The Gospel According to St. John; commentaries on Hebrews and 1–3 John

1 8 For this cause the people also met him, for that they heard that he had done this miracle.

19 The Pharisees therefore said among themselves, Perceive ye how

the morning of Sunday the loth Nisan, in which the lamb was set apart, if the Crucifixion is placed on Thursday, Nisan 14:

much people (the common people) that •were come...] contrasted again with the common people of the Jews. These were Galileans.

twben they heard] from those who returned from Bethany. The whole narrative must be compared with Matt. xxi. i ff.; Mark xi. i fF.: Luke xix. 29 ff. in order to gain a sense of the tumultuous excitement of the scene. At last Christ yielded on the eve of the Passion to the enthusiasm of the people: vi. 15.

13. branches of palm trees'] the branches (TO. /3cua) of the palm-trees which grew by the wayside. Compare i Mace. xiii. ji, the triumphal entry of Simon into Jerusalem. In Matt. xxi. 8; Mark xi. 8, the language is more general: " branches (KXafious)" or "litter (oTi/3a&ar) from the trees."

Hosanna~] Ps. cxviii. (cxvii.) 25 (LXX. VUHTOV 817). This Psalm appears to have been written as the dedication Psalm of the Second Temple; or, according to others, at the laying of its foundation-stone. In either case the significance of the reference is obvious. It has also been supposed that this Psalm was written for the Feast of Tabernacles after the Return (Ezra iii. i ff.). See note ad loc. If this were so the use of the palm-branches would gain a new force. The Psalm at present occupies a conspicuous place in the Jewish service for the New Moon.

The words Blessed... Lord in the Psalm are spoken by the Priest and Levites as a welcome to the worshippers at the temple.

Blessed... Lord] According to the true order: Blessed Is He that cometh In the name of the Lord, even the King of Israel The divine mission and the national work are set side by side, as in i. 49.

14. when he had found] St John is silent as to the method of "finding" detailed by the Synoptists.

15. Fear not...'] Zech. ix. 9. The action is a distinct symbol of humility. The Lord was separated indeed from the crowd, but yet in the humblest way. The stress must be laid not on the literal coincidence, but upon the fulfilment of the idea which the sign conveyed.

16. These things..."] the circumstances of the entry, the riding on the ass. The threefold repetition of the words is to be noticed.

understood not] Comp. ii. 22, vii. 39; (Luke xxiv. 25 f.). This entry was not apprehended in its true bearing till the Ascension had shewn the spiritual nature of the Lord's sovereignty.

they had done,] The Evangelist assumes as known the part which the disciples had taken, though he has not himself spoken of it.

17. The people (multitude) therefore that was <witfo him when he... bare record (witness)] To "bear witness" is used absolutely as in xix. 35. The phrase seems to imply more than simple attestation, and to carry with it some interpretation of the fact.

when he called... and raised...'] The parts of the miracle are distinguished just as they would be in the impressions of a spectator, and the speciality brings the scene forward as it was now described by those who had seen it.

19. The Pharisees^ therefore said...'] In a kind of irresolute despair. Their own plans had failed; and only the unscrupulous designs of "the chief priests" remained. "Signs" (v. 1 8) area "trial," a "temptation" in the significant language of Deuteronomy (HDD, Deut. iv. 34, vii. 19, xxix. 3).

Perceive ye...'] Ye behold (^ewptire, Vulg. •videtis)... The words are a natural example of the way in which men blame the leaders who ye prevail nothing? behold, the world is gone after him.

20 H And there were certain Greeks among them that came up to worship at the feast:

21 The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.

22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.

23 II And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.

Except a corn of wheat fall into the ground and die, it abideth alone:

carry out their own counsels. Some have strangely supposed that the words were spoken by the secret friends of the Lord. The verb may be imperative (as A. V.), but the indicative appears to be more likely.

behold (lo), the world...'] The confession of the Samaritans (iv. 42) is fulfilled by this confession at Jerusalem. Wetstein gives Talmudic examples of the use of the phrase.

(3) The petition of the Greeks. The heavenly voice. The last warning (20 — 3 6 a).

This section contains the only incident which St John has recorded from the eventful days between the entry into Jerusalem and the evening of the Last Supper. The time at which it occurred is not given distinctly, but from v. 36 it appears to have happened at the close of the conflict. It forms indeed the conclusion of the history. New characters appear on the scene, and the method and extent of the Lord's future sovereignty are plainly foreshewn (v. 32).

The narrative consists of three parts: the request (20 — 22); the answer, and the voice from heaven (23 — 33); the last warning (34 — 36 a).

20 — 22. These Greeks at the close of the Lord's Life bring the Gentile world into fellowship with Him as the Magi had done at the beginning. The tradition (Euseb. ' H. E.' 1. 13) of the mission of Abgarus of Edessa has probably some reference to their request. The locality of the scene is not fixed. It may reasonably be placed in the outer court of the temple (v. 29).

20. And (Now)...certain Greeks ("EXAjji/es)] apparently proselytes of the gate; not Greekspeaking Jews ('EXXijKioraO, nor yet simply heathen, seeing that they "came up" to the feast, though the whole burnt-offerings of Gentiles were accepted. See Lightfoot ad loc. Comp. ch. vii. 35; Acts xvii. 4, (viii. *7, x. i).

that came up] that went up (avafiaivovrvv). The Evangelist places himself outside the Holy City (ii. 13, v. i, xi. 55).

21. to Philip] Philip's Greek name may indicate a foreign connexion. There was a considerable Greek population in Decapolis; and the mention of Philip's place of abode suggests some local reason for applying to him.

we would see Jesus'] They use the human name and not the name of the office: the Christ. With them we may suppose that the Messianic hope passed into the larger hope of the "Saviour of the world" (iv. 42), so far as it assumed any definiteness.

22. telleth Andrew] He is unwilling without further counsel to grant or to refuse the strange request to bring Gentiles to the Lord. Comp. Matt. xv. 24.

and' again... Jesus'] Andrew cometn and Philip; and they tell Jesus. Andrew takes the first place. Comp. i. 41 ff. The change from the singular to the plural seems to mark the manner in which they gain courage together to bear the request to their Master.

23 — 36 a. The answer involves far more than the mere admission of the Greeks to the Lord's Presence. The extension of the Gospel to the world rests on the Death of Christ, on His rejection by His own people. This is on all sides a mystery, partly intelligible by what we see (23 — 26), yet, like a divine voice, only intelligible to those who receive it with sympathy (27 — 33), while the time of trial is short (34—36 a).

23. Jesus answered (answereth) them] the disciples. Probably the Greeks came with the disciples. The Lord then in their hearing, and in the hearing of the multitude, unfolded the deepest significance of their request in relation to the consummation of His own work. It is not easy to suppose either that the interview with the Greeks preceded v. 23, or that the interview was refused, or that it followed after this scene. On the other hand St John has preserved just so much of what was said in reply to their request as gives the permanent interpretation of the incident, and no more.

The hour is come] The inquiry of the Greeks heralded the proclamation of the Gospel to

but if it die, it bringeth forth much fruit.

-< Matt. 10. 25 rfHe that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

27 Now is my soul troubled; and what shall I say? Father, save me

the Gentiles. For this the Passion and the Resurrection were the necessary conditions. Comp. x. 15 ff.

that the Son of man..."] The sentence stands in contrast with xi. 4. There the central idea is that of the Son as the representative of the Father in power: here that of the Son as the representative of humanity.

be glorified'} The glory of the Son of man lay in the bringing to Himself of all men (v. 32) by the Cross, and rising through death above death (comp. v. 32, note). In this victory over death by death there is the complete antithesis to the Greek view of life, in which death was hidden. Comp. v. 16, vii. 39, xiii. 31 note, xvii. i note, ii. n.

24 — 27. The fact which has been announced in v, 23 (that...be glorified) is illustrated in three successive stages. It is shewn that fuller life comes through death, glory through sacrifice, first by an example from nature (i>. 24), then in the experience of discipleship (v. 25 f.), and lastly in relation to the Lord's Own work: He came that He might lay down His life in order to take it again (v. 27. Comp. x. 17).

24. Verily, verily...'} The law of higher life through death is shewn in the simplest analogy. Every nobler form of being presupposes the loss of that which precedes.

a corn of wheat} the corn..., that element which has in it the principle of the new growth. Comp. i Cor. xv. 36 f.

fall into the ground'} separated, that is, from all in which it had lived before. The same act is on one side a sowing and on the other a falling.

it abldeth by itself alone (avros /xovos)] In this sense isolation is truly death. Comp. vi. 51, note.

25. The general truth of v. 24 >s presented in its final antithesis in relation to human life. Sacrifice, self-surrender, death, is the condition of the highest life: selfishness is the destruction of life. The language is closely parallel to words recorded by the Synoptists: Matt. x. 38 f.; Luke xvii. 33.

lo-vetb... hateth his life'} The original word Of™*1?) rendered " life" here and " soul " in «y. 27 is comprehensive, and describes that which in each case expresses the fulness of man's continuous being. He who seeks to gather round himself that which is perishable, so far perishes with it: he who divests himself of all that is of this world only, so far prepares himself for the higher life.

in this 'world'] so far as it is bound up with that which is outward and transitory. "This world" is opposed to the kingdom of Christ.

26. The truth expressed in w. 24, 25 is applied specially to the claims of discipleship. Service is progressive (comp. xxi. 19 fF.), and the effort of "following" does not fail of its issue. Even now the disciple is with his Master (Col. iii. 3; comp. xiv. 3, xvii. 24). The "me" is in each case emphatic; and the repetition of the pronouns in the original is remarkable if any man... my (the) Father honour} There is a significant change of order in this clause. The emphasis lies on any one, Jew or Greek, and not on me as before. He who honours is not described as "my Father," but as "the Father," the Father of the Son and of the believer. Comp. Additional Note on iv. 21.

27. That which is true of the believer is true also of Christ. He gains His glory through suffering (Phil. ii. 9); and so He turns now from the general law to its personal application to Himself.

It will be noticed that in the life of the Lord we constantly find transitions from joy to sorrow (comp. Lukexix. 38 fF., 41 fF.); and conversely (Matt. xi. 20 fF., 25 fF.).

my soul (^t^)] in which was gathered up the fulness of present human life (v. 25, note). Comp. x. ii fF.; Matt. xx. 28, xxvi. 38; Mark x. 45, xiv. 34; Acts ii. 27. With this "the spirit" is contrasted xi. 33, note. The "soul" tyvxn, Vulg. animd) is the seat of the human affections: the "spirit" (nvev^a, Vulg. spirt - tus) is the seat of the religious affections, by which man holds converse with God.

is... troubled'} The shock has come already, but the effects continue (reraoaKTat, Vulg. turbata est; comp. xi. 33, note). The presence and the petition of the Greeks foreshadowed the judgment on the ancient people, and brought forward the means by which it would be accomplished. The prospect of this cata-

from this hour: but for this cause came I unto this hour.

