But the correct reading is ὅτι, because, thus connecting the following sentence with "full of grace and truth" in John 1:14. We know Him as full of grace and truth, because we have received of His fullness.

Of His fulness (ἐκ τοῦ πληρώματος αὐτοῦ)

These and the succeeding words are the Evangelist's, not the Baptist's. The word fullness (πλήρωμα) is found here only in John, but frequently occurs in the writings of Paul, whose use of it in Ephesians and Colossians illustrates the sense in John; these being Asiatic churches which fell, later, within the sphere of John's influence. The word is akin to πλήρης, full (John 1:14), and to πληροῦν, to fill or complete; and means that which is complete in itself, plenitude, entire number or quantity. Thus the crew of a ship is called πλήρωμα, its complement. Aristophanes ("Wasps," 660), "τούτων πλήρωμα, the sum-total of these, is nearly two thousand talents." Herodotus (iii., 22) says that the full term of man's life among the Persians is eighty years; and Aristotle ("Polities," iv., 4) refers to Socrates as saying that the eight classes, representing different industries in the state, constitute the pleroma of the state (see Plato, "Republic," 371). In Ephesians 1:23, Paul says that the church is the pleroma of Christ: i.e., the plenitude of the divine graces in Christ is communicated to the Church as His body, making all the body, supplied and knit together through the joints and bands, to increase with the increase of God (Colossians 2:19; compare Ephesians 4:16). Similarly he prays (Ephesians 3:19) that the brethren may be filled unto all the pleroma of God: i.e., that they may be filled with the fullness which God imparts. More closely related to John's use of the term here are Colossians 1:19, "It pleased the Father that in Him (Christ) should all the fullness (τὸ πλήρωμα, note the article) dwell;" and Colossians 2:9, Colossians 2:10, "In Him dwelleth all the pleroma of the Godhead bodily (i.e., corporally, becoming incarnate), and in Him ye are fulfilled (πεπληρωμένοι)." This declares that the whole aggregate of the divine powers and graces appeared in the incarnate Word, and corresponds with John's statement that "the Word became flesh and tabernacled among men, full of grace and truth;" while "ye are fulfilled" answers to John's "of His fullness we all received." Hence John's meaning here is that Christians receive from the divine completeness whatever each requires for the perfection of his character and for the accomplishment of his work (compare John 15:15; John 17:22).

Have - received (ἐλάβομεν)

Rev., we received: rendering the aorist tense more literally.

Grace for grace (χάριν ἀντὶ χάριτος)

The preposition ἀντί originally means over against; opposite; before (in a local sense). Through the idea of placing one thing over against another is developed that of exchange. Thus Herodotus (iii., 59), "They bought the island, ἀντὶ χρημάτων, for money." So Matthew 5:38, "An eye for (ἀντὶ) an eye," etc. This idea is at the root of the peculiar sense in which the preposition is used here. We received, not New Testament grace instead of Old Testament grace; nor simply, grace added to grace; but new grace imparted as the former measure of grace has been received and improved. "To have realized and used one measure of grace, was to have gained a larger measure (as it were) in exchange for it." Consequently, continuous, unintermitted grace. The idea of the development of one grace from another is elaborated by Peter (2 Peter 1:5), on which see notes. Winer cites a most interesting parallel from Philo. "Wherefore, having provided and dispensed the first graces (χάριτας), before their recipients have waxed wanton through satiety, he subsequently bestows different graces in exchange for (ἀντὶ) those, and a third supply for the second, and ever new ones in exchange for the older."

Because. Giving the ground of the statement that Christians received new and richer gifts of grace: the ground being that the law of Moses was a limited and narrow enactment, while Jesus Christ imparted the fullness of grace and truth which was in Him (John 1:14). Compare Romans 4:15; Romans 10:4; Galatians 3:10.

Was given (ἐδόθη)

A special gift serving a special and preparatory purpose with reference to the Gospel: the word being appropriate to "an external and positive institution."

By Moses (διά)

Literally, through. See on by Him, John 1:3.

Grace and truth came (ἐγένετο)

Came into being as the development of the divine plan inaugurated in the law, and unfolding the significance of the gift of the law. They came into being not absolutely, but in relation to mankind. Compare 1 Corinthians 1:30, where it is said of Christ, He was made (properly, became, εγενήθη) unto us wisdom and righteousness, etc. Note the article with grace and truth; the grace and the truth; that which in the full sense is grace and truth. Grace occurs nowhere else in John, except in salutations (2 John 1:3; Revelation 1:4; Revelation 22:21).

Jesus Christ

The Being who has been present in the Evangelist's mind from the opening of the Gospel is now first named. The two clauses, "the law was given," "grace and truth came," without the copula or qualifying particles, illustrate the parallelism which is characteristic of John's style (see on John 1:10).

God is first in the Greek order, as emphatic: "God hath no man ever seen." As to the substance of the statement, compare John 3:11; Exodus 33:20; 1 John 4:12. Manifestations of God to Old Testament saints were only partial and approximate (Exodus 33:23). The seeing intended here is seeing of the divine essence rather than of the divine person, which also is indicated by the absence of the article from Θεὸν, God. In this sense even Christ was not seen as God. The verb ὁράω, to see, denotes a physical act, but emphasizes the mental discernment accompanying it, and points to the result rather than to the act of vision. In 1 John 1:1; 1 John 4:12, 1 John 4:14, θεάομαι is used, denoting calm and deliberate contemplation (see on John 1:14). In John 12:45, we have θεωρέω, to behold (see on Mark 5:15; see on Luke 10:18). Both θεάομαι and θεωρέω imply deliberate contemplation, but the former is gazing with a view to satisfy the eye, while the latter is beholding more critically, with an inward spiritual or mental interest in the thing beheld, and with a view to acquire knowledge about it. "Θεωρεῖν would be used of a general officially reviewing or inspecting an army; θεᾶσθαι of a lay spectator looking at the parade" (Thayer).

The only begotten son (ὁ μονογενὴς υἱὸς)

Several of the principal manuscripts and a great mass of ancient evidence support the reading μονογενὴς Θεὸς, "God only begotten."

Another and minor difference in reading relates to the article, which is omitted from μονογενὴς by most of the authorities which favor Θεὸς. Whether we read the only begotten Son, or God only begotten, the sense of the passage is not affected. The latter reading merely combines in one phrase the two attributes of the word already indicated - God (John 1:1), only begotten (John 1:14); the sense being one who was both God and only begotten.

Who is in the bosom (ὁ ὢν εἰς τὸν κόλπον)

The expression ὁ ὢν, who is, or the one being, is explained in two ways: 1. As a timeless present, expressing the inherent and eternal relation of the Son to the Father. 2. As interpreted by the preposition. εἰς, in, literally, into, and expressing the fact of Christ's return to the Father's glory after His incarnation: "The Son who has entered into the Father's bosom and is there." In the former case it is an absolute description of the nature of the Son: in the latter, the emphasis is on the historic fact of the ascension, though with a reference to his eternal abiding with the Father from thenceforth.

