26—40.
Sit
τούτου viv *S ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω: 32. ¢ xiv. 30;
κἀγὼ ἐὰν
4 ὑψωθῶ ἐκ τῆς γῆς, πάντας
ο σι συ "ἑλκύσω πρὸς ἐμαυτόν. dit. 14; Vili.
33. Τοῦτο δὲ ἔλεγε, *onpatvwy ποίῳ θανάτῳ ἤμελλεν ἀποθνήσκειν. ον,
34. ἀπεκρίθη αὐτῷ ὁ ὄχλος, pias 5 ἠκούσαμω' cK τοῦ νόµου, ὅτι ὁ
f xvill. 32; xxi. 19.
Χριστὸς Ε µένει εἰς τὸν ai@va’ καὶ πῶς σὺ λέγεις, Ὅτι δεῖ ὑψωθῆναι po 35. 8
τὸν υἱὸν τοῦ ἀνθρώπου ;
35. Εἶπεν οὖν αὐτοῖς ὁ
-
τν. 1 ἐστι. ο ἕως 5
Ἀκαταλάβῃ -
τίς ἐστιν οὗτος ὁ υἱὸς τοῦ ἀνθρώπου ; ᾿Ιησοῦς, “"Ert μικρὸν χρόνον τὸ φῶς ped”
”»
τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ olde ποῦ ὑπάγει. h λα
36. ἕως τὸ φῶς ἔχετε, πιστεύετε Eis τὸ φῶς, ἵνα | υἱοὶ bi a yévnode.” i r Thea V. 5.
Ταῦτα ἐλάλησεν 6 ᾿Ιησοῦς, καὶ ἀπελθὼν ) ἐκρύβη ἀπ᾿ αὐτῶν.
1 ev υμιν in ΝΒΡΚΕΙ..
3 For εως ABDKLN 33 read ως, translating ‘“‘ walk as ye have the light ”’.
in ver. 36.
Two rulers are represented here as con- tending for supremacy, the ruler who is spoken of as in possession and Jesus. The ruler in possession, Satan, shall be ejected from his dominion by the cross, but Jesus by the cross shall acquire an irresistibly attractive power. ‘Si quis roget, quomodo dejectus in morte Christi fuerit Satan, qui assidue bellare non desinit, respondeo ejectionem hanc non restringi ad exiguum aliquod tempus, sed describi insignem illum mortis Christi effectum qui quotidie apparet.” Calvin. The πάντας is a general ex- pression looking to the ultimate issue of the contention between the rival rulers. ἑλκύσω Hellenistic for Attic €hEw.—Ver. 32. ὑψωθῶ ἐκ τῆς γῆς is explained as indicating or hinting, σηµαίνων, ‘by what death He was to die,” {.ε., that He was to be raised on the cross. Cf. iii. 14. It was the cross which was to become His throne and by which He was to draw men to Him as His subjects, In ὑψωθῶ therefore, although the direct re- ference is to His elevation on the cross, there is a sub-suggestion of being elevated to athrone. ''σηµαίνειν notat aliquid futurum vaticinando cum ambiguitate quadam atque obscuritate innuere.” Kypke. So Plutarch says of the Oracle, οὔτε λέγει οὔτε κρύπτει ἀλλὰ σηµαίνει. —Ver. 34. The crowd apparently un- derstood the allusion to His death, for they objected: Ἡμεῖς ἠκούσαμεν ... ἀνθρώπου ; ; “νε have heard out of the law,” i.e, out of Scripture (cf. x. 34, xv. 25, and Schechter, Studies in Fudaism, p. 15: “under the word Torah were comprised not only the Law, but
j Viii. 59.
So
εως is supported by Ν and several versions, and gives the better sense.
also the contributions of later times expressing either the thoughts or the emotions of holy and sincere men’’), “that the Christ abides for ever”; this impression was derived from Ps. cx. 4, Is. ix. 7, Ezek. xxxvii. 25, Dan. vii. 14. A different belief was also current. Their belief regarding the Messiah seemed so to contradict His allusion to death that it occurred to them that after all ‘‘ the Son of Man” might not be identical with ‘‘the Messiah” as they had been supposing. So they ask, τίς ἐστιν οὗτος ὃ υἱὸς τοῦ ἀνθρώπου; This among other passages shows that the ‘‘Son of Μαη”) was a title suggestive of Messiahship, but not quite definite in its meaning ane not quite identical with “ Messiah”,
Ver. 35. Εἶπεν οὖν ὃ ‘Ingots. In re- plying Jesus vouchsafes no direct solu- tion of their difficulty. It is as if He said: Do not entangle yourselves in sophistries. Do not seek such logical proofs of Messiahship. Allow the light of truth and righteousness to enter your conscience and your life. ‘‘ Yet a little while is the light with you.” ‘ Walk
.while ye have the light, lest darkness
overtake you’’ (cf. 1 Thess. v. 4), that is, lest Jesus, the light of the world, be withdrawn.—xat 6 περιπατῶν ... ὑπάγει, cf. xi. 10.—Ver. 36. In ver. 36 it becomes evident that under τὸ φῶς He refers to Himself. He urges them to yield to that light in Hime which penetrates the conscience. Thus they will become υἱοὶ φωτός, see 1 Thess. v. 5, ‘children of light,” not ‘of the Light’. The expression is the ordinary form used hy the Hebrews to indicate