The Life of Jesus Critically Examined (4th ed.)

I. 9: ἦν τὸ φῶς τὸ ἀληθινὸν, τὸ φωτίζον πάντα ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον.5: καὶ τὸ φῶς ἐν τῆ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1 John iv. 9: ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὑτοῦ τὸν μονογενῆ ἀπέστειλεν ὁ θεὸς εἰς τὸν κόσμον, ἵνα ζήσωμεν δι’ αὐτοῦ.

19 Paulus and Olshausen, in loc. ↑

20Tholuck (Glaubwürdigkeit, s. 335) adduces as examples of a similar unobserved fusion of a discourse quoted from a foreign source, with the writer’s own matter, Gal. ii. 14 ff. Euseb., H. E. iii. 1, 39. Hieron. Comm. in Jes. 53. But such instances in an epistle, a commentary or an historical work interspersed with reasoning and criticism are not parallel with those in an historical narrative of the nature of our fourth gospel. In works of the former kind, the reader expects the author to reason, and hence, when the discourse of another party has been introduced, he is prepared at the slightest pause to see the author again take up the argument. It is quite different with a work like our fourth gospel. The introduction, it is true, is put forth as the author’s own reasoning, and it is there quite natural that after a brief quotation from the discourse of another, v. 15, he should, at v. 16, resume the character of speaker without any express intimation. But when once he has entered on his narrative, which is strictly a recital of what has been done, and what has been said, all that he annexes without any mark of distinction (as e.g. xii. 37) to a discourse explicitly ascribed to another, must be considered as a continuation of that discourse. ↑

21 Philo. Opp. ed. Mang. i. 44. apud Gfrörer, i. p. 122. ↑

22

Joh. v. 20: ὁ γὰρ πατὴρ φιλεῖ τὸν υἱὸν καὶ πάντα δείκνυσιν αὐτῷ, ἃ αὑτὸς ποιεῖ. 24: ὁ τὸν λόγον μου ἀκούων—μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. 32: καὶ οἶδα, ὅτι ἀληθής ἐστιν ἡ μαρτυρία, ἣν μαρτυρεῖ περὶ ἐμοῦ. 34: ἑγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω. 36: ἐγὼ δὲ ἔχω μαρτυρίαν μείζω τοῦ Ἰωάννου. 37: καὶ ὁ πέμψας με πατὴρ, αὐτὸς μεμαρτύρηκε περὶ ἐμοῦ. Ib.: ὄυτε τὴν φωνὴν αὐτοῦ ἀκηκόατε πώποτε, οὕτε τὸ εἶδος αὐτοῦ ἑωράκατε. 38: καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε μένοντα ἐν ὑμῖν. 40: καὶ οὐ θέλετε ἐλθείν πρός με, ἵνα ζωὴν ἔχητε. 42: ὅτι τὴν ἀγάπην τοῦ θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς. 44: πῶς δύνασθε ὑμεῖς πιστεύειν, δόξαν παρὰ ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ του μόνου θεοῦ οὐ ζητεῖτε·

John iii. 35 (the Baptist): ὁ γὰρ πατηρ ἀγαπᾷ τὸν υἱὸν καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ. 1 Joh. iii. 14: ἡμεῖς οἴδαμεν, ὅτι μεταβεβηκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. Joh. xix. 35: καὶ ἀληθινή ἑστιν αὐτοῦ ἡ μαρτυρία, κἀκεῖνος οἶδεν, ὃτι ἀληθῆ λέγει. Comp. xxi. 24. 1 Joh. 3, 12. 1 Joh. v. 9: εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν, ἡ μαρτυρία τοῦ θεοῦ, μείζων ἐστίν· ὅτι αὔτη ἐστιν ἡ μαρτυρία τοῦ θεοῦ, ἣν μεμαρτύρηκε περὶ τοῦ υἱοῦ αὐτοῦ. Joh. i. 18: θεὸν οὐδεὶς ἑώρακε πώποτε. Comp. 1 Joh. iv. 12. 1 Joh. i. 10: καὶ ὁ λόγος αὐτοῦ οὐκ ἐστιν ἐν ὑμῖν. 1 Joh. v. 12: ὁ μὴ ἔχων τὸν υἱὸν τοῦ θεοῦ ζωὴν οὐκ ἔχει. 1 Joh. ii. 15: οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ. Joh. xi. 43: ἡγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον, ἤπερ τὴν δόξαν τοῦ θεοῦ.