While the fact of Christ's return to the Father's glory may have been present to the writer's mind, and have helped to determine the form of the statement, to emphasize that fact in this connection would seem less consistent with the course of thought in the Prologue than the other interpretation: since John is declaring in this sentence the competency of the incarnate Son to manifest God to mankind. The ascension of Christ is indeed bound up with that truth, but is not, in the light of the previous course of thought, its primary factor. That is rather the eternal oneness of the Word with God; which, though passing through the phase of incarnation, nevertheless remains unbroken (John 3:13). Thus Godet, aptly: "The quality attributed to Jesus, of being the perfect revealer of the divine Being, is founded on His intimate and perfect relation to God Himself."

The phrase, in the bosom of the Father, depicts this eternal relation as essentially a relation of love; the figure being used of the relation of husband and wife (Deuteronomy 13:6); of a father to an infant child (Numbers 11:12), and of the affectionate protection and rest afforded to Lazarus in Paradise (Luke 16:23). The force of the preposition εἰς, into, according to the first interpretation of who is, is akin to that of "with God" (see on John 1:1); denoting an ever active relation, an eternal going forth and returning to the Father's bosom by the Son in His eternal work of love. He ever goes forth from that element of grace and love and returns to it. That element is His life. He is there "because He plunges into it by His unceasing action" (Godet).

He (ἐκεῖνος)

Strongly emphatic, and pointing to the eternal Son. This pronoun is used by John more frequently than by any other writer. It occurs seventy-two times, and not only as denoting the more distant subject, but as denoting and laying special stress on the person or thing immediately at hand, or possessing pre-eminently the quality which is immediately in question. Thus Jesus applies it to Himself as the person for whom the healed blind man is inquiring: "It is He (ἐκεῖνος) that talketh with thee" (John 9:37). So here, "the only-begotten Son who is in the bosom of the Father - He hath declared Him."

Hath declared (ἐξηγήσατο)

Or, rendering the aorist strictly, He declared. From ἐκ, forth, and ἡγέομαι, to lead the way. Originally, to lead or govern. Hence, like the Latin praeire verbis, to go before with words, to prescribe or dictate a form of words. To draw out in narrative, to recount or rehearse (see Acts 15:14, and on Luke 24:35). To relate in full; to interpret, or translate. Therefore ἐξήγησις, exegesis, is interpretation or explanation. The word ἐξηγητής was used by the Greeks of an expounder of oracles, dreams, omens, or sacred rites. Thus Croesus, finding the suburbs of Sardis alive with serpents, sent to the soothsayers (ἐξηγητὰς) of Telmessus (Herodotus, i. 78). The word thus comes to mean a spiritual director. Plato calls Apollo the tutelary director (πατρῷος ἐξηγητής) of religion ("Republic," 427), and says, "Let the priests be interpreters for life" ("Laws," 759). In the Septuagint the word is used of the magicians of Pharaoh's court (Genesis 41:8, Genesis 41:24), and the kindred verb of teaching or interpreting concerning leprosy (Leviticus 14:57). John's meaning is that the Word revealed or manifested and interpreted the Father to men. The word occurs only here in John's writings. Wyc. renders, He hath told out. These words conclude the Prologue.

The Historical Narrative now begins, and falls into two general divisions:

continued...

The following. This use of the pronoun, calling the reader's attention to what follows, and preparing him for it, is frequent in John. Sometimes the pronoun carries the sense of quality: of this character. See John 3:19; John 15:12; 1 John 5:4, 1 John 5:9, 1 John 5:11, 1 John 5:14.

Witness (μαρτυρία)

Testimony. See on John 1:7, and 1 Peter 5:1.

John

See on John 1:6. Note the article: the John previously mentioned.

The Jews (οἱ Ἱοὐδαῖοι)

This is a characteristic word in John. It occurs more than fifty times in his Gospel as his own expression, while there are six instances of the formula King of the Jews used by Gentiles. In the Synoptic Gospels, on the other hand, to twelve instances of King of the Jews, there are but four passages in which the word Jews occurs. In Paul's writings it is comparatively rare, mostly in contrast with Greek, and both in contrast with Christianity. In Revelation it is found twice (Revelation 2:9; Revelation 3:9), of those who say they are Jews and are not, but are "of the synagogue of Satan" and "do lie."

John, in the Gospel, distinguishes between the multitude (ὁ ὄχλος) and the Jews (Ἱουδαῖοι). By the former he means the aggregate of the Jewish inhabitants of Palestine, the mass of the people, chiefly Galilaeans; by the latter, more particularly Judaeans, the leaders of Judaism in opposition to Jesus. The multitude are unsettled in conviction, inquisitive, despised by the Pharisees, inclined to listen to Jesus and to believe; moved by an impulse to make Him a king, escorting Him triumphantly into Jerusalem, and not appearing in the narrative of the trial and crucifixion. The Jews are tenacious of the expectation of a national Messiah. They represent the narrow, sectarian aspect of Judaism; they are the instigators and leaders of the opposition to Jesus, and to them His crucifixion is attributed. John uses the word where the other Evangelists speak of the opposers of Christ as Pharisees, Sadducees, elders, chief-priests, scribes, or lawyers. He recognizes the distinction between Pharisee and Sadducee, and though he does not mention the latter by name, he characterizes them by their position. Jesus is the key to the sense in which John employs the term Jews. He regards them in their relation to Him. The idea underlying the word is habitually that of separation from the character and privileges of a true Israelite through their rejection of Jesus.

Sent (ἀπέστειλαν)

As a deputation. See on John 1:6.

Priests and Levites

Representing the ecclesiastical element of the nation; the two classes employed in the temple service. See Joshua 3:3; 2 Chronicles 30:27; Ezekiel 44:15. The combination occurs nowhere else in the New Testament. These deputies probably came from the Sanhedrim.

To ask (ἵνα ἐρωτήσωσιν)

continued...

John's characteristic combination of a positive and negative clause. See on John 1:3. Both verbs are used absolutely.

I am not the Christ

According to the proper reading, ἐγὼ, I, stands first in the Baptist's statement, the ὅτι having the force merely of quotation marks. It is emphatic: "I am not the Christ, though the Christ is here." Some were questioning whether John was the Christ (Luke 3:15; Acts 13:25). Note the frequent occurrence of the emphatic I: John 1:23, John 1:26, John 1:27, John 1:30, John 1:31, John 1:33, John 1:34. On the Christ, see on Matthew 1:1.

Better, as Rev., Elijah. Some authorities read, What then art thou? Elijah? Elijah, predicted in Malachi 4:5, as the forerunner of the day of the Lord.

Art thou that prophet?

Rev., "the prophet." According to the Greek order, the prophet art thou. See Deuteronomy 18:15, and compare Acts 3:22; Acts 7:37; John 1:46; John 6:14.

No

Observe how the successive denials become shorter.

Or, a voice. There is no article. See on Matthew 3:5.

Crying in the wilderness

Some join in the wilderness with make straight, as in the Hebrew. The quotation is from Isaiah 40:3. In the other three Gospels it is applied to the Baptist (Matthew 3:3; Mark 1:3; Luke 3:4). Here he uses it of himself. On wilderness, see on Matthew 3:1.

