聖書注解書

Verse 1-ch. 8:11. -

3. Christ as the Source of truth. Verses 1-10. -

(1). Treatment of the unbelieving brethren; the hour of his full manifestation not yet come.

Verses 1, 2 - And after these things Jesus walked in Galilee: for he was not willing to walk in Judaea, because the Jews were seeking to kill him. Now the feast of the Jews, the Feast of Tabernacles, was at hand. The last clause supplies a valuable chronological datum. This great climacteric feast of ingathering and joyful memories of all the goodness of Jehovah was held on the fifteenth day of the seventh month (Leviticus 23:34-36). Consequently, according to John's own statement, six months had elapsed between the transactions at Bethsaida and Capernaum, and those which he now proceeds to describe. During these six months some of the most thrilling events in the synoptic narrative must have been enacted. The Lord "walked in Galilee." He had discussed the whole question of Pharisaic and ceremonial cleansing and food, and the entire principle of revelation and tradition (Matthew 15. and Mark 7.). He had given express illustration of his own teaching by venturing even into heathen cities, and there healing the Syro-Phoenician's child. He had journeyed towards the north of Palestine, into the Greek cities of Decapolis (Mark 7:31), and had made a great demonstration of his healing powers on the mountain heights above the Sea of Galilee. There too (Mark 7:1-9) he had once more fed multitudes by his word, on the second miraculous meal. It is probable that the multitudes were Gentiles, whose stock of food would have been exhausted by a three days' sojourn; that at least they were not excitable Galilaeans, who might come by force and make him a King. The Pharisees assailed him, asking for a sign. The disciples, by the mouth of Peter, had confessed their faith (Matthew 16:13-28) in more explicit form and force than before (John 6:68, 69), and Christ had explained in yet more definite terms than in the synagogue in Capernaum the needs be for his Passion, death, and resurrection. The Transfiguration on the mountain, with its ineffaceable impressions, had followed, with numerous miracles, parables, and connected instructions (Matthew 16, 17, 18.). Jesus walked for six months in Galilee, knowing, as we learn from these verses, that the authorities in Jerusalem were utterly hostile to him, and had neither forgotten nor forgiven the assertion of his special claims when he was on the last occasion in Jerusalem at the unnamed feast (be it the Feast of Passover or Tabernacles, the Feast of Purim or Trumpets). The outburst of hostility which kept him so long from Jerusalem was circulating in angry vibrations to the very borders of Galilee. The hour for the final conflict was in abeyance until he had preached more explicitly the Divine gospel of love and redemption, and had left the indestructible seed in human hearts. There was malice in Galileo as well as in Judaea, but it took a different form. Thoma regards the sixth chapter as the ideal treatment by the fourth evangelist of the events recorded in the synoptic narrative, and, strangely enough, treats the wonders on the sea and on the land as parallels to the synoptic account of the temptation! The objection to this is not so much the underlying dissimilarity of idea as the chronological position assigned by Matthew and Luke to the temptation before John was imprisoned, whereas these events occur after his execution. Further, the synoptists record these two miracles in their proper place in the biography as well as describe the temptation. That the deep inner meaning and teaching of ch. 6. corresponds with that of the last Supper, no reader can miss; nor that this confession of Peter is the highest point of the earlier and later narratives we do not question; but their striking resemblance to each other, instead of transforming this Gospel into a philosophical allegory, appears to us to prove that we have the same historic Christ in Both narratives. The Feast of Tabernacles, the σκηνοπηγία, or tent pitching, called by Philo σκηναί, was the last great feast of the sacred year. It had its relation to the natural and providential goodness of God. Just as the Passover commemorated the opening of the harvest and the first fruits of the grain, and as Pentecost celebrated the completion of the harvest, so the "Tabernacles" implied the ingathering of the fruit of the vine and of the olive, and summed up the joyful acknowledgments for the whole year. Again, as the "Passover" recorded the deliverance from Egyptian bondage by the destroying angel who spared the blood sprinkled home, and the "Pentecost" probably (Maimonides) commemorated the giving of the Law, so the "Tabernacles" recalled in a festive form the time of Israel's wandering in the wilderness, when they dwelt in tabernacles. Joyfulness and astonishing ceremonial characterized the festival. The city of palaces broke out into booths of trees and leaves in every possible space, on walls and housetops in courtyards, and even in waggons and on the backs of camels. The people carried their palm branches and citrons in their hands, and great merriment, almost suggestive of heathen rites, prevailed. It probably gathered up about it, as some Christian festivals have done, other ancient or surrounding customs. The number of bullocks sacrificed during the seven days - one fewer on each day, beginning with thirteen - amounted in all to seventy (13+12+11+10+9+8+7 = 70). This the rabbis regarded as referring to the seventy nations of heathendom. Additional peculiarities were conspicuous in the immense number of priests who were required to take part in the sacrifices. The blasts of priests' trumpets which regulated the ceremonial, the great musical procession employed in brining water from the Pool of Siloam, then within the city wall, added another noticeable feature. The water was brought in a golden goblet, and poured into a silver funnel, which conveyed it by pipes to the Kedron, and was thus supposed to bless the thirsty land. This act was accompanied by singing the great Hallel, and the shouts and songs of Zion were heard far over hill and valley. At night time universal illumination prevailed, and huge candelabra in the temple court shed a radiance over the whole city. These peculiarities of the feast rendered it the most popular, if not the most sacred, of all the feasts ('Ant.,' 8:04, 1, Ἐορτὴ ἁγιωτάτη καὶ μεγίστη). It was a time when the national sentiment often burst into fierce flame. Various historic glories of the past were called to remembrance, and spiritual privileges were symbolized in the ritual. The fact that the feast held this important place in the affections and enthusiasm of the people explains the anxiety of the family of Jesus that, whatever his claims really were, they should be canvassed in the metropolis and decided by the only authorities adequate to the task.