28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified;V, and will glorify it again.

29 The people therefore, that stood by, and heard //, said that it thundered: others said, An angel spake to him.

30 Jesus answered and said, This voice came not because of me, but for your sakes.

<what shall 1 (ivbat must 7) iay?~\ The conflict, as at the Temptation, is a real one. The thought of a possible deliverance is present though not admitted.

Father... hour] These words have been interpreted in two very different modes. Some have taken them as part of the interrogation: "Shall I say, save me from this hour?" and others have taken them as a real prayer. Against the former interpretation it may be urged that it does not fall in with the parallel clause which follows: Father, glorify Thy name; nor with the intensity of the passage; nor yet with the kindred passages in the Synoptists (Matt. xxvi. 39 and parallels).

If then the words be taken as a prayer for deliverance it is important to notice the exact form in which it is expressed. The petition is for deliverance out of(aSi(Tov eVc, Vulg. salvifica me ex bora hac) and not for deliverance from (aTro) the crisis of trial. So that the sense appears to be "bring me safely out of the conflict" (Hebr. v. 7), and not simply "keep me from entering into it." Thus the words are the true answer to the preceding question. " In whatever way it may be Thy will to try me, save me out of the deep of affliction." There is complete trust even in the depth of sorrow. Comp. Matt. /. c.

If this sense be adopted the adversative particle which follows (but...') has the meaning: "Nay, this I need not say: the end is known." The petition might seem to imply uncertainty, but here there was none. If, on the other hand, the words are taken as a prayer for deliverance from the conflict, or interrogatively, •the but is a simple corrective: "Nay, this I cannot say, for I came to sustain it."

for this cause~] Christ came that He might enter into the last conflict with sin and death, and being saved out of it win a triumph over death by dying. If the failure of Israel was a chief element in the Lord's sorrow, this was a step towards the universal work which He came to accomplish (Rom. xi. n). Some have supposed that the words are anticipatory of the prayer which follows: "I came that Thy name might be glorified." This thought, however, is more naturally included in the former interpretation. The name of the Father was glorified by the Son's absolute self-sacrifice.

28. Father, glorify thy name'] Reveal to men, and here to Greeks as the representatives of the heathen world, in all its majesty the fulness of this Thy title shewn in the Son. How this should be is not expressed, but the reference is clearly to the thought of v. 32. The voice is the assurance and not the actual fulfilment.

Then came there..."] Then came therefore... The expression of the prayer carried with it the appropriate pledge of fulfilment.

a voice from (out of) heaven] The utterance was real and objective, that is, it was not a mere thunder-clap interpreted in this sense; yet, like all spiritual things, this voice required preparedness in the organ to which it was addressed. Thus in the Bath Kol the divine message was not the physical sound in itself but the offspring of it. WUnsche on Mark i. 1 1 quotes an interesting tradition of a divine voice which witnessed to the worth of Hillel.

1 have both glorified...] Or, more closely, I both glorified it, that is, My name as Father, in past time, and will glorify it. The reference is to historic facts in the life of Christ, as, for example, to the signs which He wrought as signs of the Father (comp. v. 23, xi. 40); or perhaps more especially to the great crises in His ministry, the Baptism (Matt. iii. 17) and the Transfiguration (Matt. xvii. 5), in which His Sonship, and so the Father's character, was revealed.

twill glorify it again] This glorification was not a mere repetition but a corresponding manifestation of the Father's glory. The glorification during the limited, earthly ministry to Israel was followed by a glorification answering to the proclamation of the universal Gospel to the world.

29. The -people (multitude)...that stood by] iii. 29; Matt. xxvi. 73. They were probably in the outer court of the temple.

and heard~] Omit it. The object is left purposely undefined. For the mass the voice was mere sound. The apprehension of a divine voice depends upon man's capacity for hearing. This is seen specially in the narrative of St Paul's conversion: Acts ix. 7, xxii. 9, xxvi. 13 f. Comp. Acts ii. 6, iz f.

that it had thundered...An angel spake (hath spoken) to him] These last felt that the utterance was articulate though they could not hear the words.

30. Jesus anstwered~] the questionings which were rising in the hearts of the people and of the disciples, while yet He meets them only by pointing to the significance of the voice for those who received it.

This voice... sakes"] This voice hath not come for my sake, but for your sakes. Comp.

31 Now is the judgment of this world: now shall the prince of this world be cast out.

32 And I, if I be lifted up from the earth, will draw all men unto me.

33 This he said, signifying what death he should die.

34 The people answered him, ' We ' Psal- ' IC have heard out of the law that Christ 4' abideth for ever: and how

xi. 42. It came to test their faith and to strengthen it; and at the same time to make clear the importance of the crisis revealed by the Gentile request The order of the original text is emphatic: " It is not for my sake this voice hath come..."

31. Now is the judgment of this world'] Or rather, a judgment, one of many if a most solemn one. The Passion was the judgment of the world (Luke ii. 34 f.), which shewed both men's thoughts towards Christ, and the true position of the world towards God.

this world"] Jew and Gentile are alike included in the sentence; but probably the thought is most clearly expressed in the condemnation of the Greek idolatry of beauty and pleasure.

the prince of this world] Comp. xiv. 30, xvi. ii; (Eph. ii. 2, vi. 12; 2 Cor. iv. 4). The title is common in Jewish writers (D?iyn It?). According to a remarkable tradition quoted by Lightfoot (ad /or.) God gave the whole world except Israel into the power of the angel of death (comp. Hebr. ii. 14). Under this image "the prince of the world" stands in absolute contrast to the "author of life" (Acts iii. 15). It should however be added that the angel of death was in no way connected with Satan.

32. And I...unto me] The opposition to the prince of this world is made as sharp as possible (*cayeJ> ai/ v.). The phrase by which the Lord indicates His death (be lifted up, iii. 14, viii. 28; comp. Acts ii. 33, v. 31) is characteristic of the view under which St John represents the Passion. He does not ever, like St Paul (e.g. Phil. ii. 8, 9), separate it as a crisis of humiliation from the glory which followed. The "lifting up" includes death and the victory over death. In this aspect the crisis of the Passion itself is regarded as a glorification (xiii. 31); and St John sees the Lord's triumph in this rather than in the Return. Comp. i John v. 4 — 6.

from the earth] The original phrase (« rf)s yrjs) expresses not only " above the earth," but " out of the earth," as taken from the sphere of earthly action. Thus there appears to be a reference to the Resurrection, and not only to the Crucifixion. At the same time it is clear from iii. 14 f. that it is by the elevation on the Cross that Christ is offered as the Saviour to the vision of believers.

will draw'] vi. 44; (Hos. xi. 4, Heb.). The Son " draws " by the Spirit which He sends, xvi. 7. And there is need of this loving violence, for men are " held back by the enemy."

all men] The phrase must not be limited in any way. It cannot mean merely " Gentiles as well as Jews," or "the elect," or "all who believe." We must receive it as it stands: Rom. v. 18, (viii. 32); 2 Cor. v. 15; (Eph. i. 10); i Tim. ii. 6; Hebr. ii. 9; i John ii. 2. The remarkable reading "all things" (navra, Vulg. omnia) points to a still wider application of Redemption (Col, i. 20), though Augustine explains it of " creaturae integritatem, idest, spiritum et animam et corpus" (adloc.).

unto me~] unto myself. Emphatically as the one centre of the Church, in whom all find their completeness.

33. This...what death..."] But this...signtfy'ng by 'what- (7roi'o>) death..., not as if this were the primary end of the words, but the nature of Christ's atoning death was indicated in the form of the reference to it. Cp. xviii. 32, xxi. 19.

34. The people answered..."] The mult 1- tudetherefore answered..., when they found the claims to the prerogatives of Messiahship put forth by one who called himself the Son of man (v. 23), and spoke of his removal from the people whom he should save. The difficulty was twofold: firstly, that the Lord assumed a universal and not a special title (" Son of man" and not "Son of David"), and also that this sovereignty was not to be exercised on earth.

out of the law] out of the book of the Covenant, the Old Testament generally. Comp. x. 34, note.

how sayest thou (<™)...] in opposition to the Law, or, at least, in language which we cannot reconcile with it.

The Son of man...] The title is not recorded by St John as having been used here in this connexion by the Lord, but the teaching in v. 32 naturally led to it (v. 23). Such a quotation from unrecorded words is a significant illustration of the compression of the narrative. The Evangelist gives the critical elements of the discourse only. The complete phrase occurs iii. 14.

thou, The Son of man must be lifted up? who is this Son of man?

35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.

the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.

37 ^ But though he had done so many miracles before them, yet they believed not on him:

38 That the saying of Esaias the prophet might be fulfilled, which he

(who is...] The question clearly shews that the title " the Son of man " was not necessarily identified with "the Christ." Comp. Additional Note on ch. i. § 6, p. 34.

35. Then Jesus said...~] Jesus therefore said... meeting their difficulties by charging them to use the opportunities which they still had for fuller knowledge. There,was yet time, though the time was short. The words are not described as an "answer" (v. 30), but as an independent utterance.

WalK\ Progress was both possible and a necessary duty while the light shone, and as the light shone.

lest... come upon you] that darkness overtake you not, as it will do if you do not advance to a fuller knowledge of myself and my work before the coming time of trial. Then all movement will be perilous. You will wander in a wilderness without " the pillar of fire." Comp. Jer. xiii. 16.

for he that...in darkness..."] and he that... in the darkness... The clause is added as the most general form of the natural completion of the former sentence: " and ye may not know whither ye go."

36. While ye have the light] There was need of progress and there was also need of faith, which should support hereafter. There is a change of order in the repeated clause: Walk as ye ha-ve the light, and as ye have the light believe on the light.

that ye...of light] that ye may becomesons of light, and so have light in yourselves. Comp. Luke xvi. 8; i Thess. v. 5; (Eph. v. 8, children). This glorious transformation is the last issue of faith. Thus the last re-corded words of Christ to the world are an exhortation and a promise. Comp. xvi. 33.

(4) The judgment of the Evangelist (36 b — 43). In this section the Evangelist speaks in his own person and connects the apparent failure of the Lord's work with the prophetic teaching of Isaiah. In form the passage resembles xx. 30 f., xxi. 23 — ^s; and, in a less degree, iii. 16 — ai, 31 — 36.

These things...and did hide himself (wa,s hidden, (KpvpT), Vulg.abscondit se)}vm. 59. The hiding was not His work but the work of His adversaries, as being the result of their want of faith.