Make straight the way (εὐθύνατε τὴν ὁδὸν)

For ὁδὸν, way, all the Synoptists have τρίβους, beaten tracks; and for the verb εὐθύνατε, make straight, the adjective and verb εὐθύνατε ποιεῖτε. On the figure of preparing the roads, see on Luke 3:5.

Literally, those having been sent were. But the best texts omit the article, so that the remaining words form the pluperfect passive: "they had been sent from the Pharisees." This addition of an explanatory circumstance is characteristic of John. Compare John 1:41, John 1:45; John 9:14; John 11:5, John 11:18; John 13:23.

The best texts omit but; so that the two clauses illustrate John's characteristic parallelism, and bring out the sharp contrast between the Baptist and his successor.

Among you (μέσος ὑμῶν)

The Greek idiom is a mid one in respect of you. Ἑγὼ, I, and μέσος, a mid one, stand respectively at the head of the parallel clauses, thus emphasizing the two contrasted parties.

Standeth (ἕστηκεν)

The best texts read στήκει, a verb which is kindred to ἕστηκεν, but with the added sense of firm, persistent standing. Thus, stand fast (1 Corinthians 16:13; Galatians 5:1 : Philippians 1:27). The verb emphasizes the firm, dignified attitude of Christ.

Ye know not (ὑμεῖς)

Emphatic.

The best texts omit the first two words. Westcott and Hort also omit ὁ so that the rendering is, whom ye know not, coming after me.

Was preferred before me

The best texts omit.

To unloose (ἵνα λύσω)

Literally, that I should unloose. Mark (Mark 1:7) and Luke (Luke 3:16) have unloose. Matthew (Matthew 3:11) bear. See on Matthew 3:11.

The correct reading is βηθανία, Bethany. Not the Bethany of John 11:18, but an unknown village. It was not uncommon for two places to have the same name, as the two Bethsaidas, the one on the eastern shore of the Lake of Gennesaret (Mark 6:32, Mark 6:45), and the other on the western shore (John 1:44); the two Caesareas, on the Mediterranean (Acts 8:40), and in Gaulonitis, at the foot of Lebanon, Caesarea Philippi (Matthew 16:13).

Was baptizing (ἦν βαπτίζων)

The participle with the substantive verb indicating continued action; was engaged in baptizing.

The best texts omit.

Seeth (βλέπει)

Both ὁράω and βλέπω denote the physical act of seeing, the former seeing in general, the latter the single look. The perception indicated by βλέπω is more outward; the perception of sense as distinguished from mental discernment, which is prominent in ὁράω. A look told the Baptist that the Mightier One had come. See on John 1:18, and see on Matthew 7:3.

Unto (πρὸς)

Strictly, towards.

Behold (ἴδε)

The imperative in the singular number, though the company of his followers is addressed. This construction, however, is not uncommon. See Matthew 26:65; Acts 13:46.

The Lamb (ὁ ἀμνὸς)

The word occurs in John only here and in John 1:36. Also in Acts 8:32; 1 Peter 1:19. The diminutive ἀρνίον, a little lamb, is found once in the Gospel (John 21:15), often in Revelation, but only of the glorified Redeemer, and nowhere else in the New Testament. In some instances the word may emphasize the gentle and innocent character of Jesus suffering to expiate the sins of men (Revelation 5:6, Revelation 5:12; Revelation 13:8); but it is also employed in describing Him as indignant (Revelation 6:16); as victorious (Revelation 17:4); as the object of adoration (Revelation 5:8); and as enthroned (Revelation 5:13; Revelation 7:17).

The term, the Lamb of God (note the article), is evidently used here by the Baptist in some sense understood by his hearers, and points to Isaiah 53:7; compare Acts 8:32. The reference is probably to the Paschal lamb, though commentators differ.

Of God

Provided by God for sacrifice.

That taketh away (ὁ αἴρων)

continued...

i.e., "concerning whom;" but the proper reading is ὑπὲρ οὗ, "on behalf of whom;" in vindication of.

A man (ἀνὴρ)

Three words are used in the New Testament for man: ἄῤῥην, or ἄρσην, ἀνήρ, and ἄνθρωπος. Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2).

Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος. Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants (ἄνθρωποι) but few warriors (ἄνθρωποι) vii., 210. So Homer: "O friends, be men (ἀνέρες), and take on a stout heart" ("Iliad," v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος, in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10.

Emphatic. "And I, though I predicted His coming (John 1:30), knew Him not."

Knew Him not

Officially, as the Messiah. There is no reference to personal acquaintance. It is inconceivable that, with the intimate relations between the two families, the Baptist should have been personally unacquainted with Jesus.

Israel

Always with the idea of the spiritual privilege of the race.

Better, bear witness, as Rev. See on John 1:7.

I saw (τεθέαμαι)

Rev., more correctly, gives the force of the perfect tense, I have beheld. Calmly and thoughtfully; see on John 1:14. The perfect indicates the abiding effect of the vision. Compare ἑώρακα, I have seen (John 1:34).

As a dove (ὡσεὶ περιστερὰν)

In the shape of a dove. See on Matthew 3:16.

Rev., He. See on John 1:18. Emphasizing the personal communication of Christ to the Baptist.

With the Holy Ghost (ἐν Πνεύματι Ἁγίῳ)

Better, as Rev., Holy Spirit. The preposition ἐν, in (Rev., in margin), often has the instrumental force, with. Here, however, it would seem to signify the element of the new life, as ἐν ὕδατι, in water, signifies the element of the symbolic baptism, and might better be rendered in. The absence of the article from Holy Spirit falls in with this, as indicating the spiritual influence of the divine Agent rather than His personality.

Rev., more strictly, according to the perfect tense, I have seen. See on John 1:32, and note the different verb for seeing, on which see on John 1:18.

Bare record (μεμαρτύρηκα)

Rev., have born witness. Also the perfect tense.

The Son of God

This is the proper reading, but one very important manuscript reads ὁ ἐκλεκτὸς, the chosen. By the phrase John means the Messiah. It has the same sense as in the Synoptic Gospels. Compare Matthew 11:27; Matthew 28:19. For the sense in which it was understood by the Jews of Christ's day, see John 5:18, John 5:19; John 10:29, John 10:30-36. The phrase occurs in the Old Testament only in Daniel 3:25. Compare Psalm 2:12. On υἱὸς, son, as distinguished from τέκνον, child, see on John 1:12.

Rev., more correctly, was standing, since the imperfect tense denotes something in progress. Here, therefore, with the idea of waiting; was standing in expectation. Compare John 7:37; John 18:5, John 18:6, John 18:18.

Two of his disciples

The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2, John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John.

Rev., giving the force of the aorist, and he looked. See on John 1:29. The verb is used by John only here and John 1:42.

As He walked (περιπατοῦντι)

The verb literally means to walk about (περί). Here, possibly, walking along. Westcott, "walking away." See on 1 Peter 5:8; see on Luke 11:44.

Literally, speaking.

They followed

Bengel says, "The origin of the Christian Church."

Better, as Rev., beheld: looked steadfastly upon them as if studying them.

What seek ye?

The first words of Christ as recorded by John. Compare Matthew 3:15; Mark 1:15; Luke 2:49.