Verse 3. - His brethren therefore (pointing to the high significance of this national and triumphant feast) said unto him. These brethren were (Matthew 13:55) James, Joses, Simon, and Judas, and, without entering once more on the much-debated question of their actual relation to Jesus (see John 2:12, and notes), it may be said that this passage in a very marked manner discriminates them from the apostles or disciples, and practically negatives the "cousin" theory derived from the supposed identification of Alphaeus with Cleophas, and consequently of the sons of Alphaeus (James, Judas, and Simon) with the apostles of the same names. The lack of sympathy shown by these men, and the positive assertion of their non-belief in Jesus, is incompatible with the great confession so recently made (ch. 6:68, 69), and cannot (with Hengstenberg and Lange) be diluted into imperfect appreciation of claims which they wished in a secular sense to press forward to full assertion. They appeared here to criticize their Brother's prolonged absence from Jerusalem, and his abstention from the Passover and other national festivals. They would, perhaps sincerely, hurry forward his public demonstration, and compel him to say to the great world what he had been saying in Galilaean villages, in the borders of Tyre, and in the cities of Decapolis. Depart hence, and go into Judaea. "This is the time and place." Thoma sees in this advice the same idea which, on the mount of Transfiguration, was suggested by Moses and Elijah "concerning the departure which the Lord was to accomplish in Jerusalem." The Johannist has clothed the same material insinuation in a dialogue (dialogische Verhandlung). It has been said that this kind of advice is rather in favour of the hypothesis that these brethren were elder than Jesus, and possibly the children of Joseph by an earlier marriage, who thus took upon themselves the function of advisers. Such a hint, however (given by Westcott), seems very shadowy confirmation of the theory. Younger brothers would be just as likely to err in the same direction. In order that thy disciples also may behold thy works which thou doest. The words "thy disciples" may (Godet, Luthardt formerly) have had special reference to the fact that our Lord had made in Judaea "more disciples than had John" (John 4:1), that there were even members of the Sanhedrin who had to some extent looked favourably upon him (John 3:1), and needed confirmation of their faith. There may also have been tacit reference to the circumstance recorded in ch. 6. that his Galilaean disciples had deserted him; but it is more likely (Meyer) that the brethren took it for granted that those who in numerous places had received his word would be gathered together in Jerusalem, and would have an opportunity of seeing with their own eyes and in consociation with each other the works of healing and might which were being variously reported, canvassed, and disputed in the schools of Galilee. "Thy disciples" is a wide word, and may easily refer to all who, whether in Jerusalem or Galilee, went by his name. It is a designation which, however, does not include the speakers. "The works which thou art doing" is sufficiently illustrated from the group of remarkable events which had eternalized the previous twelve months of the Galilaean ministry (see on ver. 1).

