sh

z Matt. xii.

Luke

xiv. 30: xvi. 11. Acts xxvi. 18.

I have both glorified it, and will glorify it again. 29 The bpeople therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. 30 Jesus. 18. ch. answered and said, This voice came not because of me, but for your sakes. 31 Now is the judgment of this world: 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 b render, multitude. c render, hath spoken.

iv, 4. Eph. ii. 2: vi. 12.

ach. iii. 14:

viii. 28.

d render, for my sake.

c ch. xviii. 89.

d Ps. lxxxix. 36, 37: cx. 4. Isa. ix. 7:

liii. 8.

f Jer. xiii. 16.

Eph. v. 8.

g ch. xi. 10.

33 c This he said, signifying what death he should 34 The people answered him, We have heard out of the law that 8 Christ abideth for ever: and how

die.

ff

Ezek. xxxvii.

25. Dan. ii. sayest thou, The Son of man must be lifted up? who is

44: vii. 14,

27. Mic.

this Son of man? 35 h Then Jesus said unto them, Yet a

iv. 7.

1 John ii. 11.

e

e ch. i. 9: viii. little while is the light with you. Walk while ye

12: ix. 5.

ver. 46.

have the light, i lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 36 While ye have light, believe in the light, that ye may h Luke xvi. 8. h1 be the children of light. These things spake Jesus, and

Eph. v. 8.

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, e render, myself.

render, by what manner of death: see ch. xix. 32, xxi. 19. ff render, multitude.

g render, the Christ.

1 Thess. v. 5.

Job

10, 11.

i ch. viii. 59: xi. 54.

me.

h render, Jesus therefore.

i render, that darkness overtake you not.

k

1

render, the darkness.

all. And, to Himself, as thus uplifted,
thus exalted; the great object of Faith:
see ch. xi. 52.
33. by what manner
of death] The words here can hardly
point to more than the external circum-
stances of His death. Some have found
in the expression the whole consequences
and character of His Death; but see ch.
xviii. 32. St. John does not say that
this was all that the "lifting up" meant,
but that it was its first and obvious reference.
34.] In such passages as Ps. lxxxix.
36, and perhaps cx. 4; Dan. vii. 13, 14.
the law must be taken in its
wider sense, as including the whole of the
Old Testament: see ch. x. 34.
The actual words, the Son of man must
be lifted up, had not been on this occasion
used by Jesus; but in His discourse with
Nicodemus, ch. iii. 14, and perhaps in other
parts of His teaching which have not been
recorded. who is this Son of man ?]
They thought some other Son of Man,
not the Messiah, was meant; because this
lifting up (which they saw implied taking
away) was inapplicable to their idea of the
Messiah, usually known as the Son of Man.
35.] He does not answer them, but
enjoins them to make use of the time of
His presence yet left them. while
does not exactly express the sense of the
conjunction in the original: it is rather,
walk, according to your present state of
privilege in possessing the Light: which

render, become sons.

indeed can only be done while it is with
you. the light, i. e. 'Myself:'-see
ch. vii. 33; viii. 12; ix. 4, 5.
This
reference to the light is an easy tran-
sition from their question, if, as above
supposed, Ps. lxxxix. 36 was alluded to:
"His (David's) seed shall endure for ever,
and his throne as the sun before Me."
Walk] i. e. make use of the Light,
do your work in it, and by it. knoweth
not whither he goeth] Has no guide nor
security, no principle to lead him.
36.] It is by believing on the Light; that
men become sons of Light: see ch. i. 12.
Our Lord probably went on this
occasion to Bethany, Luke xxi. 37.

37-50.] FINAL JUDGMENT ON THE UNBELIEF OF THE JEWS. 37-43.] The Evangelist's judgment on their unbelief (37-41), and their half-belief (42, 43). I do not regard these verses as forming the conclusion to the narrative of the public ministry of the Lord, on account of vv. 44-50 (where see note): but doubtless the approaching close of that ministry gives occasion to them, and is the time to which they refer. 37. they believed not] i. e. the generality did not ;they did not, as a people: see ver. 42. 38.] On the words that the saying of Esaias might be fulfilled see note Matt. i. 22: beware of understanding them to mean merely "so that the saying of Esaias was fulfilled," which the original

Rom. x. 16.

Matt. xiii.

14.

* Lord, who hath believed our report? and to whom hath ISA. liii. 1. the arm of the Lord been revealed? 39 m Therefore they could not believe, because that Esaias said again, 401 He 1 Isa. vi. 9, 10. 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 m These things said Esaias, when he saw his glory, and m Isa. vi. 1. spake of him.

ix. 22.

42 Nevertheless Pamong the chief rulers also many believed on him; but because of the Pharisees they did nch. vii. 13: not confess him, lest they should be put out of the synagogue: 43° for they loved the praise of men more than och. v. 44. the praise of God.

