03200
 \\Mine\\ (\\em\\). Possessive pronoun, "not mine in origin." Jesus
 denies that he is self-taught, though not a schoolman. \\But his\\
 \\that sent me\\ (\\alla tou pempsantos me\\). Genitive case of the
 articular participle (first aorist active of \\pemp\\). His teaching
 is not self-originated nor is it the product of the schools (see
 the Talmud in contrast with the New Testament). Jesus often in
 John uses this idiom of "the one who sent me" of the Father
 # 4:34; 5:23,24,30,37; 6:38-40,44; 7:16,18,28
 etc.). The bold claim is here made by Jesus that his teaching is
 superior in character and source to that of the rabbis.

03201
 \\If any man willeth to do\\ (\\ean tis theli poiein\\). Condition of
 third class with \\ean\\ and present active subjunctive \\theli\\ not
 used as a mere auxiliary verb for the future "will do," but with
 full force of \\thel\\, to will, to wish. See the same use of \\thel\\
 in
 # 5:40
 "and yet ye are not willing to come" (\\kai ou thelete elthein\\). \\He\\
 \\shall know\\ (\\gnsetai\\). Future middle indicative of \\ginsk\\.
 Experimental knowledge from willingness to do God's will. See
 this same point by Jesus in
 # 5:46; 18:37
 There must be moral harmony between man's purpose and God's will.
 "If there be no sympathy there can be no understanding"
 (Westcott). Atheists of all types have no point of contact for
 approach to the knowledge of Christ. This fact does not prove the
 non-existence of God, but simply their own isolation. They are
 out of tune with the Infinite. For those who love God it is also
 true that obedience to God's will brings richer knowledge of God.
 Agnostic and atheistic critics are disqualified by Jesus as
 witnesses to his claims. \\Of God\\ (\\ek tou theou\\). Out of God as
 source. \\From myself\\ (\\ap' emautou\\). Instead of from God.

03202
 \\From himself\\ (\\aph' heautou\\). This kind of teacher is self-taught,
 pushes his own ideas, presses his own claims for position and
 glory, "blows his own horn" as we say. Jesus is the other type of
 teacher, seeks the glory of the one who sent him, whose herald
 and ambassador he is. \\The same\\ (\\houtos\\). "This one."
 \\Unrighteousness\\ (\\adikia\\). Old word from \\adikos\\ (\\a\\ privative
 and \\dik\\). Here in contrast with "true" (\\alths\\). See
 # 2Th 2:10; 1Co 13:6
 for the deceit of unrighteousness in contrast with truth as here.

03203
 \\And yet\\ (\\kai\\). Clear use of \\kai\\ in the adversative sense of "and
 yet" or "but." They marvelled at Christ's "ignorance" and boasted
 of their own knowledge of the law of Moses. And yet they violated
 that law by not practising it. \\Why seek ye to kill me?\\ (\\Ti me\\
 \\zteite apokteinai;\\). A sudden and startling question as an
 illustration of their failure to do the law of Moses. Jesus had
 previously known
 # 5:39,45-47
 that the Jews really rejected the teaching of Moses while
 professing to believe it. On that very occasion they had sought
 to kill him
 # 5:18
 the very language used here. Apparently he had not been to
 Jerusalem since then. He undoubtedly alludes to their conduct
 then and charges them with the same purpose now.

03204
 \\The multitude\\ (\\ho ochlos\\). Outside of Jerusalem (the Galilean
 crowd as in verses
 # 11
 and so unfamiliar with the effort to kill Jesus recorded in
 # 5:18
 It is important in this chapter to distinguish clearly the
 several groups like the Jewish leaders
 # 7:13,15,25,26,30,32
 etc.), the multitude from Galilee and elsewhere
 # 10-13,20,31,40,49
 the common people of Jerusalem
 # 25
 the Roman soldiers
 # 45
 \\Thou hast a devil\\ (\\daimonion echeis\\). "Demon," of course, as
 always in the Gospels. These pilgrims make the same charge
 against Jesus made long ago by the Pharisees in Jerusalem in
 explanation of the difference between John and Jesus
 # Mt 11:18; Lu 7:33
 It is an easy way to make a fling like that. "He is a monomaniac
 labouring under a hallucination that people wish to kill him"
 (Dods).

03205
 \\One work\\ (\\hen ergon\\). Direct allusion to the healing of the
 impotent man when in Jerusalem before
 # 5:1
 He had wrought others before
 # 2:23; 4:45
 but this one on the Sabbath caused the rulers to try to kill
 Jesus
 # 5:18
 Some wondered then, others had murder in their hearts. This crowd
 here is ignorant.

03206
 \\For this cause\\ (\\dia touto\\). Some would take this phrase with the
 preceding verb \\thaumazete\\ (ye marvel for this cause). \\Hath given\\
 (\\dedken\\). Present active indicative of \\didmi\\ (permanent state).
 \\Not that it is of Moses, but of the fathers\\ (\\ouch hoti ek tou\\
 \\Muses estin all' ek tn patern\\). A parenthesis to explain that
 circumcision is older in origin than Moses. \\And on the sabbath ye\\
 \\circumcise\\ (\\kai en sabbati peritemnete\\). Adversative use of
 \\kai\\=and yet as in
 # 19
 That is to say, the Jews keep one law (circumcision) by violating
 another (on the Sabbath, the charge against him in chapter 5,
 healing on the Sabbath).

