Ch. 21:1-25. APPENDIX TO JOHN’S GOSPEL.--WAITING FOR CHRIST WHILE WE
WORK (3).--THE POWER OF THE LORD OVER NATURE (6).--LOVE SEES MOST
QUICKLY; ZEAL ACTS MOST QUICKLY (7).--CHRIST PROVIDES FOR OUR SIMPLEST
WANTS; FIRE FOR THE COLD, FOOD FOR THE HUNGRY (9).--A TRUE PROOF OF
LOVE FOR CHRIST: SHEPHERDING HIS SHEEP (15-17).--SERVICE AND SUFFERING
ARE BOTH FOLLOWING CHRIST (18).--THE IMPERTINENCE OF CURIOSITY REBUKED
(21-23).--THE LAST WORD AND THE FIRST WORD OF CHRIST THE SAME, FOLLOW
ME.
* * * * *
PRELIMINARY NOTE.--All modern critics agree in regarding this chapter
as in the nature of a supplement, the original Gospel having been
brought to a close in the last verses of the preceding chapter. This
opinion is based chiefly upon the formal close afforded by those
verses. That this supplemental chapter was written at a very early
period, and probably before the Gospel itself was given to the public,
is indicated by the fact that it is found in all the manuscripts.
Whether it was written by John himself or by some disciple or friend
is not altogether clear, and certainly not very important; but the
evangelical critics generally agree, from a careful consideration of
its internal characteristics, in attributing it to John himself. Thus
Alford: “The reader will have perceived in the foregoing comment on
the chapter a manifest leaning to the belief that it was written by
John himself. _Of this I am fully convinced._ In every part of it his
hand is plain and unmistakable; in every part of it his character and
spirit is manifested in a way which none but the most biassed can fail
to recognize. I believe it to have been added some years probably
after the completion of the Gospel; partly, perhaps, to record the
important miracle of the second draught of fishes, so full of
spiritual instruction, and the interesting account of the sayings of
the Lord to Peter; but principally to meet the error which was
becoming prevalent concerning himself.” To the same effect Meyer: “In
accordance with all that has been advanced, the view is justified that
John, by way of authentic historical explanation of the legend in ver.
23, some time after finishing his Gospel, which he had closed with
20:31, wrote ch. 21:1-24 as a complement of the book, and that this
appendix, simply because its Johannean character was immediately
certain and recognized, already at a very early period, whilst the
Gospel had not yet issued forth from the narrower circle of its first
readers, had become an inseparable part of the Gospel.” Similarly,
though somewhat more doubtfully, Luthardt and Godet. See also Ezra
Abbot, in _Smith’s Bib. Dict._, Vol. 2, p. 1430, note b.
1 After these things Jesus shewed himself again to the
disciples at the sea of Tiberias; and on this wise shewed
he _himself_.
2 There were together Simon Peter, and Thomas called
Didymus, and[760] Nathanael of Cana in Galilee, and the
_sons_[761] of Zebedee, and two other of his disciples.
[760] ch. 1:45.
[761] Matt. 4:21.
3 Simon Peter saith unto them, I go a fishing. They
say unto him, We also go with thee. They went forth,
and entered into a ship immediately; and that night
they caught nothing.
=1-3.= The departure of the disciples into Galilee is not to be
regarded as an abandonment on their part of hope; for Christ’s
direction to his disciples after his resurrection was to go into
Galilee and meet him there (Matt. 28:7; Mark 16:7). We are rather to
regard it, therefore, as an evidence that they were convinced by his
repeated appearances of the resurrection of their Lord, and went into
Galilee in anticipation of meeting him there. For the same reason we
are not to regard Peter’s declaration, _I go a fishing_, as an
indication that he had abandoned his sacred for a secular calling. His
restless temperament did not allow him to wait in inactivity, and he
sought relief in work. The response of the other disciples, _We also
go with thee_, has been rightly used by the homiletical commentators
as an illustration of the influence of example. John was one of the
sons of Zebedee. Assuming that the 21st chapter is from his pen, we
have in it the description of an eye-witness. There is nothing to
indicate who were the two unnamed disciples, but the fact that they
are unnamed has been regarded as an indication that they were not two
of the twelve. The _ship_ was, of course, simply a fisherman’s boat,
probably not very different in shape and size from those to be seen in
the Sea of Galilee at the present day, as represented in the
accompanying illustration.
4 But when the morning was now come, Jesus stood on
the shore: but the disciples knew[762] not that it was
Jesus.
[762] ch. 20:14.
5 Then[763] Jesus saith unto them, Children, have ye
any meat? They answered him, No.
[763] Luke 24:41.
=4, 5.= The night of labor spent in vain might naturally have recalled
to the disciples that other night of toil after which Christ first
called some of these disciples to be his followers (Luke 5:1-11). In
the gray twilight they saw a stranger on the shore; that they did not
recognize him may have been due in part to the dimness of the early
light, but more probably to the fact, illustrated by other
post-resurrection appearances, that he was recognized only as he chose
to reveal himself (ch. 20:14; Luke 24:16). Certainly it indicates that
the disciples had no such expectation of his appearance as would lead
them, according to the theory of M. Renan, to conjure up a spectre.
There is nothing in the words, and we may presume there was nothing in
the tones of Jesus, to quicken their perception. His language is that
of a fisherman: _Boys_ (παιδία), _have ye no fish?_ The word rendered
_meat_ (προσφάγιον) is literally _what is eaten therewith_, _i. e._,
with bread, and here is equivalent to _fish_, which in Galilee was a
common accompaniment of bread in the peasant’s meal.
[Illustration: ANCIENT BREAD.]
6 And he said unto them, Cast[764] the net on the right
side of the ship, and ye shall find. They cast therefore,
and now they were not able to draw it for the multitude of
fishes.
[764] Luke 5:4-7.
7 Therefore that disciple whom Jesus loved saith unto
Peter, It is the Lord. Now when Simon Peter heard that it was
the Lord, he girt _his_ fisher’s coat _unto him_, (for he was
naked,) and did cast himself into the sea.
8 And the other disciples came in a little ship; (for they
were not far from land, but as it were two hundred cubits,)
dragging the net with fishes.
=6-8.= There was nothing to the disciples especially suggestive in the
direction to _cast the net on the right side of the ship_. They might
naturally suppose that he had perceived indications of a school of
fishes there.--In the effect produced on the two disciples, Peter and
John, by the miraculous draught of fishes which followed, the
character of each is strikingly illustrated. John, with his quicker
intuitions, recalling that other fishing scene, recognized the Lord
first; Peter, with his greater boldness to act, leaped into the water,
and partly swam and partly waded ashore. Comp. ch. 20:6, 8, notes. The
distance was about _two hundred cubits_, that is, about three hundred
feet. The _fisher’s coat_, which Peter girt unto him, appears to have
been a sort of loose garment, like the workmen’s blouse of to-day,
which Peter had laid off during his night’s work. This he put on,
counting it unseemly to appear without it in the presence of his Lord,
at the same time drawing it up and tucking it in about the waist, that
it might not impede his swimming to the shore.--The accompanying
illustration shows the probable style of the fisher’s coat, in
contrast with the long robe worn by one not engaged in manual labor.