Rabbi

My great one; my honorable sir. Explained by Jesus himself as διδάσκαλος, teacher (Matthew 23:8, where the proper reading is διδάσκαλος, instead of καθηγητὴς, guide, master, found in Matthew 23:10). Used by the Jews in addressing their teachers, and formed from a Hebrew root meaning great. It occurs commonly in John, and is found in Matthew and Mark, but not in Luke, who uses ἐπιστατής. See on Luke 5:5.

Being interpreted

John frequently adds explanatory remarks. See John 1:42, John 1:43; John 9:7.

Dwellest thou (μένεις)

Rev., abidest. Jesus had asked "What seek ye?" not whom. They reply, "Where dost thou abide?"

But the correct reading is ὄψεσθε, ye shall see.

They came

The best texts add οὖν, therefore. So Rev. This connecting particle is found in John's Gospel as often as in the other three combined, and most commonly in narrative, marking the transition from one thing to another, and serving to connect the several parts of the narrative. See John 1:22; John 2:18; John 3:25; John 4:28, John 4:30, etc. Much more frequently thus than in the discourses, where it would be used to mark a sequence of thought. Still such instances occur, as John 4:21, John 4:25; John 3:29; John 8:5; John 4:11.

He dwelt (μένει)

The present tense. Literally, they saw where he dwelleth. For a similar construction see John 2:9; John 4:1; Acts 10:18, etc.

Tenth hour

The question is whether this is to be reckoned according to the Jewish or the Roman method of computation. The Jewish method, employed by the other Evangelists, begins the day at sunrise; so that, according to this, the tenth hour would be four o'clock in the afternoon. The Roman method, like our own, reckons from midnight; according to which the tenth hour would be ten o'clock in the morning. The weight of the argument seems, on the whole, to be in favor of the Jewish method, which is undoubtedly assumed by John in John 11:9. The Greeks of Asia Minor, for whom John wrote, had the Jewish method, received from the Babylonians. Godet cites an incident from the "Sacred Discourses" of Aelius Aristides, a Greek sophist of the second century, and a contemporary of Polycarp. God having commanded him to take a bath, he chose the sixth hour as the most favorable to health. It being winter, and the bath a cold one, the hour was midday; for he said to his friend who kept him waiting, "Seest thou the shadow is already turning?" Even Canon Westcott, who advocates the Roman method, admits that "this mode of reckoning was unusual in ancient times," and that "the Romans and Greeks, no less than the Jews, reckoned their hours from sunrise," though the Romans reckoned their civil days from midnight, and the tenth hour is named as a late hour, when soldiers took their repast or were allowed to rest. Thus Livy, in his account of the Roman attack on Sutrium says, "About the tenth hour the consul ordered his men a repast, and gave directions that they should be ready in arms at whatever time of the day or night he should give the signal.... After refreshing themselves, they consigned themselves to rest" (9, 37).

Aristophanes says, "When the shadow on the dial is ten feet long, then go to dinner" ("Ecclesiazusae," 648), and Horace, "You will dine with me today. Come after the ninth hour" ("Epistle," Bk. 1., vii., 69). It is objected that the time from four o'clock to the close of the day would not have been described as that day; but beyond the marking of the specific hour of accompanying Jesus as the first hour of his Christian life, John would not have been unlikely to use a looser and more popular form of speech in indicating the length of the stay with Jesus, meaning simply that they remained with him during the remainder of the day, and, no doubt, prolonged their conversation into the night.

The other being John.

Andrew

See on Mark 3:18. Compare Mark 13:3; John 6:8; John 12:22.

Simon Peter's brother

The mention of Simon Peter before he has appeared in the narrative indicates the importance which the Evangelist attaches to him. It seems to assume a knowledge of the evangelic narrative on the part of the readers. See a similar instance of anticipating what is subsequently explained, in the mention of Mary, John 11:2.

Rev., findeth first. He is the demonstrative pronoun, this one, which, with first, seems to point to the later finding of his brother by the other disciple, i.e., of James by John. Bengel says: "With the festival freshness of those days beautifully corresponds the word findeth, which is frequently used here."

His own (τὸν ἴδιον)

See on Matthew 22:5; see on Matthew 25:15; see on Acts 1:7; see on 1 Peter 1:3.

We have found (εὑρήκαμεν)

This has been called the chapter of the Eurekas.

The Messias

Peculiar to this Gospel, and only here and John 4:25.

Christ

See on Matthew 1:1.

The same word as in John 1:36, on which see Rev., looked upon.

Thou art

Some read interrogatively: art thou.

Jona (Ιωνᾶ)

The correct reading is Ἱωάνου, of John.

A stone (Πέτρος)

See on Matthew 16:18. A detached mass of rock. Cephas is the Aramaic name, occurring 1 Corinthians 1:12; 1 Corinthians 3:22; 1 Corinthians 9:5; 1 Corinthians 15:5; Galatians 2:9.

The best texts omit.

Would go forth (ἠθέλησεν ἐξελθεῖν)

Rev., better, was minded to go. On the construction see on Matthew 20:14. On the verb to be minded, see on Matthew 1:19.

And findeth

Note the graphic interchange of tenses: was minded, findeth. The coordination of the two clauses, which by other writers would be placed in logical dependence, is characteristic of John. Even where there is a real inner dependence he uses only the simple connective particles. Compare John 2:13 sqq.

Philip

See on Mark 3:18. For hints of his character see John 6:5, John 6:7; John 12:21 sqq.; John 14:8, John 14:9.

Saith

The best texts insert Jesus: "And Jesus said unto him."

Follow (ἀκολούθει)

Often used in the New Testament with the special sense of following as a disciple or partisan. See Matthew 4:20, Matthew 4:22; Matthew 9:9; Mark 1:18; John 8:12. Also with the meaning of cleaving steadfastly to one and conforming to his example. See Matthew 10:38; Matthew 16:24; John 12:26. The verb occurs but once outside of the writings of the Evangelists, 1 Corinthians 10:4. It appears in the noun acolyte, or acolyth, or acolothist, a church-servant ranking next below a subdeacon, whose duty it was to trim the lamps, light the church, prepare the sacramental elements, etc. Under the Byzantine emperors the captain of the emperor's bodyguard was called Acolouthos, or the Follower. See Scott's "Count Robert of Paris."

Rev., more literally, from (ἀπό). Bethsaida of Galilee. See John 12:21, and on John 1:28. Philip, being of the same city as Andrew and Peter, was the more ready to welcome Christ, because of the testimony and example of his fellow-citizens. Notice the change of preposition: from Bethsaida (ἀπό) and out of (ἐκ) the city. See on from the dead, Luke 16:31.

Probably the same as Bartholomew. See on Bartholomew, Mark 3:18.

Moses in the law, etc.

Note the circumstantial detail of this confession as compared with Andrew's (John 1:42).

Literally, "be out of;" a characteristic expression of John. See John 3:31; John 4:22; John 7:17, John 7:22; John 8:23; John 15:19; John 18:36, John 18:38, etc. It means more than to come out of: rather to come out of as that which is of; to be identified with something so as to come forth bearing its impress, moral or otherwise. See especially John 3:31 : "He that is of the earth is of the earth;" i.e., partakes of its quality. Compare Christ's words to Nicodemus (John 3:6), and 1 Corinthians 15:47.

