‏ John 1:19-51

 And this is the witness of John ( κα αυτη εστιν η μαρτυρια του Ιωανου ). He had twice already alluded to it (verses 7f., 15) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem.

 When the Jews sent unto him ( οτε απεστειλαν προς αυτον ο Ιουδαιο ). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent ( απεστειλαν, first aorist active indicative of  αποστελλω ).

 Priests and Levites ( ιερεις κα Λευειτας ). Sadducees these were. Down below in verse 24 the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in Mt 3:7 we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" (Lu 3:7). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" (Lu 3:15). So the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent.

 To ask him ( ινα ερωτησωσιν αυτον ). Final  ινα and the first aorist active subjunctive of  ερωταω, old verb to ask a question as here and often in the Koine to ask for something (Joh 14:16) like  αιτεω.

 Who art thou? ( συ τις ει; ). Direct question preserved and note proleptic position of  συ, "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.

 And he confessed ( κα ωμολογησεν ). The continued paratactic use of  κα (and) and the first aorist active indicative of  ομολογεω, old verb from  ομολογος ( ομον, λεγω, to say the same thing), to confess, in the Synoptics (Mt 10:32) as here.

 And denied not ( κα ουκ ηρνησατο ). Negative statement of same thing in Johannine fashion, first aorist middle indicative of  αρνεομα, another Synoptic and Pauline word (Mt 10:33; 2Ti 2:12). He did not contradict or refuse to say who he was.

 And he confessed ( κα ωμολογησεν ). Thoroughly Johannine again in the paratactic repetition.

 I am not the Christ ( Εγω ουκ ειμ ο Χριστος ). Direct quotation again with recitative  οτ before it like our modern quotation marks. "I am not the Messiah," he means by  ο Χριστος (the Anointed One). Evidently it was not a new question as Luke had already shown (Lu 3:15).

 And they asked him ( κα ηρωτησαν αυτον ). Here the paratactic  κα is like the transitional  ουν (then).

 What then? ( Τ ουν; ). Argumentative  ουν like Paul's  τ ουν in Ro 6:15. Quid ergo?  Art thou Elijah? ( Συ Ελιας ει; ). The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from Mal 4:5. In Mr 9:11f. Jesus will identify John with the Elijah of Malachi's prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration.

 He saith ( λεγε ). Vivid dramatic present.

 I am not ( ουκ ειμ ). Short and blunt denial.

 Art thou the prophet? ( ο προφητης ε συ; ). "The prophet art thou?" This question followed naturally the previous denials. Moses (De 18:15) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Ac 3:22; 7:37), but the Jews thought him another forerunner of the Messiah (Joh 7:40). It is not clear in Joh 6:15 whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Lu 7:19). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mr 8:28; Mt 16:14).

 And he answered ( κα απεκριθη ). First aorist passive (deponent passive, sense of voice gone) indicative of  αποκρινομα, to give a decision from myself, to reply.

 No ( Ου ). Shortest possible denial.

 They said therefore ( ειπαν ουν ). Second aorist active indicative of defective verb  ειπον with  α instead of usual  ο. Note  ουν, inferential here as in verse 21 though often merely transitional in John.

 Who art thou? ( Τις ει; ). Same question as at first (verse 19), but briefer.

 That we give answer ( ινα αποκρισιν δωμεν ). Final use of  ινα with second aorist active subjunctive of  διδωμ with  αποκρισιν from  αποκρινομα, above, old substantive as in Lu 2:47.

 To those that sent ( τοις πεμψασιν ). Dative case plural of the articular participle first aorist active of  πεμπω.

 What sayest thou of thyself? ( Τ λεγεις περ σεαυτου; ). This time they opened wide the door without giving any hint at all.

 He said ( εφη ). Common imperfect active (or second aorist active) of  φημ, to say, old defective verb.

 I am the voice of one crying in the wilderness ( Εγω φωνη βοωντος εν τη ερημω ). For his answer John quotes Isa 40:3. The Synoptics (Mr 1:3; Mt 3:3; Lu 3:4) quote this language from Isaiah as descriptive of John, but do not say that he also applied it to himself. There is no reason to think that he did not do so. John also refers to Isaiah as the author of the words and also of the message, " Make straight the way of the Lord" ( Ευθυνατε την οδον του κυριου ). By this language ( ευθυνω in N.T. only here and Jas 3:4, first aorist active imperative here) John identifies himself to the committee as the forerunner of the Messiah. The early writers note the differences between the use of  Λογος (Word) for the Messiah and  φωνη (Voice) for John.

 They had been sent ( απεσταλμενο ησαν ). Periphrastic past perfect passive of  αποστελλω.

 From the Pharisees ( εκ των Φαρισαιων ). As the source ( εκ ) of the committee of Sadducees (verse 19).

 Why then baptizest thou? ( Τ ουν βαπτιζεισ; ). In view of his repeated denials (three here mentioned).

 If thou art not ( ε συ ουκ ε ). Condition of first class. They did not interpret his claim to be "the voice" to be important enough to justify the ordinance of baptism. Abrahams (Studies in Pharisaism and the Gospels) shows that proselyte baptism was probably practised before John's time, but its use by John was treating the Jews as if they were themselves Gentiles.

 In the midst of you standeth ( μεσος υμων στηκε ). Adjective as in 19:18, not  εν μεσω υμων. Present active indicative of late verb  στηκω from perfect stem  εστηκα. John had already baptized Jesus and recognized him as the Messiah.

 Whom ye know not ( ον υμεις ουκ οιδατε ). This was the tragedy of the situation (1:11). Apparently this startling declaration excited no further inquiry from the committee.

 Coming after me ( οπισω μου ερχομενος ). No article ( ο ) in Aleph B. John as the forerunner of the Messiah has preceded him in time, but not in rank as he instantly adds.

 The latchet of whose shoe I am not worthy to unloose ( ου ουκ ειμ αξιος ινα λυσω αυτου τον ιμαντα του υποδηματος ). Literally, "of whom I am not worthy that I unloose the latchet (see Mr 1:7 for  ιμας ) of his sandal (see Mt 3:11 for  υποδημα, bound under the foot)." Only use of  αξιος with  ινα in John, though used by Paul in this saying of the Baptist (Ac 13:25),  ικανος ινα in Mt 3:8, but  ικανος λυσα (aorist active infinitive instead of  λυσω, aorist active subjunctive) in Mr 1:7 (Lu 3:16) and  βαστασα in Mt 3:11.

 In Bethany beyond Jordan ( εν Βηθανια περαν του Ιορδανου ). Undoubtedly the correct text, not "in Bethabara" as Origen suggested instead of "in Bethany" of all the known Greek manuscripts under the mistaken notion that the only Bethany was that near Jerusalem.

 Was baptizing ( ην βαπτιζων ). Periphrastic imperfect, common idiom in John.

 On the morrow ( τη επαυριον ). Locative case with  ημηρα (day) understood after the adverb  επαυριον. "Second day of this spiritual diary" (Bernard) from verse 19.

 Seeth Jesus coming ( βλεπε τον Ιησουν ερχομενον ). Dramatic historical present indicative ( βλεπε ) with vivid present middle participle ( ερχομενον ). Graphic picture.

 Behold the Lamb of God ( ιδε ο αμνος του θεου ). Exclamation  ιδε like  ιδου, not verb, and so nominative  αμνος. Common idiom in John (1:36; 3:26, etc.). For "the Lamb of God" see 1Co 5:7 (cf. Joh 19:36) and 1Pe 1:19. The passage in Isa 53:6f. is directly applied to Christ by Philip in Ac 8:32. See also Mt 8:17; 1Pe 2:22f.; Heb 9:28. But the Jews did not look for a suffering Messiah (Joh 12:34) nor did the disciples at first (Mr 9:32; Lu 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Isa 53, even if the rabbis did not see it there? Symeon had it dimly (Lu 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis.

 Which taketh away the sin of the world ( ο αιρων την αμαρτιαν του κοσμου ). Note singular  αμαρτιαν not plural  αμαρτιας (1Jo 3:5) where same verb  αιρω, to bear away, is used. The future work of the Lamb of God here described in present tense as in 1Jo 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews.

 Of whom ( υπερ ου ). Not  περ, but  υπερ. "On behalf of whom." John points to Jesus as he speaks: "This is he." There he is. See verse 15 for discussion of these words of John.

 And I knew him not ( καγω ουκ ηιδειν αυτον ). Repeated in verse 33. Second past perfect of  οιδα as imperfect. He had predicted the Messiah and described him before he met him and baptized him. See the Synoptics for that story. Whether John knew Jesus personally before the baptism we do not know.

