294 Verse 2.―Those acquainted with the history of the “Inquisition” will remember that the slaughter of “heretics,” so-called, was described as an “act of faith” (auto da fé).
294a As to persecution, see note on the last verse of this chapter.
295 Verse 5―H. Holtzmann, with others, fords in this a contradiction of 13:36. To this there is no need of any English, for his countryman B. Weiss has an adequate, reply: “No one any longer asks, because it had become only too clear to them that the ‘I go back to the Father,’ of which He was constantly speaking, concerned His definite departure from the earth.” There is no reproach in the Lord’s words. Nevertheless, as the expositor puts it, desire for some further communication would have been the expression of simpler faith.
296 Verse 7.―Cf. note 134 on Mark.
298 Verse 10.― “Righteousness.” Stevens (p. 214 f.), after Chrysostom, with most (Luthardt, Zahn, and H. Holtzmann alike), takes this of the Saviour’s righteousness; H. Holtzmann, referring to 9:24, 18:30. And certainly, as one spiritual writer has said: “Righteousness comes in graciously between sin and judgment” (Govett). Mr. Kelly, it will be seen, understands by it the Pauline “righteousness of God,” as Mr. J. N. Darby before him. As to this, cf. Liddon, “Analysis of the Epistle to the Romans,” p. 71, and also Reynolds, ad loc.; for Augustine it was “The Righteousness of Faith.” The present passage alone should be enough to meet Du Bose’s assertion that “God raised Him from the dead by His grace” (“The Gospel in the Gospels,” p. 184).
299 Verse 12 f.― “From Himself.” Here again comes out the distinct personality of the Holy Spirit. Cf. the same form of expression by Christ of Himself in v. 19. For spoken words of the Spirit, cf. 1 Tim. 4:11Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; (1 Timothy 4:1) (λέγειν); 1 Pet. 4:1111If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. (1 Peter 4:11) (λαλεῖν), “His instruments.” The Scriptures have to suffice us now (2 Tim. 3:1616All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: (2 Timothy 3:16)). Cf. Note 13 on Mark. “All bodies of Christians have tended to imagine that they are in the same stage of religious development as the first believers” (Jowett, “Essays,” p. 484). Whether this be true or not, we may well echo the words of F. B. Meyer: “The cry should be, ‘Up to Christ’ rather than ‘Back to Him’” (p. 125). The exposition should correct Westcott’s interpretation of τἀ ἑρχόμενα, “the constitution of the Christian Church,” for see Rev. 10:19.
300 Verse 16.― “Behold” (θεωρειν) and “see” (ὁρᾶν), the one relating to “things external” (as Matt. 27:5555And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: (Matthew 27:55)), the other to “things spiritual.” The word for vision (ὄψις) is connected with the latter (Carr).
300a The difficulty which seems to have produced the omission of the last clause (retained by Govett) is easily appreciated. How could the Lord’s departure be the cause of their seeing Him? For spiritual sight, see Eph. 1:1818The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, (Ephesians 1:18). That Epistle is charged with mention of the Holy Spirit.
300b That which the expositor describes as “the enigma” of “the little while” is resolved in the same way by Luther, Hengstenberg, Ewald, Luthardt, and Weiss. It does not set before us the παρουσία, as Augustine, followed by Hofmann, supposed. See also the helpful remarks of Maclaren, p. 120 ff.
302 Verse 23.―The word ἐρωτᾷν, is here taken as “to question” by Meyer, Trench, Alford, Godet, Westcott, H. Holtzmann, Plummer, and Carr, but “to make request” by Weizsäcker, Weiss, O. Holtzmann, and Abbott. Cf. note on 14:16. As to prayer in Christ’s name, see Martensen, “Christian Dogmatics,” p. 415 f.
302a See last footnote on p. 303, and notes 275, 277 of Appendix.
303 Verse 25.―The use of “hour” in this verse bears on the interpretation of v. 28 f. See note there.
304 Verse 26.―Cf. 8:42, and observe how these Scriptures discredit the modern theory of “the Fatherhood of God” and the cognate “Union in Incarnation.” The difference between 3:14-17 and the present passage is that between love of compassion and of complacency (delight). That which was true of “the Jews” then, according to 7:7-19, 15:24 f., has been true of “the world” in general since the Ascension (Luke 19:1414But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. (Luke 19:14)).
305 Verse 27.― “Came forth from (beside) God.” Already the disciples not only believed, but had come to know this (cf. 6:69, 17:8).
306 Verse 29 f.―These verses should be read with reference to “the little while” which had perplexed the disciples, but which they now supposed they understood. It is clear, however, that, as the expositor says, they felt that He read their hearts, and Divinely.
307 Verse 31.―Those (as Alford) who take “believe” affirmatively regard it as indicating the Lord’s own glad appreciation of progress in their thoughts (cf. 17:8). The Revisers, however, seem to have acted wisely in retaining the interrogation in A.V., as do the critically revised texts.
308 Verse 32.― “His own.” For the sense, see margin of R.V., comparing 19:27.
“Should leave Me alone.” See Chapter 18. Critics question how the words following tally with the Synoptic, “My God, My God, why hast Thou forsaken Me?” (Matt. 27:4646And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? (Matthew 27:46); Mark 15:3434And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? (Mark 15:34)). Such people talk of “psychological” difficulties, if not impossibilities: so arbitrary are they; but their psychology sits easily upon them. English readers of our national history need only be reminded of King Henry IV.’s state of mind when informed of his son’s delinquency before one of the royal judges. He was a prince as well as a father. Here, in the fourth Gospel, it is of God as His Father that our Lord speaks.
308a See notes 205, 235.
309 Verse 33.―Compare 1 Cor. 15:5-75And that he was seen of Cephas, then of the twelve: 6After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7After that, he was seen of James; then of all the apostles. (1 Corinthians 15:5‑7). There must be tribulation for the people of God until the time comes predicted in Isa. 255Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low. 6And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. 7And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. (Isaiah 25:5‑7). There can be no real truce in the meantime between the “World” and the “Church,” as pictured to us in Scripture. One of Luther’s fine sayings was: “The World’s enmity is the court-dress of Christians.”