a hostile sense the two halves of the sentence are opposed, not parallel. Tòv λ. or Toùs λ. Tnpeîv is peculiar to S. John (viii. 51, 52, 55, xiv. 23, 24, xvii. 6) always in the sense of the parallel phrase TàS ÉVTOλÀS T. (xiv. 15, 21, xv. 10). Both phrases link the Gospel with the First Epistle (ii. 3, 4, 5, iii. 22, 24, v. 2, 3), and these two with the Apocalypse (iii. 8, 10, xii. 17, xiv. 12, xxii 7, 9). Comp. John ix. 16; Rev. i. 3, ii. 26, iii. 3, and see on John vii. 30, 37, xi. 44, xix. 37, xx. 16. These passages shew that rηpeîv cannot be taken in a hostile sense. The meaning of the verse as a whole is

that both in failure and in success they will share His lot.

21. ἀλλά. But be of good cheer, it is διὰ τὸ ὄνομα μου. This thought is to turn their suffering into joy: Acts v. 41, xxi. 13; 2 Cor. xii. 10; Gal. vi. 14; Phil. ii. 17, 18; 1 Pet. iv, 14. With ouk oldaσiv comp. vii. 28, xvi. 3, xvii. 25. They not merely did not know that God had sent Jesus; they did not know God Himself, for their idea of Him was radically wrong. And this ignorance is moral; it has its root in hatred of good: it is not the intellectual darkness of the heathen.

22. εἰ μὴ ἐλάλησα. He had spoken as man had never spoken before (vii. 16), in words sufficient to tell unprejudiced minds Who He was. Their hatred was a sin against light: without the light there would have been no sin. "Exav duapríav is peculiar to S. John (v. 24, ix. 41, xix. 11; 1 John i. 8): they would not have sin (xix. 11; Rom. vii. 7). IIpópaov is excuse rather than 'cloke.' The notion is not of hiding, but of excusing what cannot be hid: 'colour' (Acts xxvii. 30) is better than 'cloke' (1 Thess. ii. 5).

vûv Sé here and in v. 24 introduces a sharp contrast: the two verses exhibit the parallelism so frequent in S. John. For Tepl tîs ȧu. comp. viii. 46, xvi. 8.

24. Ta pya. If they did not perceive that His words were Divine, they might at least have recognised His works as such (x. 38, xiv. 11, v. 36). Here again their sin was against light: they admitted the works (xi. 47) as such that none other did (ix. 32), and like Philip they had seen, without recognising, the Father (xiv. 9, 10).

25. T. vouw. In the wide sense for the O. T. as a whole (x. 34, xii. 34; Rom. iii. 19). The passage may be from Ps. lxix. 4 or xxxv. 19: there are similar passages cix. 3 and cxix. 161. That their hatred is gratuitous is again inexcusable.

26. ¿yw téμÝw. 'Eyú is an emphatic claim to Divinity. Here it is the Son who sends the Advocate from the Father (see on i. 6). In xiv. 16 the Father sends in answer to the Son's prayer. In xiv. 26 the Father sends in the Son's name. These are three ways of expressing that the mission of the Paraclete is the act both of the Father and of the Son, Who are one. See on i. 33. For т. πV. т. άλŋ0. see on xiv. 17.

ὃ π. τ. πατρὸς ἐκπορεύεται. It seems best to take this much discussed clause as simply yet another way of expressing the fact of the

mission of the Paraclete. If the Paraclete is sent by the Son from the Father, and by the Father in the Son's name and at the Son's request, then the Paraclete 'proceedeth from the Father.' If this be correct, then this statement refers to the office and not to the Person of the Holy Spirit, and has no bearing either way on the great question between the Eastern and Western Churches, the Filioque added in the West to the Nicene Creed. The word used here for 'proceed' is the same as that used in the Creed of Nicea, and the Easterns quote these words of Christ Himself as being against not merely the insertion of the clause 'and the Son' into the Creed (which all admit to have been made irregularly), but against the truth of the statement that the Spirit, not only in His temporal mission, but in His Person, from all eternity proceeds from both the Father and the Son. On the whole question see Pearson On the Creed, Art. viii.; Reunion Conference at Bonn, 1875, pp. 9-85, Rivingtons; Pusey On the Clause "and the Son," a Letter to Dr Liddon, Parker, 1876. 'ЕкπорEÚεσαι осcurs in this Gospel only here and v. 29, but is frequent in the other Gospels and in Revelation (Matt. iii. 5, iv. 4, xv. 11, 18; Mark vii. 15, 18, 20, 21, 23; Luke iv. 22, 37; Rev. i. 16, iv. 5, &c.), and there seems to be nothing in the word itself to limit it to the Eternal Procession. On the other hand the wapá is strongly in favour of the reference being to the mission. Comp. xvi. 27, xvii. 8. In the Creeds èk is the preposition invariably used of the Eternal Procession, τὸ ἐκ τ. πατρὸς ἐκπορευόμενον: and the Greek Fathers who apply this passage to the eternal Procession instinctively substitute èk for mapá" (Westcott). For éкeîvos see on i. 18; He in contrast to the world which hates and rejects Christ. Christ has the witness of the Spirit of truth, and this has the authority of the Father: it is impossible to have higher testimony than this.