Verse 4. - For no man doeth anything in secret, and himself seeketh to be known openly. Vulgate, in palam esse. Lucke translates in Latin, "idemque cupit celeber ease." The αὐτός answers to the subject of the verb "doeth," who yet is denied to exist by the οὐδείς. The ἐν παῥῤησίᾳ εϊναι says Meyer, is "to be the opposite of a shy and timid nature," which is very unmeaning. Grimm says of the phrase ἐν παῥῤησίᾳ, "Is se gerendi modus quo aliquis omnibus conspicuus est," and justifies it by this passage and by John 11:54; Coss. 2:15 (cf. Wisd. 5:1, Τότε στήσεται ἐν παῥῤησίᾳ πολλῇ ὁ δίκαιος). So Luthardt: "It denotes that which is open, in contrast to that which is concealed." Westcott settles the meaning of the word by the remark that "the phrase (בפרהסיא) is commonly used by the rabbinical writers for 'in public,' as opposed to 'in secret.'" The man who persists in quiet, secret ways of acting, and strenuously avoids publicity, is not the man who seeketh to be illustrious and conspicuous. The brethren see a palpable contradiction between the claims which Jesus is making and the comparative retirement to which he is confining himself. The crowds of the Galilaean lake are blank retirement when compared with the metropolis in the great climacteric festival of the year. The brethren call on Christ to solve the contradiction. It cannot be concealed that Jesus had (Luke 8:16; Luke 11:33; Luke 12:2) repeatedly said, "No man lighteth a lamp and putteth it under a bushel, but on a candlestick," etc.; and so the brothers use Christ's words against himself. But the Lord's idea of needful manifestation, both as to degree, time, and place, was accurately realized and represented in both narratives. If thou doest these things. The αἰ is simply the logical premise, without necessarily throwing doubt on the facts. It is not equal, however, to the particle ἐπει, "since." Admitting these works to be real, and these mighty deeds to be correctly reported, there, is from the standpoint of the brethren no other course than that which they suggest: Manifest thyself to the world; i.e. "proceed to the widest arena at once;" "thou art compromising thyself by thy retirement;" "what thou art doing with one hand thou art undoing with the other." "All the Israel world from all lands is crowding to the great feast, thy disciples amongst them; make thyself known; claim the place that belongs to thee." It must be remembered that the disciples (Judas, not Iscariot, especially) said on the very night of the Passion, "How is it that thou wilt manifest thyself to us, and not unto the world?" This slight note of resemblance with the form of the present admonition of the brothers, is more coincident in the letter than the spirit, and received from the Lord a profoundly different reply (see John 14:22, 23, notes).

Verse 5. - For not even did his brethren believe in him. The evangelist, writing a generation later, and keenly remembering the attitude the brothers had assumed before the Resurrection, adds, "not even his brothers," who ought to have been the most prominent of his disciples, "did up to this time believe on him," i.e. entrust themselves to him, dispose of their prejudices, change their conceptions, accept his spiritual lead, acknowledge his Divine mission, or know him to be the Holy One of God. They had not come into the position of the twelve. What ideas soever they grasped fell immeasurably short of "eating his flesh and drinking his blood," of coming to him, being given to him and drawn to him by the Father. It was a world Messiah, a theocratic King, a Prophet-Captain, a royal Christ, that they sought and would have been glad to find in him. This treatment of the Lord was another striking parallel to the temptation of Jesus as described by the synoptists, "All these things will I give thee, if thou wilt fall down and worship me" (see note on ch. 4, and Introduction, VIII. 5). The non-belief of the brothers is in remarkable unison with the widespread unbelief of the people, who were anxious to discern the Christ of their own traditional expectations, and ready to press almost any possible claimant to premature demonstrations. The Pharisees and the people sought some sign from heaven. But while the people demanded it, they expected that he would and might gratify them if he chose. The Pharisees cynically tempted him to proclaim what they believed would prove his irremediable failure (Weiss, 'Life of Christ.,' vol. 3. Eng. trans., pp. 167-188).

