03050
 \\I sent\\ (\\eg apesteila\\). Emphatic use of \\eg\\ and first aorist
 active indicative of \\apostell\\ common in John for to send.
 \\Whereon ye have not laboured\\ (\\ho ouch humeis kekopiakate\\).
 Perfect active indicative of \\kopia\\ for which see
 # 4:6
 So also \\kekopiakasin\\ in next line. The disciples had done no
 sowing here in Sychar, only Jesus and the woman. \\Others\\ (\\alloi\\:
 Jesus, the Baptist, the prophets). \\And ye\\ (\\kai humeis\\). Emphatic
 contrast. \\Have entered\\ (\\eiselluthate\\). Perfect active indicative
 of \\eiserchomai\\. \\Into their labour\\ (\\eis ton kopon autn\\). Into the
 fruit and blessed results of their toil (\\kopos\\). This is always
 true as seen in
 # Ac 8:5-7,14

03051
 \\Because of the saying of the woman who testified\\ (\\dia ton logon\\
 \\ts gunaikos marturouss\\). She bore her witness clearly and with
 discretion. She told enough to bring her neighbours to Christ.
 They knew her evil life and she frankly confessed Christ's rebuke
 to her. She had her share in this harvest. How timid and cowardly
 we often are today in not giving our testimony for Christ to our
 neighbour.

03052
 \\Two days\\ (\\duo hmeras\\). Accusative of extent of time. They wanted
 to cultivate the acquaintance of Jesus. So he remained in Sychar
 in a continuous revival, a most unexpected experience when one
 recalls the feeling between the Jews and the Samaritans
 # 4:9
 The reaping went on gloriously.

03053
 \\Many more\\ (\\polli pleious\\). "More by much" (instrumental case
 \\polli\\) in comparison with just "many" (\\polloi\\) of verse
 # 39
 Jesus was reaping more rapidly than the woman did. But all were
 rejoicing that so many "believed" (\\episteusan\\, really believed).

03054
 \\Not because of thy speaking\\ (\\ouketi dia tn sn lalian\\). "No
 longer because of thy talk," good and effective as that was.
 \\Lalia\\ (cf. \\lale\\) is talk, talkativeness, mode of speech, one's
 vernacular, used by Jesus of his own speech
 # Joh 8:43
 \\We have heard\\ (\\akkoamen\\). Perfect active indicative of \\akou\\,
 their abiding experience. \\For ourselves\\ (\\autoi\\). Just
 "ourselves." \\The Saviour of the world\\ (\\ho str tou kosmou\\). See
 # Mt 1:21
 for ssei used of Jesus by the angel Gabriel. John applies the
 term \\str\\ to Jesus again in
 # 1Jo 4:14
 Jesus had said to the woman that salvation is of the Jews (verse
 # 22
 He clearly told the Samaritans during these two days that he was
 the Messiah as he had done to the woman (verse
 # 26
 and explained that to mean Saviour of Samaritans as well as Jews.
 Sanday thinks that probably John puts this epithet of Saviour in
 the mouth of the Samaritans, but adds: "At the same time it is
 possible that such an epithet might be employed by them merely as
 synonymous with Messiah." But why "merely"? Was it not natural
 for these Samaritans who took Jesus as their "Saviour," Jew as he
 was, to enlarge the idea to the whole world? Bernard has this
 amazing statement on
 # Joh 4:42
 : "That in the first century Messiah was given the title str is
 not proven." The use of "saviour and god" for Ptolemy in the
 third century B.C. is well known. "The ample materials collected
 by Magie show that the full title of honour, Saviour of the
 world, with which St. John adorns the Master, was bestowed with
 sundry variations in the Greek expression on Julius Caesar,
 Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other
 Emperors in inscriptions in the Hellenistic East" (Deissmann,
 _Light_, etc., p. 364). Perhaps Bernard means that the Jews did
 not call Messiah Saviour. But what of it? The Romans so termed
 their emperors and the New Testament so calls Christ
 # Lu 2:11; Joh 4:42; Ac 5:31; 3:23; Php 3:20; Eph 5:23
 # Tit 1:4; 2:13; 3:6; 2Ti 1:10; 2Pe 1:1,11; 2:20; 3:2,18
 All these are writings of the first century A.D. The Samaritan
 villagers rise to the conception that he was the Saviour of the
 world.

03055
 \\After the two days\\ (\\Meta tas duo hmeras\\). Those in verse
 # 40
 \\Into Galilee\\ (\\eis tn Galilaian\\). As he had started to do (verse
 # 3
 before the interruption at Sychar.