 But that he should be made manifest to Israel ( αλλ' ινα φανερωθη τω Ισραηλ ). Final clause with  ινα and first aorist passive subjunctive of  φανεροω. The purpose of John's ministry was to manifest to Israel with their spiritual privileges (1:49) the presence of the Messiah. Hence he was baptizing in water those who confessed their sins, he means, as in Mr 1:5. The Synoptic account is presupposed all along here.

 Bare witness ( εμαρτυρησεν ). First aorist active indicative of  μαρτυρεω. Another specimen of John's witness to the Messiah (1:7, 15, 19, 29, 35, 36).

 I have beheld ( τεθεαμα ). Perfect middle indicative of  θεαομα, the realization of the promise of the sign (verse 33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Mt 3:14ff.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mr 1:10; Mt 3:16; Lu 3:22) became permanent proof to him. John's allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit.

 He said ( εκεινος ειπεν ). Explicit and emphatic pronoun as in verse 8, referring to God as the one who sent John (verse 6).

 With the Holy Spirit ( εν πνευματ αγιω ). "In the Holy Spirit." Here again one needs the background of the Synoptics for the contrast between John's baptism in water (Joh 1:26) and that of the Messiah in the Holy Spirit (Mr 1:8; Mt 3:11; Lu 3:16).

 I have seen ( εωρακα ). Present perfect active of  οραω. John repeats the statement of verse 32 ( τεθεαμα ).

 Have borne witness ( μεμαρτυρηκα ). Perfect active indicative of  μαρτυρεω for which verb see 32.

 This is the Son of God ( ο υιος του θεου ). The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father's voice hail him as "My Beloved Son" (Mr 1:11; Mt 3:17; Lu 3:22). Nathanael uses it as a Messianic title (Joh 1:49) as does Martha (11:27). The Synoptics use it also of Christ (Mr 3:11; Mt 14:33; Lu 22:70). Caiaphas employs it to Christ as a Messianic title (Mt 26:63) and Jesus confessed under oath that he was (verse Mt 26:64), thus applying the term to himself as he does in John's Gospel (5:25; 10:36; 11:4) and by implication (the Father, the Son) in Mt 11:27 (Lu 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (Joh 3:18; 5:25; 17:5; 19:7; 20:31) like that of the Logos with God in 1:1.

 Again on the morrow ( τη επαυριον παλιν ). Third day since verse 19.

 Was standing ( ιστηκε ). Past perfect of  ιστημ, intransitive, and used as imperfect in sense. See same form in 7:37.

 Two ( δυο ). One was Andrew (verse 40), the other the Beloved Disciple (the Apostle John), who records this incident with happy memories.

 He looked ( εμβλεψας ). First aorist active participle of  εμβλεπω, antecedent action before  λεγε (says).

 As he walked ( περιπατουντ ). Present active participle in dative case after  εμβλεψας and like  ερχομενον in verse 29 vividly pictures the rapture of John in this vision of Jesus, so far as we know the third and last glimpse of Jesus by John (the baptism, verse 29, and here).

 Saith ( λεγε ). Historical present, change from  ιστηκε before. He repeats part of the tribute in verse 29.

 Heard him speak ( ηκουσαν αυτου λαλουντος ). First active indicative of  ακουω and present active participle of  λαλεω in genitive case agreeing with  αυτου, object of  ακουω. "Heard him speaking" (kind of indirect discourse). John had disciples ( μαθητα, learners, from  μανθανω, to learn).

 They followed Jesus ( ηκολουθησαν τω Ιησου ). Associative instrumental case after verb (first aorist active indicative, ingressive aorist, of  ακολουθεω ). These two disciples of the Baptist (Andrew and John) took him at his word and acted on it. John the Baptist had predicted and portrayed the Messiah, had baptized him, had interpreted him, and now for the second time had identified him.

 Turned ( στραφεις ). Second aorist passive participle of  στρεφω, vividly picturing the sudden act of Jesus on hearing their steps behind him.

 Beheld ( θεασαμενος ). First aorist middle participle of  θεαομα (verse 32). Both participles here express antecedent action to  λεγε (saith).

 Following ( ακολοθουντας ). Present active participle of  ακολουθεω (verse 37). It was Christ's first experience of this kind and the two came from the Baptist to Jesus.

 What seek ye? ( Τ ζητειτε; ). Not "whom" ( τινα 18:4; 20:15), but "what purpose have you." The first words of Jesus preserved in this Gospel. See Lu 2:49; Mt 3:15 for words spoken before this and Mr 1:15 for Mark's first report in the Galilean ministry.

 Rabbi ( Ραββε ). Aramaic title for "Teacher" which John here translates by  Διδασκαλε as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Mt 26:25, 49) and Mark once by Judas (Mr 14:45) and twice by Peter (Mr 9:5; 11:21). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by  Κυριε (Lord or Sir) as in 4:11, 49; 5:7. Peter uses  Κυριε in 6:68. In the end the disciples usually say  Κυριε (13:6, 25, etc.), but Mary Magdalene says  Ραββουνε (20:16).

 Being interpreted ( μεθερμημευομενον ). Present passive participle of  μεθερμηνευω, late compound of  μετα and  ερμηνευω, to explain (Joh 1:42), old word from  Hερμες, the god of speech (hermeneutics). John often explains Aramaic words (1:38, 41, 42; 4:25; 9:7, etc.).

 Where abidest thou? ( Που μενεισ; ). They wished a place for quiet converse with Jesus.

 Come and ye shall see ( ερχεσθε κα οψεσθε ). Polite invitation and definite promise (future middle indicative  οψεσθε from  οραω, correct text, not imperative  ιδετε ).

 Where he abode ( που μενε ). Indirect question preserving the present active indicative after secondary tense ( ειδαν, saw) according to regular Greek idiom. Same verb  μενω as in 38.

 With him ( παρ' αυτω ). "By his side," "beside him."

 That day ( την ημεραν εκεινην ). Accusative of extent of time, all during that day.

 About the tenth hour ( ωρα ως δεκατη ). Roman time and so ten o'clock in the morning. John in Ephesus at the close of the century naturally uses Roman time. See 20:19 "evening on that day," clearly Roman time. Thus also Joh 19:14 (sixth hour, morning) and Mr 15:25 (third hour, nine A.M.) suit. To his latest day John never forgot the hour when first he met Jesus.

 Andrew ( Ανδρεας ). Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also 6:8; 12:22). The more formal call of Andrew and Simon, James and John, comes later (Mr 1:16ff.; Mt 4:18ff.; Lu 3:1-11).

 That heard John speak ( των ακουσαντων παρα Ιωανου ). "That heard from John," a classical idiom ( παρα with ablative after  ακουω ) seen also in 6:45; 7:51; 8:26, 40; 15:15.

 He findeth first ( ευρισκε ουτος πρωτον ). "This one finds (vivid dramatic present) first" ( προτων ).  Προτων (adverb supported by Aleph A B fam. 13) means that Andrew sought "his own brother Simon" ( τον αδελφον τον ιδιον Σιμωνα ) before he did anything else. But Aleph L W read  πρωτος (nominative adjective) which means that Andrew was the first who went after his brother implying that John also went after his brother James. Some old Latin manuscripts (b, e, r apparently), have  μανε for Greek  πρω (early in the morning). Bernard thinks that this is the true reading as it allows more time for Andrew to bring Simon to Jesus. Probably  πρωτον is correct, but even so John likely brought also his brother James after Andrew's example.

 We have found the Messiah ( Hευρηκαμεν τον Μεσσιαν ). First aorist active indicative of  ευρισκω. Andrew and John had made the greatest discovery of the ages, far beyond gold or diamond mines. The Baptist had told about him. "We have seen him."

 Which is ( ο εστιν ). Same explanatory neuter relative as in verse 38, "which word is." This Aramaic title Messiah is preserved in the N.T. only here and 4:25, elsewhere translated into  Χριστος, Anointed One, from  χριω, to anoint. See on Mt 1:1 for discussion.

 Looked upon him ( εμβλεψας αυτω ). See verse 36 for same word and form of John's eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Lu 22:61).

 He brought him ( ηγαγεν αυτον ). Effective second aorist active indicative of  αγο as if Andrew had to overcome some resistance on Simon's part.

 Thou shalt be called Cephas ( συ κληθηση Κηφας ). Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Mt 16:17f.), and Jesus will say, "Thou art Peter." Here the future passive indicative of  καλεω is only prophecy. The Aramaic  Χηφας (rock) is only applied to Simon in John except by Paul (1Co 1:12; Ga 1:18, etc.). But the Greek  Πετρος is used by all. In the ancient Greek  πετρα was used for the massive ledge of rock like Stone Mountain while  πετρος was a detached fragment of the ledge, though itself large. This distinction may exist in Mt 16:17f., except that Jesus probably used Aramaic which would not have such a distinction.

