John 13:37

John

QUO VADIS?

Joh 13:37 - Joh 13:38.

Peter’s main characteristics are all in operation here; his eagerness to be in the front, his habit of blurting out his thoughts and feelings, his passionate love for his Master, and withal his inability to understand Him, and his self-confident arrogance. He has broken in upon Christ’s solemn words, entirely deaf to their deep meaning, but blindly and blunderingly laying hold of one thought only, that Jesus is departing, and that he is to be left alone. So he asks the question, ‘Lord! thither goest Thou?’-not so much caring about that, as meaning by his question-’tell me where, and then I will come too’; pledging himself to follow faithfully, as a dog behind his master, wherever He went.

Our Lord answered the underlying meaning of the words, repeating with a personal application what He had just before said as a general principle-’Whither I go thou canst not follow Me now, but thou shall follow Me afterwards.’ Then followed this noteworthy dialogue.

The whole significance of the incident is preserved for us in the beautiful legend which tells us how, near the city of Rome, on the Appian Way, as Peter was flying for his life, he met the Lord, and again said to Him: ‘Lord, whither goest Thou?’ The words of the question, as given in the Vulgate, are the name of the site of the supposed interview, and of the little church which stands on it. The Master answered: ‘I go to Rome, to be crucified again.’ The answer smote the heart of the Apostle, and turned the cowardly fugitive into a hero; and he followed his Lord, and went gladly to his death. For it was that death which had to be accomplished before Peter was able to follow his Lord.

Now, as to the words before us, I think we shall best gather their significance, and lay it upon our own hearts, if we simply follow the windings of the dialogue. There are three points: the audacious question, the rash vow, and the sad forecast.

I. The audacious question.

As Peter’s first question, ‘Lord, whither goest Thou?’ meant not so much what it said, as ‘I will follow Thee whithersoever Thou goest; tell me, that I may’; so the second question, in like manner, is really not so much a question, ‘Why cannot I follow Thee now?’ as the nearest possible approach to a flat contradiction of our Lord. Peter puts his words into the shape of an interrogation; what he means is, ‘Yes, I can follow Thee; and in proof thereof, I will lay down my life for Thy sake.’ The man’s persistence, the man’s love leading him to lack of reverence, came out in this {as I have ventured to call it} audacious question. Its underlying meaning was a refusal to believe the Master’s word. But yet there was in it a nobility of resolution-broken afterwards, but never mind about that-to endure anything rather than to be separate from the Lord. Yet, though it was noble in its motive, but lacking in reverence in its form, there was a deeper error than that in it. Peter did not know what ‘following’ meant, and he had to be taught that first. One of the main reasons why he could not follow was because he did not understand what was involved. It was something more than marching behind his Master, even to a Cross. There was a deeper discipline and a more strenuous effort needed than would have availed for such a kind of following.

Let us look a little onwards into his life. Recall that scene on the morning of the day by the banks of the lake, when he waded through the shallow water, and cast himself, dripping, at his Master’s feet, and, having by his threefold confession obliterated his threefold denial, was taken back to his Lord’s love, and received the permission for which he had hungered, and which he had been told, in the upper room, could not ‘now’ be given: ‘Jesus said to him, Follow thou Me.’ What a flood of remembrances must then have rushed over the penitent Peter! how he must have thought to himself, ‘So soon, so soon is the “canst not” changed into a canst! So soon has the “afterwards” come to be the present!’

And long years after that, when he was an old man, and experience had taught him what following meant, he shared his privilege with all the dispersed strangers to whom he wrote, and said to them, with a definite reference to this incident, and to the other after the Resurrection, ‘leaving us an example, that we {not only, as I used to think, in my exuberant days of ignorance} should follow in His steps.’

So, brethren, this blundering, loving, audacious question suggests to us that to follow Jesus Christ is the supreme direction for all conduct. Men of all creeds, men of no creed, admit that. The

‘Loveliness of perfect deeds,

More strong than all poetic thought,’

which is set forth in that life constitutes the living law to which all conduct is to be conformed, and will be noble in proportion as it is conformed.

There is the great blessing, and solemn obligation, and lofty prerogative of Christian morality, that for obedience to a precept it substitutes following a Person, and instead of saying to men ‘Be good’ it says to them ‘Be Christlike.’ It brings the conception of duty out of the region of abstractions into the region of living realities. For the cold statuesque ideal of perfection it substitutes a living Man, with a heart to love, and a hand to help us. Thereby the whole aspect of striving after the right is changed; for the work is made easier, and companionship comes in to aid morality, when Jesus Christ says to us, ‘Be like Me; and then you will be good and blessed.’ Effort will be all but as blessed as attainment, and the sense of pressing hard after Him will be only less restful than the consciousness of having attained. To follow Him is bliss, to reach Him is heaven.