27. κai úμ. Sè μ. Nay, ye also bear witness, or Nay, bear ye also witness (Winer, p. 53): but the conjunctions are against μapтupeîтe being imperative; comp. 3 John 12 and see on v. 18 and viii. 16. The testimony of the disciples is partly the same as that of the Spirit, partly not. It is the same, so far as it depends on the illumination of the Spirit, who was to bring all things to their remembrance and lead them into all truth. This would not be true in its fulness until Pentecost. It is not the same, so far as it depends upon the Apostles' own personal experience of Christ and His work; and this is marked by the emphatic ὑμεῖς. This is the case at once; the experience is already there; and hence the present tense. Comp. Acts v. 32, where the Apostles clearly set forth the twofold nature of their testimony, and Acts xv. 28, where there is a parallel distinction of the two factors.

an' άpxns. Comp. 1 John ii. 7, 24, iii. 11 and especially iii. 8, where as here we have the present: Winer, p. 334. The context must decide the meaning (see on i. 1, vi. 64): here the beginning of Christ's ministry is clearly meant. They could bear witness as to what they themselves had seen and heard (Luke i. 2; Acts i. 22). See on xvi. 4.

ST JOHN

19

CHAPTER XVI.

3. After Toinσovoɩv omit vμîv (inserted from vv. 1 and 4).

7. For οὐκ ἐλεύσεται some of the best authorities have οὐ μὴ ἔλθῃ. 13. For εἰς τ. ἀλήθειαν π. NDL have ἐν τῇ ἀλ. π., perhaps because ἐν after ὁδηγεῖν is more common in LXX. ἀκούσει for ἂν ἀκούσῃ, with BDEHY: NL have άκоúEL.

14, 15, 24. λήμψεται for λήψεται: Winer, p. 53.

16. After ὄψεσθέ με omit ὅτι ἐγὼ ὑπάγω πρὸς τὸν πατέρα (inserted from v. 17) with NBDL against A.

17. After or omit ¿yú (inserted from xiv. 12).

20. Before Avηlýσeσde omit dé (inserted to point a contrast with ὁ κόσμος χαρήσεται).

22. άpeî for alpel: both are strongly supported.

23. δώσει ὑμῖν before ἐν τῷ ὀνόματί μου.

25. Before ἔρχεται omit ἀλλ', and read ἀπαγγελῶ for ἀναγγελῶ (from vv. 13, 14, 15).

27. παρὰ τ. Θεοῦ (NAC) perhaps comes from xiii. 3: π. τ. πατρός (BC1DLX) seems preferable.

28. ἐκ τ. πατρός (BCLX) for παρὰ τ. π. (NAC) from v. 17.

29. Before Tappηolą insert év (overlooked after vûv or omitted in harmony with S. John's usage; see on vii. 13).

32. Before

λvēev omit vûv (inserted from iv. 23, v. 25).

We are still in the first part of the second main division of the Gospel, THE INNER GLORIFICATION OF CHRIST IN HIS LAST DISCOURSES (xiii.-xvii.). We now enter upon the third division of this first part (see introductory note to chap. xiii.).

THE PROMISE OF THE PARACLETE AND OF CHRIST'S RETURN.

As has been remarked already, the subjects are not kept distinct; they cross and interlace, like the strands in a rope. But the following divisions may conduce to clearness; 1. The World and the Paraclete (1—11); 2. The Disciples and the Paraclete (12—15); 3. The Sorrow of Christ's Departure turned into Joy by His Return (16—24); 4. Summary and Conclusion of the Discourses (25—33).

1-11. THE WORLD AND THE PARACLETE.

1. Taura. These discourses generally, especially the last section, about the world's hatred of Him and them: see on xv. 11, 17.

σкaνdationтe. The verb combines the notions of 'trip up' and ‘entrap. Σκάνδαλον is a later form of σκανδάληθρον (Aristoph. Αch.

687), which is the bait-stick in a trap, to touch which makes the trap close. Zκávdaλov hence comes to mean any snare set to catch or trip up. The metaphor occurs often in LXX. and in S. Matt. and S. Mark, thrice in S. Luke, and twice in S. John (vi. 61: comp. 1 John ii. 10). The fanatical hatred of the Jews might make Jewish Apostles stumble at the truth.

2. ἀποσυναγώγους. See on ix. 32. The dλá introduces a gradation, as in 2 Cor. vii. 11: Nay, there cometh an hour. You may think excommunication a strong measure, but they will go greater lengths than this.' In 'va the Divine purpose again seems indicated (xii. 23, xiii. 1); an hour for every one that killeth you to think,' ut omnis...arbitretur. In râs the universality of the delusion appears: Jew and Gentile alike will put down Christians as blasphemers and atheists and the perpetrators of every crime. The history of religious persecution is the fulfilment of this prophecy: comp. Acts viii. 1, ix. 1. Aarpelav expresses a religious service (Rom. ix. 4; Heb. ix. 1, 6); πpoσpépeɩv the offering of sacrifice (Heb. v. 1, viii. 3, ix. 7): offereth service to God.