03056
 \\For Jesus himself testified\\ (\\autos gar Isous emartursen\\).
 John's explanation of the conduct of Jesus by quoting a proverb
 often used by Jesus
 # Mr 6:4; Mt 13:57; Lu 4:24
 in reference to Nazareth), but not necessarily used by Jesus on
 this occasion. A similar proverb has been found in Plutarch,
 Pliny, Seneca. \\A prophet hath no honour in his own country\\
 (\\prophts en ti idii patridi timn ouk echei\\). What is meant
 by \\patridi\\? In the Synoptics
 # Lu 4:24; Mr 6:4; Mt 13:57
 the reference is to Nazareth where he was twice rejected. But
 what has John in mind in quoting it here? He probably knew the
 quotations in the Synoptics. Does John refer to Judea by "his own
 country"? If so, the application hardly fits for he had already
 explained that Jesus was leaving Judea because he was too popular
 there
 # 4:1-3
 If he means Galilee, he immediately mentions the cordial welcome
 accorded Jesus there (verse
 # 45
 But even so this is probably John's meaning for he is speaking of
 the motive of Jesus in going into Galilee where he had not yet
 laboured and where he apparently had no such fame as in Judea and
 now in Samaria.

03057
 \\So when\\ (\\hote oun\\). Transitional use of \\oun\\, sequence, not
 consequence. \\Received him\\ (\\edexanto auton\\). First aorist middle
 of \\dechomai\\, "welcomed him." Jesus had evidently anticipated a
 quiet arrival. \\Having seen\\ (\\herakotes\\). Perfect active
 participle of \\hora\\. Note \\therountes\\ in
 # 2:23
 about this very thing at the feast in Jerusalem. The miracles of
 Jesus at that first passover made a stir. \\For they also went\\ (\\kai\\
 \\autoi gar lthon\\). The Samaritans did not go and so Jesus was a
 new figure to them, but the Galileans, as orthodox Jews, did go
 and so were predisposed in his favour.

03058
 \\Again\\ (\\palin\\). A second time. \\Unto Cana\\ (\\eis tn Kana\\). Note
 article, "the Cana of Galilee" already mentioned in
 # 2:1
 \\Where he made the water wine\\ (\\hopou epoisen to hudr oinon\\).
 That outstanding first miracle would still be remembered in Cana
 and would indicate that Jesus had some friends there. \\Nobleman\\
 (\\basilikos\\). One connected with the king (\\basileus\\), whether by
 blood or by office. Probably here it is one of the courtiers of
 Herod the tetrarch of Galilee, Chuzas
 # Lu 8:3
 Manaen
 # Ac 13:1
 or some one else. Some of the manuscripts used \\basiliskos\\, a
 petty king, a diminutive of \\basileus\\. \\Was sick\\ (\\sthenei\\).
 Imperfect active of \\asthene\\ (\\a\\ privative and \\sthenos\\, without
 strength,
 # Mt 25:36
 continued sick. \\At Capernaum\\ (\\en Kapharnaoum\\). Some miles from
 Cana near where the Jordan enters the Sea of Galilee.

03059
 \\When he heard\\ (\\akousas\\). First aorist active participle of \\akou\\.
 The news spread rapidly about Jesus. \\Was come\\ (\\hkei\\). Present
 active indicative of \\hk\\, one of the perfective presents,
 retained in indirect discourse. He had heard the people talk
 about the miracles in Jerusalem and the first one in Cana. \\Went\\
 \\and besought\\ (\\aplthen kai rta\\). Ingressive aorist indicative
 (went off at once) and imperfect active (\\rta\\, began to beg and
 kept it up). \\That he would come down\\ (\\hina katabi\\, \\hina\\ and
 second aorist active subjunctive of \\katabain\\, come down at once)
 \\and heal his son\\ (\\kai iastai autou ton huion\\, \\hina\\ construction,
 sub-final use or object clause, with first aorist middle
 subjunctive of \\iaomai\\, completely heal). \\For he was at the point\\
 \\of death\\ (\\mellen gar apothnskein\\). Reason (\\gar\\) for the
 urgency. Imperfect active of \\mell\\ with present active infinitive
 old and common verb for what is about to be and it is used with
 the infinitive present as here, the aorist infinitive
 # Re 13:16
 or the future infinitive
 # Ac 11:28
 The idiom is used of the impending death of Jesus
 # Joh 11:51; 12:33; 18:32

03060
 \\Except ye see\\ (\\ean m idte\\). Condition of the third class (\\ean\\
 \\m\\, negative, with second aorist active subjunctive of \\hora\\).
 Jesus is not discounting his "signs and wonders" (\\smeia kai\\
 \\terata\\, both words together here only in John, though common in
 N.T. as in
 # Mt 24:24; Mr 13:22; Ac 2:19,22,43; 2Th 2:9; Heb 2:4
 though he does seem disappointed that he is in Galilee regarded
 as a mere miracle worker. \\Ye will in no wise believe\\ (\\ou m\\
 \\pisteuste\\). Strong double negative with aorist active
 subjunctive of \\pisteu\\, picturing the stubborn refusal of people
 to believe in Christ without miracles.