In the Greek order, out of Nazareth stands first in the sentence as expressing the prominent thought in Nathanael's mind, surprise that Jesus should have come from Nazareth, a poor village, even the name of which does not occur in the Old Testament. Contrary to the popular explanation, there is no evidence that Nazareth was worse than other places, beyond the fact of the violence offered to Jesus by its people (Luke 4:28, Luke 4:29), and their obstinate unbelief in Him (Matthew 13:58; Mark 6:6). It was a proverb, however, that no prophet was to come from Galilee (John 7:52).

Literally, truly an Israelite. An Israelite not merely in descent, but in character, according to the ideal laid down in God's law. The word Israelite itself was an honorable designation. See on men of Israel, Acts 3:12, and compare remarks on Jews, John 1:19.

Guile (δόλος)

Properly, a bait for fish, and related at the root to δελεάζω, to catch with a bait, or beguile. See on beguiling, 2 Peter 2:14. The true Israelite would be the true child of Israel after he had ceased to be the Supplanter. It is an interesting fact that in Genesis 25:27, Jacob is called a plain man, i.e., as some explain the Hebrew, a perfect or upright man, and others, a man of quiet and simple habits, and that the Septuagint renders this adjective by ἄπλαστος, unfeigned, without disguise, simple, guileless. The Greek here reads literally, in whom guile is not.

See on Acts 19:15.

Under the fig tree (ὑπὸ τὴν συκῆν)

To be construed with εἶδον σε, I saw thee; i.e., I saw thee under the fig tree. The preposition with the accusative case, which implies motion toward, indicates his withdrawal to the shade of the tree for meditation or prayer. See on John 1:50. The Jewish writings tell of distinguished rabbis who were accustomed to rise early and pursue their studies under the shade of a fig tree. Compare Micah 4:4; Zechariah 3:10. Augustine, in his "Confessions," relates of himself: "I cast myself down, I know not how, under a certain fig tree, giving full vent to my tears; and the floods of mine eyes gushed out, an acceptable sacrifice to Thee" (viii. 28). Nathanael asks, "Whence knowest thou me? "Jesus answers, "I saw thee (εἶδον)."

Nathanael here gives the title, which he had withheld in his first address.

Compare John 1:48. Here the same preposition is used with the genitive case, indicating rest, without the suggestion of withdrawal to.

Believest thou?

Rightly so, though some render affirmatively, thou believest.

The word is transcribed into our Amen. John never, like the other Evangelists, uses the single verily, and, like the single word in the Synoptists, it is used only by Christ.

Hereafter (ἀπ' ἄρτι)

The best texts omit. The words literally mean, from henceforth; and therefore, as Canon Westcott aptly remarks, "if genuine, would describe the communion between earth and heaven as established from the time when the Lord entered upon His public ministry."

Heaven (τὸν οὐρανὸν)

Rev., giving the article, the heaven.

Open (ἀνεῳγότα)

The perfect participle. Hence Rev., rightly, opened. The participle signifies standing open, and is used in the story of Stephen's martyrdom, Acts 7:56. Compare Isaiah 64:1. The image presented to the true Israelite is drawn from the history of his ancestor Jacob (Genesis 28:12).

Angels

With the exception of John 12:29 and John 20:12, John does not use the word "angel" elsewhere in the Gospel or in the Epistles, and does not refer to their being or ministry. Trench ("Studies in the Gospels") cites a beautiful passage of Plato as suggestive of our Lord's words. Plato is speaking of Love. "He is a great spirit, and like all spirits he is intermediate between the divine and the mortal. He interprets between gods and men, conveying to the gods the prayers and sacrifices of men, and to men the commands and replies of the gods; he is the mediator who spans the chasm which divides them, and in him all is bound together, and through him the acts of the prophet and the priest, their sacrifices and mysteries and charms, and all prophecy and incantation find their way. For God mingles not with man, but through Love all the intercourse and speech of God with man, whether awake or asleep, is carried on" ("Symposium," 203).

Son of man

See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself.

In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve.

Jesus' use of the term here is explained in two ways.

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Reckoning from the last day mentioned (John 1:43).

A marriage (γάμος)

Or marriage festival, including a series of entertainments, and therefore often found in the plural. See on Matthew 22:2.

Cana of Galilee

To distinguish it from Cana in Coelo-Syria.

Mother of Jesus

Her name is never mentioned by John.

Was there

When Jesus arrived. Probably as an intimate friend of the family, assisting in the preparations.

Rev., bidden. After His return from the Baptist.

His disciples

In honor of Jesus.

Literally, when the wine failed. So Rev., Wyc., and wine failing. Some early authorities read: "they had no wine, for the wine of the marriage was consumed." Marriage festivals sometimes lasted a whole week (Genesis 29:27; Judges 14:15; Tobit 9:1-2; 10:1).

They have no wine

Implying a request for help, not necessarily the expectation of a miracle.

Implying no severity nor disrespect. Compare John 20:13, John 20:15. It was a highly respectful and affectionate mode of address.

What have I to do with thee (τί ἐμοὶ καὶ σοὶ)

Literally, what is there to me and to thee. See on Mark 5:7, and compare Matthew 8:29; Matthew 27:19; Mark 1:24; Luke 8:28. It occurs often in the Old Testament, 2 Samuel 16:10; 1 Kings 17:18, etc. Though in a gentle and affectionate manner, Jesus rejects her interference, intending to supply the demand in His own way. Compare John 6:6. Wyc., What to me and to thee, thou woman?

Mine hour is not yet come

Compare John 8:20; John 12:23; John 13:1. In every case the coming of the hour indicates some crisis in the personal life of the Lord, more commonly His passion. Here the hour of His Messianic manifestation (John 2:11).

See on Matthew 20:26; see on Mark 9:35.

Used by John only, and only in the Gospel, John 2:7; John 4:28. Water-pots is literally correct, as the word is from ὕδωρ, water.

Of stone

Because less liable to impurity, and therefore prescribed by the Jewish authorities for washing before and after meals.

After the manner of the purifying, etc.

That is, for the purifications customary among the Jews.

Containing (χωροῦσαι)

From χῶρος, a place or space. Hence, to make room or give place, and so, to have space or room for holding something.

Firkins (μετρητὰς)

Only here in the New Testament. From μετρέω, to measure; and therefore, properly, a measurer. A liquid measure containing nearly nine gallons.

Compare Mark 4:37, and see on Luke 14:23.

From ἄντλος, the hold of a ship where the bilge-water settles, and hence, the bilge-water itself. The verb, therefore, originally, means to bale out bilge-water; thence, generally, to draw, as from a well (John 4:15). Canon Westcott thinks that the water which was changed into wine was not taken from the vessels of purification, but that the servants were bidden, after they had filled the vessels with water, to continue drawing from the well or spring.

