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vi. 12. a ch. iii. 14:
I have both glorified it, and will glorify it again. 29 The b people therefore, that stood by, and heard it, said that it chixli, 92. thundered : others said, An angel e spake to him.
30 Jesus answered and said, y This voice came not a because of me, but for
sakes. 31 Now is the judgment of this world : Eph. 11.2: now shall ? the prince of this world be cast out.
32 And I, a if I be lifted up from the earth, will draw ball men unto bkteb. i. 18. render, multitude.
C render, hath spoken.
sake. 'voice' can no otherwise be understood, tered the hour of His passion, and views than as a plain articulate sound, miracu- the result as already come.
the lously spoken, heard by all, and variously judgment of this world is not, as Chrysosinterpreted. So all the ancients, and the tom, Augustine, and others think, the best of the modern expositors. On the deliverance of this world from the devil ;' saying of the crowd (ver. 29) has been -nor, decision concerning this world,' built the erroneous and unworthy notion, who is to possess it (Bengel) :--but (see ch. that it was only thunder, but understood xvi. 11) judgment, properly so called, the by the Lord and the disciples to mean as work of the Spirit who was to come, on here stated. I have glorified it] In the world, of which it is said that “the the manifestation hitherto made of the whole world lieth in wickedness (the wicked Son of God, imperfect as it was (see Matt. one),” 1 Jobn v. 19. the prince of xvi. 16, 17); in all Old Testament type this world] The “prince of the age” of and prophecy; in Creation; and indeed the Jews, Satan, the “god of this world” before the world was made. The word of 2 Cor. iv. 4: see also Eph. ii. 2; vi. 12. again here implies no mere repetition, but Observe it is shall be cast out, not “is an intensification, of the glorification a cast out,” because the casting out shall be yet once more : and this time fully and gradual, as the drawing in the next verse. finally. 29.) Some heard words, but But after the death of Christ the casting did not apprehend their meaning; others out began, and its firstfruits were, the a sound, but no words. I should rather coming in of the Gentiles into the Church. believe this difference to have been pro
32. if I be lifted up] See the portioned to each man's inner relation to references. Here there is more perhaps Christ, than fortuitous. 30.] The implied than in either of those places : voice had been heard by those, who did viz. the Death, with all its consequences. not apprehend its meaning, as thunder. The Saviour crucified, is in fact the But the words, this voice, could not by any Saviour glorified; so that the exalting to possibility have been said to them, if it God's right hand is set forth by that had only thundered. Our Lord does uplifting on the Cross. There is a fine not say that the assurance was not made touch of pathos, corresponding to the for His sake:–He had prayed, and His feeling of ver. 27, in the words, if I be prayer had been answered :--but that it lifted up. The Lord Jesus, though knowhad not been thus outwardly expressed ing that the lifting up would really take for His, but for their sake. This is like place, yet in the weakness of His humanity, wise true in the case of all testimonies to puts Himself into this seeming doubt, if Him; and especially of those two other it is so to be :' cf. Matt. xxvi. 42. All voices from heaven,--at His Baptism and this is missed by the shallow and unHis Transfiguration. Those addressed scholarlike rendering " when I shall be in the words, for your sakes, are the lifted up,” which the original will not whole multitude, not merely the disciples. bear. will draw all men unto me] All heard, and all might have understood By the diffusion of the Spirit in the the voice : see ch. xi. 42. 31.] All Church: manifested in the preaching of this is a comment on the declaration, that the Word mediately, and the pleading of the hour was come, ver. 23: and now a the Spirit immediately. Before the gloridifferent side of the subject is taken up, fication of Christ, the Father drew men and one having immediate reference to the to the Son (see ch. vi. 44 and note), but occasion: viz. the drawing of the Gentile now the Son Himself to Himself. Then world to Him. Now ... now] He
“no man can come except the speaks of Himself as having actually en- Father draw him:" now the Son draws
d Ps. lxxxix.
86, 87: ex. 4.
27. Mic. iv. 7.
12: ix. 5.
Eph. v. 8. gch. xi. 10,
1 John ii. 11.
10, 11. ich. viii. 59:
me. 33 c This he said, signifying f what death he should die. 34 The ff people answered him, a We have heard
out of the law that & Christ abideth for ever: and how HDsayest thou, The Son of man must be lifted up? who is
this Son of man ? 35 h Then Jesus said unto them, Yet a ech. 1. viii. little while is the light with you.
