ST. JOHN
4. A LIST OF SOME OF THE PARTICULAR TERMS AND
I have extracted the following, as being most closely allied to the subject, inserting the original words along with the translation. The references, in all cases, are to Dr. Mangey’s edition of Philo, 2 vols. fol. Lond. 1742.
11. Who resides in God-en autw monw katoikhsei. Deuteronomy Profug. vol. i. p. 561: comp. John 1:1, 18; 14:11.
12. The most ancient of God’s works, and before all things-presbutatov twn osa gegone. Deuteronomy Confus. Ling. vol. i. p. 427; Deuteronomy Leg. Allegor. ib. p. 121: comp. John 1:2; 17:5, 24; 2 Timothy 1:9; Hebrews 1:2.
13. Esteemed the same as God-logon wv auton (qeon) katanoousi.
Deuteronomy Somniis, vol. i. p. 656: comp. Mark 2:7; Romans 9:5;
Philippians 2:6.
14. The Logos is eternal-o aidiov logov. Deuteronomy Plant. Noae, vol.
i. p. 332, and vol. ii. p. 604: comp. John 12:34; 2 Timothy 1:9; 4:18;
Hebrews 1:8; Revelation 10:6.
15. Beholds all things-oxuderkestatov, wv panta eforan einai ikanov. Deuteronomy Leg. Allegor. vol. i. p. 121: comp. Hebrews 4:12, 13; Revelation 2:23.
16. He unites, supports, preserves, and perfects the world-o te gar tou ontov logov, desmov wn twn apantwn-sunecei ta merh panta, kai sfiggei-periecei ta ola, kai peplhrwken. Deuteronomy Prof. vol. i.
p. 562; Fragm. vol. ii. p. 655: comp. John 3:35; Colossians1:17; Hebrews 1:3.
17. Nearest to God without any separation-o eggutatw mhdenov ontov meqoriou diasthmatov. Deuteronomy Profug. vol. i. p. 561: comp. John 1:18; 10:30; 14:11; 17:11.
18. Free from all taint of sin, voluntary or involuntary-aneu trophv ekousiou-kai thv akousiou. Deuteronomy Profug. vol. i. p. 561:
comp. John 8:46; Hebrews 7:26; 9:14; 1 Peter 2:22.
19. Who presides over the imperfect and weak-outov gar hmwn twn atelwn an eih qeov. Deuteronomy Leg. Allegor. vol. i. p. 128: comp.
Matthew 11:5; Luke 5:32; 1 Timothy 1:15.
20. The Logos, the fountain of wisdom-logon qeion, ov sofiav esti phgh. Deuteronomy Profug. vol. i. p. 560, 566: comp. John 4:14; John 7:38; 1 Corinthians 1:24; Colossians2:3.
21. A messenger sent from God-presbeuthv tou hgemonov prov to uphkoon. Quis Rer. Div. Haeres. vol. i. p. 501: comp. John 5:36; 8:29, 42;
1 John 4:9.
22. The advocate for mortal man-ikethv men esti tou qnhtou. Quis Rer.
Div. Haer. vol. i. p. 501: comp. John 14:16; 17:20; Romans 8:34; Hebrews 7:25.
23. He ordered and disposed of all things-dieile kai dieneime panta.
Ib. p. 506: comp. Colossians1:15, 16; Hebrews 11:3.
24. The shepherd of God’s flock-ton orqon autou logon,-ov thn epimeleian thv ierav tauthv agelhv. Deuteronomy Agricul. vol. i. p.
308: comp. John 10:14; Hebrews 13:20; 1 Peter 2:25.
25. Of the power and royalty of the Logos-o tou hgemonov logov-kai basilikh dunamiv autou. Deuteronomy Profug. vol. i. p. 561: comp. 1 Corinthians 15:25; Ephesians 1:21, 22; Hebrews 1:2, 3; Revelation 17:14.
28. The Logos is the physician, who heals all evil-ton aggelon (ov esti logov) wsper iatron kakwn. Deuteronomy Leg. Allegor. vol. i. p. 122:
comp. Luke 4:18; 7:21; 1 Peter 2:24; James 1:21.
27. The Logos is the seal of God-o de-estin h sfragiv. Deuteronomy Profug. vol. i. pp. 547, 548; Deuteronomy Plant. Noae, ib. p. 332: comp.
John 6:27; Ephesians 1:13; Hebrews 1:3.
28. The sure refuge of those who seek him-ef∆ on prwton
katafeugein-wfelimwtaton. Deuteronomy Profug. ib. p. 560: comp.
Matthew 11:28; 1 Peter 2:25.
29. Of heavenly food distributed by the Logos equally to all who seek it-thn ouranion trofhn yuchv. Quis Rer. Divin. Haer. vol. i. p. 499:
comp. Matthew 5:6; 7:7; 13:10; 24:14; 28:19; Romans 10:12, 18.
