SECTION V

the single day of the messianic abode and administration of Jesus in the temple. especially the cursing of the fig-tree. the cleansing of the temple. the consecration of the temple. the exercise of the teacher’s office, and the miracles of healing in the temple. the hosanna of the children. the indignation of the Pharisees, and its rebuke, the Greeks, and the voice from heaven

(Mat 21:12-22; Mar 11:12-19; Luk 19:45-48; Joh 12:19-36)

The prophet Malachi had once announced the coming of the Messiah with the words, ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the Covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts’ (Mal 3:1). These words were fulfilled in a manifold manner in the entire first appearance of Christ, and were to be fulfilled once again at the revelation of His glory. But once they were accomplished in the most literal sense—now, for instance, when Jesus, greeted by His people as Messiah, made His festal entry into the temple.

He now made His theocratic residence in the temple, when, on the day after His entry into the city of Jerusalem, He purified the temple, and then, amidst the hosanna-shout of the children, began a great ministry in the temple. But this glory of His free abode and rule in the temple only lasted one day—the Monday of the passion week. If, however, we reckon in addition the entry on the Sunday previously, and His departure from the temple on the subsequent Tuesday, this residence lasted three days.

On the morning of this particular day, Jesus seems, with a truly child-like and buoyant eagerness, to have left Bethany, for the purpose of hastening to His abode and ministry in the house which was His Father’s. In the deep attraction of His heart towards the midst of His people, He has not thought at all of appeasing His bodily necessities with a morning meal. Thus He was scarcely on His way to the city when the sense of hunger was felt by Him. Probably He became conscious of it at first through the glimpse of the many-leaved fig-tree of much promise which He observed from far.¹ He advanced to the tree, sought some fruit, and found only leaves. The tree appeared in symbolical language to say to Him, The time of fruit is not come. Thus Jesus understood it; therefore His word upon it was an answer directed to it (Mar 11:14), ‘No man eat fruit of thee hereafter for ever.’²

This word allows us to cast a glimpse into the mind of the Lord. The leafy fruitless tree in the way became to Him immediately a symbol of the existing Israel. The deep yet latent curse of the people and country appeared to His soul in this sign of the misgrowth of a tree on the way; therefore in this place He will through His word reveal the hidden curse. He will use the tree for a sign that the judgments of God are on the way to break forth out of the depth of the Israelitish people’s life, in order to spoil even its appearance. With this sign He announces warningly His future judicial mission.

We have already seen above how vain are the forest laws of those critics who would wish to compare the word which cursed the tree, to a felling axe. Moreover, it may be observed that Christ, in virtue of the devotion of the people yesterday, was to-day a theocratic King in the land, and that probably that tree belonged to the public property of the temple or the city.

The disciples heard and retained the remarkable word which Jesus had spoken upon the unfruitful tree.

Since the first public visit of Jesus to the temple, at which He had cleansed the fore-court of the sanctuary from the buyers and sellers, the old disorder had by degrees returned. To-day, however, the Lord must see the temple once more pure, for to-day it was His house. It was appointed to Him of the Father to establish His residence for this one day in the temple. But this time He performed the purification still more rigorously than at the first time, publicly giving as a reason that the Lord’s house is appointed for a house of prayer for all people.³

As soon as He had made room for Himself in this way, He began His day’s work. Those who were in need of help now sought for Him in the temple itself; the blind and lame, for instance; and He healed them. Miracles of healing in the midst of the fore-court, before the eyes of the priesthood and all the people! Nothing ought to have startled the priesthood more than this, but nothing provoked them more. They looked upon it as if the Man of Nazareth were now transferring His new, strange, and to them hateful, worship into their very temple. In addition, the amazement of the people was ever increasing, so much, that the youngest pilgrims of the festival—the children in the temple⁴—cried to Him their hosanna. This hosanna, which glorified the Lord as the Messiah, even in the court of the temple, appeared to them intolerable. They thought that it must be too much even for Himself. ‘Hearest Thou what these say?’ they asked Him, with tokens of the greatest astonishment. ‘Yea!’ the Lord answered them, with the expression of the most peaceful assurance, which He opposed to their hypocritical excitement. Then He addressed to them the counter-question, ‘Have ye never read, Out of the mouth of babes and sucklings (untrained) Thou hast perfected praise?’