Ruler of the feast (ἀρχιτρικλίνῳ)

From ἄρχω, to be chief, and τρίκλινον, Latin, triclinium, a banqueting-hall with three couches (see on Mark 6:39). Some explain the word as meaning the superintendent of the banqueting-chamber, a servant whose duty it was to arrange the table-furniture and the courses, and to taste the food beforehand. Others as meaning one of the guests selected to preside at the banquet according to the Greek and Roman usage. This latter view seems to be supported by a passage in Ecclesiasticus (35:1, 2): "If thou be made the master of a feast, lift not thyself up, but be among them as one of the rest; take diligent care for them, and so sit down. And when thou hast done all thy office, take thy place, that thou mayst be merry with them, and receive a crown for thy well ordering of the feast." According to the Greek and Roman custom, the ruler of the feast was chosen by throwing the dice. Thus Horace, in his ode to his friend Sestius, says, moralizing on the brevity of life: "Soon the home of Pluto will be thine, nor wilt thou cast lots with the dice for the presidency over the wine." He prescribed the proportions of wine and water, and could also impose fines for failures to guess riddles, etc. As the success of the feast depended largely upon him, his selection was a matter of some delicacy. Plato says, "Must we not appoint a sober man and a wise to be our master of the revels? For if the ruler of drinkers be himself young and drunken, and not over-wise, only by some special good fortune will he be saved from doing some great evil" ("Laws," 640). The word occurs only here and John 2:9. Wyc. simply transcribes: architriclyn.

Wyc., be filled. Tynd., be drunk. The A.V. and Tynd. are better than the Rev. when men have drunk freely. The ruler of the feast means that when the palates of the guests have become less sensitive through indulgence, an inferior quality of wine is offered. In every instance of its use in the New Testament the word means intoxication. The attempt of the advocates of the unfermented-wine theory to deny or weaken this sense by citing the well-watered garden (Isaiah 58:11; Jeremiah 31:12) scarcely requires comment. One might answer by quoting Plato, who uses βαπτίζεσθαι, to be baptized, for being drunk ("Symposium," 176). In the Septuagint the verb repeatedly occurs for watering (Psalm 65:9, Psalm 65:10), but always with the sense of drenching or soaking; of being drunken or surfeited with water. In Jeremiah 48:26 (Sept. 31:26), it is found in the literal sense, to be drunken. The metaphorical use of the word has passed into common slang, as when a drunken man is said to be wetted or soaked (so Plato, above). The figurative use of the word in the Septuagint has a parallel in the use of ποτίζω, to give to drink, to express the watering of ground. So Genesis 2:6, a mist watered the face of the earth, or gave it drink. Compare Genesis 13:10; Deuteronomy 11:10. A curious use of the word occurs in Homer, where he is describing the stretching of a bull's hide, which, in order to make it more elastic, is soaked (μεθύουσαν) with fat ("Iliad," xvii. 390).

Worse (ἐλάσσω)

Literally, smaller. Implying both worse and weaker. Small appears in the same sense in English, as small-beer.

Hast kept (τετήρηκας)

See on 1 Peter 1:4.

Or, more strictly, this as a beginning.

Of miracles (σημείων)

Rev., correctly, signs. See on Matthew 11:20; see on Matthew 24:24. This act was not merely a prodigy (τέρας), nor a wonderful thing (θαυμάσιον), nor a power (δύναμις), but distinctively a sign, a mark of the doer's power and grace, and divine character. Hence it falls in perfectly with the words manifested His glory.

Believed on Him (ἐπίστευσαν εἰς αὐτὸν)

See on John 1:12. Literally, believed into. Canon Westcott most aptly says that it conveys the idea of "the absolute transference of trust from one's self to another."

Capernaum being on the lake shore, and Nazareth and Cana on the higher ground.

On John's use of the term Jews, see on John 1:19. So it is used here with an under-reference to the national religion as consisting in mere ceremonies. The same hint underlies the words in John 2:6, "after the Jews' manner of purifying." Only John mentions this earliest passover of Christ's ministry. The Synoptists relate no incident of his ministry in Judaea, and but for the narrative of John, it could not be positively asserted that Jesus went up to Jerusalem during His public life until the time of His arrest and crucifixion.

The temple inclosure: not the sanctuary (ναόξ). See on Matthew 9:5; see on Mark 11:16.

Those that sold (τοὺς πωλοῦντας)

The article defines them as a well-known class.

Changers of money (κερματιστὰς)

Only here in the New Testament. The kindred noun κέρμα, money, which occurs only in John 2:15, is from κείρω, to cut into bits, and means therefore small coin; "small change," of which the money-changers would require a large supply. Hence changers of money means, strictly, dealers in small change. Matthew and Mark use λυβιστής (see John 2:15), of which the meaning is substantially the same so far as regards the dealing in small coin; but with the difference that κόλλυβος, the noun from which it is derived, and meaning a small coin, is also used to denote the rate of exchange. This latter word therefore gives a hint of the premium on exchange, which John's word here does not convey. The money-changers opened their stalls in the country towns a month before the feast. By the time of the first arrivals of passover-pilgrims at Jerusalem, the country stalls were closed, and the money-changers sat in the temple (see on Matthew 17:24; see on Matthew 21:12; see on Mark 11:15). John's picture of this incident is more graphic and detailed than those of the Synoptists, who merely state summarily the driving out of the traders and the overthrow of the tables. Compare Matthew 21:12, Matthew 21:13; Mark 11:15-17; Luke 19:45, Luke 19:46.

Only here in the New Testament. Only John records this detail.

Of small cords (ἐκ σχοινίων)

The Rev. omits small, but the word is a diminutive of σχοῖνος, a rush, and thence a rope of twisted rushes. The A.V. is therefore strictly literal. Herodotus says that when Croesus besieged Ephesus, the Ephesians made an offering of their city to Diana, by stretching a small rope (σχοινίον) from the town wall to the temple of the goddess, a distance of seven furlongs (i., 26). The schoene was an Egyptian measure of length, marked by a rush-rope. See Herodotus, ii. 6. Some find in this the etymology of skein.

Drove out (ἐξέβαλεν)

Literally, as Rev., cast out. See on Matthew 10:34; see on Matthew 12:35; see on Mark 1:12; see on James 2:25.

All

Referring to the animals. The A.V. makes the reference to the traders; but Rev., correctly, "cast all out - both the sheep and the oxen."

Money

See on John 2:14.

Tables

Wyc., turned upside down the boards. See on Luke 19:23.

See on Father's business, Luke 2:49, and compare Matthew 23:38, where Jesus speaks of the temple as your house. The people had made God's house their own.

Merchandise (ἐμπορίου)

Only here in the New Testament. The Synoptists say a den of robbers.

Literally, it stands written. This form of the phrase, the participle with the substantive verb, is peculiar to John in place of the more common γέγραπται. For a similar construction see John 3:21.

The zeal of thine house

Jealousy for the honor of God's house. Zeal, ζῆλος, from ζέω, to boil. See on James 3:14.

Hath eaten me up (κατέφαγέ με)

So the Sept., Psalm 68 (A.V., Psalm 69:9). But the best texts read καταφάγεται, shall eat up. So Rev., Wyc., "The fervor of love of thine house hath eaten me."

Often used in reply to an objection or criticism, or to something present in another's mind, as John 19:7, or John 3:3, where Jesus answers with reference to the error in Nicodemus' mind, rather than in direct reply to his address.