The net itself was so full of fishes, and they so _great_, that the
disciples abandoned the attempt to bring them into the boat, but
dragged them in the net to the land.
[Illustration: HE GIRT HIS FISHER’S COAT UNTO HIM.]
9 As soon then as they were come to land, they saw a fire
of coals there, and fish laid thereon, and bread.
10 Jesus saith unto them, Bring of the fish which ye have
now caught.
11 Simon Peter went up, and drew the net to land full of
great fishes, an hundred and fifty and three: and for all
there were so many, yet was not the net broken.
=9-11.= On coming to the shore the disciples found a fire of coals
already kindled, and some fish laid thereon, and some loaves of
bread--in short, preparation for a simple meal. There has been some
unprofitable discussion among the commentators respecting the manner
in which this provision had been made. It is attributed by different
commentators to the ministry of angels, to the activity of Peter, to
the forethought of Jesus. Alford, following Stier and the older
commentators, insists that it was miraculously provided. Trench
rightly and briefly disposes of this question: “By what ministry,
natural or miraculous, has been often inquired, but we must leave this
undetermined, as we find it.” The provision apparently was not
sufficient for the company, for Christ bade Peter add to the stock
from the fish just caught. Peter went, therefore, to aid the others in
bringing the net to shore. The fish were counted, and the exact number
is recorded by the Evangelist. The attempt to draw some spiritual
lessons from this number affords a curious illustration of the
absurdities into which the allegorizing method is liable to carry the
student. The exact enumeration is important only because it is an
indication of accuracy in the historian; in such an enumeration there
is no opportunity for the exaggeration of imagination. To me
Augustine’s allegorical interpretation of the contrast between this
and the analogous yet widely different miracle recorded in Luke 5:1-11
is scarcely more profitable than the spiritualizing interpretation of
the meaning of the one hundred and fifty-three; the curious in such
matters will find it fully reported in Trench on the Parables. It
might be possible to account for each single feature in this narrative
without assuming a miracle; but in a candid consideration of all the
features combined--the fruitless fishing all night, the sudden and
extraordinary success in the morning, the number of fish, their size,
the unbroken net, though dragged full of fish to the shore--it is
impossible to doubt that we have here, what evangelical critics have
always seen in the narrative, the account of a miraculous
manifestation of the Lord’s power.
12 Jesus saith unto them, Come _and_ dine. And none of the
disciples durst ask him, Who art thou? knowing that it was
the Lord.
13 Jesus[765] then cometh, and taketh bread, and giveth
them, and fish likewise.
[765] Acts 10:41.
14 This[766] is now the third time that Jesus shewed
himself to his disciples, after that he was risen from
the dead.
[766] ch. 20:19, 26.
=12-14.= There is a verbal, but no real inconsistency in the statement
that _none of the disciples durst ask him, Who art thou? knowing that
it was the Lord_. “But seeing that His form was altered, and full of
much awfulness, they were greatly amazed, and desired to ask somewhat
concerning It; but fear, and their knowledge that He was not some
other, but the same, checked their inquiry.”--(_Chrysostom._) The
careful student will observe that the Evangelist does not characterize
this as the third appearance of Jesus, but as the third appearance _to
his disciples_, _i. e._, the apostles. This excludes the appearance to
Mary (ch. 20:16), and to the two disciples on the walk to Emmaus (Luke
24:13-35); the two preceding appearances referred to were that to the
ten on the evening of the day of the resurrection (ch. 20:19) and that
to the eleven in the week following (ch. 20:26). Without following the
allegorizing commentators into any of their extravagances, we may
reasonably see, with Alford, Trench, and others, a spiritual
significance in the fact that Christ provided a meal for the apostles
at the same time when, by this new miraculous draught, he reminded
them of their first call to become fishers of men, thus suggesting to
them the spiritual truth involved in the Lord’s Supper, and
symbolically represented in the feeding of the five thousand, that
they who minister in the things of Christ are themselves dependent on
Christ for their spiritual support; perhaps also suggesting that when
the labor of life is over there will be for them that have wrought for
Christ a feast with him in the kingdom of heaven. But certainly Trench
goes too far in saying that “the character of the meal was
sacramental, and it had nothing to do with the stilling of their
present hunger.” It is much more reasonable to see in this provision
for the disciples’ commonest needs--food and a fire at the end of a
night of sleepless toil--a new illustration of the tenderness of
Christ’s consideration for his own.
15 So when they had dined, Jesus saith to Simon Peter,
Simon, _son_ of Jonas, lovest thou me more[767] than these?
He saith unto him, Yea, Lord; thou knowest that I love
thee. He saith unto him, Feed[768] my lambs.
[767] Matt. 26:33, 35.
[768] Isa. 40:11; Jer. 3:15; Ezek. 34:2-10; Acts
20:28; 1 Pet. 5:2, 4.
16 He saith to him again the second time, Simon, _son_
of Jonas, lovest thou me? He saith unto him, Yea,
Lord; thou knowest that I love thee. He saith unto
him, Feed my sheep.[769]
[769] Heb. 13:20; 1 Pet. 2:25.
17 He saith unto him the third time, Simon, _son_ of
Jonas, lovest thou me? Peter was grieved[770] because
he said unto him the third time, Lovest thou me? And
he said unto him, Lord, thou[771] knowest all things;
thou knowest that I love thee. Jesus saith unto him,
Feed my sheep.
[770] Lam. 3:33.
[771] ch. 16:30.
=15-17. So when they had dined, Jesus saith to Simon Peter, Simon, son
of Jonas, lovest thou me more than these? He saith unto him, Yea,
Lord, thou knowest that I have affection for thee. He saith unto him,
Feed my lambs. He saith to him again the second time, Simon, son of
Jonas, lovest thou me? He saith unto him, Yea, Lord, thou knowest that
I have affection for thee. He saith unto him, Shepherd my sheep. He
saith unto him the third time, Simon, son of Jonas, hast thou
affection for me? Peter was grieved because he said unto him the third
time, Hast thou affection for me? and he said unto him, Lord, thou
knowest all things; thou knowest that I have affection for thee. Jesus
saith unto him, Feed my little sheep.= This translation will suggest
to the English reader, though inadequately, points of difference in
the original which our English translation wholly fails to preserve,
possibly through the inattention of the translators, but more probably
through the inadequacy of the English language to represent delicate
shades of meaning which are represented by the Greek. (1) Two
different Greek words are rendered indiscriminately _love_ (φιλέω and
ἀγαπάω). I have attempted to indicate the difference by rendering the
one to _love_ and the other to _have affection_, though this rather
suggests that there is a difference than indicates in what it
consists. The word which Christ uses in his question, _Lovest thou
me?_ (ἀγαπάω), signifies, if not the higher, at least the more
thoughtful and reverential affection, founded on an intelligent
estimate of character, and accompanied by a deliberate and
well-considered choice. Peter’s _I love thee_ represents rather the
personal instinctive love, the activity of feeling rather than of
will, the affection which, being spontaneous and instinctive, gives no
account of itself, and no reason for its existence. We are bid in the
N. T. to exercise the first form of love (ἀγαπάω) towards God, but
never the second; while the Father is said to exercise both forms
towards his own Son. Two different Greek words are also rendered
indiscriminately _feed_. To indicate the difference I have rendered
one by the rare but indispensable verb _shepherd_. Finally, three
words are used to represent the flock which Christ commends to Peter’s
care--_lambs_ (ἀρνία), _sheep_ (πρόβατά), and _little sheep_
(προβάτιά). There is some uncertainty as to the reading, but the one I
have followed is accepted by the best critics--Alford, Meyer, etc. To
_feed_ the sheep is simply to nourish them; to _shepherd_ them is not
in contrast the ruling activity (so _Meyer_), but the whole shepherd
care of the flock--watching, tending, leading--as illustrated in Psalm
23 and in John 10:1-18. The term _lamb_ is never used in the N. T.