03207
 \\That the law of Moses may not be broken\\ (\\hina m luthi ho nomos\\
 \\Muses\\). Purpose clause with negative \\m\\ and first aorist
 passive subjunctive of \\lu\\. They are punctilious about their
 Sabbath rules and about circumcision on the eighth day. When they
 clash, they drop the Sabbath rule and circumcise. \\Are ye wroth\\
 \\with me?\\ (\\emoi cholte;\\). Old word from \\chol\\ (bile, gall),
 possibly from \\chlo\\ or \\chlros\\ (yellowish green). Only here in
 N.T. So to be mad. With dative. Vivid picture of bitter spleen
 against Jesus for healing a man on the sabbath when they
 circumcise on the Sabbath. \\A man every whit whole\\ (\\holon\\
 \\anthrpon hugi\\). Literally, "a whole (\\holon\\) man (all the man)
 sound (\\hugi\\, well)," not just one member of the body mended.

03208
 \\According to appearance\\ (\\kat' opsin\\). And so, superficially. See
 # 11:44
 Also not "righteous" (\\dikaian\\) judgment.

03209
 \\Some therefore of them of Jerusalem\\ (\\oun tines ek tn\\
 \\Ierosolumeitn\\). The people of the city in contrast to the
 multitude of pilgrims at the feast. They form a separate group.
 The word is made from \\Ierosoluma\\ and occurs in Josephus and IV
 Maccabees. In N.T. only here and
 # Mr 1:5
 These Jerusalem people knew better than the pilgrims the designs
 of the rulers (Vincent). \\Is not this?\\ (\\ouch houtos estin;\\).
 Expecting affirmative answer. Clearly they were not as familiar
 with the appearance of Jesus as the Galilean multitude (Dods).
 \\They seek\\ (\\ztousin\\). The plural refers to the group of leaders
 already present
 # 7:15
 to whom the Jerusalem crowd probably pointed. They knew of their
 threats to kill Jesus
 # 5:18

03210
 \\They say nothing unto him\\ (\\ouden autoi legousin\\). But only make
 sneering comments about him
 # 7:16
 in spite of his speaking "openly" (\\parrsii\\, for which word see
 # 7:13; 18:20
 before all. lt was sarcasm about the leaders, though an element
 of surprise on the part of "these shrewd townsmen" (Bernard) may
 have existed also. \\Can it be that the rulers indeed know\\ (\\m pote\\
 \\alths egnsin hoi archontes\\). Negative answer expected by \\m\\
 \\pote\\ and yet there is ridicule of the rulers in the form of the
 question. See a like use of \\m pote\\ in
 # Lu 3:15
 though nowhere else in John. \\Egnsan\\ (second aorist ingressive
 active indicative of \\ginsk\\) may refer to the examination of
 Jesus by these rulers in
 # 5:19
 and means, "Did they come to know or find out" (and so hold now)?
 \\That this is the Christ\\ (\\hoti houtos estin ho Christos\\). The
 Messiah of Jewish hope.

03211
 \\Howbeit\\ (\\alla\\). Clearly adversative here. \\This man\\ (\\touton\\).
 Possibly contemptuous use of \\houtos\\ as may be true in
 # 25,26
 \\Whence he is\\ (\\pothen estin\\). The Galilean Jews knew the family of
 Jesus
 # 6:42
 but they knew Jesus only as from Nazareth, not as born in
 Bethlehem (verse
 # 42
 \\When the Christ cometh\\ (\\ho Christos hotan erchtai\\). Prolepsis of
 \\ho Christos\\ and indefinite temporal clause with \\hotan\\ and the
 present middle subjunctive \\erchtai\\ rather than the more usual
 second aorist active \\elthi\\ as in verse
 # 31
 a trifle more picturesque. This is a piece of popular theology.
 "Three things come wholly unexpected--Messiah, a godsend, and a
 scorpion" (_Sanhedrin_ 97a). The rulers knew the birthplace to be
 Bethlehem
 # 7:42; Mt 2:5
 but some even expected the Messiah to drop suddenly from the
 skies as Satan proposed to Jesus to fall down from the pinnacle
 of the temple. The Jews generally expected a sudden emergence of
 the Messiah from concealment with an anointing by Elijah (_Apoc.
 of Bar_. XXIX. 3; 2Esdr. 7:28; 13:32; Justin Martyr, _Tryph_.
 110).

03212
 \\And I am not come of myself\\ (\\kai ap' emautou ouk ellutha\\). \\Kai\\
 here="and yet." Jesus repeats the claim of verse
 # 17
 and also in
 # 5:30; 8:28; 12:49; 14:10
 \\Whom ye know not\\ (\\hon humeis ouk oidate\\). Jesus passes by a
 controversy over the piece of popular theology to point out their
 ignorance of God the Father who sent him. He tersely agrees that
 they know something of him. Jesus says of these Jews that they
 know not God as in
 # 8:19,55

03213
 \\I know him\\ (\\eg oida auton\\). In contrast to the ignorance of
 these people. See the same words in
 # 8:55
 and the same claim in
 # 17:25; Mt 11:27; Lu 10:22
 (the Johannine aerolite). "These three words contain the unique
 claim of Jesus, which is pressed all through the chapters of
 controversy with the Jews" (Bernard). Jesus is the Interpreter of
 God to men
 # Joh 1:18
 \\And he sent me\\ (\\kakeinos me apesteilen\\). First aorist active
 indicative of \\apostell\\, the very verb used of Jesus when he sent
 forth the twelve
 # Mt 10:5
 and used by Jesus again of himself in
 # Joh 17:3
 He is the Father's Apostle to men.