Destroy this temple (λύσατε τὸν ναὸν τοῦτον)

Destroy, Literally, loosen. Wyc., undo. See on Mark 13:2; see on Luke 9:12; see on Acts 5:38. Notice that the word for temple is ναὸν, sanctuary (see on John 2:14). This temple points to the literal temple, which is truly a temple only as it is the abode of God, hence sanctuary, but with a typical reference to Jesus' own person as the holy dwelling-place of God who "was in Christ." Compare 1 Corinthians 3:16, 1 Corinthians 3:17. Christ's death was therefore the pulling down of the temple, and His resurrection its rebuilding. The imperative in destroy is of the nature of a challenge. Compare fill ye up, Matthew 23:32.

Literally, In forty and six years was this temple built. It was spoken of as completed, although not finished until thirty-six years later.

Thou

The position of the Greek pronoun makes it emphatic.

See on John 1:18. Emphatic, and marking the contrast between the deeper meaning of Jesus and the literalism of the Jews and of His disciples (see next verse). For other illustrations of John's pointing out the meaning of words of Jesus which were not at first understood, see John 7:39; John 12:33; John 21:19.

Rev., more correctly, was raised. The same verb as in John 2:19, John 2:20.

Had said (ἔλεγεν)

Rev., more correctly, He spake. The best texts omit unto them.

Believed the Scripture (ἐπίστευσαν τῇ γραφῇ)

Notice that ἐπίοτευσαν, believed, is used here with the simple dative, and not with the preposition εἰς, into (see on John 1:12). The meaning is, therefore, they believed that the Scripture was true. On γραφή, a passage or section of Scripture, see on Mark 12:10.

In John, as elsewhere, the word almost always refers to a particular passage cited in the context. The only two exceptions are John 17:12; John 20:9. For the Old Testament, as a whole, John always uses the plural αἱ γραφαί. The passage referred to here is probably Psalm 16:10. Compare Acts 2:27, Acts 2:31; Acts 13:35.

The word

The saying just uttered concerning the destruction of the temple.

Note the omission of of the Jews (John 2:13).

In the feast-day (ἐν τῇ ἑορτῇ)

Rev., during the feast. The feast of unleavened bread, during the seven days succeeding the actual passover (see on Mark 14:1).

Believed on (ἐπίστευσαν εἰς)

The stronger expression of faith (John 1:12).

His name

See on John 1:12. With the phrase believe on His name, compare believe on Him (John 8:30), which is the stronger expression, indicating a casting of one's self upon Him; while to believe on the name is rather to believe in Him as being that which he claims to be, in this case the Messiah. It is believing recognition rather than appropriation. "Their faith in His name (as that of the Messiah) did not yet amount to any decision of their inner life for Jesus, but was only an opinion produced by the sight of His miracles, that He was the Messiah" (Meyer).

When they saw (θεωροῦντες)

Rev., literally and rightly, beholding (see on John 1:14, John 1:29).

He did (ἐποίει)

Better, was doing; the imperfect denoting the wonderful works as in progress.

The αὐτὸς, which does not appear in translation, has the force of on His part, marking the contrast with those just mentioned.

Did not commit (οὐκ ἐπίστευτεν)

Rev., trust. There is a kind of word-play between this and ἐπίστευσαν, believed, in the preceding verse. Wyc. reproduces it: "Jesus himself believed not himself to them." He did not trust His person to them. Tynd., put not himself in their hands. "He had no faith in their faith" (Godet).

Because He knew (διὰ τὸ αὐτὸν γινώσκειν)

Literally, on account of the fact of His knowing. John describes the Lord's knowledge by two words which it is important to distinguish. Γινώσκειν, as here, implies acquired knowledge; knowledge which is the result of discernment and which may be enlarged. This knowledge may be drawn from external facts (John 5:6; John 6:15) or from spiritual sympathy (John 10:14, John 10:27; John 17:25). Εἰδέναι (John 1:26) implies absolute knowledge: the knowledge of intuition and of satisfied conviction. Hence it is used of Christ's knowledge of divine things (John 3:11; John 5:32; John 7:29), Of the facts of His own being (John 6:6; John 8:14; John 13:1), and of external facts (John 6:61, John 6:64; John 13:11). In John 21:17 the two words appear together. Peter says to Jesus, appealing to His absolute knowledge, "Thou knowest (οἶδας) all things:" appealing to his discernment, "Thou knowest or perceivest (γινώσκεις) that I love Thee."

Literally, he had not need.

Testify (μαρτυρήσῃ)

Rev., better, bear witness. The same word is in John 1:7, John 1:8, John 1:15, John 1:32 (see on John 1:7).

Of man (περὶ τοῦ ἀνθρώπου)

Better, as Rev., concerning man.

He knew (αὐτὸς ἐγίνωσκεν)

The pronoun is expressed, and with a view to emphasis, as Rev., "He himself knew." The imperfect expresses continuance: He was all along cognizant as the successive cases presented themselves; thus falling in with the next words, "what was in the man," i.e., in each particular man with whom He had to do. No such characteristic as this was attributed to the gods of Paganism. "While, then, the gift of anything like general foreknowledge appears to be withheld from all the deities of invention, that of 'the discerner of the thoughts and intents of the heart,' is nowhere found; nor was it believed of any member of the Olympian community, as it was said of One greater than they, 'He knew all men, and needed not that any should testify of man, for He knew what was in man,'" (Gladstone, "Homer and the Homeric Age," ii., 366).

With a reference to the last word of the previous chapter. The interview with Nicodemus is, apart from the important truth which it embodies, an illustration of Christ's knowledge of what was in man. Godet truthfully observes that John reminds us by the word ἄνθρωπος (man), that Nicodemus was a specimen of the race which Jesus knew so well.

Named Nicodemus

Literally, Nicodemus, the name unto him. The name means conqueror of the people (νὶκη, victory, and δῆμος, people), though some give it a Hebrew derivation meaning innocent blood.

A ruler

A member of the Sanhedrim.

The best texts substitute πρὸς αὐτὸν, to him.

By night

Through timidity, fearing to compromise his dignity, and possibly his safety. The fact is noticed again, John 19:39 (see on John 7:50). By night, "when Jewish superstition would keep men at home." He could reach Jesus' apartment without being observed by the other inmates of the house, for an outside stair led to the upper room.

Rabbi

The teacher of Israel (John 3:10) addresses Jesus by the title applied by his own disciples to himself - my master (see on John 1:38). "We may be sure that a member of the sect that carefully scrutinized the Baptist's credentials (John 1:19-24) would not lightly address Jesus by this title of honor, or acknowledge Him as teacher" (Milligan and Moulton).

We know (οἴδαμεν)

Assured conviction based on Jesus' miracles (see on John 2:24).

Thou art a teacher

According to the Greek order, that thou art come from God as teacher.

From God

These words stand first in the sentence as emphatic. It is from God that thou hast come.

See on John 2:18.

Verily, verily

See on John 1:51.

Be born again (γεννηθῇ ἄνωθεν)

See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν, some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times:

1. From the top: Matthew 27:51; Mark 15:38; John 19:23.

2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17.

3. From the beginning: Luke 1:3; Acts 26:5.

4. Again: Galatians 4:9, but accompanied by πάλιν, again.

In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven.

Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι, which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel.