But in order that this following should be possible, there must be something done that had not been done when Peter asked, ‘Why cannot I follow Thee now?’ One reason why he could not was, as I said, because he did not know yet what ‘following’ meant, and because he was yet unfit for this assimilation of his character and of his conduct to the likeness of his Lord. And another reason was because the Cross still lay before the Lord, and until that death of infinite love and utter self-sacrifice for others had been accomplished, the pattern was not yet complete, nor the highest ideal of human life realised in life. Therefore the ‘following’ was impossible. Christ must die before He has completed the example that we are to follow, and Christ must die before the impulse shall be given to us, which shall make us able to tread, however falteringly and far behind, in His footsteps.

The essence of His life and of His death lies in the two things, entire suppression of personal will in obedience to the will of the Father, and entire self-sacrifice for the sake of humanity. And however there is-and God forbid that I should ever forget in my preaching that there is-a uniqueness in that sacrifice, in that life, and in that death, which beggars all imitation, and needs and tolerates no repetition whilst the world lasts, still along with this, there is that which is imitable in the life and imitable in the death of the Master. To follow Jesus is to live denying self for God, and to live sacrificing self for men. Nothing less than these are included in the solemn words, ‘leaving us’-even in the act and article of death when He ‘suffered for us’-’an example that we should follow His steps.’

The word rendered ‘example’ refers to the headline which the writing-master gives his pupils to copy, line by line. We all know how clumsy the pothooks and hangers are, how blurred the page with many a blot. And yet there, at the top of it, stands the Master’s fair writing, and though even the last line on the page will be blotted and blurred, when we turn it over and begin on the new leaf, the copy will be like the original, ‘and we shall he like Him, for we shall see Him as He is.’ ‘Thou shalt follow Me afterwards’ is a commandment; blessed be God, it is also a promise. For let us not forget that the ‘following’ ends in an attaining; even as the Lord Himself has said in another connection, when He spake: ‘If any man serve Me, let him follow Me, and where I am, there shall also My servant be.’ Of course, if we follow, we shall come to the same place one day. And so the great promise will be fulfilled; ‘they shall follow the Lamb,’ in that higher life, ‘whithersoever He goeth’; and not as here imperfectly, and far behind, but close beside Him, and keeping step for step, being with Him first, and following Him afterwards.

But let us remember that with regard to that future following and its completeness, the same present incapacity applies, as clogs and mars the ‘following,’ which is conforming our lives to His. For, as He Himself has said to us, ‘I go to prepare a place for you,’ and until He had passed through death and into His glory, there was no standing-ground for human feet on the golden pavements, and heaven was inaccessible to man until Christ had died. Thus, as all life is changed when it is looked upon as being a following of Jesus, so death becomes altogether other when it is so regarded. The first martyr outside the city wall, bruised and battered by the cruel stones, remembered his Master’s death, and shaped his own to be like it. As Jesus, when He died, had said: ‘Father, into Thy hands I commend My spirit,’ Stephen, dying, said: ‘Lord Jesus, receive My spirit.’ As the Master had given His last breath to the prayer, ‘Father, forgive them; they know not what they do,’ so Stephen shaped his last utterance to a conformity with his Lord’s, in which the difference is as significant as the likeness, and said, ‘Lord, lay not this sin to their charge.’ And then, as the record beautifully says, amidst all that wild hubbub and cruel assault, ‘he fell on sleep,’ as a child on its mother’s breast. Death is changed when it becomes the following of Christ.

II. We have here a rash vow.

‘I will lay down my life for Thy sake.’ What a strange inversion of parts is here! ‘Lay down thy life for My sake’-with Calvary less than four-and-twenty hours off, when Christ laid down His life for Peter’s sake. Peter was guilty of an anachronism in the words, for the time did not come for the disciple to die for his Lord till after the Lord had died for His disciple. But he was right in feeling, though he felt it only in regard to an external and physical act, that to follow Jesus, it was necessary to be ready to die for Him. And that is the great truth which underlies and half redeems the rashness of this vow, and needs to be laid upon our hearts, if we are ever to be the true followers of the Master. Death for Christ is necessary if we are to follow Him. There is nothing that a man can do deeply and truly, in a manner worthy of a Christian, which has not underlying it, either the death of self-will and all the godless nature, or if need be the actual physical death, which is a much smaller matter. You cannot follow Christ except you die daily. No man has ever yet trodden in His footsteps except on condition of, moment by moment, slaying self, suppressing self, abjuring self, breaking the connection of self with the material world, and yielding up himself as a living sacrifice, in a living death, to the Lord of life and death. Do not think that ‘following Christ’ is a mere sentimental expression for so much morality as we can conveniently get into our daily life. But remember that here, with all his rashness, with all his ignorance, with all his superficiality, the Apostle has laid hold upon the great permanent, but alas! much-forgotten principle, that to die is essential to following Jesus.