03214
 \\They sought therefore\\ (\\eztoun oun\\). Imperfect active of \\zte\\,
 inchoative or conative, they began to seek. Either makes sense.
 The subject is naturally some of the Jerusalemites (Westcott)
 rather than some of the leaders (Bernard). \\To take him\\ (\\auton\\
 \\piasai\\). First aorist active infinitive, Doric form from \\piaz\\,
 from the usual \\piez\\, occasionally so in the papyri, but \\piaz\\
 always in N.T. except
 # Lu 6:38
 \\And\\ (\\kai\\). Here = "but." \\Laid his hand\\ (\\epebalen tn cheira\\).
 Second aorist active indicative of \\epiball\\, to cast upon. Old
 and common idiom for arresting one to make him a prisoner
 # Mt 26:50
 See repetition in verse
 # 44
 \\His hour\\ (\\h hra autou\\). In
 # 13:1
 we read that "the hour" had come, but that was "not yet" (\\oup\\).
 "John is at pains to point out at every point that the
 persecution and death of Jesus followed a predestined course"
 (Bernard), as in
 # 2:4; 7:6,8; 8:10; 10:39; 13:1
 etc. \\Was not yet come\\ (\\oup elluthei\\). Past perfect active of
 \\erchomai\\, as John looks back on the story.

03215
 \\When the Christ shall come\\ (\\ho Christos hotan elthi\\). Proleptic
 position of \\ho Christos\\ again as in
 # 27
 but \\elthi\\ with \\hotan\\ rather than \\erchtai\\, calling more
 attention to the consummation (whenever he does come). \\Will he\\
 \\do?\\ (\\m poisei;\\). Future active indicative of \\poie\\ with \\m\\
 (negative answer expected). Jesus had won a large portion of the
 pilgrims (\\ek tou ochlou polloi\\) either before this day or during
 this controversy. The use of \\episteusan\\ (ingressive aorist
 active) looks as if many came to believe at this point. These
 pilgrims had watched closely the proceedings. \\Than those which\\
 (\\hn\\). One must supply the unexpressed antecedent \\toutn\\ in the
 ablative case after \\pleiona\\ (more). Then the neuter plural
 accusative relative \\ha\\ (referring to \\smeia\\ signs) is attracted
 to the ablative case of the pronominal antecedent \\toutn\\ (now
 dropped out). \\Hath done\\ (\\epoisen\\). First aorist active
 indicative of \\poie\\, a timeless constative aorist summing up all
 the miracles of Jesus so far.

03216
 \\The Pharisees\\ (\\hoi Pharisaioi\\). This group of the Jewish rulers
 # 7:11,15,25
 was particularly hostile to Christ, though already the Sadducees
 had become critical
 # Mt 16:6
 and they join here (\\hoi archiereis\\, the chief priests being
 Sadducees) in determining to silence Jesus by bringing him before
 the Sanhedrin. They had heard the whispered talk about Jesus
 before he arrived
 # 7:12
 and still more now. \\Heard the multitude murmuring\\ (\\kousan tou\\
 \\ochlou gogguzontos\\). First aorist active indicative of \\akou\\ with
 the genitive case and the descriptive participle of the vivid
 onomatopoetic verb \\gogguz\\ (verse
 # 12
 now grown louder like the hum of bees. It was the defence of
 Jesus by a portion of the crowd
 # 7:31
 that irritated the Pharisees. Here the Pharisees take the
 initiative and enlist the Sadducees in the Sanhedrin (for this
 combination see
 # 7:45; 11:47,57; Mt 21:45; 27:62
 the organized court) to send "officers" (\\hupretas\\) "to take him"
 (\\hina piassin auton\\, final clause with \\hina\\ and first aorist
 active subjunctive of \\piaz\\ for which verb see verse
 # 30
 For \\hupretas\\ (temple police here) see verse
 # 45; 18:3,12,22; 19:6; Ac 5:22,26
 For the word see
 # Mt 5:25; Lu 1:2
 "an under rower" (\\hupo, erets\\), any assistant.

03217
 \\Yet a little while\\ (\\eti chronon mikron\\). Accusative of extent of
 time. It was only six months to the last passover of Christ's
 ministry and he knew that the end was near. \\I go unto him that\\
 \\sent me\\ (\\hupag pros ton pempsanta me\\). See the same words in
 # 16:5
 \\Hupag\\, old compound (\\hupo, ag\\), has the notion of withdrawing
 (literally, go under). See
 # 16:7-10
 for three words for going common in John (\\poreuomai\\, go for a
 purpose, \\aperchomai\\, to go away, \\hupag\\, to withdraw personally).
 \\Hupag\\ often in John of going to the Father or God
 # 8:14,21; 13:3,33,36; 14:4,5,28; 15:16; 16:4,7,10,17
 See
 # 6:21
 It was enigmatic language to the hearers.

