ἸΩΆΝΗΝ is preferred by the best recent editors to Ἰωάννην. The title of the Gospel is found in very different forms in ancient authorities, the earliest being the simplest; κατὰ Ἰωάννην or -άνην (אBD). ΕΥ̓ΑΓΓ. Κ. Ἰ. (ACLX); later MSS. have ΤῸ Κ. Ἰ εὐαγγ.; and very many have ΤῸ Κ. Ἰ. ἅγιον εὐαγγ. On... [ Continue Reading ]
THE WORD IN HIS OWN NATURE ἘΝ�. _In the beginning_. The meaning must depend on the context. In Genesis 1:1 it is an act done ἐν�; here it is a Being existing ἐν�, and therefore prior to all beginning. That was the first moment of time; this is eternity, transcending time. S. John insists on this and... [ Continue Reading ]
1–18. The Prologue or Introduction in three parts. 1–5: The Word in His own nature. 6–13: His Revelation to men and rejection by them. 14–18: His Revelation of the Father. The three great characteristics of this Gospel, simplicity, subtlety, sublimity, are conspicuous in the prologue: the majesty of... [ Continue Reading ]
ΟΥ̓͂ΤΟΣ ἮΝ Κ.Τ.Λ. Takes up the first two clauses and combines them. Such recapitulations are characteristic of S. John. Οὗτος, HE or THIS (Word), illustrates S. John’s habit of using a demonstrative pronoun to sum up what has preceded, or to recall a previous subject, with emphasis. Comp. John 1:7;... [ Continue Reading ]
ΠΆΝΤΑ. Less definite and more comprehensive than τὰ πάντα, which we find 1 Corinthians 8:6; Colossians 1:16; Romans 11:36; Hebrews 2:10; texts which should all be compared. See Lightfoot on Colossians 1:16. ΔΙ' ΑΥ̓ΤΟΥ͂. The Universe is created ὑπὸ τοῦ πατρὸς διὰ τοῦ υἱοῦ, by the Father through the... [ Continue Reading ]
ἘΝ ΑΥ̓ΤΩ͂Ι ΖΩΉ. He was the well-spring of life, from which every form of life—physical, intellectual, moral, spiritual, eternal,—flows. Observe how frequently S. John’s thoughts overlap and run into one another. Creation leads on to life, and life leads on to light. Without life creation would be u... [ Continue Reading ]
ΦΑΊΝΕΙ. The elementary distinction between φαίνειν, ‘to shine,’ and φαίνεσθαι, ‘to appear,’ is not always observed by our translators. In Acts 27:20 φαίνειν is translated like φαίνεσθαι; in Matthew 24:27 and Philippians 2:15 the converse mistake is made. Here note the present tense, the only one in... [ Continue Reading ]
ἘΓΈΝΕΤΟ ἌΝ. The contrast between ἐγένετο and ἦν is carefully maintained and should be preserved in translation: not ‘there _was_ a man’ but ‘there _arose_ a man;’ ἄνθρωπος, ‘a human being,’ in contrast to the Logos and also as an instance of that race which was illuminated by the Logos (John 1:4); c... [ Continue Reading ]
THE WORD REVEALED TO MEN AND REJECTED BY THEM... [ Continue Reading ]
ΠΙΣΤΕΎΣΩΣΙΝ. Following the uncial MSS., the best editors add ν ἐφελκυστικόν before consonants and vowels alike: πᾶσι and δυσί are occasional exceptions, and perhaps γιγνώσκουσι (John 10:14). Winer, 43. 7. ΟὟΤΟΣ sums up the preceding verse as in John 1:2. ἮΛΘΕΝ refers to the beginning of his public... [ Continue Reading ]
ἘΚΕΙ͂ΝΟΣ. A favourite pronoun with S. John, often used merely to emphasize the main subject instead of denoting some one more remote, which is its ordinary use. ‘It was not _he_ who was the Light, but &c.’ Comp. John 2:21; John 5:19; John 5:35; John 5:46-47; John 6:29; John 8:42; John 8:44; John 11:... [ Continue Reading ]
ἮΝ ΤῸ ΦΩ͂Σ Κ.Τ.Λ. Most Ancient Versions, Fathers, and Reformers take ἐρχόμενον with ἄνθρωπον, _every man that cometh into the world_; a solemn fulness of expression and not a weak addition. A number of modern commentators take ἐρχ. with ἦν; _the true Light, which lighteth every man, was coming into... [ Continue Reading ]
