742
z Acc. of obj. in Lk. Vi. 9; XXiv. 12.
ἀνθρώπου ἐστί.
Vv.
28. μὴ "θαυμάζετε τοῦτο" ὅτι ἔρχεται dpa, ἐν ᾗ πάντες οἱ ἐν τοῖς µνηµείοις ἀκούσονται τῆς φωνῆς αὐτοῦ, 29. καὶ
Jude 16. ἐκπορεύσονται, οἱ τὰ ἀγαθὰ ποιήσαντες, cis ἀνάστασιν ζωῆς: οἱ δὲ
31. Com- τὰ "φαῦλα πράξαντες, Peis ἀνάστασιν κρίσεως.
monly
with ἐπί. ἐγὼ ποιεῖν "ἀπ᾿ ἐμαυτοῦ οὐδέν.
α 1.2. κε b Dan. xii. 1}
2. ς ver. I9. d vii. 18;
Vili. 50.
30. οὐ δύναμαι ‘ > , , νά. ’ καθὼς ἀκούω, κρίνω: καὶ ἡ κρίσις
ἐμὴ δικαία ἐστίν: ὅτι οὐ ἆζητῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός µε πατρός.ὶ
31. ᾿Εὰν ἐγὼ μαρτυρῶ περὶ
1 Modern editors omit πατρος in accordance with NABDK.
bodied love and life of God necessarily judges men. Therefore μὴ θαυμάζετε tovro.—Ver. 28. And another reason for restraining surprise is ὅτι ἔρχεται ὥρα, etc. It has been proposed to render this as if ὅτι were explanatory of τοῦτο, do not wonder at this, that an hour is coming. But (1) τοῦτο usually, though not invariably, refers to what precedes ; and (2) when John says ‘“‘ Do not wonder that’’ so and so, he uses μὴ θαυμάσῃς ὅτι without τοῦτο; and (3) the ordinary rendering suits the passage better : Marvel not at this [that my voice gives life] because a time is coming when there will result from my voice that which if not really greater will strike you more sensibly. The bodily resurrection may be said to be greater than the spiritual as its consummation, comple- tion, and exhibition in results. Besides, the Jews of our Lord’s time looked upon the resurrection as the grand demonstra- tion of God’s power. But here the ot év τοῖς µνηµείοις shows that the surprise is to be occasioned by the fact that even the physically dead shall hear.—ravres - » κρίσεως. That the resurrection is alluded to is shown by the change from οἱ νεκροί of ver. 25 to οἱ ἐν τοῖς pvnpetots. Some rise to life, some to κρίσιν, which from its opposition to ζωήν must here be equivalent to katakpiow. If it is asked with regard to the righteous, With what body do they come? much more may it be asked of the condemned. The entrance into life and into condemnation are determined by conduct; how the conduct is determined is not here stated. For the expressions defining the two types of conduct see on chap. iii. 20, 21. That the present reception of life is the assurance of resurrection is put strikingly by Paul in 2 Cor. v. 5. The fact that some shall rise to condemnation dis- closes that even those who have not the Spirit of God in them have some kind Οἱ continuous life which maintains thein in
existence with their personal identity intact from the time of death to the time of resurrection. Also, that the long period spent by some between these two points has not been utilised for bringing them into fellowship with Christ is apparent. In what state they rise or to what condition they go, we are not here told. Beyond the fact of their condem- nation their future is left in darkness, and was therefore probably meant to be left in darkness.—Ver. 30. This judgment claimed by Jesus is, however, engaged in, not in any spirit of self-exaltation or human arbitrariness, nor can it err, because it is merely as the executor of the Father’s will He judges.—ot δύναµαι
. . οὐδέν. The first statement of the verse is a return upon ver. 19, ‘‘ The Son can do nothing of Himself”; but now it is specially applied to the work of judg- ment.—Ka@as ἀκούω κρίνω. As He said of His giving life, that He was merely the Agent of God, doing what He saw the Father do: so now He speaks what He hears from the Father. His judgment. He knows to be just, because He is con- scious that He has no personal bias, but seeks only to carry out the will of the Father. In vv. 31-40 Jesus substantiates these great claims which He has made in the foregoing verses. He refers to the paptupia borne by John the Baptist, by the works given Him by the Father, and by the Father in Scripture.—Ver. 31. Ἐὰν εγὼ μαρτυρῶ . . . ἀληθής. Jesus anticipates the objection, that these great claims were made solely on His own authority [ἔγνω τοὺς Ιουδαίους ἔνθυμον- µένους ἀντιθεῖναι, Euthym.]. The Jewish law is given by Wetstein, ‘* Testibus de se ipsis non credunt,” or ‘‘ Homo non est fide dignus de se ipso,” and cf. Deut. xix. 15. The same law prevailed among the Greeks, μαρτυρεῖν γὰρ οἱ νόμοι οὐκ ἐῶσιν αὐτὸν ἑαντῷ (Demosth., De Cor., 2), and among the Romans, ‘ more majorum comparatum est, ut in minimis