Walk while ye sJett vilti. 16. have the light, i lest darkness come upon you : 8 for he that
walketh in k darkness knoweth not whither he goeth.
36 While ye have light, believe in the light, that ye may h Luke xvi. 8. hl be the children of light. These things spake Jesus, and 1 John's, departed, and i 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 spake,
render, by what manner of death : see ch. xix. 32, xxi. 19.
8 render, the Christ.
1 render, become sons. all. And, to Himself, as thus uplifted, indeed can only be done while it is with thus exalted ;—the great object of Faith : you. the light, i. e. “Myself :'-sce see ch. xi. 52. 33. by what manner ch. vii. 33; viii. 12; ix. 4, 5. This of death] The words here can hardly reference to the light is an easy tranpoint to more than the external circum- sition from their question, if, as above stances of His death. Some have found supposed, Ps. lxxxix. 36 was alluded to: in the expression the whole consequences “ His (David's) seed shall endure for ever, and character of His Death ; but see ch. and his throne as the sun before Me." xviii. 32. St. John does not say that Walk] i.e. 'make use of the Light, this was all that the “ lifting up” meant, do your work in it, and by it. knoweth but that it was its first and obvious reference. not whither he goeth] Has no guide nor
34.] In such passages as Ps. lxxxix. security, no principle to lead him. 36, and perhaps cx. 4; Dan. vii. 13, 14. 36.] It is by believing on the Light; that
the law must be taken in its men become sons of Light: see ch. i. 12. wider sense, as including the whole of the Our Lord probably went on this Old Testament: see ch. x. 34.
occasion to Bethany, Luke xxi. 37. The actual words, the Son of man must 37-50.] FINAL JUDGMENT ON THE be lifted up, had not been on this occasion UNBELIEF OF THE JEWS. 37–43.] used by Jesus; but in His discourse with The Evangelist's judgment on their unNicodemus, ch. iii. 14, and perhaps in other belief (37-41), and their half-belief (42, parts of His teaching which have not been 43). I do not regard these verses as formrecorded. who is this Son of man?] ing the conclusion to the narrative of the They thought some other Son of Man, public ministry of the Lord, on account of not the Messiah, was meant; because this vv. 44–50 (where see note): but doubt. lifting up (which they saw implied taking less the approaching close of that ministry away) was inapplicable to their idea of the gives occasion to them, and is the time Messiah, usually known as the Son of Man. to which they refer. 37. they be
35.] He does not answer them, but lieved not) i. e. the generality did not ;enjoins them to make use of the time of they did not, as a people : see ver. 42. His presence yet left them. while
38.] On the words that the saydoes not exactly express the sense of the ing of Esaias might be fulfilled see note conjunction in the original: it is rather, Matt. i. 22: beware of understanding them walk, according to your present state of to mean merely “so that the saying of privilege in possessing the Light: which Esaias was fulfilled,” which the original
* Lord, who hath believed our report? and to whom hath k Isa. 11. 1. the arm of the Lord been revealed ? 39 m Therefore they could not believe, because that Esaias said again, 40 i He 16.1., 04.0. hath blinded their eyes, and hardened their heart; that 1. they should not see with their eyes, 1 nor understand with their heart, and be converted, and I should heal them, 41 m These things said Esaias, " when he saw his glory, and m Isa. vi. 1. spake of him.
42 Nevertheless Pamong the chief rulers also many believed on him; but n because of the Pharisees they did n ch. xii. 18: not confess 9 him, lest they should be put out of the synagogue: 43 • for they loved r the praise of men more than och. v. 44. 8 the praise of God.