 On the morrow ( τη επαυριον ). The fourth of the days from verse 19.

 He findeth Philip ( ευρισκε Φιλιππον ). Vivid dramatic present as in 41, though  ηθελησεν (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names.

 Follow me ( ακολουθε μο ). Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mr 2:14; Mt 8:22; 9:21; 19:21 ; Lu 9:59; Joh 21:19). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work.

 From Bethsaida ( απο Βηθσαιδα ). Same expression in 12:21 with the added words "of Galilee," which locates it in Galilee, not in Iturea. There were two Bethsaidas, one called Bethsaida Julias in Iturea (that in Lu 9:10) or the Eastern Bethsaida, the other the Western Bethsaida in Galilee (Mr 6:45), perhaps somewhere near Capernaum. This is the town of Andrew and Peter and Philip. Hence Philip would be inclined to follow the example of his townsmen.

 Philip findeth ( ευρισκε Φιλιππος ). Dramatic present again. Philip carries on the work. One wins one. If that glorious beginning had only kept on! Now it takes a hundred to win one.

 Nathaniel ( τον Ναθαναηλ ). It is a Hebrew name meaning "God has given" like the Greek  Θεοδορε (Gift of God). He was from Cana of Galilee (Joh 21:2), not far from Bethsaida and so known to Philip. His name does not occur in the Synoptics while Bartholomew (a patronymic, Bar Tholmai) does not appear in John. They are almost certainly two names of the same man. Philip uses  ευρηκαμεν (verse 41) also to Nathanael and so unites himself with the circle of believers, but instead of  Μεσσιαν describes him "of whom ( ον accusative with  εγραψεν ) Moses in the law (De 18:15) and the prophets (so the whole O.T. as in Lu 24:27, 44) did write."

 Jesus of Nazareth the son of Joseph ( Ιησουν υιον του Ιωσηφ τον απο Ναζαρετ ). More exactly, "Jesus, son of Joseph, the one from Nazareth." Jesus passed as son (no article in the Greek) of Joseph, though John has just described him as "God-only Begotten" in verse 18, but certainly Philip could not know this. Bernard terms this part "the irony of St. John" for he is sure that his readers will agree with him as to the real deity of Jesus Christ. These details were probably meant to interest Nathanael.

 Can any good thing come out of Nazareth? ( Εκ Ναζαρετ δυνατα τ αγαθον ειναι; ). Literally, "Out of Nazareth can anything good be." There is a tinge of scorn in the question as if Nazareth (note position at beginning of sentence) had a bad name. Town rivalry may account to some extent for it since Cana (home of Nathanael) was near Nazareth. Clearly he had never heard of Jesus. The best thing in all the world came out of Nazareth, but Philip does not argue the point. A saying had arisen that no prophet comes out of Galilee (Joh 7:52), untrue like many such sayings.

 Come and see ( ερχου κα ιδε ). Present middle imperative (come on) and second active imperative (and see at once). Philip followed the method of Jesus with Andrew and John (verse 39), probably without knowing it. Wise is the one who knows how to deal with the sceptic.

 Behold ( ιδε ). Here an exclamation (see 1:29) as often like  ιδου.

 An Israelite indeed ( αληθως Ισραηλειτης ). "Truly an Israelite," one living up to the covenant name, Israel at its best (Ro 2:29), without the guile ( δολος, deceit, bait for fish, from  δελεαζω, to catch with bait) that Jacob once had of which Isaac complained (Ge 27:35,  δολος, here in LXX). The servant of Jehovah was to be without guile (Isa 53:9).

 Whence knowest thou me? ( Ποθεν με γινωσκεισ; ). Nathanael is astonished at this tribute, at any knowledge about himself by Jesus. He had overheard Christ's comment and longed to know its source.

 Before Philip called thee ( Προ του σε Φιλιππον φωνησα ). Idiomatic Greek,  προ and the ablative case of the articular aorist active infinitive ( του φωνησα, from  φωνεω, to call) with  σε as the object and  Φιλιππον, the accusative of general reference, "before the calling thee as to Philip."

 When thou wast under the fig tree ( οντα υπο την συκην ). "Being under the fig tree," accusative present participle agreeing with  σε. The fig tree was a familiar object in Palestine, probably in leaf at this time, the accusative with  υπο may suggest that Nathanael had withdrawn there for prayer. Note genitive with  υποκατω in verse 50. Jesus saw Nathanael's heart as well as his mere presence there. He saw him in his worship and so knew him.

 Thou art the Son of God ( συ ε ο υιος του θεου ). Whether Nathanael had heard the Baptist say this of Jesus (1:34) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (1:45) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ's claim in verse 51. Cf. the confession of Peter in 6:69; Mt 16:16 and Martha's in Joh 11:27. Nathanael goes further.

 Thou art King of Israel ( Βασιλευς ε του Ισραηλ ). To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in Ps 2 and Jesus is greeted in the Triumphal Entry as the King of Israel (Joh 12:13).

 Answered and said ( απεκριθη κα ειπεν ). This redundant use of both verbs (cf. 1:26) occurs in the Synoptics also and in the LXX also. It is Aramaic also and vernacular. It is not proof of an Aramaic original as Burney argues (Aramaic Origin, etc., p. 53).

 Because ( οτ ). Causal use of  οτ at beginning of the sentence as in 14:19; 15:19; 16:6. The second  οτ before  ειδον (I saw) is either declarative (that) or merely recitative (either makes sense here).

 Thou shalt see greater things than these ( μειζω τουτων οψη ). Perhaps volitive future middle indicative of  οραω (though merely futuristic is possible as with  οψεσθε in 51) ablative case of  τουτων after the comparative adjective  μειζω. The wonder of Nathanael no doubt grew as Jesus went on.

 Verily, Verily ( Αμην, αμην ). Hebrew word transliterated into Greek and then into English, our "amen." John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ's authoritative manner of speaking as shown also by  λεγω υμιν (I say unto you). Note plural  υμιν though  αυτω just before is singular (to him). Jesus addresses thus others besides Nathanael.

 The heaven opened ( τον ουρανον ανεωιγοτα ). Second perfect active participle of  ανοιγω with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Mt 3:16; Lu 3:21), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isa 64:1) and as it was later illustrated in the death of Stephen (Ac 7:56). There is a quotation from Ge 28:12f., Jacob's vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both "the Son of God" as Nathanael said and "the Son of Man" ( επ τον υιον του ανθρωπου ) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob's Ladder. "I am the Way," Jesus will say. He is more than King of Israel, he is the Son of Man (the race). So quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mr 14:62). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person.

‏ John 2

 The third day ( τη ημερα τη τριτη ). "On the day the third" (locative case), from the start to Galilee when Philip was found (1:43), seven days since 1:19.

 There was a marriage ( γαμος εγενετο ). "A wedding (or marriage festival) took place." See on Mt 22:8.

 In Cana of Galilee ( εν Κανα της Γαλιλαιας ). This town, the home of Nathanael (21:2), is only mentioned again in 4:46 as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at Kefr Kenna (3 1/2 miles from Nazareth), though Ain Kana and Khirbet Kana are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived.

 And the mother of Jesus was there ( κα ην η μητηρ του Ιησου εκε ). When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly.

 Jesus also was bidden ( εκληθη κα ο Ιησους ). First aorist passive indicative of  καλεω, "was also invited" as well as his mother and because of her presence, possibly at her suggestion.

 And his disciples ( κα ο μαθητα ). Included in the invitation and probably all of them acquaintances of the family. See on 1:35 for this word applied to John's followers. This group of six already won form the nucleus of the great host of "learners" through the ages who will follow Jesus as Teacher and Lord and Saviour. The term is sometimes restricted to the twelve apostles, but more often has a wider circle in view as in Joh 6:61, 66; 20:30.

 When the wine failed ( υστερησαντος οινου ). Genitive absolute with first aorist active participle of  υστερεω, old verb from  υστερος, late or lacking. See same use in Mr 10:21. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests.

 They have no wine ( Οινον ουκ εχουσιν ). The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Lu 2:19, 51). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. So she dares propose the miracle to him.

 Woman ( γυνα ). Vocative case of  γυνη, and with no idea of censure as is plain from its use by Jesus in 19:26. But the use of  γυνα instead of  μητερ (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go.

