31—42.
J A - a Ότι βλασφημεῖς, ὅτι εἶπον, Yids τοῦ Θεοῦ εἰμι ;
795
37. εἲ οὐ ποιῶ τὰ
oe A , x , , 3 BY A a > ‘ εργα του πατρὀς µου, µη πιστευετε μοι ) 38. ει δὲ ποιω, καν εμοι
μὴ πιστεύητε, τοῖς ἔργοις πιστεύσατε"' ἵνα γνῶτε καὶ πιστεύσητε,
ο a»? ὅτι ἐν ἐμοὶ 6 πατὴρ, κἀγὼ ἐν αὐτῷ.
Ἀπιάσαι: καὶ ’ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν.
1
39. ᾿Εζήτουν οὖν πάλιν αὐτὸν
Ώ Vii. 30. o “escaped”
40. ΚΑΙ ἀπῆλθε πάλιν πέραν τοῦ ᾿Ιορδάνου, eis τὸν τόπον ὅπου vide
Pav Ἰωάννης Ἱτὸ πρῶτον βαπτίζων -
Thayer, 223. P iii. 23.
Voom 39 A και εµεινεν εκει. και
41.
πολλοὶ ἦλθον πρὸς αὐτὸν, καὶ ἔλεγον, ' Ὅτι Ἰωάννης μὲν σημεῖον q xii. 16;
ἐποίησεν οὐδέν: πάντα δὲ ὅσα εἶπεν > 9? ἦν.
Ἰωάννης περὶ τούτου, ἀληθῆ
Xix. 39.
42. Καὶ ἐπίστευσαν πολλοὶ ἐκεῖ εἰς αὐτόν.
1 Ἐοτ πιστευσητε BLX, cursives and versions read γινωσκητε, ‘‘ that ye may
attain to knowledge and permanently know’’.
The a fortiori element in the argument lies in this, that the judges were made “gods” by the coming to them of God’s commission, which found them engaged otherwise and itself raised them to their new rank, whereas Jesus was set apart by the Father and sent into the world for the sole object of representing the Father. If the former might be legiti- mately called ‘‘ gods,’”’ the latter may well claim to be God’s Son. The idea of the purpose for which Christ was sent into the world is indicated in the emphatic use of 6 πατήρ; and this is still further accentuated in ver. 37.—Vv. 37,38. εἰ οὐ ποιῶ . . . πιστεύσατε. ‘If I do not the works of my Father, do not believe me: but if I do them, even though you do not believe me, believe the works.”? That is, if you do not credit my statements, accept the testi- mony ofthe deedsI do. And this, not to give me the glory but “that ye may know and believe [cf. vi. 69] that the Father is in me, and I in the Father”’ [for αὐτῷ read τῷ πατρί].--Ψετ. 39. ᾿Εζήτουν . αὐτῶν. His words so far convinced them that they dropped the stones, but they sought to arrest Him. The πάλιν refers to vii. 30, 44. But He escaped out of their hand, and departed again beyond Jordan to the place where John at first was baptising, {.ε., Bethany. Cf. i. 28, also iv. 1. Holtzmann considers that the πρῶτον is intended to differentiate the earlier from the later ministry of the Baptist. It might rather seem to point to the beginning of the ministry of Jesus, especially as following πάλιν.--- Kal ἔμεινεν ἐκεῖ, “‘and He remained there”’ until xi. 7, that is, for a little more than three months.—Ver. 41. There He was still! busy; for πολλοὶ
The T.R. is read in ΝΔ.
ἦλθον πρὸς αὐτόν, ‘many came to Him and said,” that is, giving this as their reason for coming, that ‘“‘although John himself had done no miracle, all he had said of Jesus was found to be true”. The reference to John is_ evidently suggested by the locality, and probably means that the ‘‘many”’ alluded to as coming to Jesus belonged to the district and had been impressed by John. The correspondence between what they had heard from the Baptist and what they saw in Jesus, as well as the intrinsic evidence of the works He did, engendered belief in Him (νετ. 42) Καὶ ἐπίστευσαν πολλοὶ ἐκεῖ εἰς αὐτόν.
CHAPTER XI.—Vv. 1-16. Lazarus’ death recalls Fesus to F¥udaea.—Ver. 1. "Hv δέ τις ἀσθενῶν. “ Now a certain man was ill;”’ δέ connects this narrative with the preceding, and introduces the cause of our Lord’s leaving His retire- ment in Peraea. ‘‘ Lazarus,’ the Greek form of Eleazar = God is my Help (cf. Lk. xvi. 20), ‘‘of Bethany”. ἀπό is commonly used to designate residence or birthplace, see i. 45, Heb. xiii. 24, etc. ; ἐκ is used similarly, see Acts xxiii. 34. Bethany lay on the south-east slope of Olivet, nearly two miles from Jeru- salem, ver. 18; it is now named Ε]- *Aziriyeh, after Lazarus; ‘‘from the village of Mary and Martha her sister,” a description of Bethany added not so much to distinguish it from the Bethany of i. 28 (cf. x. 40) as to connect it with persons already named in the evangelic tradition, Lk. x. 38.—Ver. 2. In order further to identify Lazarus it is added: “« Now it was (that) Mary who anointed the Lord with ointment and wiped His feet with her hair, whose brother Lazarus was ill”, This act of Mary’s has not yet