03218
 \\And shall not find me\\ (\\kai ouch heursete me\\). Future active
 indicative of \\heurisk\\. Jesus had said: "Seek and ye shall find"
 # Mt 7:7
 but this will be too late. Now they were seeking (verse
 # 30
 to kill Jesus, then they will seek deliverance, but too late.
 \\Where I am\\ (\\hopou eimi eg\\). No conflict with verse
 # 33
 but the essential eternal spiritual home of Christ "in absolute,
 eternal being and fellowship with the Father" (Vincent). \\Ye\\
 \\cannot come\\ (\\humeis ou dunasthe elthein\\). This fellowship was
 beyond the comprehension of these hostile Jews. See the same idea
 in
 # 7:36
 by the Jews;
 # 8:21
 to the Jews and then to the disciples with the addition of "now"
 (\\arti\\,
 # 13:33
 \\nun\\ in
 # 13:36

03219
 \\Among themselves\\ (\\pros heautous\\). These Jewish leaders of verse
 # 32
 talk among themselves about what Jesus said in a spirit of
 contempt (this man or fellow, \\houtos\\). \\That\\ (\\hoti\\). Almost result
 like \\hoti\\ in
 # Mt 8:27
 \\Will he go?\\ (\\m mellei poreuesthai;\\). Negative answer expected in
 an ironical question, "Is he about to go?" \\Unto the Dispersion\\
 \\among the Greeks\\ (\\eis tn diasporan tn Hellnn\\). Objective
 genitive \\tn Hellnn\\ (of the Greeks) translated here "among,"
 because it is the Dispersion of Jews among the Greeks. \\Diaspora\\
 is from \\diaspeir\\, to scatter apart
 # Ac 8:1,4
 It occurs in Plutarch and is common in the LXX, in the N.T. only
 here,
 # Jas 1:1; 1Pe 1:1
 There were millions of these scattered Jews. \\And teach the\\
 \\Greeks\\ (\\kai didaskein tous Hellnas\\). Confessing his failure to
 teach the Jews in Palestine, "thus ignorantly anticipating the
 course Christianity took; what seemed unlikely and impossible to
 them became actual" (Dods).

03220
 \\What is this word?\\ (\\Tis estin ho logos houtos;\\). Puzzled and
 uneasy over this unintelligible saying. Even Peter is distressed
 over it later (\\13:37\\).

03221
 \\Now on the last day\\ (\\en de ti eschati hmeri\\). The eighth day
 which was "an holy convocation," kept as a Sabbath
 # Le 33:36
 apparently observed as a memorial of the entrance into Canaan,
 hence "the great day of the feast" (\\ti megali ts heorts\\).
 \\Stood and cried\\ (\\histkei kai ekrasen\\). Past perfect active of
 \\histmi\\ used as imperfect and intransitive and first aorist
 active of \\kraz\\. Picture Jesus standing (linear) and suddenly
 crying out (punctiliar). \\If any man thirst\\ (\\ean tis dipsi\\).
 Third class condition with \\ean\\ and present active subjunctive of
 \\dipsa\\, "if any one is thirsty." On each of the seven preceding
 days water was drawn in a golden pitcher from the pool of Siloam
 and carried in procession to the temple and offered by the
 priests as the singers chanted
 # Isa 12:3
 : "With joy shall ye draw water out of the wells of salvation."
 "It is uncertain whether the libations were made upon the eighth
 day. If they were not made, the significant cessation of the
 striking rite on this one day of the feast would give a still
 more fitting occasion for the words" (Westcott).

03222
 \\He that believeth on me\\ (\\ho pisteun eis eme\\). Nominative
 absolute as is not uncommon. \\The scripture\\ (\\h graph\\). No
 precise passage can be quoted, though similar idea in several
 # Isa 55:1; 58:11; Zec 13:1; 14:8; Eze 47:1; Joe 3:18
 Chrysostom confines it to
 # Isa 28:16
 by punctuation (only the nominative absolute as the Scripture).
 \\Out of his belly shall flow rivers of living water\\ (\\potamoi ek\\
 \\ts koilias autou reusousin hudatos zntos\\). Some ancient Western
 writers connect \\pinet\\ of verse
 # 37
 with \\ho pisteun\\ in verse
 # 38
 By this arrangement \\autou\\ (his) with \\koilias\\ is made to refer to
 Christ, not to the believer. Burney argues that \\koilia\\ is a
 mistranslation of the Aramaic (fountain, not belly) and that the
 reference is to
 # Eze 47:1
 C.C. Torrey refers to
 # Zec 14:8
 But the Eastern writers refer \\autou\\ (his) to the believer who not
 only quenches in Christ his own thirst, but becomes a source of
 new streams for others
 # Joh 4:14
 It is a difficult question and Westcott finally changed his view
 and held \\autou\\ to refer to Christ. \\Reusousin\\ is future active
 indicative of \\re\\, old verb, to flow, here only in the N.T.

