24-33.
ἐγὼ ᾿ παρὰ τοῦ Θεοῦ} ἐξῆλθον. καὶ ἐλήλυθα eis τὸν κόσμον: πορεύοµαι πρὸς τὸν πατέρα.”
839
28. ἐξῆλθον Ἰ παρὰ τοῦ πατρὸς,” v See crit.
noie.
πάλιν ἀφίημι τὸν κόσμον, καὶ wiv. 3.
29. Λέγουσιν αὐτῷ ot μαθηταὶ αὐτοῦ, “Ide νῦν παρρησίᾳ λαλεῖς,
καὶ Σπαροιµίαν οὐδεμίαν λέγεις.
30.
, a καὶ οὗ χρείαν ἔχεις "iva τίς σε ἐρωτᾷ.
ἀπὸ Θεοῦ ἐξῆλθες.” τεύετε ;
θῆτε ἕκαστος εἰς τὰ "ἴδια, καὶ ἐμὲ µόνον ἀφῆτε: καὶ οὐκ εἰ
μόνος, ὅτι ὁ πατὴρ μετ ἐμοῦ ἐστι.
ἐν ἐμοὶ εἰρήνην ἔχητε. ἐν τῷ κόσµῳ θλίψιν ἕξετεδ' ἀλλὰ θαρσεῖτε, ©
ae ρ ‘ , 2} ἐγὼ 3νενίκηκα τὸν κόσμον.
31. Απεκρίθη αὐτοῖς ὁ ᾿Ιησοῦς, '""Αρτι πισ- 32. ἰδοὺ, ἔρχεται dpa καὶ νῦν ΄ ἐλήλυθεν, " ἵνα » σκορπισ-
viv οἴδαμεν ὅτι οἶδας πάντα, αγετ. 25. στ 25, I
Jo. ii. 27. Cp. Heb. γ. 12.
Ζ1 Jo.iii.19; iv. 2.
, aver. 2.
tbx. 12. ο xix. 27.
.. , , ° εν TOUTW πιστευοµεν οτι
33. ταῦτα λελάληκα ὑμῖν, ἵνα ἆ viii. 16, 2ο.
1 ]ο. ν. 4,
ii pes
1 πατρος is read by W.H.R. following NcaBC*D. θεον is found in ${*AC%, it. vulg. 2T.R. in SAC, εκ in BC*L 33. εκ follows εξηλθον in viii. 42; απο in ver. 30,
xiii. 3, XVi. 30; παρα in ver. 27 and in xvii. 8.
εκ conveys the idea of origin, παρα
of starting point, απο of the agency of the sender. Σεν with NBCD nowhere else in John with λαλειν, but in Ep. pera is used in
4 vuv deleted by Tr. Ti.W.H.R. following RABC*D*L 33.
5 εχετε in NABCL, etc.
may expect to be heard’’. The mediation of Christ has here its incidence at an earlier stage than in the Apostolic statements. The love of God is represented as intensi- fied towards those who have accepted Christ as the revealer of the Father.—Ver. 28. ἐξῆλθον ... πατέρα. “I came forth from the Father and am come into the world; again (reversing the process) I leave the world and go to the Father.” There is a sense in which any man can use these words, but it is a loose not an exact sense. The latter member of the sentence —‘*I leave the world and go to the Father ’—gives us the interpretation of the former—‘' I came forth,” etc. For to say ‘‘I leave-the world” is not the same as to say “I go to the Father’’; this second expression describes a state of existence which is entered upon when existence in this world is done. And to say “‘I came forth from the Father” is not the same as to say “'Ι am come into the world’: it describes a state of existence antecedent to that which began by coming into the world.
Vv. 29-33. Last words.— Ver. 29. The Lord’s last utterance, vv. 25-28, the disciples find much more explicit than His previous words: “IS viv παρρησίᾳ λαλεῖς, ‘ Behold, now (at length) Thou speakest plainly,” explicitly, καὶ παροι- piav οὐδεμίαν λέγεις, “and utterest no ob-
scure saying,” ver. 25. Almost univers- ally viv, in vv. 29, 30, is understood to denote the present time in contrast to the future promised in ver. 25. As if the disciples meant: ‘Already Thou speakest plainly ; we do not need to wait for that future time”. It seems simpler to take it as signifying a contrast to the past time in which He had spoken in dark sayings. — Ver. 30. viv οἵἴδαμεν ... épwrg. The reference is to ver. 190, where they manifested dissatisfaction with the obscurity of His utterances. Here in ver. 30 two things are stated, that Jesus has perfect knowledge, οἶδὰς πάντα, and that He knows how to com- municate it, οὐ χρείαν ἔχεις ἵνα τίς σε épwrg. Convinced that He possessed these qualifications, they felt constrained to accept Him as a teacher come from God, ἐν τούτῳ (‘‘herein,” or “by this,” ἐκ τούτου in modern Greek version) πιστεύοµεν ὅτι ἀπὸ Θεοῦ ἐξῆλθες, cf. iii. 2.—Ver. 31. To this enthusiastic con- fession Jesus makes the sobering and pathetic reply: "Αρτι πιστεύετε; Do ye now believe that I am God’s Re- presentative ? Is this your present at- titude? Sot, ἔρχεται ὥρα καὶ viv ἐλήλυθεν, “ Behold, the hour is coming and is come,’ so imminent is it that the perfect may be used.—tva σκορπισ. θῆτε . . . ἀφῆτε. Cf. 1 Macc. vi. 54