The Gospel According to St. John: The Authorised Version with Introduction and Notes

Though the narrative of St John's Gospel is not marked off by any very distinct line from the introductory verses, it has been generally acknowledged that i. i— 18 forms an introduction to the whole work. This conclusion appears to be completely established by a careful analysis of the contents of the section, which present in a summary form the main truths that are illustrated by the records of the history. The first verse appears to stand by itself: the remaining verses give an outline of the relations of the Word to Creation.

4. Though the purely speculative is absent from the Prologue, as it is from the Gospel generally, the treatment of the subject is such that the Evangelist supplies the clues for the prosecution of the highest problems so far as man can pursue them. This he does (1) By opening a momentary vision of the Godhead itself in which can be seen the Immanent Trinity, (2) By shewing the relation of Creation to the Creator as Preserver, (3) By the declaration of the fact of the Incarnation, in which the Unity of the Finite and the Infinite is realised. And the more the Prologue is studied under these aspects, the more conspicuous become its originality and exhaustiveness.

The first sentence of the Gospel offers a perfect example of the stately symmetry by which the whole narrative is marked. The three clauses of which it consists are set side by side (...and... and...); the Subject (the Word) is three times repeated; and the substantive verb three times occupies the same relative position. The symmetry of form corresponds with the exhaustiveness of the thought. The three clauses contain all that it is possible for man to realise as to the essential nature of the Word in relation to time, and mode of being, and character: He was (1) in the beginning: He was (2) with God: He was (3) God. At the same time these three clauses answer to the three great moments of the Incarnation of the Word declared in v. 14. He who "was God," became flesh: He who "was with God," tabernacled among us (comp. 1 John i. 2) : He who "was in the beginning," became (in time).

This revelation is the foundation of the whole Gospel of St John. It sets aside the false notion that the Word became "personal " first at the time of Creation or at the Incarnation. The absolute, eternal, immanent relations of the Persons of the Godhead furnish the basis for revelation. Because the Word was personally distinct from "God" and yet essentially "God," He could make Him known. Compare an interesting passage of Irenaeus, ii. 30. 9.

The phrase carries back the thoughts of the reader to Gen. i. i, which necessarily fixes the sense of the beginning. Here, as there, "the beginning" is the initial moment of time and creation ; but there is this difference, that Moses dwells on that which starts from the point, and traces the record of divine action from the beginning (comp. 1 John i. 1, ii. 13), while St John lifts our thoughts beyond the beginning and dwells on that which " was " when time, and with time finite being, began its course. Comp. Prov. viii. 23. ...

6. The personal titles " the Word " and "the Word of God " must be kept in close connexion with the same terms as applied to the sum of the Gospel in the New Testament, and with the phrase "the word of the Lord" in the prophecies of the Old Testament. The Word, before the Incarnation, was the one source of the many divine words; and Christ, the Word Incarnate, is Himself the Gospel.

7. The evangelist uses the title Word and not Son here, because he wishes to carry his readers to the most absolute conceptions.

... The personal being of the Word was realised in active intercourse with and in perfect communion with God. Compare Gen. i. 26, where the same truth is expressed under distinct human imagery. The Word "was with God" before He revealed God. ...

The predicate (God) stands emphatically first, as in iv. 24. It is necessarily without the article inasmuch as it describes the nature of the Word and does not identify His Person. ... No idea of inferiority of nature is suggested by the form of expression, which simply affirms the true deity of the Word.

2. In passing from the thought of the Personal Being of the Word in Himself to the revelation of the Word, the Evangelist brings the revelation into the closest connexion with the essential Nature of the Word by the repetition in combination of the three clauses of the 1st verse : The same was in the beginning (with God. At the moment of creation that relation, which was eternally, was actually effective. Creation itself was (in some sense) the result of the eternal fellowship expressed in the relation of the Word to God.

The same'] Literally, This [Word] ; He who has just been declared to be God. The pronoun implies and emphasizes the whole previous definition. Comp. vi. 46, vii. 18, &c.

The original words admit two very distinct divisions. The last clause of v. 3 may be taken either (1) with the words which precede, as A.V., or (2) with the words which follow. It would be difficult to find a more complete consent of ancient authorities in favour of any reading, than that which supports the second punctuation : Without Him was not anything made. That which hath been made in Him was life. See Note at the end of the Chapter.

The exact form expresses all things taken severally, and not all things regarded as a defined whole. The thought to be brought out is that of the vast multiplicity of created things (spirits, matter, &c.). Of all these no one came into being without the Word. For this reason the term "the world" is purposely avoided.

were made] Literally, became. Creation itself is represented as a "becoming " in contrast with the " being " emphasized before. The same contrast recurs in vv. 6, 9.

Literally, apart from Him (comp. xv. 5). Creation is set forth under a twofold aspect, as depending on the divine Agency and on the divine Presence. It is first called into being by the Word, and then sustained in being by Him (Heb. i. 3). Compare the use of in Him, Col. i. 16, 17 ; Acts xvii. 28.

The works of the Word supplied for a time, from within and from without, that which He supplied more completely by His personal manifestations (ix. 5, note), and afterwards by His historical Presence (viii. 12, xii. 46), and yet more completely by His Presence through the Spirit in the Church. He is Himself, however revealed, the Light of men and of the world (viii. 12, ix. 5).

the light] the one light. It must be observed that the Word is not here spoken of directly as "the Light of men." He is "the Light" through the medium of "Life." In part and according to the divine constitution of things He is made known, and makes Himself known, in and through the vital processes of creation.

5. In v. 4 the divine essence and the divine purpose of creation are declared from the side of God ; in v. 5 the Evangelist describes the actual state of things from the side of man. The description holds good generally. It embraces the experience of Judaism and Heathendom, of pre-Christian and post- Christian times. The truth which found its most signal fulfilment in the historical Presence of Christ, was established in various ways both before and after it. The conflict of Light and Darkness which represents one aspect of the history of the Gospel, represents also one aspect of all human history.

the light) It is probable that the word must be taken in a somewhat wider sense in this clause than in the last, so as to include not only the manifestations of the Word (as "Life") through "Nature" in the widest sense of the term, but also the Personal manifestations of the Word. It is impossible for us to judge how far the two series of manifestations may be in fact united. Comp. Ps. xxxvi. 9.

in the darkness. Side by side with the light the darkness appears suddenly and without preparation. An acquaintance with the history of the Fall is evidently presupposed. The perfect fellowship of man and God has been broken. Man in his selfwill has separated, isolated himself. He has made for himself, so to speak, an atmosphere of darkness, by seeking to sever his life from the Source of life. For all that is without God, apart from Him, is darkness. Comp. 1 John i. 5.

comprehended (overcame) it not] The verb in the original has received two very different renderings — overcame and apprehended. It is found again in a parallel passage, xii. 35, that darkness overtake you not; and also in an old reading of vi. 17, the darkness overtook them. In these cases the sense cannot be doubtful. The darkness comes down upon, enwraps men. As applied to light this sense includes the further notion of overwhelming, eclipsing. The relation of darkness to light is one of essential antagonism. If the darkness is represented as pursuing the light it can only be to overshadow and not to appropriate it. And this appears to be the meaning here. The existence of the darkness is affirmed, and at the same time the unbroken energy of the light. But the victory of the light is set forth as the result of a past struggle; and the abrupt alteration of tense brings into prominence the change which has passed over the world. It could not but happen that the darkness when it came should seek to cover all ; and in this attempt it failed : the light is shining in the darkness, and the darkness overcame it not.

6 — 8. The office of prophecy is shewn through the work of the Baptist; of whom the Evangelist speaks in regard to his personality (v. 6), the end of his mission (v. 7), his nature (v. 8). The abrupt introduction of John is explained by the fact that the review of the revelation, preparatory to the Incarnation, starts from the last, that is the most intelligible, stage in it. The Baptist — a priest and a Nazarite — was the completed type of the Prophet (Matt. xi. 9 f. and parallels) ; and it was by the Baptist, an interpreter of the Old Dispensation and herald of the New, that St John himself was guided to Christ (vv. 35 ff.).

On the idea of "witness" see Introd. The office of the prophet in the fullest sense is to make known Another. This office had been fulfilled "in many parts and in many fashions" by all God's messengers in earlier times, and at last eminently by the Baptist (comp. iii. 30). He came, as his predecessors, but with a clearer charge, to bear witness concerning the Light, to interpret to men the signs of a divine will and guidance without them and within them, and then to point to Him who was Himself the Life and the Light. In this way provision was made for leading men in human ways to recognise the divine.

all men] The prophets had prepared the way for the extension of the divine call beyond Israel (comp. Isai. xlix. 6). The Baptist at last delivered a message which in its essence was universal. As the last prophet, the last interpreter of the Law, he carried the preparatory discipline to its final application. He spoke to men as men ; outward descent, national privileges, disappeared from their place in the divine order from the time of his preaching. The basis of his preaching was repentance— inner self-renunciation — the end was faith. In this connexion it is to be noticed that the conception of faith is sharpened by being left in an absolute form : that all men might believe (contrast -v. 12) through him (John). There can be but one adequate object of faith, even God made known in the Son. ...

From this passage and other similar passages (v. 20, iii. 26 ff.) it has been plausibly argued that the Evangelist was familiar with some who unduly exalted the Baptist. ...

But it seems best to take it more literally and yet more generally as describing a coming which was progressive, slowly accomplished, combined with a permanent being, so that both the verb (was) and the participle (coming) have their full force, and do not form a periphrasis for an imperfect. The mission of John was one and definite ; but all along up to his time "the Light" of which he came to witness continued to shine, being revealed in many parts and in many ways. There was the Light, the true Light, which lighteth every man; that Light was, and yet more, that Light was coming into the world. The same idea of a constant, continuous coming of the Word to men is found in vi. 33, 50, where "that cometh" stands in marked contrast with " that came. Taken in relation to the context, the words declare that men were not left alone to interpret the manifestations of the Light in the Life around them and in them. The Light from whom that Life flows made Himself known more directly. From the first He was (so to speak) on His way to the world, advancing towards the Incarnation by preparatory revelations. He came in type and prophecy and judgment.

In this relation the Light is characterized as (1) the true Light, and (2) that which lighteth every man. The former expression (1) marks the essential nature of the Light as that of which all other lights are only partial rays or reflections, as the archetypal Light (see iv. 23, vi. 32, xv. i). The " true light " in this sense is not opposed to a " false light," but to an imperfect, incomplete, transitory light.

The latter (2) describes the universal extent of its action. The words must be taken simply as they stand. No man is wholly destitute of the illumination of " the Light." In nature, and life, and conscience it makes itself felt in various degrees to all. ...

Comp. v. 5, note. It is impossible to refer these words simply to the historical Presence of the Word in Jesus as witnessed to by the Baptist. The whole scope and connexion of the passage requires a wider sense. The Word acts by His Presence as well as by His special Advent. The continuance and progress of things, no less than their original constitution, are fitted to make Him known.

the world'] the sum of created being, which belongs to the sphere of human life as an ordered whole considered apart from God, and in its moral aspect represented by humanity. See Note at the end of the Chapter.

11. The Evangelist now passes from the universal action of the Word as the Light to His special action. Creation and mankind were His, and not unvisited by Him ; but in " the world " and in humanity one spot and one people were in a peculiar sense devoted to Him. The land of Israel was " His own home," and the children of Israel were " His own people." The Word came to the holy land and to the holy nation, and they " received Him not."

came'] The word forms a climax when combined with those which precede: was, was in the world, came to His own; and in this connexion it appears to contain an allusion to the technical sense of "he that cometh." Comp. ix. 39. The tense seems necessarily to mark a definite advent, the Incarnation, which consummated the former revelations of the Word to Israel. It does not seem possible that the manifestations before the Incarnation and separate from it could be so spoken of. Nor is there anything in this interpretation which detracts from the force of v. 14. ...

12. The Jews as a nation did not receive Christ as Him for whose advent they had been disciplined; but this national rejection was qualified by the personal belief of some. These however believed as men, so to say, and not as Jews. They became on an equality with those who believed from among the heathen. The Christian Church was not, as it might have been, the corporate transfiguration of the old Church, but was built up of individuals. To these, whether Jews or Gentiles by ancestry, as many as received Him [Christ] gave right to become children of God. The privilege of Israel (Ex. iv. 22) was extended to all the faithful.

As far as we can conceive of " this right to become children," it lies in the potential union with the Son, whereby those who receive Him are enabled to realise their divine fellowship. They are adopted — placed, if we may so speak, in the position of sons — that so they may become children actually. Comp. 2 Pet. i. 3, 4 ; Gal. iv. 6. The fruit is not given at once, but the seed. It is of God to give, but man must use His gift, which faith appropriates. It is thus important to observe how throughout the passage the divine and human sides of the realisation of Sonship are harmoniously united. The initial act is at once a "begetting" and a "reception ". The growth follows from the use of a gift. ...

13. The spring of the new life to which the believer has "right" lies solely in God. The beginning of it cannot be found in the combination of the material elements, by which physical life is represented, nor in the natural instinct, in obedience to which beings are reproduced, nor in the will of the rational man. This appears to be the meaning of the threefold negation. The progress is from that which is lowest in our estimate of the origin of life to that which is highest. At the same time the three clauses naturally admit a moral interpretation. The new birth is not brought about by descent, by desire or by human power.

Literally, were begotten, as 1 John ii. 29, iii. 9, iv. 7, v. 1, 4, 18. The thought is of the first origin of the new life, and not of the introduction of the living being into a new region. The phrase appears to be parallel with as many as received. The act of reception coincided with the infusion of the divine principle, by which the later growth became possible.

The Incarnation, which has been touched upon in v. 11 in its relation to the whole course of revelation, is now presented in its essential character. In the former place the Advent was considered in reference to particular promises (He came) and to a chosen people: now it is revealed in its connexion with humanity. Thus there is no retrogression or repetition, but a distinct progress in the development of thought. The special aspect of Messiah's coming, followed by the national failure to recognise His coming, prepares the way for the universal aspect of it.

Owing to the inherent imperfection of human language as applied to the mystery of the Incarnation, both these words are liable to misinterpretation. The word became must not be so understood as to support the belief that the Word ceased to be what He was before; and the word flesh must not be taken to exclude the rational soul of man. The clear apprehension of the meaning of the phrase, so far as we can apprehend it, lies in the recognition of the unity of the Lord's Person, before and after the Incarnation. His Personality is divine. But at the same time we must affirm that His humanity is real and complete. He, remaining the same Person as before, did not simply assume humanity as something which could be laid aside: He became flesh. He did not simply become "a man:" He became "man." ...

The phrase the Word became flesh is absolutely unique. The phrases which point towards it in St John (1 John iv. 2), in the Epistle to the Hebrews (ii. 14), and in St Paul (Rom. viii. 3 ; Phil. ii. 7 ; i Tim. iii. 16) fall short of the majestic fulness of this brief sentence, which affirms once for all the reconciliation of the opposite elements of the final antithesis of life and thought, the finite and the infinite.

became] This term forms a link between this verse and verse 3. As "all things became through the Word," so He Himself "became flesh" The first creation and the second creation alike centre in Him. By His own will He "became" that which first "became" through and in Him.

The abode of the Word among men was only for a brief space, but yet such that those near Him could contemplate His glory at leisure and calmly. His historical Presence was real if transitory. And while the appearance of the Lord was in humility, yet even under the limitations of His human form, those who looked patiently could see the tokens of the divine revelation made through Him. Comp. Luke ix. 32; 2 Pet. i. 16 ff.; 1 John iv. 14.

his glory] The word "glory" carries on the parallel between the divine Presence in the Tabernacle and the divine Presence by the Word Incarnate among men. From time to time the Lord manifested His glory in the wilderness (Exod. xvi. 10, xxiv. 16, xl. 34, &c.) ; in the Temple of Solomon (1 K. viii. 11); and to the prophets (Isai. vi. 3. Comp. ch. xii. 41 ; Ezek. i. 28, &c. ; Acts vii. 55) ; and even so Christ's glory flashed forth at crises of His history. It is not possible for us to define exactly in what way this majesty was shewn, by signs, by words, by events. Comp. Luke ix. 31 f. It is enough that the Evangelist records his own experience. The Son of Man had a glory which corresponded with His filial relation to the Father, even when He had laid aside His divine glory (xvii. 5).

Rather, glory as of... This glory of the Incarnate Word is described as being " glory as of an only son from his father," a glory, that is, of one who represents another, being derived from him, and of the same essence with him. The particle of comparison and the absence of articles in the original shew that the thought centres in the abstract relation of father and son ; and yet in the actual connexion this abstract relation passes necessarily into the relation of " the Son" to "the Father."

... For a moment the Evangelist had rested upon the glorious memories of that which he had seen (comp. 1 John i. 1, 2). Now he goes on to characterize Christ's Presence by its inward marks. Each of the two elements is laid open in vv. 16, 17. The combination recalls the description of Jehovah, Exod. xxxiv. 6 (Ps. xxv. 10); and is not unfrequent in the O.T. : Gen. xxiv. 27, 49, xxxii. 10; Ps. xl. 10, 11, Ixi. 7. As applied to the Lord, the phrase marks Him as the Author of perfect Redemption and perfect Revelation. Grace corresponds with the idea of the revelation of God as love (1 John iv. 8, 16) by Him who is Life; and Truth with that of the revelation of God as light (1 John i. 5) by Him who is Himself Light.

15. The testimony of John is introduced in the same manner as before, as representing the final testimony of prophecy. John gave not only a general witness to " the Light," but also pointed out the true position which Christ occupied towards himself in virtue of His Nature.

The words express the Baptist's witness to Christ from the moment when His Messiahship was signified. As soon as He was manifested He took up a position in advance of His Forerunner, though the Forerunner had already been long labouring. The witness of the Baptist before Christ's Baptism was simply in general terms, " He that cometh after me is mightier than I " (Matt. iii. 11; Luke iii. 16); but St John gives his recognition of the actual present majesty of his successor. " After" and "before " are both used in a metaphorical sense from the image of progression in a line. He who comes later in time comes "after; " and he who advances in front shews by that his superior power. The supposed reference to the pre-existence of the Word, as if the Baptist said, " He that cometh after me in respect of my present mission hath already been active among men before I was born," seems to be inconsistent with the argument which points to a present consequence (is now come to be) of an eternal truth (He was before me).

for (because) he was before me The precedence in dignity (iii. 33) which Christ at once assumed when He was manifested, was due to His essential priority. He was in His essence (viii. 58) before John, and therefore at His revelation He took the place which corresponded with His nature.

... St Paul says that "all the fulness dwelt" in Christ (i. 19), and more definitely, that " all the fulness of the Godhead dwells in Him," "and ye," he continues, addressing the Christians to whom he is writing, "are in Him, fulfilled..." (ii. 9 f.). Here St Paul's thought is evidently that the whole sum of the divine attributes exists together in Christ, and that each Christian in virtue of his fellowship with Him draws from that "fulness" whatever he needs for the accomplishment of his own part in the great life of the Church, And so, from another point of sight, the Church itself, made up of the many parts, thus severally perfected, is " the body of Christ," His "fulness" realising in actual fact that which answers to the whole divine power in its Head (Eph. i. 23). St John's idea in the present passage is the same: Christians receive from Christ, as from a spring of divine life, whatever they severally require according to their position and work. All is in Him, and all in Him is available for the believer. ...

The addition of all here (as compared with v. 14) appears to place us in a new company. The circle of the eye-witnesses passes into the larger fellowship of the Christian Church. Speaking from the centre of the new Society the Apostle can say "We all — whether we saw Christ's glory or not — can attest the reality of His gifts. We all received of His fulness, when we were admitted into His fold, and at each succeeding crisis of our spiritual life." The essential universality of the blessing excludes the special claims of every select body. Comp. iii. 34.

received] The verb is without any direct object, since of his fulness is not partitive. The conception of " the fulness " however at once suggests one: "we all received that which answered to our wants."

and grace for grace) Each blessing appropriated became the foundation of a greater blessing. To have realised and used one measure of grace was to have gained a larger measure (as it were) in exchange for it. Thus this clause is not an explanation of that which has preceded, but a distinct addition to it. The phrase is illustrated by a saying in 'Aboth' iv. 5, "the reward of a precept is a precept."

The Law is represented as an addition to the essential scheme of redemption. Comp. Gal. iii. 19 ; Rom. v. 20. It was "given" for a special purpose. On the other hand, the Gospel "came", as if, according to the orderly and due course of the divine plan, this was the natural issue of all that had gone before. Judaism was designed to meet special circumstances ; Christianity satisfies man's essential nature.

grace and truth Grace and Truth are now presented under the aspect of their complete embodiment. The Gospel is spoken of as "grace, so far as it is the revelation of God's free love, and as "truth," so far as it presents the reality and not the mere images or shadows of divine things. Comp. iv. 23. In both respects it was contrasted with the Law. The Law had a reward for obedience (Gal. iii. 12), and consequently brought a knowledge of sin (Rom. iii. 20; comp. vi. 14); and on the other hand, it had only the shadow of the good things to come (Heb. x. i ; Col. ii. 17). This exact and subtle correspondence of St John's teaching with that of the other apostolic writings is to be noticed. The word "grace" does not occur elsewhere in his writings except in salutations, 2 John 3 ; Rev. i. 4, xxii. 21.

18. This last verse justifies the claim of the Gospel to be the Truth, while it lays down the inherent limitations of human knowledge. It is impossible, so far as our experience yet goes, for man to have direct knowledge of God as God. He can come to know Him only through One who shares both the human and divine natures, and who is in vital fellowship both with God and with man. In Christ this condition is satisfied. He who as the Word has been declared to be God, who as the Son is one in essence with the Father, even He set forth that which we need to know. It is tacitly assumed throughout, as it will be observed, that "the Truth" and " the knowledge of God " are identical terms.

Comp. 1 John iv. 12. In both places the original of "God" is without the article. By this manner of expression thought is turned to the divine Nature rather than to the divine Person : " God as God" (comp. i. 1 ...). The Theophanies under the Old Dispensation did not fall under this category. Comp. Exod. xxxiii. 12 ff. (xxxii. 30). Even Christ Himself was not " seen " as God. The perception of His true divine Nature was not immediate, but gained by slow processes (xiv. 9). The words set aside the false views of Judaism and Heathenism (v. 37, 1 John v. 20 f.). They do not deny the possibility of a true knowledge of God, but of a natural knowledge of God, such as can be described by "sight." The sight of God is the final transfiguration of man (1 John iii. 2). The simple act of vision is marked here, while in the Epistle it is the calm sight of beholding. Comp. xiv. 9, xii. 45.

The image is used of the closest and tenderest of human relationships, of mother and child (Num. xi. 12), and of husband and wife (Deut. xiii. 6), and also of friends reclining side by side at a feast (comp. xiii. 23), and so describes the ultimate fellowship of love. The exact form of the original words is remarkable. The phrase is not strictly "in the bosom," but "into the bosom ". Thus there is the combination (as it were) of rest and motion, of a continuous relation, with a realisation of it. The " bosom of the Father" (like heaven) is a state and not a place.

The words, as used by the Evangelist, may point to the exaltation of the ascended Christ ; but in connexion with " God the only Son " it is more natural to take them as an absolute description of the nature of the Son, so that the participle will be timeless. In fact the Ascension of Christ is essentially connected with the divine glory which He had " before the foundation of the world " (xvii. 5).

More exactly he declared Him, once and for ever. The word which occurs here is constantly used in classical writers of the interpretation of divine mysteries. Cf. Gen. xli. 8, 24; Lev. xiv. 57. The absence of the object in the original is remarkable. Thus the literal rendering is simply, he made declaration. Comp. Acts xv. 14.