37. so many} This seems to be the meaning of the word (roo-at/ra), and not so great. Comp. vi. 9, xxi. n. Of these many works (comp. ii. 23, iv. 45, vii. 31, xi. 47, xx. 30) St John has recorded only seven as types.

before them'] There was no excuse for ignorance, Acts xxvi. a 6.

they believed not on him} with self-devoted, trustful, patient faith in life; though many did believe with the concealed adhesion of conviction, v. 42.

38. That the saying (word)...] Such a fulfilment was a part of the design of God, and so necessary; inasmuch as the prophetic word described the actual relation of the divine message to those who heard it. This relation, which was already present to the divine Vision and had been fulfilled in the type, must needs be realised in the antitype; so that the complaint uttered by Isaiah against his own contemporaries might have been uttered even more truly by Christ.

The prophecy itself (Isai. liii. i) sets forth the two sides of the divine testimony, the message as to the servant of God which appealed to the inward perception of truth; and the signs of the power of God which appealed outwardly to those who looked upon them. In both respects. the testimony failed to find acceptance. The message was not believed; the signs were not interpreted. There is an interesting examination of the use of Isai. liii. in the New Testament in Taylor's ' Gospel in the Law,' ch. v.

who hath believed... hath... been revealed?'} More exactly as a retrospect of failure: who believed... was... revealed?

our report f} If the words are spoken by the prophet, according to the common interpretation, then our report may mean either " the message which came from us, which we delivered,*' or " the message which came to

/i«d. 53- spake, -Tord, who hath believed our Rom. 10. report? and to whom hath the arm of the Lord been revealed?

39 Therefore they could not believe, because that Esaias said again, f Matt. 13. 40 ^He hath blinded their eyes, and hardened their heart; that they should

not see with their eyes, nor understand with their heart, and be converted, and I should heal them.

41 These things said Esaias, when he saw his glory, and spake of him.

42 1T Nevertheless among the chief rulers also many believed on him;

the arm of the Lord] Luke i. 51; Acts xiii. 17.

39. Therefor?...] For this cause, namely, that in the order of Providence the Gospel must be met by general unbelief, they could not believe... The fact which has been already noted (they did not believe) is now traced back to its ultimate origin which lay in the divine action. They did not believe, and they could not believe, for that Isaiah said again: He (that is God) hath... The want of belief was 'nvolved in the necessary truth of the prophetic word. This fulfilment again involved in the incredulous an inability to believe consequent upon the actual working of God according to His fixed laws. Comp. Rom. x. 16. And yet, further, this working of God, as we look at it in the order of succession, was consequent upon man's prior unbelief. The Jews were already in an unnatural and diseased state when the prophet was sent to them. Then came the punishment whereby those who would not give glory to God by willing faith were made to subserve to His glory. The revelation of Christ, like the preaching of Isaiah, was the very power by which the existing form of unbelief was carried to its full development.

Esaias said] The quotation differs alike from Heb. and LXX. St John transfers to God what is represented by Isaiah as the mission of the prophet (Isai. vi. 10); while the healing on the other hand is ascribed to Christ. Comp. Matt xiii. 14 f.; Acts xxviii. a6f.

Augustine's discussion of this passage is full of interest, though he examines it from a single and limited point of view: " hoc propheta praedixit quia Deus hoc futurutn esse praescivit...malam quippe eorum voluntatem praevidit Deus."

40. tie bath blinded... and hardened..,.] The change of tense in the original is remarkable: He bath blinded,.. and be hardened («ro>- puxTfv)... The verb translated "hardened" describes the formation of a " callus " (n-wpor) in a part of the body, as the eyes (Job xvii. 7). Comp. Mark vi. 52, viii. 17; Rom. xi. 7; i Cor. iii. 14.

understand] perceive (j/or/Voxrti/). The word in Mark iv. 12 is different (OMVIWITIV).

With regard to the general scope of the passage it may be observed that: i. As a fact disregard of impulses and motives to rightdoing make it more and more hard to obey them. i. We may regard this law as acting mechanically; or we may see in it, in relation to man, the action of a divine power. 3. The latter supposition introduces no new difficulty; but on the other hand places this stern law in connexion with a wider scheme of action, which makes hope possible.

In this connexion it is important to observe that a divine " cannot " answers to the divine "must" (xx. 9, note). This "cannot" expresses a moral and not an external or arbitrary impossibility. Thus it defines while it does not limit the action of the Son (v. 19, 30; comp. Mark vi. 5); and so fixes the conditions of discipleship (iii. 5, vi. 44, 65, vii. 34 — 36, viii. 21 f.), of understanding (iii. 3, viii. 43 f.; xiv. 17), of faith (as here; comp. v. 44), of fruitfulness (xv. 4 f.), of progress (xvi. 12).

41. when... glory] According to the reading of the most ancient authorities: because he saw his (Christ's) glory... The prophecy was not only given at the time of the celestial vision but in consequence of it. The sight of the divine glory made clear the vast chasm between God and the people who bore His name;.

he sa<w his glory, and spake uf him (Christ)] The Targum renders the original words of Isaiah, / saw the Lord, by / saw the Lord's glory. St John states the truth to which this expression points, and identifies the divine Person seen by Isaiah with Christ. Thus what Isaiah saw was the glory of the Word, and of Him he spoke. His message, that is, was not merely addressed to his contemporaries only, but reached to the time of the fuller manifestation to the world of that glory which he himself saw in a vision. It is uncertain whether the last clause (spake of him) depends on the because or not; but the position of the of him in the original points to this connexion.

42. Nevertheless among (even of) the... rulers (the members of the Sanhedrin: iii. i, vii. 26, 48) many believed on him] This complete intellectual faith (so to speak) is really the climax of unbelief. The conviction found no expression in life.

but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:

43 AFor they loved the praise of men more than the praise of

44 ^ Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.

45 And he that seeth me seeth him that sent me.

46 'I am come a light into the ''chaP world, that whosoever believeth on I9 me should not abide in darkness.

John uses of this belief the phrase which marks the completeness of belief (eVtor. ds). The belief only lacked confession, but this defect was fatal. Comp. ii. 33, where also a belief complete in itself is practically imperfect.

did not confess] did not make confession. The verb is used absolutely. Comp. Rom. x. 9, 10. The imperfect tense (a^toXoyoui/, Vulg. confitebantur) marks the continued shrinking from the act of faith.

43. the praise (glory) of men... praise (glory) of God] Comp. v. 44. The words suggest a contrast with that vision of the divine glory in which God shewed what He had prepared for men (v. 41). Comp. Rom. iii. 23.

This final judgment appears to contain a summary of the Lord's teaching gathered up in the view of this crisis, and not to be a new utterance. It falls into three parts: the position of the believer (44 — 46), and of the unbeliever (47 — 49), and the fruit of the message (50). The Lord first speaks of His Person (44 — 46), and then of His words (47 — 50).

44. But Jesus cried...] The witness of the Lord is set over against the witness of the prophet and the unbelief of the people. It expresses as completely as possible His absolute self-sacrifice as contrasted with the selfishness of His enemies. He is lost (so to speak) in Him that sent Him. He judges no man. His teaching is simply the expression of His Father's command.

cried ((Kpa£(, Vulg. clamabaf)] vii. a8, 37. The testimony was so given as to claim and arrest attention; and it was given once and for all (contrast Luke xviii. 39).

believeth not on me, but...] He looks beneath the surface and acknowledges a divine presence realised in and through me. As yet it was impossible for men to know how faith could repose in the Son Himself.

on him that sent me] not simply on "the Father" as representing a general connexion, but on Him who is the source of the special revelation of Christ.

(beholdeth)...] In this case the negative clause is not found. So far as the believer beheld Christ, he beheld Him from whom Christ came. Belief passed through the veil: vision apprehended outwardly God in His relation to men. Comp. Matt. x. 40. For the sense of " behold " see xvi. 16.

The form of the sentence differs in each particular from xiv. 9: beholdeth occupies the place of hath seen; Him that sent me of the Father. The thought here is of the intent, patient, progressive contemplation of Christ leading to the fuller knowledge of Him from whom He came; thus the thought is of the one decisive moment, of which the results were permanent.

46. I am come a light (or as light) into...] This was the office of Christ, to make all things clear. His Person when seen in its fulness illuminates the mysteries of life. There is darkness over the world, and without Him it must remain. Faith in Him brings purer vision. Comp. v. 36. See also iii. 19, viii. la, ix. 5, (i. 4).

should (may) not abide in the darkness] as being the normal state of men withour Christ. The exact phrase occurs only here, yet see i John ii. 9, n (is in the darkness); and viii. xa, xii. 35; i John ii. ii (walk in the darkness), Comp. I John iii. 14, abide in death; and the opposite i John ii. IQ, abide in the light.

47. Christ now passes from the thought of His Person to that of His words: frono

*chap. 3. 47 *And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.

48 He that rejecteth me, and receiveth not my words, hath one that

/Mark 16. judgeth him: 'the word that I have spoken, the same shall judge him in the last day.

49 For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.

50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.

me to my sayings. Faith is essentially personal. Unbelief stops short at the outward manifestations of the Person: it deals with the teaching. Two cases appear to be regarded, the first that of the respectful hearer, who listens and does not; the second, that of the man who refuses to listen at all. From this it appears that the reading "believe" is foreign to the scope of -v. 47.

bear my words (sayings, pr^ar^v)] not with true understanding of their full import (viii. 47), but yet with attention, x. 3, 16, *7, &c.).

and believe not} According to the true reading, and keep (<pv\d£rj, Matt. xix. 20; Luke xi. 28) them not.

/ (emphatic) judge him not~\ There is no personal element in the accomplishment of the final issue. Christ came for judgment (ix. 39) and yet not to judge (comp. iii. 17, viii. 15). The judgment followed naturally (so to speak) from His manifestation. The Law (in the fullest sense) is the one accuser (v. 45). Men simply remain where they are (iii. 36) if they do not come to Christ. Their sentence lies in the nature of things. In this case the hearers were self-condemned.

bath one that judgeth him] The word may be refused, but it cannot be banished. It still clings to the hearer as his judge. Its work is even now begun as it shall hereafter be fully revealed.

the word that I have spoken (/spake)...] The "sayings" are all bound up in one great message (Xoyos), delivered and felt in its entirety. For the unbelieving Jews it was now ended (spake is contrasted with speak, v. 50). Comp. xvii. 6, 8.

the word... the same (that) shall judge him...'} The resumptive, isolating pronoun (futlvos) places in emphatic prominence the teaching which is regarded as past and separated from those to whom it was addressed. It stands, as it were, in the distance, as a witness and an accuser. Comp. i. 18, v. n and note.