30. Of men’s forsaking their sins, and obtaining spiritual freedom by the Logos-eleuqeria thv yuchv Deuteronomy Cong. Quaer. Erud. Grat. vol.
i. p. 534; Deuteronomy Prof. ib. pp. 561, 563: comp. John 8:36; 1 Corinthians 7:22; 2 Corinthians 3:17; Galatians 5:1, 13.
31. Of men’s being freed by the Logos from all corruption, and entitled to immortality-o ierov logov etimhse, gerav exaireton douv, klhron
aqanaton, thn en afqartw genei taxin. Deuteronomy Cong. Quaer.
Erud. Grat. vol. i. p. 535: comp. Romans 8:21; 1 Corinthians 15:52, 53; 1 Peter 1:3, 4.
32. The Logos mentioned by Philo, not only as uiov qeou, the Son of God; but also, agaphton teknon, his beloved Son. Deuteronomy Leg.
Allegor. vol. i. p. 129: comp. Matthew 3:17; Luke 9:36; Colossians1:13; 2 Peter 1:17.
33. The just man advanced by the Logos to the presence of his Creator-tw autw logw-idrusav plhsion eautou. Deuteronomy Sacrificiis, vol. i.
p. 165: comp. John 6:37, 44; 12:26; 14:6.
34. The Logos, the true high priest-arciereuv, o prwtogonov autou qeiov logov. Deuteronomy Somniis, vol. i. p. 653; Deuteronomy Profug.
ib. p. 562: comp. John 1:41; 8:46; Acts 4:27; Hebrews 4:14; 7:26.
35. The Logos in his mediatorial capacity-logov arciereuv meqoriov: of whom he says, qaumazw kai ton meta spoudhv apneusti dramonta suntonwv ieron logon, ina sth mesov twn teqnhkotwn kai twn zwntwn. “I am astonished to see the Holy Logos running with so much speed and earnestness, that he may stand between the living and the dead.”
Quis Rer. Divinar. Haeres. vol. i. p. 501: comp. 1 Timothy 2:5; Hebrews 8:1-6; 9:11, 12, 24.
These testimonies are truly astonishing: and if we allow, as some contend, that Philo was not acquainted either with the disciples of our Lord, or the writings of the New Testament, we shall be obliged to grant that there must have been some measure of Divine inspiration in that man’s mind, who could, in such a variety of cases, write so many words and sentences, so exactly corresponding to those of the evangelists and apostles.
5. Testimonies concerning a Trinity among the Chinese, and concerning the Word of God.
Among the ancient Chinese characters which have been preserved, we find the following [Chinese], like the Greek delta, and since written [Chinese].
According to the Chinese Dictionary Kang-hi, this character signifies union. According to Choueouen, a celebrated work, [Chinese] is three united in one. The Lieou chou tsing hoen, which is a rational and learned
explanation of ancient characters, says: “[Chinese] signifies intimate union, harmony, the chief good of man, of the heaven, and of the earth: it is the union of three.”
The book Se-hi says, “Formerly the emperor made a solemn sacrifice every three years to the Spirit Trinity in Unity.” [Chinese] ehin san Y.
The word Tao in ordinary discourse signifies rule, law, wisdom, truth, way, word. In the text of Lao tse it signifies the Divinity. “Tao (says he) is an abyss of perfections which comprehends all beings. The Tao which can be described is not the eternal Tao. The Tao is its own rule and model.
The Tao preserves the heavens, and sustains the earth. It is so elevated that none can reach it; so deep that none can fathom it; so immense that it contains the universe; and, notwithstanding, it is complete in the smallest things.”
“He who is as visible, and yet cannot be seen, is denominated lieou [Chinese]; he who can be heard, and yet speaks not to the ears, hi; he who is as tangible, and yet cannot be felt, is named ouci: in vain do you consult your senses concerning these three; your reason alone can discourse of them, and it will tell you that they are but one: above, there is no light;
below, there is no darkness. He is eternal. There is no name which can designate him. He bears no similitude to any created thing. He is an image without form; and a form without matter. His light is encompassed with darkness. If you look upwards, you cannot see his commencement: if you follow him, you cannot discover his end. What the Tao has always been, such he continues to be: for he is eternal, and the commencement of wisdom.”
One of the missionaries at Peking, who wrote the letter from which I have made the above extracts, takes it for granted that the mystery of the Trinity was known among the ancient Chinese, and that the character [Chinese] was its symbol. Lettre sur les Characteres Chinois, 4to.
Bruxelles, 1773.
IT is remarkable that Moses and the prophets, the ancient Chaldee Targumists, the author or authors of the Zend Avesta, Plato and the first philosophers of Greece, Philo the Jew, John and the apostles, and perhaps even Mohammed himself, should all so perfectly coincide in their ideas
concerning a glorious person in the Godhead! This must have been more than the effect of accident. Moses and the prophets received this Divine doctrine from God himself: it was afterwards confirmed to the apostles by Divine inspiration; and ancient philosophers and lawgivers borrowed from both.