03061
 \\Sir\\ (\\Kurie\\). See
 # 1:38
 \\Come down\\ (\\katabthi\\). Second aorist active imperative, tense and
 tone of urgency. \\Ere my child die\\ (\\prin apothanein to paidion\\
 \\mou\\). Regular idiom with \\prin\\ in positive clause, second aorist
 active infinitive of \\apothnsk\\ and accusative of general
 reference, "before dying as to my child." Bengel notes that he
 only thought Jesus had power before death as even Martha and Mary
 felt at first
 # 11:21,32
 But the father's heart goes out to Jesus.

03062
 \\Thy son liveth\\ (\\ho huios sou zi\\). "Thy son is living," and will
 not now die, Jesus means. Words too good and gracious to be true.
 His son is healed without Jesus even going to Capernaum, "absent
 treatment" so to speak, but without the cure being absent.
 \\Believed the word\\ (\\episteusen ti logi\\). Instantaneous faith
 (aorist active indicative), trusted the word (dative case \\logi\\).
 \\Went his way\\ (\\eporeueto\\). Inchoative imperfect middle, "started
 on his way," acted on his faith.

03063
 \\As he was now going down\\ (\\d autou katabainontos\\). Genitive
 absolute in-spite of the fact that \\auti\\ (associative
 instrumental case with \\hupntsan\\ aorist active indicative of
 \\hupanta\\) is near. \\That his son lived\\ (\\hoti ho pais autou zi\\).
 Present active indicative preserved in indirect discourse (cf.
 the words of Jesus in verse
 # 50
 Note \\pais\\ here (only example in John), \\huios\\ in
 # 50
 \\paidion\\ (diminutive of tenderness) in
 # 49

03064
 \\Inquired\\ (\\eputheto\\). Second aorist middle indicative of
 \\punthanomai\\. \\Began to mend\\ (\\kompsoteron eschen\\). Second aorist
 ingressive active indicative of \\ech\\ (took a turn, got better)
 and comparative of adverb \\kompss\\. Arrian (_Epictetus iii. 10.13)
 has \\kompss echeis\\ from a physician, "Thou hast it fine," "Thou
 art doing finely." The papyri give several similar examples.
 \\Kompss\\ (neat) is from \\kome\\, to take care of. \\At the seventh\\
 \\hour\\ (\\hran hebdomn\\). The accusative case without a preposition
 as in
 # Re 3:3
 though we have \\peri hran enatn\\ (about the ninth hour) in
 # Ac 10:3
 See the accusative also in
 # Ex 9:18
 \\tautn tn hran aurion\\ (tomorrow about this hour). The
 accusative has the notion of extension and can be thus loosely
 used. It can even mean here "during the seventh hour." In verse
 # 53
 the locative is more exact, "at that hour" (\\en ekeini ti\\
 \\hri\\). The seventh hour would be (Roman time) seven P.M.

03065
 \\So the father knew\\ (\\egn oun ho patr\\). Second aorist active
 indicative of \\ginsk\\. Inferential use of \\oun\\. \\Himself believed\\
 (\\episteusen autos\\). Not just the word of Jesus (verse
 # 50
 but complete faith in Jesus himself as the Messiah, absolute use
 of \\pisteu\\ as in
 # 1:7
 \\And his whole house\\ (\\kai h oikia autou\\). All his family, the
 first example of a whole family believing in Jesus like the later
 case of Crispus
 # Ac 18:8

03066
 \\The second sign that\\ (\\deuteron smeion\\). No article, simply
 predicate accusative, "This again a second sign did Jesus having
 come out of Judea into Galilee." The first one was also in Cana
 # 2:1
 but many were wrought in Jerusalem also
 # 2:23

03067
 \\After these things\\ (\\meta tauta\\). John is fond of this vague
 phrase
 # 3:22; 6:1
 He does not mean that this incident follows immediately. He is
 supplementing the Synoptic Gospels and does not attempt a full
 story of the work of Jesus. Some scholars needlessly put chapter
 5 after chapter 6 because in chapter 6 Jesus is in Galilee as at
 the end of chapter 4. But surely it is not incongruous to think
 of Jesus making a visit to Jerusalem before the events in chapter
 6 which undoubtedly come within a year of the end
 # 6:4
 \\A feast of the Jews\\ (\\heort tn Ioudain\\). Some manuscripts have
 the article (\\h\\) "the feast" which would naturally mean the
 passover. As a matter of fact there is no way of telling what
 feast it was which Jesus here attended. Even if it was not the
 passover, there may well be another passover not mentioned
 besides the three named by John
 # 2:13,23; 6:4: 12:1
 \\Went up\\ (\\aneb\\). Second aorist active indicative of \\anabain\\. It
 was up towards Jerusalem from every direction save from Hebron.