03223
 \\Which\\ (\\hou\\). Genitive by attraction of the relative \\ho\\
 (accusative singular object of \\lambanein\\) to the case of \\tou\\
 \\pneumatos\\ (the Spirit) the antecedent. But it is purely
 grammatical gender (neuter \\ho\\ because of \\pneuma\\) which we do not
 have in English. Even here one should say "whom," not which, of
 the Spirit of God. \\Were to receive\\ (\\emellon lambanein\\). Imperfect
 active of \\mell\\ with the present active infinitive \\lambanein\\, to
 receive, one of the three constructions with \\mell\\ (present,
 aorist, or future infinitive). Literally, "whom they were about
 to receive," a clear reference to the great pentecost. \\For the\\
 \\Spirit was not yet given\\ (\\oup gar n pneuma\\). No verb for
 "given" in the Greek. The reference is not to the existence of
 the Spirit, but to the dispensation of the Spirit. This same use
 of \\eimi\\ like \\pareimi\\ (to be present) appears in
 # Ac 19:2
 of the Spirit's activity. John, writing at the close of the
 century, inserts this comment and interpretation of the language
 of Jesus as an allusion to the coming of the Holy Spirit at
 pentecost (the Promise of the Father). \\Because Jesus was not yet\\
 \\glorified\\ (\\hoti Isous oup edoxasth\\). Reason for the previous
 statement, the pentecostal outpouring following the death of
 Jesus here called "glorified" (\\edoxasth\\, first aorist passive
 indicative of \\doxaz\\), used later of the death of Jesus
 # 12:16
 even by Jesus himself
 # 12:23; 13:31

03224
 \\Some of the multitude\\ (\\ek tou ochlou\\). \\Tines\\ (some) to be
 supplied, a common Greek idiom. \\Of a truth\\ (\\alths\\). "Truly."
 See
 # 1:47
 \\The prophet\\ (\\ho prophts\\). The one promised to Moses
 # De 18:15
 and long expected. For John,
 see note on "Joh 1:21"
 Proof of the deep impression made by Jesus.

03225
 \\This is the Christ\\ (\\houtos estin ho Christos\\). These went further
 and dared to call Jesus the Messiah and not merely the prophet
 who might not be the Messiah. They said it openly. \\What\\ (\\gar\\).
 These denied that Jesus was the Messiah and gave as their reason
 (\\gar\\, for) the fact that he came from Galilee. The use of \\m\\
 expects a negative answer.

03226
 \\The scripture\\ (\\h graph\\). The reference is to
 # Mic 5:2
 the very passage quoted by the chief priests and scribes in
 response to Herod's inquiry
 # Mt 2:6
 This ignorance of the fact that Jesus was actually born in
 Bethlehem belongs to the Jews, not to John the author of the
 Gospel.

03227
 \\A division\\ (\\schisma\\). A clear split. See
 # Mt 9:16
 for the word from \\schiz\\, to rend. Used again in
 # Joh 9:16; 10:19

03228
 \\Would have taken him\\ (\\thelon pisai auton\\). Imperfect active of
 \\thel\\ and first aorist active infinitive of \\piaz\\, "were wishing
 to seize him." See verse
 # 30
 for a like impulse and restraint, there \\epebalen ep' auton\\, here
 \\ebalen ep' auton\\ (simple verb, not compound).

03229
 \\Why did ye not bring him?\\ (\\Dia ti ouk gagete auton;\\). Second
 aorist active indicative of \\ag\\. Indignant outburst of the
 Sanhedrin (both Sadducees and Pharisees) at the failure of the
 (\\tous\\, note article here referring to verse
 # 32
 temple police to arrest Jesus. "Apparently they were sitting in
 expectation of immediately questioning him" (Dods). They were
 stunned at this outcome.

03230
 \\Never man so spake\\ (\\oudepote elalsen houts anthrpos\\). Police
 officers are not usually carried away by public speech. They had
 fallen under the power of Jesus "as the Galilean peasants had
 been impressed" (Bernard) in verses
 # 28
 It was the words of Jesus that had so gripped these officers, not
 his works
 # 15:24
 It was most disconcerting to the Sanhedrin.

03231
 \\Are ye also led astray?\\ (\\M kai humeis peplansthe;\\). The
 Pharisees took the lead in this scornful sneer at the officers.
 The use of \\m\\ formally expects a negative answer as in
 # 4:29
 but the Pharisees really believed it. See also
 # 6:67
 The verb form is perfect passive indicative of \\plana\\, for which
 see verse
 # 12
 with perhaps an allusion to that phase of opinion.

03232
 \\Hath any of the rulers believed on him?\\ (\\M tis ek tn archontn\\
 \\episteusen eis auton;\\). Negative answer sharply expected. First
 aorist active indicative of \\pisteu\\. "Did any one of the rulers
 believe on him?" "What right have subordinates to have a mind of
 their own?" (Dods). These police were employed by the temple
 authorities (rulers). "Power was slipping through their fingers"
 (Dods) and that was the secret of their hostility to Jesus. \\Or of\\
 \\the Pharisees\\ (\\ ek tn Pharisain\\). A wider circle and the most
 orthodox of all.