except of Christ himself (John 1:29; 1 Pet. 1:19; Rev. 5:6, 8, 12,
etc.), or of the followers of Christ (Luke 10:3). By the _lambs_ here,
then, I understand Christ to mean his professed followers; Peter was
to show his love for the Master by teaching them. The term _sheep_ is
more general, and includes in the figurative language of the Bible
those who have wandered away from the fold of God (Matt. 9:36; 12:11,
12; 15:24; Luke 15:4-6). Peter is to show his love for the Master, not
only by teaching the Lord’s disciples, but by shepherding the sheep,
whether in the fold or wandering from it, as a good shepherd going
before them, going after them, giving his life, if need be, for them
(John 10:1-13). The _little sheep_ are the young, who have not yet
wandered away, and whom he is to keep in the Master’s fold by feeding
them there with the herbage of life. Christ calls them _my_ lambs,
_my_ sheep, because the Father has given all to him, and he is, as
Redeemer and Saviour, Lord of all. The most superficial student will
not fail to see in this thrice-repeated question an indirect and
implied reference to and recall of the thrice-repeated denial of his
Lord by Peter. In his request for permission to walk on the water, in
his protest against the feet-washing, in his assertion “Though all men
shall be offended because of thee, yet will I never be offended”
(Matt. 14:28; 26:33; John 13:8), there are indications of an
overweening self-confidence in his love for the Lord as greater than
that of the other disciples. It was this self-confidence in the
strength of his love which had proved his danger. Christ addresses
him, not by his new name of Peter, but by the old name which he bore
before he knew the Lord, and asks him, Hast thou for me a greater love
than these? Peter, saying nothing of the love of the others, not even
venturing to claim for himself the intelligent and deliberate love
which rules the life and molds the character, answers in humility:
Thou knowest my affection for thee. Show it then, says Jesus, not by
assuming pre-eminence over my flock, but by becoming their shepherd (=
_servant_, ch. 13:12-17). He then repeats the question, Lovest thou
me? Peter answers as before: Thou knowest my affection for thee. Show
it then, says Christ, by shepherding my sheep; by seeking the lost,
restoring the wanderer. A third time he asks the question, now
changing it and adopting Peter’s own language: Art thou sure of thine
affection for me? Peter is grieved, at the _change_ in the question as
well as at its repetition, “because he said unto him the third time,
_Hast thou affection for me?_” and appeals to him as the Searcher of
hearts to witness for himself the depth and reality of his affection.
And Christ finally bids him show his love by feeding the little
sheep--the young, the feeble, those most needing care. Meyer well
notes the fact that Christ does not question Peter’s _faith_, but the
love which proceeds from faith and shows itself by its work; and Godet
notes the curious resemblance between the present situation and that
of two scenes in the previous life of Peter with which it is related.
He had been called to the ministry by Jesus after a miraculous draught
of fishes; it is after a similar draught that the ministry is restored
to him. He had lost his office by his denial beside a fire of coals;
it is beside a fire of coals that he recovers it.--(_Godet._) The
ecclesiastical commentators see in this scene a reinstatement of Peter
in his apostolic office, to which Alford well replies that “there is
no record of his ever having lost it.” The R. C. divines find in it a
proof-text for their belief in the primacy of Peter; to which Peter
himself furnishes a quite adequate reply in 1 Pet. 5:1-3. The shepherd
is not a lord over God’s heritage, but one who follows the Chief
Shepherd, goes before the flock, is their example and their leader, by
his own life showing them the way to live, and, if need be, by his own
death for their sakes showing them how to die. It must strike one,
too, as curious that Peter should be grieved at words which constitute
him the head of the church and the vicar of God upon earth. The true
lesson of this scene is for all the disciples of Christ. We are all,
through Peter’s experience, admonished to show our love for our
Master, not by asking permission to do great things (as to walk on the
waves), not by refusing to accept his humiliation for us (as by
refusing to allow the feet-washing), nor yet by professing what we
will do in the hour of difficulty and danger (as by the assurance, “I
will not deny thee”), nor even by entering into fierce battle against
his foes (as by drawing the sword on Malchus), but by laying down the
life in quiet, humble, self-denying service for the Master’s
sheep--the followers of Christ, the wanderers from the fold, and the
weakest and feeblest in the fold.
18 Verily, verily, I say unto thee,[772] When thou wast
young, thou girdedst thyself, and walkedst whither thou
wouldest: but when thou shalt be old, thou shalt stretch
forth thy hands, and another shall gird[773] thee, and
carry _thee_ whither thou wouldest not.
[772] ch. 13:36; Acts 12:3, 4.
[773] Acts 21:11.
19 This spake he, signifying by what death[774] he
should glorify God. And when he had spoken this, he
saith unto him, Follow[775] me.
[774] 2 Pet. 1:14.
[775] ch. 12:26; Numb. 14:24; 1 Sam. 12:20; Matt.
19:28.
=18, 19.= In this language, _when thou wast young thou girdedst
thyself_, there is perhaps a reference to Peter’s act in girding
himself and casting himself into the sea (ver. 7). The prophecy
foretells the manner of his death, which, according to an early and
apparently trustworthy tradition, was by crucifixion at about the same
time with Paul, in the persecutions under Nero. According to Origen,
Peter was crucified with his head downwards, either by his own
request, because in his humility he was unwilling to suffer the same
death as his Lord, or by order of Nero, as matter of wanton and
ingenious cruelty. The contrast between Peter’s experience in his
youth and in his old age is one common in Christian experience, a
contrast between _doing_ and _suffering_, between active, energetic
service of the Lord and the patient endurance of his cross. Both are
involved in following Christ. To interpret this command, _Follow me_,
literally, as Godet: “Jesus began to move off, and commanded Peter to
follow him in the literal sense, and John followed them without any
express invitation,” seems to me a shallow interpretation, which is
not helped by supposing it to be a symbolical act, a sort of childish
object-teaching. Peter had gone back to his fishing; in saying _Follow
me_, Christ calls him again to become a fisher of men, by the same
phrase which he had employed three years before on the shore of the
same sea and after a similar miracle.
20 Then Peter, turning about, seeth the disciple whom
Jesus loved, following; which also leaned on his breast at
supper, and said, Lord, which is he that betrayeth thee?