49. For... spoken...'] Because I spoke not... The essential inherent power of judgment lies in the word, since there is in it no admixture of a limited human personality. It is wholly divine.

of myself] The phrase («'£ e^avroC, Vulg. ex me) is peculiar and unique. It describes (so to speak) the source out of which a stream flows continuously, and not simply the point of origin from which movement started (air tfj.. v. 30, vii. 17, 28, viii. 28, 42, (x. 18), xiv. 10).

he gave me a commandment] himself hath given me commandment. The pronoun (as in v. 48) emphasizes the reference; and the tense of the verb (8t8a>Ktv) marks the continuance of the action of the command.

what I should say (f tn-a>, Vulg. dicam), and what I should speak (AuXqo-oj, Vulg. loquar)] That is, as to the substantial contents and the varying manner of my message.

50. And I know (otSa)...] The word may find acceptance or rejection, but this remains sure. The commandment of the Father, His will manifested in my commission, is eternal life. The Father's commandment not only is directed towards life, to quicken or to support it. It is life. Truth realised is that by which we live. The commandment of God is the expression of absolute Truth. Comp. vi. 63, 68, xvii. 17.

whatsoever (the things which) / speak therefore...] The certainty of this assurance furnishes the one rule of Christ's teaching. He in the fulness of His divine-human Person («'yo>) speaks in complete agreement with the Father's injunctions, who is His Father and our Father. In part His message was fully given (w. 48 f.): in part it was still to be given to the inner circle of His disciples.

THE SELF-REVELATION OF CHRIST TO THE WORLD has now been completed. In the remainder of the Gospel St John records

This division of the Gospel, like the former, falls into two parts, THE LAST MINISTRY OF LOVE (xiii. — xvii.), and THE VICTORY THROUGH DEATH (xviii. — xx.); with an EPILOGUE (xxi.).

This division of the Gospel, which is entirely peculiar to St John, with the exception of the revelation of treachery among the twelve, falls into three sections:

St John's account of events at the Last Supper contains two scenes. The first is the manifestation in act of the Master's self-sacrificing love (i — 30): the second is the separation of the selfish disciple (21 — 30).

The incidents are parallel with sections of the Synoptic Gospels; but there are very few points of actual correspondence in detail between the narratives of the Synoptists and of St John. The discussion recorded by St Luke (xxii. 24 ff.) has a close connexion of thought with the lesson of the feet-washing. And the words announcing the betrayal are identical in St Matthew (xxvi. 31; comp. Mark xiv. 18) and St John (xiii. 31). All the Evangelists record the surprise with which this announcement was received (Matt. xxvi. 33; Mark xiv. 19; Luke xxii. 23; John xiii. 33); and St Matthew notes that Judas was designated as the traitor (xxvi. 25). But the details which St John has preserved as to the manner of the designation are peculiar to him.

The omission of the record of the Institution of the Lord's Supper belongs to the plan of the Gospel. It is impossible on any theory to suppose that the author was unacquainted with the facts. But it is difficult to determine at what point in the narrative of St John the Institution is to be placed. It is scarcely necessary to refer to the opinion of those who have supposed (Lightfoot, &c.) that the supper described in John xiii. was held at Bethany (Matt. xxvi. 6 ff.), and that the journey to Jerusalem follows xiv. 31; so that the Institution took place on the following day. This view appears to be directly opposed to xiii. 38: to the significant parallel with Luke xxii. 34 ff.: and to the general unity of the discourses in xiii. — xvii.

But if it be assumed that the meal described in ch. xiii. is identical with that described in the Synoptists, as including the Institution of the Lord's Supper, where can the Institution be intercalated? was it before or after the departure of Judas (xiii. 30)?

The evidence on this point is extremely slender. In the narratives of St Matthew and St Mark there is nothing which tends to decide the question in one way or the other. The prophecy of the betrayal and the Institution are introduced by the same general words (as they <were eating, Matt. xxvi. 36; Mark xiv. 33), and though the former stands first there is nothing to shew that the order is chronological. It is also to be noticed that in these Evangelists there is no separation of the blessing of the Bread and of the Cup. In the narrative of St Luke the arrangement is different. A cup is first given for distribution (xxii. 17). Then follows the giving of Bread, with the words of Institution (i». 19). Then, according to the present text, the giving of the Cup, with the words of Institution introduced by the clause in like manner also the cup after supper (v. 20); and in close connexion with this is given the prophecy of the betrayal. There is indeed good reason for thinking that the second reference to the Cup is a very early addition to the original text of St Luke taken from i Cor. xi. 35; and as it stands it may be treated parenthetically. In any case, however, St Luke distinctly places the prophecy of the betrayal after the distribution of the Sacramental Bread; and, like St Paul, he places this distribution during the supper, and the distribution of the Sacramental Cup after the supper. The other Synoptic narratives are perfectly consistent with this view. Judas then, if we adopt this interpretation of the narrative, was present at the distribution of the Sacramental Bread, and not present at the distribution of the Sacramental Cup. In other words, the distribution of the Bread must be placed before v. 30 in St John's narrative, and the distribution of the Cup after.

If now we look for a break in xiii. i — 30, it may be found between 16 and 17, or between 19 and 30; but hardly between 22 and 33. It is, however, more in accordance with St Luke's narrative to place the distribution of the Bread before v. 3. The distribution of the Cup may be placed after 30, or 33; but it seems on the whole best to place it after 33. The teaching of that Sacramental Act forms a bond between the thoughts of 33 and 33.

1 M passover, when Jesus knew that were in the world, he loved them

The central idea of this record corresponds with one aspect of the Institution of the Eucharist, that of self-sacrifice. The incident evidently belongs to the same spiritual circumstances. The form of the narrative is marked by extreme minuteness and vividness of detail (w. 4 if.), and by directness of recollection (v. 1 1). The portraiture of St Peter is instinct with life: he acts and is acted upon.

The narrative consists of two parts, the action itself (a — n), and the commentary upon the action (12 — 20). The latter approaches very closely in form to the teaching preserved by the Synoptists (e.g. vv. 16 f.). The former is a parable in action (comp. Matt, xviii. 2 fl'.).

CHAP. XIII. 1—4. These verses are differently punctuated. Some suppose that the construction is broken, and that the principal verb is rises in v. 4, the knowing in v. 3 resuming the knowing of v. i. It seems better, however (as A. V.), to take v. i as complete in itself, as it is grammatically complete, and to regard v. a as a fresh beginning. On this view v. i is an introduction to the whole cycle of teaching which follows (xiii. — xvii.), while w. 2, 3 are the introduction to the special incident of the feet-washing, the symbolic manifestation of love.

Now before the feast..."] The disjunctive particle (#e, Vulg. auteni) perhaps suggests a contrast with the temporary retirement noticed in xii. 36. Though Jesus had thus withdrawn Himself, yet before the crisis of His Passion He fully prepared His disciples for the issue.

before the feast] It is impossible to take these words either with knowing or with having loved. The clause can only go properly with the "principal verb loved. The note of time consequently serves to mark the date of the manifold exhibition of love, of the acts and discourses which follow immediately afterwards. All these took place "before the feast," that is, on the evening (the commencement) of Nisan I4th; and in these last scenes before the Passover at which the Jewish type found its perfect fulfilment, the love of the Lord was revealed in its highest form.

when Jesus knew] Jesus knowing, that is, since He knew. This knowledge, which is spoken of as absolute («tSwv), prompted the crowning display of love. The thought is brought into prominence by the repetition of the word world. In the world the disciples were to find their trial, and to find it when their Master had passed out of the world. Hence came the necessity for such encouragements as follow: e.g. xvi. 33.

In His knowledge of the disciples' suffering the Lord forgot His own suffering, though foreknowledge intensifies sorrow.

bit hour] Just as St John points out the moral conditions of the Lord's life in a divine "cannot" (see xii. 40 note), and a divine "must" (xx. 9 note), he also marks the divine sequence in its events. The crises of His several manifestations are absolutely fixed in time (ii. 4; comp. xi. 9 f., ix. 4). In each case this "hour" is appointed with a view to the issue to which it leads (xii. 23, Iva 8ogao-drj, and so here Iva /ifra/3^). Compare iv. 21, 23, v. 25, 28; i John it. 18; Rev. xiv. 7, 15;

are powerless (vii. 30, viii. 20). When it has come He recognises its advent (xii. ay, xvii. i).

that he should depart...'] The purpose, as part of the divine counsel, is marked emphatically (tea). Comp. xii. 23, xvi. 2 note.

depart] The exact word (/uera/3^, Vulg. trantcat) is only used here in this co'nnexion. It marks the transference from one sphere to another: comp. v. 24; i John iii. 14. Death for Christ, and in Him for the Christian, is not an interruption of being but a change of the mode of being, a "going to the Father," to His Father and ours.

unto the Father] as describing the religious and moral relationship, and not simply the idea of power (to God).

unto the end] to the uttermost. The original phrase (els reXor, Vulg. in fineni) has two common meanings, (i) at last, and (2) utterly, completely. The first sense appears to be most natural in Luke xviii. 5, and the second in i Thess. ii. 16. It occurs very frequently in the LXX., and most often in connexion with words of destruction (utterly), or abandonment {forever): Ps. xii. i, (ix. 1 8, al. els TOV a«5i/a), &c. It occurs, however, in other connexions, Ps. xv. ii, Ixxiii. 3, xlviii. 8; and constantly in later Greek writers, e.g. a Clem. 19; Luc. 'Somn.'9.

devil having now put into the heart of Judas Iscariot, Simon's son, to betray him;

3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;

aside his garments; and took a towel, and girded himself.

5 After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded.

There appears to be no authority for taking it here in the sense of to the end of His earthly presence (yet see Matt. x. aa, xxiv. 13 f.), and such a translation does not suit the connexion with before the feast. If, however, we take the words as expressing loved them with a perfect love, then the thought comes out clearly, "As Christ loved His disciples, and had before shewed His love, so now at this crisis, before the day of His Passion, He carried His love to the highest point, He loved them to the uttermost."

2. And supper being ended...] And — as one special manifestation of this love — during a supper fdftfrvov yivo^ievov)...

the devil... him] Literally, according to the most ancient text, the devil having already put It Into his (Judas') heart that Judas Iscariot the son of Simon shall betray him. The transference of the subject from the former to the latter clause is not unnatural (...into the heart of Judas... that he should...); and it seems to be impossible to accept the rendering "the devil having conceived in his heart that..."

The separation of " Iscariot" from Judas in the original text, "Judas the son of Simon, Iscariot," clearly marks the title as local. Comp. vi. 71, where it is an epithet of Simon.