 What have I to do with thee? ( Τ εμο κα σοι; ). There are a number of examples of this ethical dative in the LXX (Jud 11:12; 2Sa 16:10; 1Ki 17:18; 2Ki 3:13; 2Ch 35:21) and in the N.T. (Mr 1:24; 5:7; Mt 8:29; 27:19; Lu 8:28). Some divergence of thought is usually indicated. Literally the phrase means, "What is it to me and to thee?" In this instance F.C. Burkitt (Journal of Theol. Studies, July, 1912) interprets it to mean, "What is it to us?" That is certainly possible and suits the next clause also.

 Mine hour is not yet come ( ουπω ηκε η ωρα μου ). This phrase marks a crisis whenever it occurs, especially of his death (7:30; 8:20; 12:23; 13:1; 17:1). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ's intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah.

 Unto the servants ( τοις διακονοις ). See on Mt 20:26 for this word (our "deacon," but not that sense here).

 Whatsoever he saith unto you, do it ( Hοτ αν λεγη υμιν ποιησατε ). Indefinite relative sentence ( οτ αν and present active subjunctive, general statement) with aorist active imperative of  ποιεω for instant execution. Mary took comfort in the "not yet" ( ουπω ) and recognized the right of Jesus as Messiah to independence of her, but evidently expected him to carry out her suggestion ultimately as he did. This mother knew her Son.

 Waterpots ( υδρια ). Old word from  υδωρ (water) and used in papyri for pots or pans for holding money or bread as well as water. These stone ( λιθινα as in 2Co 3:3) jars full of water were kept handy ( set there,  κειμενα, present middle participle of  κειμα ) at a feast for ceremonial cleansing of the hands (2Ki 3:11; Mr 7:3), "after the Jews' manner of purifying" ( κατα τον καθαρισμον των Ιουδαιων ). See Mr 1:44; Lu 2:22 for the word  καθαρισμος (from  καθαριζω ) which fact also raised a controversy with disciples of John because of his baptizing (Joh 3:25).

 Containing ( χωρουσα ). Present active participle feminine plural of  χωρεω, old verb from  χωρος, place, space, having space or room for.

 Two or three firkins apiece ( ανα μετρητας δυο η τρεις ). The word  μετρητης, from  μετρεω, to measure, simply means "measurer," an amphora for measuring liquids (in Demosthenes, Aristotle, Polybius), the Hebrew bath (2Ch 4:5), here only in N.T., about 8 1/2 English gallons. Each  υδρια thus held about 20 gallons. This common distributive use of  ανα occurs here only in this Gospel, but is in Re 4:8. In Joh 4:28 a much smaller  υδρια was used for carrying water.

 Fill ( γεμισατε ). Effective first aorist active imperative of  γεμιζω, to fill full.

 With water ( υδατος ). Genitive case of material.

 Up to the brim ( εως ανω ). "Up to the top." See  εως κατω (Mt 27:51) for "down to the bottom." No room left in the waterpots now full of water.

 Draw out now ( Αντλησατε νυν ). First aorist active imperative of  αντλεω, from  ο αντλος, bilge water, or the hold where the bilge water settles (so in Homer). The verb occurs in Joh 4:7, 15, for drawing water from the well, and Westcott so interprets it here, but needlessly so, since the servants seem bidden to draw from the large water-jars now full of water. Apparently the water was still water when it came out of the jars (verse 9), but was changed to wine before reaching the guests. The water in the jars remained water.

 Unto the ruler of the feast ( τω αρχιτρικλινω ). Dative case. The  τρικλινος was a room ( οικος ) with three couches ( κλινη ) for the feast. The  αρχιτρικλινος was originally the superintendent of the dining-room who arranged the couches and tasted the food, not the toast-master ( συμποσιαρχης ).

 And they bare it ( ο δε ηνεγκαν ). Second aorist active indicative of  φερω. Apparently not knowing at first that they bore wine.

 Tasted ( εγευσατο ). First aorist middle indicative of  γευομα. As it was his function to do.

 The water now become wine ( το υδωρ οινον γεγενημενον ). Accusative case, though the genitive also occurs with  γευομα. Perfect passive participle of  γινομα and  οινον, predicative accusative. The tablemaster knew nothing of the miracle, "whence it was" ( ποθεν εστιν, indirect question retaining present indicative). The servants knew the source of the water, but not the power that made the wine.

 Calleth the bridegroom ( φωνε τον νυμφιον ). As apparently responsible for the supply of the wine ( thou hast kept  τετηρηκας ). See Mt 9:15 for  νυμφιος. When men have drunk freely ( οταν μεθυσθωσιν ). Indefinite temporal clause with  οταν and first aorist passive subjunctive of  μεθυσκω. The verb does not mean that these guests are now drunk, but that this is a common custom to put "the worse" ( τον ελασσω, the less, the inferior) wine last. It is real wine that is meant by  οινος here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it (Mt 11:19; Lu 7:34). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences. The law of love expounded by Paul in 1Co 8-10 and in Ro 14, 15 teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin.

 This beginning of his signs did Jesus ( ταυτην εποιησεν αρχην των σημειων ο Ιησους ). Rather, "this Jesus did as a beginning of his signs," for there is no article between  ταυτην and  αρχην. "We have now passed from the 'witness' of the Baptist to the 'witness' of the works of Jesus" (Bernard). This is John's favourite word "signs" rather than wonders ( τερατα ) or powers ( δυναμεις ) for the works ( εργα ) of Jesus.  Σημειον is an old word from  σημαινω, to give a sign (12:33). He selects eight in his Gospel by which to prove the deity of Christ (20:30) of which this is the first.

 Manifested his glory ( εφανερωσεν την δοξαν αυτου ). First aorist (effective) active indicative of  φανεροω, that glory of which John spoke in 1:14.

 Believed on him ( επιστευσαν εις αυτον ). First aorist active indicative of  πιστευω, to believe, to put trust in, so common in John. These six disciples (learners) had already believed in Jesus as the Messiah (1:35-51). Now their faith was greatly strengthened. So it will be all through this Gospel. Jesus will increasingly reveal himself while the disciples will grow in knowledge and trust and the Jews will become increasingly hostile till the culmination.

 He went down to Capernaum ( κατεβη εις Καφαρναουμ αυτος ). Second aorist active indicative of  καταβαινω. Cana was on higher ground. This brief stay ( not many days,  ου πολλας ημερας ) in this important city (Tell Hum) on the north shore of Galilee was with Christ's mother, brothers (apparently friendly at first) and the six disciples, all in the fresh glow of the glory manifested at Cana. Surely Mary's heart was full.

 The passover of the Jews ( το πασχα των Ιουδαιων ). The Synoptics do not give "of the Jews," but John is writing after the destruction of the temple and for Gentile readers. John mentions the passovers in Christ's ministry outside of the one when Christ was crucified, this one and one in 6:4. There may be another (5:1), but we do not know. But for John we should not know that Christ's ministry was much over a year in length.

 Those that sold ( τους πωλουντας ). Present active articular participle of  πωλεω, to sell. They were in the Court of the Gentiles within the temple precinct ( εν τω ιερω ), but not in the  ναος or temple proper. The sacrifices required animals (oxen,  βοας, sheep,  προβατα, doves,  περιστερας ) and "changers of money" ( κερματιστας, from  κερματιζω, to cut into small pieces, to change money, only here in N.T., late and rare). Probably their very presence in his Father's house angered Jesus. The Synoptics (Mr 11:15-17; Mt 21:12f.; Lu 10:45f.) record a similar incident the day after the Triumphal Entry. If there was only one, it would seem more natural at the close. But why could it not occur at the beginning also? Here it is an obvious protest by Christ at the beginning of his ministry as in the Synoptics it is an indignant outcry against the desecration. The cessation was only temporary in both instances.

 A scourge of cords ( φραγελλιον εκ σχοινιων ). The Latin flagellum. In papyri, here only in N.T. and note Latin l becomes  ρ in Koine.  Σχοινιων is a diminutive of  σχοινος (a rush), old word for rope, in N.T. only here and Ac 27:32.

 Cast out ( εξεβαλεν ). Second aorist active indicative of  εκβαλλω. It is not said that Jesus smote the sheep and oxen (note  τε κα, both and), for a flourish of the scourge would answer.

 He poured out ( εξεχεεν ). Second aorist active indicative of  εκχεω, to pour out.

 The changers' money ( των κολλυβιστων τα κερματα ). "The small pieces of money ( κερματα, cut in pieces, change) of the bankers ( κολλυβιστης from  κολλυβος, clipped, late word see on Mt 21:12)." Perhaps he took up the boxes and emptied the money.

 Overthrew their tables ( τας τραπεζας ανετρεψεν ). First aorist active indicative of  ανατρεπω, to turn up, though some MSS. have  ανεστρεψεν from  αναστρεφω, also to turn up.

 Take these things hence ( Αρατε ταυτα εντευθεν ). First aorist active imperative of  αιρω. Probably the doves were in baskets or cages and so had to be taken out by the traders.