21 Peter, seeing him, saith to Jesus, Lord, and what
_shall_ this man _do_?
=20, 21.= It is not necessary, and it is hardly reasonable, to impute
Peter’s question to a feeling of jealousy; it is rather to be
attributed to the natural and almost universal tendency to inquire
into the duty and destiny of others. The Lord’s reply indicates what
is the answer which he would make to us whenever we, following Peter’s
doubtful example, pry curiously into his purposes respecting others.
22 Jesus saith unto him, If I will that he tarry till I
come,[776] what _is that_ to thee? Follow[777] thou me.
[776] Matt. 25:31; Rev. 1:7; 22:20.
[777] verse 19.
23 Then went this saying abroad among the brethren,
that that disciple should not die: yet Jesus said not
unto him, He shall not die; but, If I will that he
tarry till I come, what _is that_ to thee?
=22, 23.= It is curious to see how Christ’s language here,
notwithstanding John’s interpretation, has been misconstrued, even
down to the latest time, as a promise, or a quasi-promise, that John
should tarry until the second coming of Christ. Ancient legends report
that after his interment there were strange movements in the earth
that covered him, that when the tomb was subsequently opened it was
found empty, that he was reserved to reappear again in conflict with
Anti-Christ; so late as the sixteenth century an enthusiast was burned
at Toulouse who gave himself out as St. John; and even so sober a
commentator as Godet submits, though hesitatingly, the hypothesis
that, as the primitive epoch of humanity had its Enoch, and the
theocratic epoch its Elijah, neither of whom knew death, so also the
Christian epoch may have had its deathless representative. Two other
interpretations are: (1) That Christ refers here to his coming to his
own in their death, and that by the phrase _If I will that he tarry
till I come_ he means, If I will that he meet a natural death instead
of martyrdom. This interpretation Alford justly characterizes as
frigid and inapplicable here, since martyrdom is as truly a coming of
the Lord as natural death. (2) That by his Second Coming, Christ
refers to the destruction of Jerusalem, an interpretation strangely
adopted by Alford. That destruction was an historical prophecy, but in
no wise an historical fulfillment of the promise of the Lord’s Second
Coming. There is no reason for regarding this language of Christ as
anything else than purely hypothetical, equivalent to, _Suppose that I
were to will that he should remain upon the earth unto the end; what
would that be to thee?_
24 This is the disciple which testifieth of these things,
and wrote these things: and[778] we know that his testimony
is true.
[778] ch. 19:35; 3 John 12.
25 And[779] there are also many other things which
Jesus did, the which, if they should be written every
one, I suppose that even the world itself could not
contain the[780] books that should be written. Amen.
[779] ch. 20:30.
[780] Amos 7:10.
=24, 25.= There is uncertainty respecting the authorship and
authenticity of these verses. For discussion of this question, see
_Smith’s Bib. Dict._, p. 1430, note _b_; _Godet’s Commentary_, Vol.
III, pp. 362, 363. The verses are found in all the manuscripts, except
that Tischendorf believes that ver. 25 was originally wanting in the
Sinaitic MS.; he thinks that the color of the ink and a slight
difference in the handwriting show that it did not proceed from the
original scribe, but was added by a contemporary reviser. But though
there is no external evidence for setting either verse aside, the
internal evidence seems to me decisive against verse 25. “This
inharmonious and unspiritual exaggeration” (_Meyer_) is entirely
inconsistent with John’s scrupulously simple and truthful narrative.
The authorship of ver. 24 is more uncertain. Whether written by John,
or added almost immediately after by some companion, it affords a very
strong attestation of the apostolic authorship of the Fourth Gospel.
On a careful examination of the different authorities, it seems to me
that Godet’s conclusion, though hypothetical, is in accordance with
probabilities, and his deduction respecting the authenticity of the
Gospel as a whole is irresistible: “1st. That the narrative (verses
1-23) is from the hand of the Evangelist. 2d. That ver. 24 is a
declaration emanating from the friends of John, who had called forth
the composition of his Gospel, and to whom he had committed it after
its completion. 3d. That ver. 25 is written by one of them, with whom
the work was deposited, and who thought himself bound to close it
thus, to the glory, not of the author, but of the subject of history.
By these last words the entire work becomes a whole. Accordingly we
are shut up to hold either that John is the author of our Gospel, or
that the author is a forger, who, 1st, palmed himself off on the world
with all the characteristics of the apostle; who, 2d, carried his
shamefulness so far that he got made out for him, by an accomplice of
his fraud, a certificate of identity with the person of John; or who,
more simply still, to save himself the trouble of finding a companion
in falsehood, made out this certificate for himself in the name of
another, or of several others. And he who had recourse to such ways
was the author of a writing in which lying is blasted as the work of
the devil (ch. 8:44), and truth glorified as one of the two essential
features of the divine character! If any one will believe such a
story, * * * let him believe it” (1 Cor. 14:38).
* * * * *
Two years have elapsed since the publication of the preceding volume
in this series of Commentaries on the books of the New Testament. A
considerable part of the Commentary on John was then already written;
all that part of it which was common to the Four Gospels was
substantially ready for the printer; little else remained to be
written except that portion which dealt with the larger discourses of
our Lord, and not all of that; and a life-long study of the Four
Gospels, part of the results of which had been given to the public in
a Life of Christ, and others of which were in manuscript notes, had
made me measurably familiar with the ground that lay before me. But
the discourses of Jesus, as recorded by John, can be studied only
meditatively. A certain quiet restfulness of mind is essential to any
spiritual apprehension of their meaning. And I have believed that
those to whom this volume had been earlier promised, and whose
impatience at the delay has reached me in letters that have always
been kindly and courteous and full of encouragement, would easier
pardon delay than despoiling haste in preparation. I can ask no
leniency of any critic on the ground that time was wanting to do
adequately the needful work.
I have stated in the introduction the reasons which have led me, after
a careful, and I believe a measurably impartial, study of the
question, to believe that the Fourth Gospel is the work of the apostle
John, and that he is the one designated in that Gospel as “the
disciple whom Jesus loved.” I wish to add here, emphatically, that the
meditative study of the discourses which John has reported has
strengthened that conviction. Either we have here the truths which
Christ taught, reported by one who lived after the spiritual and
catholic character of Christianity had begun to show itself by its
actual development, and who therefore comprehended his profounder
instructions as they were not comprehended during his lifetime; or
else we must believe that the centuries immediately succeeding the
first of the Christian era produced a spiritual genius whose insight
into the profoundest truths of human experience, when inflamed into
more than merely human life by the inbreathing of God, makes him the
equal if not the superior of the Jesus portrayed in the three synoptic
Gospels, and yet one who has been utterly unknown to fame, and who has
left no other monument to his memory than a document that is a fraud
if not a forgery. The skepticism that asserts this lays too heavy a
tax on human credulity. It asks us to believe not only in a Socrates
who had no Plato to reveal his teachings and his influence, but in one
who did not hesitate to employ a petty and useless fraud as a
setting for the most transcendent spiritual truth.