This daily dying, which is a far harder thing to do than to go to a cross once, and have done with it-was impossible for Peter then, though he did not know it. His vow was a rash one, because the laying down of Christ’s life, for Peter’s sake and for ours, had not yet been accomplished. There is the motive-power by which, and by which alone, drawn in gratitude, and melted down from all our selfishness, we, too, in our measure and our turn, are able to yield ourselves, in daily crucifixion of our evil, and daily abnegation of self-trust, and self-pleasing, and self-will, to the Lord that has died for us. He must lay down His life for our sakes, and we must know He has done it, and rest upon Him as our great Sacrifice and our atoning Priest, or else we shall never be so loosed from the tyranny of self as to be ready to live by dying, and to die that we may live for His sake. ‘I go to Rome to be crucified again’ were the words in which the old legend braced the fugitive and made a hero of him, and sent him back to be crucified like his Lord and to offer up his physical life, as he had long since offered up his self-will and his arrogance to the Lord that had died for him.

O Lord our Father! help us, we beseech Thee, that we may be of the sheep that hear the Shepherd’s voice and follow Him. Strengthen our faith in that dear Lord who has laid down His life for us, that we may daily, by self-denial and self-sacrifice, lay down our lives for Him, and follow Him here in all the footsteps of His love.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

13:37 Peter claimed to be ready to die for Jesus, yet his denials are well known (18:15-18, 25-27; see also Matt 26:32-34; Mark 14:27-30; Luke 22:31-34). Although Peter’s verve and devotion failed, he was restored (John 21:15-19).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 13:37. Ὑπὲρ σοῦ, for Thy sake) Nay, it was Jesus who would lay down His life for Peter’s sake.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 13:37 . This does not satisfy Peter. He sees it is some dangerous enterprise Jesus is undertaking, and he feels his courage discredited by the refusal to be allowed to accompany Him. Κύριε διατί … θήσω . “Putasne ulla itineris molestia me terreri?” Grotius. “In the zeal of love he mistakes the measure of his moral strength.” Meyer. Mt. and Mk. represent all the disciples as making the same declaration (Mat 26:35 , Mar 14:31 ); which made it all the more necessary to expose its unconscious hollowness, painful as it must have been to Jesus to do so Τὴν ψυχήν σου … τρίς . “Wilt thou lay down …? So far from that, you will deny me thrice before the morning.” οὐ μὴ ἀλέκτωρ φωνήσει . “Cock-crow” was used among the Jews as a designation of time (Lightfoot on Mat 26:34 ); cf. Mar 13:35 , where the night is divided into ὀψέ , μεσονύκτιον , ἀλεκτοροφωνία , πρωΐ . At the equinox cock-crow would be between 2 and 4 A.M. See Greswell’s Dissert. , iii. 216. This was incomprehensible; how the night could bring circumstances so appalling as to tempt any of them, and compel the hardiest to deny Jesus, they could not conceive.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

why not . . . now? I will lay down my life for thy sake--He seems now to see that it was death Christ referred to as what would sever Him from them, but is not staggered at following Him thither. Jesus answered,

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 37. Why cannot I follow thee now?] Peter probably thought that our Lord intended to go some long journey, which would necessarily subject him to many inconveniences and fatigue; and he felt quite disposed to follow him in this supposed journey, at all hazards. He saw no reason, because he did not see our Lord's meaning, why he could not follow him now.

