of his record [testimony]: the words which are spoken, ver. 29, etc. [comp. ver. 15, 27], were part of his demonstration [the clear proof of Jesus’ Messiahship, which John demonstrated] from the record. The Evangelist interposes this in the midst of the connected words of the Baptist, as a sort of parenthesis ; ... I beheld. ... from heaven) Construe this with ... descending. ... The descent, at least in its last and lowest part, was equally determinate [in its direction] towards Jesus, as its abiding on Him. ... abode) with a considerable stay [continuance].

I knew Him not, before that I saw the Spirit descending. ... He that sent me) God. ... I saw the Spirit descending. ... I became a witness [I bare record]. ... the Son of God) And so the Messiah. The reference is to that which is stated: Matt. 11. 17. [Namely, how Jesus in His baptism, was proclaimed the Son of Gon, and in His temptation asserted Himself to be the Son of God: thus this very truth, that He is the Son of Gon, is explained more at length in the first verses. Also these verses have a fitting place here, as intended to designate that Person, of whom John the Baptist bare record, by the mission divinely entrusted to him. The events which- precede the entrance (the coming forward) of John the Baptist, namely, the nativity and baptism of Christ, etc. these the Evangelist has most dexterously interwoven with the rest.—Harm., p. 154.]

on the following day) Great days! The first the day of the record borne as to Jesus being Messiah ; ver. 15, 163; the second, the day of his testimony concerning the same Person, and at the same time as to His suffering [passion]; ver. 29, 30; the third, this day, that of the three disciples joining Him; the fourth, that of Philip and Nathanael being brought over to Him, ver. 43. Add ch. ii. 1, 12 [on the third day ;—after this He went to Capernaum, etc., and continued there not many days]. The care of this Evangelist in marking times is remarkable. ... two) about to be witnesses. ... as He walked) He was not now coming to John, as He was, ver. 29: for [to have come] oftener, would not have been becoming. To have done so once was condescension enough.

of their own accord from behind. [Here were] the first commencements of the Christian Church. At the beginning Jesus invited disciples with a kind of milk-like [‘lactea, alluring] sweetness. [You will not find that He “appointed certain hours for instructing disciples ; but all His conversation presented [the aspect of one] continued instruction and lasting training, at one time the handle [for instruction] being given by a marriage ; at another time, in overwhelming straits on the water ; at another time in a case of household need ; at another time when some one was sick; at another time, on the occasion of some lapse on the part of the disciples. Immediately, as it were, on the highway (before the public, and on the spot “in trivio”) He taught, reproved, bent, bore with, admonished, tried, strengthened, established them, and opened out to them one part of the truth after another, and freed them from one false conception after another, commencing from these first [earliest] times all along to His ascension. Harm., p. 157.]

He was aware it was Himself they sought. He means therefore, What seek ye with Me? not, Whom seek ye? By this question He touched their heart. He showed that He knew that they were seeking something; and He gives them the opportunity of begging [from Him] what they would. ... Also the interpretation being added, shows that the disciples assigned it to Him in the restricted signification. ... we ask, where thou art stopping, where thou hast thy home [mansion, residence]. They are desirous of His intimacy.

they saw) They might have seen proofs of the Messiah in His dwelling; which was simple, quiet, neat, silent, and frugal, without any costly array of vases and books, (comp. 2 Kings iv. 10 [Elisha’s “little chamber on the wall” of the Shunammite, containing “a bed, table, stool, and candlestick,”]) in a word, worthy of Himself and of Him alone. ... they abode) Constancy becomes disciples. ... day) O happy day ! ... hour) Andrew made haste, even though late in the evening, to tell the [glad] tidings to his brother. [These incidents preceded sunset by two hours.—V. g.

findeth) With the festival-like [joyous] freshness of those days beautifully corresponds the word findeth, which is used here more frequently [than elsewhere ]. ... first) It is to be presumed, that both of them sought Simon by different roads. ... his brother) He afterwards became superior to Andrew, who, it is probable, was the elder born ; ver. 44 [the order there is, “ Andrew and Peter” ]. ... we have found) ver. 45, “We have found Him, of whom Moses in the law and the prophets did write” [Philip to Nathanael]. A great and joyful ... treasure-found, expected by the world for about forty centuries. They had learned from John, that He was close at hand. ... which) This is an addition of the Evangelist, as at ver. 42.

having gazed earnestly at him [fixing His eye upon him] An effectual look. ... Simon, son of Jona) These names no one had told the Saviour: and so by this address by name He took complete possession of Peter; comp. ver. 48 [His similarly winning Nathanael by showing His omniscience, “ Before that Philip called thee, when thou wast under the fig-tree, Tsaw thee.” ... Cephas) Peter was ever afterwards called by this name, which is a Syriac one, especially when he was staying in Syria.

would go forth) and He did go forth, which ch. ii. 1 implies. By comparing with this ch. ii., especially the 11th verse, “This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory,” etc., it is evident that the word for going forth is significant. He went forth to action, to the carrying on of His work. ... Bethsaida) This seems to be mentioned for this reason, because Nathanael’s native country was neighbouring, ver. 49, ch. xxi. 2, “ Nathanael of Cana in Galilee.”

findeth) Philip, after being called, immediately sets himself to gain another [makes a gain on his talent, ‘ lucrifacit”]. ... Nathanael) It is probable that he was admitted among the apostles, and that he was the same person as he who is called Bartholomew, by a secondary name derived from his father, 'Tolomeus, as Simon from Jona [Bar-Jona], James and John from Zebedee [“ the sons of Zebedee”]: For Judas also was called Lebbeus or Thaddeus. Certainly at Matt. x. 3 [the list of the apostles], he is joined to Philip; and at John xxi. 2, Nathanael is put down in the midst of the apostles, immediately after Thomas ; comp. Acts i. 13, “Philip and Thomas, Bartholomew and Matthew :” and it seems likely, that his name would have been submitted to the apostles casting of lots [as a candidate for the vacant apostleship, to which Matthew was elected by lot], Acts i. 23, [whereas Barsabas and Matthias were the only two submitted to it], had he not been already among the apostles. He was certainly a friend of the Lord equally dear [to Him], as a friend can be dear to a prince, though not employed on his embassies. ... saith) with a loud voice, ver. 48, and a joyous voice. ... we have found) I, Andrew, and Peter.

can anything? Therefore there were many worthless characters. Comp. as to that whole region, ch. vii. 52, “Search and look; for out of Galilee ariseth no prophet” [the Pharisees to Nicodemus]. Nathanael’s question is however more modest and cautious, than if he categorically denied [that anything good could come from Galilee]. Christ did not owe His excellency to His native land on earth [His excellency was not to be set down to the account of His earthly country]. He came from heaven. ... good) But how great a Good, Christ! ch. vii. 12, “Some said, He is a good man.” ... come and see) The best remedy against preconceived opinions. What Jesus the day before had replied to the disciples [ver. 39], “ Come and see” : that now Philip replies to others. ... see, i.e. you will see. Often an imperative after an imperative has the force of a future; Gen. xvii. 1, “ Walk before Me, and be thou perfect”= and thus thou shalt be, Amos v. 4, “ Seek ye Me and ye shall live.” See Glass. Phil. Can. xliii. de Verbo.

concerning Him, not immediately to Him ... truly) An affirmation showing intimate knowledge. ... an Israelite) one worthy to see angels ascending and descending, as Jacob did [on the ladder in his dream], ver. 51; comp. Gen. xxviii. 12. No mere creature could bear the name, Israel, unless it were divinely given him; so vast [comprehensive] it is: the guileless, ... are worthy of it. [A pre-eminent virtue truly is guilelessness. —V. g.] This speech contains a proof 1) of His omniscience ; 2) of His benignity. Nathanael had been hasty; ver. 46, “Can there any good thing come out of Nazareth?” The Lord gives to him Himself as the Good.

whence) Jesus does not answer this question, but shows that He knows even more about Nathanael. ... a fig-tree) An emblem of peace and Gospel security [1 Kings iv. 25; Mic. iv. 4]. ... I saw thee) with the Divine eye. Nathanael is reminded of the meditations, which he had had at that time, truly worthy of an Israelite and free from guile.

he answered) Considerate quickness in believing brings with it a blessed [sumptuous] portion: slowness is censured, Luke xxiv. 25, “ O fools, and slow of heart to believe.” ... Thou art the Son of God) ch. vi. 69, “ We believe and are sure that Thou art that Christ, the Son of the living God.” Now Nathanael himself confesses more than he had heard from Philip: and retracts his doubt as to the goodness of Jesus. ... the Son—the King) A confession as to the person and office of Christ. ... Thow art the King of Israel) and so my King also, since Thou dost acknowledge me to be a genuine Israelite.