He left it to themselves to make the addition, according to the well-known text of the eighth Psalm (ver. 2), ‘because of Thine enemies, that Thou mightest still the enemy and the avenger.’ God often prepares for Himself praise out of the mouth of babes and children scarcely born, in opposition to old and grown-up people who dishonour His name: out of the mouth of a new and more pious generation, which is not yet trained, and without office or dignity, in opposition to the fathers of a generation dying out, who are called by official position to spread abroad His glory; but who, above all others, offer resistance to it. And if this was ever the case, it was so here. Jesus, moreover, says to them, that this glory is prepared for Him by God, and is prepared in Him for His Father. He then designates those children, whom they would regard as wicked and heretical disturbers of the peace, as a choir of those unconscious prophets of God, who are appointed to surround with exultation the standard of His kingdom, in the evil days when the external dignitaries of this kingdom are changed into adversaries.⁵ He left it to His enemies to recognize themselves as adversaries of the honour of God, even in the mirror of the eighth Psalm.⁶

The Evangelist John has perhaps especially had in mind the chief characteristics of this day, when he relates that the Pharisees spoke among themselves helplessly, and in doubt cried to one another, ‘Perceive ye how ye prevail nothing? behold, the whole world is gone after Him.’

In the main they were right. The children who hailed the Lord represented the generations of a believing posterity. But even the peoples, on this day of honour, were to do homage to Him in their chosen representatives, just as formerly in the cradle the wise men from the east brought to Him from the heathen world the first joyous greeting upon His advent.

About this time, accordingly, some Greeks who had come to the feast to worship, sought to present themselves to the Lord. They were plainly Jewish proselytes, in a general sense, kindred in faith of the Jews, participating in the fundamental doctrines of the kingdom of God; but not such as had allowed themselves to be incorporated into the Jewish nation by circumcision. For if they had been ordinary heathens, they would not have come to the feast in Jerusalem as worshippers; as Judaized heathens, on the other hand, they could no longer have represented the heathen world to the Lord.⁷

These men went with their wish, first of all, to Philip of Bethsaida in Galilee. Perhaps their turning first to him depended upon a law of kindly attraction. Their suit is a pressing and respectful entreaty—‘Sir, we would see Jesus!’ Philip tells Andrew, whom his name likewise seems to characterize as a Phil-hellenist;⁸ and hereupon they both agreed to bring the wish of the Greeks before the Lord. It almost looks as if a court ceremonial had been arranged around the King on Zion on this day. But this wondrous etiquette is only a subtle heavenly pattern of the spirit of reverence in its reciprocal action with the spirit of confidence. To Philip alone it might seem too bold to introduce to Jesus Greek strangers, who, perhaps, in the estimation of the temple-frequenters, were classed among the lowest of the worshippers. But the spirit of confidence and of joy at this respect, which already animated himself, was responded to also out of the heart of Andrew, and thus they ventured on the announcement.

But Jesus comprehended, in the depth of His nature, the significance of this moment. Yea, the moment affected Him so powerfully, as to stir up His whole nature throughout. At once it was plain to Him, that in this announcement of the Greeks a great sign was given to Him from the Father, a sign of His incipient glorification among the Gentiles; and therefore also a sign of His death, as that must precede His glorification; a sign of His approaching death, and therefore also of the glory proceeding from it. With solemn earnestness He gave to the two disciples for an answer, ‘The hour is come that the Son of man should be glorified.’ It was the joyous certainty with which He would sanction the joy that appeared in their countenance, at the reverence of heathen strangers for Him. But He must now impress on their heart what they could not forbode: ‘Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.’ We have here a threefold consideration: first, the importance of the word generally; then its relation to the announcement of this first-fruits of the Gentiles; lastly, the meaning that it derives from the fact of its being spoken at the first historic meeting of the Spirit of Christ with the spirit of the Greeks!