03068
 \\There is\\ (\\estin\\). Bengel argues that this proves a date before
 the destruction of Jerusalem, but it is probably only John's
 vivid memory. \\By the sheep gate\\ (\\epi ti probatiki\\). Supply
 \\puli\\ (gate) which occurs with the adjective \\probatik\\
 (pertaining to sheep, \\probata\\) in
 # Ne 3:1,22
 \\A pool\\ (\\kolumbthra\\). A diving or swimming pool (from \\kolumba\\,
 to swim,
 # Ac 27:43
 old word, only here in N.T. \\Which is called\\ (\\h epilegomen\\).
 "The surnamed" (present passive participle, only N.T. example
 except
 # Ac 15:40
 first aorist middle participle \\epilexamenos\\). \\In Hebrew\\
 (\\Ebraisti\\). "In Aramaic" strictly as in
 # 19:13,17,20; 20:16; Re 9:11; 16:16
 \\Bethesda\\ (\\Bethesda\\, or House of Mercy. So A C Syr cu). Aleph D L
 33 have \\Bethzatha\\ or House of the Olive, while B W Vulg. Memph.
 have \\Bethsaida\\. \\Having five porches\\ (\\pente stoas echousa\\).
 \\Stoa\\ was a covered colonnade where people can gather from which
 Stoic comes
 # Ac 17:18
 See
 # Joh 10:23; Ac 3:11
 Schick in 1888 found twin pools north of the temple near the
 fortress of Antonia one of which has five porches. It is not,
 however, certain that this pool existed before A.D. 70 when the
 temple was destroyed (Sanday, _Sacred Sites of the Gospels_, p.
 55). Some have identified it with the Pool of Siloam
 # 9:7
 though John distinguishes them. There is also the Virgin's Well,
 called the Gusher, because it periodically bubbles over from a
 natural spring, a kind of natural siphon. This is south of the
 temple in the Valley of Kedron and quite possibly the real site.

03069
 \\In these\\ (\\en tautais\\). In these five porches. \\Lay\\ (\\katekeito\\).
 Imperfect middle of \\katakeimai\\, to lie down, singular number
 because \\plthos\\ (multitude) is a collective substantive.
 \\Withered\\ (\\xrn\\). Old adjective \\xros\\ for dry, wasted as the hand
 # Mt 12:10
 The oldest and best manuscripts omit what the Textus Receptus
 adds here "waiting for the moving of the water" (\\ekdechomenon tn\\
 \\tou hudatos kinsin\\), a Western and Syrian addition to throw
 light on the word \\tarachthi\\ (is troubled) in verse
 # 7

03070
 All of this verse is wanting in the oldest and best manuscripts
 like Aleph B C D W 33 Old Syriac, Coptic versions, Latin Vulgate.
 It is undoubtedly added, like the clause in verse
 # 3
 to make clearer the statement in verse
 # 7
 Tertullian is the earliest writer to mention it. The Jews
 explained the healing virtues of the intermittent spring by the
 ministry of angels. But the periodicity of such angelic visits
 makes it difficult to believe. It is a relief to many to know
 that the verse is spurious.

03071
 \\Which had been thirty and eight years\\ (\\triakonta kai okt et\\
 \\echn\\). Literally, "having thirty and eight years," "having spent
 thirty and eight years."

03072
 \\Knew that he had been a long time\\ (\\gnous hoti polun d chronon\\
 \\echei\\). How Jesus "knew" (\\gnous\\, second aorist active participle
 of \\ginsk\\) we are not told, whether supernatural knowledge
 # 2:24
 or observation or overhearing people's comments. In \\d echei\\ we
 have a progressive present active indicative, "he has already
 been having much time" (\\chronon\\, accusative of extent of time).
 \\Wouldest thou be made whole?\\ (\\Theleis hugis genesthai;\\). "Dost
 thou wish to become whole?" Predicate nominative \\hugis\\ with
 \\genesthai\\ (second aorist middle infinitive). It was a pertinent
 and sympathetic question.

03073
 \\When the water is troubled\\ (\\hotan tarachthi to hudr\\).
 Indefinite temporal clause with \\hotan\\ and the first aorist
 passive subjunctive of \\tarass\\, old verb to agitate
 # Mt 2:3
 The popular belief was that, at each outflow of this intermittent
 spring, there was healing power in the water for the first one
 getting in. \\To put me into the pool\\ (\\hina bali me eis tn\\
 \\kolumbthran\\). Final use of \\hina\\ and the second aorist active
 subjunctive of \\ball\\, "that he throw me in" quickly before any
 one else. For this use of \\ball\\ see
 # Mr 7:30; Lu 16:20
 \\But while I am coming\\ (\\en hi de erchomai\\). Temporal use of the
 relative, "in which time" (\\chroni\\ or \\kairi\\ understood). \\Eg\\
 (I) is emphatic.