CHAPTER 2.
The miracle at Cana in Galilee, where our Lord changed water into wine, 1-11. He goes to Capernaum, 12. He purges the temple at the feast of the passover, 13-17. The Jews require a miracle, as a proof that he had authority to do these things, 18. In answer he refers to his own death and resurrection, 19-22. Many believe on him while at the feast of the
passover, to whom Jesus would not trust himself, 23-25.
NOTES ON CHAP. 2.
Verse 1. Cana of Galilee— This was a small city in the tribe of Asher, Joshua 19:28, and by saying this was Cana of Galilee, the evangelist distinguishes it from another Cana, which was in the tribe of Ephraim, in the Samaritan country. See Joshua 16:8; 17:9.
Some suppose that the third day, mentioned here, refers to the third day of the marriage feast: such feasts lasting among the Jews seven days. See Judges 14:12, 17, 18, and Bishop Pearce.
The mother of Jesus was there— Some of the ancients have thought that this was the marriage of John the evangelist, who is supposed to have been a near relative of our Lord. See the sketch of his life prefixed to these notes.
Verse 2. And both Jesus was called, and his disciples— There are several remarkable circumstances here. 1. This was probably the first Christian wedding that was ever in the world.
2. The great Author of the Christian religion, with his disciples, (probably then only four or five in number, see John 1:37, etc.,) were invited to it.
3. The first miracle Jesus Christ wrought was at it, and in honor of it.
4. The mother of Christ, the most pure of all virgins, the most holy of all wives, and the first Christian mother, was also at it.
5. The marriage was according to God, or these holy persons would not have attended it.
6. The bride and bridegroom must have been a holy pair, otherwise they would have had nothing to do with such holy company.
Marriage is ever honorable in itself; but it is not at all times used
honourably. Where Jesus is not invited to bless the union, no good can be expected; and where the disciples of sin and Satan are preferred to the disciples of Christ, on such occasions, it is a melancholy intimation that so bad a beginning will have a bad ending. I am afraid we may search long, before we find a marriage conducted on such principles as this appears to have been, even among those who make more than a common profession of the religion of Christ.
Verse 3. They have no wine.— Though the blessed virgin is supposed to have never seen her son work a miracle before this time, yet she seems to have expected him to do something extraordinary on this occasion; as, from her acquaintance with him, she must have formed some adequate idea of his power and goodness.
Verse 4. Woman, what have I to do with thee?— ti emoi kai soi, gunai: O, woman, what is this to thee and me? This is an abrupt denial, as if he had said: “WE are not employed to provide the necessaries for this feast: this matter belongs to others, who should have made a proper and sufficient provision for the persons they had invited.” The words seem to convey a reproof to the virgin, for meddling with that which did not particularly concern her. The holiest persons are always liable to errors of judgment: and should ever conduct themselves with modesty and humility, especially in those things in which the providence of God is particularly concerned. But here indeed there appears to be no blame. It is very likely the bride or bridegroom’s family were relatives of the blessed virgin; and she would naturally suppose that our Lord would feel interested for the honor and comfort of the family, and, knowing that he possessed extraordinary power, made this application to him to come forward to their assistance. Our Lord’s answer to his mother, if properly translated, is far from being disrespectful. He addresses the virgin as he did the
Syrophoenician woman, Matthew 15:28; as he did the Samaritan woman, John 4:21, as he addressed his disconsolate mother when he hung upon the
cross, John 19:26; as he did his most affectionate friend Mary Magdalene, John 20:15, and as the angels had addressed her before, John 20:13; and as St. Paul does the believing Christian woman, 1 Corinthians 7:16; in all which places the same term, gunai which occurs in this verse, is used; and where certainly no kind of disrespect is intended, but, on the contrary, complaisance, affability, tenderness, and concern and in this sense it is used in the best Greek writers.
Mine hour is not yet come.— Or, my time, for in this sense the word wra is often taken. My time for working a miracle is not yet fully come. What I do, I do when necessary, and not before. Nature is unsteady-full of haste;
and ever blundering, in consequence. It is the folly and sin of men that they are ever finding fault with the Divine providence. According to them, God never does any thing in due time-he is too early or too late: whereas it is utterly impossible for the Divine wisdom to forestall itself; or for the Divine goodness to delay what is necessary.
Verse 5. His mother saith, etc.— The virgin seems to have understood our Lord as hinted above. It was not yet time to grant them a supply, because the want had not as yet been generally felt. But, silently receiving the respectful caution, she saw that the miracle should be wrought when it best suited the purposes of the Divine wisdom.