ΚΑῚ Ὁ ΚΌΣΜΟΣ. Close connexion obtained by repetition, as in John 1:4-5; also the tragic tone, as in John 1:5. Moreover, there is a climax: ‘He was in the world;’ (therefore it should have known Him;) ‘and the world was His creature;’ (therefore it should have known Him;) ‘and (yet) the world knew Hi... [ Continue Reading ]
ΕἸΣ ΤᾺ ἼΔΙΑ. The difference between neuter and masculine must be preserved: _He came to His own_ INHERITANCE; _and His own_ PEOPLE _received Him not_. In the parable of the Wicked Husbandmen (Matthew 21:33-41) τὰ ἴδια is the vineyard; οἱ ἴδιοι are the husbandmen, the Chosen people, the Jews. Or, as... [ Continue Reading ]
ἜΛΑΒΟΝ. As distinguished from παρέλαβον, denotes the _spontaneous_ acceptance of _individuals_, Jews or Gentiles. The Messiah was not specially _offered_ to any individuals as He was to the Jewish nation: παρέλαβον would have been less appropriate here. ἘΞΟΥΣΊΑΝ. This word (from ἔξεστι) means ‘RIGH... [ Continue Reading ]
13. S. John denies thrice most emphatically that human generation has anything to do with Divine regeneration. Man cannot become a child of God in right of human parentage: the new Creation is far more excellent than the first Creation; its forces and products are spiritual not physical. ΑἹΜΆΤΩΝ. T... [ Continue Reading ]
ΚΑῚ Ὁ ΛΌΓΟΣ ΣᾺΡΞ ἘΓΈΝΕΤΟ. This is the gulf which separates S. John from Philo. Philo would have assented to what precedes; but from this he would have shrunk. From John 1:9-13 we have the _subjective_ side; the inward result of the Word’s coming to those who receive Him. Here we have the _objective_... [ Continue Reading ]
THE INCARNATE WORD’S REVELATION OF THE FATHER... [ Continue Reading ]
ΜΑΡΤΥΡΕΙ͂. Present tense; BEARETH _witness_. At the end of a long life this testimony of the Baptist still abides fresh in the heart of the aged Apostle. He records three times in twenty verses (15, 27, 30) the cry that was such an epoch in his own life. The testimony abides as a memory for him, as... [ Continue Reading ]
ὍΤΙ with אBC1DLX for καί of T. R. with Acts 3, perhaps to avoid ὅτι thrice in three lines. 16. The Baptist’s witness to the incarnate Logos confirmed by the experience of all believers. The Evangelist is the speaker. ΠΛΗΡΏΜΑΤΟΣ. “A recognised technical term in theology, denoting the totality of the... [ Continue Reading ]
17. The mention of χάρις reminds the Evangelist that this was the characteristic of the new dispensation and marked its superiority to the old: the Law condemned transgressors, χάρις forgives them. ΔΙᾺ ΜΩΥΣΈΩΣ. It is regrettable that the translation of διὰ in this prologue is not uniform in the A.V.... [ Continue Reading ]
ΜΟΝ. ΘΕΌΣ (אBC1L) for ὁ μον. υἱὸς (AX, the secondary uncials, and all cursives except 33). Thus _no_ ancient Greek authority supports ὁ μον. υἱος, while μον. Θεός is supported by three great types, B, א, CL. The earliest authorities for ὁ μ. υἱός, _Lat. vet._ and _Syr. vet._, are somewhat given to i... [ Continue Reading ]
ΚΑΊ. The narrative is connected with the prologue through the testimony of John common to both. Comp. 1 John 1:5. ΟἹ ἸΟΥΔΑΙ͂ΟΙ. The history of this word is interesting. (1) Originally it meant members of the _tribe_ of Judah. After the revolt of the ten tribes, (2) members of the _kingdom_ of Judah.... [ Continue Reading ]