I saw) The repetition confirms [the assertion]: as at ch. iv. 17, 18. ... The same figure [the interrogation expressing surprise, rather than a query] occurs, Luke xxii. 52. At the same time the admiration of the Lord at the prompt faith of Nathanael is expressed; as in Matt: viii. 10, at the faith of the centurion ; and the Lord shows by a new proof, that Nathanael is intimately known to Him, and He [thereby] confirms his faith. ... greater things) concerning which [see what is contained] in the following verse, and in ch. xxi. 25 [There are also many other things, which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written]. [To him that hath it is given. There is a perpetual (principle of) increase (in the case) of Divine gifts, works, and testimonies: ch. v. 20, 35 (The Father showeth Him all things, that Himself doeth: and He will show Him greater works than these;—John was a burning and a shining light, etc., But I have greater witness than that of John). Ch. xiv. 12 “He that believeth on Me, the works that I do, shall he do also; and greater works than these shall he do; because I go unto the Father.” Avail yourself of the means which first offer themselves: if you do not so, you are wanting to yourself by delaying.— V. g. ... thou shalt see) In this word is contained [the assurance of ] Nathanael’s staying with Jesus.

But why [is it repeated twice? Jesus spake in the name of the Father and in His own: add the note on 2 Cor. i. 20 [The promises of God—are in Him, Amen]: and His Word is Truth with the Speaker and with believers; 1 John ii. 8 [A new commandment,—which thing is true in Him and in you]: [both] in substance and in words. ... you) [Plur.] To thee and the rest. ... heaven open) i.e. Ye shall see the greatest signs, which are to show, that heaven is open. The Lord has descended from heaven, and now stays on [“ versatur in,” walks familiarly on] earth: and thence His heavenly messengers will have much to do; for they will have to attend on their Lord. ... the angels of God) The same beings, whom the Only-begotten Son of God has as His ministering servants. ... ascending and descending) Ascending is put in the first place: therefore there will be a staying of angels on earth. Jacob saw some such vision, Gen. xxviii. 12. How much more [shall] Israelites without guile under the New Testament [see it].

On the third day after the promise given, ch. i. 51. Now is exhibited a specimen [ofits fulfilment]. [Between that day, on which Nathanael was gained over, and the celebration of the marriage-feast, one day intervened ; on which some disciples, as tt as reasonable to suppose, joined those previously made.—V.g. Nor was this portion of time too limited for accomplishing the journey from Bethabara (Bethany?) to Galilee (and especially to Cana).—Harm., p. 159.] ... the marriage-feast) Christ does not abolish human society, but sanctifies it. Thirst can be assuaged even by water ; but at a marriage-feast the Lord gives wine: [on an occasion] independent of marriage there would have been no case of need, The great graciousness of the Lord [is herein exhibited]: He takes part in a marriage-feast at the earliest period [of His ministry], whilst He is alluring [in a winning manner] disciples, being afterwards about to proceed by more severe ways leading to the cross, [both methods alike at the last] eventuating in glory. ... the mother of Jesus) John never calls her by the name Mary ; but takes the name for granted as known from the other evangelists : comp. note on ch. vi. 67, vii. 42, xxi. 2. ... there) as a relative or intimate friend.

the disciples) There were by this time more disciples than those who had invited Jesus and His disciples seem to have thought: on that account the wine was the more speedily all spent; but Jesus most liberally compensates them, by giving as many vessels of wine as were about the number of companions whom He had brought with Him. ... His) Hence may be inferred the piety of those who invited Him.

failing [coming short]) How many days the marriage-feast lasted, on what day of it the Lord came and the wine failed, is not known. ... The newly-wedded couple have not. She means this: I would wish you to withdraw, in order that the rest also may withdraw, before that the scarcity be made evident to all. Adopting this [Bengel’s] sense as the meaning of Mary, the reply of Jesus not only does not appear harsh, but is most full of love.

what is there [common] to Me and thee?) Thy thoughts are one thing, saith He, mine another. Similarly the disciples are disciplined, ch. vi. 6, “Jesus saith to Philip, Whence shall we buy bread, that these may eat ? and this He said to prove him ;” ch. xii. 7, [Jesus to Peter, when about to wash his feet] “ What I do thou knowest not now, but thou shalt know hereafter.” ... He does not say, Mary, nor mother ; but woman ; which appeliation held a middle place, and was especially becoming for the Lord to use: ch. xix. 26, “ Woman, behold thy son ;” perhaps, also, it was peculiar [in its use] to Him. The Lord had regard to the Father above all things; not even did He know His mother, according to the flesh. 2 Cor. v. 16, “Though we have known Christ after the flesh, yet now henceforth know we Him no more.” Comp. note on John xx. 13. Especially was the appellation of mother unsuitable to this formula, What is there to Me and thee? ... is not yet come. The same word [occurs], ch. iv. 47, viii. 42. ... hour) of doing what you hint to Me, i.e. of withdrawing. . Certainly his hour of assisting them was come.

she saith) Mary had not yet seen a miracle performed by Jesus: ver. 11 [proves this]; but from His own reply she wisely inferred, that one was about to be performed. ... whatsoever He shall have said unto you, do it) She feels that He is about to do something; therefore she delegates the whole management, resting on herself, as well as the servants themselves, to Him.

water-pots, rather more broad in shape, than high: for they were lying ... and they were capacious, long, broad, and deep, out of which draughts might be drawn, ver. 8. ... of the Jews) who used to have frequent washings. The Evangelist did not write among the Jews, [as] ver. 13, v. 1 [prove]. ... metrete [firkins, three-fourths of the Attic medimn, about nine gallons Engl.]) ... With these seventy priests were filled, besides women and children. See the same passage, ver. 9. Nor is there any doubt but that the remains left over were large. On this analogy the 15 metrete in Cana could have sufficed for the giving drink to more than 175 men, besides women and children, certainly not fewer; for giving food to whom, 30 artabe (a Persian measure=1 medimnus+ 2 cheenices) or 1530 chcenices, and 100 sheep, would be needed. ... They bare) i.e. They drew and bare. [They exhibited a] beautiful obedience [to His directions].

the governor of the feast) who was directing the whole management of the feast: one skilled in deciding a question of taste. ... The Article marks the subject. ... did not know: they knew) The ignorance of the governor. of the feast proves the goodness of the wine: the knowledge of the servants [proves] the truth of the miracle. ... calls: it is not added, to himself. ... saith) So that those who were present might hear: see the preceding verse. ... the good) Therefore the bridegroom had set down wine, in the judgment of the governor of the feast, good enough; but Jesus gave better. ... Simply the speech of the governor of the feast is repeated, as also the custom of the Jews: drunkenness is not approved of. ... thou hast kept) He speaks as one ignorant of what had taken place, ver. 9.

this) The early miracles of Christ are put before us in singular abundance; because the beginnings of faith rested on them. [And indeed the first miracles, in this place, and ch. v. 8, “Rise, take up thy bed and walk” (Jesus to the impotent man) ; Matt. viii. 18, “ Jesus said to the centurion, Go thy way, and as thou hast believed, so be it done unto thee,” He did not perform by His hand, but by words: in order that it might be manifest, His healing power was divine. A natural force is sometimes in men, so that even rather severe infirmities of body yield to their hands. But Jesus’ healing power was of a different character ; since, when subsequently He stretched out His hands, or employed other ceremonials, in miraculous healings, He did so for the sake of those on whom the benefit was conferred: Mark vii. 383, etc. (The deaf mute; whom Jesus “took aside, put His fingers into his ears, spit, and touched His tongue”); ch. viii, 23 (the blind man; whom Jesus “led out of the town, spit upon his eyes, and put His hands upon him”), etc.-— Harm. p. 159, etc.] ... beginning) Whence now it might be supposed, that more [miracles] would follow.

and manifested) And thus began to manifest His glory. Previously He had not wrought miracles. [He, it seems, gave [preemisit] doctrine before signs. When He made this beginning of signs, the beginning of Is doctrine had been previously made with His disciples, who became confirmed in their faith by this very miracle, as also with others, through John the Baptist, and also through Jesus Himself. John i. —Harm., p. 160. ... They believed the more fully [comp. ch. i. 50, “ Because I said, etc., believest thou? Thou shalt see greater things than these.” Even in a marriage-feast a progress in faith is to be sought after. ... the disciples) His mother had previously believed: Luke i. 45, “Blessed is she that believed, for there shall be a performance,” etc.

