768
πινέτω: 38. 6 πιστεύων eis ἐμὲ, καθὼς εἶπεν ἡ γραφὴ, ποταμοὶ
ΓἨζεὶς 1.5.1 ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος.”
Zech. xiv.
2 wee XVili. 4.
39. Τοῦτο δὲ
5. Prov. εἶπε περὶ τοῦ Πνεύματος οὗ ἔμελλον λαμβάνειν ot πιστεύοντες Eis
m xii, 16; αὐτόν ' οὕπω γὰρ ἦν Πνεῦμα "Άγιον.] ὅτι ὁ ᾿Ιησοῦς οὐδέπω "' ἐδοξάσθη.
xiii. 31/ XVii. I.
ἐστιν ἀληθῶς 6 προφήτης.”
40. πολλοὶ οὖν ἐκ τοῦ ὄχλου ἀκούσαντες τὸν λόγον,” ἔλεγον, “ Οὗτός
AT. Άλλοι ἔλεγον, “Οὗτός ἐστιν ὅ
Χριστός.” "Αλλοι δὲ ἔλεγον, “Mh γὰρ ἐκ τῆς Γαλιλαίας ὁ Χριστὸς
n PS. cxxxii. .,
42. οὐχὶ ypad? εἶπεν, ὅτι " ἐκ τοῦ oméppatos Δαβὶδ,
11. ερχεται ; ο Heb. Xili. So ‘ Q a , m4 > \ ε x ” 35- 24. Kat ° ἀπὸ Βηθλεὲμ. τῆς κώμης οπου ἣν AaBid, 6 Χριστὸς έρχεται ;
1 πνευμα αγιον δεδοµενον in B Syr. (Harcl.-Hier).
πνευμα without addition in
SKTM Memph. Arm. Aeth. Cyr.-Alex. adopted by T.Tr.W.H. 2 twv λογων in all modern editions with S$BDL it. vulg.
ε
to explain their reference.—Ver. 38. 6 πιστεύων . . . ζῶντος. [The nominative absolute iscommon.] No Scripture gives the words verbatim. Is. lvili. τι has: ‘‘The Lord shall satisfy thy soul in drought: and thou shalt be like a watered garden, and like a spring of water whose waters fail not’’. Cf. Johniv. 14. The words seem to intimate that the believer shall not only have his own thirst quenched, but shall be a source of new streams for the good of others (O. Holtz- mann). A remarkably analogous saying is quoted by Schoettgen from the Tal- mud: ‘Quando homo se convertit ad Dominum suum, tanquam fons aquis vivis impletur, et fluenta ejus egrediuntur ad omnis generis homines et ad omnes tribus’’. At the same time it is not easy to see the relevancy of the saying if this meaning be attached to it, and the saying of John iv. 14 is so similar that it seems preferable to understand it in the same sense, of the inseparableness and inward- ness of the living water. Those who advocate the other meaning can certainly find confirmation for their view in the explanation added by John.—Ver. 30. τοῦτο . . . ἐδοξάσθη, for these words apparently refer to Pentecost, the initial outpouring of the Spirit, when it once for all became manifest that the Spirit’s presence did not turn men’s thoughts in upon themselves, and their own spiritual anxieties and prospects, but prompted them to communicate to all men the blessings they had received. From the little group in the upper room “‘rivers”’ did flow toall. But the appended clause, οὕπω γὰρ ἦν Πνεῦμα "Άγιον, is difficult. The best attested reading (see critical note) gives the meaning: ‘The Spirit was not yet, because Jesus was not yet [οὔπω, not οὐδέπω] glorified”. ἐδοξάσθη
with John signifies the entire process of glorification, beginning with and includ- ing His death (see chap. xii. 23, 32, 33); but especially indicating His recognition by the Father as exalted Messiah (see chap. xvii. I, 5, xiii. 31). Until He thus became Lord the Spirit was not given: and the gift of the Spirit at Pente- cost was recognised as the grand proof and sign that He had reached the posi- tion of supremacy in the moral universe. (See especially Acts ii. 32, 33.) The Spirit could not be given before in His fulness, because until Christ no man could receive Him in His fulness. Christ was the lens in whom all the scattered Tays were gathered. And it is always and only by accepting Christ as perfect humanity, and by finding in Him our norm and ideal, that we receive the Spirit. It is by the work of the Spirit on the human nature of Christ that we are made aware of the fulness and beauty of that work. It is there we see what the Spirit of God can make of man, and apprehend His grace and power and intimate affinity to man.—Ver. 40. The immediate results of this declaration were twofold. In some faith was elicited: many of the crowd said: ‘‘ This is of a truth the prophet’’; others, going a step further, said: ‘“‘This is the Christ”. On the relation of “the prophet” to “the Christ,” see on i. 21.—Ver. 41. But others, either honestly perplexed, or hostile to Christ, and glad to find Scrip- ture on their side, objected, μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ Χριστὸς ἔρχεται; “ But does the Christ come out of Galilee?” [Hoogeveen explains the γάρ by resolving the sentence into a double statement: “Others said this is not the Christ: for Christ will not come out of Galilee”. The γάρ assigns the reason for the denial