Verse 6. After the manner of the purifying of the Jews— Or, for the purpose of the purifying of the Jews. The preposition kata, which I have translated, for the purpose, often denotes in the best Greek writers the final cause of a thing. See several examples produced by Raphelius, from Arrian and Herodotus. These six vessels were set in a convenient place, for the purpose of the Jews washing their hands before they sat down to meat, and probably for other purposes of purification. See this custom referred to in Matthew 15:2. As to the number six, we need seek for no mystery in it; the number of pots was proportioned to the number of the guests.
Containing two or three firkins apiece.— Measures or metretes,
metrhtav. Bishop Cumberland supposes that the Syrian metretes is here meant, which he computes to have held seven pints and one eighth of a pint; and, if this computation be right, the whole six water pots might have contained about fourteen gallons and a quart. Others make each metretes to
contain ten gallons and two pints: see Arbuthnot. But the contents of the measures of the ancients are so very uncertain that it is best, in this and numberless other cases, to attempt to determine nothing.
Verse 8. Governor of the feast.— The original word, arcitriklinov, signifies one who is chief or head over three couches, or tables. In the Asiatic countries, they take their meals sitting, or rather reclining, on small low couches. And when many people are present, so that they cannot all eat together, three of these low tables or couches are put together in form of a crescent, and some one of the guests is appointed to take charge of the persons who sit at these tables. Hence the appellation of architriclinus, the chief over three couches or tables, which in process of time became applied to the governor or steward of a feast, let the guests be many or few; and such person, having conducted the business well, had a festive crown put on his head by the guests, at the conclusion of the feast. See Ecclesiasticus, 32:1-3. It is very common for the Hindoos to appoint a person who is expert in conducting the ceremonies of a feast to manage as governor. This person is seldom the master of the house.
And they bare it.— A question has been asked, “Did our Lord turn all the water into wine which the six measures contained?” To which I answer:
There is no proof that he did; and I take it for granted that he did not. It may be asked, “How could a part be turned into wine, and not the whole?”
To which I answer: The water, in all likelihood, was changed into wine as it was drawn out, and not otherwise. “But did not our Lord by this miracle minister to vice, by producing an excess of inebriating liquor?” No; for the following reasons: 1. The company was a select and holy company, where no excess could be permitted. And, 2. Our Lord does not appear to have furnished any extra quantity, but only what was necessary. “But it is intimated in the text that the guests were nearly intoxicated before this miraculous addition to their wine took place; for the evangelist says, otan mequsqwsi, when they have become intoxicated.” I answer: 1. It is not intimated, even in the most indirect manner, that these guests were at all intoxicated. 2. The words are not spoken of the persons at that wedding at all: the governor of the feast only states that such was the common custom at feasts of this nature; without intimating that any such custom prevailed there. 3. The original word bears a widely different meaning from that which the objection forces upon it. The verbs mequskw and mequw, from
mequ, wine, which, from meta quein, to drink after sacrificing, signify not only to inebriate, but to take wine, to drink wine, to drink enough: and in this sense the verb is evidently used in the Septuagint, Genesis 43:34; So 5:1; 1 Macc. 16:16; Haggai 1:6; Ecclus. 1:16. And the Prophet Isaiah, Isaiah 58:11, speaking of the abundant blessings of the godly, compares them to a watered garden, which the Septuagint translate, wv khpov mequwn, by which is certainly understood, not a garden drowned with water, but one sufficiently saturated with it, not having one drop too much, nor too little.
Verse 10. The good wine until now.— That which our Lord now made being perfectly pure, and highly nutritive!
Verse 11. This beginning of miracles— It was probably the first he ever wrought:-at any rate, it was the first he wrought after his baptism, and the first he wrought publicly.
His glory— His supreme Divinity: John 1:14.
His disciples believed on him.— Were more abundantly confirmed in their faith, that he was either the promised Messiah, or a most extraordinary prophet, in the fullest intercourse with the ever blessed God.
Verse 13. And the Jews’ passover was at hand— This was the reason why he stayed but a few days at Capernaum, John 2:12, as he wished to be present at the celebration of this feast at Jerusalem.
This was the first passover after Christ’s baptism. The second is
mentioned, Luke 6:1. The third, John 6:4. And the fourth, which was that at which he was crucified, John 11:55. From which it appears, 1. That our blessed Lord continued his public ministry about three years and a half, according to the prophecy of Daniel, Daniel 9:27. And, 2. That, having been baptized about the beginning of his thirtieth year, he was crucified precisely in the middle of his thirty-third. See Martin.
Verse 14. Found in the temple those that sold oxen, etc.— This is a similar fact to that mentioned Matthew 21:12; Mark 11:15; Luke 19:45.
See it explained on Matthew 21:12. If it be the same fact, then John anticipates three years of time in relating it here; as that cleansing of the temple mentioned by the other evangelists took place in the last week of