 Make not my Father's house a house of merchandise ( μη ποιειτε τον οικον του πατρος μου οικον εμποριου ). "Stop making," it means,  μη and the present active imperative. They had made it a market-house ( εμποριου, here only in N.T., old word from  εμπορος, merchant, one who goes on a journey for traffic, a drummer). Note the clear-cut Messianic claim here (My Father as in Lu 2:49). Jerome says: "A certain fiery and starry light shone from his eyes and the majesty of Godhead gleamed in His face."

 Remembered ( εμνησθησαν ). First aorist passive indicative of  μιμνησκω, to remind, "were reminded." Westcott notes the double effect of this act as is true of Christ's words and deeds all through John's Gospel. The disciples are helped, the traders are angered.

 That it is written ( οτ γεγραμμενον εστιν ). Periphrastic perfect passive indicative of  γραφω retained in indirect discourse (assertion).

 The zeal of thine house ( ο ζηλος του οικου σου ). Objective genitive. "The zeal for thy house."

 Shall eat me up ( καταφαγετα με ). Future middle indicative of  κατεσθιω, defective verb, to eat down ("up" we say), perfective use of  κατα-. This future  φαγομα is from the second aorist  εφαγον. It is a quotation from Ps 69:9, frequently quoted in the N.T.

 What sign shewest thou unto us? ( Τ σημειον δεικνυεις ημιν; ). They may have heard of the "sign" at Cana or not, but they have rallied a bit on the outside of the temple area and demand proof for his Messianic assumption of authority over the temple worship. These traders had paid the Sadducees and Pharisees in the Sanhedrin for the concession as traffickers which they enjoyed. They were within their technical rights in this question.

 Destroy this temple ( λυσατε τον ναον τουτον ). First aorist active imperative of  λυω, to loosen or destroy. It is the permissive imperative, not a command to do it. Note also  ναος, not  ιερον, the sanctuary, symbol of God's  ναος, in our hearts (1Co 3:16f.). There is much confusion about this language since Jesus added: "And in three days I will raise it up" ( κα εν τρισιν ημεραις εγερω αυτον ). Those who heard Jesus, including the disciples till after the resurrection (verse 22), understood the reference to be to Herod's temple. Certainly that is the obvious way to take it. But Jesus often spoke in parables and even in enigmas. He may have spoken of the literal temple as a parable for his own body which of course they would not understand, least of all the resurrection in three days.

 Forty and six years was this temple in building ( Τεσσερακοντα κα εξ ετεσιν οικοδομηθη ο ναος ουτος ). "Within forty and six years (associative instrumental case) was built (first aorist passive indicative, constative or summary use of the aorist, of  οικοδομεω, without augment) this temple." As a matter of fact, it was not yet finished, so distrustful had the Jews been of Herod.

 And wilt thou? ( κα συ; ). An evident sneer in the use of  συ (thou, an unknown upstart from Galilee, of the peasant class, not one of the Sanhedrin, not one of the ecclesiastics or even architects).

 But he spake of the temple of his body ( εκεινος δε ελεγεν περ του ναου του σωματος αυτου ). Emphatic he ( εκεινος ) and imperfect tense (he had been speaking). This is John's view as he looks back at it, not what he understood when Jesus spoke the words.

 When therefore he was raised from the dead ( Hοτε ουν ηγερθη εκ νεκρων ). First aorist passive indicative of  εγειρω, to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then "they believed the Scripture" ( επιστευσαν τη γραφη ). They "believed" again. Dative case  γραφη. Probably Ps 16:10 is meant (Ac 2:31; 13:35).

 And the word which Jesus had said ( κα τω λογω ον ειπεν ). Dative case  λογω also, but  ον (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in 2:19. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it "hardly possible" that John interprets Jesus rightly in 1:21. "Had he meant that, He would have spoken with less ambiguity." But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as "I will destroy" (Mr 14:58), "I can destroy" (Mt 26:61), neither of which he said.

 In Jerusalem ( εν τοις Ιεροσολυμοις ). The form  Ιεροσολυμα as in 2:13 always in this Gospel and in Mark, and usually in Matthew, though  Ιερουσαλημ only in Revelation, and both forms by Luke and Paul.

 During the feast ( εν τη εορτη ). The feast of unleavened bread followed for seven days right after the passover (one day strictly), though  το πασχα is used either for the passover meal or for the whole eight days.

 Believed on his name ( επιστευσαν εις το ονομα αυτου ). See on 1:12 for this phrase. Only one has to watch for the real import of  πιστευω.

 Beholding his signs ( θεωρουντες αυτου τα σημεια ). Present active participle (causal use) of  θεωρεω.

 Which he did ( α εποιε ). "Which he was doing" (imperfect tense). He did his first sign in Cana, but now he was doing many in Jerusalem. Already Jesus had become the cynosure of all eyes in Jerusalem at this first visit in his ministry.

 But Jesus did not trust himself to them ( αυτος δε Ιησους ουκ επιστευεν αυτον αυτοις ). "But Jesus himself kept on refusing (negative imperfect) to trust himself to them." The double use of  πιστευω here is shown by Ac 8:13 where Simon Magus "believed" ( επιστευσεν ) and was baptized, but was unsaved. He merely believed that he wanted what Philip had.

 For that he knew all men ( δια το αυτον γινωσκειν παντας ). Causal use of  δια and the accusative case of the articular infinitive  το γινωσκειν (because of the knowing) with the object of the infinitive ( παντας, all men) and the accusative of general reference ( αυτον, as to himself).

 And because he needed not ( κα οτ χρειαν ειχεν ). Imperfect active, "and because he did not have need."

 That any one should bear witness concerning man ( ινα τις μαρτυρηση περ του ανθρωπου ). Non-final use of  ινα with first aorist active subjunctive of  μαρτυρεω and the generic article ( περ του ανθρωπου ) concerning mankind as in the next clause also.

 For he himself knew ( αυτος γαρ εγινωσκεν ). Imperfect active, "for he himself kept on knowing" as he did from the start.

 What was in man ( τ ην εν τω ανθρωπω ). Indirect question with  εστιν of the direct changed to the imperfect  ην, a rare idiom in the Koine. This supernatural knowledge of man is a mark of deity. Some men of genius can read men better than others, but not in the sense meant here.

‏ John 3

 Now ( δε ). So often in John  δε is explanatory and transitional, not adversative. Nicodemus is an instance of Christ's knowledge of men (2:25) and of one to whom he did trust himself unlike those in 2:24. As a Pharisee "he belonged to that party which with all its bigotry contained a salt of true patriotism and could rear such cultured and high-toned men as Gamaliel and Paul" (Marcus Dods).

 Named Nicodemus ( Νικοδημος ονομα ). Same construction as in 1:6, "Nicodemus name to him." So Re 6:8. It is a Greek name and occurs in Josephus (Ant. XIV. iii. 2) as the name of an ambassador from Aristobulus to Pompey. Only in John in N.T. (here, 7:50; 19:39). He was a Pharisee, a member of the Sanhedrin, and wealthy. There is no evidence that he was the young ruler of Lu 18:18 because of  αρχων (ruler) here.

 The same ( ουτος ). "This one."

 By night ( νυκτος ). Genitive of time. That he came at all is remarkable, not because there was any danger as was true at a later period, but because of his own prominence. He wished to avoid comment by other members of the Sanhedrin and others. Jesus had already provoked the opposition of the ecclesiastics by his assumption of Messianic authority over the temple. There is no ground for assigning this incident to a later period, for it suits perfectly here. Jesus was already in the public eye (2:23) and the interest of Nicodemus was real and yet he wished to be cautious.

 Rabbi ( Ραββε ). See on 1:38. Technically Jesus was not an acknowledged Rabbi of the schools, but Nicodemus does recognize him as such and calls him "My Master" just as Andrew and John did (1:38). It was a long step for Nicodemus as a Pharisee to take, for the Pharisees had closely scrutinized the credentials of the Baptist in 1:19-24 (Milligan and Moulton's Comm.).

 We know ( οιδαμεν ). Second perfect indicative first person plural. He seems to speak for others of his class as the blind man does in 9:31. Westcott thinks that Nicodemus has been influenced partly by the report of the commission sent to the Baptist (1:19-27).

 Thou art a teacher come from God ( απο θεου εληλυθας διδασκαλος ). "Thou hast come from God as a teacher." Second perfect active indicative of  ερχομα and predicative nominative  διδασκαλος. This is the explanation of Nicodemus for coming to Jesus, obscure Galilean peasant as he seemed, evidence that satisfied one of the leaders in Pharisaism.