03233
 \\This multitude\\ (\\ho ochlos houtos\\). The Pharisees had a scorn for
 the _amhaaretz_ or "people of the earth" (cf. our "clod-hoppers")
 as is seen in rabbinic literature. It was some of the \\ochlos\\
 (multitude at the feast especially from Galilee) who had shown
 sympathy with Jesus
 # 7:12,28
 \\Which knoweth not the law\\ (\\ho m ginoskn\\). Present active
 articular participle of \\ginsk\\ with \\m\\ usual negative of the
 participle in the _Koin_. "No brutish man is sin-fearing, nor is
 one of the people of the earth pious" (_Aboth_, II. 6). See the
 amazement of the Sanhedrin at Peter and John in
 # Ac 4:13
 as "unlettered and private men" (\\agrammatoi kai iditai\\). No
 wonder the common people (\\ochlos\\) heard Jesus gladly
 # Mr 12:37
 The rabbis scouted and scorned them. \\Are accursed\\ (\\eparatoi\\
 \\eisin\\). Construction according to sense (plural verb and
 adjective with collective singular \\ochlos\\). \\Eparatoi\\ is old
 verbal adjective from \\eparaomai\\, to call down curses upon, here
 only in the N.T.

03234
 \\Nicodemus\\ (\\Nikodmos\\). Not heard from since chapter 3 when he
 timidly came to Jesus by night. Now he boldly protests against
 the injustice of condemning Jesus unheard. He appears once more
 (and only in John) in
 # 19:39
 with Joseph of Arimathea as a secret disciple of Jesus. He is a
 Pharisee and a member of the Sanhedrin and his present act is
 courageous. \\Saith\\ (\\legei\\). Dramatic present active indicative as
 in
 # 2:3
 \\Before\\ (\\proteron\\). This is genuine, a reference to the visit in
 chapter 3, but \\nuktos\\ (by night) is not genuine here. \\Being one\\
 \\of them\\ (\\heis n ex autn\\). As a member of the Sanhedrin he takes
 up the challenge in verse
 # 48
 He is both ruler and Pharisee.

03235
 \\Doth our law judge a man?\\ (\\m ho nomos hmn krinei ton\\
 \\anthrpon;\\). Negative answer expected and "the man," not "a man."
 These exponents of the law (verse
 # 49
 were really violating the law of criminal procedure
 # Ex 23:1; De 1:16
 Probably Nicodemus knew that his protest was useless, but he
 could at least show his colours and score the point of justice in
 Christ's behalf. \\Except it first hear from himself\\ (\\ean m\\
 \\akousi prton par' autou\\). Third-class negative condition with
 \\ean m\\ and first aorist active subjunctive of \\akou\\. That is
 common justice in all law, to hear a man's side of the case
 ("from him," \\par' autou\\). \\And know what he doeth\\ (\\kai gni ti\\
 \\poiei\\). Continuation of the same condition with second aorist
 active subjunctive of \\ginsk\\ with indirect question and present
 active indicative (\\ti poiei\\). There was no legal answer to the
 point of Nicodemus.

03236
 \\Art thou also of Galilee?\\ (\\M kai su ek ts Galilaias ei;\\).
 Formally negative answer expected by \\m\\, but really they mean to
 imply that Nicodemus from local feeling or prejudice has lined
 himself up with this Galilean mob (\\ochlos\\) of sympathizers with
 Jesus and is like Jesus himself a Galilean. "These aristocrats of
 Jerusalem had a scornful contempt for the rural Galileans"
 (Bernard). \\That out of Galilee ariseth no prophet\\ (\\hoti ek ts\\
 \\Galilaias prophts ouk egeiretai\\). As a matter of fact Jonah,
 Hosea, Nahum, possibly also Elijah, Elisha, and Amos were from
 Galilee. It was simply the rage of the Sanhedrin against Jesus
 regardless of the facts. Westcott suggests that they may have
 reference to the future, but that is a mere excuse for them.

03237
 This verse and through
 # 8:12
 (the passage concerning the woman taken in adultery) is certainly
 not a genuine part of John's Gospel. The oldest and best MSS.
 (Aleph A B C L W) do not have it. It first appears in Codex
 Bezae. Some MSS. put it at the close of John's Gospel and some
 place it in Luke. It is probably a true story for it is like
 Jesus, but it does not belong to John's Gospel. The Canterbury
 Version on which we are commenting puts the passage in brackets.
 Westcott and Hort place it at the end of the Gospel. With this
 explanation we shall proceed. \\They went\\ (\\eporeuthsan\\). First
 aorist passive indicative of \\poreuomai\\ used as a deponent verb
 without passive idea. In this context the verb has to refer to
 the Sanhedrin with a rather pointless contrast to Jesus.

03238
 \\But Jesus went\\ (\\Isous de eporeuth\\). Same deponent use of
 \\poreuomai\\ as in
 # 7:53
 and in contrast to the Sanhedrin's conduct, though it seems
 "pointless" (Dods). Apparently Jesus was lodging in the home of
 Mary, Martha, and Lazarus.