This truth may be expressed in two words as that of the Divine
Immanence. Around this the whole Gospel of John centres; to illustrate
this the whole Gospel was written. That there is in man the
possibility of a more than merely earthly life; that in him has been
planted the germ of a divine life; that this life, when divinely
developed, brings with it a new light and power; that God is in the
soul and the soul may live in perpetual consciousness of its God; that
Christ is not merely a Memory and a Hope, but a Presence; that the
Supernatural is not a past phenomenon, but a present and a perpetual
experience; that miracles--that is, signs of the divine, All-mighty
love--are forever going on in human experience, on a transcendently
grander scale in the nineteenth century than they did in the first;
that the evidence of Christianity is not to be sought in dingy and
doubtful records of past events, but in the personal observation and
witness of present occurrences; that revelation was not completed with
the Apocalypse, but every devout soul has the promise of an inner
light, and the invisible and Catholic brotherhood and household of
faith, which is the true church of Christ, has in it an everlasting
Shechinah, which reveals with perpetually increasing clearness the
truth of God both to it and through it; and that fidelity to the
sacred and sweet duties of love is at once the condition and the
result of this living experience of an ever-living God, in the
spiritual realm as in nature, every fruit being the seed vessel of new
growths for the future:--this I believe to be the Gospel of our Lord
Jesus Christ according to John. And I believe there is no better
protection against that skepticism of the present age, whose vice is
not that it demands a reason for every faith, but that it denies the
witness of the spiritual sight to spiritual things, than the patient,
meditative study of this Gospel, except the patient, persistent
pursuit of the life to which it invites. To those that have no faith
in such a life and such a light, to whom Christ is only a mist-covered
mountain seen across the intervening eighteen centuries, and God only
an hypothesis made probable by the Paleyrian argument from design,
this Commentary will probably give no aid, and this Gospel will even
appear to be uninterpretable in its mysticism. To those that have this
faith in a perpetually present Immanuel, a Christ who is ever a God
with us, however dim the faith may be, these pages are commended in
the prayer and hope that they may help to make the Gospel clearer, the
faith stronger, and the Christ nearer and dearer.
INDEX.
NOTE.--The abbreviations M., Mk., L., and J. refer respectively to
the four gospels, Matthew, Mark, Luke, and John; the figures refer
to the pages.
A.
Adultery, Laws against, M., 55.
Anise, M., 250.
Almsgiving, M., 98.
Andrew, M., 148.
Angels:
Bible doctrine of, M., 215, 323; L., 7.
Message to the Shepherds of, L., 19, 20, 21.
Anointing at Bethany, Mk., 58.
Annunciation, The, L., 11, 12.
Antonia, tower of, J., 216.
Apostles:
Call of the, Mk., 14.
Commission of the, Mk., 27.
Office of the, Mk., 14.
B.
Baptism:
Ceremony of, M., 72.
Doctrine of, M., 327, 328; J., 47.
Barabbas, M., 310.
Bartholomew, M., 149.
Baskets, M., 198; J., 80.
Beatitudes, The, M., 85-87; L., 41, 42.
Bed, Old Jewish, Mk., 10.
Beelzebub, M., 166.
Bethabara, J., 23.
Bethany, M., 51, 280; L., 122; J., 136, 151.
Bethesda, Pool of, J., 64.
Bethlehem, M., 52, 58.
Bethphage, M., 53; L., 122.
Bethsaida, M., 51, 157; Mk., 30.
Betrayal, Prophecy of the, J., 167.
Blindness, M., 131.
Book, Old Jewish, L., 32.
Book-making, Ancient, M., 25.
Bread, Eastern, Mk., 36; J., 236.
Broker, Eastern, L., 121.
Burial customs, J., 227.
C.
Cæsar, Concerning tribute of, M., 241, 242.
Cæsarea Philippi, M., 51, 199.
Caiaphas, M., 280.
Camel’s-hair, M., 66.
Cana, M., 51; J., 29.
Candle-stick, An Eastern, Mk., 16.
Canon, M., 17-25.
Capernaum, M., 51, 80; L., 62; J., 34.
Care, Christ’s teaching concerning, M., 108.
Centurion, M., 117.
Children, Christ’s blessing of, M., 46, 225; L., 115.
Chorazin, M., 51, 157.
Christ:
Activity of, Mk., 6.
Agony in Gethsemane, M., 290-295; L., 135.
Anointed by Mary, M., 280; J., 150.
Anointed by the penitent woman, L., 48, 49.
Atonement by, J., 24.
Authority questioned, M., 53.
Baptism of, M., 71-74; L., 31.
Betrayal of, M., 59, 295-297; L., 136; J., 211-213.
Birth of, M., 55, 56, 64; L., 7; J., 114.
Bloody sweat of, L., 135.
Burial of, M., 171, 321; Mk., 61; J., 221-226.
Childhood of, L., 21-25.
Church of, J., 185-190.
Consecration of, L., 22, 23.
Conversation of, J., 58.
Crucifixion of, M., 279-281, 312-320; Mk., 60; L., 139-144.
Death, Cause of, J., 225-6.
Denial by Peter, M., 301-304; Mk., 59; L., 136.
Discourses of, J., 11.
Discourse on the end of the world, L., 126-130.
Divine nature of, M., 13, 226, 327; J., 19, 39, 44, 68, 90, 111,
117, 134, 183, 184.
Education of, M., 65.
Enemies of, L., 131.
Fame of, L., 117.
First attack on, M., 234.
Galilean ministry of, Mk., 5; M., 79-83.
Genealogy of, M., 53; L., 31.
Glory of, J., 203-4, 209-10.
Growth of, L., 25.
Herod’s interview with, L., 138.
Home of, L., 59, 130.
Human nature of, M., 118, 317; L., 18, 71.
Incarnation of, J., 22.
Intercessory prayer of, J., 201-2, 210.
Interpreter of God’s law, J., 189-90.
King, J., 218-220.
Life of, M., 40-43.
Light of the world, The, J., 17, 109.
Limitations of his nature, Mk., 56, 57.
Living One, The, L., 145.
Lord of Nature, The, Mk., 20.
Manifestation of the Father, J., 174-5, 205.
Mission of, M., 128, 146, 160, 194, 216; Mk., 35, 49; L., 92; J.,
66, 124.
Mission in Perea, M., 222; Mk., 46.
Names of, The, M., 57.
Personality of, J., 104.
Popularity of, M., 14; L., 74, 91, 131.
Power of, J., 203, 211-13.
Prayer of, defined, J., 178.
Prayer in Gethsemane, M., 292.
Passion of, Mk., 47; L., 56, 115.
Resurrection of, M., 323-336, 330-333; Mk., 43, 47, 62; L., 115,
144-147; J., 227-230.
Rejection at Nazareth of, M., 187; Mk., 26.
Royal nature of, L., 122.
Sacrifice of, The, J., 129.
Satire used by, L., 84.
Second coming of, M., 265, 266; J., 28, 97, 173-4.
Sepulchre of, M., 321, 322.
Servant, A, L., 133.
Simplicity of His life, J., 79, 106.
Son of David, The, L., 117.