3. OVK yvwσav. Did not recognise, implying that they had the opportunity of knowing. They failed to see that God is Love, and that Jesus came to bring in, not to shut out; to save, not to destroy. The very names Father' (here used with special point) and 'Jesus' might have taught them better things.

4. dλλá. But, to return (to v. 1), these things have I spoken to you (vv. 1, 4, 6 must be rendered alike), that when their hour (the hour appointed for these things; v. 2) is come, ye may remember them, how that I told you. 'Eya is emphatic, 'I Myself, the object of your faith.'

apxns. Here and vi. 64 only: it expresses consequence and continuity, whereas ảπ' åрxîs (xv. 27) expresses simple departure. And these things I told you not from the beginning. There is no inconsistency between this statement and passages like Matt. x. 16—39, xxiv. 9; Luke vi. 22: Tаûтa covers not only the prediction of persecutions, but the explanation of them, and the promise of the Paraclete, &c. All this was new. While He was with them to explain and exhort, they did not need these truths.

5. úтáуш πрós. I go away unto: the notion is that of withdrawal (see on v. 7). Hitherto He has been with them to protect them and to be the main object of attack: soon they will have to bear the brunt without Him. This is all that they feel at present,-how His departure affects themselves, not how it affects Him. And yet this latter point is all important even as regards themselves, for He is going in order to send the Paraclete. As to IIoû úrάyes, as far as words go S. Peter had asked this very question (xiii. 36) and S. Thomas had suggested it (xiv. 5); but altogether in a different spirit from what is meant here. They were looking only at their own loss instead of at His gain. Sorrow has so filled their hearts that there is no room for thoughts of His glory and their future consolation.

7. ¿yw T. dl. λ. 'I who know, and who have never misled you:' comp. xiv. 2. For va comp. xi. 50. Note the different words for 'go' in vv. 5, 7: in vmáyw the primary idea is withdrawal, I go away; in ȧπéρxoμal, separation, I depart; in rоpevoμal, progress to a goal, I go my way. For Tаρákληтоs see on xiv. 16. Jesus as Man must possess the Spirit, before He can impart the Spirit to men: it is in virtue of His glorified Manhood that He sends the Advocate.

8. The threefold office of the Advocate towards those who do not believe, but may yet be won over. And He, when He is come, will convict the world concerning sin, and concerning righteousness, and concerning judgment. "Convict' is better than 'convince,' much better than reprove' it means forcing a man to condemn himself after a scrutiny in the court of conscience (see on iii. 20). This rendering gives additional point to the rendering 'Advocate' for Paraclete. To convince and convict is a large part of the duty of an advocate. He must vindicate and prove the truth; and whoever, after such proof, rejects the truth, does so with responsibility in proportion to the interests involved. Αμαρτίας, δικαιοσύνης and κρίσεως, not having the article, are left quite indefinite. The conviction about each may bring either salvation or condemnation, but it must bring one or the other. Comp. Acts ii. 37, iv. 1—4, v. 33, &c.

9. duaprías. This must come first: the work of the Spirit begins with convicting man of having rebelled against God. And the source of sin is unbelief; formerly, unbelief in God, now unbelief in His Ambassador. Not that the sin is limited to unbelief, but this is the beginning of it: 'Because' does not explain 'sin,' but 'will convict.' The Spirit, by bringing the fact of unbelief home to the hearts of men, shews what the nature of sin is.

10. Sikaιoons. The word occurs here only in this Gospel; but comp. 1 John ii. 29, iii. 7, 10; Rev. xix. 11. Righteousness is the keeping of the law, and is the natural result of faith; so much so that faith is reckoned as if it were righteousness (Rom. iv. 3-9) so certain is this result regarded. Here dikαloσúvn is used not in the lower sense of keeping prescribed ordinances (Matt. iii. 15), but in the highest and widest sense of keeping the law of God; internal as well as external obedience. The lower sense was almost the only sense both to Jew and Gentile (Matt. v. 20). The Spirit, having convinced man that sin is much more than a breaking of certain ordinances, viz. a rejection of God and His Christ, goes on to convince him that righteousness is much more than a keeping of certain ordinances. As before, orɩ explains ἐλέγξει, not δικαιοσύνης. The pattern life of Christ being completed, the Spirit makes known to man the nature of that life, and thus shews what the nature of righteousness is. Sin being resistance to God's will, righteousness is perfect harmony with it. For ewpeîte, behold, comp. v. 16, vi. 40, 62, vii. 3, xiv. 19, &c. Jesus here shews His sympathy with His disciples: in speaking of His return to glory, He does not forget the sorrow which they feel and expect always to feel. Contrast Acts ii. 46.