The position of the object of the former clause (God) at the beginning of the sentence, leads naturally to the supplying of it in thought here ; or rather suggests that which corresponds with it in connexion with the new verb, " the truth concerning Him, revealed as a Father, as man could bear the revelation." The knowledge of God, which Christ had as God, He set forth to men as man. Comp. Matt. xi. 27. Men hear from Him that which He saw. Comp. vi. 45 f. note.

This mission from Jerusalem, which is not mentioned by the Synoptists, took place, as has been seen, after the Baptism, and was probably caused by some rumours which arose from that event. It may be regarded as being, in some sense, a Temptation of John corresponding to the (simultaneous) Temptation of Christ. John refused the titles in which the hierarchical party expressed their false views, even as Christ refused to satisfy their expectations by the assumption of external power. The position which John occupies relatively to the Jewish teachers on the one side, and to Christ on the other, offers a remarkable picture of the religious circumstances of the time. Both negatively and positively the scene is a living picture of a crisis of transition. The answer of the Baptist to the people (Luke iii. 15 ff. ; Matt. iii. n) is distinct from, and yet perfectly harmonious with, St John's record.

The narrative of St John starts from the same point as the original Apostolic Gospel (compare Acts i. 22, x. 37, xiii. 24; Mark i. i); but, as belonging to a later period in the growth of the Church, it distinguishes more exactly than that did the relation of the Baptist both to the old Covenant and to Christ.

The first part of the Baptist's testimony is concerned with the popular expectations to which his preaching had given fresh life, and contains the announcement of the Christ (19 — 1% \ The second part gives his personal recognition of the Christ who had now entered on His work (29 — 34). The verses which follow (35 — 37) form a transition, but belong most properly to the next section.

The circumstances of the Baptism of Christ are evidently presupposed as known ; and the Baptism itself had already taken place before the mission from Jerusalem. This follows both from the record of time (vv. 29, 35, &c.), and from the fact that the Baptist already " knew " Jesus as the Christ (v. 26, " whom ye know not." Comp. v. 33).

In comparing this section with the corresponding passage in the Synoptists, we notice :

i. The Baptism and Temptation must precede i). 19. John knew Jesus as Messiah (v. 26), of which he was first assured at His Baptism (v. 33). And the succession of time (29, 35) leaves no interval for the Temptation, of which the Baptist would naturally have no knowledge. It is probable that v. 29 marks the return of the Lord from the Temptation.

z. The testimony of John given in the Synoptists belongs to the time before the Baptism, and is addressed to a popular audience : that in St John, to special messengers (as it seems) from the Sanhedrin, and to the immediate disciples of the Baptist. The substance of the testimonies corresponds to these differences of circumstances. The former is general, and combined with the idea of judgment; the latter is carefully defined with regard to current belief, and stimulative to faith. Moreover, the testimony recorded by St John distinctly refers to the earlier testimony (v. 30).

3. The particularity and exactness of St John's narrative, preserving the" exact marks of time, and place, and look, and position, mark the work of an eye-witness.

The conjunction takes up the references already made to John's testimony : vv. 15, 6, 7. Thus the history is bound up with the dogmatic Prologue, the transition lying in v. 17 (Jesus Christ) ; and so the loftiest thoughts pass at once and naturally into simple facts. It may be noticed also that the narrative evidently begins with the immediate, personal knowledge of the writer ; and perhaps from the fact to which he referred the beginning of his own faith.

The two classes representing the ecclesiastical side of the nation. The compound phrase is nowhere else used in the New Testament; and " Levite" occurs only in Luke x. 32 (with "priest" in significant connexion), and Acts iv. 36. The exact description of those sent marks the special knowledge of the Evangelist. It may be added that he nowhere uses the titles scribes and elders found in the other Gospels (viii. 3 is unauthentic). On the popular expectation of the Messiah see vii. 41, note.

For the combination compare -v. 3, note. The first term (confessed) marks the readiness of the testimony; the second (denied not) the completeness of it. Both terms are used absolutely. A similar phrase is quoted from Josephus ('Antt.' vi. 7. 4), "Saul confessed that he was guilty, and denied not the sin."

but confessed] and lie confessed. The substance of the confession is added to the statement of the fact of the confession.

/ am not] The position of the pronoun, according to the true reading, is emphatic. " / am not the Christ for whom you take me, but the Christ is indeed among you." Thus the answer is addressed rather to the spirit than to the form of the question. The emphatic insertion of the pronoun ... throughout the section is remarkable : I am the voice (v. 23); / baptize (v. 26); / am not worthy (v. 27); of whom I said (v. 30); I knew him not (vv. 31, 33); I came (v. 31); I have seen (v. 34). The relation of the Baptist to Christ is suggested everywhere.

the Christ] As some then supposed, Acts xiii. 25 ; Luke iii. 15, note.

The construction of the original words adopted in A. V. is not found elsewhere in St John, though it occurs in St Paul (Rom. vi. 15, xi. 7). The words can also be rendered, What then (not Who) art thou ? What is the function which thou hast to discharge ? Art thou Elias?

Elias] Mai. iv. 5, the forerunner of the day of the Lord. Matt. xi. 14, xvii. 10 — 13. In a spiritual sense John was Elias (comp. Luke i. 1 7), yet not so as the Jews literally understood the promise. Thus the denial of the Baptist is directed to the Jewish expectation of the "bodily return of Elijah, of which Lightfoot has collected interesting notices on Matt. xvii. 10. And at the same time the mission of the Baptist did not exhaust the promise of the coming of Elijah ; beyond that coming there was yet another : Matt. /. c . .... Comp. Luke ix. 30.

the prophet. The abruptness of the form of the question in the original is remarkable (The prophet art thou?). The reference is probably to Deut. xviii. 15, interpreted not of the Christ (Acts iii. 22, vii. 37), but in some lower sense. Comp. vii. 40, vi. 14. The general expectation often took a special shape, Matt. xvi. 14.

he answered, No] The replies grow shorter from time to time : " I am not the Christ," " I am not," " No."

They said therefore... This consequential (not temporal) then ... is very common in St John ; and it is necessary in most cases to give it the full rendering therefore in order to mark the connexion (often subtle) which the Evangelist indicates. The fresh question was a consequence of the former answer.

Who art thou? that...] The same natural ellipsis occurs ix. 36.

Or, a voice. The Baptist was simply "a voice of one crying," not invested with a distinct personality (" thou art to me No bird, but an invisible thing, A voice, a mystery"). Moreover, the answer comes wholly from Isai. xl. 3, where the words herald the revelation of the glory of the Lord. In the Synoptists the quotation is applied to the Baptist : Matt. iii. 3 ; Mark i. 3 ; Luke iii. 4.

in the wilderness] as once before in the triumphal march from Egypt. Comp. Ps. Ixviii. 7. In the original (Hebrew) these words are joined with the verb which follows, and it may be so here, make straight in the wilderness... In either case the moral application of the words is obvious.

According to the oldest reading ... the translation is, they had been sent from...

the Pharisees'] and therefore men whose attention would be fixed on the solemn and startling rite with which the new movement was inaugurated.

They wished to condemn him from his own admission.

baptizest] The obvious symbolism of the rite — already adopted, as it seems, at the reception of proselytes — as marking spiritual defilement in the chosen people, would make it distasteful to legalists. It was however connected with the work of Messiah, Ezek. xxxvi. 25 ; Isai. lii. 15 ; Zech. xiii. i. Comp. Heb. x. 22.

if thou he not that Christ... that prophet...] if thou art not the Christ... the prophet...

The answer is in two parts, and suggestive rather than explicit. " I baptize, because the form of this baptism shews that, however striking outwardly, it does not belong to the work of the Christ ; and still it is designed to prepare for the recognition of the Christ actually present in the midst of you. My work is the work of a servant, and the work of a herald. There is nothing to condemn in my conduct, if you consider what my baptism is, and what the Christ's baptism is, and know that He is among you, so that the preparatory rite has a just place." The order of the words in the Greek (comp. 31) shews that the first thought is of the baptism as such, and next of its special character. Comp. Acts i. 5.

In the midst of you standeth one...] The absence of the conjunction, according to the true text, and the position of the adjective ... at the beginning of the sentence, bring out sharply the opposition between the Baptist (I baptize) and his Successor.

standeth] The word ..., as distinguished from " is," marks the dignity and firmness of the position which Christ was shewn to hold. (Mark xi. 25 ; i Thess. iii. 8, &c.)

ye know not] The ye is emphatic. St John had at this time recognised Jesus ; he knew Him, but his questioners did not.

The most probable text gives simply coming after me, which is to be taken closely with the words which precede.

shoe's latchet] To loose this, or to "carry the shoes" (Matt. iii. n), was the business of a slave. Compare Mark i. 7, note.

The Pharisees hear words which might well move them to deeper questionings ; but for this they had no heart. It is enough to have discharged their specific duty.

This name (Judg. vii. 24 ?) is a mere correction, made as early as the end of the second century (Syr. vt.), for Bethany, which was probably an obscure village in Peraea, and not to be confounded with the Bethany (xi. 18) on the Mount of Olives. According to a possible derivation Bethany may mean " the house of the boat " as Bethabara " the house of the passage," both equally marking the site of a ferry or ford across the Jordan.

The mention of the locality adds to the force of the preceding recital ; and incidentally shews that the date of the mission falls after the first stage of the ministry of the Baptist, when he had left " the wilderness of Judaea" (Matt. iii. i) and retired "beyond Jordan." Compare x. 40, iii. 23.

John was baptizing] The form of expression in the original, where the imperfect of the verb is represented by the imperfect of the substantive verb and the participle, is characteristic of the New Testament writers, and serves to emphasize the idea of continued action. Comp. viii. 18, v. 39, xi. i.

The inquiries made from Jerusalem would naturally create fresh expectation among John's disciples. At this crisis (the next day) the Lord, who had retired for a time after His Baptism (Luke iv. i), returned, and John solemnly marked Him out, not by name but by implication, as the promised Saviour.

Compare -v. 36. Christ was probably coming directly from the Temptation. It was fitting that His active ministry should begin with the solemn recognition by His herald. The omission of the Temptation by St John can cause no difficulty except on the irrational supposition that he was bound to relate all he knew, and not that only which belonged to his design.

saith] No one is directly addressed. The words (as in v. 3 6) are spoken for those who " had ears to hear them."

Behold] " Lo, here is before you ......" Compare v. 47, xix. 5, 14; and contrast Luke xxiv. 39.

It seems likely from the abrupt definiteness of the form in which the phrase is introduced that it refers to some conversation of the Baptist with his disciples, springing out of the public testimony given on the day before. The reference which he had made to Isaiah might naturally lead to further inquiries as to the general scope of the prophet ; and there can be no doubt that the image is derived from Isaiah liii. (comp. Acts viii. 32). But the idea of vicarious suffering endured with perfect gentleness and meekness, which is conveyed by the prophetic language (compare Jer. xi. 19), does not exhaust the meaning of the image. The lamb was the victim offered at the morning and evening sacrifice (Exod. xxix. 38 ff.), and thus was the familiar type of an offering to God. And yet more, as the Passover was not far off (ii. 12, 13), it is impossible to exclude the thought of the Paschal Lamb, with which the Lord was afterwards identified (xix. 36. Cp. i Pet. i. 19). The deliverance from Egypt was the most conspicuous symbol of the Messianic deliverance (Rev. xv. 3 ; Heb. iii. 3 ff. ; Ezek. xx. 33 ff.) ; and "the lamb" called up all its memories and its promises. And it has been plausibly conjectured that this thought may have been brought home by the sight of the flocks of lambs passing by to Jerusalem as offerings at the coming Feast. However this may have been, the title as applied to Christ, under the circumstances of its utterance, conveys the ideas of vicarious suffering, of patient submission, of sacrifice, of redemption, not separately or clearly defined, but significant according to the spiritual preparation and character of those before whom the words were spoken. A corresponding glimpse of Christ's sufferings is given by Symeon in Luke ii. 25 ff. ; and there can be no difficulty in believing that at this crisis the Forerunner had a prophetic insight into a truth which was afterwards hidden from the disciples (Matt. xvi. 21 ff).

It must be further noticed that the Lamb which the Baptist recognises was not one of man's providing. Christ is the Lamb of God, that is, the Lamb which God Himself furnishes for sacrifice (Gen. xxii. 8), while the accessory notions of " fitness for," "belonging to," are also necessarily included in the genitive.

The explanation which has been given of the definite article appears to be the most simple ; but it is possible that the article may represent some earlier and well-known use of the phrase, as in " the prophet " (v. 21), " the root of David" (Rev. v. 5). Nor can any stress be laid upon the fact that the application of the title to Christ is strange and unprepared. The title the Lion of the tribe of Judah (Rev. v. 5 ; comp. Gen. xlix. 9) is not less singular ; and, according to many (but see Note on -v. 51), the title "the Son of man" rests upon the single passage of Daniel (vii. 13) in the Old Testament. The figure is found again in Rev. v. 6 ff. ... and in i Pet. i. 19 f.

It seems to be most in accordance with St John's usage to take this phrase as defining the character of "the Lamb of God," and not as presenting Christ under a new aspect, " even He that taketh away the sin of the world." The majority of the Old and Vulgate Latin copies, the Old Syriac and other early authorities, however, adopt the latter rendering by repeating "Behold " (Vulg. Ecce agnus Dei, Ecce qui tollit...). The word ... may mean either (1) taketh upon him, or (2) taketh away. But the usage of the LXX. and the parallel passage 1 John iii. 5, are decisive in favour of the second rendering (Vulg. qui tollit, all. qui aufert) ; and the Evangelist seems to emphasize this meaning by substituting another word for the unambiguous word of the LXX. .... It was however by "taking upon Himself our infirmities" that Christ took them away (Matt. viii. 1 7) ; and this idea is distinctly presented in the passage of Isaiah (liii. n). The present tense marks the future result as assured in the beginning of the work and also as continuous (comp. 1 John i. 7).

The singular (as contrasted with the plural, 1 John iii. 5) is important, so far as it declares the victory of Christ over sin regarded in its unity, as the common corruption of humanity, which is personally realised in the sins of separate men. The parallel passage in the Epistle (I.e.) shews that the redemptive efficacy of Christ's Work is to be found in His whole Life (He was manifested) crowned by His Death. Of the two aspects of the Atonement, as (1) The removal of the punishment of sin, and (2) The removal of sin, St John dwells habitually on the latter. Yet see iii. 36 ; 1 John ii. 2.

The plural (sins'), which has been transferred into our own Prayer-Book from the early Western Service-Books (O Lamb of God that takest away the sins of the world), occurs in Latin quotations from the time of Cyprian (qui tollis peccata), but it is not found in any of the best MSS. of the Old Latin or of the Vulgate. It occurs also in the Morning Hymn of the Alexandrian Church (Gloria in excelsis), though not in immediate connexion with " the Lamb of God," and this is probably the source of the liturgical use which slightly influenced the Latin texts.

Creation summed up in humanity considered apart from (viii. 12, ix. 5, r John iv. 9), and so at last hostile to God (xiv. 17, xv. 1 8). Yet potentially the work of Christ extends to the whole world (vi. 33 ; 1 John ii. 2). Compare Additional Note on v. 10.

The Synoptists have preserved a trace of this extension of the work of Messiah from the Jews to mankind in the teaching of the Baptist (Matt. iii. 9). His call to confession and repentance included the idea of the universality of his message. He addressed men as men. Comp. v. 7 note.

Literally, according to the true text, in behalf of whom ..., i.e. vindicating whose glorious office as compared with my own.

/ ... said] The pronoun is purposely expressed : /, the prophetic messenger of His advent, declared His superior majesty.

After me. ..which is come to be before me"] See if. 15, note.

a man] The word chosen ... is emphatic, and here serves to give dignity to the person described .... Elsewhere, except in the sense of " husband," it occurs in St John only in vi. 10, where the two terms ... are contrasted.

I (emphatic), his precursor, trained for my work in the deserts (Luke i. 80) till the day for my mission came, knew Him not as Messiah (v. 26). From the narrative in St Luke it appears to be doubtful whether the Baptist had any personal knowledge of Jesus.

but that he should be made manifest] but apart from such special knowledge I had a distinct charge ; and I knew that my mission was to lead up to the present manifestation of the Christ to the chosen people.

Israel] The term is always used with the idea of the spiritual privileges attaching to the '•ace, i. (50) 49, iii. 10, xii. 13.

The popular belief that Messiah would be unknown till He was anointed by Elijah, is given in a very remarkable passage of Justin's ' Dialogue,' c. 8.

am I come baptizing with (in) water] Rather, came I, fulfilling my initiatory work.

The order of the words differs from that in vv. 26, 33, so that the subordinate character of his baptism is here the predominant idea.

5. The descent of the Holy Spirit upon Christ at His Baptism is presented by St John simply as an objective sign to the Baptist. He does not speak of any communication of the Holy Spirit to Christ. The "abiding" is part of the sign, the completion of the "descent." By a comparison of the other Gospels we see that the manifestation was a sign to Christ also as well as to the Baptist; just a? the words which contained the divine revelation (My beloved Son) were heard in their twofold application, as addressed to others, This is my beloved Son (Matt.), and as addressed to the Lord, Thou art my beloved Son (Mark, Luke). To the Baptist the sign shewed that his work was consummated by the open advent of Him whose way he was himself sent to prepare: to Christ, that the hour of His public ministry was come, a ministry commenced by an act of self-humiliation. At the same time we cannot but believe (so far as we realise the perfect humanity of Christ) that Christ at this crisis first became conscious as man of a power of the Spirit within Him corresponding to the new form of His work. See i. 33, note.

bare witness. It is important to preserve the identity of language throughout: vv. 7, 8, 15, 19, 34.

I saw] Rather, I have beheld ..., "gazed on," with calm, steady, thoughtful gaze, as fully measuring what was presented to my eyes (1 John i. i). The perfect is found only 1 John iv. 12, 14. The aorist occurs frequently, i. 14, 38, &c. The verb in v. 34 is different ....

the Spirit descending] This communication of the Spirit to Christ belongs to the fulfilment under human conditions of His whole work. Hitherto that work had been accomplished in the perfection of individual Life. Messiah now enters on His public office, and for that receives, as true Man, the appropriate gifts. The Spirit by whom men are subjectively united to God descends upon the Word made Flesh, by whom objectively God is revealed to men.

This definite revelation may be compared with that of the " tongues of fire," Acts ii. 3. The word used of the Spirit "moving on the face of the waters" in Gen. i. 2, describes the action of a bird hovering over its brood, and the phrase is explained in the Talmud, "The Spirit of God was borne over the water as a dove which broods over her young " (' Chag.' 15 a). To those who had not "eyes to see" the outward phenomenon may not have appeared anything extraordinary, just as the articulate voice of God was said by such to be thunder (xii. 29). But Christ Himself, who "saw" this visible manifestation in its divine fulness (Matt. iii. 16; Mark i. 10), heard also the divine words as a definite message. The dove, as a symbol here, suggests the notion of (1) Tenderness, (2) Innocence, Matt. x. 1 6, (3) Gentle and tranquil movement.

and it abode upon him] The transition to the finite verb gives emphasis to this fact. The phrase occurs Isai. xi. 2. The Spirit came to the prophets only from time to time (comp. 2 K. iii. 15), but with Christ it remained unchangeably.

The phrase is solemnly repeated from v. 31. The mission and the sign of the fulfilment of the mission are treated in the same way.

he that sent me. ..the same (he) said] This detail is peculiar to St John. In what form this revelation was conveyed to the Baptist we cannot tell. He was conscious of a direct personal charge. This is brought out prominently by the repetition of the pronoun "he ... said." Comp. v. 18.

Upon whom] Rather, Upon whomsoever, so that the dependence of the Baptist's knowledge on the divine sign is placed in a stronger light.

remaining] abiding, as v. 32. Both elements (the descent and the resting) in this sign are obviously significant. The Spirit "descended" for the fulfilment of a ministry on earth; He "abode" on Christ so that from henceforth that which was immanent in the "Word" — His "glory" — was continuously manifested to believers. The Son became the Giver of the Spirit who revealed Him, even as the Spirit enabled Him to reveal the Father. He Himself received the Spirit, as it was His office to baptize with the Spirit.

The "abiding" no less than the "descent" of the Spirit was an object of "sight" to the herald of Christ. He was enabled to discern in the Lord after His return from the Temptation the permanence of His divine endowment.

the atmosphere, the element of the new life. Comp. iii. 5 ; Matt. iii. n, "with the Holy Ghost and fire." The inward and outward purification are thus combined. The transference of the image of baptism to the impartment of the Holy Spirit was prepared by such passages as Joel ii. 28 (Acts ii. 17).

The "descent," and "abiding" of the Spirit upon Him "who was in the beginning with God " illustrates the perfect order with which the divine counsel is accomplished. As " the Son of Man" (comp. v. 51), Christ was thus "consecrated to His public Work. Such a consecration is spoken of as wrought by the Father before the Incarnation (x. 36), and by the Son before the Passion (xvii. 19).

Rather, I (emphatic) have seen as a fact, without the accessory notion of attentive observation (v. 32), and have given my witness that... So far my experience and my work are now completed. The sign for which I waited has been given ; the Messiah whom I was sent to herald has been revealed.

the Son of God] Dan. iii. 25. The phrase is to be interpreted according to the context in which it occurs of those who are in each case regarded as the direct representatives of God, as sometimes of kings, &c. (Ps. Ixxxii. 6); and so here it is used in the highest sense (comp. Ps. ii. 7). Some very early authorities (K, Syr. vt., &c.) read the chosen one of God.

On this first day of His teaching Christ is recognised by those who have been already prepared to receive Him. The disciples of John are shewn in their true position towards him and his Successor. Christ is not said to have called any one to Himself. Two pairs of brothers, as it appears, form the first group of disciples, of whom the first pair are named, Andrew and Simon; and the second pair, John and James, are only faintly indicated. The first disciples become the first preachers.

The date is shortly before the Passover (ii. i, 12); and in accordance with this an early tradition fixed the beginning of Christ's Ministry at the venial equinox (' Clem. Hom.' I. 16).

The work of the Baptist passed naturally into the work of Christ. His testimony found a true interpretation from some of his disciples, and they first attached themselves to the Lord. Christ who had been announced and revealed was welcomed and followed.

The whole section consists of a series of examples of spiritual insight. Christ reveals His power by shewing His knowledge of men's thoughts (w. 42, 48); and the disciples recognise their Master by their experience of what He is (vv. 39, 41, 49). The incidents are a commentary on the words "Come and see" (w. 46, 39), and the promise with which the section closes opens the prospect of a more perfect divine vision (v. 51).

The very mixture of Hebrew (Simon, Nathanael) and Greek (Andrew, Philip) names seems to indicate the representative character of this first group of disciples ; and there is a progress in the confessions which they make : "We have found the Messiah" (v. 41): " We have found him of whom Moses in the Law, and the Prophets, did write..." (v. 45): "Rabbi, thou art the Son of God, thou art the King of Israel" (v. 49).

Again the next day John was standing. The picture is one of silent waiting. The hearts of all were full with thoughts of some great change. Was standing: compare vii. 37, xviii. 5, 16, 18, xix. 25, xx. n.

two of his disciples'] Comp. viii. 17. One of them is identified (v. 40) as Andrew; and the other was evidently the Evangelist. This appears from the absence of all further designation, and from the fact that the narrative bears the marks of having been written by an eye-witness for whom each least detail had a living memory.

having looked on. The word ... describes one penetrating glance, as again in v. 42, the only other place where it is found in St John. Comp. Mark x. 21, 27; Luke xx. 17, xxii. 61.

as he walked] no longer "coming unto him" (v. 29), but evidently (37, 38) going away. So for the last time the Baptist and the Christ were together ; and the Baptist gave by anticipation a commentary on his own sublime words (iii. 30) where he pointed his scholars to their true Lord.

