97-96,
your, ἵνα μὴ "ἀποσυνάγωγοι γένωνται. δόξαν τῶν ἀνθρώπων μᾶλλον Ρ ἤπερ τὴν δόξαν τοῦ Θεοῦ. 44. ᾿Ιησοῦς δὲ ἔκραξε καὶ εἶπεν, ““O πιστεύων eis ἐμὲ, οὗ πιστεύει
813
43. ἠγάπησαν γὰρ τὴν ο ix. 22. Ρ2 Mac. xiv. 42.
eis ἐμὲ, GAN’ eis τὸν πέµψαντά pes 45. καὶ 16 θεωρῶν ἐμὲ, θεωρεῖ a xiv. 9
τὸν πέµψαντά µε.
, 3 8 ~ , ‘ , πιστεύων εἰς ἐμὲ, ἐν τῇ σκοτίᾳ μὴ petvy. ἀκούσῃ τῶν ῥημάτων καὶ μὴ πιστεύσῃ,!
/ γὰρ ἦλθον ἵνα κρίνω τὸν κόσμον, GAN’ ἵνα σώσω τὸν κόσμον.
46. ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα, ἵνα Tas ὁ
47. καὶ ἐάν τις µου ἐγὼ οὐ κρίνω αὐτόν: * οὐ τς Πῖ, α2.
48. ὁ
' ἀθετῶν ἐμὲ καὶ μὴ λαμβάνων τὰ ῥήματά µου, ἔχει τὸν μβκώσι e Thess,
αὐτόν: 6 ο. ὃν ἐλάλησα, ἐκεῖνος κρινεῖ αὐτὸν
ἡμέρᾳ.
t2 iv. Is.
€v τῇ * ἐσχάτῃ
49. ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ahaha: GAN’ 6 πέµψας μεν 5 en
πατὴρ, αὐτός pou ἐντολὴν ἔδωκε, τί εἴπω καὶ τί λαλήσω: 5ο. καὶ
οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν.
εἴρηκέ pot 6 πατὴρ, οὕτω λαλῶ.”'
1 φυλαξη in ΒΑΒΡΚΙ.Π 33 and most versions.
(ὡμολόγουν, imperfect, their fear to con- fess Him was continued) lest they should be put out of the synagogue’’. The inherent truth of the teaching of Jesus compelled response even in those least likely to be influenced. Westcott says: “This complete intellectual faith (so to speak) is really the climax of unbelief. The conviction found no expression in life.” This is true of the bulk of those referred to (see ver. 43), but cannot
apply to all (see vii. 50, xix. 38, 39). For ἀποσυνάγωγοι see ix, 22, XVI. 2.-- ἠγάπησαν ... Θεοῦ. As in v. 44 an
excessive craving for the glory which men can bestow is noted as the cause of unbelief.
Vv. 44-50. A summary of the teaching of Fesus regarding the nature and con- sequences of ee and unbelief.—Ver. 44. ᾿Ιησοῦς δὲ ἔκραξε, “but Jesus cried aloud”. δὲ suggests that this summary is intended to reflect light on the un- belief and the imperfect faith which have just been mentioned. ἔκραξε would of itself lead us to suppose that Jesus made the following statement at some particular time, but as ver. 36 has in- formed us, He had already withdrawn from public teaching. It is therefore natural to suppose that we have here the evangelist’s reminiscences of what Jesus had publicly uttered at a previous time.—O πιστεύων .. . This sums up the constant teaching of Jesus that He appeared solely as the ambassador of the Father (see v. 23, 30, 43, vil. 16, viii. 42) ; and that therefore to believe on
ἃ οὖν λαλῶ ἐγὼ, καθὼς
See Mt. xix. 20, Lk. xi. 28.
Him was to believe on the Father.— Ver. 45. Here He adds καὶ 6 θεωρῶν ἐμὲ θεωρεῖ τὸν wépavTa pe: “he who beholds me, beholds Him that sent me”’; so xiv. 9; cf. vi. 40. Jesus was the perfect transparency through whom the Father was seen: the image in whom all the Father was represented.—Ver. 46. ἐγὼ φῶς . . . µείνῃ. “I am come into the world as light,” and in the con- nection, especially as light upon God and His relation to men. The purpose of His coming was to deliver men from their native darkness: tva...év τῇ σκοτίᾳ μὴ µείνῃ, “should not abide in the darkness’’; cf. i. 9, viii. 123 iii. 18, Ig, ix. 41; also 1 John ii. 9, 11.—Ver. 47. But ‘if any one should hear my words and not keep them I do not judge him, for I came not to judge,’’ etc. See iii. 17.—Ver. 48. Not on that account, however, is the unbeliever scatheless: ὃ ἀθετῶν . . . ἡμέρᾳ, “ he that rejecteth
«πε: ἀθετεῖν here only in John but
used in a similar connection and in the same sense in Lk. x. 16; of. 1 Thess. iv. 8. For the sense cf. i. 11. The rejecter of Christ ‘‘has one to judge him; the word which I spake, it will judge him in the last day”. Nothing per-. sonal enters into the judgment: the man will be judged by what he has heard, by his opportunities and light.—Ver. 49 This word will judge him, ‘ because” though spoken here on earth it is divine: κ] have not spoken at my own instance nor out of my own resources”; ἐξ ἐμαντοῦ, not as in v. 30, vii. 16-18, ax’