As to the general sense of the word, Jesus declares a fundamental law of the kingdom of God, which is prefigured by a fundamental law in the kingdom of nature; and finds in the history of the corn of wheat its purest, noblest typical expression. A single living corn of wheat remains, as such, a poor grain—alone, isolated, at best a little meal—no bread, much less then the beginning of a rich harvest. If any advantage is to accrue from the single grain of wheat, it must fall into the earth, be buried, and disappear; it must then begin to rot, and altogether seem to perish. Then it attains, out of its innermost core, its true life, at the moment when it seems to have approached nearly to its dissolution. In the corruption of its substance is the heart of its life, its innermost creatively-imparted productive nature, overpowering death; truly living, it germinates and grows green, it blooms and ripens, and brings forth much fruit. Yes, in this way it may cover the fields with golden wheat, sustain and replenish the world with its fruit. This law of the corn of wheat declares, first of all, the fundamental law of nature, that out of death, or rather out of the husk of death, and the closest neighbourhood of death, it attains its renovation and increase. Thus, in the depth of death, every plant attains its renovation and increase; thus, out of the grave of winter the earth attains its spring; thus, out of the floods or out of the flames of an apparent destruction, the world attains its renewal. But besides this fundamental law, it is moreover declared that the life must always return to God, even to disappearance in Him, if it is to go forth richer from God.⁹ Moreover, this fundamental law is thus referred to the spiritual region, that only from a priestly sacrifice to God is the royal life won, out of God and from God.

If, then, in its most general form, this law strictly prevails throughout the whole of God’s world, it must needs attain enhanced expression in this earthly world, where death is the wages of sin. Here, the sacrifice to God must be sealed in death, even the sacrifice of Christ, because He has incorporated Himself into this race, and will lead back this race out of death into life. When the butterfly goes forth from its transformation out of the torpid state of the caterpillar, so near and so like to death, it is an image of the renovation of life as it may occur in unfallen planets, and as it might have occurred on the earth if Adam had not fallen. But when the corn of wheat dies and becomes alive again, and brings forth much fruit, it is an image of the sadder transit through the deep of death, which sin has made necessary upon earth; of the death of the cross, out of which Christ goes forth with the harvest of salvation for the world; and of the self-sacrifice, even to death, through which His people must die with Him, in order to penetrate to the true riches of the new life.

But this law of life appeared to the soul of the Lord as the warning of life. The first-fruits of the Gentiles pressed up to Him, the spirits of their aspiration began to call Him.¹⁰ It was thus assured to Him that the field of Gentile life was white to the harvest, to conversion and redemption. But therewith also, before His spirit’s glance, there stood the cross.

But how eminently characteristic is the utterance of Christ as the expression of His first greeting with the Hellenic Gentile spirit! The Hellenic spirit had until then, in its national development, sought for its satisfaction in the beautiful appearance of actual life, not in the actual life itself. It had represented the image of beautiful gods in ideal human forms; it had represented beautiful humanity in the appearance of divine glory. At the fair image of the incarnation of God it had stopped; its watchword had been that of Mignon, Thus let me seem until I am! Now it was to become, to be through Christ. Instead of the cold marble, it wished now to glorify the holy Son of man, it wished to adore the true divine humanity. But for that purpose it must now understand also the law of life, of the true manifestation of the divine-human life. Christ declared precisely what had been wanting to it-the truth that the truly glorified life proceeds out of death, out of the apparent negation of all the beauty of life-that in the kingdom of God there prevailed a watchword opposed to the Hellenic one. Being must precede seeming: they must know this of Christ, of whom the prophetic spirit had said there was no form nor beauty that we should desire Him; they must know it of the believers who cry to one another, Our life is hid with Christ in God, and it doth not yet appear what we shall be; they must know it, in fine, of the whole of Christian humanity, which was to attain its ideal glory of life, first of all from the resurrection from the dead, which was to set forth a heaven of living images of God, having below it the dark world of death and fear that it has overcome, whilst the serene Olympus of the Greek world of gods was continually threatened by the overmastering kingdom of dark powers of death and destiny in the background; just as still every modern Olympus of the זsthetic world-view is always threatened by some such terrible background.