The words are not at this time a new revelation (as -v. 29) and therefore the explanatory clause is omitted. They are a suggestion by the Baptist to those who had hitherto faithfully followed him, that now they were called away to a greater Master. The first disciples of Christ naturally came from among the Baptist's disciples. So the divine order was fulfilled, and the preparatory work had fruit. The new Church grew out of the old Church, as its proper consummation. The revelation of Christ as He was (v. 29) shewed to those whose souls were rightly disciplined that He would complete what the Baptist had begun. At the same time the disciples of the Baptist could leave their teacher only in obedience to his own guidance as he interpreted their thoughts. And the direction came not as a command, but in a form which tested their faith. The words spoken answered to their inmost thoughts, and so they could understand and obey them. But without this spiritual correspondence the decisive sentence could have no power of constraint, for it does not appear that St John even addressed them, but rather he spoke indefinitely (v. 29), and the message came home to them: He saith. ..and the two disciples heard him speak ..., and followed Jesus.

The word expresses the single act as their choice was made once for all. The circumstance has a significance for all time. Christ's first disciples were made by the practical interpretation of a phrase which might have been disregarded.

as He was going away. This action hindered the two disciples from following Him silently and unperceived as they might have done (they . . . followed ... but Jesus ...).

saw them] beheld them. Comp. vi. 5.

What seek ye?] Not whom? It is of interest to compare the first words of Christ recorded in the several Gospels. Suffer it to be so now; for thus it becometh us to fulfil all righteousness (Matt. iii. 15). The time is fulfilled, and the kingdom of heaven is at hand: repent ye and believe the gospel (Mark i. 15).

How is it that ye sought me? wist ye not that I must be about my Father's business ? (Luke ii. 49). The first words in the text followed by Come and ye shall see, the searching question and the personal invitation, are a parable of the message of faith.

They said (And they said)... Rabbi] The fresh recollection of the incident seems to bring back the original terms which had almost grown to be foreign words (w. 41, 42). The English Master is to be taken in the sense of "Teacher." Comp. iii. 2, note.

dwellest] Rather abide st, as -v. 39 (dwelt, abode).

The answer implies that if they could be with Christ, that, and nothing less than that, would satisfy their want. For a thing (what? v. 38) these first disciples substituted a Person. They were in need of Christ first and not of any special gift of Christ.

According to the most probable reading, Come and ye shall see. The present imperative ... describes an immediate act contemplated as already begun. The act of faith goes first: knowledge is placed definitely after. The double repetition, So they came and saw, must be noticed.

They came... day... for it was...] They came therefore (So they came) . . .day . . .it was...

that day] that memorable day, from which the Christian society took its rise. Compare xx. 19 note.

the tenth hour] i.e. 10 a.m. Comp. iv. 6, note, and Additional Note on ch. xix. An early hour seems to suit best the fulness of the day's events. The mention of the time is one of the small traits which mark St John. He is here looking back upon the date of his own spiritual birth.

As to the relation of this meeting with St Peter to the call recorded in Matt. iv. 18 — 22 ; Mark i. 16 — 20; Luke v. i — ii, it may be observed that

1. All the features are different.

(2) Place — Judaea: Galilee.

(b) Time — Close on the Baptism: Some time after.

(c) Persons — Philip and Nathanael are not named by Synoptists.

(d) Circumstances — A simple meeting : A miracle.

2. The narrative in the Synoptists implies some previous connexion.

3. This was the establishment of a personal relationship : that was a call to an official work. The former more naturally belongs to St John's scope, as giving the history of the growth of faith. The latter falls in with the record of the organization of the Church.

4. The teaching in Galilee to which the call recorded in the Synoptists belongs was really the beginning of a new work, distinct from the Lord's first work at Jerusalem.

5. The occupation of the disciples with their ordinary work after the first call finds a complete parallel in John xxi.

The other being St John; v. 35, note.

heard John speak] Literally, heard from John, heard the great tidings from him, i.e. that Jesus was the Lamb of God. For the construction see vi. 45.

Andrew] Compare vi. 8, xii. 22 ; Mark xiii. 3, where the same four disciples appear together as here. See note.

Simon Peter's brother] Thus Peter is treated as the better known.

f indeth first his own brother. The words imply that someone else was afterwards found ; and from the form of the sentence we may conclude that this was the brother of the second disciple, that is James the brother of John. All this evidently took place on the same day (vv. 35, 43). findeth] The use of the word in this chapter is most remarkable. It occurs again in this verse and in 43 (44), and twice in v. 45 (46). The search and the blessing go together.

We have found] This was the result of their intercourse with Christ. The verb stands first, thus giving prominence to the search (v. 38) now joyously ended. It is otherwise in v. 45. The plural shews the sympathy but not the presence of St John.

The Hebrew name is found only here and iv. 25. Compare v. 38 (Rabbi), note, v. 42 (Cephas); and contrast vv. 20, 25. On the form ... as representing the Aramaic ... see Delitzsch, 'Ztschr. f. Luth. Theol.' 1876, s. 603.

The announcement was an interpretation of the disciples' own experience. It does not appear that the title was used by the Baptist. The prerogatives of the Christ, the works of the Christ, were laid open, and it was the office of faith to recognise Him in whom they were found.

The title "the Christ" is found in the narrative of St John's Gospel, just as in the Synoptists. It is not unfrequently used by the people doubting and questioning (vii. 26 f., 31, 41 f., x. 24, xii. 34. Comp. ix. 22); and by the Baptist in answer to them (i. 20, 25, iii. 28) ; but very rarely in a confession of faith, as here and xi. 27. Comp. iv. 25, 29. The word is introduced wrongly in iv. 42, vi. 69. For the usage of St John himself see xx. 31; 1 John ii. 22, v. i ; 1 John 9; Rev. xi. 15, xii. 10, xx. 4. Comp. i. 17 note. Perhaps the Hebrew form is definitely preserved in order to connect the Lord with the Jewish hope and to exclude Gnostic speculations on the Aeon Christ.

He brought.. .Jesus looked on him and said.

beheld him] Comp. v. 36 note.

Thou art] This is not necessarily a prophetic declaration by divine knowledge. It rather means simply " this is your natural name." Some take the phrase interrogatively: Art thou... ? placing the old and the new in sharper contrast.

son of Jona] Here and in ch. xxi. the best text gives son of John.

thou shalt be called Cephas"] Hereafter thou shalt win the name of Cephas. This promise received its fulfilment, Matt. xvi. 18 (Thou art Peter), where the earlier naming is implied. The title appears to mark not so much the natural character of the Apostle as the spiritual office to which he was called.

Cephas] The Aramaic name ... is found in the New Testament elsewhere only in i Cor. i. 12, iii. 22, ix. 5, xv. 5 ; Gal. i. 18, ii. 9, n, 14.

by interpretation, A stone"] The sense would perhaps be given better by keeping the equivalent proper name: by interpretation Peter, that is a stone, or rather a mass of rock detached from the living rock (Vulg. Cephas quod interpretatur Petrus).

The record of the fulfilment of John's work in the attachment of his disciples to Christ is followed by the record of the beginning of Christ's work. Jesus now " seeks" and commands (v. 43), and reveals both His authority and His insight.

The next day (w. 29, 35) he was minded to go forth... and he/«<&/£...and Jesus saith... The transposition of the subject by the best authorities creates no real ambiguity. Compare xix. 5. The purpose is evidently spoken of as in accomplishment.

The coordination of the two clauses (he was minded, and he saith], which would commonly be placed in dependence, is characteristic of St John's style. Comp. ii. 13 if.

go forth into Galilee'] "His hour was not yet come" for a public manifestation at Jerusalem, and therefore He returned for a time to His usual place of abode.

findeth'] How and where "Jesus found Philip" must remain unknown; but the word implies that the meeting was not accidental. Compare vv. 43, 45 (46): v. 14. The Lord "found" those who were "given" to Him: xvii. 6 ff., vi. 37. Comp. iv. 23.

Philip] See vi. 5, 7, xii. 21 ff., xiv. 8, 9. These passages throw light on the character of the disciple whom Christ sought. The name Philip is pure Greek. Comp. xii. 20 f.

Follow me] As a disciple bound to my service. The words are here first pronounced by Christ. Comp. Matt. viii. 22, ix. 9, xix. 21, and parallels; ch. xxi. 19, 22. The phrase in Matt. iv. 19 is different.

Defined as Bethsaida of Galilee, xii. 21 ; and identified by Dr Thomson with Abu Zany on the west of the entrance of the Jordan into the lake, and by Major Wilson with Khan Minyeh ( Wilson, ' Sea of Galilee,' in Warren's 'Recovery of Jerusalem,' pp. 342, 387). Comp. Matt. xiv. 22 note; Mark viii. 22 note.

The notice of the home of Philip explains how he was prepared to welcome Christ. He knew and was in sympathy with Andrew and Peter; and probably he too with them had followed the Baptist.

Probably on the journey. Nathanael was "of Cana in Galilee" (xxi. a). The first disciple who "found Christ," and the first disciple whom Christ " found," became alike evangelists at once.

Nathanael] Theodore. He is probably to be identified with Bartholomew, for the following reasons :

(1) The mention of him in this place and in xxi. 2 shews that he occupied a prominent position among the disciples. Those with whom he is classed in each place are Apostles.

(2) No mention is made of Nathanael in the Synoptists, or of Bartholomew in St John; while the name Bartholomew is a patronymic (Son of Tolmai) like Barjona (Matt: xvi. 17), and Barjesus (Acts xiii. 6).

(3) In the list of Apostles Bartholomew is coupled with Philip by St Matthew (x. 3), St Luke (vi. 14), St Mark (iii. 18), so that the six first are the six first called. In xxi. 2 Thomas is added, as in Acts i. 13.

Here, in the original, the verb stands last. "Him of whom Moses wrote and the prophets, we have found." This form of the sentence (contrast v. 41) seems to imply that Philip and Nathanael had often dwelt on the Old Testament portraiture of Messiah. By the use of the plural, Philip unites himself to the little group of disciples, and his words shew that he had been before in communication with them.

Moses in the law] By types (ch. iii. 14 f.) and by more distinct words (Deut. xviii. 15. Comp. Acts iii. 22, vii. 37). Comp. v. 46.

Jesus of Nazareth, the son of Joseph] i. e. in Jesus of Nazareth. Philip describes the Lord by the name under which He would be commonly known. Comp. Matt. xxi. 1 1 ; and ch. vi. 42 (vii. 42).

Literally, From Nazareth can any good thing be? i.e. can any blessing, much less such a blessing as the promised Messiah, arise out of a poor village like Nazareth, of which not even the name can be found in the Old Testament? Contrast Isai. ii. 3 (Z/ow). There is no evidence, unless the conduct of the Nazarenes to the Lord be such (Luke iv. 1 6 ff".), that Nazareth had a reputation worse than other places in Galilee (Matt, xiii. 58; Mark vi. 6). It was proverbial, however, that "out of Galilee ariseth no prophet" (vii. 52) ; and the candour of Nathanael would not hide a misgiving even when it was to the dishonour of his own country. The phrase be out of ... denotes more than the simple home. It expresses the ideas of derivation and dependence, and so of moral correspondence. Comp. iii. 31 note, iv. 22.

Come and see] Compare v. 39. The words contain the essence of the true solution of religious doubts. The phrase is common in Rabbinic writers .... See Wetstein on v. 40.

Nathanael at once accepted the challenge.

of him] not to him, but to the bystanders, as reading the soul of the man approaching Him.

It will be noticed how the Lord interprets the thoughts of all whom He meets in these opening chapters of St John: St Peter (T;. 42), St Philip (v. 43), Nathanael (v. 47), the Blessed Virgin (ii. 4), Nicodemus (iii.), the Woman of Samaria (iv.). Compare ii. 25.

an Israelite indeed] one, that is, who answers in character to the name which marks the spiritual privileges of the chosen nation — "soldiers of God." There is already here a reference to Jacob's victories of faith (v. 51), which is made yet clearer by the second clause.

indeed] Literally, in truth .... The adverb is characteristic of St John : iv. 42, vi. 14, vii. 40, viii. 31 ; 1 John ii. 5.

in whom is no guile] who is frank, simple, with no selfish aims to hide, no doubts to suppress. In whom the spirit of Jacob — the supplanter — has been wholly transformed to the type of Israel. The future growth of St Peter had formed the main topic of Christ's welcome to him (v. 42), as here the present character of Nathanael.

Nathanael must have overheard the words spoken about him, and found in them some clear discernment of his thoughts (comp. ii. 25), which roused him to this question of surprise uttered without reserve.

Before that...] The love of Christ had anticipated the love of the friend in finding Nathanael.

when thou wast under the fig tree, I saw thee] This sentence, like the former one, points to some secret thought or prayer, by knowing which the Lord shewed His divine insight into the heart of man. He saw not that which is outward only, but that which was most deeply hidden. Compare iv. 19. There is nothing to shew whether Nathanael was still in meditation when Philip found him or not.

the fig tree] which would be in leaf about this time (Matt. xxi. 10 tt'., ch. ii. 13). The definite article (the fig-tree) calls up the exact scene. Compare Mic. iv. 4; Zech. iii. 10, &c. The form of the phrase ... implies that Nathanael had withdrawn under the fig-tree, for thought or prayer. This meditation turned (as we must suppose) upon the ideas recognised in the Lord's words. Augustine's narrative of the crisis of his own conversion is a singular commentary on the scene. He too had retired beneath a fig-tree for solitary thought when the voice from heaven "Tolle, lege" decided his choice. ' Confessiones,' viii. 12. 28. A passage is also quoted from the Jerusalem . Talmud (' Berachoth,' n. 8), in which R. Akiva is described as studying the law under a fig-tree.

answered him, according to the best text.

Rabbi] All prejudice and doubt is laid aside, and the title is given by instinct which before (T. 48) he had withheld.

thou art the Son of God ; thou art the King (art King) of Israel] Thus Messiah was . described in relation to (1) His divine origin (2) His human sovereignty. Both attributes are implied in the conception of a kingdom of God. "The 'true Israelite,' " as it has been well said, "acknowledges his king." Compare Peter's confession in Matt. xvi. 16, and in ch. vi. 68, 69, and that of Thomas in xx. 28.

the Son of God] The words are an echo of the testimony of the Baptist (v. 34). Nothing can be more natural than to suppose that the language of John had created strange questionings in the hearts of some whom it had reached, and that it was with such thoughts Nathanael was busied when the Lord "saw" him. If this were so, the confession of Nathanael may be, as it were, an answer to his own doubts.

King of Israel] As here at the beginning, so once again this title is given to Christ at the close of His ministry, xii. 13. Compare Matt, xxvii. 42; Mark xv. 32, where the mockery is made more bitter by the use of this theocratic phrase in place of the civil title, " King of the Jews." See xviii. 33 note.

The words can also be taken affirmatively; but the same sense is given more forcibly by the question (comp. xvi. 31, xx. 29), which conveys something of surprise that the belief was accorded so readily, and something of warning that even this expression of belief did not exhaust the power of faith.

see greater things than these] actually experience greater proofs of my divine mission than are shewn in these revelations of thy thoughts. The plural (these things) marks the class and not the special incident. Comp. 3 John 4

The word is for Nathanael, but the blessing is for all believers.

Verily, verify] i.e. Amen, Amen. The phrase is found in the New Testament only in the Gospel of St John (who never gives the simple Ameri), and (like the simple Amen in the Synoptists) it is used only by Christ. The word Amen is represented by in truth or truly in Luke iv. 25, ix. 27. In the LXX. the original word is retained only in responsive phrases (Neh. v. 13, viii. 6). Elsewhere it is translated, "be it so" ..., Ps. xli. 13, Ixxii. 19, Ixxxix. 52. The word is properly a verbal adjective, "firm," "sure." Comp. Isai. Ixv. 16 ... ; Rev. iii. 14 (the Amen). See Delitzsch, 'Ztschr. f. Luth. Theol.' 1856, ij. 422 ff.

This word must be omitted according to decisive authority. If it were genuine it would describe the communion between earth and heaven as established from the time when the Lord entered on His public ministry.

heaven open] Rather, opened. The phrase is the symbol of free intercourse between God and man. Comp. Isai. Ixiv. i.

angels ... ascending and descending'] The order is remarkable. The divine messengers are already on the earth though we see them not ; and they first bear the prayer to God before they bring down the answer from Him. So it was in the vision of Jacob (Gen. xxviii. 12), which furnishes the image here; and by the Incarnation that vision was made an abiding reality. That which was a dream to the representative of Israel was a fact for the Son of Man. Thus the reference is to the continuing presence of Christ (Matt, xxviii. 20), in whom believers realise the established fellowship of the seen and the unseen, and not to the special acts of angelic ministration to Christ alone during His earthly life. There is an interesting discussion of Jacob's vision in Philo, ' De Somn.' §§ 22 ff. pp. 640 ff.

The locality of the conversation may have been near Bethel or the ford Jabbok, so that the references to Jacob's history were forcibly suggested by the places made famous through the patriarch.

By the use of this title the Lord completes the revelation of His Person, which has been unfolded step by step in the narrative of this chapter, in which He has been acknowledged as the greater Successor of the Baptist (vv. 26 f.), the Lamb of God (w. 29, 36), the Son of God (-v-v. 34, 49), the Messiah (w. 41, 45), the King of Israel (v. 49). These titles had been given by others. He chooses for Himself that one which definitely presents His work in relation to humanity in itself, and not primarily in relation to God or to the chosen people, or even to humanity as fallen. If, as appears probable, the title was now first adopted, it is to be noticed that it was revealed in answer to a signal confession of faith (Matt. xiii. 12). See Additional Note.

The manifestation of the glory of Christ (ii. n) follows naturally upon the recognition of His claims in virtue of testimony and experience. He shews by a significant sign, spontaneously offered in the presence of an acknowledged want and significant only to disciples (v. ii), the nature of the new order which He has already described (i. 51). He has been announced, and followed; He is now believed in. The scene still lies in the circle of the family, and not among " the people " or in " the world."

The narrative proceeds in a simple and exact sequence. The Evangelist describes the time and scene (vv. i, 2), the occasion (vv. 3 — 5), the manner (vv. 6 — 8), the result (vv. 9, 10), and the effect (v. n) of Christ's first sign.

As the beginning of Christ's signs this miracle cannot but have a representative value. We may observe

1. Its essential character. A sign of sovereign power wrought on inorganic matter, not on a living body.

2. Its circumstantial character. The change of the simpler to the richer element. In this respect it may be contrasted with the first public miracle of Moses, with whose history the record of miracles in the Old Testament commences.

3. Its moral character The answer of love to faith, ministering to the fulness of human joy in one of its simplest and most natural forms. Contrast this feature with the action of the Baptist, Matt. xi. 18, 19.

In each respect the character of the sign answers to the general character of Christ as a new creation, a transfiguration of the ceremonial Law into a spiritual Gospel, the ennobling of the whole life. It may be added also that the scene of the " sign " — a marriage feast — is that under which the accomplishment of Christ's work is most characteristically prefigured, ch. iii. 29 ; Matt. xxii. 2 ff., . xxv. i ff. ; Rev. xix. 7, xxi. 2.

This miracle alone of those recorded by St John has no parallel in the Synoptists ; and we cannot but conclude from the minuteness of the details of the history that the Mother of the Lord made known some of them to the Apostle to whose care she was entrusted. Moreover in this miracle only does she occupy a prominent place.

The details of time, place, and persons contribute to the meaning of "the beginning of signs." It was shewn in close connexion with the faith of the first disciples (the third day), at the village where one at least of them dwelt (xxi. a), at a festival of the highest natural joy.

i.e. from the last day mentioned, i. 43. The distance from the place where John was baptizing to Nazareth was about sixty miles, three days journey.

a marriage] or a marriage feast, which was frequently celebrated for several (seven) days, Gen. xxix. 22 ff. ; Judges xiv. 12. It is wholly unknown in whose honour the feast was held.

Cana of Galilee] So called each time when it is mentioned in the Gospel, to distinguish it from a Cana in Ccelo-Syria (Jos. ' Antt.' xv. 5. i, &c.). This village is mentioned in the N. T. (comp. Jos. 'Vita,' § 16) only by St John here and iv. 46, xxi. 2. It has been traditionally identified (from the 8th century) with Kefr Kenna, about 4^ miles north-west of Nazareth. Recently the site has been sought at a village about nine miles north of Nazareth, Khurbet-Cana, which is said (though this is doubtful) to have retained the name Kana-elJelil. The Syriac versions agree in inserting a -t- in the name (Katna). This may point to local knowledge; and it has been conjectured that Kana may be identified with Katana, a place about four miles from Nazareth.

In St John alone the name of "the mother of Jesus" is not mentioned, even when Joseph is named (vi. 42). Comp. xix. 25 ff., note.

was there] From v. 5 it is evident that the Virgin Mary was closely connected with the family ; and so she was already at the house when Jesus arrived at Cana with His disciples. The absence of all mention of Joseph here and elsewhere (see xix. 27) has been reasonably supposed to imply that he was already dead. See Mark vi. 3, note.

Rather, And Jesus also...and (iii. 23, xviii. 2, 5, xix. 39).

was called] i.e. on his return from the Baptist, and not had been called. his disciples] This is the first distinct mention of the relation in which the little group gathered from "the disciples of John" (i. 35, 3 7) now stood to the greater Teacher ("Rabbi," i 49).

The depth, obscurity, and (at the same time) naturalness of this conversation witness to the substantial truth of the record. The words only become intelligible when the exact relation between the mother of Jesus and her divine Son is apprehended. As soon as this is grasped the implied request, the apparent denial, the persistence of trust, the triumph of faith, are seen to hang harmoniously together.

Rather, -when the wine failed, as it might be expected to do from the unexpected addition of seven guests to the party already gathered. The fact that the arrival of Jesus had brought the difficulty, made it more natural to apply to Him for the removal of it. There is a Jewish saying, "Without wine there is no joy" ('Pesach.' 109 a, Wiinsche), and the failure of the wine at a marriage feast would be most keenly felt. ...

It is enough to state the want. To describe the circumstance is in such a case to express a silent prayer. Compare xi. 3, and contrast that passage with iv. 47.

The Mother of the Lord having heard of the testimony of the Baptist, and seeing the disciples gathered round her Son, the circumstances of whose miraculous birth she treasured in her heart (Luke ii. 19, 51), must have looked now at length for the manifestation of His power, and thought that an occasion only was wanting. Yet even so she leaves all to His will. Contrast Luke ii. 48.

And Jesus saith. These two clauses are joined together closely, just as vv. 7, 8, while vv. 5 and 7 are not connected with what immediately precedes.

The order here is, What have I to do with thee, woman f It is otherwise in xix. 26. Here the contrast comes first ; there the personality.

Woman] In the original there is not the least tinge of reproof or severity in the term. The address is that of courteous respect, even of tenderness. See xix. 26. Comp. iv. 21, xx- J3» 15- At the same time it emphasizes the special relation which it expresses ; as here the contrast between the divine Son and the human Mother.

Or, what hast thou to do with me ? Literally, what is there to me and thee f ... "Leave me to myself; let me follow out my own course." The phrase occurs not unfrequently in the Old Testament, 2 S. xvi. 10 ; 1 K. xvii. 18; 2 Chro. xxxv. 21 (Judg. xi. 12). It is found also in the New Testament: Matt. viii. 29, and parallels. Comp. Matt, xxvii. 19. Everywhere it marks some divergence between the thoughts and ways of the persons so brought together. In this passage it serves to shew that the actions of the Son of God, now that He has entered on His divine work, are no longer dependent in any way on the suggestion of a woman, even though that woman be His Mother. Henceforth all He does springs from within, and will be wrought at its proper season. The time of silent discipline and obedience (Luke ii. 51) was over. Comp. Matt. xii. 46 ff.

the due time for the fulfilment of my work. The words are here used of that part of Christ's work which was shewn in the first revelation of His glory ; but more commonly they refer to the consummation of it in the Passion. See viii. 20, note, xvii. i, note. Mary may have believed that the first manifestation of Christ would lead at once to full triumph ; and to that fancy the words are a pregnant answer.