3. Jesus (omit) knowing] That is, as before, "since He knew." The knowledge that He was possessed of this divine authority was the ground of His act of service; just as in •v. i the knowledge of His coming departure was the ground of His crowning display of love.

had given... ~\ Our idiom will not bear in the oblique the oiiginal tense gave (found in the oldest authorities), which, however, marks the true idea of the commission once given eternally. A similar remark applies to the verbs below, which are literally came forth and goeth.

all things'] The sense of absolute sovereignty is the more impressive here in the prospect of apparent defeat. Even through treachery and death lay the way t!b the Resurrection.

into his hands'] to deal with as He pleased, even when He was given "into the hands" of men: Matt. xvii. aa, xxvi. 45.

The original order is most emphatic: "and that it was from God He came forth, and unto God He is going." The title of power and glory is used in this clause, as that of affinity (the Father) in the former.

was come] was come forth on His mission to the world at the Incarnation. The preposition used here («Vo) marks a separation and not the source. Contrast viii. 42, note.

4. He riseth from the supper, and laid (layeth) aside..."] There is nothing to indicate the occasion of the action. The phrase implies that the supper was already begun, so this feet-washing cannot have answered to that before the meal. We may assume that it was a parable in action exhibited in order to illustrate some thought of the coming kingdom which had just found expression. Comp. Luke xxii. 24 ff.; (Matt, xviii. i if.). For this reason each step in the act of service is noted with the particularity of an eye-witness: the rising from among the group (ey. IK), the laying aside the upper robes (fyidria), the taking the towel, the girding, the pouring out of the water, the washing, the wiping. When Christ serves, He serves perfectly.

and he took...girded himself] The form of expression emphasizes the preparation by Himself. Comp. Lukexii. 37, xvii. 8, and ch. xxi. 18, with Acts xii. 8. "Quid mirum si prscinxit se linteo qui formam servi accipiens habitu inventus est ut homo?" (Aug. ad loc.)

pouretK] The original word (/3aXX«, Vulg, mittit), which is peculiar, is rendered in the same connexion elsewhere putteth; Matt. ix. 1 7 and parallels.

began to wash] The actual scene is broken up into its parts, just as all the details of preparation had been separately noticed. Comp. Gen. xviii. 4, xix. a, xxiv. 32, xliii. a4; Judg. xix. ai; i Tim. v. 10. Rabbinic commentators dwelt on the significance of Ezek. xvi. 9. "Among men," they said, "the slave washes his master; but with God it is not so." Comp. Lightfoot and Wetstein, ad loc.

6. Then (So) cometh he...~] as He passed round, or rather as He began to pass round, the circle of the disciples. There is nothing to support the old notion that the action began

te'r: and Peter saith unto him, Lord, dost thou wash my feet?

him, What I do thou knowest not now; but thou shalt know hereafter.

8 Peter saith unto him, Thou shalt never wash my feet. Jesus an-

swered him, If I wash thee not, thou hast no part with me.

9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.

10 Jesus saith to him, He that is washed needeth not save to wash his

with Judas. It is more natural to suppose that the Lord began with St Peter. In that case his refusal to accept the service is more intelligible than it would be if others had already accepted it.

and Peter saith (he saith) unto him} The abruptness of the clause suits the vivid narrative.

dost thou...'} The position of the pronouns in the original (<rt5 pav v. T. TT., Vulg. tu mlhi I. p., thou my feet) brings out the sharp contrast of the persons. The thought of the kind of service is subordinated to the fact of service rendered by the Master to the servant.

7. What I do~\ The chasm between the thoughts of the Lord and of the disciple is marked by the emphatic pronouns (o e'yo' TT.

The meaning of the act could not be understood till the Lord was glorified. The interpretation depended on a full view of His Person and His work. Knowledge as absolute and complete (OVK oiSaj) is contrasted with the knowledge which is gained by slow experience (yvtio-g "thou shalt learn" or "understand"). Comp. iii. 10, n, note.

hereafter'] Literally, after these things: iii. 42, v. i, 14 (afterward), vi. i, vii. I, xix. 38, xxi. i. In these places reference is made to a group of incidents, and not to one single scene. We must then understand here by "these things" all the circumstances of the Passion which was now begun. Even the interpretation given in w. u ff. was only partially intelligible, until Christ's sacrifice of Himself was completed. Perfect knowledge began with the day of Pentecost.

8. St Peter takes up the thought of " hereafter." Nothing, he would argue, can ever alter my position in regard to my Lord. This is fixed eternally. Thou shalt not wash my feet while the world lasts (ov fiij...fls rov altova). He assumed that he could foresee all; hence his reverence takes the form of self-will, just as in the corresponding incident in Matt. xvi. 22, where also his self-willed reverence for Christ, as He interpreted His office, brings down a stern reproof.

If I wash thee not...'] Christ meets the confidence of the Apostle with a declaration of the necessary separation which must ensue from the want of absolute submission. " Unless I render thee this service, unless, that is, thou receivest that which I offer, even when thou canst not understand my purpose, thou hast no part with me." The first condition of discipleship is self-surrender.

It appears to be foreign to the context to introduce any direct reference to the washing in Christ's blood (see <vv. 13 ff.). Though, as Cyril says, we may see some such thought suggested by the words.

wash thee'] not thy feet. Christ Himself chooses the manner in which He accomplishes the work which is effectual for the whole and not for a part.

thou hast no part...'} thou hast no share in my kingdom, as a faithful soldier in the conquests of his captain. Comp. Matt. xxiv. 51; Deut. xii. 12, xiv. 27; Ps. 1. 18.

9. St Peter, with characteristic impulsiveness, still answers in the same spirit as before. Just as he had wished to define what the Lord should not do, so now he wishes to define the manner in which that should be done which he admitted to be necessary. He would extend in detail to every part the action which Christ designed to fulfil in one way according to His Own will.

10. The reply of the Lord introduces a new idea. From the thought of the act of service as such, we are led to the thought of the symbolic meaning of the special act as a process of cleansing. The "washing" of a part of the body, feet, or hands, or head, is contrasted with the "bathing" of the whole. The "washing" in itself does not mark an essential change, but is referred to the total change already wrought. He that is bathed (o \e\ovfJLfvoi) needeth not save to wash (vfyaa-dai) his feet.

Some important authorities omit save and his feet. If this reading be adopted the emphasis will lie on needeth not. The aftercleansing may be an act of divine love, but it is not to be required at man's will. The form of the verb in some degree suggests this turn of meaning. It is not " to be washed." corresponding with the former phrase, but "to wash himself," or "to wash his own feet " (Matt. xv. 2; Mark vii. 3). But it is more probable that the omission was occasioned by the difficulty of reconciling tl»e phrase with " clean every whit."

If however the common reading be retained, the sense will be that the limited cleansing, as now symbolized, is all that is needed. He who is bathed needs, so to speak, only to

feet, but is clean every whit: and ye are clean, but not all.

11 For he knew who should betray him j therefore said he, Ye are not all clean.

12 So after he had washed their feet, and had taken his garments, and was set down again, he said

unto them, Know ye what I have done to you?

13 Ye call me Master and Lord: and ye say well; for so I am.

14 If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet.

remove the stains contracted in the walk of life; just as the guest, after the bath, needs only to have the dust washed from his feet when he reaches the house of his host.

is clean every <whit} The partial and superficial defilements, of hands, or head, or feet, do not alter the general character. The man, as a whole, the man as man, is clean.

and ye are clean, but not all'} The thought of the partial defilement of the person passes into the thought of the partial defilement of the society. The apostles as a body were clean. The presence of one traitor, the stainspot to be removed, did not alter the character of the company any more than the partial soiling of the feet alters the essential cleanness of the man.

Taken in this connexion the passage throws light on the doctrine of the holiness of the visible Church. And this the more because it seems impossible not to see in the word bathed, as contrasted with washed, a foreshadowing of the idea of Christian Baptism (Hebr. x. 22; comp. Eph. v. 26; Titus iii. 5). There is however no evidence to shew that the apostles themselves were baptized unless with John's baptism. The "bathing" in their case consisted in direct intercourse and union with Christ. For them this one special act of service was but an accessory to the continuous love of that companionship. (Comp. xv. 3.)

11. be knew <who should betray him} More strictly, him that <was betraying him. The act of treason was already in process. Contrast vi. 64 (fut.), vi. 71, xii. 4. The rendering " betray " adds something to the force of the original word. The exact word "traitor" (TTpoSor?;?) is applied to Judas only in Luke vi. 1 6. Elsewhere the word used of him is some part of the verb " to deliver up " (irapadiftovai), and not of the word "to betray" (jrpo8i86vai).

therefore said he...~\ The addition is quite natural if the writer's vivid recollection of the scene carries him back to the time when the words arrested the attention before they were fully intelligible. Otherwise it is difficult to account for the obvious explanation. No one who had always been familiar with the whole history would have added them.

13. Master (I. e. Teacher) and Lord~\ According to the common titles Rabbi and Mar, corresponding to which the followers were "disciples" or "servants" (v. 16).

14. If I then, your Lord (the Lord) and the Master...'] If I, the one who am by confession supreme, washed (ei/i^a) even now your feet...

It will be observed that the example ot Christ is always offered in connexion with some form of self-sacrifice.

that... to you] Literally, that as I did to you, ye also do. The parallel is between " I " and " ye," and hence the words " to one another " are not added.

The custom of " feet- washing " has been continued in various forms in the Church. See Bingham, xn. 4, § 10. By a decree (Can. 3) of the xviith Council of Toledo (694) it was made obligatory on the Thursday in Holy Week "throughout the Churches of- Spain and Gaul " (pedes unusquisque pontificum seu sacerdotum, secundum hoc sacrosanctum exemplum, suorum lavare studeat subditorum). In 1530 Wolsey washed, wiped and kissed the feet of 59 poor men at Peterborough (Cavendish, 'Life,' I. p. 242). The practice was continued by English sovereigns till the reign of James II.; and as late as 1731 the Lord High Almoner washed the feet of the recipients of the royal gifts at Whitehall on " Maundy Thursday." The present custom of " the feet-washing " in St Peter's is well known. The practice was retained by the Mennonites; and also by the United Brethren,

ample, that ye should do as I have done to you.

• Matt. 10.!$ b Verily, verily, I say unto you, chap. 15. The servant is not greater than his lord; neither he that is sent greater than he that sent him.

17 If ye know these things, happy are ye if ye do them.. 1 8 11 I speak not of you all: I

know whom I have chosen: but that. the scripture may be that eateth bread with me hath lifted up his heel against me.

that, when it is come to pass, ye may hencebelieve that I am he.

He that receiveth whomsoever 1 send receiveth me; and he that receiveth me receiveth him that sent me.

