820
j Vii. 39; xii.
Θεὸς ; ἐδοξάσθη ἐν αὐτῷ.
31. Λέγει ὁ ᾿Ιησοῦς, “ Nov 32. εἰ ὁ Θεὸς ἐδοξάσθη ἐν αὐτῷ,ὶ καὶ ὁ
ἐδοξάσθη ὁ vids τοῦ ἀνθρώπου, καὶ ὁ
k Freq. in 1 Θεὸς δοξάσει αὐτὸν ἐν ἑαυτῷ, καὶ εὐθὺς δοξάσει αὐτόν. 33. * Texvia,
John ; » 9 δν 3 alsoin ἔτι μικρὸν ped ὑμῶν εἰμι. Gal.iv.1
1 vii. 34; Viil. 21. . .
m Xv. 12. I λέγω αρτι.
Jo. ii. 7, 8.
/ / ‘ 8 4 αι) ζητήσετέ µε, καὶ καθὼς εἶπον τοῖς
"Ῥ]ουδαίοις, “Ore ὅπου ὑπάγω ἐγὼ, ὑμεῖς οὗ δύνασθε ἐλθεῖν, καὶ ὑμῖν / ο) A 34. "' ἐντολὴν καινὴν δίδωµ; ὑμῖν, ἵνα ἀγαπᾶτε ἀλλή-
Mt. v.43, λους: καθὼς ἠγάπησα Spas, ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους. nt jodiiro. 35: " ἐν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ µαθηταί ἐστε, ἐὰν ἀγάπην
1 This clause omitted in Ν"Β6"ΡΙ, (and by W.H.R.); found in SgcAC*F and
many versions.
γὰρ ἐδόκουν. Some supposed that Judas being treasurer of the company had been sent to buy what they needed for the feast, or to give something to the poor. That it was possible at so late an hour to make purchases appears from Mt. xxv. g-11 (Holtzmann).—Ver. 30. Judas on his part, having accepted the sop, ἐξῆλθεν εὐθύς, the εὐθύς answering to τάχιον, ver. 27; he went out immediately, taking the purse with him no doubt. ἦν δὲ νύξ, ‘and it was night”. The sudden dark- ness succeeding sunset in the East sud- denly fell on the room, impressing John’s sensitive spirit and adding to the per- turbation of the company. The note of time may however only result from John’s desire to keep his narrative exact.
Ver. 31—XIV. 31 comprise one con- tinuous conversation, introduced by ‘Jesus’ announcement (vv. 31-35) of His speedy departure.—Ver. 31. “Ore οὖν ἐξῆλθεν. As soon as Judas had gone out, the spirit of Jesus rose, and with a note of triumph He explains the situa- tion to the disciples. Two points He emphasises: His work is done, and He must leave them. The former He announces in the words Ntv ἐδοξάσθη ... αὐτῷ. “This ‘now’ with which the Lord turns to the faithful eleven, expresses at once the feeling of deliver- ance from the traitor’s presence and His free acceptance of the issues of the traitor’s work.” Westcott. ἐδοξάσθη the aorist is used because the traitor is con- sidered to have ‘‘ as it were already com- pleted his deed’’. Winer, p. 346. The Son of Man is “glorified”? by accom- plishing the work of His life by being accepted as the manifestation of God, and by being acknowledged by the Father as having revealed Him; see XVii. I, 4, 5, xii. 23, xi. 4. Cf. Milligan’s Ascension of our Lord, p. 79.—Ver. 32. Necessarily therefore when He is glorified
6 Θεὸς ἐδοξάσθη ἐν αὐτῷ. καὶ 6 Θεὸς. δοξάσει αὐτὸν ἐν ἑαυτῷ. God is more de- finitely named as the source of the glori- fication of the Son of Man; and as God was glorified “in” Jesus, so shall Jesus be glorified ‘in’ God. It is not only παρὰ σεαυτῷ, as in xvii., 5, but ἐν ἑαυτῷ, which does not merely mean that He will be taken up into the eternal blessed- ness of God, but that His glory will be the Divine glory itself.—Ver. 33. This result was to be forthwith achieved: εὐθὺς δοξάσει αὐτόν, which at once is interpreted to the disciples in the explicit statement Τεκνία, ἔτι μικρὸν ped” ὑμῶν εἰμι. Τεκνία is frequent in 1 John; here only in the Gospel. Lightfoot (p. 1098) says: ‘‘ Discipulus cujusvis vocatur ejus βίας: but here there is a tender- ness in the expression not so accounted for. ἔτι puxpov, “yet a little,” z.¢., it is only for a little longer ; cf. vii. 33. This announcement, formerly made to the Jews (vii. 33, viii. 21, 24), He now, ἄρτι, © makes to the disciples; arousing their attention to what follows, as His last in- junctions. In view of the temper they had that evening displayed and the necessity for united action and unani- mous testimony He first lays upon them the commandment to love one another. —Ver. 34. ἐντολὴν καινὴν δίδωμι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους: “'οπε another,” not “αἱ men,” which is a different commandment. So, rightly, Grotius: ‘Novum autem dicit quia non agit de dilectione communi omnium . . . sed de speciali Christianorum inter se qua tales sunt,” and Holtzmann: “Es ist die Φιλαδελφία im Unterschied von der allgemeinen ἀγάπη᾽'. The necessity of love among those who were to carry on Christ’s work had that night become apparent. It was ‘‘new,” because the love of Christ’s friends for Christ’s sake’ was a new thing in the world. There-.