03074
 \\Arise, take up thy bed, and walk\\ (\\Egeire, ron ton krabatton sou\\
 \\kai peripatei\\). Present active imperative of \\egeir\\, a sort of
 exclamation, like our "Get up." The first active imperative
 (\\ron\\ of \\air\\) means to pick up the pallet, and then "go on
 walking" (present active imperative of \\peripate\\). For \\krabatton\\
 (pallet) see
 # Mr 2:2-12; 6:55; Ac 5:15; 9:33

03075
 \\Took up his bed and walked\\ (\\re ton krabatton autou kai\\
 \\periepatei\\). The same distinction in tenses in the same verbs
 preserved, punctiliar action in \\re\\ (first aorist active of \\air\\,
 took it up at once) and linear act (imperfect active of
 \\peripate\\, went on walking). \\The sabbath on that day\\ (\\sabbaton en\\
 \\ekeini ti hmeri\\). The first of the violations of the Sabbath
 rules of the Jews by Jesus in Jerusalem that led to so much
 bitterness (cf.
 # 9:14,16
 This controversy will spread to Galilee on Christ's return there
 # Mr 2:23-3:6; Mt 12:1-14; Lu 6:1-11

03076
 \\Unto him that was cured\\ (\\ti tetherapeumeni\\). Perfect passive
 articular participle of \\therapeu\\ (only example in John), "to the
 healed man." See
 # Mt 8:7
 \\To take up thy bed\\ (\\rai ton krabatton\\). The very words of Jesus
 (verse
 # 8
 only infinitive (first aorist active). Carrying burdens was
 considered unlawful on the Sabbath
 # Ex 23:12; Ne 13:19; Jer 17:21
 Stoning was the rabbinical punishment. The healing of the man was
 a minor detail.

03077
 \\But he answered\\ (\\hos de apekrith\\). Demonstrative \\hos\\ (But this
 one) and deponent use of \\apekrith\\ (first aorist passive
 indicative of \\apokrinomai\\ with no passive force). \\The same\\
 (\\ekeinos\\). "That one," emphatic demonstrative as often in John
 # 1:18,33; 9:37; 10:1
 etc.). The man did not know who Jesus was nor even his name. He
 quotes the very words of Jesus. \\Whole\\ (\\hugi\\). Predicate
 accusative agreeing with \\me\\ (me).

03078
 \\Who is the man?\\ (\\Tis estin ho anthrpos;\\). Contemptuous
 expression, "Who is the fellow?" They ask about the command to
 violate the Sabbath, not about the healing.

03079
 \\He that was healed\\ (\\ho iatheis\\). First aorist passive articular
 participle of \\iaomai\\ (John's usual word). \\Who it was\\ (\\tis estin\\).
 Present tense preserved in indirect question. \\Had conveyed\\
 \\himself away\\ (\\exeneusen\\). First aorist active indicative of
 \\ekne\\, old verb to swim out, to slip out, or from \\ekneu\\, to turn
 out, to turn the head to one side (to one side with which compare
 \\eneneuon\\, they nodded,
 # Lu 1:62
 Either of these verbs can explain the form here. The aorist tense
 simply states an antecedent action without being a pastperfect. \\A\\
 \\multitude being in the place\\ (\\ochlou ontos en ti topi\\).
 Genitive absolute and the reason for Christ's departure.

03080
 \\Findeth him\\ (\\heuriskei auton\\). Dramatic present as in
 # 1:45
 possibly after search as in
 # 9:35
 \\Sin no more\\ (\\mketi hamartane\\). "No longer go on sinning."
 Present active imperative with \\mketi\\, a clear implication that
 disease was due to personal sin as is so often the case. Jesus
 used the same words to the woman taken in adultery in the
 spurious passage
 # Joh 8:11
 He had suffered for 38 years. All sickness is not due to personal
 sin
 # 9:3
 but much is and nature is a hard paymaster. Jesus is here living
 up to his name
 # Mt 1:21
 \\Lest a worse thing befall thee\\ (\\hina m cheiron soi ti gentai\\).
 Negative final clause with second aorist middle subjunctive of
 \\ginomai\\. \\Cheiron\\ is comparative of \\kakos\\, bad. Worse than the
 illness of 38 years, bad as that is. He will now be sinning
 against knowledge.

03081
 \\Went away and told\\ (\\aplthen kai eipen\\). Both aorist active
 indicatives. Instead of giving heed to the warning of Jesus about
 his own sins he went off and told the Jews that now he knew who
 the man was who had commanded him to take up his bed on the
 Sabbath Day, to clear himself with the ecclesiastics and escape a
 possible stoning. \\That it was Jesus\\ (\\hoti Isous estin\\). Present
 indicative preserved in indirect discourse. The man was either
 ungrateful and wilfully betrayed Jesus or he was incompetent and
 did not know that he was bringing trouble on his benefactor. In
 either case one has small respect for him.