44 t Jesus cried and said, P He that believeth on me, P Mark ix. 57. believeth not on me, but on him that sent me. 45 And

1 i. 21.

m render, For this cause.

n render, And.

• read and render, because he saw his glory: and he spake of him. P render, even of the rulers.

I better, it not expressed in the original. rrender, the glory that is of men. render, the glory that is of God.

will not bear.
39.] For this cause
refers to the last verse, and because sets
forth the reason more in detail: see ch. v.
16: 1 John iii. 1: Matt. xxiv. 44.
they could not believe] i. e. it was
otherwise ordained in the divine counsels.
No attempt to escape this meaning (as
"they would not believe," Chrysostom
and others) will agree with the pro-
phecy cited ver. 40. But the inability,
as thus stated, is coincident with the full-
est freedom of the human will: compare
"Ye have no mind to come to Me," ch. v.
40. Then, in what follows, a more special
ground is alleged why they could not
believe-see above. 40.] The pro-
phecy is freely cited, after neither the
Hebrew nor the LXX, which is followed
in Matt. xiii. 14 f. What God bids the
prophet do, is here described as done, and
by Himself: which is obviously implied in
the Hebrew text.
41. because he
saw] "This apocalyptic vision was the
occasion of that prophecy." Meyer.
his glory: i. e. the glory of Christ. The
Evangelist is giving his judgment,-having
(Luke xxiv. 45) had his understanding
opened to understand the Scriptures,
that the passage in Isaiah is spoken of
Christ. And indeed, strictly considered,
the glory which Isaiah saw could only be

trender, But Jesus.

that of the Son, Who is the brightness
(shining forth) of the glory of the Father,
Whom no eye hath seen. The last clause
is independent of "because," and contains
another assertion,-and he spake concern-
ing Him.
42.] For example, Nico-
demus, Joseph, and others like them.
On the putting out of the synagogue, see
note, ch. ix. 22. 43.] is a reference to
ch. v. 44. 44-50.] Proof of the
guilt of their unbelief, from the words of
Jesus Himself. It was by the older Com-
mentators generally thought, that these
verses formed part of some other discourse
delivered at this period. But this is im-
probable, from no occasion being specified,
-from ver. 36,-and from the form and
contents of the passage, and its reference
to the foregoing remarks of the Evan-
gelist. I take it with almost all modern
Commentators-to be a continuation of
those remarks, substantiating them by the
testimony of the Lord Himself. The
words are taken mostly, but not alto-
gether, from discourses already given in
this Gospel. 44, 45.] On the close
connexion with the Father, see ch. v. 24,
38; viii. 19, 42; xiv. 10. The words
are in logical sequence to ver. 41, in which
the Evangelist has said that the glory of
Jehovah and His glory were the same.

q ch. xiv. 9. r ver. 35, 36.

ch. iii. 19: viii. 12: ix. 5, 39.

s ch. v. 45:

viii. 15, 26. t ch.

u Luke x. 16. not to judge the world, but to save the world.

y ch. viii. 38: xiv. 10.

9 he that seeth me a seeth him that sent me.
q

46 I am

come a light into the world, that whosoever believeth on me should not abide in darkness. 47 And if any man hear

my words, and I believe not, I judge him not: for I came 48 u He

S

x Deut. xviii. that judgeth him : the word that I

19. Mark

xvi. 16.

z Deut. xviii. 18.

a ch. xii. 23: xvii. 1, 11.

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

same shall judge him in the last day.
not spoken of myself; but the Father which sent me, he
gave me [ba] commandment, what I should say, and
what I should speak. 50 And I know that his command-
ment is life everlasting: whatsoever I speak therefore,
even as the Father said unto me, so I speak.

XIII. 1 Now before the feast of the passover, dwhen Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which

u render, beholdeth.

render, may not remain in the darkness.

y read, keep them not.

a render, spake not.
render, hath said.

46.] See ver. 35; ch. viii. 12; ix.
5. The may not remain in the darkness
here implies that all are originally in
darkness, as the same kind of expression
in ch. iii. 36. 47.] See ch. iii. 17; v.
45; viii. 15.
48.] See ch. iii. 18,
also v. 45 ff., and Heb. iv. 12.
49.] See ch. v. 30; vii. 16, 17, 28, 29;
viii. 26, 28, 38. On the Father giving
the Son commandment, ch. x. 18.
There does not appear to be any real
difference here, though many have been
suggested, between the words say and
speak.
50.] See ch. vi. 63 (and
note), 68.
his commandment is,
results in, not as a means merely, but in
its accomplishment and expansion, eternal
life: see ch. iii. 15; v. 24; vi. 40.
Thus all who do not believe are without
excuse; because Jesus is not come, and
speaks not, of Himself, but of the Father,
Whose will and commandment respecting
Him is, that He should be and give, Life
to all. They who reject Him, reject Life,
and (ch. iii. 19) prefer darkness to Light.
CHAP. XIII-XX.] Third division of
the Gospel. JESUS AND HIS OWN.

