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αὐτὸν πρὸς ὑμᾶς: 8. καὶ ἐλθὼν ἐκεῖνος 5 ἐλέγξει τὸν κόσμον περὶ viii. 46. 1
ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως.
nike yt Cor. xiv. Q. περὶ ἁμαρτίας 24.
μὲν, ὅτι οὐ πιστεύουσιν Eis ἐμέ: 1Ο. περὶ δικαιοσύνης δὲ, ὅτι πρὸς
τὸν πατέρα µου ὑπάγω, καὶ οὐκ ἔτι θεωρεῖτέ µε. , A κρίσεως, ὅτι Ἡ ὁ ἄρχων τοῦ κόσµου τούτου κέκριται.
oo”
12.
Ere πολλὰ ἔχω λέγειν ὑμῖν, GAN οὐ δύνασθε ' βαστάζειν 2.
II. περὶ δὲ α xii. 51. i Rev. ii. 2. Mt. xx. 12 1 Cor. iii
j xiv. 26.
ἄρτι: 13. ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, 1 68myHoer’ “Acts viii.
ὑμᾶς eis πᾶσαν τὴν ἀλήθειαν]: οὗ γὰρ λαλήσει ab ἑαυτοῦ, ἀλλ᾽ µ η Π γ P η ͵
31. Mt. xv. 14.
1 ev τη αληθεια παση in NDL, possibly originating in the common occurrence of 9δηγειν with dative in Sept., see Ps. xxv. 5.
allegation if you can,” is no longer used mthissense. The verb ἐλέγξει expresses the idea of pressing home a conviction. The object of this work of the Spirit is “the world” as opposed to Christ; and the subjects regarding which (περὶ) the convictions are to be wrought are “ sin, righteousness and judgment”. Regard- ing these three great spiritual facts, new ideas are to be borne in upon the human mind by the spirit.—Ver. 9. In detail, new convictions περὶ ἁμαρτίας are to be wrought, ὅτι οὐ πιστεύονσιν eis ἐμέ. Each of the three clauses introduced by ὅτι is in apposition with the foregoing substantive, and is explanatory of the ground of the conviction, '' Concerning sin, because they do not believe on me”’. Unbelief will be apprehended to be sin. The world sins ‘‘ because” it does not believe in Christ, z.e., the world sins inasmuch as it is unbelieving, cf. iii. 18, 19, 36; xv. 22. περὶ δικαιοσύνης δὲ... ‘“* And concerning righteousness, because I go to my Father and ye see me no longer.” The world will see in the exaltation of Christ proof of His right- eousness [δικαίου γὰρ γνώρισμα τὸ πορεύεσθαι πρὸς τὸν θεὸν καὶ συνεῖ- ναι αὐτῷ, Euthymius] and will accord- ingly cherish new convictions regard- ing righteousness. The clause καὶ οὐκ ἔτι θεωρεῖτέ pe is added to exhibit more clearly that it was a spiritual and heavenly life He entered upon in going to the Father; and possibly to re- mind them that the invisibility which they lamented was the evidence of His victory.—Ver. 11. περὶ δὲ κρίσεως, “and concerning judgment (between sin and righteousness, and between Christ and the prince of this world, xii. 31, xiv. 30), because the ruler of this world has been judged,” or “is judged”, The distinction between sin and righteous- ness was, under the Spirit’s teaching, to
become absolute. In the crucifixion of Christ the influences which move worldly men—6 ἄρχων τοῦ kéopov—were finally condemned. The fact that worldliness, blindness to the spiritually excellent, led to that treatment of Christ, is its con- demnation. The world, the prince of it, is “ judged’’. To adhere to it rather than to Christ is to cling to a doomed cause, a sinking ship.
Vv. 12-15. The Spirit will complete the teaching of Fesus.—Ver. 12. Ἔτι πολλὰ exw λέγειν ὑμῖν, “I have yet many things to say to you’’; after all I have said much remains unsaid. There is, then, much truth which it is desirable that Christians know and which yet was not uttered by Christ Himself. His words are not the sole embodiment of truth, though they may be its sole cri- terion. ἀλλ᾽ οὐ δύνασθε βαστάζειν ἄρτι, ‘‘but you cannot bear them now,”’ there- fore they are deferred; truth can be received only by those who have al- ready been prepared for its reception. “?Tis the taught already that profit by teaching”? (Ecclus. iii. 7; 1 Cor. iii, 1; Heb. v. 11-14). The Resurrection and Pentecost gave them new strength and new perceptions. βαστάζειν, similarly used in 2 Kings xvii. 14, 6 ἐὰν ἐπιθῇς ἐπ᾽ ἐμὲ, βαστάσω. To those who wish to become philosophers Epictetus gives the advice, “AvOpwre, σκέψαι τί δύνασαι βαστάσαι (Diss. iii. 15, Kypke),—Ver. 13. What was now withheld would after- wards be disclosed, ὅταν . . . ἀλήθειαν. The Spirit would complete the teach- ing of Christ and lead them ‘ into ail the truth”. ὁδηγήσει ὑμᾶς “ shall lead you,” ‘‘as a guide leads in the way, by steady advance, rather than by sudden revelation”. Bernard. This function of the Spirit He still exercises. It is the Church at large He finally leads into all truth through centuries of error. οὐ yap