There is no inconsistency between this declaration of Christ that " His hour was not yet come," and the fulfilment of the prayer which followed immediately. A change of moral and spiritual conditions is not measured by length of time. Comp. xiii. i, note.

The Lord's reply left the faith which rests absolutely in Him unshaken. Nowhere else perhaps is such trust shewn. Whether divine help was given through Him or not, so much at least could be provided, that if the right moment came — and it is impossible to use a temporal measure for moral changes — all should be ready for His action. Whatsoever he saitb unto you, do it ; the command is wholly unlimited : all is left to Christ.

The manner of working the miracle is described with singular minuteness and yet with singular reserve. The wine is found to be present ; the water shews the contents of the source from which it was drawn.

The large number would be required in consequence of the many guests assembled at the feast. They were of stone — as our canon directs fonts to be — since that material is less liable to impurity. Vessels of stone or earthenware were prescribed by Jewish tradition for the washings before and aftermeals (' Sola,' 4, WUnsche). The "purifying" extended not only to the " washing of hands," but also to " the washing of cups and brasen vessels and couches" (Mark vii. 3, 4). For the washing of vessels, which were immersed and not only sprinkled, later tradition prescribed a receptacle holding "forty Sata," about five times as large as one of these.

Dr E. D. Clarke gives a remarkable illustration of the passage: "...walking among these ruins [at Cana] we saw large, massy stone water- pots... not preserved nor exhibited as reliques, but lying about, disregarded by the present inhabitants ... From their appearance and the number of them, it was quite evident that a practice of keeping water in large stone pots, each holding from eighteen to twenty-seven gallons, was once common in the country." (' Travels,' II. p. 445, referred to by Van Lennep, • Bible Customs,' p. 45, note.)

See -v. 13. The words seem to contain an allusion to a Christian purification. Comp. iii. 45 ; Heb. i. 3 ; 2 Pet. i. 9.

two or three frkins apiece] The measure here (metretes) probably corresponds with the Bath, which was equivalent to three Sata (measures, Matt. xiii. 33), about 8| gallons. It is reasonable to suppose that the vessels provided for this extraordinary gathering were of different sizes, but all large.

The sixth verse is substantially parenthetical, and in thought v. ^ follows v. 5 directly.

they filed them up to the brim] This preliminary work was done completely, so that the contents of the vessels were obvious to all.

Rather, Draw. There is considerable obscurity as to the meaning of these words. According to the current interpretation the water in the vessels of purification was changed into wine, and the servants are bidden to draw from these. There is nothing in the text wnich definitely points to such an interpretation ; and the original word is applied most naturally to drawing water from the well (iv. 7, 15), and not from a vessel like the waterpot. Moreover the emphatic addition of now seems to mark the continuance of the same action of drawing as before, but with a different end. Hitherto they had drawn to fill the vessels of purification : they were charged now to " draw and bear to the governor of the feast." It seems most unlikely that water taken from vessels of purification could have been employed for the purpose of the miracle. On the other hand, the significance of the miracle comes out with infinitely greater force if the change is wrought through the destination of the element. That which remained water when kept for a ceremonial use became wine when borne in faith to minister to the needs, even to the superfluous requirements, of life. This view, that the change in the water was determined by its destination for use at the feast, can be held equally if the water so used and limited to that which was used were "drawn" from the vessels, and not from the well.

If, however, the traditional view of the miracle be retained no real difficulty can be felt in the magnitude of the marriage gift with which Christ endowed the house of a friend.

Some have supposed this "ruler" to be the chief servant, " steward," to whose care all the arrangements of the feast were entrusted, and not one of the guests. This is the classical usage of the term employed, and hence Juvencus speaks of summus minister. But on the other hand, in Ecclus. xxxv. i? 2) one of the guests is described as "ruler" ..., and there is no certain evidence that the Jews had any such an officer among their servants, who certainly would not in any case be likely to be found in such a household as this.

The independent witness to the two parts of the miracle establishes its reality. The ruler of the feast declares what the element is, the servants knew what it was.

9. When the ruler. ..the governor... called] And when the ruler. ..the ruler. ..calleth .... See xviii. 33.

that <unu model Literally, when it had become, after it had become. The clause is predicative and not simply descriptive.

and knew not. . .knew] This clause is most probably to be taken as a parenthesis : When the ruler tasted. . . (and he knew not. . .but. . .knew) he calleth... Comp. i. 14, note. -His ignorance of the source from which the wine came did not lead to his inquiry, but rather gave weight to his spontaneous testimony to its excellence.

which drew] which had drawn. Vulg. qui haurierant.

The words are half playful and fall in with the character of the scene. The form of the first part of the sentence is proverbial, and there is nothing to offend in the strong term, have well drunk (comp. Gen. xliii. 34, LXX.), "drunk freely," which has no immediate application to the guests present. The last clause seems to be one of those unconscious prophecies in which words spoken in recognition of a present act reveal the far deeper truth of which it is a sign.

at the beginning doth set] first setteth on.

good wine] Rather, the good wine from his store. The definite article is made pokited by the end of the verse.

worse] poorer. Literally, smaller. Omit then.

Rather, according to the true reading, This as a beginning of his signs . . .

miracles'] signs .... The value of the work was rather in what it indicated than in what it was. Miracles, in this aspect which is commonest in the New Testament, are revelations of truth through the symbolism of the outward acts. ,

The translation signs is always preserved in the Synoptists except Luke xxiii. 8 (see Matt. xvi. 3) ; but in St John we frequently find the rendering miracles, even where the point of the teaching is lost by this translation, e.g. John vi. 26, not because ye' saw signs but..., where the motive was not the prospect of something yet nobler to be revealed, but acquiescence in the gross satisfaction of earthly wants. Whenever the word is used of Christ's works it is always with distinct reference to a higher character which they indicate. Those who call them "signs" attach to Him divine attributes in faith, ii. 23, iii. 2, &c., or fear, xi. 47; and each sign gave occasion to a growth of faith or unbelief according to the spirit of those who witnessed it. The word was adopted into the Aramaic dialect ... in the general sense of " sign."

In this passage the twofold effect of the sign is described by St John, first as a manifestation of Christ's glory, and next as a ground of faith in those who were already disciples. The office of miracles towards those who do not believe is wholly left out of sight.

manifested forth] manifested. The word ... is frequent in St John, ch. i. 31, vii. 4, xxi. i, &c.

his glory'] The glory (comp. i. 14, note) is truly, inherently, Christ's glory. A prophet would manifrst the glory of God. The manifestation of His glory in this "sign" must not be sought simply in what we call its " miraculous" element, but in this taken in connexion with the circumstances, as a revelation of the insight, the sympathy, the sovereignty of the Son of Man, who was the Word Incarnate. See Additional Note.

his disciple i believed on him] Testimony (i. 36) directs those who were ready to welcome Christ to Him. Personal intercourse converts followers into disciples (ii. 2). A manifestation of power, as a sign of diviner grace, converts discipleship into personal faith.

This verse forms a transition. As yet the family life was not broken. Till "His hour was come " in a new sense the Lord still waited as He had hitherto lived.

From the mention of "his brethren," who are not noticed vv. i, 2, it appears likely that the Lord had returned to Nazareth from Cana. The passing reference to a sojourn at Capernaum falls in with what is said in the Synoptists (Matt. iv. 13) of the Lord's subsequent removal thither from Nazareth at the commencement of His Galilaean ministry, though this fact is not expressly mentioned by St John. Comp. vi. 24 ff.

his brethren] Most probably the sons of Joseph by a former marriage. See an exhaustive essay by Dr Lightfoot, ' Galatians,' Essay n.

not many days'] This is perhaps mentioned to shew that at present Capernaum was not made the permanent residence of the Lord, as it became afterwards.

The record is a commentary on Mai. iii. i ff. Comp. Zech. xiv. ao f. The first step in Messiah's work was the abolition of the corruptions which the selfishness of a dominant and faithless hierarchy had introduced into the divine service. Origen ('in Joh.' t. x. § 1 6) justly points out the spiritual application of this first act of Christ's ministry to His continual coming both to the Church and to individual souls.

It is impossible not to feel the change which at this point comes over the narrative. There is a change of place, of occasion, of manner of action. Jerusalem and Cana, the passover and the marriage feast, the stern Reformer and the sympathizing Guest. So too the spiritual lessons which the two signs convey are also complementary. The first represents the ennobling of common life, the second the purifying of divine worship. Or, to put the truth in another light, the one is a revelation of the Son of man, and the other a revelation of the Christ, the Fulfiller of the hope and purpose of Israel.

The Synoptists narrate a cleansing of the temple as having taken place on the day of the triumphal entry into Jerusalem before the last passover (Matt. xxi. 12 ff. ; Mark xi. 15 ff.; Luke xix. 45 if.). Of such an incident there is no trace in St John (xii. 12 ff.), and conversely the Synoptists have no trace of an earlier cleansing. It has been supposed that the event has been transposed in the Synoptic narratives owing to the fact that they give no account of the Lord's ministry at Jerusalem before the last journey; but a comparison of the two narratives is against the identification.

Nor on the other hand, is there any improbability in the repetition of such an incident. In each case the cleansing was effected in immediate connexion with the revelation of Jesus as the Messiah. This revelation was twofold: first when He claimed His royal power at the entrance on His work, and then when He claimed it again at the close of His work. In the interval between these two manifestations He fulfilled the office of a simple prophet. In the first case, so to speak, the issue was as yet doubtful ; in the second, it was already decided ; and from this difference flows the difference in the details of the incidents themselves. For example, there is a force in the addition " a house of prayer for all nations" in the immediate prospect of the Passion and of the consequent rejection of the Jews, which finds no place at the beginning of the Lord's ministry, when He enters as a Son into " His Father's house." And again, the neutral phrase, "a house of merchandise," is in the second case represented by its last issue "a den of robbers."

Assuming that the two cleansings are distinct, it is easy to see why St John records that which occurred at the beginning, because it was the first crisis in the separation of faith and unbelief; while the Synoptists necessarily, from the construction of their narratives, recorded the later one. This, on the other hand, was virtually included in the first, and there was no need that St John should notice it.

ch. xi. 55. Comp. vi. 4. The exact rendering, the passover of the Jews, brings out the sense more clearly. The phrase appears to imply distinctly the existence of a recognised " Christian Passover " at the time when the Gospel was written. Compare v. 6. Origen ('in Joh.' t. x. § 14) thinks that the words mark how that which was "the Lord's Passover" had been degraded into a merely human ceremonial.

For the general sense in which the term the Jews is used in St John, see Introd. pp. ix, x.

'went up] ch. v. i, vii. 8, 10, xi. 55, xii. 20. Comp. Luke ii. 41 f.

And He found. There is a pause at the end of -v. 13 which must be marked by the commencement of a new sentence. The visit to the Holy City is recorded first, and then the visit to the temple. It was natural that the Lord's work should begin not only at Jerusalem but also at the centre of divine worship, the sanctuary of the theocracy. He now comes in due time to try the people in His Father's house, and to judge abuses which He must have seen often on earlier visits. The event is to be placed before the passover (v. 23), and probably on the eve of the feast, when leaven was cleared away, Exod. xii. 15 ; i Cor. v. 7.

in the temple] i.e. in the outer court, the court of the Gentiles, where there was a regular market, belonging to the house of Hanan (Annas). See note on Mark xi. 15.

The two words translated "temple" in A.V. require to be distinguished carefully, (1) Hieron, the whole sacred enclosure, with the courts and porticoes, which is never used metaphorically ; and (2) Naos, the actual sacred building, used below of the body of the Lord (v. 21), and of Christians who form His spiritual body (i Cor. iii. 16, 17, vi. 19 ; 2 Cor. vi. 1 6). The distinction is often- very interesting. Contrast Matt. iv. 5, xii. 6, xxiv. i ; Luke ii. 37, 46 ; John x. 23 ; Acts iii. 10, xxi. 28 (Hieron, the temple-courts), with Matt, xxiii. 17, 35, xxvK. j, note, 51 ; Luke i. 21 ; John ii. 20 (Naos, the sanctuary).

as a symbol of authority and not as a weapon of offence. The "cords" ... would be at hand. No corresponding detail is mentioned in the parallel narratives. Jewish tradition ('Sanh.' 98 b, WUnsche) figured Messiah as coming with a scourge for the chastisement of evil-doers. On this occasion only, when He came to claim authority by act, did the Lord use the form ot force. For the effect compare xviii. 6.

Since these could not be driven. There is no reason to think that those who sold the offerings of the poor were as such dealt with more gently than other traffickers.

my Fathers house"] Compare Luke ii. 49 ("in that which belongs to my Father"). The speciality of the title (my Father's house, not our Father's house) must be noticed. When Christ finally left the temple (Matt. xxiv. i) He spoke of it to the Jews as your bouse (Matt. xxiii. 38); the people had claimed and made their own what truly belonged to God. It must be observed also that the Lord puts forth His relation to God as the fact from whioh His Messiahship might be inferred. This formed the trial of faith.

bouse of merchandise'] Contrast Matt. xxi. 13 (a den of robbers). Here the tumult and confusion of worldly business is set over against the still devotion which should belong to the place of worship.

We notice here on the occasion of the first public act of Christ, as throughout St John, the double effect of the act on those who already believed, and on those who were resolutely unbelieving. The disciples remembered at the time (contrast v. 22) that this trait was characteristic of the true prophet of God, who gave himself for his people. The Jews found in it an occasion for fresh demands of proof.

The words occur in Ps. lxix. 9. The remainder of the verse is applied to the Lord by St Paul, Rom. xv. 3. Other passages from it are quoted as Messianic, John xv. 25 (i>. 4), xix. 28 and parallels (v. 21); Rom. xi. 9, 10 (v. 22) ; Acts i. 20 (v. 25).

For a general view of the quotations from the Old Testament in St John see Introd.

The zeal of thine house] the burning jealousy for the holiness of the house of God, and so for the holiness of the people who were bound by service to it, as well as for the honour of God Himself. Comp. Rom. x. 2 ; 2 Cor. xi. 2.

bath eaten me According to the true text, will eat (devour) me. The reference is not to the future Passion of the Lord, but to the overpowering energy and fearlessness of His piesent action. It is not natural to suppose that the disciples had at the time any clear apprehension of what the issue would be. They only felt the presence of a spirit which could not but work.

The act in which the Lord offered a revelation of Himself called out no faith in the representatives of the nation. Thereupon in answer to their demand He takes the temple, which He had vainly cleansed, as a sign, having regard to the destruction which they would bring upon it. The end was now visible though far off. Comp. Matt. ix. 15.

The words are an illustration of Luke xvi. 31. To those who disregarded the spirit of Moses, the Resurrection became powerless.

The Jews therefore answered (and so in <v. 20). See i. 22, note. The connexion is with -v. 16 directly.

answered] The term is not unfrequently used when the word spoken is a reply to or a criticism upon something done, or obviously present to the mind of another: e.g. v. 17, xix. 7 ; Matt. xi. 25, xvii. 4, xxviii. 5 ; Mark x. 51, xii. 35 ; Luke i. 60, xiii. 14 ; Acts iii. 12, v. 8; Rev. vii. 13. And once even in reference to the significant state of the barren fig-tree ; Mark xi. 14.

What sign shewest thou...'] By what clear and convincing token (comp. i Cor. i. 22) can we be made to see that thou hast the right to exercise high prophetic functions, teeing that ... thou doest these things which belong to a great prophet's work? Comp. Matt. xxi. 23.

The same demand for fresh evidence in the presence of that which ought to be decisive is found ch. vi. 30 ; Matt. xii. 38 f., xvi. i ff.

doest] The work was not past only, but evidently charged with present consequences.

The phrase here placed in its true context appears twice as the basis of an accusation, (1) Matt. xxvi. 61, note; Mark xiv. 57, 8, and (2) Acts vi. 14. In both cases the point of the words is altered by assigning to Christ the work of destruction which he leaves to the Jews. (I am able to (I will) destroy as contrasted with Destroy.)

In the interpretation of the words two distinct ideas have to be brought into harmony, (1) the reference to the actual temple which is absolutely required by the context, and (2) the interpretation of the .Evangelist (v. 21). At the same time the "three days" marks the fulfilment as historical and definite. The point of connexion lies in the conception of the temple as the seat of God's presence among His people. So far the temple was a figure of the Body of Christ. The rejection and death of Christ, in whom dwelt the fulness of God, brought with it necessarily the destruction of the temple, first spiritually, when the veil was rent (Matt, xxvii. 51), and then materially .... On the other hand the Resurrection of Christ was the raising again of the Temple, the complete restoration of the tabernacle of God's presence to men, perpetuated in the Church, which is Christ's body.

It may be noticed that on a similar occasion the Lord referred to the "sign of the prophet Jonah," as that alone which should be given (Matt. xii. 39, xvi. 4). Life through death; construction through dissolution; the rise of the new from the fall of the old ; these are the main thoughts.

Rather, In forty and six...was this temple built as we now see it. The work is regarded as complete in its present state, though the reparation of the whole structure was not completed till 36 years afterwards. Herod the Great began to restore the temple in B.C. 20 (Jos. 'B. J.' i. 21 (16). i : comp. ' Antt.' xv. n (14. i), and the design was completed by Herod Agrippa A.D. 64. The tense of the verb ... marks a definite point reached ; that point probably coincided with the date of the Lord's visit ; but the form of expression makes it precarious to insist on the phrase as itself defining this coincidence.

rear it up] raise It up : the same word is used as before. That which Christ raises (x. 18) is that which was (raise it up) and not another. The old Church is transfigured and not destroyed. The continuity of revelation is never broken.

in three days] Comp. Hos. vi. 2.

The pronoun (i. 1 8, note) is emphatic and marks a definite contrast, not only between the Lord and the Jews, but also between the Lord and the apostles. St John seems to look back again upon the far distant scene as interpreted by his later knowledge, and to realise how the Master foresaw that which was wholly hidden from the disciples.

i.e. the temple defined to be His body, as in the phrase "the cities of Sodom and Gomorrah " (2 Pet, ii. 6). Compare Acts iv. 22 ; 2 Cor. v. i ; Rom. iv. TI (v. 1.). For the usage see i Cor. vi. 19 ; Rom. viii. 11.

St John notices on other occasions the real meaning of words of the Lord not understood at first : vii. 39, xii. 33, xxi. 19 ; and in each case he speaks with complete authority. This trait of progressive knowledge is inexplicable except as a memorial of personal experience.

Rather, was raised : so also xxi. 14. The full phrase would be, " was raised by God from the dead," as in the corresponding expression, "whom God raised from the dead" (Acts iii. 15, iv. 10, v. 30, x. 40, xiii. 30, 37; Rom. iv. 24, viii. ii, x. 9; i Cor. xv. 15, &c.). In all these cases the resurrection is regarded as an awakening effected by the power of the Father. Much less frequently it is presented simply as a rising again, consequent on the awakening, in reference to the manifestation of the power of the Son, Mark viii. 31, ix. 9; Luke xxiv. 7. Comp. John xi. 23, 24 ; and -v. 19, note.

remembered'] v. 17. The repetition of the word seems to mark the facts of Christ's life as a new record of revelation, on which the disciples pondered even before the facts were committed to writing. Compare xii. 16.

had said] Rather, spake (omit unto them). The original tense ... implies either a repetition of or a dwelling upon the words. Comp. v. 18, vi. 6, 65, 71, viii. 27, 31, xii. 33, iv. 33, 42, &c.

A different construction is used here ... from that in v. 11 : they trusted the Scripture as absolutely true. Comp. iv. 50, v. 46, 47, *x, 9the scripture] The phrase "the Scripture" occurs elsewhere ten times in St John, vii. 38, 42, x. 35, xiii. 18 (xvii. 12), xix. 24, 28, 36, 37 (xx. 9), and in every case except xvii. 12 and xx. 9 the reference is to a definite passage of Scripture given in the context, according to the usage elsewhere, Mark xii. 10 [xv. 28] ; Luke iv. 21 ; Acts i. 16, viii. 35, &c. (though St Paul appears also to personify Scripture), while the plural is used for Scripture generally, v. 39 ; Luke xxiv. 32 ; i Cor. xv. 3, 4, &c. In xvii. 12 the reference appears to be to the words already quoted, xiii. 18, so that the present and the similar passage, xx. 9, alone remain without a determinate reference. According to the apostle's usage, then, we must suppose that here also a definite passage is present to his mind, and this, from a comparison of Acts ii. 27, 31, xiii. 35, can hardly be any other than Ps. xvi. 10.

The record of the great Messianic work (ii. 14 — 1 6), which was the critical trial of the representatives of the theocracy, is followed by a summary notice of the thoughts which it excited among the people generally, and also in one who was fitted to express the feelings of students and teachers. The people imagined that they had found the Messiah of their own hopes: the teacher acknowledged the presence of a prophet who should continue, and probably reform, what already existed. In both respects the meaning of Christ's work was missed: the conclusions which were drawn from His "signs" (ii. 23, iii. 2) were false or inadequate.

Christ's dealing with the people generally. In this brief passage the false faith of the people is contrasted with the perfect insight of Christ. The people were willing to accept Him, but He knew that it would be on their own terms. Comp. vi. 14 f. (Galilee).

The explanation which St John gives of the reserve of Christ shews a characteristic knowledge of the Lord's mind. It reads like a commentary gained from later experience on what was at the time a surprise and a mystery.

The triple definition of place (in Jerusalem), time (at the passover), circumstance (during the feast) is remarkable. The place was the city which God had chosen : the time was the anniversary of the birth of the nation : the circumstances marked universal joy.

in the feast day] Rather, at the feast, i.e. of unleavened bread, kept on the seven days which followed the actual passover (Lev. xxiii. 5, 6). It has been conjectured, not unreasonably, that the purifying of the temple took place on the eve of the passover, when the houses were cleansed of leaven.

Among these there may have been some Galilaeins, who had come to the feast, • as " the Jews" (v. 20) are not distinctly mentioned. Comp. viii. 30 f., iv. 45.

believed in (on) his name"] Comp. i. 12 and viii. 30, note. In this place the phrase seems to imply the recognition of Jesus as the Messiah, but such a Messiah as Him for whom they looked, without any deeper trust (for the most part) in His Person (v. 14). They believed not on Him (iii. 18), but on His name, as Christ (comp. Matt. vii. 22. Orig. 4 in Joh.' t. x. § 28). The phrase occurs again in connexion with the title "Son of God," 1 John v. 13, where there is no limitation of the fulness of the meaning. For the use of 44 believe on " ... with other than a personal object, see 1 John v. 10.

The original is more exact and expressive: owing to the fact that — for that — He knew ... all men, and because He needed not... (Vulg. eo quod ...quia...). The ultimate reason lay in His knowledge of all men : the immediate reason in the fact that He needed no testimony to the character of any man.

Compare Luke xvi. n. The kind of repetition would be in some degree, though inadequately, expressed in English by "many trusted on His name ... but Jesus did not trust Himself to them." There is at the same time a contrast of tenses. The first verb marks a definite, completed, act : the second a habitual course of action. A partial commentary on this reserve of Christ is found in vi. 14 f., where He refuses to accept the homage of the people which is offered with false beliefs and hopes. Comp. Matt. vii. 21 ff.

This knowledge is elsewhere attributed to Jehovah (Jer. xvii. 10, xx. 12). It was immediate (of Himself), universal (all men), complete (what was in man, i.e. the thoughts and feelings as yet unexpressed).

