269 Verse 1.― “Let not your heart be troubled.” Hengstenberg finds seven encouragements in this chapter: verses 2 f., 4-11, 12-14, 15-17, 18-24, 25 f., 27.
270 “Ye believe,” as in A.V.; supported by Erasmus, Grotius, Olshausen, etc. The Syriac of Sinai treats the verb as in the imperative the first time also; so Cyril, Augustine, Stier, Alford, Revisers’ Margin, Norris. Bernard and Zahn (comparing 1:46, 7:52, 11:34).
271 Verse 3.― “I am coming.” This is understood by Meyer, Ewald, Luthardt, Hofmann, Westcott, H. Holtzmann, Weiss and Zahn, of the παρουσἰα (personal “Second Advent,” note 134 on Mark): one happy instance of representative agreement. So Cyril in the past, and Bishop Hall. Neither by the Paraclete nor other “spiritual” coming (De Wette, Stier, Wendt), nor, as supposed by many ordinary readers, inspired by Tholuck, etc., of a coming at death. Cf. 21:22.
The Tübingen idea was that the fourth Evangelist was “so spiritual that he did not believe in a visible Second Coming of Christ.” The reader would find this reflected ad nauseam in Mr. E. F. Scott’s recent book (chapter 10.). Some remarks will be made on his version of German views when commenting on chapters 17. and 20. of this Gospel. How melancholy the words of Bishop Westcott: “A few enthusiasts from time to time bring the thought of Christ’s return into prominence, but for the most part it has little influence upon our hearts and minds” (“The Historic Faith,” p. 38).
On the παρουςία (the word itself does not occur in the Johannine writings), see also Mr. Kelly’s “Exposition of the Epistles,” p. 163, and his books specially devoted to the “Second Coming” in its various aspects. There is a very instructive treatise on the “Rapture” in particular by the late R. Govett, where the sense of the word παρουσία, by that writer always translated “Presence” (as R.V., margin), and of cognate terms, is skillfully determined from Scripture. See also “The Lord’s Coming,” etc., by the late T. B. Baines of Leeds (6th edition, 1890).
The terms ἡ πρῶτη παρουσία and ἡ Δευτέρα παρουσία seem to have been first used by Justin. Martyr in his “Dialogue with Trypho.” In his “Apology” also he often speaks of the “First Coming.” Cf. note 88 on Mark (9:1).
272 Verse 4.―Field defends the T.R. (and so A.V.), supposing that an οι̋δατε (“ye know”) was omitted through homoeoteleuton.
273 Verse 8 ff.―As to Philip and his “son of Joseph,” see 1:45. Christ must have been GOD to speak as He does here.
274 Verse 11.― “If not... for the very works’ sake.” Here, it must be borne in mind, our Lord is addressing His disciples. It is His works, not as Messiah (Matt. 12:2323And all the people were amazed, and said, Is not this the son of David? (Matthew 12:23)), but as Son of God.
275 Verse 12 f. ― “Greater things than these.” See, for example, Acts 2:4141Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. (Acts 2:41). Because of verses 17 f. of Mark 1621And the people waited for Zacharias, and marvelled that he tarried so long in the temple. (Luke 1:21). there is the greater readiness on the part of those with loose views of Scripture to get rid of the last twelve verses of that Gospel. See last note under Mark. The second Evangelist goes even beyond the fourth in this particular, only that, according to John, as we see here, it was promised to believers in general. To say, as do some critics, that the portion questioned does but proceed from Church experience, aggravates the unbelief concerned. As to the effect of prayer, see Kinnear, pp. 176 f.
277 Verse 16.―English scholars (Alford, Chr. Wordsworth, Westcott and Lightfoot, etc.) have generally accepted, as did the expositor, the distinction made between these synonyms by Trench. It has been questioned, not only by the American scholar Ezra Abbot in his “Critical Essays,” but also by Field, ad loc., referring to Luke 14:3232Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. (Luke 14:32), Acts 3:22And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; (Acts 3:2) f., 1 John 3:1616Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. (1 John 3:16) f., for their equivalence. The two words occur together in the Gospel at 16:26 f. Abbott is of opinion that έρωτᾷ implies inquiry whether accomplishment of the wish is possible. A good example would be found in 12:21 of this Gospel. The word is one of the examples used by Deissmann (art. “Hellenistic Greek” in Hauck’s Encyclopedia, vol. vii., p. 638) of the widespread colloquial language of the period.