He went down from Cana. ... and) A holy family. His Brethren are put before His disciples. The privileges of His brethren had been great, if they had used them. [These are here mentioned in the first place: and Joseph is not now added. It is not without good reason one may suspect, that Joseph died during the interval between the twelfth and thirtieth year of Jesus’ age, and that His brethren were not Joseph’s own children (for Jesus, as He was reputed the Son, so was He reputed to be absolutely the firstbegotten of Joseph), but Mary’s sister's sons.—Harm., p. 160.] ... not many days) He accustomed them to travelling from place to place; and THis journey to Jerusalem was at hand. See the following ver. ... the Passover) About the times of the Passover the office of Christ was in especially fruitful exercise.

oxen, and sheep, and doves) which were used in sacrifices. ... sitting) in the very act of negotiation: [going on so much the more briskly, as the Passover festival was at hand.—Harm., p. 161.] ... a scourge) Admirable zeal ! ... cords: for so scourges were formerly made. Moreover there was no material which inflicted less lasting hurt on the body than this. Nor is it said, that He inflicted a single blow upon the men: He accomplished His purpose by the terror [which He inspired]. ... My Father) Surprising authority! |The Saviour proved Himself on this occasion Lord of the temple, and of all the feasts connected with it; therefore there was no reason why men should wonder, if either then He did not wait on to the end of the feast, or if afterwards He did not frequent all the feasts, or if he neglected to be present at the beginning of the feast.—Harm., p. 162.]

they remembered) Comp. ver. 22, ch. xii. 16 [His triumphant entry into Jerusalem], “ These things understood not His disciples at the first ; but when Jesus was glorified, then remembered they that these things were written of Him.” Concerning the time of remembrance, also ch. xiv. 26, “ The Holy Ghost shall bring all things to your remembrance, whatsoever I have said unto you.” ... Zeal—shall eat Me up) So Septuagint, Ps. lxix. 10. In truth, His enemies afterwards killed Jesus on account of His zeal for His Father's house. ... house) See ver. 16.

what sign) And yet this very act was a ... sign, which Jesus had miraculously wrought. [Of how great a number do you imagine there would be need, if all the buyers and sellers had to be immediately driven out of any market-place!—V.g. And on that account, indeed, that act was the more marvellous, inasmuch as Jesus, having just come from His baptism, had not yet ceased to be a stranger to the inhabitants of Jerusalem.—Harm., p. 161.] They require signs, to be proved by signs. They showed the same perversity, ch. vi. 30, [After His miracle of feeding 5000, they said] “ What sign showest Thou then, that we may see and believe Thee ?” Matt. xxi. 23, “ The chief priests came unto Him, as He was teaching in the temple, and said, By what authority doest Thou these things? and who gave Thee this authority ?” ... seeing that, since.

destroy) On account of this very deed, namely, the cleansing of the temple, they afterwards destroyed the temple of His body. Matt. xxi. 23 [see above], 46, “They sought to lay hands on Him ;” xxvii. 40, [They that passed by reviled, saying] “ Thou that destroyest the temple, and buildest it in three days, save Thyself;” xxvi. 61, [False witnesses said, in His trial before Caiaphas] ‘“ This fellow said, I am able to destroy the temple of God, and to build it in three days.” Destroy, i.e. if you destroy: or rather, you will destroy. A similar use of the Imperative [occurs] Ecclesiastic. xxx. 9, xxxill. 26, Soothe your little son, etc. [= you will soothe ]. ... the temple) The body of Jesus, about to be raised again, is the temple and dwelling-place of the Godhead. Therefore Jesus is the Lord of the temple at Jerusalem, which was the type of the body of Jesus. ... this) There is no doubt but that Jesus supplied that which the Evangelist adds, ver. 21, by the employment of a nod or gesture, unobserved by the Jews.

A suitable word, [both] concerning the edifice of stone, and concerning the temple of His body. It recurs at verse 22. This is a grand declaration of His, I can do what I please with the temple of My body: ch. x. 17, 18, “ No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again;” and so also I can do what I please with this temple made of stone and wood. He puts off those demanding the sign: comp. ch, viii. 28, “ When ye have lifted up the Son of las then shall ye know that I am He, and that I do nothing of myself:” nor, however, even in the time then being did He perform no signs ; ver. 23, “ Many believed on His name, when they saw the miracles which He did.”

was built [was in building]) by Herod the Great, and subsequently. See, besides others, Witsius in Misc. T. ii. p. 311. ... and wilt thou) For this reason, the more they seem to have taken Jesus’ words literally, because He was called a workman. Mark vi. 3, “Is not this the carpenter?” comp. Matt. xxvi. 61, xxvil. 63, [The Pharisees, after the crucifixion, to Pilate] “Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again.” Stupidity often, in the case of malice, is of advantage [proficit, prevails, makes progress, i.e. as to its own wicked purpose]. ... concerning the temple of His body) that is, concerning the temple, which was the body of Jesus. Let the expression be compared, which is found ch. xi. 13, “ Howbeit Jesus spake of His death; but they thought that He had spoken of taking rest in sleep.”

Was risen) His Resurrection, not His glorification, is appealed to, because the sign was fulfilled by His resurrection. ... they remembered) Faith and memory lend mutual help to one another in this passage; and ch. xii. 16, xvi. 4, “ These things have I told you, that when the time shall come, ye may remember that I told you of them :” they also work together; Matt. xvi. 8, 9, “O ye of little faith—Do ye not yet— remember the five loaves,” etc. ; Ps. cvi. 13, “ They soon forgat His works ;” ver. 12, having just before stated, “ Then believed they His words.” ... the Scripture and the word) concerning the raising of the temple : both being alike divine.

in the feast) the people being collected, ch. iv. 45, “ The Galilzans received Him, having seen all the things that He did at Jerusalem at the feast.” ... believed) as those, concerning whom ch. viii. 30 speaks : “ As He spake these words, many believed on Him ;” xii. 42, “ Among the chief rulers also many believed on Him.” ... signs) More signs are recorded as having been done by the Evangelists in Galilee, than in Judzea and Jerusalem: ver. 1, and chap. iv. 46 [The miracle of the wine at Cana, and on the nobleman’s son at Capernaum]. For in Galilee He wrought very many: Matt. xi. 20, “ Then began He to upbraid the cities, wherein most of His mighty works were done :” and those which had been wrought in Jerusalem, were then very well known of themselves.

He did not descend to too great familiarity with them ... He did not reveal to them the things which it was not yet the full time for revealing. [In fact, He-left the city, when the passover feast was either not yet, or scarcely, finished, for this reason, because those men were already meditating with themselves the plots, which broke out more openly, ch. v. 16, 18, “ The Jews sought to slay Him, because He had done these things on the Sabbath day :” and also “ said that God was His Father, making Himself equal with God ;” vii. 1, “ He would not walk in Jewry, because the Jews sought to kill Him :” for it was not then as yet the time for His submitting Himself to encounter their hatred. Without doubt it was, as having a secret surmise of these things, that Nicodemus had the interview with Him by night.—Harm., p. 163.] ... Himself, of Himself, knew all men.

because. ... of man: in man) This is said of the whole race of men: in the preceding verse, of the individuals contained under it. ... Himself, without any other testimony. ... what) to wit, treachery: every man is deceitful. The language of John has Euphemy. In man [the natural man] there is what is human: in the new man there is what is divine, Christian, spiritual.

Now there was) Eleven conversations of Jesus are recounted in full detail by John: the first of these now begins. ... a man) one of those, concerning whom see ch. ii., towards the close: but one considerably better than many. ... by night) There is never a time that Christ does not receive comers to Him. ... we know) I, and those like me: the rulers rather than the Pharisees, ch. xii. 42. To this plural answers the plural, ver. 7, “ Ye must be born again.” The Antecedent is put by Nicodemus as the consequent: For this reason I wished to confer with Thee. He wished to hear as to heavenly things and as to sublime things, ver. 12 [but Jesus brings him up to first principles. ... signs) ch. ii. 23, “ At the passover, on the feast day, many believed on Him when they saw the miracles which He did.”

Unless one [Except a man]) The expression is indefinite : Nicodemus, however, rightly applies it to himself. Comp. ver. 7, ye. The sense here is: That opinion of thine, Nicodemus, as to Jesus is not sufficient: it is needful that you absolutely believe, and submit yourself to the heavenly ordinance, even baptism. Comp. Mark xvi. 16, “ He that believeth and is baptized shall be saved.” ‘This was the doctrine necessary for Nicodemus. Accordingly Jesus began from this point, as Nicodemus indeed had furnished the handle. ... be born) This is put forward first under a figure, in hard language, in order to convince [convict] Nicodemus of ignorance; it is afterwards, when he was humbled, shown in plain [literal] words, ver. 15, “ That whosoever believeth in Him should not perish,” etc., etc. ... [Beware of thinking that the work of faith is accomplished without any trouble: for it is (nothing short of) a generation from above. Beware again, on the other hand, of regarding regeneration as more difficult than it really is: it is simply, to wit, accomplished by faith (i.e. in the act of believing).—V. g.] ... Nicodemus had not himself sufficiently known [the full significancy of] what (ver. 2, Thou art a Teacher come from God) he had said. ... to see) even now, and after this life: to see, with [real] enjoyment. ... the kingdom of God) [Nicodemus was aspiring after this ; yet being ignorant of how great consequence in this respect faith in Jesus was.—V. g.] He who sees Christ, sees this. Whence the new birth [cometh], thence [also cometh] acquaintance with Him.