03239
 \\Early in the morning\\ (\\orthrou\\). Genitive of time, \\orthros\\ meaning
 daybreak, old word, not in John, though in
 # Lu 24:1; Ac 5:21
 John uses \\pri\\
 # 18:28; 20:1; 21:4
 \\He came again into the temple\\ (\\palin paregeneto eis to hieron\\).
 If the paragraph is genuine, the time is the next day after the
 eighth and last day of the feast. If not genuine, there is no way
 of telling the time of this apparently true incident. \\And all the\\
 \\people came unto him\\ (\\kai ps ho laos rcheto pros auton\\).
 Imperfect middle of \\erchomai\\ picturing the enthusiasm of the
 whole (\\pas\\) crowd now as opposed to the divisions in chapter 7.
 \\Taught\\ (\\edidasken\\). Imperfect active of \\didask\\. He took his seat
 (\\kathisas\\, ingressive active participle of \\kathiz\\) as was
 customary for Jesus and began to teach (inchoative imperfect). So
 the picture.

03240
 \\The scribes and the Pharisees\\ (\\hoi grammateis kai hoi\\
 \\Pharisaioi\\). John does not mention "scribes," though this
 combination (note two articles) is common enough in the Synoptics
 # Lu 5:30; 6:7
 etc.). \\Bring\\ (\\agousin\\). Vivid dramatic present active indicative
 of \\ag\\. Dods calls this "in itself an unlawful thing to do" since
 they had a court for the trial of such a case. Their purpose is
 to entrap Jesus. \\Taken in adultery\\ (\\epi moicheii kateilemmenn\\).
 Perfect passive participle of \\katalamban\\, old compound to seize
 # Mr 9:18
 to catch, to overtake
 # Joh 12:35
 to overcome (or overtake) in
 # 1:5
 \\Having let her in the midst\\ (\\stsantes autn en mesi\\). First
 aorist active (transitive) participle of \\histmi\\. Here all could
 see her and what Jesus did with such a case. They knew his
 proneness to forgive sinners.

03241
 \\Hath been taken\\ (\\kateilptai\\). Perfect passive indicative of
 \\katalamban\\ (see verse
 # 3
 caught and still guilty. \\In adultery\\ (\\moicheuomen\\). Present
 passive participle of \\moicheu\\, "herself suffering adultery"
 # Mt 5:32
 Used of married people. Not in John. \\In the very act\\ (\\ep'\\
 \\autophri\\). Old adjective (\\autophros, autos\\, self, and \\phr\\,
 thief) caught in the act of theft, then extended to any crime in
 which one is caught. Old idiom, but not elsewhere in the Greek
 Bible. One example in a Berlin papyrus.

03242
 \\Commanded\\ (\\eneteilato\\). First aorist middle indicative of
 \\entell\\, old verb to enjoin
 # Mt 4:6
 \\To stone such\\ (\\tas toiautas lithazein\\). Present active infinitive
 of \\lithaz\\ (from \\lithos\\), from Aristotle on. Stoning was
 specified for the case of a betrothed woman guilty of adultery
 # De 22:23
 and for a priest's daughter if guilty. In other cases just death
 was commanded
 # Le 20:10; De 22:22
 The Talmud prescribes strangulation. This case may have strictly
 come within the regulation as a betrothed virgin. \\What then\\
 \\sayest thou of her?\\ (\\su oun ti legeis;\\). "Thou then, what dost
 thou say?" This was the whole point, to catch Jesus, not to
 punish the woman.

03243
 \\Tempting him\\ (\\peirazontes auton\\). Evil sense of this present
 active participle of \\peiraz\\, as so often
 # Mr 8:11; 10:2
 etc.). \\That they might have whereof to accuse him\\ (\\hina echsin\\
 \\katgorein autou\\). Purpose clause with \\hina\\ and present active
 subjunctive of \\ech\\. This laying of traps for Jesus was a common
 practice of his enemies
 # Lu 11:16
 etc.). Note present active infinitive of \\katgore\\ (see
 # Mt 12:10
 for the verb) to go on accusing (with genitive \\autou\\). It was now
 a habit with these rabbis. \\Stooped down\\ (\\kat kupsas\\). First
 aorist active participle of \\kupt\\, old verb to bow the head, to
 bend forward, in N.T. only here and verse
 # 8; Mr 1:7
 The use of \\kat\\ (down) gives a vivid touch to the picture. \\With\\
 \\his finger\\ (\\ti daktuli\\). Instrumental case of \\daktulos\\ for
 which see
 # Mt 23:4
 \\Wrote on the ground\\ (\\kategraphen eis tn gn\\). Imperfect active
 of \\katagraph\\, old compound, here only in N.T., to draw, to
 delineate, to write down, apparently inchoative, began to write
 on the sand as every one has done sometimes. The only mention of
 writing by Jesus and the use of \\katagraph\\ leaves it uncertain
 whether he was writing words or drawing pictures or making signs.
 If we only knew what he wrote! Certainly Jesus knew how to write.
 And yet more books have been written about this one who wrote
 nothing that is preserved than any other person or subject in
 human history. There is a tradition that Jesus wrote down the
 names and sins of these accusers. That is not likely. They were
 written on their hearts. Jesus alone on this occasion showed
 embarrassment over this woman's sin.