THE TESTIMONY TO THE DEPUTATION FROM JERUSALEM 19–28. This section describes a crisis in the ministry of the Baptist. He had already attracted the attention of the Sanhedrin. It was a time of excitement and expectation respecting the Messiah. John evidently spoke with an authority beyond that of oth... [ Continue Reading ]
19–37. _The Testimony of the Baptist_, (α) to the deputation from Jerusalem, (β) to the people, (γ) to Andrew and John, John 1:31-51. _The Testimony of the Disciples:_ John 2:1-11 _The Testimony of the First Sign_. 19–37. THE TESTIMONY OF THE BAPTIST... [ Continue Reading ]
ὩΜΟΛΌΓΗΣΕΝ ΚΑῚ ΟΥ̓Κ ἨΡΝΉΣΑΤΟ. Antithetic parallelism (John 1:3). ἘΓῺ ΟΥ̓Κ ΕἸΜΊ. So the best MSS., making ἐγώ emphatic; the Received Text having οὐκ εἰμὶ ἐγώ. The Baptist hints that though _he_ is not the Messiah, the Messiah is near at hand. Ὁ ΧΡΙΣΤΌΣ. The Evangelist has dropped the philosophic te... [ Continue Reading ]
21. ΤΊ ΟΥ̓͂Ν; ‘_What_ art thou _then?_’ or, ‘_What then_ are we to think?’ ἩΛΊΑΣ ΕἾ ΣΎ; The Scribes taught that Elijah would return before the coming of the Messiah (Matthew 17:10), and this belief is repeatedly alluded to in the Talmud. Cf. Malachi 4:5. ΟΥ̓Κ ΕἸΜΊ. A forger would scarcely have wri... [ Continue Reading ]
ΕἾΠΑΝ ΟΥ̓͂Ν. See on John 3:25. Their manner has the peremptoriness of officials. ΤΊΣ ΕἾ; They continue asking as to his person; he replies as to his office,—that of Forerunner. In the presence of the Messiah his personality is lost.... [ Continue Reading ]
ἘΓῺ ΦΩΝῊ Κ.Τ.Λ. _I am a voice, &c_. The Synoptists use these words of John as fulfilling prophecy. From this it seems that they were first so used by himself. The quotation is from the LXX. with the change of ἐτοιμάσατε into εὐθύνατε. John was a Voice making known the Word, meaningless without the W... [ Continue Reading ]
24. ἈΠΕΣΤΑΛΜΈΝΟΙ ἮΣΑΝ. The οἱ before the participle is of doubtful authority. Omitting it, we translate _And they had been sent from the Pharisees_, or better (as we have ἘΚ and not παρά), _and_ THERE HAD BEEN SENT (SOME) OF THE PHARISEES. For this use of ἐκ τῶν comp. John 7:40; John 16:17; 2 John 1... [ Continue Reading ]
ΤΊ ΟΥ̓͂Ν ΒΑΠΤΊΖΕΙΣ. What right have you to treat Jews as if they were proselytes and make them submit to a rite which implies that they are impure? Comp. Zechariah 13:1. Βαπτίζω is the intensive form of βάπτω: βάπτω, ‘I dip,’ βαπτίζω, ‘I immerse:’ so ὁφλήμασι βεβαπτισμένος, ‘over head and ears in de... [ Continue Reading ]
26. The Baptist’s words seem scarcely a reply to the question. Perhaps the connexion is—‘You ask for my credentials; and all the while He who is far more than credentials to me is among you.’ ἘΝ ὝΔΑΤΙ. IN _water_: note the preposition here and John 1:26; John 1:33.... [ Continue Reading ]
27. αὐτός ἐστιν is an addition to fill out the construction, and ὁς ἐμπ. μ. γ. has been inserted (Acts 3) from John 1:15; John 1:30 : אBC1L omit both. 27. Ὁ ὈΠΊΣΩ ΜΟΥ ἘΡΧΌΜΕΝΟΣ. This is the subject of the sentence; HE THAT COMETH AFTER ME … IS STANDING IN THE MIDST OF YOU, AND YE KNOW HIM NOT. Ὑμεῖ... [ Continue Reading ]
ΒΗΘΑΝΊΑΙ, with א1ABC1, for Βηθαβαρᾷ of T. R., supported (in spite of Origen’s defence of it) by only a small minority. 28. ΒΗΘΑΝΊΑΙ. This, which is the true reading, was altered to Βηθαβαρᾷ owing to the powerful influence of Origen, who could find no Bethany beyond Jordan in his day. In 200 years th... [ Continue Reading ]
29. ΤΗ͂Ι ἘΠΑΎΡΙΟΝ. These words prevent us from inserting the Temptation between John 1:28-29. The fact of the Baptist knowing who Jesus is, shews that the Baptism, and therefore the Temptation, must have preceded the deputation from Jerusalem. S. John omits both, as being events well known to his re... [ Continue Reading ]