21 'When Jesus had thus said, ' Matt- 2 he was troubled in spirit, and tes-

among whom it has now fallen into disuse. There is an interesting account of Lanfranc's rule at Bee in Church's 'Anselm,' pp. 49 ff. The ancient English usage is illustrated by Chambers, ' Divine Worship in England,' p. xxvi. The Roman Service is given by Daniel, 'Cod. Lit.' I. 412.

17. If ye know (o?8are) these things..."] the lessons conveyed by the feet-washing. The " knowledge " here is that which a man has and not that which he acquires.

happy are ye..J] The original word is that used in the "beatitudes" (/xaicaptoi, Vulg. beati). Knowledge is a blessing as the help to action. There is a Jewish saying: " If a man knows the Law but does not do thereafter, it had been better for him that he had not come into the world" ('Shemoth R.' quoted by WUnsche).

18. / speak not of you all] The treachery of Judas was as yet manifest only to Christ; but to Him all was clear and open. For Judas knowledge would not issue in the happiness of doing.

I know whom I have chosen (I chose)] and so I know that even of these twelve chosen one is false (vi. 70). The choice here spoken of is the historical choice to the apostoJate. The thought of "election to salvation" is quite foreign to the context. Hence the stress lies on 7 («yo>) know. There was no surprise to Christ in the faithlessness of Judas, though there was to others. See Additional Note.

but that...'] but my choice was so made that... or more generally, but this has so come to pass /£«/... (xix. 36). There is a necessary correspondence between the fortunes of the servants of God at all times. It was necessary that Christ should fulfil in His own experience what David (or perhaps Jeremiah) had felt of the falseness of friends.

The words may also be taken: " but, that the scripture may be fulfilled, he that..." This construction however seems to be less natural and obscures the contrast.

He that... me'] The Greek in St John closely renders the Hebrew. See Introd. p. xiv.

He that eateth bread with me..."] According to the better reading, my bread. The phrase means simply, my friend bound to me by the closest and most sacred ties.

hath lifted up (lifted up)...] The notion is that of brute violence, and not of the cunning of the wrestler.

19. Now...] From henceforth (OTT* 5pr», Vulg. a modo, Matt. xxvi. 64, note). Hitherto the Lord had borne His sorrow in secret. Now it was necessary to anticipate the bitterness of disappointment. The crisis was reached from which silence henceforward was impossible. Comp. Matt. xxvi. 64; ch.

before it come to pass, that..."] that is, in order that what might have seemed to be a fatal miscarriage, should be shewn to have been within the range of the Master's foresight. Thus the disciples would be enabled to trust in Him absolutely. His knowledge was not only of the main fact but of the details.

20. Verily, verily..."] The verse appears to contain the converse truth to v. 16, arising however directly out of v. 19. The knowledge of the Master's greatness furnishes the measure of the envoy's greatness. If the treachery of one shook the confidence of the others, the assurance of what their office truly was served to restore it. Comp. Matt. x. 40; and especially Luke xxii. 24 — 30.

The act of complete sacrifice was followed by an act of righteous judgment. Service rests on love. Apostacy is the fruit of selfseeking. To the last Judas appears to take to himself honour without misgiving (v. 26). The details (w. 22, 34, 25) continue to reflect the vivid impressions of an eye-witness.

tified, and said, Verily, verily, I say unto you, that one of you shall betray me.

22 Then the disciples looked one on another, doubting of whom he spake.

23 Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved.

24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake.

25 He then lying on Jesus' breast saith unto him, Lord, who is it?

33, xii. 27, which are however both different. The emotion belongs to the highest region (r<5 7n»«5fiari), as it is called out by the prospect of a spiritual catastrophe. This agony is peculiar to St John. "Pereant argumenta philosophorum," Augustine exclaims, "qui negant in sapientem cadere perturbationes animorum."

testified"] Comp. iv. 44. The revelation is here made with solemn assurance, where the clear statement follows the general warnings in *w>. 10, ii. At the same time the effect upon the disciples is different. They seek now for some explanation of the words.

22. Then (omit) the disciples looked (e/3Xe- TToi', Vulg. aspiciebanf) one on another} The words give a vivid reminiscence of the actual scene. The first effect of the Lord's words was silent amazement and perplexity.

doubting] " Their consciousness of innocence," as has been well said, " was less trustworthy than the declaration of Christ." The same word (diropelo-dai) occurs Luke xxiv. 4; Acts xxv. 20; 2 Cor. iv. 8; Gal. iv. 20, and expresses rather bewilderment than simple doubt. The parallel in Luke xxii. 23 shews that the rendering "about whom" and not " about which " is right.

23. Now there... bosom] There was at table reclining on Jesus' bosom. At this time, and for some time before and after, the Jews appear to have adopted the Western mode of reclining at meals. Lightfoot (ad /or.) quotes Talmudic glosses which shew that the guests lay resting on their left arms, stretched obliquely, so that the back of the head of one guest lay in the bosom of the dress of the guest above him. If three reclined together the centre was the place of honour, the second place that above (to the left), the third that below (to the right). If the chief person wished to talk with the second it was necessary for him to raise himself and turn round, for his head was turned away as he reclined. St Peter then, sitting in the second place, was not in a favourable position for hearing any whisper from the Lord, which would fall naturally on the ears of St John. This very incident therefore, in which it has been supposed that St John claims precedence over St Peter, shews on the contrary that he sets himself second to him.

whom Jesus loved] xix. 26, xxi. 7, 20 (rjyana, Vulg. diligcbaf). The word in xx. 2 is different, and marks a different relationship (see note there). The title is first used here, and is naturally suggested by the recollection of this special incident. It marks an acknowledgment of love and not an exclusive enjoyment of love. Comp. xiii. i, 34, xv. 12, xi. 5.

24. beckoned] beckoneth (Acts xxiv. 10), as the eyes of the disciples were turned in surprise from one to another.

that he should... spake~] According to the true reading: and saith to him, Tell us who it is of whom He speaketh. St Peter thought that the Lord had already revealed to St John in an undertone the name of the false apostle.

25. He then... breast] He leaning back as he was on Jesus'1 breast. The phrase marks the recollection of an eye-witness. The sudden movement (avairea-tov tVt) is contrasted with the position (avaKfiptvos eV) at the table (ourw?, as he was, iv. 6); the "bosom" (fv T<a KoXTrw), the full fold of the robe, with the '' breast " («rt TO a-rf/dos), the actual body. Before this change of posture the disciple was so placed as to hear a whisper from the Lord, but not so as to address Him easily. The act rather than the place at table was preserved in tradition, xxi. 20. Polycr. ap. Euseb. ' H. E.' v. 24; Iren. in. i; Euseb. ' H. E.' v. 8. Hence the title " the disciple that leant on Christ's breast " (o eVttmjtftos). Comp. Routh, ' Rell. Sacr.' I. 42.

26. Jesus answered] Jesus therefore answer eth... The question was not now to be put aside, but it was answered only for those who put it.

to whom... dipped if] for whom I shall dip (cf. Ruth ii. 14) the sop and give it him. The emphatic pronoun marks the significance of the action. It is an Eastern custom at present for the host to give a small ball of meat to the guest whom he wishes to honour. The reference here mav be to this custom. By this act, which is not mentioned in the other Gospels, Christ answered the question of St John, Matt. xxvi. 25. Comp. Matt. xxvi. 23; Mark xiv. 20.

And...of Simon] So having dipped the sop he taketh it and giveth it to Judas the son of Simon Iscariot.

dipped the sop, he gave /'/ to Judas Iscariot, the son of Simon.

27 And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.

28 Now no man at the table knew for what intent he spake this unto him.

29 For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.

30 He then having received the sop went immediately out: and it was night.

27. then. Satan entered into him] Comp. Luke xxii. 3. In that passage is the beginning (comp. v. 2), in this, the consummation of the design. Judas in his self-will appears to have interpreted the mark of honour so as to confirm him in his purpose. So St John emphasizes the moment: after the sop then (roTf)... at that moment the conflict was decided. It is to be noticed that the pronoun here and in v. 30 (entivos) isolates Judas and sets him as it were outside the company. Satan is mentioned here only in the Gospel. " Enter" of evil spirits occurs Matt. xii. 45; Mark v. 12 f.; Luke viii. 30 fF., xi. 26. Comp. Rev. xi. n.

Then said Jesus..J] Jesus therefore saith... knowing the final resolve of Judas.

That thou doest, do quickly] The work was in essence already begun. Therefore the Lord now removes the traitor from His presence. The command is not to do the deed as if that were any longer uncertain, but to do in a particular way what is actually being done. Repentance is no longer possible; and Christ welcomes the issue for Himself. These words were spoken openly; those in 24 — 6 secretly.

28. Now no man...'] not even St John, who did not connect this injunction with the announcement which he had just received.

29. For some...'] They were so far from a suspicion of the true import of the words that they interpreted them in different ways.

bad said (e&lCi)... Buy... against (for, fly) the feast] The words shew that the meal cannot have been the passover. Moreover if it had been, Judas would not have left while the meal was as yet unfinished.

30. He then (So he) having received...'] Rather, having taken (Aa/Sav). The word marks that Judas on his part appropriated the gift, which, from the repeated mention, was evidently significant. Comp. xx. 22, vii. 39, i. 12, v. 43, &c.

mark the contrast of the light within with the outer darkness into which Judas "went

The last discourses of the Lord are divided into two portions by the change of place at the close of ch. xiv. Thus we have

These two groups of revelations, while they have much in common, are distinguished both by their external form and by a pervading difference of scope. The first group consists in a great degree of answers to individual apostles. St Peter (xiii. 36), St Thomas (xiv. 5), St Philip (xiv. 8), and St Jude (xiv. 22), propose questions to which the Lord replies. In the second group the case is far different. After the little company had left the room a solemn awe seems to have fallen upon the eleven (comp. Mark x. 32). They no longer dared to ask what they desired to know (xvi. 17); and when they spoke it was as a body, with an imperfect confession of grateful faith (xvi. 29 f.). This outward difference between the two groups corresponds with an inward difference. In the first group the thought of separation, and of union in separation, predominates. In the second group the main thought is of the results of realised union, and of conflict carried on to victory. This progress in the development of the central idea of the discourses influences the treatment of the subjects which are common to the two sections. This will appear clearly when the parallel teaching on the "new commandment" of love (xiii. 34, xiv. 15, 21, 23 f. Comp. xv. 9 fF., 1 7), on the world (xiv. 22 fF. Comp. xv. 1 8 fF.; xvi. i fF.), on the Paraclete (xiv. 16 f., 25 f.; comp. xv. 26, xvi. 8 fF.), and on Christ's coming (xiv. 3, 18, 28; comp. xvi. 1 6, 22), is examined in detail.