44 t Jesus cried and said, ” He that believeth on me, o Mark ix.87. believeth not on me, but on him that sent me.
m render, For this cause.
n render, And. O read and render, because he saw his glory: and he spake of him. P render, even of the rulers. a better, it: not expressed in the original. r render, the glory that is of men. 8 render, the glory that is of God.
render, But Jesus. will not bear. 39.] For this cause that of the Son, Who is the brightness refers to the last verse, and because sets (shining forth) of the glory of the Father, forth the reason more in detail : see ch. v. Whom no eye hath seen. The last clause 16: 1 John ii. 1: Matt. xxiv. 44.
is independent of “because," and contains they could not believe] i. e. it was another assertion,-and he spake concernotherwise ordained in the divine counsels. ing Him. 42.] For example, NicoNo attempt to escape this meaning (as demus, Joseph, and others like them. “they would not believe," Chrysostom On the putting out of the synagogue, see and others) will agree with the pro- note, ch. ix. 22. 43.] is a reference to phecy cited ver. 40. But the inability, ch. v. 44. 44–50.] Proof of the as thus stated, is coincident with the full- guilt of their unbelief, from the words of est freedom of the human will : compare Jesus Himself. It was by the older Com“ Ye have no mind to come to Me,” ch. v. mentators generally thought, that these 40. Then, in what follows, a more special verses formed part of some other discourse ground is alleged why they could not delivered at this period. But this is imbelieve :
:-see above. 40.] The pro- probable, from no occasion being specified, phecy is freely cited, after neither the - from ver. 36,—and from the form and Hebrew nor the LXX, which is followed contents of the passage, and its reference in Matt. xiii. 14 f. What God bids the to the foregoing remarks of the Evanprophet do, is here described as done, and gelist. I take it—with almost all modern by Himself: which is obviously implied in Commentators- to be a continuation of the Hebrew text. 41. because he those remarks, substantiating them by the saw] “ This apocalyptic vision was the testimony of the Lord Himself. The occasion of that prophecy.” Meyer. words are taken mostly, but not altohis glory : i.e. the glory of Christ. The gether, from discourses already given in Evangelist is giving his judgment,- having this Gospel. 44, 45.] On the close (Luke xxiv. 45) had his understanding connexion with the Father, see ch. v. 24, opened to understand the Scriptures,- 38; viii. 19, 42; xiv. 10. The words that the passage in Isaiah is spoken of are in logical sequence to ver. 41, in which Christ. And indeed, strictly considered, the Evangelist has said that the glory of the glory which Isaiah saw could only be Jehovah and His glory were the same.
46 r I am
q ch, xlv. 9. r ver. 35, 36.
cb.iii. 19: viii. 12: ix. 5, 39.
sch. v. 45 :
viii. 15, 26. tch. iii. 17. u Luke x. 16.
xvi. 16. y ch. viii. 38 :
a ch. xii. 23:
xvii. 1, 11.
9 he that u seeth me u seeth him that sent me.
48 u He that rejecteth me, and receiveth not my words, hath one * Deutun xribit. that judgeth him : * the word that I z have spoken, the
same shall judge him in the last day. 49 For y I a hare
not spoken of myself; but the Father which sent me, he z Deut. xviii. gave me [ba] 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 C said unto me, so I speak.
XIII. 1 Now before the feast of the passover, d when Jesus knew that a his hour was come that he should depart out
of this world unto the Father, having loved his own which u render, beholdeth. X render, may not remain in the darkness. y read, keep them not.
2 render, spake. render, spake not.
hath said. render,
render, Jesus knowing. 46.] See ver. 35; ch. viii. 12; ix. On the chronological difficulties, see notes 5. The may not remain in the darkness on Matt. xxvi, 17, and ch. xviii. 28. here implies that all are originally in There can be no reasonable doubt that darkness, -- as the same kind of expression this meal was the same as that at which in ch. iii. 36. 47.] See ch. ii. 17 ; v. the Lord's Supper was instituted, as re45; viii. 15. 48.] See ch. iii. 18, lated in the three Evangelists. The naralso v. 45 ff., and Heb. iv. 12.
rative proceeds withont any break until 49.] See ch. v. 30; vii. 16, 17, 28, 29; ch. xvii. 26, after which our Lord and the viii. 26, 28, 38. On the Father giving disciples go to Gethsemane. 1. before the Son commandment, ch. x. 18.
the feast of the passover] How long, is There does not appear to be any real not said: but probably, a very short time; difference here, though many have been -not more than one day at the most ;suggested, between the words say and see ch. xviii. 28 and note. The words speak. 50.] See ch. vi. 63 (and belong to the whole narrative following, note), 68.
his commandment is, not to knowing or having loved. results in, not as a means merely, but in knowing] The view with which our Lord its accomplishment and expansion, eternal washed His disciples' feet, is shewn by the life : see ch. iii. 15; v. 24; vi. 40.