XIII-XVII.] HIS LOVE, AND THE
FAITH OF HIS OWN.
XIII. 1-30.]
HIS LOVE IN HUMILIATION. 1-11.
His condescension in washing their feet.

have spoken, the

49 For I a have

z render, spake.
bomit.

d render, Jesus knowing.

;

On the chronological difficulties, see notes on Matt. xxvi. 17, and ch. xviii. 28. There can be no reasonable doubt that this meal was the same as that at which the Lord's Supper was instituted, as related in the three Evangelists. The narrative proceeds without any break until ch. xvii. 26, after which our Lord and the disciples go to Gethsemane. 1. before the feast of the passover] How long, is not said: but probably, a very short time; -not more than one day at the most see ch. xviii. 28 and note. The words belong to the whole narrative following, not to knowing or having loved. knowing] The view with which our Lord washed His disciples' feet, is shewn by the repetition of this word in verses 1, 3, and by the mention of His love for His disciples. The connexion is:- Jesus loved His own even to the end (of His life in the flesh), and gave them in the washing of their feet a proof of His love; and to this act He was induced by the knowledge that He must soon leave this world; and although this knowledge was united (ver. 3) with the highest consciousness of His divine mission and speedy glorification, yet this latter did not prevent Him from giving this proof of His self-humiliating love' (De Wette). his own which

b

с

h

с

xxviii. 18.

xvii. 2. Acts

were in the world, [he] loved them unto the end. 2 And f supper being ended, the devil having now put into the b ver. 27. heart of Judas Iscariot, Simon's son, to betray him; 3 [ Jesus] knowing that the Father had given all things e Matt. xi. 27: into his hands, and that he was come from God, and chi went to God; 4e he riseth from 1 supper, and m laid 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. 60 Then cometh he to Simon Peter and Peter saith unto him, Lord, 'dost thou wash f see Matt. iii. my feet? 7 Jesus answered and said unto him, What I do

xvi. 28. e Luke xxii

14.

6

were in the world] See ch. xvii. 11.
2.] The sense is not, as A.V., supper being
ended,' for (ver. 12) He reclined again,
and in ver. 26, the supper is still going
on :-but, supper having begun or having
been served. See this shewn from the
usage of the original in my Greek Test.
The verse may be otherwise read
and rendered, The devil having by this
time suggested (to Judas) that Judas
Iscariot the son of Simon (i. e. that he)
should betray Him. Judas had before
this covenanted with the Sanhedrim to
betray Him, Matt. xxvi. 14 and parallel
places, which must here be meant by the
devil having put it into his heart-the
thorough self-abandonment to Satan which
led to the actual deed, being designated
ver. 27.
St. Luke (xxii. 3).expresses
the steps of his treasonable purpose other-
wise, meaning the same. The fact is here
stated, to enhance the love which Jesus
shewed in the following action. 3.] See
above. He did what follows with a full sense
of the glory and dignity of His own Person.

66

The prefatory mention of His glory is as it were a protestation, lest it should be thought that the Lord did any thing beneath His dignity in washing the disciples' feet." Bengel. 4. laid aside his garments] "viz. those which might hinder the act of washing." Bengel. He put Himself into the ordinary dress of a servant. Or, which is far more probable, on the deepest grounds, did He not humble Himself so far as literally to divest Him

xv.
ii. 8.

ch. viii. 42:

27. Phil. ii.

7,8.

f render, when supper was begun.

k render, was going.
m render, layeth.

• render, So he cometh.

self, and gird Himself merely, as the basest
of slaves? 5.] the bason, viz. the
vessel usually at hand for such purposes.
The context seems to shew that He had
washed the feet of one or more before the
incident of the next verse: were it not so,
the words, "began to wash," might merely
express His doing something unusual and
unlooked for.
6. And so (the so
taking up the narrative again after the
word began, as if it were said, 'in pur-
suance of this intention') He comes to
Simon Peter; not first, as some have
maintained, both with and without re-
ference to the primacy of Peter :-for that
would be hardly consistent (see on the
preceding verse) with the context, which
seems to require that the washing should
have begun and been going on, before He
came to Peter.
art Thou washing
(intending to wash) my feet?] He thinks
the act unworthy of the Lord; even as
many think that great act of Love to have
been, which was typified by it.
word my is not emphatic. The having
his feet washed is a matter of course: it is
the Person who is about to do it that
offends him. 7.] Hitherto our Lord
had been silent. He emphasizes the I and
thou, but so as to set forth Himself as the
Master, Peter as the disciple, not wholly
cognizant of His will and purpose, and
therefore more properly found in subjec
tion to it. What I do] i. e. (1) this
washing itself, as a lesson of humility and
love, ver. 14. (2) Its symbolical meaning,

The