These last discourses in St John bear the same relation to the fourth Gospel as the last eschatological discourses to the Synoptic Gospels (Matt, xxiv.; Mark xiii.; Luke xxi.). The two lines of thought which they repre-

3 1 fl Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in

32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.

sent are complementary, and answer to the circumstances by which they were called out. Speaking in full view of the city and the temple the Lord naturally dwelt on the revolutions which should come in the organization of nations and the outward consummation of His kingdom. Speaking in the Upper Room and on the way to Gethsemane to the eleven, now separated from the betrayer, He dwelt rather on the inward consummation of His work and on the spiritual revolution which was to be accomplished. In the last case the situation no less than the teaching was unique. See Introduction, pp. Ixiii. if.

This first section of the Lord's final revelation of Himself and of His work contains in germ the main thoughts which are afterwards unfolded. He declares (w. 31 — 35) His victory (w. 31,32), His departure (^.33), the characteristic of His Society (w. 34, 35); and then, by the example of St Peter, He lays open the need of long and painful discipline for the disciples, in order that they may realise at last fellowship with Him (vv. 36 — 38). The central idea is that of separation, its nature, its necessity, its consequences; so that the whole current of the discourses flows directly from the historical position with which they are connected.

In this section, as afterwards, the absence of connecting particles is a characteristic feature of the narrative.

31. Therefore, when (When therefore)...Jesus said (saith)] The departure of Judas marked the crisis of the Lord's victory. By this the company was finally "cleansed" (•u. 10): and not only was the element of evil expelled, but it was used for the fulfilment of its appropriate part.

gone out] The departure was the free act of Judas. Contrast ix. 34 (e|e/3aXoi').

Now is...'} This "now," with which the Lord turns to the faithful eleven, expresses at once the feeling of deliverance from the traitor's presence and His free acceptance of the issues of the traitor's work. Judas was the representative of that spirit of wilful self-seeking which was the exact opposite of the spirit of Christ. By his removal therefore the conflict with evil which Christ had sustained in His human nature (the Son of Man) was essentially decided. As very Man and the representative of humanity He had finally overcome. At the moment when Judas went out, charged to execute his purpose, the Passion, as the supreme act of self-sacrifice, was virtually accomplished.

the Son of man] This title, as has been already implied, is the key to the interpretation of the passage. The words are spoken of the relation of "the Son of man" to "God," and not of that of "the Son" to " the Father."

glorified'] Perfect self-sacrifice even to death, issuing in the overthrow of death, is the truest "glory" (comp. xii. 23 f., x. 17 f.; comp. vii. 39, xii. 16, xvii. 5). Even the disciple in his degree " glorifies God " by his death (xxi. 19). Hence the attainment of glory by the Son of Man is rightly spoken of as past (was glorified, e'8o£ao-&7, Vulg. clarificatus est, not simply is glorified) in relation to the spiritual order, though it was yet future in its historical realisation. The thought throughout these last discourses is of the decisive act by which the Passion had been embraced. The redemptive work of Christ essentially was completed (xvii. 4, &c.).

and God is (was) glorified in him] The divine counsel (if we may so speak) was justified in Christ as man. Comp. xiv. 13, xvii. 4.

32. If God...in him] This clause is omitted by the most ancient authorities, and mars the symmetry of the structure of irv. 31, 32, which is seen to be most remarkable by a literal rendering:

Now was glorified the Son of Man, And God was glorified in Him: And God shall glorify Him in Himself,

God shall also... and shall straightway...] And God shall... and straightway shall He... The "glory" realised in absolute sacrifice must necessarily be regarded under two aspects, subjectively and objectively. The inward victory carried with it the outward triumph. Even as God was glorified in the Son of Man, as man, when He took to Himself willingly the death which the traitor was preparing, so also it followed that God would

I am with you. Ye shall seek me: 34 s A new commandment I give *8Lev- '9 /chap. 7. /and as I said unto tne Jews, Whi- unto you, That ye love one another; chap. i5. ther I go, ye cannot come; so now I as I have loved you, that ye also love i7j0hn 4.

glorify the Son of Man in His own divine Being, by taking up His glorified humanity to fellowship with Himself (Acts vii. 55). This second clause is the complement of the first, was glorified... shall glorify, not separable from it in the divine counsel, though distinguished in man's apprehension. The glory of Christ is one, whether it is seen in the Betrayal, or in the Cross, or in the Resurrection, or in the Ascension. Each fact contemplated in its true character includes all. Comp. Phil. ii. 9.

in himself] The preposition (eV cavrw) marks unity of being, and not simply unity of position (napa <roi, xvii. 5). The " in him " here corresponds with " forth from Him " (e'£ auroO) in ch. xvi. 28.

straightway] The sufferings and the glories (i Pet. i. n) henceforth followed one another in unbroken succession. Comp. xii. 23.

33. Christ's revelation of the nature of the crisis as affecting Himself, is followed by a revelation of it as affecting His disciples. The realisation of His heavenly glory involved His withdrawal from earth. The time therefore was come in which it was necessary for Him to announce His departure to those who were nearest to Him, as He had done before with another purpose to the Jews. In this His friends and His enemies were alike, that they could not, being what they were, follow Him.

Little children] The exact word (racvia, Vulg. fltolt) occurs here only in the Gospels (xxi. 5, mud/a); but in i John it is found six (or seven) times: in Gal. iv. 19 the reading is doubtful. The word (like reVci/ov, i. 12, note) emphasizes the idea of kinsmanship; and the diminutive conveys an expression at once of deep affection and also of solicitude for those who as yet are immature. By using it here the Lord marks the loving spirit of the communication which He makes, and assures those whom He leaves of His tender sympathy with them in their bereavement. At the same time He indicates that they stand to Him in a relation corresponding to that in which He stands to the Father: comp. x. 14, xiv. 20, xvii. 21, 23.

yet a little while'] i.e. it is but for a little while that I am with you: the moment of separation is at hand. Comp. vii. 33.

Ye shall seek me~] in the coming times of trial after the Passion, and after the Resurrection, and after the Ascension, and even to the consummation of the age, in the manifold loneliness of toil. Comp. Luke xvii. 22. It must be noticed that the second clause, which was addressed to the Jews, " and ye shall not find me" (vii. 34), is not added here. The search of the disciples, if in sorrow, would not be finally in vain. The words recorded in Luke xxii. 35, 36 point to a similar contrast between the position of the disciples with the Lord and their position without Him. Augustine's epigrammatic comment is most worthy of notice: " Quaeramus inveniendum; quaeramus inventum. Ut inveniendus qua=- ratur, occultus est; ut inventus quaeratur, immensusest... Satiat quaerentem in quantum capit, et invenientem capaciorem facit..."

so now] Of the two particles which are rendered " now," one (wi>) marks a point of time absolutely; and the other (aprt, Vulg. modo), which is used here, marks a point of time relatively to past and to future, and thus includes the notion of development or progress. Comp. ix. 19, 25 (aprt), 21 (vvv), and see also xiii. 7, xvi. 12, 31? RCV- x»- I0 (apTi).

The exact force of the " now " here therefore is that, in the due advance of the divine plan, the time was come for the disciples to learn that they must be left behind by their Master.

34, 35. The announcement of the coming separation leads to the indication of its purpose. The season of bereavement was to be a season of spiritual growth. To this end Christ gave a commandment fitted to lead His disciples to appropriate the lessons of His life, and so, by realising their true character, to follow and to find Him. In giving this commandment He speaks both as a Master and as a Father (v. 33, little children) who gives instructions to the various members of his household on the point of his departure.

34. A new commandment... That ye love one another] The last clause is commonly taken to convey the substance or scope of the commandment. In this case the "newness" ot the commandment (which was old in the letter, Lev. xix. 18; Luke x. 27) must be sought in the newness of the motive and of the scope, inasmuch as the example of the self-sacrifice of Christ, begun in the Incarnation and consummated at His death, revealed to men new obligations and new powers. Comp. i John ii. 7 f. A man's "neighbour" was at last seen to be simply his fellow man (Luke x. 36), while this universal love was based upon a special love realised in the Christian society (aXXi/Xovs). Thus Christ was recognised first

35 By this shall all men know that ye are my disciples, if ye have love one to another.

36 11 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst

as the life of the Church, and then as the life of humanity. In this way the full conception of His Person was gradually called out, as the sense of "brotherhood" was fulfilled in Him, and love became active as an inward power and not as a duty imposed, as self-sacrifice resting on universal and not on relative claims. Nothing in the context suggests that the intensity of the commandment was increased, as if men were now to love their neighbours more than themselves.

It has however been conjectured that the " new commandment " is the ordinance of the Holy Communion which was instituted to the end that Christians " might love one another," by recalling in that the crowning act of Christ's love. If this be so, the words, that ye love one another, give the purpose and not the substance of the commandment. It is however difficult to suppose that such an Institution would be spoken of as a "commandment" (eVroX»7, i John ii. 7, iii. 22 ft".); but even if this definite reference be not accepted, it seems best to preserve the force of the final particle (iva aya.ira.Ti) as marking the scope and not simply the form of the new commandment.

The force of "the new commandment" is illustrated by the well-known answer of Hillel: "That which is hateful to thee thou shalt not do to thy neighbour (comrade, "pll"!?). This is the whole Law: the rest is only commentary " (Buxtorf, ' Lex.' s. v. »3D). The positive and the absolute takes the place of the negative and the relative.

"Mandatum novum do vobis, ut vos invicem diligatis: non sicut se diligunt qui corrumpunt, nee sicut se diligunt homines quoniam homines sunt; sed sicut se diligunt quoniam dii sunt et filii Altissimi omnes, ut sint Filio eius unico fratres..." (Aug. ad Joe.').

A...commandment] This one commandment includes the sum of the old Law. Comp. Rom. xiii. 10. It is universal in its scope, and universal also in its application. It belongs to common life. The transition from the plural to the singular in i John ii. 3, 7 is to be noticed.

even as I have loved you] This clause also is ambiguous. It may express either the character or the ground of the love of Christians. In the former case it is supposed that this clause is transposed and placed in the front for emphasis: "that ye also may love one another even as I have loved you," that is, with absolute devotion. Such a transposition however is foreign from St John's manner, and in this interpretation, ye also loses its force. Thus it seems better to take the clause as parallel with a new commandment give I unto you. The commandment is thus enforced by the example: "I enjoin the precept (or I appoint the ordinance), even as up to this last moment I loved you, in order that you also, inspired by me, may imitate my love, one towards another." Comp. i John iii. 16.