 Can do ( δυνατα ποιειν ). "Can go on doing" (present active infinitive of  ποιεω and so linear).

 These signs that thou doest ( ταυτα τα σημεια α συ ποιεις ). Those mentioned in 2:23 that convinced so many in the crowd and that now appeal to the scholar. Note  συ (thou) as quite out of the ordinary. The scorn of Jesus by the rulers held many back to the end (Joh 12:42), but Nicodemus dares to feel his way.

 Except God be with him ( εαν μη η ο θεος μετ' αυτου ). Condition of the third class, presented as a probability, not as a definite fact. He wanted to know more of the teaching accredited thus by God. Jesus went about doing good because God was with him, Peter says (Ac 10:38).

 Except a man be born anew ( εαν μη τις γεννηθη ανωθεν ). Another condition of the third class, undetermined but with prospect of determination. First aorist passive subjunctive of  γενναω.  Ανωθεν. Originally "from above" (Mr 15:38), then "from heaven" (Joh 3:31), then "from the first" (Lu 1:3), and then "again" ( παλιν ανωθεν, Ga 4:9). Which is the meaning here? The puzzle of Nicodemus shows ( δευτερον, verse 4) that he took it as "again," a second birth from the womb. The Vulgate translates it by renatus fuerit denuo. But the misapprehension of Nicodemus does not prove the meaning of Jesus. In the other passages in John (3:31; 19:11, 23) the meaning is "from above" ( δεσυπερ ) and usually so in the Synoptics. It is a second birth, to be sure, regeneration, but a birth from above by the Spirit.

 He cannot see the kingdom of God ( ου δυνατα ιδειν την βασιλειαν του θεου ). To participate in it as in Lu 9:27. For this use of  ιδειν (second aorist active infinitive of  οραω ) see Joh 8:51; Re 18:7.

Being old ( γερων ων ). Nicodemus was probably familiar with the notion of re-birth for proselytes to Judaism for the Gentiles, but not with the idea that a Jew had to be reborn. But "this stupid misunderstanding" (Bernard) of the meaning of Jesus is precisely what John represents Nicodemus as making. How "old" Nicodemus was we do not know, but surely too old to be the young ruler of Lu 18:18 as Bacon holds. The blunder of Nicodemus is emphasized by the second question with the  μη expecting the negative answer. The use of  δευτερον adds to the grotesqueness of his blunder. The learned Pharisee is as jejune in spiritual insight as the veriest tyro. This is not an unheard of phenomenon.

 Of water and the Spirit ( εξ υδατος κα πνευματος ). Nicodemus had failed utterly to grasp the idea of the spiritual birth as essential to entrance into the Kingdom of God. He knew only Jews as members of that kingdom, the political kingdom of Pharisaic hope which was to make all the world Jewish (Pharisaic) under the King Messiah. Why does Jesus add  εξ υδατος here? In verse 3 we have " ανωθεν " (from above) which is repeated in verse 7, while in verse 8 we have only  εκ του πνευματος (of the Spirit) in the best manuscripts. Many theories exist. One view makes baptism, referred to by  εξ υδατος (coming up out of water), essential to the birth of the Spirit, as the means of obtaining the new birth of the Spirit. If so, why is water mentioned only once in the three demands of Jesus (3, 5, 7)? Calvin makes water and Spirit refer to the one act (the cleansing work of the Spirit). Some insist on the language in verse 6 as meaning the birth of the flesh coming in a sac of water in contrast to the birth of the Spirit. One wonders after all what was the precise purpose of Jesus with Nicodemus, the Pharisaic ceremonialist, who had failed to grasp the idea of spiritual birth which is a commonplace to us. By using water (the symbol before the thing signified) first and adding Spirit, he may have hoped to turn the mind of Nicodemus away from mere physical birth and, by pointing to the baptism of John on confession of sin which the Pharisees had rejected, to turn his attention to the birth from above by the Spirit. That is to say the mention of "water" here may have been for the purpose of helping Nicodemus without laying down a fundamental principle of salvation as being by means of baptism. Bernard holds that the words  υδατος κα (water and) do not belong to the words of Jesus, but "are a gloss, added to bring the saying of Jesus into harmony with the belief and practice of a later generation." Here Jesus uses  εισελθειν (enter) instead of  ιδειν (see) of verse 3, but with the same essential idea (participation in the kingdom).

 That which is born ( το γεγεννημενον ). Perfect passive articular participle. The sharp contrast between flesh ( σαρξ ) and Spirit ( πνευμα ), drawn already in 1:13, serves to remind Nicodemus of the crudity of his question in 3:4 about a second physical birth.

 Marvel not ( μη θαυμασηις ). "Do not begin to wonder" (ingressive first aorist active subjunctive with  μη ), as clearly Nicodemus had done. In John the word  θαυμαζω usually means "unintelligent wonder" (Bernard).

 Ye must be born anew ( δε υμας γεννηθηνα ανωθεν ). Jesus repeats the point in verse 3 ( δε and the infinitive instead of  εαν μη and the subjunctive) with  ανωθεν (from above) only and not  εξ υδατος.

 The wind ( το πνευμα ). In Greek  πνευμα means either wind or spirit as spiritus does in Latin (so also in Hebrew and Syriac). Wycliff follows the Latin and keeps spirit here and Marcus Dods argues for it. The word  πνευμα occurs 370 times in the N.T. and never means wind elsewhere except in a quotation from the O.T. (Heb 1:7 from Ps 104:4), though common in the LXX. On the other hand  πνεω (bloweth,  πνε ) occurs five times elsewhere in the N.T. and always of the wind (like Joh 6:18). So  φωνη can be either sound (as of wind) or voice (as of the Spirit). In simple truth either sense of  πνευμα can be taken here as one wills. Tholuck thinks that the night-wind swept through the narrow street as Jesus spoke. In either case the etymology of  πνευμα is "wind" from  πνεω, to blow. The Spirit is the use of  πνευμα as metaphor. Certainly the conclusion "of the Spirit" is a direct reference to the Holy Spirit who works his own way beyond our comprehension even as men even yet do not know the law of the wind.

 How? ( Πωσ; ) Nicodemus is not helped either by the use of  υδωρ or  πνευμα to understand  δε γεννηθηνα ανωθεν (the necessity of the birth from above or regeneration). He falls back into his "stupid misunderstanding." There are none so dull as those who will not see. Preoccupation prevents insight. Literally one must often empty his mind to receive new truth.

 The teacher of Israel ( ο διδασκαλος του Ισραηλ ). The well-known or the authorized (the accepted) teacher of the Israel of God. Note both articles.

 And understandest not these things? ( κα ταυτα ου γινωσκεισ; ). After being told by Jesus and after so propitious a start. His Pharisaic theology had made him almost proof against spiritual apprehension. It was outside of his groove (rote, rut, rot, the three terrible r's of mere traditionalism).

 We speak that we do know ( ο οιδαμεν λαλουμεν ). Jesus simply claims knowledge of what he has tried to make plain to the famous Rabbi without success. John uses  λαλεω some 60 times, half of them by Jesus, very little distinction existing between the use of  λαλεω and  λεγω in John. Originally  λαλεω referred to the chatter of birds. Note John's frequent use of  αμην αμην and  λεγω (double emphasis).

 And bear witness of that we have seen ( κα ο εωρακαμεν μαρτυρουμεν ). The same use of neuter singular relative  ο as before. Perfect active indicative of  οραω. He is not a dreamer, guesser, or speculator. He is bearing witness from personal knowledge, strange as this may seem to Nicodemus.

 And ye receive not our witness ( κα την μαρτυριαν ημων ου λαμβανετε ). This is the tragedy of the matter as John has shown (1:11, 26) and as will continue to be true even today. Jesus probably associates here with himself ("we") those who have personal experience of grace and so are qualified as witnesses. Note the plural in 1Jo 1:1f. Bernard thinks that John has here read into the words of Jesus the convictions of a later age, a serious charge to make.

 If I told ( ε ειπον ). Condition of the first class, assumed to be true.

 Earthly things ( τα επιγεια ). Things upon the earth like  τα επ της γης (Col 3:2), not things of an earthly nature or worldly or sinful. The work of the kingdom of God including the new birth which Nicodemus did not understand belongs to  τα επιγεια.

 If I tell you heavenly things ( εαν ειπω υμιν τα επουρανια ). Condition of the third class, undetermined. What will Nicodemus do in that case? By  τα επουρανια Jesus means the things that take place in heaven like the deep secrets of the purpose of God in the matter of redemption such as the necessity of the lifting up of Christ as shown in verse 14. Both Godet and Westcott note that the two types of teaching here pointed out by Jesus (the earthly, the heavenly) correspond in general to the difference between the Synoptics (the earthly) and the Fourth Gospel (the heavenly), a difference noted here in the Fourth Gospel as shown by Jesus himself. Hence the one should not be pitted against the other. There are specimens of the heavenly in the Synoptics as in Mt 11:25ff.; Lu 10:18ff.