THE TESTIMONY OF THE BAPTIST TO THE PEOPLE... [ Continue Reading ]
31. ΚἈΓῺ ΟΥ̓Κ ἬΔΕΙΝ ΑΥ̓ΤΌΝ. _I_ ALSO _knew Him not_; I, like you (John 5:26), did not at first know Him to be the Messiah. This does not contradict Matthew 3:14. (1) ‘I knew Him not’ need not mean ‘I had no knowledge of Him whatever.’ (2) John’s declaration of his need to be baptized by Jesus does n... [ Continue Reading ]
32. ἘΜΑΡΤ. The Evangelist insists again and again on this aspect of the Baptist: he bears WITNESS to the Messiah; 7, 8, 15, 19, 34. ΤΕΘΈΑΜΑΙ. I HAVE BEHELD (John 1:14; John 1:38; 1 John 4:12; 1 John 4:14). The testimony of the vision still remains; hence the perfect. ὩΣ ΠΕΡΙΣΤΕΡᾺΝ. Perhaps visible... [ Continue Reading ]
ΚἈΓῺ ΟΥ̓Κ ἬΙ. ΑΥ̓. I ALSO _knew Him not_. The Baptist again protests that but for a special revelation he was as ignorant as others that Jesus was the Messiah. Therefore he is here giving not his own opinion about Jesus, but the evidence of a sign from heaven. Ὁ ΠΈΜΨΑΣ. In John 1:6 the verb used was... [ Continue Reading ]
ἙΏΡΑΚΑ. I HAVE SEEN, in joyous contrast to ‘I knew Him not,’ John 1:31; John 1:33. See on John 1:18. The perfects indicate that the results of the seeing and of the testimony remain: comp. John 1:51; John 3:21; John 3:26; John 3:29. ΜΕΜΑΡΤΎΡΗΚΑ. HAVE BORNE WITNESS. Our translators have obscured S. J... [ Continue Reading ]
ΤΗ͂Ι ἘΠ. Π. _The next day_ AGAIN; referring to John 1:29. Thus far we have three days, full of moment to the Evangelist and the Church. On the first the Messiah is proclaimed as already present; on the second He is pointed out; on the third He is followed. In each case the Baptist takes the lead; it... [ Continue Reading ]
THE TESTIMONY OF THE BAPTIST TO ANDREW AND JOHN... [ Continue Reading ]
ἘΜΒΛΈΨΑΣ. Indicates a fixed, penetrating gaze. Comp. John 1:42; Mark 10:21; Mark 10:27; Luke 20:17; Luke 22:61. ἼΔΕ Κ.Τ.Λ. See on John 1:28. These disciples were probably present the previous day. Hence there is no need to say more. This is the last recorded meeting between the Baptist and the Chri... [ Continue Reading ]
ἬΚΟΥΣΑΝ. Although they had not been specially addressed. ἨΚΟΛΟΎΘΗΣΑΝ. The first beginning of the Christian Church. But we are not to understand that they had already determined to become His disciples.... [ Continue Reading ]
THE TESTIMONY OF DISCIPLES This section falls into two divisions, each occupying a day; (1) the call of Andrew, John, Peter, and perhaps James; (2) that of Philip and Nathanael. Of these Peter and James were probably disciples of John. In this also he was the Elijah who was to come first.... [ Continue Reading ]
ANDREW, JOHN AND PETER... [ Continue Reading ]
ΘΕΑΣΆΜΕΝΟΣ. Comp. John 1:14; John 1:32. The context shews that He saw into their hearts as well.... [ Continue Reading ]
ΤΊ ΖΗΤΕΙ͂ΤΕ; i.e. in Me. He does not ask ‘_Whom_ seek ye?’ It was evident that they sought Him. ῬΑΒΒΊ. A comparatively modern word when S. John wrote, and therefore all the more requiring explanation to Gentile readers. The ‘i’ termination in Rabbi and Rabboni (John 20:16) = ‘my,’ but had probably... [ Continue Reading ]
ὌΨΕΣΘΕ. The reading ἴδετε perhaps comes from John 1:47. ἘΚΕΊΝΗΝ. That memorable day. ὭΡΑ ἯΝ ὩΣ ΔΕΚΆΤΗ. S. John remembers the very hour of this crisis in his life: all the details of the narrative are very lifelike. It is sometimes contended that S. John reckons the hours of the day according to th... [ Continue Reading ]