35. By (eV) this} By the manifestation of love in the Christian society (eV a'XX»;Xoiy, Mark ix. 50; Rom. xv. 5), and not characteristically by works of power, the Master would be seen to be still present with the disciples. Comp. i John iii. 10.

The well-known anecdote of St John's extreme old age preserved by Jerome (' ad Galat.' vi. 10) is a striking comment on the commandment. It is related that the disciples of the apostle, wearied by his constant repetition of the words " Little children, love one another," which was all he said when he was often carried into their assembly, asked him why he always said this. " Because," he replied, " it is the Lord's commandment; and if it only be fulfilled it is enough."

all men] The spectacle of love was a witness to the world (comp. xiv. 31, xvii. 21), and so it was treated by the early apologists; as, for example, in the famous passage of Tertullian: "The heathen are wont to exclaim with wonder, See how these Christians love one another! for they hate one another; and how they are ready to die for one another! for they are more ready to kill one another..." (' Apol.' 39). This idea of the witness of Christian love is made prominent by the fact that the Lord says " all men shall perceive (yvcoa-ovrai) that ye are," and not simply "ye shall be." At a later time Chrysostom drew a remarkable picture of the divisions of Christians as hindering the conversion of the heathen (' Horn, in Joh.' 71 fin.).

my disciples'} The original form of expression (e'/iot (j.adr)Tai) is peculiar and emphatic. Comp. xv. 8, iv. 34. This, it is implied, was the loftiest title to which they aspired.

36 — 38. The view of the position of the Lord — of His victory, His departure, the perpetuation of His work — is completed by a view of the position of the disciples as seen in their representative, of their doubts, their future attainment, their present weakness.

36. said (saitli)...'u;£/Yjfer goest thou?] St Peter feels rightly that the fact of the Lord's departure (v. 33) is the central point of all that He has just said. In the prospect of this separation he cannot rest satisfied with

not follow me now; but thou shalt follow me afterwards.

37 Peter said unto him, Lord, why cannot I follow thee now? I will Alay down my life for thy sake.

38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.

the implied promise of support and of the realisation by the disciples of the character of their absent Master. If Christ were indeed "the King of Israel" (comp. xii. 15), where could His kingdom be established if not at Jerusalem (comp. vii. 35)? How could the King leave those who had followed Him till He had claimed and received His throne? The Latin rendering of the words (Domine quo vadis?) recalls the beautiful legend of St Peter's martyrdom (Acta Fault, Hilgfd., ' N. T. extra Can.' iv. 72). For the incompleteness of St Peter's question see xvi. 5. His thoughts were fixed upon the material and not upon the spiritual departure and following.

answered him~\ Omit him. The question itself is not directly answered, but rather the thought which St Peter cherished as he made it. " Let me only know whither Thou goest," he seems to say, "and I will go with Thee." So the reply of the Lord checks and yet encourages the apostle. It is enough for him to know that he shall follow his Master, though not now. It was impossible for him to follow Christ at once, because he was as yet unfitted. The work which he had to accomplish would itself prepare him for this, and the question is mainly one of "going" and "following." The idea of time is subordinate here, while it is otherwise in <v. 37. Comp. Matt. xx. 23. Comp. Aug. 'Tr.' 66, "Noli extolli praesumendo, non potes modo: noli dejici desperando, sequeris postea."

If the original words are compared with the parallel words in viii. 21 (and supr. v. 33) it will be observed that the sharp opposition of persons (7, ye) is not preserved here. In checking the disciple the Lord simply points put the impossibility of an immediate following, and does not insist on a contrast of character which makes the impossibility.

3 7. Peter said (s a i t h)... Zor^, why cannot I follow thee even now (apn, Vulg. modo)?] St Peter assumes that the way is one of peril, but he thinks that he has estimated the utmost cost; and even at the moment he claims to be ready.

lay down my life'} See x. ir, note. The apostle confidently believes that he can lay down his life for Christ before Christ has laid down His life for him. At a later time he learnt that it was by Christ's Passion his own martyrdom became possible, xxi. 18, 19 (Follow me).

38. Jesus answered him, Wilt thou...] Jesus answereth, Wilt thou... The exact repetition of St Peter's words gives a singular pathos to the reply. It is as if the Lord accepted their essential truth, and looked forward to their fulfilment across the long years of discipline and trial: " Wilt thou? yea, I know thou wilt; yet in a way how different from that of which thou art now thinking." Comp. Luke xxii. 31 ff. In St Matthew (xxvi. 33) and St Mark (xiv. 29) the prophecy of St Peter's denial is placed on the way to Gethsemane in connexion with the prophecy of the general desertion of the apostles. This latter warning may well have given occasion to a second expression of St Peter's individual zeal. Comp. xvi. 32. But in the narrative of St John, St Peter does not appear again till xviii. 10.

There are two groups of explanations of the choice of Judas. The first group regard the choice from the side of the divine counsel; the second from the side of the human call.

1. It is said that he was chosen in obedience to God's will in order that he might betray Christ; or, to represent the same conception from another point of view, in order that the redemption might be accomplished through his act.

2. It is said again by some that Christ in making His choice of Judas did not read the inmost depths and issues of his character; and by others that seeing all distinctly even to the end He kept him near to Himself as one trusted equally with the others of the twelve.

The question raised by the first group leads us at once to the final mystery of divine Providence. This, as far as we can represent it to ourselves, deals with general results and not with individual wills.

The question raised by the second group leads us at once to the final mystery of the union of perfect divinity and perfect humanity in the One Person of the Lord. And here the records of the Gospel lead us to believe that the Lord had perfect human knowledge realised in a human way, and therefore limited in some sense, and separable in consciousness from His perfect divine omniscience. He knew the thoughts of men absolutely in their manifold possibilities, and yet, as man, not in their actual future manifestations.

These two final mysteries are not created by the fact that Judas was chosen by Christ among the twelve. They really underlie all religious life, and indeed all finite life. For finite being includes the possibility of sin, and the possibility of fellowship between the Creator and the creature.

Thus we may be content to have this concrete mystery as an example — the most terrible example — of the issues of the two fundamental mysteries of human existence.

ye believe in God, believe also in me.

This section corresponds closely in form to that which has gone before. The Lord first states the goal and the purpose of His departure (vv. i — 4); and then meets the two crucial difficulties wnich are expressed by St Thomas (vv. 5 — 7) and by St Philip (8 — u), as to the reality of man's knowledge of the divine end of life.

CHAP. XIV. 1 — 4. The succession of thought implied in these verses is singularly impressive. The ground idea is that of departure, already stated: this departure is to the Father's abode, with a view to preparing a place for, and then coming again to, those who know the direction of the journey.

1. Let not your heart — the seat of feeling and faith (Rom. x. 10) — be troubled} Comp. v. ^^. There had been already much to cause alarm on this evening: ch. xiii. 21 f., 33, 36; and, in particular, the last warning (xiii. 38) might well shake the confidence of the disciples. It is easy therefore to imagine the sad silence which followed that utterance, broken at last by these words, which for the first time open heaven to faith.

ye believe in God, believe also in me] The original words are ambiguous and can be interpreted (as indeed they have been interpreted) in four ways, according as the verbs are taken severally as in the indicative or imperative mood:

i. Ye believe in God, and if this be true, as assuredly it is, ye believe also in me.

a. Ye believe in God, believe also in me. (Vulgate, A.V.)

4. Believe in God and believe In me. The double imperative (4) suits the context best. The changed order of the object (Believe in God and in me believe) marks the development of the idea. "Believe in God, and yet more than this, let your faith find in

Me one on whom it can rest." In Christ belief in God gained a present reality. The simultaneous injunction of faith in God and in Christ under the same conditions implies the divinity of Christ (irurrtvtrf etj). The belief is "in Christ," and not in any propositions about Christ.

in God~\ The successive divine titles used in the opening verses are significant: God, my Father (v. 2), the Father (v. 6).

2. In my Father's house~\ the spiritual and eternal antitype of the transitory temple (ii. 1 6) in which I have the right of a son (comp. viii. 36). Even as the earthly temple included in its court many chambers (i K. vi. 5, 6, 10; Ezek. xli. 6), so it is to be conceived of the heavenly, as far as earthly figures can symbolize that which is spiritual. The Homeric description of Priam's palace ('II.' vi. 342 ff.) may help to give distinctness to the image. But it is impossible to define further what is thus shadowed out. Heaven is where God is seen as our Father. We dare not add any local limitation, even in thought, to this final conception. And so the vision of God sums up all that we can conceive of the future being of the redeemed.

many mansions'} There is room enough for all there: though you may find no shelter among men (xvi. i, a), you shall find it amply with my Father. It does not appear that there is in this place any idea of the variety of the resting-places, as indicating different limitations of future happiness. Such an idea would be foreign to the context, though it is suggested by other passages of Scripture, and was current in the Church from the time of Tertullian.

mansions'] The rendering comes from the Vulgate mansiones, which were restingplaces, and especially the "stations" on a great road where travellers found refreshment. This appears to be the true meaning of the Greek word here; so that the contrasted notions of repose and progress are combined in this vision of the future. The word (pom?) occurs in N.T. only here and in v. 23.

mansions: if it were not w, I would have told you. I go to prepare a place for you.

3 And if I go and prepare a place for you, I will come again, and re-

4 And whither I go ye know, and the way ye know.

if It <were not so, I would have told you, f or / go...'] Christ reminds His disciples that as He has told them tidings of sorrow so He would not have withheld anything from them. But as it is, His departure in fact carries with it the promise of their reception. Otherwise it would only avail partially. This connexion seems better than to regard the words if it (were not so... you as a mere parenthesis, and to refer the "for," which must be inserted in accordance with the best authorities, to the "many mansions." The interrogative construction, "if it were not so, would I have told you that I go to prepare a place for you?" is far less probable: there is indeed no difficulty in supposing that a reference is made to words not directly recorded (cf. xii. 26, &c., vi. 36), but the question would be singularly abrupt. Still less likely is the rendering "if it were not so, I would have told you that I am going to prepare a place for you." For Christ was in fact going to prepare a place: v. 3.

to prepare a place~\ Comp. Num. x. 33. Christ by His Death and Resurrection opened heaven, and by the elevation of His humanity thus made ready a place for men. Comp. Hebr. vi. 20

3. And if...] This departure is itself the condition of the return: separation, the cessation of the present circumstances of fellowship, was the first step towards complete union.

/ <will come again, and receive.. J I come again and I will receive...] The idea of Christ's Presence (n-opovo-ta) is distinctly implied here as in xxi. 22 f. ("comp. i John ii. 28). This idea is less prominent in St John's Gospel and Epistles than in the other writings of the New Testament, because they belong to the period after the first great coming of Christ at the overthrow of the Theocracy by the destruction of Jerusalem.