 But he that descended out of heaven ( ε μη ο εκ του ουρανου καταβας ). The Incarnation of the Pre-existent Son of God who was in heaven before he came down and so knows what he is telling about "the heavenly things." There is no allusion to the Ascension which came later. This high conception of Christ runs all through the Gospel and is often in Christ's own words as here.

 Which is in heaven ( ο ων εν τω ουρανω ). This phrase is added by some manuscripts, not by Aleph B L W 33, and, if genuine, would merely emphasize the timeless existence of God's Son who is in heaven even while on earth. Probably a gloss. But "the Son of man" is genuine. He is the one who has come down out of heaven.

 Moses lifted up the serpent ( Μωυσης υψωσεν τον οφιν ). Reference to Nu 21:7ff. where Moses set the brazen serpent upon the standard that those who believed might look and live. Jesus draws a vivid parallel between the act of Moses and the Cross on which he himself (the Son of man) "must" ( δε, one of the heavenly things) "be lifted up" ( υψωθηνα, first aorist passive infinitive of  υψοω, a word not used about the brazen serpent). In John  υψοω always refers to the Cross (8:28; 12:32, 34), though to the Ascension in Acts (Ac 2:33; 5:31). Jesus is complimenting the standing and intelligence of Nicodemus as "the teacher of Israel" by telling him this great truth and fact that lies at the basis of the work of the kingdom of God (the atoning death of Christ on the Cross).

 That whosoever believeth may in him have eternal life ( ινα πας ο πιστευων εν αυτω εχη ζωην αιωνιον ). Final use of  ινα with present active subjunctive of  εχω, that he may keep on having eternal life (a frequent phrase in John, always in John  αιωνιος occurs with  ζωη, 16 times in the Gospel, 6 in 1John, ageless or endless life, beginning now and lasting forever). It is more than endless, for it is sharing in the life of God in Christ (5:26; 17:3; 1Jo 5:12). So here  εν αυτω (in him) is taken with  εχη rather than with  πιστευων. The interview with Nicodemus apparently closes with verse 15. In verses 16-21 we have past tenses constantly as is natural for the reflection of John, but unnatural for Jesus speaking. There are phrases like the Prologue (verse 19; 1:9-11). "Only begotten" does not occur elsewhere in the words of Jesus, but is in 1:14, 18; 1Jo 4:9. John often puts in explanatory comments (1:16-18; 12:37-41).

 For so ( ουτως γαρ ). This use of  γαρ is quite in John's style in introducing his comments (2:25; 4:8; 5:13, etc.). This "Little Gospel" as it is often called, this "comfortable word" (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In verses 16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus.

 Loved ( ηγαπησεν ). First aorist active indicative of  αγαπαω, the noble word so common in the Gospels for the highest form of love, used here as often in John (14:23; 17:23; 1Jo 3:1; 4:10) of God's love for man (cf. 2Th 2:16; Ro 5:8; Eph 2:4). In 21:15 John presents a distinction between  αγαπαω and  φιλεω.  Αγαπαω is used also for love of men for men (13:34), for Jesus (8:42), for God (1Jo 4:10).

 The world ( τον κοσμον ). The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in 2Co 5:19; Ro 5:8.

 That he gave ( ωστε εδωκεν ). The usual classical construction with  ωστε and the indicative (first aorist active) practical result, the only example in the N.T. save that in Ga 2:13. Elsewhere  ωστε with the infinitive occurs for actual result (Mt 13:32) as well as purpose (Mt 10:1), though even this is rare.

 His only begotten Son ( τον υιον τον μονογενη ). "The Son the only begotten." For this word see on 1:14, 18; 3:18. The rest of the sentence, the purpose clause with  ινα-εχη precisely reproduces the close of 3:15 save that  εις αυτον takes the place of  εν αυτω (see 1:12) and goes certainly with  πιστευων (not with  εχη as  εν αυτω in verse 15) and the added clause "should not perish but" ( μη απολητα αλλα, second aorist middle subjunctive, intransitive, of  απολλυμ, to destroy). The same contrast between "perish" and "eternal life" (for this world and the next) appears also in 10:28. On "perish" see also 17:12.

 For God sent not the Son ( ου γαρ απεστειλεν ο θεος τον υιον ). Explanation ( γαρ ) of God's sending the Son into the world. First aorist active indicative of  αποστελλω. John uses both  αποστελλω from which comes  αποστολος (3:34; 5:36, 38, etc.) and  πεμπω (4:34; 5:23, 24, 30, etc.) for God's sending the Son and  πεμπω more frequently, but with no real difference in meaning. All the Gospels use  ο υιος in the absolute sense in contrast with the Father (Mr 13:32; Mt 11:27; Lu 10:22).

 To judge ( ινα κρινη ). Final clause with  ινα and the present (or aorist) active subjunctive of  κρινω. The Messiah does judge the world as Jesus taught (Mt 25:31f.; Joh 5:27), but this was not the primary or the only purpose of his coming. See on Mt 7:1 for  κρινω, to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T.

 But that the world should be saved through him ( αλλ ινα σωθη ο κοσμος δι' αυτου ). First aorist passive subjunctive of  σωζω, the common verb to save (from  σως, safe and sound), from which  σωτηρ (Saviour) comes (the Saviour of the world, 4:42; 1Jo 4:14) and  σωτηρια (salvation, 4:22 here only in John). The verb  σωζω is often used for physical health (Mr 5:28), but here of the spiritual salvation as in 5:34.

 Is not judged ( ου κρινετα ). Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Ro 8:32f.). The believer in Christ as Saviour does not come into judgment (Joh 5:24).

 Hath been judged already ( ηδη κεκριτα ). Perfect passive indicative of  κρινω. Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (5:40).

 Because he hath not believed ( οτ μη πεπιστευκεν ). Perfect active indicative of  πιστευω, has taken a permanent attitude of refusal. Here  οτ μη states the reason subjectively as the judgment of the Judge in any such case ( ο μη πιστευων already mentioned) while in 1Jo 5:10  οτ ου πεπιστευκεν gives the reason objectively ( ου instead of  μη ) conceived as an actual case and no longer hypothetical. See 1:12 for  εις το ονομα with  πιστευω (believing on the name) and 1:14 for  μονογενους (only begotten) and also 3:16.

 And this is the judgment ( αυτη δε εστιν η κρισις ). A thoroughly Johannine phrase for sequence of thought (15:12; 17:3; 1Jo 1:5; 5:11, 14; 3Jo 1:6). It is more precisely the process of judging ( κρι-σις ) rather than the result ( κρι-μα ) of the judgment. "It is no arbitrary sentence, but the working out of a moral law" (Bernard).

 The light is come ( το φως εληλυθεν ). Second perfect active indicative of  ερχομα, a permanent result as already explained in the Prologue concerning the Incarnation (1:4, 5, 9, 11). Jesus is the Light of the world.

 Loved darkness ( ηγαπησαν το σκοτος ). Job (Job 24:13) spoke of men rebelling against the light. Here  το σκοτος, common word for moral and spiritual darkness (1Th 5:5), though  η σκοτια in Joh 1:5. "Darkness" is common in John as a metaphor for the state of sinners (8:12; 12:35, 46; 1Jo 1:6; 2:8, 9, 11). Jesus himself is the only moral and spiritual light of the world (8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, "for their works were evil ( πονηρα )." When the light appears, they scatter to their holes and dens.  Πονηρος (from  πονος, toil,  πονεω, to toil) is used of the deeds of the world by Jesus (7:7). In the end the god of this world blinds men's eyes so that they do not see the light (2Co 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1Jo 5:19).

 That doeth ill ( ο φαυλα πρασσων ). The word  φαυλος means first worthless and then wicked (usually so in N.T.) and both senses occur in the papyri. In 5:29 see contrast between  αγαθα ποιεω (doing good things) and  φαυλα πρασσω (practising evil things).

 Hateth the light ( μισε το φως ). Hence talks against it, ridicules Christ, Christianity, churches, preachers, etc. Does it in talk, magazines, books, in a supercilious tone of sheer ignorance.

 Cometh not to the light ( ουκ ερχετα προς το φως ). The light hurts his eyes, reveals his own wickedness, makes him thoroughly uncomfortable. Hence he does not read the Bible, he does not come to church, he does not pray. He goes on in deeper darkness.