See (ἰδεῖν)

The things of God's kingdom are not apparent to the natural vision. A new power of sight is required, which attaches only to the new man. Compare 1 Corinthians 2:14.

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Literally, being an old man.

Can he (μὴ δύναται)

The interrogative particle anticipates a negative answer. Surely he cannot.

Second time

Nicodemus looks at the subject merely from the physical side. His second time is not the same as Jesus' anew. As Godet remarks, "he does not understand the difference between a second beginning and a different beginning."

The exposition of this much controverted passage does not fall within the scope of this work. We may observe,

1. That Jesus here lays down the preliminary conditions of entrance into His kingdom, expanding and explaining His statement in John 3:3.

2. That this condition is here stated as complex, including two distinct factors, water and the Spirit.

3. That the former of these two factors is not to be merged in the latter; that the spiritual element is not to exclude or obliterate the external and ritual element. We are not to understand with Calvin, the Holy Spirit as the purifying water in the spiritual sense: "water which is the Spirit."

4. That water points definitely to the rite of baptism, and that with a twofold reference - to the past and to the future. Water naturally suggested to Nicodemus the baptism of John, which was then awakening such profound and general interest; and, with this, the symbolical purifications of the Jews, and the Old Testament use of washing as the figure of purifying from sin (Psalm 2:2, Psalm 2:7; Ezekiel 36:25; Zechariah 13:1). Jesus' words opened to Nicodemus a new and more spiritual significance in both the ceremonial purifications and the baptism of John which the Pharisees had rejected (Luke 7:30). John's rite had a real and legitimate relation to the kingdom of God which Nicodemus must accept.

5. That while Jesus asserted the obligation of the outward rite, He asserted likewise, as its necessary complement, the presence and creating and informing energy of the Spirit with which John had promised that the coming one should baptize. That as John's baptism had been unto repentance, for the remission of sins, so the new life must include the real no less than the symbolic cleansing of the old, sinful life, and the infusion by the Spirit of a new and divine principle of life. Thus Jesus' words included a prophetic reference to the complete ideal of Christian baptism - "the washing of regeneration and the renewing of the Holy Ghost" (Titus 3:5; Ephesians 5:26); according to which the two factors are inseparably blended (not the one swallowed up by the other), and the new life is inaugurated both symbolically in the baptism with water, and actually in the renewing by the Holy Spirit, yet so as that the rite, through its association with the Spirit's energy, is more than a mere symbol: is a veritable vehicle of grace to the recipient, and acquires a substantial part in the inauguration of the new life. Baptism, considered merely as a rite, and apart from the operation of the Spirit, does not and cannot impart the new life. Without the Spirit it is a lie. It is a truthful sign only as the sign of an inward and spiritual grace.

6. That the ideal of the new life presented in our Lord's words, includes the relation of the regenerated man to an organization. The object of the new birth is declared to be that a man may see and enter into the kingdom of God. But the kingdom of God is an economy. It includes and implies the organized Christian community. This is one of the facts which, with its accompanying obligation, is revealed to the new vision of the new man. He sees not only God, but the kingdom of God; God as King of an organized citizenship; God as the Father of the family of mankind; obligation to God implying obligation to the neighbor; obligation to Christ implying obligation to the church, of which He is the head, "which is His body, the fullness of Him that filleth all things with all things" (Ephesians 1:23). Through water alone, the mere external rite of baptism, a man may pass into the outward fellowship of the visible church without seeing or entering the kingdom of God. Through water and the Spirit, he passes indeed into the outward fellowship, but through that into the vision and fellowship of the kingdom of God.

Enter into

This more than see (John 3:3). It is to become partaker of; to go in and possess, as the Israelites did Canaan.

Strictly, that which hath been born, and consequently is now before us as born. The aorist tense (John 3:3, John 3:4, John 3:5, John 3:7), marks the fact of birth; the perfect (as here), the state of that which has been born (see on 1 John 5:18, where both tenses occur); the neuter, that which, states the principle in the abstract. Compare John 3:8, where the statement is personal: everyone that is born. Compare 1 John 5:4, and 1 John 5:1, 1 John 5:18.

Of the flesh (ἐκ τῆς σαρκὸς)

See on John 3:14. John uses the word σάρξ generally, to express humanity under the conditions of this life (John 1:14; 1 John 4:2, 1 John 4:3, 1 John 4:7; 2 John 1:7), with sometimes a more definite hint at the sinful and fallible nature of humanity (1 John 2:16; John 8:15). Twice, as opposed to πνεῦμα, Spirit (John 3:6; John 6:63).

Of the Spirit (ἐκ τοῦ πνευματος)

The Holy Spirit of God, or the principle of life which He imparts. The difference is slight, for the two ideas imply each other; but the latter perhaps is better here, because a little more abstract, and so contrasted with the flesh. Spirit and flesh are the distinguishing principles, the one of the heavenly, the other of the earthly economy.

Note the change from the singular to the plural pronoun. In his address to Nicodemus (thee) the Lord had spoken also to those whom Nicodemus represented, and whom he had included when he said "we know" (John 3:2). His error was the error of his class.

Some hold by the translation spirit, as Wyc., the spirit breatheth where it will. In Hebrew the words spirit and wind are identical. Πνεῦμα is from πνέω to breathe or blow, the verb used in this verse (bloweth), and everywhere in the New Testament of the blowing of the wind (Matthew 7:25, Matthew 7:27; Luke 12:55; John 6:18). It frequently occurs in the classics in the sense of wind. Thus Aristophanes, τὸ πνεῦμ' ἔλαττον γίγνεται, the wind is dying away ("Knights," 441), also in the New Testament, Hebrews 1:7, where the proper translation is, "who maketh His angels winds," quoted from Psalm 103:4 (Sept.). In the Septuagint, 1 Kings 18:45; 1 Kings 19:11; 2 Kings 3:17; Job 1:19. In the New Testament, in the sense of breath, 2 Thessalonians 2:8; Revelation 11:11. The usual rendering, wind, is confirmed here by the use of the kindred verb πνεῖ, bloweth, and by φωνὴν, sound, voice. Tholuck thinks that the figure may have been suggested to Jesus by the sound of the night-wind sweeping through the narrow street.

Where it listeth (ὅπου θέλει)

On the verb θέλω, to will or determine, see on Matthew 1:19. Listeth is old English for pleasure or willeth, from the Anglo-Saxon lust, meaning pleasure. Chaucer has the forms leste, lust, and list.

"Strong was the wyn, and wel to drynke us leste (pleased)."

"Canterbury Tales," 752.

"Love if thee lust."

"Canterbury Tales," 1185.

"She walketh up and down wher as hire list (wherever she pleases)."

"Canterbury Tales," 1054.

"A wretch by fear, not force, like Hannibal,

Drives back our troops, and conquers as she lists."

Shakespeare, "Henry VI.," Pt. I., i., v., 22.

Hence listless is devoid of desire. The statement of Jesus is not meant to be scientifically precise, but is rather thrown into a poetic mold, akin to the familiar expression "free as the wind." Compare 1 Corinthians 12:11; and for the more prosaic description of the course of the wind, see Ecclesiastes 1:6.

continued...

Such as the new birth.

Be (γενέσθαι)

Literally, come to pass.