Son of God, The, M., 159, 300, 320.
Son of man, The, M., 142, 143, 162, 200.
Spiritual presence of (See Holy Ghost), J., 179-181.
Subject to the Father, J., 183-8.
Supremacy of, J., 128.
Sympathy of, M., 133, 155; J., 124, 143.
Synagogue, Preaches in the, L., 31.
Temple, Found in the, L., 24.
Temptation of, M., 74-79; L., 31.
Trial of, M., 297-301.
Trial by Caiaphas, L., 136; J., 213-216.
Trial before Pilate, M., 309-312; L., 136; J., 216-221.
Tribute demanded of, M., 211, 212.
Triumphal entry into Jerusalem, M., 232, 233; Mk., 50; L., 122; J.,
154.
Christian charity, L., 67.
Christian hate, L., 89.
Christian life:
Conditions for, J., 41, 42.
Nature of, J., 153.
Christ’s sermon on, J., 84-93.
Source of, J., 59.
Suffering of, J., 119.
Christian, Mission of, J., 189, 205, 208.
Christian ministry, M., 138, 329.
Christian religion:
Evidences of, J., 74, 176-7.
Nature of, J., 45.
Not asceticism, J., 208.
Power of, J., 177.
Christian spirit, M., 140.
Christian work, M., 136.
Christology, J., 174.
Church:
Authority of the, M., 246.
Christ’s commission to, M., 326-329.
Dangers of the, M., 259.
Foundation of the, M., 201-203.
Unity of, J., 209.
Circumcision, L., 15.
Cleophas, L., 145.
Clothes, Jewish, M., 261.
Coats, Jewish, L., 28.
Comforter, Nature of the (See Holy Ghost), J., 178.
Commandment, The great, Mk., 53, 54.
Commerce, in the temple,
Commission of the Seventy, L., 60-63.
Commission of the Twelve, M., 133; L., 55.
Corban, Rabbinical law of, Mk., 33.
Courage, Christian, source of, J., 201.
Courtyard, Oriental, M., 303.
Creeds, Necessity of, J., 112.
Crosses, Description of, M., 315.
Cyrenius, governor of Syria, L., 18.
D.
Dalmanutha, M., 51; Mk., 37.
Dead Sea, M., 51.
Death, Jewish conception of, J., 173.
Decapolis, M., 51.
Dedication, Feast of the, J., 131.
Demoniacal possession, M., 123-125; Mk., 6.
Denarius, Value of, M., 221, 242; J., 79.
Devil, The, M., 76.
Dining customs in the East, L., 86.
Disciples, Call of the four, L., 35, 36.
Divine presence:
Condition of enjoying, J., 180, 81, 86, 87, 89.
Power of, J., 187-88.
Divorce, Christ’s law of, M., 222, 225; Mk., 46.
E.
Elders, M., 205.
Election, Doctrine of, J., 89, 190, 203-4.
Emmaus, M., 51; L., 145.
End of the world, M., 258; L., 127-130.
Enemies, Christian treatment of, M., 96-98.
Enon, M., 51; J., 47.
Ephraim. M., 51; J., 149.
Epistles, Nature of, M., 11.
Espousals, Jewish, M., 55.
Essenes, M., 69.
Eternal life, J., 44, 75, 83, 86, 203-4.
Ewers, J., 31.
Excommunication, Jewish, J., 122.
F.
Faith:
Christ’s exhortation to, Mk, 52.
Nature of, J., 84, 145, 161.
Contrasted with right, J., 234.
Falling from grace, J., 188.
Fasting, Laws for, M., 109, 129.
Fasts, L., 114.
Feeding of the five thousand (See under Miracles).
Feet-washing, Ceremony of, J., 165.
Feet-washing, Oriental, J., 163.
Fire:
Biblical mention of, M., 183.
Utensils, J., 219.
Fishing, Oriental, L., 37.
Forgiveness, Nature of, L., 141.
Frankincense, M., 62.
Free-will, Doctrine of, L., 95; J., 94.
Funerals of the East, L., 45.
Future punishment, M., 145, 277; J., 188.
G.
Gabriel, L., 10.
Gadara, M., 51.
Galilee:
Christ’s circuit of, L., 35, 52.
Sea of, M., 57; Mk., 8.
Gambling at the cross, J., 223.
Generation, Book of the, M., 53.
Gennesaret:
Lake of, Mk., 8.
Land of, M., 192.
Gerizim, Mount of, J., 55.
Gethsemane:
Christ’s agony in, Mk., 58.
Garden of, M., 291.
Gnosticism, J., 13, 14.
God:
Kingdom of, M., 103, 225; L., 57, 110-112.
Knowledge of, J., 175, 176.
Nature of, J., 14, 15, 37, 74, 130.
Trinity of (See Christ, Holy Ghost), J., 14-16.
Golgotha, M., 314.
Gospels:
The four, M., 11.
Harmony of the, M., 38-40, 44-66.
Origin of the, M., 36-38.
Relations of the, M., 34-36.
Gospel of the Infancy, L., 6.
Gospel of John:
Authenticity of, J., 3, 6-8, 240.
Object of, J., 12, 234.
Supplemental chapter to, J., 235.
Gospel of Luke, Authorship of, L., 3.
Gospel of Mark:
Authorship of, Mk., 3.
Characteristics of, Mk., 4.
Gospel of Matthew:
Author of, M., 49.
Characteristics of, M., 49.
Language of, M., 49.
Object of, M., 49.
Origin of, M., 36-38.
Grace, Meaning of, J., 21.
Grain, Oriental sale of, L., 43.
Grave, Jewish, J., 143.
H.
Hades, L., 105.
Heathen and the Gospel, L., 33.
Heaven:
Christ’s teaching concerning, J., 173.
Discourse on, Mk., 43, 44.
Kingdom of, M., 66, 85, 90, 137, 154, 110-114.
Place of, M., 102.
Hell, M., 91, 119.
Herod the Great, L., 7.
Herods, The, M., 58, 59.
Herod, Death of, M., 63.
Herod Archelaus, M., 64.
High-priest, M., 280; L., 27.
Holy Ghost:
Bestowal of on disciples, J., 230.
Blasphemy against, M., 169.
Character and office of, J., 179-80, 195-197.
Manifestation of, J., 182.
Relation of to the Father, J., 192.
Holy of Holies (See Temple).
Housetop, Eastern, L., 74.
Humility, Commendation of, M., 214, 241.
Husks, L., 96.
Hypocrisy, Rebuke of, M., 109; L., 73.
I.
Idumea, Mk., 14.
Incarnation (See Christ).
Incense, Service of, L., 5.
Infancy, Gospel of the, L., 6.
Inn, Jewish, L., 19.
Issue of blood, L., 54
J.
Jacob, Well of, J., 52.
Jairus’ daughter, L., 54.
James, M., 148.
James the son of Alphæus, M., 149.
Joanna, wife of Chuza, L., 53.
Jericho, M., 51; L., 116.
Jerusalem:
Conquest of, L., 141.
Desolation of, L., 123.
Road from Jericho to, L., 65.
Siege of, M., 261.
Site of, M., 278.