23 Vid. the passages compared by Gfrörer, 1, s. 194, from Philo, de linguarum confusione. ↑

24 Sup. § 14. ↑

25 De profugis, Opp. Mang., i. s. 566, Gfrörer, 1, s. 202. What is farther said of the λόγος: ἀφ’ οὒ πᾶσαι παιδεῖαι καὶ σοφίαι ῥέουσιν ἀένναοι may be compared with John iv. 14, vi. 35, vii. 38. ↑

26 See Lücke’s History of the interpretation of this passage in his Comm. 2, Appendix B, p. 727 ff. ↑

27 Hase, L. J. § 99. ↑

28 Comp. Bretschneider, Probab., pp. 56, 88 ff. ↑

29 In relation to this chapter, I entirely approve the following remark in the Probabilia (p. 56): videretur—Jesus ipse studuisse, ut verbis illuderet Judæis, nec ab iis intelligeretur, sed reprobaretur. Ita vero nec egit, nec agere potuit, neque si ita docuisset, tanta effecisset, quanta illum effecisse historia testatur. Comp. De Wette, exeg. Handb., 1, 3, s. 6. ↑

30 E.g. by Tholuck and Lücke. The latter, however, allows that it is rather an incipient than a complete parable. Olshausen also remarks, that the discourses of the Shepherd and the Vine are rather comparisons than parables; and Neander shows himself willing to distinguish the parable presented by the synoptists as a species, under the genus similitude, to which the παροιμίαι of John belong. ↑

31

x. 27: τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, κἀγὼ γινώσκω αὐτά· 28: καὶ ἀκολουθοῦσί μοι.

x. 3: καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει. 14: καὶ γινώσκω τυ ἐμα 4: καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ.

Also κἀγω ζωὴν αἰώνιον δίδωμι αὐτοῖς corresponds to ἐγὼ ἠλθον, ἳνα ζωὴν ἔχωσι, v. 10, and καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου is the counterpart of what is said v. 12 of the hireling who allows the sheep to be scattered. ↑

32 Comp. v. 44 with vii. 17; v. 46 with viii. 12; v. 47 with iii. 17; v. 48 with iii. 18, v. 45; v. 49 with viii. 28; v. 50 with vi. 40, vii. 17, viii. 28. ↑

33 L. J., b, s. 142. ↑

34 Lücke, Tholuck, Paulus, in loc. ↑

35 Cyril, Erasmus. Tholuck’s expedient, which Olshausen approves, is to give ἐμαρτύρησεν the signification of the pluperfect, and to understand γὰρ as an explicative. But I do not see how this can be of any avail, for γὰρ and οὖν (v. 45) would still form a relation of agreement between two propositions, which one would have expected to be opposed to each other by μὲν and δὲ. ↑

36 Paulus, Comm. 4, s. 251, 56. ↑

37 This idea is so entirely in the spirit of the ancient harmonists, that I can scarcely believe Lücke to be the first to whom it had occurred (Comm. 1, s. 545 f.). ↑

38 Vid. sup. § 39. ↑

39 Paulus, L. J. 1, b, s. 158. ↑

40 Lücke, 2, s. 478. ↑

41Tholuck, in loc. ↑

42 Paulus, L. J. 1, b, s. 175; Lücke, Tholuck, Olshausen, in loc.; Hug, Einl. in das N. T. 2, s. 209. ↑

43 Wegscheider, Einl. in das Evang. Joh., s. 271; Tholuck, Comm. s. 37 f. ↑

44 Thus Eckermann, theol. Beiträge, 5, 2, s. 228; (Vogel) der Evangelist Johannes und seine Ausleger vor dem jüngsten Gericht, 1, s. 28 ff.; Wegscheider, s. 281; Bretschneider, Probabil., 33, 45, apud Wegscheider, ut sup. s. 281; Bretschneider, Probab., p. 33, 45. ↑

45 De Wette, Einl. in das N. T., § 105; Tholuck, Comm. z. Joh., s. 38 f.; Glaubwürdigkeit, s. 344 ff.; Lücke, 1, s. 198 f. ↑

46 Commentar, 4, s. 275 f. ↑

47 Verosimilia de origine evangelii Joannis, opusc. p. 1 ff., Einleit. in das N. T., s. 1302 ff. This opinion is approved by Wegscheider, ut sup. p. 270 ff. and also Hug, 2. 263 f., and Tholuck, Comm. p. 38, think the supposition of early notes not to be altogether rejected. ↑

48 Lücke, 1, s. 192 f. ↑

49 Henke, programm. quo illustratur Johannes apostolus nonnullorum Jesu apophthegmatum et ipse interpres. ↑

50 Bretschneider, Probab., p. 14 f. ↑

51 Ut sup. p. 199. ↑

52 Wegscheider, p. 286; Lücke, p. 195 f. ↑