 Lest his works should be reproved ( ινα μη ελεγχθη τα εργα αυτου ). Negative final clause ( ινα μη ) with first aorist passive subjunctive of  ελεγχω, old word to correct a fault, to reprove, to convict. See also 8:46; 16:8. To escape this unpleasant process the evil man cuts out Christ.

 That doeth the truth ( ο ποιων την αληθειαν ). See 1Jo 1:6 for this striking phrase.

 Comes to the light ( ερχετα προς το φως ). Is drawn by the light, spiritual heliotropes, not driven from it.

 That may be made manifest ( ινα φανερωθη ). Final  ινα with first aorist passive subjunctive of  φανεροω.

 They have been wrought in God ( εν θεω εστιν ειργασμενα ). Periphrastic perfect passive indicative of  εργαζομα. He does not claim that they are perfect, only that they have been wrought in the sphere of and in the power of God. Hence he wants the light turned on.

 After these things ( μετα ταυτα ). Transition after the interview with Nicodemus. For the phrase see 5:1; 6:1; 7:1.

 Into the land of Judea ( εις την Ιουδαιαν γην ). Into the country districts outside of Jerusalem. The only example of this phrase in the N.T., but "the region of Judea" ( η Ιουδαια χωρα ) in Mr 1:5.

 He tarried ( διετριβεν ). Descriptive imperfect active of  διατριβω, old verb to rub between or hard, to spend time (Ac 14:3).

 Baptized ( εβαπτιζεν ). Imperfect active of  βαπτιζω. "He was baptizing." The six disciples were with him and in 4:2 John explains that Jesus did the baptizing through the disciples.

 John was also baptizing ( ην δε κα ο Ιωανης βαπτιζων ). Periphrastic imperfect picturing the continued activity of the Baptist simultaneous with the growing work of Jesus. There was no real rivalry except in people's minds.

 In Aenon near to Salim ( εν Αινων εγγυς του Σαλειμ ). It is not clearly known where this place was. Eusebius locates it in the Jordan valley south of Beisan west of the river where are many springs (fountains, eyes). There is a place called Salim east of Shechem in Samaria with a village called 'Aimen, but with no water there. There may have been water there then, of course.

 Because there was much water there ( οτ υδατα πολλα ην εκε ). "Because many waters were there." Not for drinking, but for baptizing. "Therefore even in summer baptism by immersion could be continued" (Marcus Dods).

 And they came, and were baptized ( κα παρεγινοντο κα εβαπτιζοντο ). Imperfects both, one middle and the other passive, graphically picturing the long procession of pilgrims who came to John confessing their sins and receiving baptism at his hands.

 For John had not yet been cast into prison ( ουπω γαρ ην βεβλημενος εις την φυλακην Ιωανης ). Periphrastic past perfect indicative of  βαλλω explaining ( γαρ ) why John was still baptizing, the reason for the imprisonment having been given by Luke (Lu 3:19f.).

 A questioning ( ζητησις ). Old word from  ζητεω. See Ac 15:2 for the word where also  ζητημα (question) occurs.  Ζητησις (process of inquiry) means a meticulous dispute (1Ti 6:4).

 With a Jew ( μετα Ιουδαιου ). So correct text, not  Ιουδαιων (Jews). Probably some Jew resented John's baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism).

 About purifying ( περ καθαρισμου ). See 2:6 for the word. The committee from the Sanhedrin had challenged John's right to baptize (1:25). The Jews had various kinds of baptisms or dippings (Heb 6:2), "baptisms of cups and pots and brazen vessels" (Mr 6:4). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint.

 Rabbi ( Ραββε ). Greeting John just like Jesus (1:38; 3:2).

 Beyond Jordan ( περαν του Ιορδανου ). Evident reference to John's witness to Jesus told in 1:29-34.

 To whom thou hast borne witness ( ω συ μεμαρτυρηκας ). Note avoidance of calling the name of Jesus. Perfect active indicative of  μαρτυρεω so common in John (1:7, etc.). These disciples of John are clearly jealous of Jesus as a rival of John and they distinctly blame John for his endorsement of one who is already eclipsing him in popularity.

 The same baptizeth ( ουτος βαπτιζε ). "This one is baptizing." Not personally (4:2), as John did, but through his six disciples.

 And all men come to him ( κα παντες ερχοντα προς αυτον ). Linear present middle indicative, "are coming." The sight of the growing crowds with Jesus and the dwindling crowds with John stirred John's followers to keenest jealousy. What a life-like picture of ministerial jealousy in all ages.

 Except it have been given him from heaven ( εαν μη η δεδομενον αυτω εκ του ουρανου ). See the same idiom in Joh 6:65 (cf. 19:11). Condition of third class, undetermined with prospect of determination,  εαν μη with the periphrastic perfect passive subjunctive of  διδωμ. The perfect tense is rare in the subjunctive and an exact rendering into English is awkward, "unless it be granted him from heaven." See 1Co 4:7 where Paul says the same thing.

 I said ( ειπον ). As in 1:20, 23. He had always put Jesus ahead of him as the Messiah (1:15).

 Before him ( εμπροσθεν εκεινου ). "Before that one" (Jesus) as his forerunner simply.

 I am sent ( απεσταλμενος ειμ ). Periphrastic perfect passive indicative of  αποστελλω.

 The bridegroom ( νυμφιος ). Predicate nominative without article. Both  νυμφη (bride) and  νυμφιος are old and common words. Jesus will use this metaphor of himself as the Bridegroom (Mr 2:19) and Paul develops it (2Co 11:2; Eph 5:23-32) and so in Revelation (19:7; 21:2). John is only like the paranymph ( παρανυμφιος ) or "the friend of the bridegroom." His office is to bring groom and bride together. So he stands expectant ( εστηκως, second perfect active participle of  ιστημ ) and listens ( ακουων, present active participle of  ακουω ) with joy ( rejoiceth greatly,  χαρα χαιρε, "with joy rejoices") to the music of the bridegroom's voice.

 This my joy therefore is fulfilled ( αυτη ουν η χαρα πεπληρωτα ). Perfect passive indicative of  πληροω, stands filled like a cup to the brim with joy.

 Must ( δε ). It has to be (see 3:14). He is to go on growing (present active infinitive  αυξανειν ) while I go on decreasing (present passive infinitive  ελαττουσθα, from comparative  ελαττων, less). These are the last words that we have from John till the despondent message from the dungeon in Machaerus whether Jesus is after all the Messiah (Mt 11:2; Lu 7:19). He went on to imprisonment, suspense, martyrdom, while Jesus grew in popular favour till he had his via dolorosa. "These last words of St. John are the fulness of religious sacrifice and fitly close his work" (Westcott).

 Is above all ( επανω παντων ). Ablative case with the compound preposition  επανω. See the same idea in Ro 9:5. Here we have the comments of Evangelist (John) concerning the last words of John in verse 30 which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat verses 31-36 as dislocated and put them after verse 21 (the interview with Nicodemus), but they suit better here.

 Of the earth ( εκ της γης ). John is fond of this use of  εκ for origin and source of character as in 1:46; 1Jo 4:5. Jesus is the one that comes out of heaven ( ο εκ του ουρανου ερχομενος ) as he has shown in 1:1-18. Hence he is "above all."

 What he hath seen and heard ( ο εωρακεν κα ηκουσεν ). Perfect active indicative followed by aorist active indicative, because, as Westcott shows, the first belongs to the very existence of the Son and the latter to his mission. There is no confusion of tenses here.

 No man ( ουδεις ). There were crowds coming to Jesus, but they do not really accept him as Saviour and Lord (1:11; 2:24). It is superficial as time will show. But "no one" is not to be pressed too far, for it is the rhetorical use.

 Hath set his seal ( εσφραγισεν ). First aorist active indicative of  σφραγιζω for which verb see Mt 27:66. The metaphor of sealing is a common one for giving attestation as in 6:27. The one who accepts the witness of Jesus attests that Jesus speaks the message of God.

 The words of God ( τα ρηματα του θεου ). God sent his Son (3:17) and he speaks God's words.

 By measure ( εκ μετρου ). That is God has put no limit to the Spirit's relation to the Son. God has given the Holy Spirit in his fulness to Christ and to no one else in that sense.

 Hath given all things into his hand ( παντα δεδωκεν εν τη χειρ αυτου ). John makes the same statement about Jesus in 13:3 (using  εις τας χειρας instead of  εν τη χειρ ). Jesus makes the same claim in 5:19-30; Mt 11:27; 28:18.

 Hath eternal life ( εχε ζωην αιωνιον ). Has it here and now and for eternity.

 That obeyeth not ( ο απειθων ). "He that is disobedient to the Son." Jesus is the test of human life as Simeon said he would be (Lu 2:34f.). This verb does not occur again in John's Gospel.