John 20:30-31
30. many other signs—miracles.
31. But these are written—as sufficient specimens.
the Christ, the Son of God—the one His official, the other His personal, title. believing . . . may have life—(See on Joh 6:51-54). 1 Corinthians 2:13
13. also—We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (1Co 2:12).
which the Holy Ghost teacheth—The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual—expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (2Co 10:12). WAHL (Key of the New Testament) translates, "explaining (as the Greek is translated, Ge 40:8, the Septuagint) to spiritual (that is, Spirit-taught) men, spiritual things (the things which we ourselves are taught by the Spirit)." Spirit-taught men alone can comprehend spiritual truths. This accords with 1Co 2:6, 9, 10, 14, 15; 1Co 3:1. ALFORD translates, "Putting together (combining) spirituals with spirituals"; that is, attaching spiritual words to spiritual things, which we should not do, if we were to use words of worldly wisdom to expound spiritual things (so 1Co 2:1, 4; 1Pe 4:11). Perhaps the generality of the neuters is designed to comprehend these several notions by implication. Comparing, or combining, spirituals with spirituals; implying both that spiritual things are only suited to spiritual persons (so "things" comprehended persons, 1Co 1:27), and also that spiritual truths can only be combined with spiritual (not worldly-wise) words; and lastly, spirituals of the Old and New Testaments can only be understood by mutual comparison or combination, not by combination with worldly "wisdom," or natural perceptions (1Co 1:21, 22; 2:1, 4-9; compare Ps 119:18). 2 Peter 1:21
21. came not in old time—rather, "was never at any time borne" (to us).
by the will of man—alone. Jer 23:26, "prophets of the deceit of their own heart." Compare 2Pe 3:5, "willingly." holy—One oldest manuscript has, "men FROM God": the emissaries from God. "Holy," if read, will mean because they had the Holy Spirit. moved—Greek, "borne" (along) as by a mighty wind: Ac 2:2, "rushing (the same Greek) wind": rapt out of themselves: still not in fanatical excitement (1Co 14:32). The Hebrew "nabi," "prophet," meant an announcer or interpreter of God: he, as God's spokesman, interpreted not his own "private" will or thought, but God's "Man of the Spirit" (Ho 9:7, Margin). "Thou testifiedst by Thy Spirit in Thy prophets." "Seer," on the other hand, refers to the mode of receiving the communications from God, rather than to the utterance of them to others. "Spake" implies that, both in its original oral announcement, and now even when in writing, it has been always, and is, the living voice of God speaking to us through His inspired servants. Greek, "borne (along)" forms a beautiful antithesis to "was borne." They were passive, rather than active instruments. The Old Testament prophets primarily, but including also all the inspired penmen, whether of the New or Old Testament (2Pe 3:2).
Copyright information for
JFB