John 14:31. That the world may know, etc. (as far as οὕτω ποιῶ), rise (from table), let us go hence! In order to bring the world to the knowledge of my love and my obedience to the Father (“ut mundus desinat mundus esse et patris in me beneplacitum agnoscat salutariter,” Bengel), let us away from here, and go to meet the diabolical power, before which I must now fall according to God’s counsel! The apodosis does not begin so early as καὶ καθώς (Grotius, Kuinoel, Paulus), in which case καί would mean also, and a reflection less appropriate to the mood of deep emotion would result. If a full point be placed after ποιῶ (Bengel, Lachmann, Tischendorf, Ewald), which, however, renders the sentence heavy, and makes what follows to stand too abruptly, then after ἀλλʼ a simple ἔρχεται would have to be supplied. Comp. John 15:25.

After the summons ἐγείρεσθε, κ.τ.λ., we are to think of the company at table as having risen. But Jesus, so full of that which, in view of the separation ever drawing nearer, He desired to impress on the heart of the disciples, and enchained by His love for them, takes up the word anew, and standing, continues to address chap. 15 and 16 to the risen disciples, and then follows the prayer of chap, 17, after which the actual departure, John 18:1, ensues. This view (Knapp, Lücke, Tholuck, Olshausen, Klee, Winer, Lnthardt, Ewald, Brückner, Bleek, following the older expositors, also Gerhard, Calovius, and Maldonatus) appears to be correct from this, that John, without any indication of a change of place, connects John 15:1 immediately with John 14:31; while, that the following discourses, and especially the prayer, were uttered on the way (Ammonius, Hilarius, Beda, Luther, Aretius, Grotius, Wetstein, Lampe, Rosenmüller, Lange, Ebrard), is neither in any way indicated, nor reconcilable with John 18:1, nor psychologically probable. A pure importation, further, is the opinion of Chrysostom, Theophylact, Euth. Zigabenus, Erasmus, and several others, that Christ, John 14:31, went with the disciples to a more secluded and safer place, where He (“sur la pente couverte de vignes, qui descend dans la vallée du Cédron,” Godet) delivered chap. 15, 16, 17; so also is Bengel’s harmonistic device, which Wichelhaus has adopted, that the locality of the discourse from John 13:31[158] to John 14:31 had been outside the city, but that now He set forth to go to Jerusalem for the passover.[159] Others, while De Wette abides by the hypothesis of an hiatus between chap. 14 and 15, the reason of which remains unknown, have sought to make use of the ἐγείρεσθε, ἄγωμεν, Matthew 26:46, Mark 14:42, in spite of the quite different historical connection in Matthew and Mark, in order to charge the author with a clumsy attempt to interweave that reminiscence in his narrative (Strauss, Scholten); in opposition to which Weisse, with equal arbitrariness and injustice, accuses the supposed editor of the Gospel with having placed in juxtaposition, without any link of connection, two Johannean compositions, of which the one closed with John 14:31, and the other began with John 15:1. Baur and Hilgenfeld, indeed, make the synoptic words, divested of their more definite historical justification, stand here only as a sign of pause. The Johannean words, and those in the Synoptics uttered in Gethsemane, have nothing to do with one another; but the apparent incongruity with the present passage speaks, in fact, in favour of the personal testimony of the reporter, before whose eyes the whole scene vividly presented itself. Comp. Bleek’s Beitr. p. 239.

[158] Bengel on John 13:31 : “λέγει: dicit postridie, nempe mane, feria V.”

[159] So also again Röpe, d. Mahl des Fusswasch., Hamb. 1856, p. 25 f., who, following Bynaeus, assumes that in ἐγείρεσθε, κ. τ. λ. is contained the setting forth from Bethany for Jerusalem, and that chap. 15–17 were then spoken at the paschal meal on the 14th Nisan, in reference to the institution of the Supper.

John 14:31. Jesus goes to death not crushed by the machinations of Satan, “but that the world may know that I love the Father and as the Father has commanded me,” οὕτω ποιῶ, “thus I do,” applies to His whole life, which was throughout ruled by regard to the Father’s commandment, but in the foreground of His thought at present is His departure from the disciples, His death.—ἐγείρεσθε, ἄγωμεν ἐντεῦθεν, “arise, let us go hence,” similar to the summons in Matthew 26:46, but the idea of referring so common an expression to a reminiscence of the Synoptic passage is absurd. On the movement made in consequence of the summons, see on John 15:1.

In chapters 15 and 16 Jesus (1) explains the relation He holds to those who continue His work, John 15:1-17; (2) the attitude the world will assume to His followers, John 15:18-25; (3) the conquest of the world by the Spirit, 26–16:11; and (4) adds some last words, encouragements and warnings, John 16:12-33. In this last conversation, which extends from chap. 13 to chap. 16 inclusive, the closing words of chap. 14, ἐγείρεσθε ἄγωμεν ἐντεῦθεν, form the best marked division. At this point Jesus and His disciples rose from table. Whether the conversation was continued in the house or after they left it may be doubtful; but probabilities are certainly much in favour of the former alternative. A party of twelve could not conveniently talk together on the street. In John 18:1 we read that when Jesus had uttered the prayer recorded in 17 ἐξῆλθε σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάρρου τῶν Κέδρων. This, however, may refer to their leaving the city, not the house. Bengel thinks they may have paused in the courtyard of the house.

