πάντες θαυµάζετε. 22. "διὰ τοῦτο Μωσῆς δέδωκεν ὑμῖν τὴν περι- α Lev. xii. ‘ lel φ 3 ‘ 74's - 4 = Gen. τομὴν, οὐχ ὅτι ἐκ τοῦ Μωσέως ἐστὶν, GAN’ ἐκ τῶν πατέρων: καὶ ἐν xvii. το. σαββάτῳ περιτέµνετε ἄνθρωπον. 23. εἰ περιτομὴν λαμβάνει ἄνθρω- mos ἐν σαββάτω, ἵνα μὴ λυθῇ ὁ νόµος Μωσέως, ἐμοὶ ” χολᾶτε ὅτι v3 Macc. iii I
ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ; ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε.”
24. μὴ κρίνετε kat w Deut. i. 16. Zech
1 35. Ἔλεγον οὖν τινες vii.g.
~ 5ς - A ~ ἐκ τῶν Ἱεροσολυμιτῶν, “Od, οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι ;
26. καὶ ἴδε παρρησίᾳ λαλεῖ, καὶ οὐδὲν αὐτῷ λέγουσι. ἀληθῶς ἔγνωσαν ot ἄρχοντες, ὅτι οὗτός ἐστιν ἀληθῶς 2 ὁ Χριστός ;
ο μήποτε x Gen. xlvii. 18. Jud. iii. 24.
27. ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν' 6 δὲ Χριστὸς ὅταν ἔρχηται,
1 «pwere in BDL; κρινατε NXP.
2 αληθως deleted by modern editors as in SBDKL.
attention from the argument by objecting to the statement that Moses had ‘‘ given” them circumcision. The reference of διὰ τοῦτο in the same verse is obscure. Some editors join these words with θαυμάζετε ; but although in Mk. vi. 6 διά follows θαυμάζειν, this construction does not occur in John. Besides, John frequently begins his sentences with διὰ τοῦτο; and if νετ. 22 begins with Μωσῆς, such a commencement is certainly abrupt. Re- taining διὰ τοῦτο as part of ver. 22, the words might be understood thus: ‘‘I have done one work and ye all marvel: there- fore (be it known unto you) Moses has given you,” etc., z.¢., ‘I will remove your astonishment: you yourselves per- form circumcision,’ etc. See Winer, p- 68. So Holtzmann, and Weizsacker, who renders: ‘‘Darum: Moses hat euch,” etc. This gives a good sense, but surely the ellipsis is too severe. Holtzmann’s reference to vi. 65 tells rather against it, for there εἴρηκα is added. May διὰ τοῦτο not mean, “on this account,” 2.6., for the same reason as I had in healing the impotent man, did Moses give youcircumcision? I did one work of healing and ye marvel. But with a similar object Moses gave you circumcision. This seems best to suit the words and the context. He adds to His argument the comprehensive advice of νετ. 24. μὴ κρίνετε kat’ dw... κρίνατε. ‘‘ Judge not according to ap- pearance: ” κατ’ ὄψιν, according to what presents itself to the eye; the Pharisaic vice. In appearance the healing of the impotent man was a breach of the Sabbath-law. Ne righteous judgment can be come to if appearances decide. For κρίσιν κρίνειν, cf. Plato Rep., 360 E ;
and cf. οἰκίαν olxetv, βαδίζειν ὁδόν, πεσεῖν πτώματα, etc.
Vv. 25-31. Opinion of inhabitants of Ferusalem regarding Fesus. Knowing the hostility of the authorities, they ex- press surprise that Jesus should be al- lowed to teach openly; and wonder whether the authorities themselves can have changed their opinion about Him. This they find it difficult to believe, because on the point of origin Jesus does not satisfy Messianic requirements. — Ver. 25. Ἔλεγον οὖν, in consequence of the bold denunciation which they had heard from the lips of Jesus. ἡτινὲς ἐκ τῶν Ἱεροσολυμιτῶν [or Ἱεροσολυμειτῶν, or Ἱεροσολυμειτῶν], distinct irom the ὄχλος of ver. 20, which was unaware of any intention to kill Him; but them- selves not so familiar as the Galileans with the appearance of Jesus, and there- fore they asked: Οὐχ οὗτος . . . λέγονσι. Or the words may only be a strong way of expressing their astonishment at the inactivity of the authorities. µήποτε ἀληθῶς . . . ὁ Xprotds; ‘Can it be that the rulers indeed know that this man is the Christ?”’ But this idea, again, is at once dismissed, ἀλλὰ τοῦτον . . . ἐστίν. ‘“* Howbeit we know this man whence He is: but when the Christ comes, no one knows whence He is.” There was a general belief that the Christ would spring from David’s line and be born in Bethlehem ; see ver. 42. The words “no one knows whence He is” must refer to the belief encouraged by the Apocalyptic literature that He would appear suddenly ‘“‘in the clouds” or “‘fromthesun”. Cf. 4 Ezra vii. 28, xili. 32, Apoc. Baruch xili. 32; with Mr. Charles’ note; and other passages cited in Drummond’s