The general outline of the discourse can be marked with fair distinctness, and places the relation in which the new order— the kingdom of God. established through Christ— stands to the old in a clear light

Nicodemus comes as the representative of the well-instructed and thoughtful Jew who looked for the consummation of national hope to follow in the line along which he had himself gone, as being a continuation and not a new beginning (v. a).

The Lord at once checks this anticipation. The kingdom of God cannot, He says, be seen — outwardly apprehended — without a new birth. The right conception of it depends upon the possession of corresponding and therefore fresh powers (v. 3).

But the obvious answer is, Such a change in man is impossible. He is physically, morally, spiritually, one: the result of all the past (v. 4).

This objection would be valid if the change belonged to the same order as that to which we naturally belong. But the Lord replies that the birth which He reveals is an entrance to a new order, and wrought by a new power. It has an external element, because it belongs to men now in life: it has an internal element, because it carries men into a new world (v. 5).

No change of man in himself, so far as the life of sense is concerned, would be adequate (v 6).

But none the less the change, though wrought by a mysterious and unseen Power, coming we know not whence, going we know not whither, in the interspace of earthly life, is manifested by its results (7 f.).

Such ideas were strange to Nicodemus, and to the traditional Judaism of the time (v. 9).

Yet even already there were some with the Lord who had known and seen the reality of the teaching and facts by which these ideas were established (10 f.).

And, beyond these "earthly things" of which sensible experience was possible, the new kingdom included in its principles "heavenly things," still farther removed from current beliefs (v. la).

Such was the doctrine of the Person of the Lord ; and flowing from it the doctrine of the Redemption through His Cross (13 ff.).

The circle of thought is thus complete. Christianity — in consideration of the completed work of Christ, which is presupposed — stands contrasted with Judaism both as an organization and as a divine economy. The entrance to the Church is through a sacrament not outward only but spiritual also. The facts on which it rests and which it proclaims belong essentially to heaven, not to earth. Viewed in these relations the discourse expands and explains the truth stated generally in its outward form in the Sermon on the Mount: Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no ease enter into the kingdom of heaven (Matt. v. 20).

The record of the conversation comes to an end without any formal close. There is nothing surprising in this. The history is not that of an outward incident, but of a spiritual situation. This is fully analysed ; and the issue is found in the later notices of Nicodemus, so far as it has an immediate personal value.

Several observations are suggested by the narrative, which will be illustrated by later passages of the Gospel.

i. The account of the conversation is evidently compressed. The Evangelist does little more than indicate the great moments of the discussion. The full meaning and connexion of the parts can only be gained by supplying what he merely indicates.

a. In spite of the compression there is a distinct progress and completeness in the record. The order of thought is real and natural.

3. The thoughts are not obvious, but when they are understood they deal with critical difficulties; and with difficulties which belong to the first stage of the preaching of the Gospel.

4. The form and substance of the discussion keep completely within the line of Jewish ideas. All that is said belongs to a time before the full declaration of the nature of Christ's work, while the language is fitted to move a hearer to deeper questionings, and is in perfect harmony with later and plainer revelations.

This first conversation is, together with the Evangelist's comment, the personal application of the general call to repentance, with which the other Gospels open. It is, like the public message of the Baptist or of Christ, a proclamation of the kingdom of heaven, but given under new circumstances.

Under another aspect the history is complementary to the passage which precedes. Christ was unwilling to commit Himself— His Person — to those who had false views ; and in the same spirit He laid open the truth to one who sought it. By refusal and by compliance alike He shewed His knowledge of men.

The record consists of two parts. The first part (r — 15) contains a summary of the actual conversation : the second gives the commentary of St John (16— ai).

Now there was a man.... The word man is repeated to emphasize the connexion with ii. 25. Nicodemus offered at once an example of the Lord's inward knowledge of men, and an exception to this general rule which He observed in not trusting Himself to them.

Pharisees] i. 24 note.

Nicodemus'] Comp. vii. 50, xix. 39. The name was not uncommon among the Jews. Nicodemus ben Gorion (Bunai) who lived to the siege of Jerusalem, has been identified (falsely, v. 4 old) with this one. The traditions as to Bunai, which are very vague and untrustworthy, have been collected by Lightfoot on this place, and by Delitzsch, 'Zeitschr. f. Luth. Theol.' 1854.

a ruler] i.e. a member of the Sanhedrin ...: vii. 50. Comp. vii. 26, xii. 42; Luke xxiii. 13, 35, xxiy. 20; Acts iv. 8. The word however is used in Rabbinic literature ... generally for a "great man" or "prince." See Buxtorf, s. -v. ; Matt. ix. 18 ; Luke xii. 58, xiv. i, xviii. 18.

This detail is noticed again in xix. 39 (but not according to the true reading in vii. 50). On each occasion where Nicodemus is mentioned we may see other traces of the timidity to which it was due. He defended Jesus without expressing any personal interest in Him : he brought his offering only after Joseph of Arimathaea had obtained the Body from Pilate.

Rabbi] Such a style of address in the mouth of Nicodemus (v. 10) is significant (comp. i. 38). The title was one of late date, not having come into use till the time of Herod the Great, with the Schools of Shammai and Hillel. It is formed like "Master" from a root meaning great, and was used in three forms, Rab, Rabbi, Rabban (Rabbun, John xx. 16). According to the Jewish saying, "Rabbi was higher than Rab, Rabban than Rabbi, but greater than all was he who [like the prophets] was not called by any such title."

The pronoun is not emphatic. There is however a symptom of latent presumption in the word. Nicodemus claims for himself and for others like him the peculiar privilege of having read certainly the nature of the Lord's office in the signs which He wrought. So much at least he and they could do, if the common people were at fault. Comp. ix. 24. It is natural to connect such a recognition of the divine mission of Jesus with the report of the envoys sent to John: i. 19. Contrast Matt. xii. 24; c. ix. 29.

from God] The words stand first emphatically: "it is from God, not from man, thy title to teach is derived." Jesus had not studied in the schools, but possessed the right of a Rabbi from a higher source. Comp. vii. 15, 16.

a teacher] not different in kind from other teachers. In this conception lay the essence of the error of Nicodemus. The word used here ... is commonly rendered master, after the Vulgate (magister), a rendering which is apt to suggest false associations (i. 38, viii. 4, xi. 28, xiii. 13 f., xx. 16).

miracles'] signs. Comp. ii. n note. The address of Nicodemus is incomplete, but he evidently wishes to invite the Lord to give a fuller view of His teaching, and that, it may reasonably be supposed, with regard to the kingdom of God of which John had spoken.

not the words, but the thoughts. The Lord's answers to questions will be found generally to reveal the true thought of the questioner, and to be fitted to guide him to the truth which he is seeking. Nicodemus implied that he and those like him were prepared to understand and welcome the Lord's teaching. This appeared to him to be of the same order as that with which he was already familiar. He does not address the Lord as if he were ready to welcome Him as "the Christ" or "the prophet." On the other hand, the Lord's reply sets forth distinctly that His work was not simply to carry on what was already begun, but to recreate. The new kingdom of which He was the founder could not be comprehended till after a new birth.

Without this new birth — this introduction into a vital connexion with a new order of being, with a corresponding endowment of faculties — no .man can see — can outwardly apprehend — the kingdom of God. Our natural powers cannot realise that which is essentially spiritual. A new vision is required for the objects of a new order. Elsewhere there are refeiences to the change required (Matt, xviii. 3 ; i Cor. ii. 14) in order that we may observe that which though about us is unregarded (Luke xvii. 20, 21).

cannot] The impossibility lies in the moral characteristics of the man, and not in any external power. Comp. vi. 44, note.

The sense which is commonly given to " see " in this passage, as if it were equivalent to "enjoy," "have experience of" (Luke ii. 26, see death; Acts ii. 27, see corruption; 1 Pet. iii. 10, see good days), entirely sacrifices the marked contrast between "seeing" and " entering into " the kingdom. Part of the same thought is found in Luke xvii. 20.

The phrase occurs only here and in v. 5 in St John's Gospel (yet compare xviii. 36, 37 ; Rev. xii. 10), while it is frequent in the Synoptists. St Matthew alone uses, in addition, the phrase "the kingdom of heaven," which Is found as an early variant in v. 5 (in K, &c.). The phrase "the kingdom of God " is found in the Acts, and in each group of St Paul's epistles; but it does not occur in the Epistle to the Hebrews or in the Catholic Epistles (comp. 2 Pet. i. n). The words have always a twofold application, external and internal ; arid the immediate application in each case leads on to a more complete fulfilment in the same direction. Thus under the old dispensation the visible Israel was the kingdom of God as typical of the visible catholic church, the spiritual Israel as typical of the true spiritual church. And now again the visible church is the type of the future universal reign of Christ, as the spiritual church is of the consummation of Christ's reign in heaven.

It is commonly supposed that Nicodemus either misunderstood the general scope of the Lord's answer, or half-mockingly set it aside. But in fact he employs the image chosen by the Lord in sober earnest to bring out the overwhelming difficulties with which the idea suggested by it was encompassed. It is one indication of the point of his argument that he substitutes for the indefinite phrase used by the Lord (except one ... be born...) the definite title (how can a man ... be born...).

How can a man be born ...] How is it possible for a man whose whole nature at any moment is the sum of all the past, to start afresh ? How can he undo, or do away with, the result which years have brought and which goes to form himself? His " I " includes the whole development through which he has passed ; and how then can it survive a new birth ? Can the accumulation of long ages be removed and the true " self" remain ?

Nicodemus takes one part of a man's complex personality only. Is it possible to conceive physical birth repeated ? And if not, Nicodemus seems to say to Christ, how then can there be any such moral new birth as you claim ? For all life from its first beginning has contributed to the moral character which belongs to each person. The result of all life is one and indivisible.

This thought is one which cannot but occur to every one. It goes to the very root of faith. The great mystery of religion is not the punishment, but the forgiveness, of sin: not the natural permanence of character, but spiritual regeneration. And it is one aspect of this mystery which Nicodemus puts forth clearly.

Christ meets the difficulty by an enlarged repetition of the former statement. As before He had insisted on the I fact of the new birth, He now reveals the nature of the birth. This involves an outward and an inward element, which are placed side by side.

Except a man be born of water and of the Spirit (or, and spirit)] The preposition used ... recalls the phrase "baptize — plunge — in water, in spirit" (Matt. iii. ii), so that the image suggested is that of rising, reborn, out of the water and out of that spiritual element, so to speak, to which the water outwardly corresponds.

The combination of the words water and spirit suggests a remote parallel and a marked contrast. They carry back the thoughts of hearer and reader to the narrative of creation (Gen. i. »V and to the characteristics of natural birth, to which St John has already emphatically referred (i. 13). The water and the spirit suggest the original shaping of the great Order out of Chaos, when the Spirit of God brooded on the face of the waters ; and at the same time this new birth is distinctly separated from the corruptible element (blood) which symbolizes that which is perishable and transitory in human life.

These distant references serve in some degree to point to the true sense of the passage. If further we regard the specific Biblical ideas . of water and spirit, when they are separated, it will be seen that water symbolizes purification (comp. i. 25, note) and spirit quickening : the one implies a definite external rite, the other indicates an energetic internal operation. The two are co-ordinate, correlative, complementary. Hence all interpretations which treat the term water here as simply figurative and descriptive of the cleansing power of the Spirit are essentially defective, as they are also opposed to all ancient tradition.

It can, then, scarcely be questioned that as Nicodemus heard the words, 'water carried with it a reference to John's baptism, which was a divinely appointed rite (i. 33), gathering up into itself and investing with a new importance all the lustral baptisms of the Jews : the spirit, on the other hand, marked that inward power which John placed in contrast with his own baptism. Thus the words, taken in their immediate meaning as intelligible to Nicodemus, set forth, as required before entrance into the kingdom of God, the acceptance of the preliminary rite divinely sanctioned, which was the seal of repentance and so of forgiveness, and following on this the communication of a new life, resulting from the direct action of the Holy Spirit through Christ. The Pharisees rejected the rite, and by so doing cut themselves off from the grace which was attached to it. They would not become as little children, and so they could not enter into the kingdom of heaven.

But the sense of the words cannot be limited to this first meaning. Like the corresponding words in ch. vi., they look forward to the fulness of the Christian dispensation, when after the Resurrection the baptism of I water was no longer separated from, but united with, the baptism of the spirit in the " laver of regeneration " (Titus iii. 5. Comp. Eph. v. 26), even as the outward and the inward are united generally in a religion which is sacramental and not only typical. Christian baptism, the outward act of faith welcoming the promise of God, is incorporation into the Body of Christ, and so the birth of the Spirit is potentially united with the birth of water. The general inseparability of these two is indicated by the form of the expression , born of water and spirit ..., as distinguished from the double phrase, torn of water and of spirit.

According to this view the words have a distinct historical meaning, and yet they have also a meaning far beyond that which was at first capable of being apprehended. They are in the highest sense prophetic, even as the following words, in which the Lord speaks of His Passion ; and at the same time they contemplate the fulness of the organized life of the Christian society (enter into the kingdom of heaven — not see life, -v. 36).

become a citizen of the kingdom, as distinguished from the mere intelligent spectator (see v. 3) of its constitution and character. The image suggested by the words enter into is that of entering into the promised land — the type of the kingdom of heaven — as in Ps. xcv. n.

A new birth is necessary to gain a true conception of the divine kingdom : a new birth, distinctly specified as having an outward fulfilment as well as an inward, is necessary for admission into the kingdom, which is itself at once outward and spiritual. This conclusion follows from a very simple consideration. No principle can produce results superior to itself. If man is to enjoy a spiritual life, that by which he enters it — his birth — must be of a corresponding character. The flesh (i. 13, see note) can only generate flesh. Spiritual life cannot come forth from it.

The words describe the characteristic principles of two orders. They are not related to one another as evil and good ; but as the two spheres of being with which man is connected. By the " spirit " our complex nature is united to heaven, by the " flesh," to earth. Comp. vi. 63, note.

flesh] This term probably includes all that belongs to the life of sensation, all that by which we are open to the physical influences of pleasure and pain, which naturally sway our actions. Thus, though it does not of itself include the idea of sinfulness (i. 14 ; 1 John iv. 2), it describes human personality on the side which tends to sin, and on which actually we have sinned.

It must also be noticed that that which is born of flesh and spirit is described not as "fleshly" and "spiritual," but as "flesh" and "spirit." In other words, the child, so to speak, is of the same nature with the parent, and does not only partake in his qualities. The child also occupies in turn the position of a parent, from which a progeny springs like to himself. Compare the corresponding usage, 1 John i. 5 (light), iv. 8 (love).

Or, of spirit. While the term is essentially abstract and expresses spirit as spirit, the quickening power is the Spirit. The idea of nature passes into that of Person. The (water is not repeated, because the outward rite draws its virtue from the action of the Spirit.

If then this is a necessary law — such is the force of the Lord's words — that the offspring must have the essential nature of the parent, and if the kingdom of God is spiritual and its citizens therefore spiritual, while the nature of man, as all experience it to be, is fleshly, swayed by powers which belong to earth, Marvel not that I said unto tbee, Ye must be born again, even ye who think that you have penetrated to the true conception of Messiah's work and prepared yourselves adequately for judging it and entering into it.

There appears also to be in the emphatic ye an implied contrast between the Lord, who needed no re-birth, and all other men. He does not say, as a human teacher, "We must be born again."

The passage from the singular (I said unto thee) to the plural (ye must) ought not to be overlooked, comp. i. 5 1 ; and especially Luke xxii. 31, 33.

In Hebrew, Syriac, Latin, the words are identical (as properly Geist and Ghost) and Wiclif and the Rhemish Version keep "spirit" in both cases, after the Latin. But at present the retention of one word in both places could only create confusion, since the separation between the material emblem and the power which it was used to describe is complete. The use of the correlative verb ..., and of the word sound (voice), is quite decisive for the literal sense of the noun ... ; and still at the same time the whole of the phraseology is inspired by the higher meaning. Perhaps also the unusual word ... is employed to suggest this. The comparison lies between the obvious physical properties of the wind and the mysterious action of that spiritual influence to which the name "spirit," "wind," was instinctively applied. The laws of both are practically unknown ; both are unseen; the presence of both is revealed in their effects.

The form of the comparison is irregular. The action of the spirit on the believer is like the action of the wind in the material world. As the tree (for example) by waving branches and rustling leaves witnesses to the power which affects it ; so is every one that hath been born of the Spirit. The believer shews by deed and word that an invisible influence has moved and inspired him, He is himself a continual sign of the action of the Spirit, which is freely determined, and incomprehensible by man as to source and end, though seen in its present results.

It is not unreasonable to suppose that this image of the wind was suggested by the sound of some sudden gust sweeping through the narrow street without. Thus the form of the Lord's teaching corresponds with the teaching by parables in the Synoptists (Matt. xiii. 4, note).

How can these things come to pass ... ? How can this new birth, issuing in a new life, be realised? The idea is of change, transition, not of essence, repose. The emphasis lies on can ....

the authorized teacher of the chosen people of God. The definite article ... marks the official relation of Nicodemus to the people generally.

knowest not] perceivest ... not, by the knowledge of progress, recognition. Comp. ii. 24 note. Though Nicodemus had previously been ignorant of that which the Lord declared, he ought to have recognised the teaching as true when he heard it.

these things'] the reality and character of the spiritual influence shewn in the actions of man, which yet is not of man, but comes from another region.

The plural contrasted with the singular w. 3, 5, 7, la (all are unemphatic) is remarkable. It has been explained as a simple rhetorical plural, or as containing an allusion to John the Baptist, to the Prophets, to the Holy Spirit, to the Father (viii. 16, 18), but all these explanations appear to fail when taken in connexion with the you and jr. The Lord and those with Him, of whom some, including the Evangelist, may have been present at the interview, appear to stand in contrast to the group represented by Nicodemus. Comp. iv. 22. There were already gathered round Christ those who had had personal (we have teen) and immediate (we know) knowledge of the divine wonders which He announced. Their witness is indeed distinguished from His afterwards (v. 13), but so far it reached as to meet the difficulties, and fill up the shortcomings of the faith which Nicodemus had attained to. The plural, it will be noticed, is used in connexion with "the things on earth," but the singular only ... of "the things in heaven."

The words answered to actual knowledge, the witness declared actual experience. The object in each stands first: "That which we know, we speak ; and that which we have seen, we witness."

and ye receive not] The pronoun is unemphatic, as the we before. The stress lies on our witness. "What we have seen we witness, and our witness ye receive not." Comp. v. 27 n. For the use of the simple and in this connexion of sad contrast see i. 10, v. 32, vii. 28, 30, xiv. 24, xvi. 32.

If I told. As, for example, in what He had just said to Nicodemus of the spiritual birth, though this was but as a sample of the teaching which He had already addressed to men (you, not thee) such as Nicodemus. Comp. Wisd. ix. 16.

earthly things'] The word "earthly" is ambiguous, and may mean that which is "of the nature of earth" (cf. v. 31) or which "has its sphere and place on earth" The original word expresses the second notion distinctly ... ; and it must be so interpreted in the other places where it occurs : t Cor. xv. 40 (bodies fitted for life on earth). Comp. Col. iii. 2; a Cor. v. i; Phil. ii. to, iii. 19 (whose thoughts rest on earth); James iii. 15 (wisdom which finds its consummation on earth, and reaches no higher). Thus the strictly local meaning (i Cor. xv. 40; Phil. ii. 10) passes insensibly into a meaning predominantly moral (Phil. iii. 19; James iii. 15).

Here the phrase "earthly things" will mark those facts and phenomena of the higher life as a class ... which have their seat and manifestation on earth : which belong in their realisation to our present existence: which are seen in their consequences, like the issues of birth: which are sensible in their effects, like the action of the wind : which are a beginning and a prophecy, and not a fulfilment.

bow shall ye believe'] The words are spoken with a view to the future already realised. The question is not abstract (How can ye ?), but framed in regard of actual circumstances. of (omit) heavenly things'] those truths which belong to a higher order, which are in heaven ..., and are brought down thence to earth as they can become to men. Such was the full revelation of the Son, involving the redemption of the world and the reunion of man with God, which is indicated in the three following verses. The reality of these truths finds no outward confirmation as the new birth in its fruits. The difference thus indicated between the " earthly " and the "heavenly" elements of the Lord's teaching serves to shew the ground of the contrast between St John and the earlier Evangelists. The teaching of the Lord was on one side, like the teaching of the Baptist, a preparation for the Kingdom of Heaven (Mark i. 15); and on the other a revelation of the kingdom both in its embodiment and in its life.

The transition by "and" is completely according to the Hebrew idiom, which adds new thoughts without defining the exact relation in which they stand to what has gone before. That must be determined by the thoughts regarded in juxtaposition. Men might be unprepared to receive the teaching of heavenly things, yet side by side with this fact were two others: that Christ alone could teach them, and that His mission was but for a time. While also these facts included the two great mysteries of the spiritual life: the truths as to the Person and as to the Work of the Son of Man.

Comp. Deut. xxx. 12 ; Prov. xxx. 4. No man hath risen into the region of absolute and eternal truth, so as to look upon it face to face, and in the possession of that knowledge declare it to men ; but the Son of Man, He in whom humanity is summed up, has the knowledge which comes from immediate vision. And His elevation is yet more glorious than a mere ascent. He did not mount up to heaven, as if earth were His home, but came down thence out of heaven, as truly dwelling there; and therefore He has inherently the fulness of heavenly knowledge. Comp. Plato's myth in the 'Phaedrus.'

but... the Son of man] The particle but ... does not imply that Christ had ascended to heaven, as though He were one of a class and contrasted with all the others (except), but simply that He in fact enjoyed that directness of knowledge by nature which another could only attain to by such an ascension. The exception is to the whole statement in the preceding clause, and not to any part of it. Comp. Luke iv. 26 f. ; Matt. xii. 4 ; Gal. i. 7.

That is, at the Incarnation. Comp. vi. 32, 33 ff., 42, &c. The phrase is used of the manifestation of God in the Old Testament; Ex. xix. u ff.; Num. xi. 17, 25, xii. 5.

The exact form of expression is very remarkable. It preserves the continuity of the Lord's personality, and yet does not confound His natures: "He that came down from heaven, even He who being Incarnate is the Son of man, without ceasing to be what He was before." Comp. i. 14, vi. 38.

which is in heaven] These words are omitted by many very ancient authorities, and appear to be an early gloss bringing out the right contrast between the ascent of a man to heaven and the abiding of the Son of Man in heaven. See Additional Note at the end of the Chapter.

The character of the revelation through the Son of Man has been set forth in the former verse, and in this the issue of that revelation in the Passion is further indicated. This mystery is shadowed forth under the image of an Old Testament symbol (Num. xxi. 7 ff.), just as the Resurrection had been half veiled, half declared, under the figure of a restored temple (ii. 19). In the last miracle of Moses, on the borders of the promised land, the serpent had been "lifted up," and made a conspicuous object to all the stricken people; and so too was Christ to be "lifted up," and with the same life-giving issue. How this "lifting up" should be accomplished is not yet made clear. See Additional Note. The point of connexion between v. 13 and v. 14 lies in the repetition of the title "the Son of Man." The Incarnation, under the actual circumstances of humanity, carried with it the necessity of the Passion.

The same phrase ... occurs viii. 28, xii. 32, note, 34, in reference to the Passion ; and elsewhere (Acts ii. 33, v. 31; [Phil. ii. 9]) in reference to the Ascension consequent upon it. Thus the words imply an exaltation in appearance far different from that of the triumphant king, and yet in its true issue leading to a divine glory. This passage through the elevation on the cross to the elevation on the right hand of God was a necessity ... arising out of the laws of the divine nature. Comp. xx. 9 note, v. 30 note.