As this word of Jesus was altogether fitted to familiarize the Greeks with the first fundamental law of Christianity, in direct opposition to their earlier stand-point, the Lord had probably received the Greeks into His circle when He uttered it.¹¹ Christ immediately applies His leading address to His hearers. ‘He that loveth his life,’ says He further, ‘shall lose it; and he that hateth his life in this world, shall keep it unto life eternal.’ The expression reminds us closely of similar ones in the Synoptists.¹² The claim upon a man to hate his life in this world,—that one should not seek to settle himself upon any special form of life and happiness in the sphere of the old worldly life, but should spiritually reach beyond the old forms in the yearning aspiration after eternal new forms, and should sacrifice before every duty to a loftier future,—this is made more strongly prominent here than elsewhere. He then more clearly urges His appeal to the disciples to hold themselves ready for suffering with Him: ‘If any man serve Me, let him follow Me; and where I am, there shall also My servant be.’ This is the claim, although He does not expect that the disciples should now go with Him to death. He desires of them, however, that they should by degrees acknowledge His Spirit’s willingness to die,—should understand and enter with sympathy into it. As His servants, they shall one day, in the presentiment of His death, stand in the position in which He now stands. How easily a joyous excitement in the expressions of the two disciples might betray to Him that they have not kept in their hearts His prediction of His death; and this perhaps is the reason why He so plainly urges upon them the last claim. The priestly spirit of a consecrated heart conscious of the presentiment of great sorrows, is constantly grieved and wounded by every want of foreboding, by every impatience of sorrow in the joy of those who are intoxicated with hope around Him. Therefore, perhaps, Christ uttered the claim so definitely. He confirmed it, moreover, by a very significant promise: ‘If any man serve Me, him will My Father honour.’ Such an one as in humble service subordinates himself to the Son, the Father blesses and raises to His glory. For only in absolute dependence on the Son does man realize his true position towards God and towards the world; and thus he attains to the divine glory of life which is appointed for him in that position.

The Lord appears, first of all, to have wished to invite the sympathy of His disciples with the serious tone of mind which is now pressing upon Him more and more forcibly. ‘Now is My soul troubled,’ He continues; ‘and what shall I say? Father, save Me from this hour:¹³ but for this cause came I unto this hour.’ The suffering of the hour is now the purpose of the hour; the corn of wheat must die, in order to bring forth much fruit. This state of mind is plainly akin to the soul-sorrow with which Jesus wrestled in Gethsemane. Its utterance recalls the prayer of Jesus in Gethsemane. It has been shown before how profoundly consistent with experience is the representation that the sense of agony arising from the fear of death is not manifested in its greatest strength all at once, but, as it were, in a regular rhythm of recurring spiritual struggles.¹⁴ And just as in Gethsemane, in His kingly power, He resists the enemies after He has prayerfully resigned His will to the will of His Father, so now, out of His anguish at the pains of death, He rises rejoicing at its glorious fruit, with the prayer, ‘Father, glorify Thy name!’

When Jesus had spoken this word, there came the voice from heaven, ‘I have both glorified it, and will glorify it again.’

Jesus had been glorified by a voice from heaven for the first time at Jordan in the presence of John the Baptist, who by means of this testimony received the final great assurance concerning Him. For the second time the voice resounded over Him on the Mount of Transfiguration, when it gave to the three confidential disciples a testimony of the glory of Christ. Now, for the third time, it sounded in the midst of the temple enclosure, at a moment when Christ was surrounded by His disciples, by the Jewish people, and also by the first-fruits of the Gentile world.

The sound of the voice was a sound which all perceived, which startled them all.¹⁵ But the various people perceived the spirit, and the meaning, and the effect of the voice in a very different manner. In this variation, the Evangelist makes peculiarly prominent three degrees. The multitude of the people heard only the terrible sound: they said it had thundered. Others had perceived with more spiritual attention the Spirit’s voice in the sound; but they had not understood rightly the purpose of the voice, and its full meaning in the mind of the Speaker. They decided that an angel had spoken with Jesus. But the Evangelist and his brethren had doubtless acknowledged the voice as an immediate call of God from heaven. So also, above all, did the Lord.

We gather from the representation of the effect of that voice a fuller disclosure of its marvellous nature. That it made itself perceptible to all in a startling manner, is the expression of its objective side; it is a call of God, a wonderful sound. But this call has its subjective side, in the fact that its utterance and sound are creatively formed in the susceptibility of hearing and sound of the percipients. Hence the variety.¹⁶

When the crowd expressed themselves in such various manners upon the voice that they had perceived, and some gave utterance to the notion that an angel had had something mysterious to say to Jesus, He declared, by way of correcting them, ‘This voice came not because of Me, but for your sakes.’ Hereupon He explained to them the meaning of the heavenly utterance by the word: ‘Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto Me.’