03082
 \\Persecute\\ (\\edikon\\). Inchoative imperfect, "began to persecute"
 and kept it up. They took this occasion as one excuse (\\dia touto\\,
 because of this). They disliked Jesus when here first
 # 2:18
 and were suspicious of his popularity
 # 4:1
 Now they have cause for an open breach. \\Because he did\\ (\\hoti\\
 \\epoiei\\). Imperfect active, not just this one act, but he was
 becoming a regular Sabbath-breaker. The Pharisees will watch his
 conduct on the Sabbath henceforth
 # Mr 2:23; 3:2

03083
 \\Answered\\ (\\apekrinato\\). Regular aorist middle indicative of
 \\apokrinomai\\, in John here only and verse
 # 19
 elsewhere \\apekrith\\ as in verse
 # 11
 \\My Father\\ (\\ho pater mou\\). Not "our Father," claim to peculiar
 relation to the Father. \\Worketh even until now\\ (\\hes arti\\
 \\ergazetai\\). Linear present middle indicative, "keeps on working
 until now" without a break on the Sabbath. Philo points out this
 fact of the continuous activity of God. Justin Martyr, Origen and
 others note this fact about God. He made the Sabbath for man's
 blessing, but cannot observe it himself. \\And I work\\ (\\kag\\
 \\ergazomai\\). Jesus puts himself on a par with God's activity and
 thus justifies his healing on the Sabbath.

03084
 \\Sought the more\\ (\\mallon eztoun\\). Imperfect active of \\zte\\,
 graphic picture of increased and untiring effort "to kill him"
 (\\auton apokteinai\\, first aorist active, to kill him off and be
 done with him). John repeats this clause "they sought to kill
 him" in
 # 7:1,19,25; 8:37,40
 Their own blood was up on this Sabbath issue and they bend every
 energy to put Jesus to death. If this is a passover, this bitter
 anger, murderous wrath, will go on and grow for two years. \\Not\\
 \\only brake the Sabbath\\ (\\ou monon elue to sabbaton\\). Imperfect
 active of \\lu\\. He was now a common and regular Sabbath-breaker.
 \\Lu\\ means to loosen, to set at naught. The papyri give examples
 of \\lu\\ in this sense like \\luein ta penth\\ (to break the period of
 mourning). This was the first grudge against Jesus, but his
 defence had made the offence worse and had given them a far
 graver charge. \\But also called God his own Father\\ (\\alla kai\\
 \\patera idion elege ton theon\\). "His own" (\\idion\\) in a sense not
 true of others. That is precisely what Jesus meant by "My
 Father." See
 # Ro 8:32
 for \\ho idios huios\\, "his own Son." \\Making himself equal with God\\
 (\\ison heauton poin ti thei\\). \\Isos\\ is an old common adjective
 (in papyri also) and means \\equal\\. In
 # Php 2:6
 Paul calls the Pre-incarnate Christ \\isa thei\\, "equal to God"
 (plural \\isa\\, attributes of God). Bernard thinks that Jesus would
 not claim to be \\isos thei\\ because in
 # Joh 14:28
 he says: "The Father is greater than I." And yet he says in
 # 14:7
 that the one who sees him sees in him the Father. Certainly the
 Jews understood Jesus to claim equality with the Father in nature
 and privilege and power as also in
 # 10:33; 19:7
 Besides, if the Jews misunderstood Jesus on this point, it was
 open and easy for him to deny it and to clear up the
 misapprehension. This is precisely what he does not do. On the
 contrary Jesus gives a powerful apologetic in defence of his
 claim to equality with the Father (verses
 # 19-47

03085
 \\The Son\\ (\\ho huios\\). The absolute use of the Son in relation to
 the Father admitting the charge in verse
 # 18
 and defending his equality with the Father. \\Can do nothing by\\
 \\himself\\ (\\ou dunatai poiein aph'heautou ouden\\). True in a sense of
 every man, but in a much deeper sense of Christ because of the
 intimate relation between him and the Father. See this same point
 in
 # 5:30; 7:28; 8:28; 14:10
 Jesus had already made it in
 # 5:17
 Now he repeats and defends it. \\But what he seeth the Father\\
 \\doing\\ (\\an m ti blepi ton patera poiounta\\). Rather, "unless he
 sees the Father doing something." Negative condition (\\an m\\=\\ean\\
 \\m\\, if not, unless) of third class with present (habit)
 subjunctive (\\blepi\\) and present active participle (\\poiounta\\). It
 is a supreme example of a son copying the spirit and work of a
 father. In his work on earth the Son sees continually what the
 Father is doing. In healing this poor man he was doing what the
 Father wishes him to do. \\For what things soever he doeth, these\\
 \\the Son also doeth in like manner\\ (\\ha gar an ekeinos poii tauta\\
 \\kai ho huios homois poiei\\). Indefinite relative clause with \\an\\
 and the present active subjunctive (\\poii\\). Note \\ekeinos\\,
 emphatic demonstrative, that one, referring to the Father. This
 sublime claim on the part of Jesus will exasperate his enemies
 still more.