It is important to notice that similar figurative references to the issue of the Lord's work in His Death are found in the Synoptic record: Matt. ix. 14 ff., x. 38; Mark viii. 34; Luke xiv. 27.

Or, according to another reading, every one that believeth. may have in Him eternal life, according to the familiar formula of St Paul, in Christ. To "believe" is used absolutely v. 12, i. 50, iv. 42, 53, vi. 36, xi. 15, xx. 29; and the exceptional order of the words ... fi"^3 a justification in v. 39, xvi. 33.

should (rather, may) not perish, but have eternal life] The words not perish but in this verse are to be omitted on decisive authority. See Additional Note.

eternal life'] As the wounded who looked on the brazen serpent were restored to temporal health, so in this case eternal life follows from the faith of the believer on the crucified and exalted Lord.

The exact phrase, have eternal life, as distinguished from live for ever, is characteristic of St John. It occurs vv. 16, 36, v. 24, vi. 40, 47, 54; 1 John iii. 15, v. la f. (x. 10, xx. 31, hath life). Comp. Matt. xix. 16. The use of the auxiliary verb marks the distinct realisation of the life as a personal blessing (have life), as being more than the act of living. Comp. xvi. 22, have sorrow.

This section is a commentary on the nature of the mission of the Son, which has been indicated in Christ's words (vv. 13, 14), and unfolds its design (16, 17), its historic completion (18, 19), the cause of its apparent failure (20, 21). It adds no new thoughts, but brings out the force of the revelation already given in outline (i — 15) by the light of Christian experience. It is therefore likely from its secondary character, apart from all other considerations, that it contains the reflections of the Evangelist, and is not a continuation of the words of the Lord. This conclusion appears to be firmly established from details of expression.

There is also an obvious fitness in the apostolic exposition of the Lord's words at this crisis, as in that of the Baptist's words which follows (vv. 31 — 36). The questionings of Nicodemus and the testimony of John give, so to speak, the last utterances of Judaism, the last thoughts of the student, and the last message of the prophet. They shew the difference and the connexion of the Old and New Dispensations. This difference and this connexion appeared under a changed aspect after Jerusalem had fallen, and it was of importance for the Evangelist to shew that from the first the crisis was foreseen.

The pregnant declaration of the character and issue of the Lord's work given by Him to Nicodemus, as the representative of the old wisdom, leads the Evangelist to unfold its meaning more fully in relation to the actual circumstances in which he was himself placed. The issue of the proclamation of the Gospel had not in appearance corresponded with its promise and its power. But this issue did not modify its essential character.

16, 17. The divine purpose in the Incarnation was a purpose of universal love, even though it was imperfectly realised by man : a purpose of life to the believer, of salvation to the world.

Short explanatory remarks are frequently added in the same way ..., ii. 25, iv. 44, vi. 6, 64, vii. 39, xiii. n, xx. 9.

loved the world] loved all humanity considered as apart from Himself. See i. 29, note. The love of God shewn in the surrender and gift of His Son for men, is thus set forth as the spring of Redemption. The Father gave the Son even as the Son gave Himself.

so.. .that] The supreme act serves as a measure of the love. Comp. 1 John iv. u.

The word gave, not sent, as in v. 17, brings out the idea of sacrifice and of love shewn by a most precious offering. The title " only begotten " is added to enhance this conception, and the exact form in which the title is introduced ..., which is different from that in v.

1 8 ... further emphasizes it; " His Son, His only Son." Comp. 1 John iv. 9 ; and Matt iii. 17, &c. .... There is an obvious reference to Gen. xxii. a. should (may) not perish ... once for all, but have ... w'th an abiding present enjoyment eternal (as in v. 15) life] In this verse and in the next the negative and positive aspects of the truth as regards individuals and the race (every one, the world) are definitely opposed; and there is striking parallelism in the related clauses: perish, judge; have eternal life, be saved. The addition of the clause, may not perish, but, in this verse, as distinguished from v. 15, is explained naturally by the actual state of things which St John .saw in the church and the world about him.

A transition is here made from the notion of sacrifice, love, gift (v. 1 6), to that of work and authority. ... There are two words equally translated "send," which have different shades of meaning. The one used here ..., which contains the root of " apostle," suggests the thought of a definite mission and a representative character in the envoy; the other ... marks the simple relation between the sender and the sent. See xx. 21, note. It will be observed also that the title Son (the Son, not his Son), which is that of dignity, takes the place of only begotten Son, which is the title of affection.

Rather, judge ..., and so in verses 18, 19), as in the exact parallel, xii. 47. It is worthy of notice that St John does not use the compound verb ..., commonly translated condemn, nor its derivatives, though they occur in the history of the woman taken in adultery (viii. 10, n).

In the later Jewish Messianic anticipations the judgment of the nations by Messiah is the most constant and the most prominent feature.

that the world... might (may) be saved] The divine purpose is, like the divine love, without any limitation. The true title of the Son is " the Saviour of the world" (ch. iv. 42 ; 1 John iv. 14. Comp. ch. i. 29 ; 1 John ii. a). The sad realities of present experience cannot change the truth thus made known, however little we may be able to understand in what way it will be accomplished. The thought is made more impressive by the threefold repetition of "the world." Comp. i. 10, xv. 19. The general result is given here (be saved) in the individual appropriation of the blessing (may live).

But though judgment was not the object of Christ's mission, judgment is in fact the necessary result of it. This judgment is self-executed, and follows inevitably from the revealed presence of Christ. (Comp. Luke ii. 34, 35.)

The change of tense is most significant. In the case of the believer there is no judgment. His whole life is in Christ. In the case of the unbeliever, the judgment is completed ; he is separated from Christ, because he hath not believed on the revelation made in the person of Him who alone can save. The epithet only begotten, applied here again to the Son, brings out in relation to God (as has been seen) the idea of the Father's love (v. 16); in relation to man the singleness of our hope.

hath not believed in the name of. , .] hath not acknowledged Christ as being the only Son of God, such as He is revealed to be. Comp. ii. 23, note, i. 12, note. The belief in Christ under this one cardinal aspect leads to the full faith in His Person. Comp. 1 John v. 10, 13. The tense (hath not believed) is emphatic and corresponds with hath been judged: he is not in the state of one who believed when it was open to him to do so.

The reality — the necessity— of the judgment of the unbelieving is involved in the recognition of the character of Christ's coming. Judgment is not an arbitrary sentence, but the working out of an absolute law.

The exact form of expression ... is characteristic of St John. Comp. 1 John i. 5, v. n, 14.

condemnation] judgment. But more exactly the process ..., and not the result ... : the judging rather than the judgment. The manifestation of Christ was in fact both a process of judgment and also a sentence of judgment upon man. Comp. ix. 39, note. For the idea of "judgment," see Introd.

that... is come. . .and. . .] The two facts are placed simply side by side (comp. i. 10, ii, &c.), each in its independent completeness.

light is come...'] the light, not simply light. Comp. i. 4. And so again, men loved the darkness rather than the light. The alternatives were offered to men in their most absolute form; the contrast of "the light" and "the darkness" was complete; and so men made their choice.

This was the immediate and general issue on which the apostle looked. Men as a class ... passed sentence on themselves in action. Comp. xii. 48.

loved... were] The past tenses are used in the retrospect of the actual reception of the revelation of Christ made to men. Men loved ... the darkness at the time when the choice was offered, because their works were habitually ... evil.

The tragic issue of Christ's coming, the judgment which followed it, was due to the action of a moral law. All that has affinity with the light comes to it, all that is alien from it shrinks from it. Men's works were evil, and therefore they sought to avoid conviction under the darkness.

The word rendered evil here ... is different from the common word ... used in v. 19. It occurs v. 29 ; Rom. ix. ii ; a Cor. v. 10 (in each case contrasted with good) ; Tit. ii. 8 ; James iii. 16; and corresponds to the English bad, as expressing that which is poor, mean, worthless, of its kind, and so unfit for careful scrutiny.

doeth] The words translated doeth here and in v. 21 are different. That used here ... expresses the scope and general character of a man's activity: that used in v. 21 ... the actual result outwardly shewn. There is a similar contrast in Rom. i. 32, ii 3, vii. 15, 19, 20. Bad actions have a moral weight, but no real and permanent being like the Truth.

He both hates the light in itself and shrinks from it in consideration of its effects.

lest his deeds should...'] Rather, In order that his works may not... The particle is the same as in the following verse, and marks the direct object of the evil-doer.

be reproved] Properly "sifted, tried, tested," and then, if need be, "convicted," "shewn faulty and reproved," as by one having authority and aptitude to judge. Comp. xvi. 8, note; Rev. iii. 19, and especially Eph. v. 13.

In addition to the contrast of the verbs already noticed (v. 20), there is a further contrast in the forms of the two expressions "doing ill" and "doing the truth." In the one case action is represented by the many separate bad works ..., in the other by the realisation of the one Truth ..., which includes in a supreme unity all right deeds.

doeth truth] doeth the truth. The phrase is a remarkable one. Right action is true thought realised. Every fragment of right done is so much truth made visible. The same words occur 1 John i. 6. Comp. Neh. ix. 33; Gen. xxiv. 49, xlvii. 19. The phrase is not unfrequent in Rabbinic writings. St Paul gives emphasis to the same thought by contrasting "the truth" with "unrighteousness:" a Thess. ii. la; i Cor. xiii. 6; Rom. i. 1 8, ii. 8. Comp. Eph. iv. 24, v. 9.

cometh to...] It is not said even of him that ' ' he loveth the light." This perhaps could not be said absolutely of man. Action is for him the test of feeling. It must be noticed that the words recognise in man a striving towards the light. Comp. vii. 37 (thirst), xi. 5 a, xviii. 37.

Whatever may be the imperfection of the deeds of the Christian in themselves, he knows that they were wrought in virtue of his fellowship with God. He is not therefore proudly anxious that they may be tested, and that so the doer may have praise since they abide the test; but looks simply to this that their spring may be shewn.

Hence it follows that A. V. is right in the rendering that. The other rendering because introduces a thought foreign to the argument. For the construction, see 1 John ii. 19.

be made manifest'] for they have a character which bears the light. Comp. Eph. v. 13.

For a time Christ and the Baptist worked side by side, preaching "repentance" (Mark i. 15), and baptizing. The Messiah took up the position of a prophet in Judaea, as afterwards in Galilee. (See v. 24.)

This section forms the natural sequel to the visit of Christ to Jerusalem. He had offered Himself there with a significant sign as Messiah. The sign was generally not interpreted or misinterpreted; and leaving the Holy City, He began His work (so to speak) again as a prophet, following in part the method of the Baptist. Thus slowly by act and word He prepared a body of disciples to recognise Him, and to believe in Him, and to accept the true conception of Messiah's nature and work.

The section falls into three parts. There is a summary notice of Christ's work (22 — 24). This is followed by John's testimony (25 — 30) ; which is drawn out at greater length by the Evangelist (31 — 36).

The contents of the section are peculiar to St John, who writes as a companion of the Lord.

The phrase does not indicate immediate connexion. Comp. v. i, note. The first preaching of Christ was in the temple. When He found no welcome there He spoke in the Holy City: then in Judaea: afterwards in Galilee, which thenceforth became the centre of His teaching.

Jesus and his disciples] Comp. ii. 2, 12.

The phrase occurs also in Matt. ix. 10 (Mark ii. 15), 19; Mark viii. 87. In each case there is a special force in the vivid representation of the great Teacher and of the accompanying disciples as two distinct elements in the picture.

the land of Judaea] as distinguished from Jerusalem itself. The exact phrase occurs here only in the New Testament. Compare Mark i. 5 ; Acts xxvi. 20, where "the country of Judaea" is similarly contrasted with the capital.

tarried] The stay was probably prolonged for some time. See Additional Note on v. 1.

This baptism, actually administered by the disciples, iv. 2, would belong to the preparation for the kingdom, like John's baptism. It was not and indeed could not be an anticipation of the Christian Sacrament which it foreshadowed. Comp. Matt. iv. 17 ; Mark i. 14, 15. At this point then the work of Christ and of His Forerunner met. Christ had not been acknowledged as king in the chief seat of the theocracy: therefore He began His work afresh on a new field and in a new character.

The Baptist continued to fulfil his appointed work though he had acknowledged Christ.

in Ænon near to Salim] The word Ænon is probably an adjectival form from the familiar am (eye, spring), meaning simply "abounding in springs" (fountains). The situation of Salim is disputed. In the time of Eusebius Salim was identified with a place on the confines of Galilee and Samaria on the west of Jordan, six or eight miles south of Scythopolis (Rethshan). A place bearing the name of ^Aynun has been found not far from a valley abounding in springs to the north of the Salim which lies not far to the east of Nablous (' Palestine Exploration Report,' 1874, pp. 141 f., comp. 1876, p. 99). Comp. Introd.

The form of the phrase ... probably indicates many fountains or streams or pools of water. Mark ix. 22; Matt. xvii. 15. Elsewhere the plural is used of the gathered or troubled waters ; Matt, viii. 32, xiv. 28, 29; Rev. i. 15, &c.

they came] There is no antecedent: "Men continued to come to him (the Baptist) and ...." Comp. xv. 6, xx. 2; Mark x. 13; Acts iii. 2.

More exactly, For John had not yet been cast... This note of time must be taken in connexion with Matt. iv. 12, 13, 17; Mark i. 14. The public ministry of the Lord in Galilee did not begin till after this time, after John was cast into prison as the Synoptists record. The events in Galilee, which the evangelist has already related (ii. i — 12), were preparatory to the manifestation at Jerusalem which was the real commencement of Christ's Messianic work. St John records the course and issue of this manifestation : the other Evangelists start with the record of the Galilaean ministry which dates from the imprisonment of the Baptist. Comp. Mark i. 14, note.

The outward similarity of the work of Christ and of the Baptist gave an occasion (25, 26) for the last testimony of the Baptist to Christ. In the eyes of some Christ appeared as his rival. To these the Baptist himself shewed what his own work was, and then he left his hearers to recognise Christ.

The particle ... is one not of time but of consequence : There arose therefore... as a consequence of this double work of baptizing, a question between some of...] Rather, "a questioning (a discussion, disputation) on the part of ... John's disciples with..." For the word "questioning" ... see Acts xv. 2 ; i Tim. vi. 4 ; a Tim. ii. 23 ; Tit. iii. 9.

According to the most probable reading, a Jew, which gives a definiteness to the incident otherwise wanting.

about purifying] that is, as we may suppose, about the religious value of baptism, such as John's. We cannot but believe that Christ, when He administered a baptism through His disciples, explained to those who offered themselves the new birth which John's baptism and this preparatory baptism typified. At the same time He may have indicated, as to Nicodemus, the future establishment of Christian Baptism, the sacrament of the new birth. In this way nothing would be more natural than that some Jew, a direct disciple, should be led to disparage the work of John, contrasting it with that of which Christ spoke ; and that thereupon John's disciples, jealous for their master's honour, should come to him complaining of the position which Christ had taken.

The title of reverence is emphatic. The speakers first contrast the new Teacher with their own, and then describe his present action. Rabbi, he that was -with thee, in thy company as one of thy disciples, beyond Jordan, in the most conspicuous and successful scene of thy ministry, to whom thou ... hast borne witness, as the authoritative judge, behold he is baptizing. . .

The original expresses not only the fact, "barest witness," but by the perfect, "thou hast borne witness," marks the testimony as being yet effective: ch. i. 34.

behold] The form here used ... is characteristic of St John. Comp. xix. 5, 14.

baptizeth'] This appeared to be an invasion of John's work.

all men] The natural exaggeration (v. 13) of angry zeal. Contrast v. 31.

The words of the Baptist meet the jealous zeal, of his disciples. He (1) lays down the principle of revelation (v. 27) ; and then (1) applies it to his own work, both as to (2) The past witness (v. 28), and as to (0) The present fulfilment (v. 29) ; and then (3) draws the main conclusion (v. 30).

Every contrast of teacher with teacher is harmonized by the truth that each has only that which God has given him.

answered] The answer lies in the simple explanation of the essential relation between the Forerunner and the Christ, drawn from the universal truth. When this is once apprehended all possibility of rivalry is gone. The message which was brought to John by his disciples as a complaint, in his eyes crowns his proper joy.

A man... heaven] The principle is general, and must not be interpreted either of Christ, or of the Baptist, alone. It has an application to both. The Baptist says in fact : " I cannot claim any new authority which has not been directly assigned to me ; He, of whom you speak, cannot effectually exercise His power unless it be of divine origin."

A man...] The word has force (comp. v. 4). It is the law of human existence as dependent upon God, to which even Messiah is subject.

The original word ... includes the conceptions of "receiving" and "taking." Comp. v. 32, note. The thought here is that there is but one source of spiritual power, and that opened by God's love, and not by man's own will.

be given] More exactly, have been given. The divine gift, already complete in itself, makes the human appropriation possible.

from ... heaven] The phrase is not the same as "from God:" out of the treasury, so to speak, of all true and abiding blessings. Comp. xix. n.

The principle stated in v. 17 is applied directly by the Baptist to himself, according to his earlier definition of his work, and, under a figure, to Christ.

You need no teacher to meet your difficulty. The zeal which you display is shewn to be mistaken if you only recall what I said. When I announced my mission I declared it to be provisional. No word of mine can have given occasion to the error whereby you claim for me the highest place.

The exact emphatic phrase ... occurs i Thess. iv. 9 (Mark vi. 31 is different). Comp. Acts xxiv. 15.

before him] The Baptist . now distinctly identifies Him of whom he had spoken before in general terms (i. 26, 30) as "the Christ." The manifestation to Israel had taken place. The difference of language is very significant.

The Baptist spoke plainly of himself, but he speaks of Christ's office and position in mysterious language, answering exactly to the situation. That position must be recognised in order that He may be known, as the Baptist knew Him.

the bride... the bridegroom] The image is commonly used in the prophetical books of the Old Testament from first to last to describe the relation between Jehovah and His people, Hos. ii. 19; Ezek. xvi. ; Mai. ii. n. In the New Testament it is applied to Christ and the church as here, Rev. xix. 7, xxi. 2, 9, xxii. 17 (comp. Eph. v. 32 ff.); and also to the connexion of Christ with any particular body of Christians, 2 Cor. xi. 2.

Similar imagery is used in the Synoptic Gospels ; Matt. xxii. i ff. (the marriage feast), xxv. i ff. (the ten virgins). Comp. Matt. ix. 15.

To whom it fell to demand the hand of the bride, and to prepare everything for the due reception of the bride and bridegroom. Comp. Buxtorf, * Lex. Rabb.,' or Levy, ' Chald. Wbrterb.' s. v. .... The Baptist had fulfilled his office in preparing and bringing the representatives of the spiritual Israel — the new divine Bride— to Christ— the Bridegroom.

standeth] in the attitude of expectation and ready service, and heareth him not only as cognisant of his presence, but as waiting to fulfil his commands. Comp. xii. 29 ....

when he has entered his new home, bringing his bride with him, and there first spoken with her at the marriage feast. The full, clear voice of the bridegroom's love is contrasted with all the words of those who have prepared for His coming.

this my joy] The form of the original is emphatic: this joy, the joy of seeing a work happily consummated, which is mine. Comp. xv. 9, note.

is fulfilled] Literally, hath been fulfilled already, when, as you announce, the Christ is gathering round Him the disciples who are the beginnings of His church. Comp. i. 34.

That lies in the divine law of things. Comp. w. 7, 14, ix. 4, x. 16, xx. 9, note; Rev. i. i, iv. i, xx. 3, &c.

decrease] in imprisonment, suspense, martyrdom. These last words of St John are the fulness of Christian sacrifice, and fitly close his work, and with it the old dispensation. At the same time, they have an ever-germinant fulfilment. The progress from the Law to the Gospel, from the fulness of self to the fulness of Christ, is the law of Christian life. For the later mission from the Baptist to Christ in relation to this testimony, see Matt, xi. 3, note.

The earthly teacher, and such were all who came before Christ, is contrasted with the One Teacher from heaven, (1) in origin (of the earth, from above, of heaven), (2) in being (of the earth, above all), (3) in teaching (of the earth, what he hath seen and heard in the kingdom of truth). Comp. Matt. xi. ii.

The earth is the source from which he draws his words. Even divine things come to him through earth. He has not looked on truth absolute in the heavenly sphere. But this "speaking of the earth" is not of necessity a "speaking of the world" (1 John iv. 5). On the contrary he that cometh from heaven is not only supreme over all creation, and therefore unlimited by the earth, but v. 32, witnessed — testifieth with solemn authority, in this connexion perhaps in contrast with speaketh — what he hath seen and heard in heaven.

that cometh] as on a conspicuous mission.

In this case the thought is not of the source of being (he that is of the earth), but of the source of authority.

from heaven] This phrase, as contrasted with from above, gives the exact correlative to from the earth.

This section contains reflections of the Evangelist on the general relation of the Son to the Forerunner, and to the teachers of the earlier dispensation generally. The Baptist had spoken figuratively in the language of the Old Testament of what Christ was, and so directed his disciples to acknowledge Him. The Evangelist looking over the long interval of years reaffirms in clearer words the witness of the Herald, and shews how it has been fulfilled.

The passage is distinguished from the answer of the Baptist by (1) A marked contrast of style. The verses *7 — 3° are m form clear and sharp, with echoes of the abrupt prophetic speech. These (31 — 36) have a subtle undertone of thought, which binds them together closely, and carries them forward to the climax in v. 36.

not He that came. The work of Christ is regarded not as past nor as future, but as ever-present (vi. 33).

from above] from a higher region. The same word occurs in the original ... as that used in v. 3 (again, anew) ; see note. It seems to be chosen from its connexion with the above ... which follows.

above all] that is, sovereign over all things (v. 35), and not over all men only (as Vulg., supra omnes), though this is the prominent idea here, where the Son is compared with former teachers.

The same phrase ... is thrice repeated. The rendering "earthly" in the second case obscures the thought and introduces confusion with the "earthly," i.e. realised on the earth, and not springing out of the earth, in v. 12 .... The " earth," as distinguished from the " world," expresses the idea of the particular limitations of our being, without any accessory moral contrast with God. Its opposite is heaven. Contrast 1 John iv. 5 .... The term does not occur elsewhere in St John's writings in this sense. Comp. i Cor. xv. 47.

witnesseth. Even after the historical manifestation of Christ on earth has ended, He still speaks through His church. The present here is co-ordinate with the plural in v. ii. In that passage the Lord connects the testimony of the disciples with His own ; and so here St John regards the testimony of the disciples as being truly the testimony of Christ.

and no man...] The issue, as elsewhere (v. ii, vii. 30, viii. 20), is simply added to the description of the revelation. For the time the testimony of Christ through His church found no acceptance. The close of the apostolic age was a period of singular darkness and hopelessness Comp. 1 John v. 19 (a Tim. i. 15). It was possible then for St John to say no man receiveth (literally, is receiving) his testimony (witness). This sad judgment stands in sharp contrast with v. 39, and v. a 6.

But even so, though the current of faith was checked, the church was in existence. There were disciples who had received the testimony at an earlier time, and found that in so doing they had been solemnly united with God; and this experience of faith is still assured by the fact of Christ's absolute knowledge and absolute power.

The reference appears to be directly historic, going back to the time when the disciples were first gathered round the Lord.

hath set to his seal] hath confirmed in the most solemn manner the statement which follows, that God is true. The term seal is used here only in this sense. Elsewhere the word is used of marking as reserved for a special destination: vi. 27; Rev. vii. 3. Comp. Eph. i. 13, iv. 30. There is a noble Jewish saying, quoted by Lightfoot ('Hor. Hebr.' John vi. 27), that "the seal of God is Truth." See xviii. 37, note.