This is the fundamental thought which animates Him, and fills Him with anguish and rapture. He knows that He is now advancing to death, to the death upon the cross, and through that to His glorification. To Him both these destinies are now thoroughly entwined into one; one prospect, one presentiment, one perspective; the lifting up on the cross, and the lifting up into heaven. But the two bright sides of this twofold lifting up are these: the prince of this world is now judged, is cast out. Therewith is the old world-fashion and the old world-variance between Jews and Greeks abolished. Here is the pharisaic spirit judged which stops His passage to the heathen with the curse of the cross; there is judged the Hellenic avoidance of the cross, which would be inclined to form a profanely efficient Apollo-form out of the fairest of the children of men. The judgment upon the ungodly spirit of the world must thus be now executed in His death, completed in His resurrection. But then a path is made for Him to all hearts, and then will He draw all men to Himself. All men, even the heathen, the Greeks. In this prospect of His redeeming Spirit, He reposes. That is the flower of His emotion. But as we have to consider His word as the explanation of the heavenly voice, its meaning is perhaps related to the two Testaments. The first glorification of the name of God occurred in the Old Testament theology for the people of Israel; the second, out of the foundation of the New Testament economy, should now go forth for all the world.¹⁷ Thus the voice was proportioned to the greatness of the occasion and the significance of the place. In the enclosure of the temple itself, the voice of the Father solemnly declared before all the people that the first revelation is closed and completed, that now is beginning the second, and therefore higher one—the glorification of His name through Christ.¹⁸

The Evangelist observes that Jesus, in the word that He should be lifted up from the earth, refers to His death, and to the manner of it-the death on the cross. The people also understood this notification. But the people were now less than ever disposed to understand a declaration of this kind. Had not Christ made His entry into Jerusalem? Had He not to-day begun His theocratic rule in the temple? Must not glorious days begin henceforth for ever? They suggested this to Him with the remark, ‘We have heard out of the law¹⁹ that the Christ abideth for ever: and how sayest Thou, The Son of man must be lifted up? who is this Son of man?’ It appears to them confusing, that the conception of the Son of man, which is so strange to them, and of which such enigmatical things were spoken to them, should obscure to them the conception of the Messiah, with which they thought that they were familiar; therefore they desire further explanation upon that mysterious personality which Christ attributed to Himself, and upon its destiny. Thus, however, they were again on the way to lose sight of His closest relation to them—even in His presence, even in His glory upon Zion, to miss Him; yea, to dispute with the Messiah Himself on His festival day on Zion; to quarrel about the true character of the Messiah, in the interest of their orthodoxy and of their carnal expectation. Therefore Jesus warningly, and with the expression of gentle sadness, gave them the answer: ‘Yet a little while is the light with you: walk while ye have the light.’ Make no hindrance, He would perhaps say, no difficulty; walk, exert yourselves in the spirit; hasten still to attain the right object of knowledge, while the last gleam of daylight is above you,—‘lest darkness come upon you,’ adds the Lord.

‘For he that walketh in darkness knoweth not whither he goeth.’ This solemn record is perhaps spoken in deep and sorrowful foresight of the long and restless wandering which awaited the people of Israel after His death—that wandering in darkness, without repose and without object, even to the end of the world, even to the end of the age, which has been symbolically represented by the legend of the Wandering Jew.

Once more follows the admonition, ‘While ye have light, believe in the light, that ye may be the children of light.’

In this beautiful word, John perhaps comprehends everything which Jesus said on the following day ere He departed from the temple. He here closes his account of the last ministry of Jesus in the temple, with the statement that Jesus departed, and withdrew Himself from the people. This happened after the last words of parting which He spoke in the temple on the Tuesday.

The great day of honour which the Messiah spent in the recognition of His dignity in the temple was thus ended. It was only one day, but this one day was a presage of thousands of years, yea, of an eternity.