03086
 \\Loveth\\ (\\philei\\). In
 # 3:35
 we have \\agapi\\ from \\agapa\\, evidently one verb expressing as
 noble a love as the other. Sometimes a distinction
 # 21:17
 is made, but not here, unless \\phile\\ presents the notion of
 intimate friendship (\\philos\\, friend), fellowship, the
 affectionate side, while \\agapa\\ (Latin _diligo_) is more the
 intelligent choice. But John uses both verbs for the mystery of
 love of the Father for the Son. \\Greater works than these\\ (\\meizona\\
 \\toutn erga\\). \\Toutn\\ is ablative case after the comparative
 \\meizona\\ (from \\megas\\, great). John often uses \\erga\\ for the
 miracles of Christ
 # 5:36; 7:3,21; 10:25,32,38
 etc.). It is the Father who does these works
 # 14:10
 There is more to follow. Even the disciples will surpass what
 Christ is doing in the extent of the work
 # 14:12
 \\Deixei\\ is future active indicative of \\deiknumi\\, to show. See also
 # 10:32
 \\That ye may marvel\\ (\\hina humeis thaumazte\\). Purpose clause with
 \\hina\\ and present active subjunctive of \\thaumaz\\. Wonder belongs
 to childhood and to men of knowledge. Modern science has
 increased the occasion for wonder. Clement of Alexandria has a
 saying of Jesus: "He that wonders shall reign, and he that reigns
 shall rest."

03087
 \\Quickeneth whom he will\\ (\\hous thelei zopoiei\\). Present active
 indicative of \\zopoie\\ (from \\zopoios\\, making alive), common in
 Paul
 # 1Co 15:45
 etc.). As yet, so far as we know, Jesus had not raised the dead,
 but he claims the power to do it on a par with the power of the
 Father. The raising of the son of the widow of Nain
 # Lu 7:11-17
 is not far ahead, followed by the message to the Baptist which
 speaks of this same power
 # Lu 7:22; Mt 11:5
 and the raising of Jairus' daughter
 # Mt 9:18,22-26
 Jesus exercises this power on those "whom he wills." Christ has
 power to quicken both body and soul.

03088
 \\He hath given all judgement unto the Son\\ (\\tn krisin psan\\
 \\dedken ti huii\\). Perfect active indicative of \\didmi\\, state of
 completion (as in
 # 3:35; 6:27,29; 10:29
 etc.). See this prerogative claimed for Christ already in
 # 3:17
 See the picture of Christ as Judge of men in
 # Mt 25:31-46

03089
 \\That all may honour the Son\\ (\\hina pantes timsin ton huion\\).
 Purpose clause with \\hina\\ and present active subjunctive of \\tima\\
 (may keep on honouring the Son). \\He that honoureth not the Son\\
 (\\ho m timn ton huion\\). Articular present active participle of
 \\tima\\ with negative \\m\\. Jesus claims here the same right to
 worship from men that the Father has. Dishonouring Jesus is
 dishonouring the Father who sent him
 # 8:49; 12:26; 15:23; 1Jo 2:23
 See also
 # Lu 10:16
 There is small comfort here for those who praise Jesus as teacher
 and yet deny his claims to worship. The Gospel of John carries
 this high place for Christ throughout, but so do the other
 Gospels (even Q, the Logia of Jesus) and the rest of the New
 Testament.

03090
 \\Hath eternal life\\ (\\echei zn ainion\\). Has now this spiritual
 life which is endless. See
 # 3:36
 In verses
 # 24,25
 Jesus speaks of spiritual life and spiritual death. In this
 passage
 # 21-29
 Jesus speaks now of physical life and death, now of spiritual,
 and one must notice carefully the quick transition. In
 # Re 20:14
 we have the phrase "the second death" with which language compare
 # Re 20:4-6
 \\But hath passed out of death into life\\ (\\alla metabebken ek tou\\
 \\thanatou eis tn zn\\). Perfect active indicative of \\metabain\\,
 to pass from one place or state to another. Out of spiritual
 death into spiritual life and so no judgement (\\krisis\\).

03091
 \\And now is\\ (\\kai nun estin\\). See
 # 4:23
 for this phrase. Not the future resurrection in verse
 # 28
 but the spiritual resurrection here and now. \\The dead\\ (\\hoi\\
 \\nekroi\\). The spiritually dead, dead in trespasses and sins
 # Eph 2:1,5; 5:14
 \\Shall hear the voice of the Son of God\\ (\\akousousin ts phns tou\\
 \\huiou tou theou\\). Note three genitives (\\phns\\ after \\akousousin\\,
 \\huiou\\ with \\phns\\, \\theou\\ with \\huiou\\). Note three articles
 (correlation of the article) and that Jesus here calls himself
 "the Son of God" as in
 # 10:36; 11:4
 \\Shall live\\ (\\zsousin\\). Future active indicative, shall come to
 life spiritually.

03092
 \\In himself\\ (\\en heauti\\). The Living God possesses life wholly in
 himself and so he has bestowed this power of life to the Son as
 already stated in the Prologue of the Logos
 # 1:3
 For "gave" (\\edken\\, timeless aorist active indicative) see also
 # 3:35; 17:2,24
 The particles "as" (\\hsper\\) and "so" (\\houts\\) mark here the fact,
 not the degree (Westcott).