Jesus (See Christ).
John:
The Apostle, M., 148; J., 4.
Character of, J., 5.
Gospel of (See Gospel of John).
John the Baptist:
Character of, M., 65.
Death of, M., 189; Mk., 29; L., 55.
Embassy to Jesus, M., 152.
Father of, L., 7.
Imprisonment of, M., 150.
Message of, L., 47.
Ministry of, M., 69; L., 30; J., 50.
Jordan, M., 52, 67.
Joseph of Arimathea, J., 226.
Joy, Christian, J., 189.
Judas Iscariot:
Character of, M., 150, 307.
Destruction of, J., 207.
Death of, M., 307.
Repentance of, M., 306.
Treachery of, M., 58.
Judea, M., 52, 65.
Judgment:
Christ’s description of the, M., 275-277.
Nature of the, J., 161.
Judgment seat, Roman, J., 221.
K.
Key, Description of ancient, M., 203.
L.
Lamps, ancient. M., 270.
Lanterns, J., 212.
Law and the Gospel, M., 80.
Lazarus, J., 136.
Lazarus, Resurrection of (See Miracles).
Lebbæus, M., 149.
Lepers, L., 109.
Leprosy, M., 118.
Levi (See Matthew).
Levite, L., 66.
Lilies, M., 107; L., 77.
Locusts, M., 67.
Lord’s Prayer, M., 101-105.
Lord’s Supper, The:
Ceremony of, The, L., 131; J., 92.
Institution of the, M., 283-288; Mk., 58; J., 162.
Time of the, M., 286; J., 169, 217, 221.
Love:
Commanded, M., 244.
Test of, M., 146.
Luke, Gospel of (See Gospel of Luke).
M.
Magdala, M., 52.
Magi, The, M., 59, 60.
Mammon, M., 106.
Manger, Eastern, L., 19.
Manuscripts, M., 27, 28.
Mariolatry, L., 70.
Mark, Gospel of (See Gospel of Mark).
Marriage:
Ancient form of, J., 118.
Christ’s law of, M., 222-225; Mk., 46.
Eastern ceremony of, M., 269, 272; L., 77.
Jewish ceremony of, M., 129.
Martha and Mary, L., 67, 68.
Mary Magdalene, M., 320; L., 53; J., 228.
Mary’s hymn of praise, L., 14.
Matthew:
Character of, M., 149.
Call of, M., 125; L., 38; Mk., 125.
Gospel of (See Gospel of Matthew).
Meals, Jewish, J., 168.
Medicine, Mk., 22.
Meekness, Nature of, M., 85.
Mercy, Nature of, M., 86, 251.
Messiah, The Jewish, J., 100.
Mill, Eastern, M., 266.
Minister, Meaning of the term, L., 5.
Mint, M., 280.
Miracles:
Barren fig-tree cursed, Mk., 50, 51.
Christ stills the tempest, M., 121; L., 53.
Cure of the infirm woman, L., 81, 82.
Cure of the issue of blood, Mk., 21-23.
Feeding of the five thousand, M., 191; Mk., 30; L., 55; J., 76-81.
Feeding of the four thousand, M., 195; Mk., 35.
Blind Bartimeus healed, Mk., 119.
Draft of fishes--first, L., 35, 36.
Draft of fishes--second, J., 237.
Healing of the blind man, Mk., 38; L., 115.
Healing of the centurion’s servant, M., 117; L., 44.
Healing of the centurion’s son, J., 61, 62.
Healing of deaf and dumb, Mk., 34.
Healing of the demoniac, M., 121, 211; Mk., 20; L., 35, 53.
Healing of the leper, L., 37.
Healing of the lunatic boy, M., 40; L., 56.
Healing of the man born blind, J., 118, 124.
Healing of the paralytic, M., 125; Mk., 9-12; L., 37.
Healing of Peter’s mother-in-law, M., 119; L., 35.
Healing of the ten lepers, L., 108.
Healing of the withered hand, M., 163.
Raising of Jairus’ daughter, Mk., 22, 24, 25.
Raising of the widow’s son, L., 45.
Resurrection of Lazarus, J., 135, 145-147.
Water turned into wine, J., 30-33.
Walking on the sea, M., 191; Mk., 30; J., 82.
Miracles:
Christ’s use of, J., 62.
Truth of the, M., 166.
Money-changers, M., 274; J., 37.
Mount of Olives, L., 123.
Mourning:
Christian rites of, M., 85.
Eastern ceremony of, Mk., 24.
Rabbinical rites of, J., 139.
Murder, Laws against, M., 91-93.
Myrrh, M., 62.
N.
Nain, M., 52; L., 45.
Nathanael, J., 27.
Nazareth, M., 52, 64; L., 11, 34; J., 27.
New Testament:
Authority of, M., 13.
Canon of, M., 17-25.
Composition of, M., 11.
English version of, M., 28-31.
Inspiration of, M., 14-17.
Interpretation of, M., 31-34.
Nature of, M., 11, 12.
Origin of, M., 13.
Text of, M., 25-28.
Nicodemus, J., 40.
O.
Obedience, M., 112.
Oven, An Eastern, L., 77.
P.
Palestine, Government of, L., 27.
Palsy, Mk., 10.
Parables, The:
Barren fig-tree, The, L., 80, 81.
Candle, The, L., 53.
Drag-net, The, M., 185.
Good Samaritan, The, L., 64-66.
Great supper, The, L., 87.
Hid treasures, The, M., 184, 185.
Householder, The, L., 44.
Laborers, The, M., 230, 231.
Leaven, The, M., 181; L., 82.
Lost coin, The, L., 94.
Lost sheep, The, L., 92, 93.
Mustard seed, The, M., 180; Mk., 18; L., 82.
Pearl, The, M., 184, 185.
Prodigal son, The, L., 95-99.
Rich fool, The, L., 75, 76.
Rich man and Lazarus, L., 103-106.
Seed growing secretly, The, Mk., 17.
Sheepfold and shepherd, J., 125-131.
Sower, The, M., 175-179; Mk., 16; L., 53.
Tares, The, M., 179.
Ten pounds, The, L., 120.
Ten talents, The, M., 272-275.
Ten virgins, The, M., 268-272.
Two debtors, The, L., 50, 51.
Two sons, The, M., 235.
Unclean spirit, The, M., 172.
Unjust steward, The, L., 99-102.
Unmerciful servant, The, M., 219.
Vine and branches, The, J., 185-6.
Wedding feast, The, M., 238-241.
Wicked Husbandman, The, M., 236-238; M., 53; L., 125.
Paradise, L., 142, 143.
Passover:
Day of, L., 131.
Feast of, J., 63, 78.
Patience, Christian, L., 58, 128.
Peace, Christian, J., 182.
Penitent thief, L., 142, 143.
Penny, Value of Jewish, J., 79.
Pentateuch, Authorship of, J., 76.
Pentecost, Feast of, J., 63.
Perea, M., 52; L., 60.
Persecution:
Foretold, J., 193.
How to be borne, J., 191-194.
Peter:
Character of, M., 135, 148; Mk., 7; L., 133.