This how and why are often obstacles to faith: ver. 9, “ How can these things be?” ch. vi. 52, [The Jews object] “ How can this man give us His flesh to eat?” Nicodemus ‘ marvels,’ as ver. 7 implies. It is well that he simply asks the question. ... an old man, not merely a grown-up man. Nicodemus therefore being an old man, asks the question on. his own account ; and had come to Jesus, who was much his junior. ... Nicodemus objects rather vehemently, [and in such a way, that his words appear not far removed from derision. Hence it is that Jesus frames His succeeding answer as well a little more distinct, as also somewhat more paradoxical and severe.—V. g.

of water and the Spirit) Jesus renders His speech the more difficult, in order to try [discipline] Nicodemus, and at the same time declares the difference between birth from above, and birth from a mother: and He defines birth from above by communion with [the partaking of] Himself and with [of] the Spirit (for He speaks concerning Himself and concerning the Spirit also at ver. 11, “we speak that we do know”). Comp. 1 Cor. vi. 11, “ Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” No one can enjoy God without the Son and His Spirit. Water denotes the baptism of John into [preparing for] Christ Jesus, ver. 22, 23 [Jesus tarried in the land of Juda with His disciples, and baptized : “John was also baptizing in Ænon,” etc.]; which baptism the colleagues of Nicodemus, by omitting, ver. 1, despised the counsel of God: Luke vii. 30, “The Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of John ;” when nevertheless the Jews were accustomed to baptisms: Heb. ix. 10, “divers washings.” And Nicodemus himself appears to have entertained not sufficiently exalted views of John and his baptism, as being one who had wrought no miracle. ... enter) Answering to the word enter [a second time into his mother’s womb] of the previous verse. The severity of His expression increases: comp. see, ver. 3. He cannot even enter, much less see. He must enter a house, whoever wishes to see thoroughly its internal structure. That which is not born, uses neither eyes nor feet.

True flesh: but also mere flesh, void of spirit, opposed to spirit, of an old generation. ... what is born) This being in the neuter, sounds more general, and denotes the very first stamina [groundwork] of new life: comp. Luke i. 35, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore that holy thing, ... spirit) That which is born of the Spirit is spirit: he who is born of the Spirit is spiritual. ... ye) Thee, and those in whose name thou hast spoken (ver. 2, ‘* We know,” etc.): Ye, Jesus says; not, we.

The Spirit, in the proper sense; for it is He, not the wind (concerning which, however, comp. Eccles. 11, 5), that has a will ... and it is of Him we are born, and he who is born of Him is such as He is. It is not the person born again who would be immediately compared with the wind, but the Spirit Himself. ... where, whence, and whither: above the flesh, earth, and nature. The things opposed are, flesh and spirit ; earth and heaven; nature and grace. ... [bloweth, Engl. Vers. : rather, as of the Spirit] breathes, in the word and sound of the Gospel; 1 John v. 6, “And it is the Spirit that beareth witness, because the Spirit is truth.’ ... thou hearest) even now also, whilst thou art hearing Me, thou hearest, on earth, the voice of the Spirit. Comp. the “ earthly things,” ver. 12. ... whence) from heaven, from above ... whither) [*quorsum; in what direction] to heaven. Comp. the “ heavenly things,” ver. 12. ... So, as the Spirit Himself, whom thou hearest, and yet knowest not. For what the Spirit doeth according to Himself [“ secundum se ;” in His own person and character], that He doeth also in him who is born of the Spirit. The Spirit quickens a man. The man in whom the Spirit breathes, in his turn breathes of the Spirit, and gives forth abroad [propagat] the voice of the Spirit, his will being set free through the Spirit.

a master) a teacher of very many hearers, a veteran, and one somewhat better than the rest, who are altogether corrupt: ch. x. 8, “ All that ever came before Me were thieves and robbers,” notes. The article is emphatic. Nicodemus was the only one of all the teachers of Israel who had come to Jesus Christ, and who thus would be able to teach Israel the knowledge of Him ; and indeed he afterwards acted the part of a teacher of Israel, defending the Just One, both by his opinion, ch. vii. 50, [at the consultation of the Pharisees against Jesus, Nicodemus said] “ Doth our law judge any man before it hear him?” and by his act, ch. xix. 39, [he brought for the body of Jesus] “a mixture of myrrh and aloes, about an hundred pound weight :” in which two passages the Evangelist repeats the mention of this interview by night. ... these things, which make Israel [truly] divine.

verily, verily, I say unto thee) Three times this expression is used to Nicodemus. ... we know) Jesus does not associate with Himself John or any other man: ch. i, 18, vi. 46, “ No man hath seen God at any time ; the only-begotten Son, etc., He hath declared Him:—not that any man hath seen the Father, save He which is of God, He hath seen the Father.” He speaks of Himself and of the Spirit. Comp. as to the Son, ver. 32, “ What He hath seen and heard, that He testifieth:” as to the Holy Spirit, ver. 8, 34, “He whom God hath sent, speaketh the words of God; for God giveth not the Spirit by measure unto Him ;” ch. xvi. 13, “The Spirit of truth—shall not speak of Himself; but whatsoever He shall hear, that shall He speak ;” [also ch. v. 30, I can of mine own self do nothing ; as I hear, I judge.] ... That only is what we speak. ... ye do not receive) [in faith, to wit—V.g.] The plural, as in ver. 2, [Nicodemus said] we know.

earthly things) To the heavenly sense of Jesus Christ there are earthly things, ... which, having to be accomplished on the regions of earth by us who creep on the ground, appear in the highest degree heavenly. ... Regeneration is from heaven, not however in heaven: it is indeed [a process] on the margin of heaven. ... how) The cause why Scripture is silent about many things. ... heavenly things, the inner principles of the kingdom of God, ver. 3; ... He does not, at ver. 13, so much speak out, as hint at. ... will ye believe) The less anything seems credible to reason, often the more heavenly it is.

And; you will see this is properly set down, if you change the interrogation at ver. 12, with some little time’s reflection, into an absolute [categorical] form of expression. In the preceding and present verse we are marked [characterized] as of ourselves aliens to heaven. Without reposing faith in My words and in Myself, saith Jesus, ye cannot understand or attain to heavenly things. The antecedent is put for the consequent. ... no man sprung on the earth. Angels evidently are not excluded: ch. i. 52. Believers do not ascend, but are drawn by the Ascending [Saviour] after Himself, whom they have put on in their baptism. [Hence appears the indispensable need of faith. —V. g. ... to heaven) He most especially speaks of the heaven of the Divine majesty. ... Nowhere before His passion has the Lord spoken more clearly concerning His ascension, than in this passage, and in its parallel, ch. vi. 62; where similarly He adduces His ascension, as something much more difficult to be believed than those things were, which were then seeming so incredible to His hearers. On the whole, the two discourses, ch. ili. and vi., have a great similarity to one another; and the one treats of the rise, the other of the nourishment of the new life, [each alike] breathing altogether of heavenly things. ... He who descends from heaven) 'The Son of man, having assumed human nature, whereas He had previously been in heaven as the Son of God, began to be on earth. Therefore That One, saith Jesus of Himself, can of Himself ascend, and will ascend to heaven. Prov. xxx. 4, “Who hath ascended up to heaven, or descended ?—What is His name, and what is His Son’s name ?”

and) Often Christ, after mention of His glorification, made mention of His passion. ... Moses) This is the first mention ef Moses, which is read as made by our Lord. ... the serpent) As that serpent was a serpent without poison, to counteract the poisonous serpents : so the man Christ [was] a man without sin, to counteract the old serpent. ... in the wilderness) where there was no other medicine [remedy ]. ... be lifted up) on a cross towards heaven : ch. xii. 32, “I, if I be lifted up from the earth, will draw all men unto Me,” etc. [Not as yet did Jesus speak at this early time more distinctly as to His suffering on the cross: see ver. 16.—V. g. ... must) For it was for this purpose He descended from heaven.

that) The goodness to us of the Son in ver. 15, and of the Father in ver. 16, is described in the same words. [The grace of the Son is what is most frequently noted, and the love of the Father (2 Cor. xiii. 14, the benediction).—V. g.] Comp. ch. vi. 37, “ All that the Father giveth Me shall come to Me; and him that cometh to Me J will in no wise cast out ;” notes, ch. x. 28, 29, “ Neither shall any pluck them out of My hand :—none is able to pluck them out of Ay Father's hand.” ... who believeth) Now Jesus begins a plainer style of speech. ith, in the case of those needing to be saved, is what looking to the uplifted serpent was in the case of those needing to be healed. ... in Him) as lifted up. The cross [is] the ladder to heaven. ... should not perish) by the poison of sin. ... eternal life) by regeneration and faith. This mention of eternal life is made at the earliest. time in each instance, in the discourses of the Saviour, and occurs in this passage first. He takes it for granted as very well known from the Old Testament: ch. v. 39, “ Search the Scriptures : for in them ye think ye have eternal life.” See Dan. xii. 2, “ Many of them that sleep in the dust of the earth shall awake, some to everlasting life,” etc. ; Luke x. 25, [The lawyer’s question] “Master, what shall I do to inherit eternal life?”