Verse 6. - Jesus then saith to them (to his brothers), My time (the "season" for my full manifestation to the nation of what I am, or the time to disclose my own idea of my own commission) is not yet present. The season or opportunity for my final self-revelation pauses, and I pause for an intimation of the Father's will. This language corresponds with the reply to his mother, "My hour is not yet come" to do what you blindly desire. The kind of manifestation he subsequently made on that occasion was one of love to the needy, not one of power to dazzle the world (see notes, John 2:11). The underlying thought which the postponement suggested was that the approach of Jesus to Jerusalem with the pilgrim throng would be the signal for the final outburst of bitter hostility which he knew was smouldering in the hearts of the Sanhedrists, and would also be the torch applied to the magazine of combustible passion in which he would sacrifice his life. But your time (the season which is yours) is always ready. The brothers were at liberty at any time to show themselves and their works to the world. They had plans akin to those of the world. They shared the fashion of religious thought, the ideal of the Israelitish world, completely. James, for instance, Nazarite though he may have been, punctilious in traditionary ritual, and honouring the conservative passions of his order, might at any time secure the acclamations or approval of the chief powers of the world - their little world. "I" (Christ implied) "wait for the predetermined hour, for the kind of appearance in Jerusalem which will be the giving of my flesh for the life of the world. You are so much in harmony with the world that at any time you may say all that is in your heart. If I go as you suggest, it must be as Messiah; you go as pious pilgrims to share in this national celebration."

Verse 7. - The world cannot hate you; but it hateth me, because I bear witness concerning it, that its works are evil. The "world" is here used in the current Johannine sense of "humanity unregenerate, humanity without grace, or apart from God." The hatred of the world to Christ was pressing down upon his spirit like an intolerable load. He admitted that, from its own standpoint, there was some justification for the feeling. The world hates its censor; it repels the judgment passed upon it. It is satisfied with itself and its own idea of righteousness. It is satisfied with its own standards and cries and professions, so that to be accused of wrongful notions, of a depravity under the clothing of Pharisaic propriety, of a hidden leprosy which is eating into its vitals, rouses all its animosity. If Christ were to go, he must deliver his soul. Already the thunder peal of Matthew 22-25, to be shortly delivered after full assertion of the nature of his work, and in the metropolis of the theocracy, was hurtling in his soul, and he foresaw the outburst of maddened rage which would follow; but with melancholy and some gentle irony he said, "The world against which I have to deliver my prophetic burden cannot (οὐ δύναται, moral impossibility) hate you! Your aim is to fall in with its demands, to realize its corrupt and unspiritual dreams. You are violating none of its cherished fancies; you are abasing none of its idols; your time is always ready; my time is not yet come."

Verse 8. - Go ye up to the feast. "Join the pilgrim bands. Take part in the ceremonial of sacrifice and lustration. Be there in good time for the booth building. You have no testimony to deliver against the corruption of the holiest service, the hollowness of the ritual thanksgiving." I go not yet unto this feast. The text as it here stands frees the language of our Lord from the charge of Porphyry, or proves that it was founded on false premisses; though the fact that the apparent refusal was so soon followed by a compliance makes it probable that the real point of the sentence rests not so much on the οὔπω as on the ταύτην ἑορτήν. Not as a pilgrim, not in triumphal procession, would he go to the Feast of Tabernacles. He reserved that solemn sacrificial act for a later occasion, He would suffer as the Paschal Lamb, not go to Jerusalem to assert the completion of its acceptable year, and to foment the self-satisfaction of its religious guides. This is not satisfactory, because there is no feast the special features of which seemed to furnish our Lord with more obvious illustrations of his own work and Person. Moreover, he did make his appearance in the midst of the feast. So Godet and Meyer accepted the οὐκ, and urge therefrom the fact that Jesus deliberately altered his intention, so soon as a new motive sufficiently strong presented itself. With the assistance of οὔπω, or with such an emphasis upon the present tense (ἀναβαίνω) as to make it equivalent to the introduction of a νῦν, the passage means. "I am not going up now." Chrysostom, Lucke, De Wette, see in this suggestion the solution of the problem and a preparation for what follows. The word ἐγγύς, "nigh" (ver. 2), may reasonably be interpreted with more latitude than is generally done. It might easily mean a date sufficiently near to be the topic of conversation in the family circle, even were it still a month before the celebration. The preparations may have been made, the pilgrims were beginning to assemble for their long journey, and the "not yet" and the emphasis on the present tense of ἀναβαίνω may easily have been conditioned by some of the special work which had still to be completed in Galilee on the way to Judaea and Persea. Because my season - my special opportunity - has not been yet fulfilled; or, fully come. Probably this clause points to the completion of the predestined hour of his consummation, of the baptism with which he should be baptized, the fire that he would kindle, the work which he would finish.