03093
 \\Because he is the Son of man\\ (\\hoti huios anthrpou estin\\).
 Rather, "because he is a son of man" (note absence of articles
 and so not as the Messiah), because the judge of men must partake
 of human nature himself (Westcott). Bernard insists that John is
 here giving his own reflections rather than the words of Jesus
 and uses \\huios anthrpou\\ in the same sense as \\ho huios tou\\
 \\anthrpou\\ (always in the Gospels used by Jesus of himself). But
 that in my opinion is a wrong view since we have here ostensibly
 certainly the words of Jesus himself. So in
 # Re 1:13; 4:14
 \\huion anthrpou\\ means "a son of man."

03094
 \\In the tombs\\ (\\en tois mnmeiois\\). \\Taphos\\ (grave) presents the
 notion of burial (\\thapt\\, to bury) as in
 # Mt 23:27
 \\mnmeion\\ (from \\mnaomai\\, \\mimnsk\\, to remind) is a memorial
 (sepulchre as a monument). Jesus claims not only the power of
 life (spiritual) and of judgement, but of power to quicken the
 actual dead at the Last Day. They will hear his voice and come
 out (\\ekporeusontai\\, future middle indicative of \\ekporeuomai\\). A
 general judgement and a general bodily resurrection we have here
 for both good and bad as in
 # Mt 25:46; Ac 24:15; 2Co 5:10
 and as often implied in the words of Jesus
 # Mt 5:29; 10:28; Lu 11:32
 In
 # Joh 6:39
 Jesus asserts that he will raise up the righteous.

03095
 \\Unto the resurrection of life\\ (\\eis anastasin zs\\). \\Anastasis\\ is
 an old word (Aeschylus) from \\anistmi\\, to raise up, to arise.
 This combination occurs nowhere else in the N.T. nor does "the
 resurrection of judgement" (\\eis anastasin krises\\), but in
 # Lu 14:14
 there is the similar phrase "in the resurrection of the just" (\\en\\
 \\ti anastasei tn dikain\\). Only there note both articles. Here
 without the articles it can mean "to a resurrection of life" and
 "to a resurrection of judgement," though the result is
 practically the same. There are two resurrections as to result,
 one to life, one to judgement. See both in
 # Da 12:2

03096
 \\I\\ (\\Eg\\). The discourse returns to the first person after using
 "the Son" since verse
 # 19
 Here Jesus repeats in the first person (as in
 # 8:28
 the statement made in verse
 # 19
 about the Son. In John \\emautou\\ is used by Jesus 16 times and not
 at all by Jesus in the Synoptics. It occurs in the Synoptics only
 in
 # Mt 8:8; Lu 7:7
 \\Righteous\\ (\\dikaia\\). As all judgements should be. The reason is
 plain (\\hoti\\, because), the guiding principle with the Son being
 the will of the Father who sent him and made him Judge. Judges
 often have difficulty in knowing what is law and what is right,
 but the Son's task as Judge is simple enough, the will of the
 Father which he knows (verse
 # 20

03097
 \\If I bear witness of myself\\ (\\Ean eg martur peri emautou\\).
 Condition of third class, undetermined with prospect of
 determination (\\ean\\ and present active subjunctive of \\marture\\).
 The emphasis is on \\eg\\ (I alone with no other witness). \\Is not\\
 \\true\\ (\\ouk estin alths\\). In law the testimony of a witness is
 not received in his own case (Jewish, Greek, Roman law). See
 # De 19:15
 and the allusion to it by Jesus in
 # Mt 18:16
 See also
 # 2Co 13:1; 1Ti 5:19
 And yet in
 # 8:12-19
 Jesus claims that his witness concerning himself is true because
 the Father gives confirmation of his message. The Father and the
 Son are the two witnesses
 # 8:17
 It is a paradox and yet true. But here Jesus yields to the
 rabbinical demand for proof outside of himself. He has the
 witness of another (the Father,
 # 5:32,37
 the witness of the Baptist
 # 5:33
 the witness of the works of Jesus
 # 5:36
 the witness of the Scriptures
 # 5:39
 the witness of Moses in particular
 # 5:45

03098
 \\Another\\ (\\allos\\). The Father, not the Baptist who is mentioned in
 verse
 # 33
 This continual witness of the Father (\\ho marturn\\, who is bearing
 witness, and \\marturei\\, present active indicative) is mentioned
 again in verses
 # 36-38
 as in
 # 8:17

03099
 \\Ye have sent\\ (\\humeis apestalkate\\). Emphatic use of \\humeis\\ (ye)
 and perfect active indicative of \\apostell\\, official and
 permanent fact and so the witness of the Baptist has to be
 recognized as trustworthy by the Sanhedrin. The reference is to
 the committee in
 # 1:19-28
 \\He hath borne witness\\ (\\memarturken\\). Perfect active indicative
 of \\marture\\ showing the permanent and abiding value of John's
 testimony to Christ as in
 # 1:34; 3:26; 5:37
 So also
 # 19:35
 of the testimony concerning Christ's death. This was the purpose
 of the Baptist's mission