Commission of, J., 238-9.
Confession of Christ by, Mk., 39; L., 55.
Denial of Christ by, M., 301-304; L., 133.
Founder of the Church, M., 201-203.
Name changed, J., 26.
Walking on the sea, M., 30; J., 121.
Pharisees, The:
Sect of, M., 68.
Baffled by Christ, M., 245.
Discourse against, L., 71.
Philip, M., 149.
Phylacteries, M., 247.
Pontius Pilate, M., 305; J., 221-2.
Poor of the East, L., 88, 89.
Porter of the East, L., 72.
Pound, L., 121.
Prayer:
Bible doctrine of, L., 112-114; J., 177.
In the name of Christ, J., 177.
Necessity of, M., 111, 99-105; L., 130.
Promises to, J., 177-8, 199-200.
True spirit of (See Christ), L., 68.
Preachers (See Christian Ministry).
Priesthood, The, M., 61; L., 7.
Prophecy:
Office of, J., 184.
Fulfillment of, in N. T., J., 225.
Proselytes, M., 249.
Publicans, M., 97, 126; L., 28, 91.
Purification of the Jewish mother, L., 22.
Purple and fine linen, L., 104.
R.
Rabbi, M., 247.
Rama, M., 63.
Religion:
Fruits of, M., 113.
Joyousness of, M., 239.
Test of, M., 113.
Repentance:
Law of, L., 96.
Nature of, M., 65.
Necessity of, L., 80.
Revelation, Book of, M., 11.
Resurrection:
Nature of, Mk., 47, 64; L., 144; J., 69.
Prophecy of, Mk., 43, 47.
Revenge, Laws against, M., 94-96.
Riches, Christ’s teachings concerning, M., 228; Mk., 47.
Ritualism, Christ’s teachings concerning, Mk., 31, 32.
Roofs, Jewish, Mk., 10.
Ruler, The rich young, M., 226; Mk., 46; L., 115.
S.
Sabbath:
Christian use of the, L., 84.
Laws of the Christian, M., 161-164; Mk., 13; L., 38.
Pharisaic, The, M., 120; J., 66.
Sacrifices, J., 37.
Sadducees, M., 68, 69.
Sadducees silenced, M., 243; Mk., 53.
Salim, M., 52; J., 47.
Salutations of the Jews, L., 61.
Salvation, Conditions of, M., 276; L., 83.
Samaria:
History of, M., 52; J., 51.
Woman of, The, J., 50.
Samaritans:
Character of, L., 66.
Christ’s visit to, L., 57.
Sanctification, means of, J., 187.
Satan:
Fall of, L., 63.
Nature of, J., 158.
Personality of, J., 115.
Scorpions, L., 69.
Scourging, M., 331.
Scribes, M., 61, 90.
Denunciation of the, Mk., 54; L., 126.
Self-righteousness, Christ’s dealings with, L., 64.
Self-sacrifice commanded, M., 206.
Sepulchre, Jewish, J., 143.
Sermon on the Mount, L., 40.
Servants of the East, L., 107.
Sheba, Queen of, M., 171.
Sheep-fold, Eastern, J., 125.
Shekel, Value of, M., 281.
Shepherds of the East, L., 19, 93; J., 126.
Shoes, Jewish, M., 70.
Sidon, M., 52.
Sieve, Ancient, L., 133.
Siloam, Pool of, J., 120.
Simon the Canaanite, M., 150.
Simon Cyrene, M., 314.
Simon the leper, M., 280.
Sin:
Christ’s laws for the prevention of, Mk., 45.
Of rejecting Christ, J., 191-92.
Power to remit and retain, J., 231-32.
Skepticism, L., 106.
Skiff, Ancient, M., 19.
Son of Man (See Christ).
Sorrow, ministry of, J., 199.
Soul:
Distinction of the, J., 188.
Nature of the, J., 157.
Sparrows in Market, L., 75.
Spikenard, J., 152.
Star of the East, M., 61.
Steward, L., 100.
Swaddling-clothes, L., 18.
Swearing, Laws against, M., 93.
Swine, Flesh of, M., 122.
Sycamore tree, L., 107, 118.
Sychar, M., 52; J., 51.
Synagogues, M., 81.
Synagogue, Uppermost seat of the, L., 72.
Syro-Phœnician woman, M., 34.
T.
Tabernacles, Feast of the, J., 63, 95, 102.
Talent, Value of the, M., 220, 273.
Tares, M., 179.
Taxation, Roman, M., 126; L., 17.
Temple:
Description of, J., 34-37.
Site of, L., 127.
Pinnacle of the, M., 77.
Veil of the, M., 319.
Temple of Herod, M., 256.
Thomas, M., 149; J., 133, 174, 233.
Threshing in the East, M., 71.
Tiberias:
City of, J., 84.
Sea of, J., 78.
Tithes, L., 114.
Title on the cross, J., 223.
Tombs, Jewish, M., 122; Mk., 21. 62, 63.
Traders cast from the temple, Mk., 51.
Transfiguration, The, M., 207-210; Mk., 40; L., 55.
Treasury, Jewish, J., 110.
Tribute, M., 211.
Triclinium, L., 85.
Trinity, Doctrine of the, J., 14-16, 133, 183.
Twelve Apostles:
Commission of the, M., 134, 147-50.
Inspiration of, M., 141.
Tyre, M., 52, 157.
U.
Unleavened bread, Day of, M., 282.
Upper chamber, L., 132.
Usury, M., 274.
V.
Vineyards of the East, M., 236.
W.
Wailing place, Jewish, L., 140.
Water-pot, J., 51.
Well, Ancient, J., 52.
Well, Jacob’s, J., 52.
Wine:
Bible commands concerning, J., 32, 33.
Christ’s teachings concerning, J., 32, 33.
Winnowing, Oriental, L., 23.
Woman, a Jewish, L., 52.
Word of God, J., 13, 14.
World, End of the (See End of the World).
Worship, True nature of, M., 116; J., 56.
Writing materials, L., 15, 101.
Z.
Zaccheus, L., 118.
Zacharias, M., 253; L., 7, 16.
Zebedee, M., 81.
Zebedee, Sons of, Mk., 47.
Transcriber’s Note:
Words may have multiple spelling variations or inconsistent hyphenation
in the text. These have been left unchanged, as were obsolete and
alternative spellings. Misspelled words were corrected.
Words and phrases in italics are surrounded by underscores, _like
this_. Those in bold are surrounded by equal signs, =like this=.
Footnotes were renumbered sequentially; those in the Preface were
moved to the end of the chapter; footnotes in lines of scripture
follow immediately thereafter. Obvious printing errors, such as
backwards, upside down, or partially printed letters and punctuation,
were corrected. Final stops missing at the end of sentences and
abbreviations were added.
The text was rearranged so that each line of scripture, its footnotes,
and its commentary are together as a unit. The index includes
references to the author’s books on the Gospels of Matthew, Mark, and
Luke, as well as those included in this book. In the index, “Commerce,
in the temple” has no page reference.
The following items were changed:
[103] “John 3:11” to “John 3:21”
“ought” to “_aught_” to eat ...