in the Father’s love for the Son (Matt. iii. 17; John iii. 35; v. 20). “Ayazrn is used throughout the panegyric of love in 1 Cor. xili., and an examination of that chapter will show how large a part the discriminating element plays in the Apostle’s concep- tion of love. The noun aydin nowhere appears in classical writings. As Trench remarks, it “is a word born within the bosom of revealed religion.” ’Epdw, in which the idea of sen- sual passion predominates, is nowhere used in the New Testa- ment. Trench has some interesting remarks on its tendency toward a higher set of associations in the Platonic writings (“ Synonyms,” p. 42).
Greater works will He show Him. As Jesus does what- ever He sees the Father do (ver. 19), the showing of greater works will be the signal for Jesus to do them. On works, as a characteristic word in John, see on iv. 47.
Ye may marvel. The ye is emphatic (duets) and is ad- dressed to those who questioned His authority, whose wonder would therefore be that of astonishment rather than of admir- ing faith, but might lead to faith. Plato says, “ Wonder is the feeling of a philosopher, and philosophy begins in wonder ” (“Theetetus,” 155); and Clement of Alexandria, cited by Westcott, “ He that wonders shall reign, and he that reigns shall rest.” Compare Acts iv. 13.
21. Raiseth—quickeneth. Physically and spiritually.
The Son quickeneth. Not raiseth and quickeneth. The quickening, however (fworrove?, maketh alive), includes the raising, so that the two clauses are coextensive. In popular conception the raising precedes the quickening; but, in fact, the making alive is the controlling fact of the raising. ’Eyelpe:, raiseth, means primarily awaketh.
22. For the Father (ovdé yap 6 warip). The A. V. misses the climax in od8€; not even the Father, who might be expected to be judge.