repetition of this word in verses 1, 3, and Thus all who do not believe are without by the mention of His love for His disciples. excuse ;-because Jesus is not come, and The connexion is :- :- Jesus loved His own speaks not, of Himself, but of the Father, even to the end (of His life in the flesh), Whose will and commandment respecting and gave them in the washing of their Him is, that He should be and give, Life feet a proof of His love; and to this act to all. They who reject Him, reject Life, He was induced by the knowledge that and (ch. iii. 19) prefer darkness to Light. He must soon leave this world; and al
CHAP. XIII.-XX.] Third division of though this knowledge was united (ver. 3) the Gospel. JESUS AND His own. with the highest consciousness of His
XIII.-XVII.] HIS LOVE, AND THE divine mission and speedy glorification, FAITH OF HIS OWN. XIII. 1-30.] yet this latter did not prevent Him from His LOVE IN HUMILIATION. 1-11. giving this proof of His self-humiliating His condescension in washing their feet. love' (De Wette). his own which
xvii. 2. Acts
27. Phil. ii. 7,8.
were in the world, [e he] loved them unto the end. 2 And f supper being ended, b the devil having now put into the b ver. 27. heart of Judas Iscariot, Simon's son, to betray him ; 3 [8 Jesus] knowing that the Father had h given all things c Matt. xi. 27 into his hands, and a that he i was come from God, and chai 15 k went to God; 4 e he riseth from 1 supper, and m laid aside . 97. 'heb: his garments; and took a towel, and girded himself. a eh. viii. 42: 5 After that he poureth water into na bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. 60 Then cometh he to Simon Peter: and Peter saith unto him, Lord, 'dost thou wash fsee Matt. iii. my feet? 7 Jesus answered and said unto him, What I do
f render, when supper was begun. & omitted by many of the most ancient authorities. h render, given him all things. i render, came forth.
render, was going.
m render, layeth.
o render, So he cometh. were in the world] See ch. xvii. 11. self, and gird Himself merely, as the basest 2.] The sense is not, as A.V., 'supper being of slaves ? 5.] the bason, viz. the ended,' for (ver. 12) He reclined again, vessel usually at hand for such purposes. and in ver. 26, the supper is still going The context seems to shew that He had on :—but, supper having begun or having washed the feet of one or more before the been served. See this shewn from the incident of the next verse: were it not so, usage of the original in my Greek Test. the words, “ began to wash,” might merely The verse may be otherwise read
express His doing something unusual and and rendered, The devil having by this unlooked for. 6.] And so (the so time suggested (to Judas) that Judas taking up the narrative again after the Iscariot the son of Simon (i. e. that he word began, as if it were said, “in purshould betray Him. Judas had before suance of this intention') He comes to this covenanted with the Sanhedrim to Simon Peter; not first, as
some have betray Him, Matt. xxvi. 14 and parallel maintained, both with and without replaces, which must here be meant by the ference to the primacy of Peter :—for that devil having put it into his heart :-the would be hardly consistent (see on the thorough self-abandonment to Satan which preceding verse) with the context, which led to the actual deed, being designated seems to require that the washing should ver. 27. St. Luke (xxii. 3).expresses have begun and been going on, before He the steps of his treasonable purpose other- came to Peter, art Thou washing wise, - meaning the same. The fact is here (intending to wash) my feet ?] He thinks stated, to enhance the love which Jesus the act unworthy of the Lord; even as shewed in the following action. 3.] See many think that great act of Love to have above. He did what follows with a full sense been, which was typified by it. The of the glory and dignity of His own Person. word my is not emphatic. The having “ The pretatory mention of His glory is as his feet washed is a matter of course : it is it were a protestation, lest it should be the Person who is about to do it that thought that the Lord did any thing offends him. 7.] Hitherto our Lord beneath His dignity in washing the dis- had been silent. He emphasizes the I and ciples' feet.” Bengel. 4. laid aside thou, but so as to set forth Himself as the his garments] "viz. those which might Master, Peter as the disciple, not wholly hinder the act of washing:” Bengel. He cognizant of His will and purpose, and put Himself into the ordinary dress of a therefore more properly found in subjecservant. Or, which is far more probable, tion to it. What I do] i. e. (1) this on the deepest grounds, did He not humble washing itself, as a lesson of humility and Himself so far as literally to divest Him- love, ver. 14. (2) Its symbolical meaning,