I will lay down my life for thy sake.] Poor Peter! thou wast sincere, but thou didst not know thy own strength. Thou wast at this time willing to die, but when the time cams wast not able. Christ must first die for Peter, before Peter can die for him. Let no man think he can do any thing good, without the immediate assistance of God. Peter's denial should be an eternal warning to all self-confident persons: though there be sincerity and good will at the bottom, yet in the trial these cannot perform that office which belongs to the power of God. We should will, and then look to God for power to execute: without him we can do nothing.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

37. Why cannot I follow thee now? By these words Peter declares that he was dissatisfied with Christ’s answer. He is aware that he has been warned of his own weakness, from which he concludes that it is his own fault that hinders him from following Christ immediately; but he is not at all convinced of it, for mankind are naturally puffed up with confidence in their own value. This expression of Peter shows the opinion which we entertain from our very birth, which is, that we attribute more to our own strength than we ought to do. The consequence is, that they who can do nothing venture to attempt every thing, without imploring the assistance of God.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(37) Lord, why cannot I follow thee now?—True to his impulsive, self-confident character, St. Peter is impatient of the delay imposed upon him. He is ready, in the fulness of his love, now, and does not dream that in the moment of trial he will be found wanting.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

37. I will lay down my life] St Peter seems to see that Christ’s going away means death. With his usual impulsiveness (see on Joh_13:9) he declares that he is ready to follow at once even thither. He mistakes strong feeling for moral strength. On the phrase ‘lay down my life’ see last note on Joh_10:11.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Peter said unto him,.... Not understanding Christ's answer, and being dissatisfied with it, inquires:

Lord, why cannot I follow thee now? is the place inaccessible? are the difficulties in the way to it insuperable? the roughness of the road, or the dangers of it, will not discourage me; I am ready to go through the greatest dangers and difficulties, to follow thee: yea,

I will lay down my life for thy sake; whatever enemies I should meet with in, following thee, would not dismay me; I would readily hazard my life, and cheerfully lay it down in defence of thee.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

37 Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.

Ver. 37. I will lay down, &c.] Peter was melius semper animatus quam armatus, better affected than appointed. His heart deceived him, as did David’s, Psa 39:1-2. He said he would look to his ways, bridle his tongue, &c. But soon after he broke his word, "My heart was hot within me." Petrus se Christo opposuit, se caeteris praeposuit, sibi totum imposuit. Chrysost.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

This commandment was already in the old law, where it is written, Thou shalt love thy neighbour as thyself; how then does our Saviour call it a new command? It is new, not because we simply love one another; but because we love one another, as he has loved us: not as men love one another, as being fellow creatures, but united in love, as being all the children of the Most High; that so we may be brethren to his only begotten Son, bearing to all the same love that he has borne to us. (St. Augustine, tract. 64. in Joan.) --- By this shall I moreover know that you truly love me. (Bible de Vence)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Still Peter doth not understand our Saviour, but fancies some earthly motion from the place where he was; but it should seem by what followeth, that he thought our Saviour spake of some motion which might be very dangerous to him; and therefore he adds, according to his usual courage and mettle, expressed on all occasions,

I will lay down my life for thy sake: we had such a resolution of his, Mat 26:33,35.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

37. Lay down my life—He is willing to encounter the ordeal if he can only be allowed to follow.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Peter saith unto him, Why cannot I follow thee even now? I will lay down my life for thy sake. (Compare the language of Thomas Joh_11:16) "Let us go, that we may die with him." Peter thought himself ready to die for his Lord, before his Lord had died for him. He who had seen; the glory of the Transfiguration, and the majesty of Christ"s power, and the depth of an uttermost love, was ready, as he thought, for any sacrifice, for the most complete self abandonment; but he miscalculated his strength of will and the tenacity of his purpose. "Quid in animo ejus esset cupiditatis videbat, quid virium non videbat" (Augustine). St. Paul, long before St. John made this conversation known, must have gathered from the known teaching of Jesus the same sublime subtle truth, that it is possible to dare a martyr"s death, and yet to be without true love. (1Co_13:1, 1Co_13:2, 1Co_13:3)

Promptness in following Jesus.

There was a reason why Peter could not follow Jesus them He could not lay down his life for Christ until Christ had laid down his life for him. Peter did sincerely aspire to obedience and consecration. But much was necessary before he should be able to realize his aspirations. He must needs learn his own Weakness, and prove the strength and grace of his Lord. When these lessons had been learned, he was ready enough to take up his cross and to follow the Master, even unto death.

I THIS QUESTION REVEALS A JUST CONCEPTION OF THE RELIGIOUS LIFE.

1. It consists in personal relation, as is apparent from the use of the terms "I" and "thee." In order to a right course, it is necessary to understand and to feel that the individual soul has to be brought into conscious and immediate contact with Christ Jesus. The experience of the Apostle Paul may be quoted as exemplifying this: "Are loved me, and gave himself for me." If Jesus be the Son of God and the Savior of mankind, as a personal and living Benefactor, he must be approached in spirit and by faith by every one who would know his power and feel his love.