This affirmation admits of two senses, (1) It may mean that in accepting the teaching of Christ the believer accepts the teaching of God, for the words of Christ are in truth the words of God. The believer therefore by receiving these really attests what is a direct message of God ; and in so doing he feels that he enters into a certain fellowship with Him, than which man can have no higher glory. The rejection of the testimony of Christ is, according to this interpretation, spoken of as " making God a liar" (1 John i. 10, v. 10). (2) The statement may also be taken in a wider sense. The believer finds in Christ the complete fulfilment of every promise of God. By his experience of what Christ is and what Christ says to him he gladly confesses that "God is true," that He has left nothing unsatisfied of the hope which He has given to man. Comp. viii. 26.

The first explanation appears at first sight to fall in best with v. 34, but the second in fact embraces the first in a larger thought.

The proof of God's truth is found in the absolute fulness of Christ's spiritual endowment.

he whom God hath sent] the one heavenly messenger as contrasted with all the earthly.

the (words. .J] Not "words" only (vi. 68), but the complete, manifold expression ... of the divine message.

for God giveth not. ..by measure unto him] for he giveth not. ..by measure. The words God and unto him have no place in the original text. If these are omitted it is doubtful whether the subject of the sentence is "God," or "Messiah." The object in any case must be general

If, as in the common interpretation, God be taken as the subject, the sense appears to be : " Christ speaks the words of God, for God giveth not the Spirit by measure, only in a definite degree, to all, but He gives it completely."

If, on the other hand, Messiah is the subject (as Cyril takes it), the sense will be: "Christ speaks the words of God, for His words are attested by His works, in that He giveth the Spirit to His disciples as dispensing in its fulness that which is His own."

This second interpretation, which appears to have been neglected in late times owing to the false text, has much to recommend it (xv. 26).

The ground of what has been said lies in the actual relation of God to Messiah, as the Father to the Son.

hath given] Contrast giveth (v. 34). all things'] v. 31. The term is not to be limited in any way.

The absolute supremacy of the Christian revelation as compared with all that went before is seen in its final issues of life, and incapacity for life.

that believeth] with a faith which is continuous, not momentary ....

hath everlasting (eternal) life] To believe and confess that Jesus is the Son of God (1 John iv. 15) is the pledge of new and abiding life By that belief our whole relation to the world, to man and to God, is changed; and changed already: This is life eternal... (xvii. 3, note).

believeth not] disobeyeth .... Disbelief is regarded in its activity. The same word occurs 1 Peter iv. 17; Rom. ii. 8, x>- 3°> 3J> &c- Nothing is said of those who have no opportunity of coming to the true knowledge of Christ. Comp. Mark xvi. 16 shall not see life] shall be unable to form any true conception of life, much less enjoy it. Comp. v. 3. The future is contrasted with the present (hath. ..shall not...): the simple idea of life with the full conception eternal life. Comp. v. 24, 39 f.

Here "the wrath of God" describes the general relation in which man as a sinner stands towards the justice of God. Comp. Eph. ii. 3. St John goes back from the revelation of God as Father to the original idea of God as God.

abideth on him] The natural law is inexorable. Only faith in the revelation through Christ can remove the consequences of sin which must otherwise bring God's wrath upon the sinner. Comp. 1 John iii. 14.

The Lord changes the scene of His ministry that He may avoid a premature collision with the Pharisaic party. Comp. vii. i, x. 39 f.

These verses serve as a transition passage. The Lord left Judaea, as He had left Jerusalem, and went again to Galilee, there to carry on His prophet's work.

This section consists of three parts. The opening verses (1 — 3) form the historical transition from the notice of the teaching in Judaea (iii. 22 ff.). This is followed by the detailed account of the Lord's conversation with the Samaritan woman (4 — 38), and by a summary of His intercourse with the people (39—42).

The whole section is peculiar to St John, and bears evident traces of being the record of an eye-witness. Other notices of the Lord's dealing with Samaritans are found Luke ix. 52 ff., xvii. 16. Comp. Luke x. 33.

In looking back over this section (ii. 13 — iv. 54), the signs of harmonious progress in the development of the Lord's work are obvious. At first He stands before men with words and deeds of power, and they interpret and misinterpret His character, yet so that He cannot enter upon His kingdom by the way of a universal welcome from the ancient theocracy (ii. 13 — 25). Then follows the beginning of the direct revelation of a divine presence, which is shewn at once to have a larger significance than for Israel. Christ sets Himself forth in two representative scenes as satisfying the hope of men, yet otherwise than they had expected (iii., iv.). He acknowledges that He is the Messiah in the sense of the woman of Samaria ; but the higher teaching which He addressed to Nicodemus is veiled in riddles. At the same time a new confession is added to those of the first chapter (i. 51, note). The Samaritans acknowledge Christ to be "the Saviour of the world" (iv. 42, note).

The word therefore carries back the reader to the narrative, iii. 22 ff. The action which roused controversy was necessarily notorious. Nothing implies that the knowledge of the Lord was supernatural (see ii. 24, note). It could not but be that as Christ's work spread, He should become acquainted with the thoughts which it revealed outside the circle of His disciples.

the Lord] The absolute title occurs in the narrative of St John, vi. 23, xi. ^, xx. 20. Comp. xx. 2, 13, 18, 35, xxi. 7. It is found also not unfrequently in the narrative of St Luke, x. i, xvii. 5 f., xxii. 61, &c.

the Pharisees] If they heard of the success of Christ's teaching, and the word perhaps implies that they continued to observe the new Prophet who had appeared at Jerusalem, there could be no doubt how they would regard Him. It is worthy of notice that St John never notices (by name) the Sadducees or the Herodians. The Pharisees were the true representatives of the unbelieving nation.

The direct form of the sentence reproduces the message which was brought to them: Jesus [whose name they knew] is making and baptizing more disciples than John.

than John] had done, as by this time he was probably thrown into prison. Though John had more points of contact with the Pharisees than Christ, coming as he did in the way of righteousness, even he had excited their apprehensions. Cf. Matt. xxi. 32.

The words are a correction of the report which has been just quoted. Comp. iii. 26. Christ did not personally baptize (comp. iii. 22) because this Judaic baptism was simply a symbolic act, the work of the servant and not of the Lord. The sacrament of baptism presupposes the Death and Resurrection of Christ. This is very well set forth by Tertullian, 'de Bapt.' 11.

The original word is a very remarkable one ... ; and there is no exact parallel in the New Test, to this usage (yet compare ch. xvi. 28). The general idea which it conveys seems to be that of leaving anything to itself, to its own wishes, ways, fate ; of withdrawing whatever controlling power was exercised before. Christ had claimed Jerusalem as the seat of His royal power, and Judaea as His kingdom. That claim He now in one sense gave up.

again] The reference is to i. 43. There was a danger of confusing these two visits to Galilee in the Synoptic accounts. St John therefore sharply distinguishes them.

into Galilee] Where His preaching would excite less hostility on the part of the religious heads of the people, while they would also have less power there.

The order of thought in the conversation is perfectly natural. A simple request raises the question of the difference of Jew and Samaritan (4 — 9). The thought of this difference gives occasion to the suggestion of a unity springing from a gift of love greater than that of "a cup of cold water" (v. 10). How can such a gift be conceived of ? how can a poor wayfarer provide it (v. 11 f.) ? The answer lies in the description of its working (vv. 13 f.). Then follows the personal petition (v. 15), followed by the personal conviction (vv. 16 ff.), and confession (v. 19). This leads to the expression of a central religious difficulty (v. 20), which Christ resolves (21—24). Hereupon the word of faith (v. 25) is crowned by the self-revelation of Christ (v. 26).

The record of the conversation consists of two main parts, (1) the account of the conversation itself (4 — 26), and (2) the account of its issues (27—38), both immediately (27— 30), and in its spiritual lessons (31 — 38).

The whole passage forms a striking contrast and complement to iii. 1 — 21. The woman, the Samaritan, the sinner, is placed over against the Rabbi, the ruler of the Jews, the Pharisee. The nature of worship takes the place of the necessity of the new birth ; yet so that either truth leads up to the other. The new birth is the condition for entrance into the Kingdom : true worship flows from Christ's gift.

There is at the same time a remarkable similarity of method in Christ's teaching in the two cases. Immediate circumstances, the wind and the water, furnished present parables, through which deeper thoughts were suggested, fitted to call out the powers and feelings of a sympathetic listener.

i.e. this was the natural route from Jerusalem to Galilee. Josephus ('Antiq.' xx. 5. i) speaks of it as that usually adopted by Galilaean pilgrims; and in one place uses the same phrase as St John : "Those who wish to go away quickly [from Galilee to Jerusalem] must needs ... go through Samaria, for in this way it is possible to reach Jerusalem from Galilee in three days" (' Vita,' § 52). Sometimes travellers went on the other side of Jordan. Comp. Luke ix. 52 f. This "passing through" gave occasion for a prophetic revelation of the future extension of the Gospel (comp. Acts i. 8), and stands in no opposition to the special charge to the Apostles, Matt. x. 5.

So ... he cometh... a city...which is called Sychar...] a city called Sychar, as xi. 54; Matt. ii. 23. The term " city " is used widely, as in the passages quoted, and does not imply any considerable size, but rather one of the " little walled villages with which every eminence is crowned."

Comp. Gen. xxxiii. 19, xlviii. 22 (xxxiv. 25) ; Josh. xxiv. 32. The blessing of Jacob treated the purchase which he had made, and the warlike act of his sons in the district, as a pledge of the future conquests of the sons of Joseph, to whom he gives the region as a portion The LXX. play upon the word and introduce Shechem ... as the substantial (not literal) rendering. In recognition of the promise the bones of Joseph were deposited at Shechem on the occupation of Palestine (Josh. xxiv. 32 ; Acts vii. 15, 1 6).

It is important to notice in St John the clearest traces of the Lord's perfect manhood. He alone preserves the word " I thirst" in the account of the Passion, xix. 28.

thus] The word may mean (1) either " thus wearied as He was," or (2) simply, just as He was, without preparation or further thought. In the former sense it would have been natural that the adverb should precede the verb ... as in Acts vii. 8, xx. 11, xxvii. 17.

on the well] by the spring ....

and it was... the sixth hour] The clause stands by itself: It was... The time indicated is probably six in the evening. The night would not close so rapidly as to make the subsequent description (v. 35) impossible. Compare Additional Note on ch. xix.

The later legends give the woman the significant name Photina.

Give me to drink] The request must be taken in its literal and obvious meaning (v. 6) ; but at the same time to ask was in this case to give. The Teacher first met His hearer on the common ground of simple humanity, and conceded to her the privilege of conferring a favour.

If they had been present they could have supplied the want. "Something to draw with" (v. 11), a "bucket" of skin, often found by the well sides, would form naturally part of the equipment of the little travelling party. This seems to be a better explanation of the reason than to suppose that the absence of the disciples gave the opportunity for the conversation.

were gone away] Perhaps St John remained with Christ. The narrative is more like that of an eye-witness than a secondary account derived from the woman, or even from the Lord Himself. Yet it may be urged that v. 33 naturally suggests that the Lord had been left alone.

meat] i.e. food, as commonly (Matt. iii. 4, vi. 25, &c.), but here only in the New Testament in the plural. Eggs, fruit, and the like might be purchased from Samaritans, as they could not contract defilement. Compare Lightfoot on -v. 4. The later rules however were stricter. "To eat the bread of a Samaritan" it was said "was as eating the flesh of swine."

The Samaritan woman therefore saith ... The form in this verse ... is different from that in -v. 7 .... The stress is laid on character as implied in national descent and not on mere local connexion.

The strangeness of the request startles the woman; "What further," she seems to ask, "lies behind this request?" The original is perfectly symmetrical (thou which art a Jew ...of me which am a Samaritan woman...). There is force also in the distinct addition of the word woman .... That the request was made not only of a Samaritan but of a woman completed the wonder of the questioner.

thou, being a Jew] Some peculiarity of dress or dialect or accent would shew this (comp. Mark xiv. 70).

for Jews. ..with Samaritans. These words, which are omitted by an important group of ancient authorities, are, if genuine, an explanatory note of the Evangelist. In this relation the present form (have no dealings) is remarkable. The origin of the hostility of the two peoples, which lasts to the present day, may be traced to the Assyrian colonisation of the land of Israel (2 K. xvii. 24). From this followed the antagonism of the Samaritans to the Jews at the Return (Ezra iv., Neh. vi., which led to the erection of a rival temple on Mount Gerizim. Comp. Ecclus. L 25, 26. 'Dict. of Bible,' III. p. 1117.

have... dealings] The original word ... suggests the relations of familiar intercourse and not of business. Offices of kindness were not expected between Jews and Samaritans. The spirit of religious bitterness still lingers on the spot. "On asking drink from a woman [near Nablous] who was filling her pitcher, we were angrily and churlishly refused: — 'The Christian dogs might get it for themselves'" (Tristram, 'Land of Israel,' p. 134, ed. 3).

The words are, as commonly in St John s Gospel, an answer to the essential idea of the foregoing question. The woman had sought an explanation of the marvel that a Jew should ask a favour of a Samaritan woman. This however, as she dimly guessed, was only a part of the new mystery. The frank appeal to a human charity deeper than religious antagonism did indeed indicate a possibility of union greater than hope. Had she known what God had now done for men, and who that Jewish Teacher was whom she saw, she would herself have boldly asked of Him a favour far greater than He had asked of her, and would have received it at once: she would have become the petitioner, and not have wondered at the petition: her present difficulty would have been solved by her apprehension of the new revelation which had been made not to Jew or Samaritan but to man. Had she known the gift of God, the gift of His Son (iii. 16) in which was included all that man could want, she would have felt that needs of which she was partly conscious (v. 25) could at length be satisfied. Had she known who it was that said to her, Give me to drink, she would have laid open her prayer to Him without reserve or doubt, assured of His sympathy and help.

The word here used ... occurs only in this place in the Gospels.

It carries with it something of the idea of bounty, honour, privilege ; and is used of the gift of the Spirit (Acts ii. 38, viii. 20, x. 45, xi. 17), and of the gift of redemption in Christ (Rom. v. 15 ; 2 Cor. ix. 15), manifested in various ways (Eph. iii. 7, iv. 7; Hebr. vi. 4). This usage shews that there is here a general reference to the blessings given to men in the revelation of the Son, and not a simple description of what was given to the woman in the fact of her interview with Christ. "The gift of God" is all that is freely offered in the Son.

' that is perennial, springing from an unfailing source (Gen. xxvi. 19), ever flowing fresh (Lev. xiv. 5). The request which Christ had made furnished the idea of a parable; the bodily want whereby He suffered suggested an image of the spiritual blessing which He was ready to bestow.

The Jews were already familiar with the application of the phrase (living water) to the quickening energies which proceed from God (Zech. xiv. 8; Jer. ii. 13, xvii. 13. Comp. v. 14, note), though it may be doubtful how far the prophetic language would be known to Samaritans, Here the words indicate that which on the divine side answers to the spiritual thirst, the aspirations of men for fellowship with God. This under various aspects may be regarded as the Revelation of the Truth, or the gift of the Holy Spirit, individually or socially, or whatever, according to varying circumstances, leads to that eternal life (v. 14) which consists in the knowledge of God and His Son Jesus Christ (xvii. 3).

The woman's answer is in spirit exactly like the first. Her thoughts reach forward to some truth which she feels to be as yet far from her. How can she conceive of the gift? The well of Jacob is, in one sense, a well of "living water," yet it cannot be that which supplies the Speaker with His gift, for "the well is deep," and He has "nothing to draw with." He offers in word that for which He asks. How again can she conceive of Him who speaks to her? He is wearied and thirsty, and yet professes to command resources which were sealed to the patriarchs.

The well is at present partially choked up with rubbish. See v. 6, note. In Maundrell's time (March, 1697), it was 105 feet deep and had fifteen feet of water in it. Dr Tristram found in it only "wet mud" in December ('Land of Israel,' p. 143, ed. 3), but towards the end of February it was "full of water" (id. p. 401). that living water] Simply the living water, whereof thou speakest.

The pronoun is emphatic: "Art thou, a poor, wearied traveller, of more commanding power than the patriarch who gained by labour what he gave us?"

our father Jacob] The Samaritans claimed descent from Joseph as representing the ancient tribes of Ephraim and Manasseh. (Joseph. 'Ant.' XI. 8. 6.)

gave us] left, that is, to his descendants as a precious heritage. The tradition is independent of the Old Testament.

children] sons, the special representatives of his house.

cattle] The original word ... may mean slaves, but the sense given in A. V. is more natural. The well was sufficient for large wants. The word occurs here only in the New Testament, and is not found in LXX.

The words of Christ carry on the parable of the tenth verse, and in doing so. still answer the thought and not the words of the woman. They imply that she had felt rightly that it was some other water than that for which Christ asked which He was waiting to give: that one greater than Jacob was there. The water which the patriarch had drunk and given satisfied a want for the moment: the living water satisfied a want for ever, and in such a way that a fresh and spontaneous source supplied each recurrent need of refreshment.

The mode in which the new thought is developed corresponds exactly with vi. 49 f.

More exactly, Every one that... The form of expression is contrasted with the hypothetical whosoever in v. 14. "With this change of form follows also a change of tense ....

of this water] pointing to the well.

in the sense of feeling the pain of an unsatisfied want, Rev. vii. 16. But the divine life and the divine wisdom bring no satiety, Ecclus. xxiv. 21.

shall be... a well of water ...everlasting life] shall become. ..a spring of water... eternal life. It shall not serve for the moment only, but shall also preserve power to satisfy all future wants if it be appropriated by the receiver. The communication of the divine energy, as a gift of life, necessarily manifests itself in life. The blessing welcomed proves a spring of blessing, which rises towards and issues in eternal life- for this is as the infinite ocean in which all divine gifts find their end and consummation. The life comes from the Source of life and ascends to Him again.

The image is developed in three stages. Christ's gift is as a spring of water, of water leaping up in rich abundance, and that not perishing or lost but going forth to the noblest fulfilment.

The original word ... describes the " leaping" of a thing of life, and not the mere "gushing up" of a fountain.

There is a Jewish saying that "when the Prophets speak of water they mean the Law" (Wünsche, ad loc.). The Incarnate Word was what the Scribes wished to make the Scriptures. Compare also ' Aboth,' I. 4 ; iz.

The relation of the persons is now changed. A greater want supersedes the less. The woman is no longer able to follow the thoughts which lie before her in their mysterious depth ; but at least she can ask for the gift which has already been assured to her (v. 10). She seeks a favour in turn before she has granted that which was sought of her. Sir, give me this water, that I thirst not, neither come hither to draw. The gift appeared to her to have two virtues, corresponding to the twofold description just given of it. It would satisfy her own personal wants : and it would also, as being a source of blessing no less than a blessing, enable her to satisfy the wants of those to whom she had to minister.

come hither] The original word according to the best authorities ... gives the idea of "come all the way hither" across the intervening plain.

The apparently abrupt transition seems to be suggested by the last words of v. 15. In those the speaker passed beyond herself. She confessed by implication that even the greatest gift was not complete unless it was shared by those to whom she was bound. If they thirsted, though she might not thirst, her toilsome labour must be fulfilled still. According to this interpretation Christ again reads her thought ; and bids her summon him to whom it was her duty to minister. The gift was for him also; and the command was at the same time a test of the woman's awakening faith.

The words are half sad, half apologetic, as of one who shrinks from the trial conscious of weakness, and who seeks further assurance of power before rendering complete obedience. The command might disprove the knowledge and claims of the mysterious Teacher. The exact form of the Lord's answer suggests that a pause for a brief space followed. Jesus said (saith) to her, Thou saidst well, I have no husband... in that thou hast said truly. The plea had been left, as it were, to be solemnly pondered (Thou saidst, not Thou hast said), and the transposition of the words in the repetition of it, by which the emphasis is thrown in the original on husband which lay before on I have not, at once reveals how the thoughts of the woman were laid bare.

well said] It is possible that there is something of a sad irony in the words, as there is in Matt vii. 9 ; 2 Cor. xi. 4.

Though the facilities for divorce are said to have been fewer among the Samaritans than among the Jews, there is no reason to suppose that the woman's former marriages were illegally dissolved. That which was true in her statement pointed the rebuke. Her present position, though dishonourable, was not expressly forbidden by the Mosaic Law.

The singular details which are given of the woman's life have led many commentators to regard her as offering in her personal history a figure of the religious history of her people, which had been united to and separated from "five gods" (Jos. 'Antt.' ix. 14. 3; 2 K. xvii. 29 ff.), and was at last irregularly serving the true God.

The word ... marks contemplation, continued progressive vision, not immediate perception. See ii. 23. We cannot tell in what way the Lord's words were more significant to the woman than to us (see i. 48, 49), but they evidently bore with them to her a complete conviction that her whole life was open to the eyes of the speaker (v. 29).

a prophet] The emphasis lies on the title and not on the pronoun .... The first thought in the Samaritan's mind is that the connexion of man with God has been authoritatively restored; and if so, then, she argues, it may be that discrepancies as to local worship will be solved.

To the student of the law the exclusive establishment of worship at Jerusalem must have been a great difficulty. To a Samaritan no question could appear more worthy of a prophet's decision than the settlement of the religious centre of the world. Thus the difficulty which is proposed is not a diversion, but the natural thought of one brought face to face with an interpreter of the divine will.

pointing to Mount Gerizim, at the foot of which the well lies. According to the Samaritan tradition it was on this mountain that Abraham prepared the sacrifice of Isaac, and here also that he met Melchisedek. In Deut. xxvii. 12 f. Gerizim is mentioned as the site on which the six tribes stood who were to pronounce the blessings for the observance of the law. And in the Samaritan Pentateuch, Gerizim and not Ebal is the mountain on which the altar was erected, Deut. xxvii. 4.

The natural reference to the unnamed mountain is an unmistakable trait from the life.

A striking passage is quoted from 'Bereshith R.' § 32, by Lightfoot and Wünsche: "R. Jochanan, going to Jerusalem to pray, passed by [Gerizim]. A certain Samaritan seeing him asked him, Whither goest thou ? I am, saith he, going to Jerusalem to pray. To whom the Samaritan, Were it not better for thee to pray in this holy mountain than in that cursed house ? " Compare ' Bereshith R.' §81.

The rival claims of Gerizim and Jerusalem are not determined by the Lord, for they vanish in the revelation of a universal religion.

Woman, believe me] The true form of the original ... marks the present beginning of faith, which is to grow to something riper. Compare x. 38, xii. 36, xiv. 1, 11. On the other hand, the single act of faith is marked ... in Acts xvi. 31. In the two parallel narratives, Mark v. 36, Luke viii. 50 ..., the two forms are used : that which is general and continuous in the first passage is concentrated into a special act in the second by the addition of, "and she shall be saved." In the present connexion the unique phrase (believe me) corresponds to the familiar "Verily, verily," as introducing a great truth. Comp. Mal. i. 11.

This consummation was still future. The temple still claimed the reverent homage of believers (ii. 16). Contrast v. 23.

the hour] There is a divine order in accordance with which each part of the whole scheme of salvation is duly fulfilled. Comp. v. 25, 28, xvi. 2, 4, 25, 32. So Christ had " His hour," ii. 4, note.

neither ... nor yet (nor) at Jerusalem] The two centres of worship are spoken of in the same terms ... in the prospect of the future.

worship the Father] The word worship was used indefinitely in v. 20: here it finds its true complement. The object of worship determines its conditions. He who is known as the Father finds His home where His children are. This absolute use of the title, " the Father," is characteristic of St John, and almost peculiar to him. Other examples are found, Matt. xi. 27 and parallels; Acts i. 4, 7; Rom. vi. 4; Eph. ii. 18. See Additional Note. The revelation of God as the Father sums up the new tidings of the Gospel. In this place the title stands in a significant relation to the boast of a special descent (our fathers, v. 20).