Ὁ�. Π. Before the end of the first century, therefore, it was natural to describe Andrew by his relationship to his far better known brother. In Church History Peter is everything and Andrew nothing: but would there have been an Apostle Peter but for Andrew? In the lists of the Apostles Andrew is al... [ Continue Reading ]
ΟὟΤΟΣ. Comp. John 1:2; John 1:7; John 3:2; John 3:26. ΠΡΩ͂ΤΟΝ. The meaning of ‘first’ becomes almost certain when we remember S. John’s characteristic reserve about himself. Both disciples hurry to tell their own brothers the good tidings, that the Messiah has been found: Andrew finds _his own_ bro... [ Continue Reading ]
ἸΩΆΝΝΟΥ or ἸΩΆΝΟΥ (אBL, _Lat. vet., Memph_.) for Ἰωνᾶ (AB2), which is a correction from Matthew 16:17. 43. ἘΜΒΛΈΨΑΣ. Comp. John 1:36 and Luke 22:61 : what follows shews that Christ’s look penetrated to his heart and read his character. ἸΩΆΝΝΟΥ. This, and not Ἰωνᾶ, seems to be the true reading here... [ Continue Reading ]
ΤΗ͂Ι ἘΠΑΎΡΙΟΝ. We thus far have four days accurately marked; (1) John 1:19; (2) John 1:29; (3) John 1:35; (4) John 1:44. A writer of fiction would not have cared for minute details which might entangle him in discrepancies: they are thoroughly natural in an eyewitness profoundly interested in the ev... [ Continue Reading ]
PHILIP AND NATHANAEL... [ Continue Reading ]
ἈΠῸ ΒΗΘ. For the change of preposition see on John 11:1. The local knowledge displayed in this verse is very real. S. John would possess it; a writer in the second century would not, and would not care to invent. This is ‘Bethsaida of Galilee’ (John 12:21) on the western shore, not Bethsaida Julias... [ Continue Reading ]
ΕὙΡΊΣΚΕΙ Φ. Thus the spiritual λαμπαδηφορία proceeds: the receivers of the sacred light hand it on to others, _Et quasi cursores vitai lampada tradunt_ (Lucr. ii. 77). ΝΑΘΑΝΑΉΛ = ‘Gift of God.’ The name occurs Numbers 1:8; 1 Chronicles 2:14; 1Es 1:9; 1Es 9:22. Nathanael is commonly identified with B... [ Continue Reading ]
ἘΚ ΝΑΖ. Κ.Τ.Λ. All Galileans were despised for their want of culture, their rude dialect, and contact with Gentiles. They were to the Jews what Bœotians were to the Athenians. But here it is a Galilean who reproaches Nazareth in particular. Apart from the Gospels we know nothing to the discredit of... [ Continue Reading ]
ΕἾΔΕΝ … ἘΡΧΌΜΕΝΟΝ. This shews that Jesus did not overhear Nathanael’s question. S. John represents his knowledge of Nathanael as miraculous: as in John 1:42 He appears as the searcher of hearts. ἈΛΗΘΩ͂Σ. In character as well as by birth. The guile may refer to the ‘subtilty’ of Jacob (Genesis 27:35)... [ Continue Reading ]
ὙΠῸ ΤῊΝ ΣΥΚΗ͂Ν. Note the case, implying _motion_ to under, and comp. John 1:18; John 1:32-33. The phrase probably means ‘at home,’ in the retirement of his own garden (1 Kings 4:25; Micah 4:4; Zechariah 3:10). He had perhaps been praying or meditating, and seems to feel that Christ knew what his tho... [ Continue Reading ]
Ὁ ΥἹῸΣ Τ. Θ. Experience of His miraculous knowledge convinces Nathanael, as it convinces the Samaritan woman (John 4:29) and S. Thomas (John 20:28), that Jesus must stand in the closest relation to God: hence he uses this title of the Messiah (John 11:27; Matthew 26:63; Mark 3:11; Mark 5:7; Luke 4:4... [ Continue Reading ]
51. Before ὌΨΕΣΘΕ omit ἀπ' ἄρτι (Matthew 26:64). 51. ΠΙΣΤΕΎΕΙΣ. As in John 16:31; John 20:29, the sentence is half a question, half an exclamation. He, who marvelled at the unbelief of the people of Nazareth, expresses joyous surprise at the ready belief of the guileless Israelite of Cana. 51. ἈΜῊΝ... [ Continue Reading ]