Note 42 — Chapter VII · DISCOURSES OF JESUS IN THE FOURTH GOSPEL.

Our third passage, xiv. 31, lies yet farther within the domain of the history of the Passion than the one last examined, but as, like this, it can be viewed quite independently, we shall not be anticipating if we include it in our present chapter. In the above passage, the words Arise, let us go hence, ἐγείρεσθε, ἄγωμεν ἐντεῦθεν, remind us of those by which Jesus, Matt. xxvi. 46; Mark xiv. 42, summons his disciples to join him in encountering the traitor: Rise, let us be going, ἐγείρεσθε ἄγωμεν. The position of the words in John is perplexing, because the summons to depart has no effect; Jesus, as if he had said nothing of the kind, immediately continues (xv. 1), I am the true vine, etc., and does not take his departure with his disciples until after he has considerably prolonged his discourse. Expositors of every hue have been singularly unanimous in explaining the above words by the supposition, that Jesus certainly intended at the moment to depart and betake himself to Gethsemane, but love for his disciples, and a strong desire to impart to them still further admonition and comfort, detained him; that hence, the first part of the summons, Arise, was executed, but that, standing in the room in which he had supped, he pursued his discourse, until, later (xviii. 1), he also put into effect the words, let us go hence.42 It is possible that the circumstances were such; it is also possible that the image of this last evening, with all its details, might be engraven so deeply and accurately in the memory of a disciple, that he might narrate how Jesus arose, and how touchingly he lingered. But one who wrote under the influence of a recollection thus lively, would note the particulars which were most apparent; the rising to depart and the delay,—not the mere words, which without the addition of those circumstances are altogether unintelligible. Here again, then, the conjecture arises that a reminiscence of the evangelical tradition presented itself to the writer, and that he inserted it just where it occurred to him, not, as it happened, in the best connexion; and this conjecture assumes probability so soon as we discover what might have reminded him of the above expression. In the synoptical parallels the command, Rise, let us be going, is connected with the announcement, Behold the hour is at hand, and the Son of man is betrayed into the hands of sinners—behold he is at hand that doth betray me; with the announcement, that is, of the hostile power which is approaching, before which, however, Jesus exhibits no fear, but goes to encounter the danger with the decision implied in that command. In John’s gospel, also, Jesus, in the passage under our notice, had been speaking of a hostile power when he said, The Prince of this world cometh and hath nothing in me. It makes little difference that in John it is the power that dwells in the betrayer, and in those led by him, while, in the synoptical gospels, it is the betrayer who is impelled by that power, that is said to approach. If the author of the fourth gospel knew by tradition that Jesus had united with the announcement of an approaching danger the words, Rise, let us be going, this expression would be likely to occur to him on the mention of the prince of this world; and as in that stage of his narrative he had placed Jesus and his disciples in the city and within doors, so that a considerable change of place was necessary before they could encounter the enemy, he added to ἄγωμεν (let us go), ἐντεῦθεν (hence). As, however, this traditional fragment had intruded itself unawares into the train of thought, which he designed to put as a farewell discourse into the mouth of Jesus, it was immediately lost sight of, and a free course was given to the stream of valedictory instruction, not yet exhausted.