03244
 \\When they continued asking\\ (\\hs epemenon ertntes\\). Imperfect
 active indicative of \\epimen\\ (waiting in addition or still, \\epi\\,
 old verb) with supplementary active participle of \\erta\\, to
 question. See same construction in
 # Ac 12:16
 The verb \\epimen\\ does not occur in John. They saw that Jesus
 seemed embarrassed, but did not know that it was as much because
 of "the brazen hardness of the prosecutors" as because of the
 shame of the deed. \\He lifted himself up\\ (\\anekupsen\\). First aorist
 active indicative of \\anakupt\\, the opposite of \\katakupt\\, to bend
 down (verse
 # 8
 or of \\kat kupt\\ (verse
 # 6
 \\He that is without sin\\ (\\ho anamarttos\\). Verbal adjective (\\an\\
 privative and \\hamarttos\\ from \\hamartan\\), old word, either one
 who has not sinned as here and
 # De 29:19
 or one who cannot sin, not in the N.T. \\Among you\\ (\\humn\\).
 Objective genitive. \\First cast\\ (\\prtos balet\\). The nominative
 \\prtos\\ means first before others, be the first to cast, not cast
 before he does something else. See
 # 20:4
 The verb is second aorist imperative of \\ball\\, old verb to fling
 or cast. Jesus thus picks out the executioner in the case.

03245
 \\Again he stooped down\\ (\\palin katakupsas\\). First aorist active
 participle of \\katakupt\\, old and rare verb (in Epictetus II, 16.
 22) instead of \\kat kupsas\\ in verse
 # 6
 \\With his finger\\ (\\ti daktuli\\). Not genuine, only in D and
 Western class. \\Wrote on the ground\\ (\\egraphen eis tn gn\\).
 Imperfect active of the simplex \\graph\\, not \\katagraph\\. The
 second picture of Jesus writing on the ground.

03246
 \\Went out\\ (\\exrchonto\\). Inchoative imperfect. Graphic picture. \\One\\
 \\by one\\ (\\heis kath' heis\\). Not a Johannine phrase, but in
 # Mr 14:19
 where also the second nominative is retained as if \\kath'\\ (\\kata\\)
 is regarded as a mere adverb and not as a preposition. \\Beginning\\
 \\from the eldest\\ (\\arxamenoi apo tn presbutern\\). "From the elder
 (comparative form, common in _Koin_ as superlative) men," as was
 natural for they had more sins of this sort which they recalled.
 "They are summoned to judge themselves rather than the woman"
 (Dods). \\Was left alone\\ (\\kateleiphth monos\\). First aorist
 effective passive indicative of \\kataleip\\, to leave behind, with
 predicate nominative \\monos\\. "Jesus was left behind alone." \\And\\
 \\the woman, where she was, in the midst\\ (\\kai h gun en mesi\\
 \\ousa\\). The woman was left behind also "being in the midst" as
 they had placed her (verse
 # 3
 before they were conscience stricken and left.

03247
 \\Lifted up himself\\ (\\anakupsas\\). First aorist active participle of
 \\anakupt\\ as in verse
 # 7
 \\Where are they?\\ (\\Pou eisin;\\). Jesus had kept on writing on the
 ground as the accusers had slipped away one by one. \\Did no man\\
 \\condemn thee?\\ (\\oudeis se katekrinen;\\). First aorist active
 indicative of \\katakrin\\, old and common verb to give judgment
 against (down on) one, but not in John. No one dared to cast a
 stone at the woman on Christ's terms.

03248
 \\No man, Lord\\ (\\Oudeis, Kurie\\). "No one, Sir." She makes no excuse
 for her sin. Does she recognize Jesus as "Lord"? \\Neither do I\\
 \\condemn thee\\ (\\Oude eg se katakrin\\). Jesus does not condone her
 sin. See
 # 8:15
 for "I do not judge (condemn) any one." But he does give the poor
 woman another chance. \\Henceforth sin no more\\ (\\apo tou nun mketi\\
 \\hamartane\\). See also
 # 5:14
 where this same language is used to the impotent man. It
 literally means (prohibition with present active imperative):
 "Henceforth no longer go on sinning." One can only hope that the
 woman was really changed in heart and life. Jesus clearly felt
 that even a wicked woman can be saved.

03249
 \\Again therefore\\ (\\palin oun\\). This language fits in better with
 # 7:52
 than with
 # 8:11
 Just suppose Jesus is in the temple on the following day. \\Unto\\
 \\them\\ (\\autois\\). The Pharisees and crowds in the temple after the
 feast was past. \\I am the light of the world\\ (\\eg eimi to phs tou\\
 \\kosmou\\). Jesus had called his followers "the light of the world"
 # Mt 5:14
 but that was light reflected from him. Already Jesus (the Logos)
 had been called the true light of men
 # 1:9; 3:19
 The Psalmist calls God his Light
 # 27:1
 So
 # Isa 60:19
 At the feast of tabernacles in the Court of the Women where Jesus
 was on this day
 # 8:20
 there were brilliant candelabra and there was the memory of the
 pillar of cloud by day and of fire by night. But with all this
 background this supreme and exclusive claim of Jesus (repeated in
 # 9:5
 to being the light of the whole world (of Gentiles as well as of
 Jews) startled the Pharisees and challenged their opposition.
 \\Shall have the light of life\\ (\\hexei to phs ts zs\\). The light
 which springs from and issues in life (Westcott). Cf.
 # 6:33,51
 about Jesus being the Bread of Life. In this sublime claim we
 come to a decisive place. It will not do to praise Jesus and deny
 his deity. Only as the Son of God can we justify and accept this
 language which otherwise is mere conceit and froth.