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Notes

1. The expression, Joh 12:31, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω, evidently refers to Satan as the prince of this world. The death of Christ is the moment and the fact by which he is judged and cast out of the world. Therein, besides the general thought that the kingdom of Satan is broken by the death of Christ, is involved perhaps the special one—that it is broken, in that the evil principle of the avoidance of suffering—the Satan of the craving for appearances, for glory and for happiness—is overcome and judged by the holy cross of Christ. The worm of the old glory of the world is now expelled from the withered apple of the old world. At the same time, the mysterious expression appears to indicate a change in the relation of the satanic world to the world of humanity. With the victory of Christ in the history of the temptation, Satan was cast out of heaven; now through His death he is also cast out of the world. He rules now in the clouds, in the vagueness, in the undefined dispositions of the world. Later, he will be cast on the earth (Rev 12:9). In the Apocalypse the earth perhaps indicates that which is established on earth in the world of humanity-hierarchic and social systems. Further on Satan is threatened with being shut up in the abyss, and finally to be cast into the fiery hell (Apoc. 20).

2. According to Von Baur, On the Composition, &c., 142, the Evangelist may have had ‘even here, as usual, the synoptical Gospels before him, but have appropriated to himself their narratives of the glorification and of the soul-contest of Christ for his own ideal representation.’ One need only appeal to ironical self-solutions of criticism of a similar kind.

1) [The tree stood alone, and would attract the eye; συκῆν μίαν. Matt. xxi. 19. ED.]

2) See above, vol. i. p. 454, and compare Ebrard, p. 373.

3) 'In Isa. lvi. 7, it is added that the heathen should worship at Jerusalem, and the special court in which the proselytes might perform their worship was the scene of the abomination which the priesthood had suffered, and by which the heathen were deterred from the true service of God.'—Rauschenbusch, Leben Jcsu, 309.

4) By the children in the temple, Sepp thinks (iii. 192), in accordance with his ecclesiastical view, should be understood girls and boys consecrated to the temple-service. The fact is well assured, that there were such boys and girls in the service of the temple; but it does not therefore follow that they are spoken of here. Rather the usual dependence of such temple associates on the spirit of the priesthood makes this supposition improbable.

5) Compare the song of Luther, "Of the Two Martyrs of Christ at Brussels.'

6) As to the Messianic character of the eighth Psalm there is no question in this place; for here the reference is to a theocratic fundamental law, which is often repeated in the kingdom of God, but certainly in the most eminent sense in the life of Christ.

7) Even John appears, in xii. 19, 20, to take the idea of Greeks in its usual narrow meaning. Lücke, 515. Sepp brings forward the hypothesis, that these Greeks were the deputies of Abgarus, the king of Edessa, whom, according to Eusebius, he must have sent to Christ.

8) It is worthy of remark, that, according to tradition, Philip must have laboured in Phrygia; Andrew in Asia Minor, Thrace, and Greece.

9) Ps. civ. 29, 30.

10) Acts xvi. 9.

11) See above, vol. ii. p. 193.

12) On the question whether Jesus had admitted the Greeks to His presence, see Lücke.

13) In accordance with the foregoing sentence, this appears certainly to require to stand in the form of a question. It then will still indicate a prayer, but a faint one. Compare what Lücke, 521, alleges for the contrary interpretation.

14) See above, vol. i. 154.

15) On the voices from heaven, see Lücke, 522. Compare Acts ix. 7, xxii. 7; Apoc. i. 10; Job iv. 12-16 ; 1 Sam. iii. 1-9.

16) I must refer those who are still accustomed to the untenable distinction between merely external revelation and merely internal vision, to what has been already advanced on the voice which sounded at Jordan. They must first adjust this theory to the facts of Scripture, which combines manifestation and visions in living unity (yet so that sometimes the first, sometimes the second, impulse predominates). Especially also they must learn from the new physiology, that all colours, lights, tones, and tastes, and generally all phenomena which might affect the sense objectively, are contained in a subjective form latent in man, as in the microcosm. They could then also conceive how a creative divine voice may form to itself the measures of sound in men themselves, just as well and perhaps better than in the air, although an objective tone must perhaps be assumed in this great divine voice, just as well as the objective lightning. On the Bath-col of the Hebrews, compare Lücke, ii. 527.

17) 2 Cor. iii. 7

18) Lücke refers the first word, ἐδόξασα, to the preceding life and works of Jesus; the second, δοξάσω, to His death. In opposition to this distinction, important as it is in itself, the explanation of Jesus Himself, above referred to, seems to testify, be sides the consideration that the glorification of the name of God by Jesus forms a great unity, which is not completed till His resurrection.

19) Ps. cx. 4; Dan. vii. 14.