νι.
6ς. Καὶ ἔλεγε, “Ata τοῦτο εἴρηκα ὑμῖν, ὅτι οὐδεὶς δύναται ἐλθεῖν
εΟΡ. iii. 27. πρός µε, ἐὰν μὴ ᾖ δεδοµένον αὐτῷ "ἐκ τοῦ πατρός µου.” τούτου πολλοὶ ἀπῆλθον τῶν μαθητῶν αὐτοῦ * eis τὰ ὀπίσω, καὶ οὐκέτι 67. εἶπεν οὖν ὁ ᾿Ιησοῦς τοῖς δώδεκα, “ Μὴ 68. ᾽Απεκρίθη οὖν αὐτῷ Σίμων Πέτρος,
f xix. 12;
viii. 31.
Heb. x. 38. > s g xviii. 6; PET αὐτοῦ περιεπάτουν.
XX. 14. Νε n θ AN ε , >»
Mk. xiii, καὶ ὕμεις JeAeTe ὑπάγειν;
16. Gen. ,
κα ος Κύρε, πρὸς τίνα ἀπελευσόμεθα ; h Acts v. 20.
υἱὸς τοῦ Θεοῦ τοῦ ζῶντος. 1
i xv. 16;
xiii. 18.
1ο Χριστος . .
66. "Ἐκ
Ῥῥήματα ζωῆς αἰωνίου ἔχεις'
69. καὶ ἡμεῖς πεπιστεύκαμεν, καὶ ἐγνώκαμεν ὅτι σὺ et ὁ Χριστὸς 6
70. ᾿Απεκρίθη αὐτοῖς ὁ ᾿Μησοῦς,
“*OdK ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην, καὶ ἐξ ὑμῶν εἷς διάβολός
. ζωντος only in inferior authorities; ο αγιος του Θεου (without
τ. ζωντος) in ΝΡΟΡΙ,. Cp. Mk. i. 24; Acts iii. 14.
unfaithful man. To suppose that He called him in the clear knowledge that he would betray Him is to introduce an unintelligible or artificial element into the action of Christ. [Neither Calvin nor Beza makes any remark on the clause. Bruce, Training of the Twelve; and Reith, in loc., should be consulted.]} Jesus already recognised in what manner His death would be compassed: by treachery. The fact stated in ver. 64, that some of His own disciples could yet not believe in Him, illustrates the truth of what He had said, ver. 44, that no one can come to Him except the Father draw him.—Ver. 65. He therefore points this out, διὰ τοῦτο . .. πατρός pov. All that brings men to Christ is the Father’s gift.—Ver. 66. ἐκ τούτου, “on this”’; neither exclusively ‘from this time” ἔκτοτε (Euthymius), ‘from this moment onwards’’ (Liicke), nor exclusively ‘‘ on this account,”’ but a combination of both. Cf. xix. 12. Here the time is in the foreground, as is shown by the οὐκ ἔτι following. Lampe has: ‘Qui ab illo tempore Jesum deserebant, clare indica- bant, quod propter hunc sermonem istud fecerint”. πολλοὶ ἀπῆλθον εἰς τὰ ὀπίσω ... περιεπάτουν. Many of those who had up to this time been following Him and listening to His teaching, returned now to their former ways and no longer accompanied Jesus. [ὀπίσω δὲ νόει por, καὶ τὸν πρότερον βίον αὐτῶν, εἰς ὃν πάλιν ὑπέστρεψαν, Euthymius.] εἰς τὰ ὀπίσω occurs xviii. 6, xx. 14: also Mk. xiii. 16. But the most instructive occurrence is in Ps. xliv. 18, οὐκ ἀπέστη eis τὰ ὀπίσω ἡ καρδία ἡμῶν, where the literal sense passes into the spiritual meaning, apostasy, abandonment of God.—Ver. 67. This giving up of their adherence to Christ was probably manifested in an
immediate and physical withdrawal from His presence. For He turned to the Twelve with the words: μὴ καὶ ὑμεῖς θέλετε ὑπάγειν; ‘“Sciebat id non facturos,’’ Lampe, who adds six reasons for the question, of which the most im- portant are: ‘‘ut confessionem illam egregiam eliceret, qua se genuinos discipulos Jesu esse mox_ probaturi erant”?; and “ut edoceret, se nonnisi voluntarios discipulos quaerere”’. Pro-
‘bably also that they might be con-
firmed in their faith by the expression | of it, and that He might be gladdened. —Ver. 68. Simon Peter answered in name of all, Κύριε . . . ζῶντο. He gives a threefold reason why they re- mained faithful while others left. (1) πρὸς τίνα ἀπελευσόμεθα: “To whom shall we go away?” implying that they must attach themselves to some one as a teacher and mediator in divine things. They cannot imagine that any one should be to them what already Jesus had been. (2) Especially are they bound to Him, because He has words of eternal life, ῥήματα ζωῆς αἰωνίου ἔχεις. They had experienced that His words were spirit and life, ver. 63. In them- selves a new life had been quickened by His words, a life they recognised as the true, highest, eternal life. To have re- ceived eternal life from Christ makes it impossible to abandon Him. (3) καὶ ἡμεῖς (ver. 69), ‘‘ we for our part,” whatever others think, πεπιστεύκαµεν καὶ ἐγνώ- καµεν “have believed and know,” ¢f. t John iv. 16, ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν, Which shows we cannot press the order [cf. Augustine’s “‘credimus ut intelligamus”] but must accept the double expression as a strong assevera- tion of conviction: we have believed and we know by εχρετιεπεεδτισὺεῖ ...