31. But that] Once more we have an instance of S. John’s elliptical use of these words (see on John 13:18), ‘But (this is done, i.e. Satan cometh) in order that, &c.’ Some, however, would omit the full stop at ‘I do’ and make ‘that’ depend upon ‘Arise:’ ‘But that the world may know that I love the Father, and that as the Father commanded Me so I do, arise, let us go hence.’ There is a want of solemnity, if not a savour of ‘theatrical effect,’ in this arrangement. Moreover it is less in harmony with S. John’s style, especially in these discourses. The more simple construction is the more probable.

let us get hence] ‘Let us go and meet the power before which I am willing in accordance with God’s will to fall.’

We are probably to understand that they rise from table and prepare to depart, but that the contents of the next three chapters are spoken before they leave the room (comp. John 18:1). Others suppose that the room is left now and that the next two chapters are discourses on the way towards Gethsemane, chap. 17 being spoken at some halting place, possibly the Temple. See introductory note to chap. 17.

John 14:31. Ἀλλʼ ἵνα, but that) This indicates that in the preceding verse καὶ signifies and indeed [to which ἀλλʼ ἵνα here answers],—γνῷ ὁ κόσμος, that the world may know) The world, which is held fast by its prince; by divesting itself of its character, however, that the world may cease to be the world, and may recognise to its salvation that the good pleasure of the Father is in Me.—οὕτως ποιῶ, that so I do) from love; ch. John 15:10, “Even as I have kept My Father’s commandments, and abide in His love.” The full stop is rightly fixed here: nor is the ἀλλʼ ἵνα which precedes an objection to this (Let the ἀλλʼ ἵνα be well considered in ch. John 1:8, “He was not that light, but that he should bear witness of that light;” John 9:3, John 13:18, John 15:25; 1 John 2:19; Mark 14:49, “I was daily with you—and ye took Me not; but that the Scriptures might be fulfilled” [ἀλλʼ ἵνα πληρωθῶσιν αἱ γραφαί]): in this sense, but, viz. I await the onset of the prince of the world, [that the world may know, etc.] The stopping by a colon is not ancient. See Luther’s Kirchenpostill for the feast of Pentecost. If ἐγείρεσθε, arise, were the Apodosis, such a connection would be a remote one, involving many enunciations or sentiments.[356] Between this going and the world’s coming to know Jesus, how many things intervened!—ἐγείρεσθε, arise) A word expressing alacrity. He Himself strenuously proceeds to the business in hand, rising now already before His disciples.—ἄγωμεν ἐντεῦθεν, let us go hence) into the city, to the Passover. Comp. ch. John 13:1, “Before the feast of the Passover;” John 18:1. The things which heretofore elapsed from ch. John 13:31 [The departure of Judas after receiving the sop], were done and spoken on Thursday outside the city. But the things which follow in chapters 15. and 16. and 17., were spoken in the city on the very evening of the Passover, accompanied with the wonted hymn; namely, immediately before His going forth beyond the brook Cedron (ch. John 18:1). There are then two discourses, which are divided by this abrupt breaking off here (John 14:31). [To the common scope of which, however, as well as to the sense and argument, the intervening Passover-supper most sweetly corresponds.—Harm., p. 507.]

[356] ‘Noemata.’ Beng. seems to mean, ἐγείρεσθε is too far removed from ἀλλὰ, and there are too many intervening enunciations which would be made to be involved in and depend on it, for it to be the Apodosis to ἀλλά.—E. and. T.

Verse 31. - But that - ἀλλ ἵνα is elliptical (Westcott translates, "But I surrender myself, that," etc.; and Meyer, "But he cometh, that," etc.), not dependent on ἐγείρεσθε - the world may know - that very world over which this alien spirit has so long tyrannized may know, if not now, yet ultimately - that I love the Father. Then it is the world which is to be nevertheless drawn to him by his being "lifted up "(John 12:52) - the world which the Father loves so much as to save and redeem from the power of the enemy. And even as the Father commanded me - which is undoubtedly in harmony with the entire representation of the μειζονότης of the Father - so I do. My love is strong as death. Though the prince of the world has no right over me, I go at the Father's bidding to do his will, to suffer, but to win, and through death to destroy him that has the power of death. Arise, let us go hence - words which are also found in Matthew 26:46, and are a touch of the eyewitness that nothing will obliterate. A second-century theologian would not have introduced such a feature. They leave the guest-chamber, and so the remainder of the discourse was delivered in the brightness of the Paschal moon, under shadow of the walls of Jerusalem, or in some corner of the temple area, or some convenient place on the way to Gethsemane. He said these words, however, before he crossed the Kedron (John 18:1). Apparently on the way thither he once more took up his parable.



John 14:31But that the world may know, etc.

The connection in this verse is much disputed. Some explain, Arise, let us go hence, that the world may know that I love the Father, and that even as the Father commanded me so I do. Others, So I do, that the world may know - and even as the Father, etc. Others, again, take the opening phrase as elliptical, supplying either, he cometh, i.e., Satan, in order that the world may know - and that as the Father, etc.; or, I surrender myself to suffering and death that the world may know, etc. In this case, Arise, etc., will form, as in A.V. and Rev., an independent sentence. I incline to adopt this. The phrase ἀλλ' ἵνα, but in order that, with an ellipsis, is common in John. See John 1:8, John 1:31; John 9:3; John 13:18; John 15:25; 1 John 2:19.

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