loved) The Son knows the Father, and the love of the Father: and alone [though but one] bears the best witness [of Him]: comp. ver. 35, “ The Father loveth the Son, and hath given all things into His hand.” ... the world) [all] the men under heaven, even those who were about to perish (comp. 62, [autem] moreover—for indeed, ver. 19, “And this is the condemnation, that light is come into the world, and men loved darkness rather than light”): as being those with whom He was otherwise [i.e. but for the atonement through His Son] angry: ver. 36, “ He that believeth on the Son hath everlasting life: but he that believeth not the Son shall not see life, but the wrath of God abideth on him.” Were it not for this, their unbelief would not properly be a fault [guilt] fatal to unbelievers ; [but as it is] they ought to have believed that the Son of God was given even for the sake of them also; therefore He was given for their sake. Comp. by all means ch. xii. 47, “If any man hear My words and believe not, I judge him not; for I came not to judge the world, but to save the world—the word that I have spoken, the same shall judge him in the last day.” ... gave [to be crucified.—V. g.], in truth, and in earnest [in act and in purpose]: Rom. vii. 32, “ He that spared not His own Son, but delivered Him up for us all, how” etc. And Christ gave Himself, Gal. ii. 20, “The Son of God, who loved me, and gave Himself for me,” in truth and in earnest. ... in Him) as having been [so] lovingly given by God.

that He may judge [to condemn,” Engl. Vers.]) Although men accuse God of this.. To judge, is by judgment to cast away into deserved destruction. ... is judged [condemned]) This word is employed ... in condescension to human notions. He who does not believe, already has that [judgment, condemnation], which he falsely supposes the Son of God brings upon [into] the world.

the judgment [condemnation]) i.e. the cause of judgment. ... the Light) After the mention of life, the mention of light follows, as in ch. i. The Light, Christ. See what follows. In ver. 19, the hypostatical [personal] Light [Jesus Christ, its embodiment] is praised: afterwards, in the latter part of ver. 19, in antithesis to darkness, of which there is no hypostasis [personality], and in ver. 20, 21, the discourse treats of Light indefinitely in the thesis, but so as that, in the hypothesis, it answers chiefly to the hypostatical [personal] Light. ... loved) They did not pay back love for the love on God’s part, ver. 16. ... rather than) The comparison is by no means inappropriate. The loveliness of _ the light struck them with admiration; but they were held fast in the love of darkness. Comp. John v. 35, “He was a burning and a shining light ; and ye were willing for a season to rejoice in his light.” A similar comparison occurs, ch. xii. 43, “For they loved the praise of men more than the praise of God.”

Evil is restless: it is a something more given to working than truth is. Hence they are marked by different words, as ch. v. 29. ... should be reproved, should be convicted of being such as they actually are: against the will of the evil-doer himself. ... may be made manifest) Even Nicodemus subsequently acted more openly. ... in (God) in the light, by the virtue [the power] and love of Him, from whom cometh all truth.

into the land of Judea) from the metropolis of the Jews. [He did not however long delay there ... and that because of the Pharisees, who were even less well-inclined towards Jesus, than towards John, ch. iv. 1, “ When the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John.”—Harm., p. 165.] ... was baptizing) ch. iv. 1, 2, “Though Jesus Himself baptized not, but His disciples.” John did not repel those, who came of their own accord, whilst Jesus was baptizing: but still he now in a less degree invited [he did not to the same extent invite] them.

The article in the masculine gender points to some region. ... many [waters]) So the rite of immersion required. ... not yet) Here the Evangelist takes for granted, what the others [ Matthew, Mark, and Luke] had written concerning the imprisonment of John the Baptist. ... for) Therefore John ceased to baptize, when he was cast into prison; not before.

Accordingly) There is reference to ver. 22 ; comp. ver. 26, “They came unto John and said, Rabbi, He that was with thee beyond Jordan,” etc., “the same baptizeth,” etc. ... A question, a temperate one: not a quarrel. ... on the part of) The question was mooted by the disciples of John. ... with the Jews, those who now no longer resorted to John, but to Jesus; whilst the disciples of John were contending, that purifying ought to be sought from John. ... purifying) from sins. Mark i. 4, “ John did baptize,” etc., “and preach the baptism of repentance for the remission of sins.” Comp. Eph. v. 26, “That He might sanctify and cleanse it with the washing of water by the word.” A word of frequent use among the Jews. Comp. Heb. ix. 13, 14, “If the blood of bulls and goats,” etc., “ sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ,” etc., “ purge your conscience ;” ... John nowhere employs the terms, a baptism, a baptizing [baptisma, baptismus], the Baptist ; see ver. 5, “be born of water” [not, be baptized] ; nay, even to express Levitical baptism he uses the term, purifying, ch. ii. 6. ... came) The disciples of John were not so constantly with him as the apostles were with Christ. ... who) They do not name Jesus; they speak of Him as one, who as yet was far less known than was right.

cannot) How can I dare, saith he, to bind men to me ? ... a man) I, saith John, who am but a man. ... to take to himself. ... nothing) much less the name of Messiah. ... from heaven) i.e. from God. These Metonymes [substitutions of the general for the definite expression] imply modesty [humility]. ... before Him) Him, concerning whom ver. 26 treats. So ver. 30, “ He must increase, but I must decrease.” John did not openly term Jesus the Christ : but however he spake so concerning Him, that He might easily be recognised.

He who hath, or whom the bride follows. All come to Jesus: hence it is clear, that Jesus is the Bridegroom. See the Song of Solomon. ... the friend) Dear to the Bridegroom, loving the Bridegroom. The derivation of John accords.’ It is the part of a friend to rejoice ... who standeth) as His attendant. ... hearing Him speaking with the bride, ver. 32, 34, “ What He hath seen and heard, that He testifieth ;—He whom God hath sent, speaketh the words of God.” ... the voice) by which the Bridegroom testifies His presence, ver. 32. This voice sweetly attracts the bride. ... joy) without sadness and envy. ... increase : be diminished) so that all are to come hereafter, not to me, but to Him: Josh iv. 14, “The Lord magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses.” ... Not even death was about to hinder the increase of Christ ; for which reason the Evangelists speak concerning His death far otherwise than they speak concerning the death of John.

He who is from above) These words, and on to the end of the chapter, the Evangelist seems to have appended, as in congruity with the feeling of the Baptist: comp. notes, ch. i. 7. ... above all) in dignity, excellence, and speech. Therefore [He is] also above John. John answers to that expression, all [men come to Him], ver. 26. ... who is of the earth is earthly) There is a Ploce [a word used first literally, then to express an attribute of it]: the former being understood according to natural birth, the latter according to disposition and state; which latter is followed by a corresponding style of speech. The antithetic proposition forthwith corresponds, consisting also of three members. It is not said, He that cometh from the earth: because He was also on the earth; but it is said, He who cometh from above, who cometh from heaven, to wit, — to the earth: for previously He was in heaven. ... is of the earth) The antithesis to this is, is above all. ... speaketh of the earth) for which reason the inhabitants of the earth the more readily hear him. The spiritual excellence of a teacher is not to be measured by the pleasure of the audience.

He testifieth) That is much more weighty than He speaks ... no man) So ardently does John desire that Christ should obtain universal authority, that instead of that, which his [John’s] disciples say, all [men come to Him], ver. 26, John says, no man [receiveth His testimony]: comp. ch. xii. 38, “ The saying of Esaias fulfilled, Lord who hath believed our report?” etc. ... receiveth) A form of faith. There must be a receiving, not a mere bodily coming.

he that hath received) as John did. ... set his seal to, and as it were subscribes his name to that very fact, he acknowledges for himself and hath avowed to others, that God, in whose word he puts his faith, is truthful ; and to Him he assigns the glory : Rom. iv. 20, Abraham “ staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God:” comp. 1 John v. 10, “ 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.” See as to sealing, Nehem. ix. 38, “ Because of all this, we make a sure covenant and write it; and our princes, Levites, and priests, seal unto it.” ... A metaphor from contracts. ... God) whose word is the word of Messiah: see the following verse : ch. xii. 44, “ Jesus cried, He that believeth on Me, believeth not on Me, but on Him that sent Me.”

for not by measure) The giving of the Spirit is one, and that, made to Christ; under which we are contained, to whomsoever a measure is imparted, Eph. iv. 7, “ Unto every one of us is given grace, according to the measure of the gift of Christ ;” John i. 16, “Of His fulness have all we received, and grace for grace.” In order that we might be able to receive a measure, it was befitting that there should be some one, who would take, and in the first instance receive [the fulness of grace] without measure, being about [being thereby qualified] to baptize all the others with the same Spirit : nay, even we shall hereafter have it without measure: 1 Cor. xiii. 10, 12, “ When that which is perfect is come, then that which is in part shall be done away ;—Now I know in part, but then shall I know even as also I am known.” Christopher Cartwright: The Hebrews observe, the Spirit was given to the prophets in measure; Even the Holy Spirit, say they, which rests on the prophets, does not rest save in measure. Even the words of the law, which was given from above, were not given, save in measure. Mellif. Hebr. on this passage. Further, since Christ received the Spirit without measure, he expresses the words of God most perfectly.