2. It consists in following Christ. We must confide in him, admire and love him, in order that we may follow him. By "following him an expression frequent in the New Testament is to be understood imitating his example and doing his will. Such conduct is the proof of the reality of the personal relationship presumed. It is not a simple act, but a constant habit, that is intended by this phrase. To follow a guide, a man must follow him in every stage of the journey, until the end is reached. So is it with the Christian"s relation to his Lord. It may be that to follow Christ will involve the taking up of his cress, sharing his persecution, perhaps even his death. This Peter learned in after-years. But the question for Christ"s disciple is not Whither will this resolve lead me? but rather Am I in the way of obedience? in the footsteps of my Lord?

II THIS QUESTION IMPLIES THE IMMEDIATE CLAIM OF RELIGION. "Even now such is the language of Peter"s ardent spirit. The summons of God is to prompt, unhesitating obedience: "Seek ye the Lord while he may be found." The possibility of blessing is assured upon compliance with the requirement of immediate application: "Now is the accepted time." The promise is to those who give heed without delay Today if ye will hear his voice." It may be urged upon the young that theirs is the period of life in which it is wise to resolve upon the path of earth"s pilgrimage. It may be urged upon the old that the present is almost the only time left for them to obey the voice of Heaven. Some for the first time hear the truth with conviction of the understanding, with emotion of the heart; let such take advantage of this new enlightenment and enthusiasm, lest the unheeded voice of conscience be hushed. Others have often acknowledged the justice of the Divine claim, but have hardened themselves against it by worldliness and sin; let such remember that now may be their last opportunity, and beware lest it pass away and leave them unblessed.

III THIS QUESTION SUGGESTS THE CONSIDERATION OF THE REASONS WHY HEARERS OF THE GOSPEL DO NOT FOLLOW JESUS EVEN NOW. Of course there are many who have no disposition to seek what is good; but even amongst such as do not deny the claims of Christ, and are not indifferent to those claims, there are to be found some who do not arise and undertake the Christian pilgrimage. This may be explained in one of two ways.

1. On the part of some there is unwillingness to give up the service of sin. The emoluments or the pleasures of sin may have a stronger attraction for them than the voice of Divine love counteracts. Not insensible to the nobility and blessedness of a religious life, they yet suffer themselves to be drawn into what they know is an inferior path, by the fascinations of carnal joys, of sinful society, of worldly interest. There may be in their minds a hope that at some future time, when these attractions have lost much of their power, another course may be taken, a better part be chosen.

2. On the part of others there is a habit of indecision and procrastination. A want of depth of nature, a disinclination for serious deliberation, a weak susceptibility to various distractions, or a habitual fickleness, prevent some from following Christ, in following whom they would be acting in conformity with their highest convictions and with the impulses, of their better nature. They are far from denying the truth, from deliberately rejecting the Savior, from willfully despising their opportunities, from ridiculing the offers of the gospel; yet they are so foolish as to put off a practical acknowledgment of the claims of Christ until "a more convenient season.

IV THIS QUESTION SUGGESTS REASONS WHY ALL MEN SHOULD FOLLOW JESUS EVEN NOW.

1. They may. The invitations of the Word of God are many and plain and persuasive. What words were more frequent and emphatic on the Nips of Jesus than such as these: "Come unto me!" "Follow me!

2. They can. Christ does not call men, and then withhold the grace which is needed to obey the call. The help of the Holy Spirit is necessary, and that help is graciously bestowed.

3. They ought. Obedience to the voice which speaks from heaven, to the voice which speaks within, to duty, to conscience, to God, requires us all to follow Jesus "even now. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

37. ἄρτι. Even now, at once (Joh 2:10). He sees that Christ’s going away means death, and with his usual impulsiveness (Joh 13:9) he declares that he is ready to follow even thither at once. He mistakes strong feeling for moral strength. For τ. ψυχήν μ. θήσω see on Joh 10:11.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

37.] Peter understands our Lord’s death to be meant [as the time of his following]: see Luke, ver. 33.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

37. διὰ τί οὐ δύναμαι κτλ. “Why can I not follow thee this minute?” (ἄρτι, see on 9:19). Peter had not yet realised that the death of Jesus was near, and that it was this which was in His mind; but even if to follow Him was dangerous, he was confident that he would take all risks. Thomas had expressed similar feelings (11:16).

τὴν ψυχήν μου ὑπὲρ σοὺ θήσω. This willingness is the mark of the Good Shepherd (10:11); it is the mark also of a true disciple.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Now [αρτι] . Without waiting for a future time. See on ver. 33, and compare nun now, in ver. 36.

I will lay down my life. See on 10 11.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.