277a The three Persons of the Holy Trinity are clearly distinguished in this verse. Scott is one of those who, questioning the personality of the Holy Spirit, acknowledge only an influence (p. 343). But the terms in which the Evangelist speaks of the “Comforter” scarcely need, for the support they give to the language of the Creeds, the aid of Paul’s doctrine―e.g., his words as to not grieving the Spirit (cf. Eph. 4:3030And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30)).
The idea of the personality of the Holy Spirit was already making itself felt among the Jews when the Psalms of Solomon appeared (see 17:42 there). Pfleiderer conceives that “Paraclete” came from Philo (p. 488). This fancy also is worked out in E. F. Scott’s book.
278 Verse 18.―This “coming” is also taken of the Holy Spirit by Tholuck, Meyer, Luthardt, Godet, Plummer and Charles. Zahn, after Augustine, understands it as that spoken of in verse 3; whilst Ewald and Weiss take it here of the appearance of the Lord to His disciples after His resurrection.
278a Verse 20.― Cf. “Exposition of the Epistles,” p. 87 f.
278b Verse 23.―As to Mysticism (variously represented by Bernard, Tauler, Teresa, Law, etc.), of which this Gospel has been described as “the charter,” see the art. “Mystical Theology” in Hauck’s Encyclopedia; the two books of Inge and chapter in Illingworth, “Christian Character”; also James, “Varieties of Religious Experience,” Lect. xvi. f.; Cheetham, “History of the Christian Church, etc.,” pp. 132-134, 249. Mrs. Bevan’s “Three Friends of God” and “The Quiet in the Land”; and Schofield, “Christian Sanity,” ch. 7. Professor Inge prefers the shortest definition of all, “the love of God”; Mr. Illingworth has described it as the belief that the human spirit is capable of an immediate apprehension of God and His truth; whilst, from the “rationalist” side, Benn speaks of it as “inward illumination caught straight from the central heart of things.” Ritschl rightly held that there is no immediate “communion” with God without the mediation of His word (“Theology and Metaphysics,” p. 476). Many need ever to be reminded of this.
The system of thought designated after the last-named writer regards Christianity, in the words of Inge, as a primitive Puritanism spoiled by the Greeks, who brought into it their intellectualism and their sacramental mysteries. “True Christianity,” on the other hand, “is faith in the historical Christ” (“Christian Mysticism,” p. 346). But for Kaftan, one of this school, “the center of gravity is the glorified Christ, the Christian’s life being a life hid with Christ in God” (Orr, “Essays,” p. 66). The Berlin professor here, accordingly, forsakes the general trend of Ritschl’s followers.
On Divine immanence, see note 14, and cf. F. B. Meyer, pp. 76-82.
279 Verse 26.―Cf. xvi. 13. Mahomet, his English followers tell us, claimed to be the predicted Paraclete (Qoran, chapter lxi., “Ahmed”). See the writings of Mr. Quilliam of Liverpool.
In the last words of this verse we have the rationale of the fourth Gospel.
280 Verse 28.― “The Father is greater than I.” Cf, of course, the words of the Athanasian Creed so-called; “inferior to the Father as touching His manhood.” Men of intellectual pretension―Unitarians and their followers―sometimes read Scripture very superficially. These words in the fourth Gospel are constantly used by such in support of their theory that our Lord was inferior in essence (nature) to the Father. But He is here speaking of station. “I go unto the Father.” The reference is plainly to His exaltation on Ascension, after that He had first humbled Himself in becoming Son of man. He is then given a name above every name (Phil. 2:99Wherefore God also hath highly exalted him, and given him a name which is above every name: (Philippians 2:9)). It has nothing whatever to do with His nature. Cf. Bernard, p. 171. The alleged repudiation of Ascension in the Johannine record (cf. note on 20:17) is part of current rubbish of “critical exposition” popularized in such books as the last of Wernle.
281 Verse 30.― “Hath nothing in Me.” These words meet the blasphemous doctrine of Irvingites, Christadelphians, etc., which represents that the Lord had evil propensities, but that these were never allowed to break out. We have to remember that “the thought of evil is sin.” Not only were the Jews unable to convict JESUS of overt evil, but Satan, He affirms, could find no vulnerable point within Him.
282 Verse 31.― “Let us go hence.” The Saviour here associates His disciples with Him in His conflict: Satan is their foe as well as His. Cf. Mark 14:4242Rise up, let us go; lo, he that betrayeth me is at hand. (Mark 14:42).