all things) See ver. 29, 36. To Christ belongs both the Bride (ver. 29, He that hath the bride is the bridegroom), and the Life (ver. 36, He that believeth on the Son, hath everlasting life). ... into His hand) He, therefore, who does not come into the hand [does not bow under the authority] of the Son, does not either receive through faith from the hand of the Son; he does not experience the grace of the Son. The same expression occurs, ch. xiii. 3, “ Jesus knowing that the Father had given all things into His hands.” Subsequently [the expression is] under His feet : 1 Cor. xv. 27, “ He hath put all things under His feet.”

hath) The present, the future being included. See on ch. v. 24, “ He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation ; but is passed from death unto life.” ... shall not see) Future, in which the present is included. ... wrath) For he has no experimental sense of the love with which the Father loves the Son, and those alone who believe in the Son.

knew) even though none told Him the fact. ... heard) Comp. ch. iii. 25, 26. ... the Pharisees) who were likely to be displeased at it: ch. i. 24, “They which were sent to John, were of the Pharisees :” for the Pharisees’ wish was, that disciples should join themselves : Matt. xxiii. 15, “ Ye compass sea and land to make one proselyte.” ... more) See again, ch. ii. 26, “ All men come to Him.” ... did not baptize) To baptize, a ministerial action: Acts x. 48, “He, Peter, commanded them to be baptized” [sc. by subordinate ministers]; 1 Cor. i. 17, “ Christ sent me not to baptize, but to preach the Gospel.” John, being a minister [subordinate to Him], baptized with his own hand ; his [John’s] disciples, as it seems, baptized none. But Christ baptizes with the Holy Spirit.

In the very passing through He did great things. ... through Samaria) An admirable arrangement [economy ], especially at that early period. What Jesus afterwards forbade the disciples, Matt. x. 5, “ Into any city of the Samaritans enter ye not,’ He Himself avoided in this place. The Samaritans went out to Him, ver. 30; nor, except when besought, did He give them two days, ver. 40. Nay, even He so guided His conference with the Samaritan woman, that it was only at her earnest request He imparted His grace to her; ver. 15, “Sir, give me this water, that I thirst not.” [He adopted a similar method towards the Gentiles: Matt. xv. 21, etc. (The woman of Canaan); Mark vii. 24, etc. [The same woman, termed a Greek (or marg., a Gentile), a Bee Phanicign). —Harm., p. 171.]

Formerly elles Sichem; subsequently, by the change of a single letter, Sichar, ... reward [wages], namely, that of Jacob’s expedition : Gen. xlviii. 22, “I have given to thee (Joseph) one portion, which I (Jacob) took out of the hand of the Amorite with my sword.” On this account Jacob was able to bequeath to Joseph this region, in respect to the land divinely promised [to his seed. See Josh. xvii. 14]. To this derivation, ver. 36 seems to allude, ... [He that reapeth, receiveth] wages. For neither is such an allusion to a derivation despised elsewhere: ch. ix. 7, ‘Siloam, which is by interpretation, Sent.” ... gave) Jacob had dwelt there, ver. 12; and had given it as an estate to Joseph, owing to his special love for him.

owing to the journey) He had made a long journey on foot. ... So, as the convenience of the place, such as it was, admitted of, without pomp, alone, as one who was not ostensibly showing an expectation of the Samaritan woman, but was wishing, on account of mere weariness, to take rest. The popular character of Jesus’ life is worthy of all admiration, as also His fellowship [with humanity in all points]; the very feature in Him which the early Christians imitated. See Macar. Apophth., pp: 247, 248, concerning the simplicity [openness] of Macarius in his daily intercourse with others. It was also fitting that at that time, not more openly, but as it were by chance, Christ should present Himself to foreigners [i.e. those not Jews]; Matt. x. 5, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not;” xv. 23, etc. [the woman of Canaan]. ... Mid-day [This was] the cause why Jesus was wearied; and why the woman was seeking water, the disciples bread.

Me to drink) At precisely the seventh subsequent alternation [vicissitudine] in the conference, until the disciples come, reckoning from this address, which would seem to be indifferent, Jesus wonderfully brings on the matter to that crowning point, I am the Messiah, ver. 26; a point, to learn which the apostles required so long a — time [ch. xvi. 31, “Jesus answered them, Do ye now believe?”] In fact the tree takes longer to grow than the ear of corn. So also He led on the nobleman to faith by but two utterances; ver. 48, 50, “ Except ye see signs and wonders, ye will not believe:” and, “ Go thy way, thy son liveth.”

for) Had the disciples been present to have drawn for Him, Jesus would not have asked the woman. ... That they might buy food. When afterwards sent to teach, for the sake of teaching, they did not enter the Samaritan towns.

how is it) Her manifest simplicity shines forth from the very first words of the Samaritan woman. ... a Jew) From His dress or His dialect she inferred that He was a Jew. ... for not) A parenthesis of the Evangelist, expressing the cause why it seemed strange to the Samaritan woman. The Rabbinical maxim accords with this: To eat the bread of a Samaritan man, and to drink his wine, is unlawful. ... use together [have friendly dealings with]) What is denied is, not all intercourse between the Jews and Samaritans (comp. the previous verse; “ His disciples were gone away unto the city to buy meat”), but intimacy.

if thou hadst known) Ignorance is a hindrance; but the disclosure of her ignorance shows the compassion of the Lord, and kindled a longing desire in the woman’s heart. ... gift) The gift is the living water. ... who it is) He speaks in the third person, modestly. It is the prerogative of Him, who saith this, to give the living water. Subsequently He discloses, who it is ; ver. 26. ... thou wouldest ask—and He would give: or rather, thou wouldest have asked, and He would have given, i.e., not only would you not wonder at my asking, but even you of your own accord would have asked of Me. ... The Lord then saith, Thou wouldest have asked from Me, before that I said to thee, Give Me to drink. And, He had said, Give Me to drink, that, conversely, the woman might learn to ask from Himself the living water. ... water) In a similar way Jesus takes an allegory from bread, ch. vi. 27, etc. [Having fed 5000 with a few loaves, and being therefore followed by the crowd, He proceeds, “ Labour not for the meat that perisheth, but for that meat, which endureth unto everlasting life, which the Son of Man shall give unto you,”] etc. : and from light, ch. viii. 12 “I am the light of the world:” [an image suggested perhaps by the sun then rising: comp. ver. 2], “early in the morning”: which things are in nature the first, the most elementary, necessary, common to all and salutary. ... which is living, and thence life-imparting ; ver. 14; “The water that I shall give him, shall be in him a well of water springing up into everlasting life:” ch. vii. 38; “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of water.”

Lord) Previously she had not called Him Lord: now she so calls Him, inasmuch as speaking piously about God, though as yet unknown to her, ver. 15, “ Lord, give me this water : [Engl. Ver. of Kips is ¢ Sir’] 19 “ Lord, I perceive that thou art a prophet.” So ch. v. 7 [The impotent man], a man, who knew not Jesus, calls Him Lord. They had a feeling in some way or other of His dignity.

greater) as being one, who demandest, or can make good greater things. Comp. ch. viii. 53 “ Art Thou greater than our father Abraham, which is dead? Whom makest Thou Thyself?” ... than our Father Jacob) So the Samaritans had persuaded themselves: but falsely, Matt. x. 5, “ Into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel.” ... Jacob) who was most thoroughly skilled in the things of pastoral life and the procuring of water, and was most successful in the concerns of his household [in managing his property]. ... to us) in the person of Joseph; ver. 5, “ the parcel of ground, that Jacob gave to his son Joseph.” She speaks thus on that false hypothesis [prevailing among the Samaritans] as to Jacob being their father. ... he drank) The patriarchs used water rather than wine. The woman means this: The patriarch himself was content with this water, nor did he ask for better water. ... and his cattle) oxen and sheep. Of course the men-servants and maid-servants, who generally feed the cattle, also drank of it. The well therefore was abundantly supplied and of ancient date.

to all eternity shall not thirst) Is then he, who once has drunk the water, which Christ gives, free from all thirst? Truly that water, as far as it depends on itself, has in it an everlasting virtue; and when thirst returns, the defect is on the part of the man, not of the water. But the drinking of elementary water is able to allay thirst subsequently, only for some hours. ... but) Comp. ch. vi. 27, “that meat, which endureth unto everlasting life.” ... from being water shall become a fountain, as a tree from a sucker. The fountain has no thirst. ... In believers there is a spring: the Roman Pontiff is not that spring, from whom in particular is to be derived faith, holiness, blessedness, and the ratification [validity] of every function in the Church. ... The abounding fruitfulness of believers.