Your worship, that is, is directed to One with whose character, as He has revealed Himself through the prophets and in the history of His people, you are really unacquainted. You know whom to worship, but you do not know Him. By confining your faith to the law you condemn yourselves to ignorance of the God of Israel. We Jews, on the other hand (the pronoun again is emphatic), worship that which we know; for the promised salvation is of the Jews.. The power of Judaism lay in the fact that it was not simple deism, but the gradual preparation for the Incarnation. The Jew therefore knew that which he worshipped, so far as the will, and in that the nature, of God was gradually unfolded before him. Contrast viii. 54. ye...we...] The sharp contrast between Samaritans and Jews which runs through the narrative (vv. 9, 20, ye say), and the pointed reference to "the Jews" which follows, fix beyond all reasonable doubt the interpretation of the pronouns.

not Him whom... The abstract form suggests the notion of God, so far as His attributes and purposes were made known, rather than of God as a Person, revealed to men at last in the Son: xiv. 9. Compare Acts xvii. 23 ....

salvation] Rather, the promised and expected salvation ... to be realised in the mission of Messiah. So Acts iv. 12. Compare Acts xiii. 26. See also Rev. vii. 10, xii. 10, xix. 1.

is of...] that is, "proceeds from" ..., not "belongs to." Comp. i. 46, note, vii. 22, 52, (x. 16). The thought is expressed in a symbol in Rev. xii. 5.

The old differences of more and less perfect knowledge were to be done away.

the (rather an) hour cometh, and now is] The presence of Christ among men brought with it this result at once, though local worship (v. 21) was not yet abolished. Compare v. 25 as contrasted with v. 28. In each case the subtle contrast between the immediate and ultimate issues which are pointed to is most significant and characteristic of the exact circumstances to which the words belong. See also xvi. 25, 32.

the true worshippers] The original term " true" ... describes that which is not only truly but also completely what it professes to be. Thus it is used in connexion with those material objects under which Christ represents Himself. See i. 9, vi. 32, vii. 28, viii. 16, xv. 1, note, xvii. 3, xix. 35. The popular sense of the word "ideal" — fulfilling the complete conception — comes near to this usage.

The words describe the characteristics of worship in one complex phrase ... and not in two co-ordinate phrases. Worship involves an expression of feeling and a conception of the object towards whom the feeling is entertained. The expression is here described as made in spirit: the conception as formed in truth. Judaism (speaking generally) was a worship of the letter and not of spirit (to take examples from the time): Samaritanism was a worship of falsehood and not of truth. By the Incarnation men are enabled to have immediate communion with God, and thus a worship in spirit has become possible: at the same time the Son is a complete manifestation of God for men, and thus a worship in truth has been placed within their reach. These two characteristics answer to the higher sense of the second and third commandments, the former of which tends to a spiritual service, and the latter to a devout regard for the " name " of God, that is, for every revelation of His Person or attributes or action.

In biblical language, that part of man's nature which holds, or is capable of holding, intercourse with the eternal order is the spirit (1 Thess. v. 23). The spirit in man responds to the Spirit of God. Comp. vi. 63. The sphere of worship was therefore now to be that highest region where the divine and human meet, and not, as in an earlier period of discipline, material or fleshly. Comp. Rom. i. 9.

truth] Worship is necessarily limited by the idea of the being worshipped. A true idea of God is essential to a right service of Him. Comp. Hebr. viii. 5, x. 1.

The phrase in the original ... is remarkable. It alleges a reason which is assumed to be conclusive from the nature of the case : for the Father also on His part, which is expressed fairly by for in fact, for indeed. Comp. Matt. viii. 9 and parallel, xxvi. 73 and parallels ; Mark x. 45 ; Luke vi. 32 ff., xi. 4, xxii. 37 ; Acts xix. 40 ; Rom. xi. 1, and not unfrequently in St Paul.

seeketh] There is a real correspondence between the true worshipper and God. Comp. i. 43 (findeth), note. The true ... worshipper answers to the true ... God (xvii. 3).

such to worship him] such for His worshippers.

God is Spirit, absolutely free from all limitations of space and time. The nature and not the personality of God is described, just as in the phrases, God is light (1 John i. 5), or God is love (1 John iv. 8). This premiss is drawn from a true interpretation of the old revelation (Isai. xxxi. 3), but the conclusion which follows belongs to the new. The declaration in its majestic simplicity is unique ; though St John implies in the two other revelations of God's being which he has given (ll. cc.) the truth which is declared by it.

worship him in spirit and in truth] More exactly, worship In spirit and truth (v. 23).

The woman's answer to the declaration made to her helps us to understand why it was made. She had acknowledged the Lord as a prophet, but she felt that such truths could be affirmed only by one who was more than a prophet, and for such a one she looked. In her hope Messiah was the perfect lawgiver and not the conqueror. Truth and not dominion was the blessing she connected with His mission. The confession, like the revelation by which it was followed, is unique in the gospels.

I know] Compare iii. *, we know. The object and the ground of knowledge are characteristically different.

The words may be part of the speech of the woman, in which case they imply that the Greek title was that which was popularly current (cf. v. 29). At least, the different form in which the interpretation is given in i. 41 must be noticed. This exact form ... is used as part of a title elsewhere, xi. 16, xx. 24, xxi. 2 (cf. Luke xxii. 1).

For the Samaritan conceptions of Messiah see ' Introd. to Study of the Gospels,' pp. 159 f.

when he is come] When He comes. The pronoun ... is emphatic, and fixes the attention on Messiah as contrasted with, and standing apart from, all other teachers.

he will tell us all things] More exactly, He will announce all things unto us. The word ... is used of the fresh and authoritative message of the Advocate, xvi. 13 ff. The teaching so given would be absolute and complete.

The woman was prepared to welcome Messiah in His prophetic dignity, and in this He makes Himself known to her. Compare ix. 35 ff. In each case the revelation answers to the faith of the recipient. With these acknowledgments prompted by grace contrast the acknowledgment yielded to legal authority, Matt. xxvi. 63, 64.

I that speak] Or rather, I that talk ... : the word suggests the notion of free, familiar conversation, which is brought out in the next verse. It was by this intercourse of loving and searching sympathy, that Christ revealed Himself as the hope of men. Comp. ix. 37, note.

The conversation being ended, its immediate effects are noticed. The disciples reverently wonder. The woman is filled with a hope beyond hope. Her countrymen are moved by her enthusiasm. The whole picture is full of life.

And... came; and they marvelled. The change of tense, which marks the pause of wonder, requires the insertion of the pronoun.

talked with the woman] was talking with a woman, against the custom of the doctors by whom it was said that "a man should not salute a woman in a public place, not even his own wife," and that it was "better that the words of the law should be burnt than delivered to women." Compare 'Aboth' i. 5 (Taylor); and Buxtorf, 'Lex. Rabb.'p. 1146; and contrast Gal. iii. 28. One of the thanksgivings in the daily service of the Synagogue is: " Blessed art Thou, O Lord ... Who hast not made me a woman."

A double question arose in the minds of the disciples. Could their master require a service from a woman? or could He wish to commune with her as a teacher? Yet they were content to wait. In due time He would remove their doubts. Even thus early they had learnt to abide His time.

So the woman left... went away... This time the woman's answer is in action. The Lord had set aside His own want: she set aside her own purpose. But she shewed that her absence was to be but for a brief space by "leaving her water-pot." And meanwhile the message which she bore to the city was for all, for the men, the inhabitants generally, and not for her "husband" only.

The Samaritan woman, like the first disciples (i. 41, 45), at once tells what she has found, and with the same appeal Come, see (i. 46).

all things that ever I did (that I did)] The words here and v. 39 are more definite in their reference than A. V. ; and the truth of the exaggerated phrase lies in the effect which Christ's words had upon the woman's conscience (18 ff.). She was convinced that He knew all, and in the revelation which He had made, she seemed to feel that He had told her all, because He had by that called up all before her eyes.

is not this the Christ ?] The original words cannot be so rendered. The form of the woman's question ... suggests the great conclusion as something even beyond hope: Can this be the Christ ? Is it possible to believe that the highest blessing has suddenly been given to us ? The form of the sentence grammatically suggests a negative answer (v. 33), but hope bursts through it. Compare Matt. xii. 23. The same phrase occurs Matt. xxvi. 22, 25; John viii. 22, xviii. 35; James iii. 11, &c.

Omit Then. The result of the woman's message is given abruptly. The trust of the hearers is the measure of her zeal.

came unto] The tense of the original ... is vividly descriptive. The villagers started on their journey, and are seen, as it were, pursuing it Comp. v. 35. They went out of the city and came on their way towards him (Vulg. exierunt et veniebant).

The deeper lessons of the incident are unfolded when the Lord was left alone with His disciples. Their natural and loving request leads Him to point to wants more truly imperious than those of the body, thus carrying on the teaching of the act and word just given to and by the woman (31 — 34)- The actual, unexpected, condition of the Samaritans, is used to illustrate the urgency and the fruitfulness of the work to which the apostles were called.

the disciples. The love of the disciples overpowered their wonder. They strive to satisfy the wants of their Master and not their own curiosity (v. 47).

prayed] begged, asked ...: vv. 40, 47, xii. 21, &c.

Master] The original preserves the Hebrew form Rabbi (comp. i. 38) which has been translated here and in ix. 2, xi. 8. Elsewhere Rabbi has been rightly kept in this Gospel.

that ye know not; that is meat of which ye know not the virtue and power. Comp. v. aa. For the image, see vi. 27.

not venturing to ask more from their Lord. Comp. xvi. 17.

The train of thought in these verses appears to be this. "My true food lies in working for the fulfilment of my Father's will, and the partial accomplishment of this end is even now before my eyes. You, as you traverse these corn plains, anticipate without doubt the coming harvest. And the labour of the sower is a parable of all spiritual labour. The issue of that labour is not less certain than the issue of this. Nay, further : the spiritual harvest of which that natural harvest is a figure is even now ready for the sickle. In this sense, the reaper already has his reward and the sower through him. For the work of these two is essentially separate. In spiritual labour the homely proverb is fulfilled: He who reaps sows not what he reaps, he who sows reaps not what he sows. Still the joy of the reaper crowns the toil of the sower; and these first-fruits of Samaria, the firstfruits of a spiritual harvest, crown my joy." Comp. Matt. ix. 37, 38.

The exact form of the expression ... emphasizes the end and not the process, not the doing . . . and finishing but that I may do... and finish. Comp. vi. 29, xv. 8, xvii. 3; 1 John iii. 11, v. 3. The distinction in tenses between the two verbs ... which is found in the common texts is not supported by the best authorities.

that sent me] Comp. v. 36 f.

finish] accomplish. The original word is characteristic of St John, and the Epistle to the Hebrews: ch. v. 36, xvii. 4, 23, xix. 28; 1 John ii. 5, iv. 12, 17 f.; Hebr. ii. 10, v. 9, vii. 28, &c.

his work] Comp. v. 19, note.

The punctuation and reading at the end of verse 35 are uncertain, but it seems best to omit already at the close of it, and to substitute it for and at the beginning of v. 36: Already he that reapeth... The harvest was strangely anticipated in this first welcome of the word beyond the limits of Judaism.

These words have been understood in two ways, either (1) as a proverbial saying, marking roughly the interval between some familiar date (seedtime) and harvest; or (2) as a description of the actual state of things at the time, so that when the words were spoken there were four months to the harvest. The emphatic "ye" (say not ye), which appears to indicate men's clear calculation of natural events, favours the first interpretation ; but the form of the sentence (there are yet...) and the period named, which is less than the interval between seedtime and harvest, favour the second. If this latter view be adopted we have an approximate date for the narrative. The harvest began about the middle of April, and lasted to the end of May (Tristram, 'The Land of Israel,' pp. 583 f.). The conversation therefore might be placed about the end of January (or early in February). By this time the fields would be already green. Dr Tristram found the wheat and barley near Jerusalem, sown just after Christmas, four inches high on February 20th (/. r. p. 399). But on this supposition it would follow from this passage, compared with ii. 13 and iv. 3, that the Lord must have continued about ten months in Judaea, a supposition which seems to be inconsistent with iv. 45. See Additional Note on v. 1.

Comp. Isai. xlix. 18. This prophetic passage offers a striking parallel in thought and language.

the fields] At the present time the plain at the foot of Gerizim is fertile corn-land (Stanley, 'S. and P.' 233 ff.). The detail has the truth of life in it. The disciples saw the promise of rich crops: but Christ saw the spiritual harvest of which the fields were the image (Matt. xiii. 3 ff., &c.), even now come in its first-fruits, as the people from the city approached.

for] Rather, that. Look on (i. 38) the fields, and observe that ... The woman, we may suppose, with the Samaritans (v. 30), was seen returning to the well.

There is even now work for him to do, which has an immediate reward, and he gathereth fruit which shall not perish or be consumed, but endure unto life eternal. Comp. v. 14, vi. 27, xii. 35. There in that higher order the sower shall " see of his travail " and be glad : the forerunner who has long passed away shall meet him who has received the harvest of his earlier work and share his joy. The application seems to be to lawgiver and priest and prophet, and all who "went before" Christ's coming in old times and even now go before Him. Christ Himself stands as the Lord of the Harvest (v. 38) and not here as the Sower.

For herein is the saying... "I say this," so the words imply, " to prepare you by the lesson of your immediate success for future disappointment, for in this spiritual sowing and harvesting the common proverb finds its complete, ideal, fulfilment ... : one soweth and another reapeth."

herein] i.e. in the fact that you are reaping already (v. 36) what others sowed. And the principle was to find application in their labours also.

The words probably point to the successful labours of the Apostles in Judaea (v. 2). At the same time their whole mission was included in their call.

other men laboured (have laboured)... into their labours (labour)] The reference, as in the case of the sower, is to all who had in any manner prepared the way for Christ. He was, as has been said, like Joshua, who brought His Own people to "a land for which they did not labour " (Josh. xxiv. 13) ; and it is possible that the words may contain a reference to that passage of the Old Testament. The " you " is emphatic throughout. The word "laboured" is the same as that used for "wearied" in v. 6 .... ...

39 — 42. The ready faith of the woman was found also among her countrymen. As she had looked for a religious teacher in the Christ, they acknowledged in Him "the Saviour of the world."

Rather, because of the word (v. 41), the narrative ..., and not the simple statement only, of the woman as (or while) she (earnestly, constantly, and not once for all) testified ... ...

Their belief went thus far, that they wished to hear more of His teaching.

that he would tarry] Rather, to abide (i. 38, 39), as in the second clause.

The phrase is comparative, far more (in reference to v. 39), and not positive .... This isolated notice is an instructive illustration of our fragmentary knowledge of the Lord's whole work.

because of his (omit own) word] Comp. v. 39.

More exactly, No longer Is It because of thy speech that we believe, for we have heard for ourselves. The order is remarkable. The word speech ... corresponds with talk in vv. 26, 27. It occurs elsewhere in New Testament only ch. viii. 43 ; Matt. xxvi. 73 (Mark xiv. 70). It does not appear that the Samaritans asked for signs like the Jews (comp. v. 48), or that any outward miracles were wrought among them.

the Christ, the Saviour of the world] The words the Christ must be omitted, in accordance with an overwhelming concurrence of ancient authorities. The simple title, the Saviour of the world (Vulg. Salvator mundi), is found once again in 1 John iv. 14 ; and it is a significant fact that this magnificent conception of the work of Christ was first expressed by a Samaritan, for whom the hope of a Deliverer had not been shaped to suit national ambition. So at last faith rose to the level of the promise, v. 21. The "salvation" (v. 22) sprang from the Jews, and was recognised by Samaritans.

This notice of Christ's Galilaean work consists of a general account of the welcome which He found (vv. 43 — 45), followed by the narrative of a second "sign" (vv. 46 — 54).

It seems probable that the earlier part of the Synoptic narratives (Mark i. 14 — ii. 14 and parallels) must be placed in the interval which extended from iv. 43 — v. 1. So far there are no signs of the special hostility which seems to have been called out by the healing on the Sabbath wrought on the next visit to Jerusalem.

The contents of the section are peculiar to St John. It has indeed been questioned whether "the healing of the nobleman's son" is not identical with " the healing of the centurion's servant," recorded by St Matthew (viii. 5 ff.) and St Luke (vii. 2 ff.). Both miracles were wrought at Capernaum, and wrought in the same manner, at a distance. But in all other respects the incidents are characteristically unlike, as to (1) Place. The request was made here at Cana, there at Capernaum.

(2) Time. Here immediately after the return to Galilee, there after some time had elapsed.

(3) Persons. Here the subject was a son, there a slave : here the petitioner was probably a Jew, there a heathen soldier.

(4) Character. Here the faith of the father, as interpreted by the Lord, is weak; there the faith of the centurion is exceptionally strong.

(5) Manner. Here the request is granted in a way opposed to the prayer, there in accordance with it: here the Lord refuses to go, there He offers to go to the sufferer.

The two miracles are in fact complementary. In the one, weak faith is disciplined and confirmed: in the other, strong faith is rewarded and glorified. The fame of the former miracle may easily have encouraged the centurion to appeal to the Lord in his distress.

In one other case the Lord is recorded to have exercised His power at a distance, Matt. xv. 22 and parallels.

After the two days (mentioned in v. 40) he went forth ... thence into Galilee.

The testimony of Christ was the same as the testimony of the Apostles after the fall of Jerusalem.

testified ... country] The general meaning of this clause depends upon the sense given to his own country. This has been understood to be (1) Galilee generally, (2) Nazareth, (3) Lower Galilee, in which Nazareth was situated, as distinguished from Upper Galilee, in which was Capernaum, (4) Judaea. Against the first three lies the fatal objection, that it seems impossible that St John should speak of Galilee in this connexion as Christ's "own country" .... Both by fact and by the current interpretation of prophecy, Judaea alone could receive that title (comp. Orig. 'Tom.' xm. 54). Moreover, Judaea is naturally suggested by the circumstances. The Lord had not been received with due honour at Jerusalem. His Messianic claim had not been welcomed. He did not trust Himself to the Jews there. He was forced to retire. If many followed Him, they were not the representatives of the people, and their faith reposed on miracles. No apostle was a Jew in this narrower sense. Nothing then can be more appropriate than to mark this outward failure of the appeal to Judaea by an application of the common proverb (comp. Matt. xxiii. 37 ; Luke xiii. 34), followed by the notice of the ready welcome given to Christ by Galilaeans (v. 45).

If this interpretation of "his own country" be accepted, it will be enough simply to notice the other interpretations which have found favour. Thus the words have been supposed to mean, (1) Jesus departed into Upper Galilee (or Capernaum), for He testified that a prophet hath no honour in his own country (Lower Galilee or Nazareth). (2) Jesus departed into Galilee, ennobled by the fame which He had gained in Jerusalem, and which He could not have gained in Galilee, for He testified that a prophet hath no honour in his own country, and therefore must win it in some strange place. (3) Jesus departed into Galilee to meet what He knew would be a hopeless conflict ; or to seek there rest from labour.

It may be noticed that the emphatic epithet own distinguishes the phrase used here from that found in Matt. xiii. 54, 57 (where "own" is inserted by some copies) and in Luke iv. 23, 24. The addition indicates the special force which the Evangelist attached to the words.

So when He came... The issue justified the proverb. In Galilee, which was not Messiah's country, not even in popular estimation a prophet's home (vii. 52), Jesus found a ready reception. His works at Jerusalem, which had produced no permanent effect upon the spot, impressed the Galilaeans more deeply ; and it is not unlikely that Galilaean pilgrims formed the greater part of "the many" who "believed on His name " at the Passover (ii. 23).

received] "welcomed" .... See iii. 27, note.

they also went ...] and therefore if in one sense they were strangers yet they were not religious aliens.

He came therefore again... In consequence of the welcome which He received He went on to Cana, where He had first " manifested forth His glory" (ii. 11).

nobleman] Rather, officer In the service of the king, i.e. Herod Antipas, tetrarch of Galilee, who was popularly known as ' ' king : " Matt. xiv. 9. The word ... is used by Josephus (e.g. <B. J.' j. 13 (ii). j) for any person employed at court. The Vulgate, following an early but false reading ..., gives regulus, "a petty king," "a chieftain." Some have conjectured that this officer was Chuza, "Herod's steward" (Luke viii. 3), or Manaen, his foster-brother (Acts xiii. 1). Capernaum] ii. 12, note.

Literally, went away .... The word emphasizes the thought that the father left his son for the time.

come down] Comp. ii. 12.

he was at the point of death] The Vulgate rendering is worthy of notice: incipiebat mori. Comp. Acts xxvii. 33. Contrast xii. 33, esset moriturus.

Jesus therefore said... The Lord read the character of the petitioner even through a petition which might seem to shew faith.

see] Comp. xx. 29. His faith required the support of sight.

signs and wonders] The two words ... are combined Matt, xxiv. 24 ; Mark xiii. 22; Acts (ii. 19), ii. 22, 43, iv. 30, v. 12, vi. 8, vii. 36, viii. 13, xiv. 3, xv. 12; Rom. xv. 19; 2 Cor. xii. 12; (2 Thess. ii. 9); Hebr. ii. 4. They severally mark the two chief aspects of miracles: the spiritual aspect, whereby they suggest some deeper truth than meets the eye, of which they are in some sense symbols and pledges; and the external aspect, whereby their strangeness arrests attention. "Sign" and "work" (see v. 20) are the characteristic words for miracles in St John. The word here translated " wonders" is never used by itself in the New Testament.

ye will in no wise believe. The plural (ye) marks the nobleman as the representative of a class, to whom miracles were the necessary support of a faith which was not reluctant but feeble. The negative phrase ... does not express the simple fact, but in some degree connects it with the state of things of which it is the result: "There is no likelihood — no possibility— that ye should believe." Perhaps however the phrase is better taken as an interrogation : Will ye in no wise believe? Comp. ch. xviii. 11 ; (Rev. xv. 4). ...

The faith, however imperfect, which springs out of fatherly love is unshaken. It clings to what it can grasp. Compare Mark ix. 24, which offers a complete spiritual parallel.

child] The diminutive ... is used significantly here; not "son" (v. 47) or "boy" (v. 51). Compare Mark v. 23, 35.

The assurance thus given is the final test, and it is sustained. So far the father endured without seeing. The crisis of life and death was present; hence it is enough to say "liveth" (v. 51) and not "is healed." Comp. Mark v. a.i.

And the man.. .Jesus had spoken...] The man...Jesus spake...

met him, saying that his boy ... liveth. Here only (according to the true reading) St John uses the oblique form ("that his boy liveth"), and not as in A. V., the direct ("Thy son liveth").

He inquired therefore. ..So they said ......

he began to amend] The original phrase is remarkable ..., and appears to have been used in familiar conversation, as we might say "he begins to do nicely," or "bravely." The closest parallel is in Arrian: "When the doctor comes in you must not be afraid as to what he will say ; nor if he says ' You are doing bravely' ..., must you give way to excessive joy" ('Dissert. Epict.' iii. 10. 1.3; comp. Dissert. II. 18. 14).

i.e. 7 p.m. See note on ch. xix. Such a phrase could scarcely be used of one o'clock in the afternoon in the evening of the same natural day.

at the seventh hour] The original expresses duration of time ... and not a point of time.

that Jesus was the Christ. Comp. iii. 15 note. The belief in v. 50 is simply belief in the specific promise.

More closely: This did Jesus again as a second sign having come (after He came)... The point lies in the relation of the two miracles as marking two visits to Cana, separated by a visit to Jerusalem. The form of the phrase corresponds with that in ii. 11.