give me) The woman asks for the water, as the Jews asked bread, ch. vi. 34, “ Lord evermore give us this bread,” for the support of the body. By this time the matter is come to that point, that the woman says, give; to whom before the same word had been addressed [by Jesus] “Give Me to drink,” ver. 7. ... hither) with toil. She wishes to have at home that fountain. ... He saith) Now He makes an avenue for giving to the woman, who begs for water, a better kind of it, than that which she had begged ... husband) The woman seems to have supposed, that the reason why she is desired to call her husband is, in order that he may help her in taking up and carrying home the water, ver. 15, promised [by Jesus], ver. 14. But Jesus by this address throws open the inmost conscience of the woman, and causes repentance, and elicits confession, ver 29. Nor does He say that “Go, call thy husband,” altogether abruptly ; but those words, and that I come not hither, ver. 15, and the words here, ver. 16, Come hither, correspond to one another. In that place, which the woman thinks to avoid hereafter, there is given to her the living water.

well, i.e. truly. There is the utmost gravity in the Lord’s speech combined with the utmost courtesy. This plain assertion altogether convicted the Samaritan woman. ... five) Five marriage connexions embraced almost the whole life of the woman; and by the mention of them He clearly recalled to the recollection of the woman her whole life. ... He means husbands, as is evident from the subsequent antithesis. Whether they all died, or whether the woman lost some of them by other ways also, her own conscience, stirred up by the Lord, was suggesting. ... is not) This sixth marriage was not a lawful one, or else not consummated ; either desertion, or some other impediment, arising from one or other of the two parties, had occurred to prevent it. The woman is not at all said to have renounced the man, at ver. 28.

I perceive) from Thy knowledge about the most secret things. ... our fathers) The woman forthwith brings forward on this occasion a difficulty, which she seems to have felt somewhile before on a religious point, and is eagerly desirous to be instructed by the prophet. The Lord meets such minds [with light and encouragement]. A desultory question is not always to be censured. By our fathers, the woman means not merely nearer ancestors, but even the patriarchs. For even against the Jews themselves the Samaritans relied on antiquity. Again in their turn the Jews were wont to appeal to the Fathers, ch. vi. 31, “ our Fathers did eat manna in the desert.” ... in this) The woman [in saying this] was pointing to Mount Gerizim. ... adored [worshipped]) The whole of religion can be reduced to adoration.

believe Me) Christ often said to the Jews and His disciples, I say unto you, ver. 35. In this passage alone, to the Samaritan woman, He says, believe Me. They were more bound to believe than she. The formule employed follow this proportion [i.e. are proportioned to their degree of religious privileges respectively]. ... It is called the hour, not because that whole time is short, but because its beginning is nigh: ch. v. 25, “The hour is coming and now is when the dead shall hear the voice of the Son of God,” xvi. 2, “ The hour cometh, that whosoever killeth you will think that he doeth God service.” ... neither, nor) He does not say, both there, and here; but, neither there, nor here. The Samaritans were not compelled to go to Jerusalem, Acts viii. 14, “ When the apostles at Jerusalem had heard that Samaria had received the word of God, they sent unto them Peter and John :” and what need was there subsequently of the Cruciati ? What need is there of pilgrimages ? Here all distinction of places is clearly abolished—a distinction which the ancients had strictly observed: Num. xxiii. 27, “ Balak said unto Balaam, Come I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence ;” 1 Tim. ii. 8, “I will therefore that men pray everywhere, lifting up holy hands,” etc. If distinction there still be, these words intimate that our worship ought to be anywhere else rather than at Jerusalem. ... the Father) He admits the woman most familiarly into the stronghold of the faith. Comp. Matt. vi. 9, “ After this manner pray ye, Our Father which art in heaven.” The antithesis to this is ver. 20, 21, “ Our fathers worshipped in this mountain: Art thou greater than our father Jacob?”

Ye know not what. He shows under how great ignorance they labour ; ... Ye know not what worship ye practise ; we know, what is our worship. ... we) He speaks as an ordinary Jew; inasmuch as not being yet known to the Samaritan woman. ... Salvation) Truly so! The very derivation of the name Jesus, whom the woman calls a Jew, ver. 9. Comp. ver. 42, [The Samaritans] “ We know that this is indeed the Christ, the Saviour of the world.” ... is) For such was the promise: that the Saviour and the knowledge of Him would originate from the Jews, and that from the Jews that knowledge would be extended to others. [Jesus speaks of the Jews in more glorifying terms when addressing foreigners than when addressing Jews.

but) Jesus does not account it enough to have preferred the Jewish worship, knowledge, and religion, to Samaritanism, but further He shows this, that a worship superior not merely to that which was practised on that mountain, but even to that which was practised at Jerusalem, is at hand. ... and now is) This [which was not added at ver. 21] “ The hour cometh, when ye shall neither in this mountain,” etc. is now added, lest the woman should think that in the meantime she must seek a settlement in Judea. It was presently afterwards fulfilled, ver. 39, 41, “ Many of the Samaritans of that city believed on Him for the saying of the woman, etc. : many more believed because of His own word.” ... the true worshippers) For instance, the Samaritans, ver.41. ... in spirit and in truth) There is contained herein a testimony as to the Holy Trinity. The Father is worshipped in the Holy Spirit, and in the Truth accomplished through Jesus Christ. They who worship the Father, as sons, in Spirit and Truth, these are placed above mere considerations of localities, and of all circumstances of that kind. ... seeks) for they are rare to be met with.

a Spirit) When God is called a Spirit, we must not merely think of a Being separate from body and place, but also one having spiritual qualities, truth, wisdom, holiness, power, etc. To this nature of God ought to correspond our worship: and to the living God living gifts ought to be offered : Heb. ix. 14, “ How much more shall the blood of Christ, etc., purge your conscience from dead works to serve the living God?” Rom. xii. 1, “I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” He holds a profound and striking conversation with an ordinary woman, whom He had scarcely seen. He did not commit to His disciples more lofty truths.

[the woman] saith) with joy at the truth which she had come to know, and with earnestness and hope of coming to the full knowledge, concerning Messiah Himself ... who is called Christ) The evangelist adds this, as an interpretation. Chrysost. on the passage, Whence was it, that the Samaritans were expecting the Christ, seeing that they admitted the authority of Moses alone? It was from Moses himself. ... saith) He hastened to say the whole before the coming of His disciples. John did not hear the conversation. But afterwards, at the dictation of the Spirit, he wrote it out, ch. xiv. 26, “The Comforter, the Holy Ghost, shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you.” ... I) Nowhere did He speak of Himself more directly, even to the disciples themselves.

upon this) Most opportunely there was time sufficient for the colloquy. ... wondered) Wonder whets [sharpens, tends to promote] progress. ... what seekest thou?) They could not easily suppose that Jesus had conferred a spiritual benefit on a Samaritan woman. ... left) either about to fill her water-vessel afterwards, or forgetful of lesser things, through joy; also being thus about to run the less encumbered. The woman treats the water as Jesus treated bread, as a secondary consideration, ver. 32, [To His disciples, urging Him to eat] “I have meat to eat that ye know not of” [ Without delay, and by a spontaneous effort, faith, and the joy and certainty of it, are brought to bear in leading others also to the chief good, when once discovered.—V. g.

all things) These, no doubt, the woman explained to her fellow-citizens with a candid confession, although most of them were even known to them previously. ... they went out) They readily assented to the woman, or [some perhaps] even left their dinner. Others might have thought it beneath them, so readily to go forth from their home and their city gate. [And they would have had many objections which, not without show of reason, they might have started; Was it to be thought likely, that precisely at that point of time, and in that very place, the Messiah, so long expected, has appeared to such a woman? —V. g]

meanwhile) Between the departure of the woman and the arrival of the Samaritans. ... but He) He therefore dispensed with dinner, His spiritual ardour taking away hunger. ... ye know not of) This tended to increase their wonder and eagerness to learn. A most sweet enigma !

the meat) with which my appetite is satisfied. ... that I may finish) Not yet had Jesus reached the middle of His time of action, and yet now He is thinking of the end [the finishing work]: so earnestly did He act throughout. The same verb occurs, ch. v. 36, “ The works which My Father hath given Me to finish.” Concerning the thing meant, comp. ch. vi. 38, 39, at the end: “I came down from heaven not to do Mine own will, but the will of Him that sent Me; and this is the Father’s will,” etc., “that of all which He hath given Me, I should lose nothing, but raise it up again at the last day.” ... work) a work, one, great, and which embraces Israelites, Samaritans, and all nations.

These are the four months, Nisan in its latter part, the whole of Ijar, the whole of Sivan, and Thammuz in its earlier part. [Coresponding to our April, May, June, and July.—V. g.] The wheat harvest, which is called actually the harvest, differs from the barley harvest. “The beginning of the one was about the time of Passover: that of the other was considerably subsequent; Exod. ix. 25, 31, 32, “The barley was smitten, for the barley was in the ear; but the wheat and the rye were not smitten; for they were not grown up ;” to wit, in Palestine, about the time of Pentecost, Exod. xxxiv. 22, “Thou shalt observe the feast of weeks, of the first fruits of wheat-harvest.” Moreover, the harvest was later in Galilee than in Judea. ... This formula indicates in this passage, that His speech is figurative. The antithesis to the words here is, ... ye say, who look more to external things. So ver. 32, “I have meat to eat that ye know not of.” ... the regions [ fields]) The Samaritans are described as ripe for believing, ver. 39, “ Many of the Samaritans believed on Him, for the saying of the woman,” etc., who were at the time being seen on the plain [sc. coming towards Him]; ver. 30, “Then they went out of the city, and came unto Him.” The natural, though in progress, is at a greater distance than the Gospel harvest.

and now accordingly. The time of the New Testament is the harvest. ... he who reapeth) The harvest itself follows at a very brief interval the whitening of the fields. ... [wages]) namely, the fruit itself: great compensation for one’s trouble, great gain: Matt. xviii. 15, “If he shall hear thee, thou hast gained thy brother.” ... receiveth) already, at the present time. ... fruit) many souls. ... the sower) The sowing in Israel drew after it a harvest in Judea, in Samaria, and over the whole earth. ... together) in the same life eternal: not the one without the other: Heb. xi. 40, “ God having provided some better thing for us, that they without us should not be made perfect.”

A proverb which also was current among the Greeks. ... one) Most wisely a succession has been instituted in the Divine economy: sowing time in each case is [comes] first, in relation to the harvest that is to follow. Often the sower and reaper are one and the same person. But by reason of the period that intervenes, the same person becomes in some measure distinct from himself. Certainly each one is a sower in relation to his successors, and a reaper in relation to his predecessors; but the distinction chiefly referred to here is that between ministers of the Old and of the New Testament. ... another) Do not ask, why Messiah did not come sooner. The reply is ready at hand. The sowing time goes before by a long interval: the harvest quickly gathers [the fruit]. The Divine economy has its delays exactly answering the end contemplated. Comp. Rom. v. 6,—‘‘ When we were yet without strength, in due time Christ died for the ungodly,”—notes.

The Lord of the whole harvest. ... I sent) I have begun to send (ver. 2) you to the Jews, intending hereafter to send you through the whole earth. ... others) the prophets. ... He does not say, we, but you. Christ is the Lord. ... their labour) the results obtained by their labours: Neh. v. 13,“I shook my lap, and said, So God shake out every man from his house, and from his labour (the fruit of it), that performeth not this promise.”

believed) Wonderful openness to conviction ! They had not yet seen Jesus ; comp. ver. 40, “So when the Samaritans were come to Him.” Her testimony must have been given by the woman with great efficacy and power [among those souls, which were athirst, and had never before experienced such things.—V. g.]

to abide [to tarry]) always, or at least a long time. ... He abode) We do not read that the Samaritans were then baptized. Nor was then the time as yet for the Church being regularly and permanently established outside of Judea. It is probable that many of them were subsequently baptized ; Acts viii. 16, [under Philip’s preaching] “They were baptized in the name of the Lord Jesus.” ... two days) He once therefore passed the night there. They were supplied with one draught of the living water unto everlasting life; ver. 14, “The water that I shall give him shall be in him a well of water, springing up unto everlasting life.” ... Of Himself.

now no longer) The true progress of faith is here evinced. ... ourselves) Augustine admirably remarks on this passage: At first it was by the report of others, afterwards by His own presence [the men were led to believe].. This is the way in which those who are abroad, and are not yet Christians, are dealt with in the present day. Christ is announced as having come, through Christian friends ; that woman as it were, that is, the Church, announcing the tidings. Men come to Christ, and believe, through that report; He remains with them two days, i.e. He gives them the two precepts of charity : and far more persons, and more firmly too, believe in Him, that He is indeed Himself the Saviour of the world. Hence it is evident in what sense that hackneyed quotation ought to be understood : I indeed would not believe the Gospel, did not the authority of the Catholic Church admonish (others read, move) me to do so: Contra Ep. fundamenti, Chap. v. Inasmuch as in this passage Augustine is not teaching, but is opposing the Manicheans. ... of the world) not merely of the Jews. Faith frees from party zeal: they believe in Jesus, since He is the Saviour of the world, having laid aside their boasting of their fathers, ver. 12, “ Art Thou greater than our father Jacob,” etc.

He departed) The departure of Jesus was useful to the Samaritans, considering what were their customs, inasmuch as in many respects they were alien to those of the Jews. ... His own country) John presupposes it as a fact known, from ch. i. 46, [Nathanael] “Can anything good come out of Nazareth?” xix. 19, [the inscription over the cross, which would be well known] “Jesus of Nazareth,” etc., and from the other evangelists, that Nazareth was the country of Jesus; and hence he infers, from the testimony of Jesus, the reason why He went into Galilee at large, and not to His own country, Nazareth.

By that very miracle the flame of faith was kindled in the nobleman ; ... Probably the sense of the word in Josephus is the one here. He uses the term to distinguish the courtiers, and other officers of the kings, from those of Rome, B. J. vii. 5, 2; Ant. xv. 8, 4. So this man would be an officer in the court of Herod Antipas. ... whose son) His only son, as the article seems to imply. ... out of Judea) The nobleman also, without doubt, had seen or heard the things that Jesus had done at Jerusalem: ver. 45, “ The Galileans received Him, having seen all the things that He did at Jerusalem at the feast.” ... that He would come down) Cana was situated in a higher position.

unless) Jesus implies, that He can give life to the nobleman’s son, even though the patient be absent : and He requires the nobleman to believe it, and not to require that Jesus should — set out with him, as being himself about to see at the bedside of the sufferer the cure wrought on him. ... ye see) ch. xx. 29, [Jesus to Thomas] “Because thou hast seen Me, thou hast believed ; blessed are they that have not seen, and yet have believed.” ... ye will not believe) i.e. A disease has fallen upon thy son, that an opportunity might be afforded Me for rendering miraculous aid, which, as ye have not seen, ye do not believe: comp. ch. xi. 4, [Jesus as to Lazarus] “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby,” wherein the address, ch. xi. 40, is given, somewhat in inverse order, as compared with that to the nobleman, [Jesus to Martha] “ Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?” ‘There was something of the Judaic feeling, which was eagerly intent on miracles, in the nobleman, who seems to have been a Jew. This is marked by the use of the second person plural. . But at the same time a miracle is promised, and faith is also first required on the nobleman’s part; and whilst it is being required, it is awakened by Jesus: comp. ch. x. 37, “If I do not the works of My Father, believe Me not.” The reply, compounded of a kind of outward appearance of repulse, and a tacit promise of aid, is in consonance with the feeling of the suppliant, compounded as it was of faith and weakness.

come down) The weakness of the suppliant is twofold, as though the Lord had need to be present, and could not equally revive the dead. And yet even before that the parent went down, his son was restored to life. ... liveth) In antithesis to, before that he die, ver. 49.

now) He was therefore hastening, in order that he might see those things which he believed: yet the trial of his faith lasted till the following day. He believes even his servants before that he sees. ... servants) who themselves also subsequently believed. ... met) Because the patient had so quickly become convalescent, they were desirous of knowing what had happened, and of gladdening their master by the tidings of his son’s recovery. Their joy was mutual. Without doubt the servants said, At this very seventh hour our master spake with Jesus [and so inferred, the cure was due to His miraculous power]. ... liveth) They announce the fact in the same words which Jesus had spoken [ver. 50]. ... hour) The more carefully the Divine works and benefits are considered, the more nourishment faith acquires. ... the fever) This disease, under ordinary circumstances, is slow in its retiring. ... better) [lit. more adorned] A delightful word to use of one becoming convalescent, especially a boy. He was supposing that it was only the risk of death that had been overcome ; but there follows an account of the fever having been entirely removed [lit. quenched].

the second) He had wrought miracles at Jerusalem, ch, ii. 23. This, therefore, is the second, which was wrought in Galilee, when He had come thither out of Judea. [This it seems . is the method of John, that he moves in a ternary way [selecting incidents by threes]. He relates three miracles accomplished in Galilee: first, at the marriage, ch. ii.; the second, on the nobleman’s son, in this passage ; the third, in feeding five thousand men, ch. vi. Three also in Judea: the first at the feast of Pentecost, on the impotent man at Bethesda, ch. v.; the second, after the feast of tabernacles, on the blind man, ch. ix.; the third, on the dead man Lazarus, before the Passover, ch. xi. So also after the Ascension, he has described in all three appearances, in which the Saviour exhibited Himself to the disciples: ch. xxi. 14, “This is now the third time, that Jesus showed Himself to His disciples, after that He was risen from the dead.”— Harm , p. 174, etc.]