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  • PARALLEL BIBLE - John 11:52


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    King James Bible - John 11:52

    And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.

    World English Bible

    and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad.

    Douay-Rheims - John 11:52

    And not only for the nation, but to gather together in one the children of God, that were dispersed.

    Webster's Bible Translation

    And not for that nation only, but that also he should assemble in one the children of God that were scattered abroad.

    Greek Textus Receptus


    και
    2532 CONJ ουχ 3756 PRT-N υπερ 5228 PREP του 3588 T-GSN εθνους 1484 N-GSN μονον 3440 ADV αλλ 235 CONJ ινα 2443 CONJ και 2532 CONJ τα 3588 T-APN τεκνα 5043 N-APN του 3588 T-GSM θεου 2316 N-GSM τα 3588 T-APN διεσκορπισμενα 1287 5772 V-RPP-APN συναγαγη 4863 5632 V-2AAS-3S εις 1519 PREP εν 1520 A-ASN

    Treasury of Scriptural Knowledge

    VERSE (52) -
    Joh 1:29; 12:32 Ps 22:15,27; 72:19 Isa 49:6 Lu 2:32 Ro 3:29 1Jo 2:2

    SEV Biblia, Chapter 11:52

    y no solamente por aquella nacin, mas tambin para que juntase en uno los hijos de Dios que estaban dispersos.

    Clarke's Bible Commentary - John 11:52

    Verse 52. And not for that
    nation only, &c.] These, and the preceding words in ver. 51, are John's explication of what was prophetic in the words of Caiaphas: as if John had said, He is indeed to die for the sins of the Jewish nation, but not for theirs alone, but for the sins of the whole world: see his own words afterwards, 1 John ii. 1, 2.

    Gather together in one] That he should collect into one body;-form one Church out of the Jewish and Gentile believers.

    Children of God that were scattered abroad.] Probably John only meant the Jews who were dispersed among all nations since the conquest of Judea by the Romans; and these are called the dispersed, chap. vii. 35, and James i. 1; and it is because he refers to these only, that he terms them here, the children of God, which was an ancient character of the Jewish people: see Deuteronomy xxxii. 5; Isa. xliii. 6; xlv. 11; Jer. xxxii. 1. Taking his words in this sense, then his meaning is this: that Christ was to die, not only for the then inhabitants of Judea, but for all the Jewish race wheresoever scattered; and that the consequence would be, that they should be all collected from their various dispersions, and made one body.

    This comports with the predictions of St. Paul: Rom. xi. 1- 32. This probably is the sense of the passage; and though, according to this interpretation, the apostle may seem to confine the benefits of Christ's death to the Jewish people only, yet we find from the passage already quoted from his first epistle, that his views of this subject were afterwards very much extended; and that he saw that Jesus Christ was not only a propitiation for their sins (the Jews) but for the sins of the whole world: see his 1st epistle, chap. 2. ver. 2. All the truths of the Gospel were not revealed at once, even to the apostles themselves.


    John Gill's Bible Commentary

    Ver. 52. And not for that nation only , etc.] For though Christ, as prophet, was sent to the Jews only, and was the minister of the circumcision, yet as a priest he did not die for them only, but for the Gentiles also; even for the whole mystical Israel of God all the world over, whether among Jews or Gentiles; (see 1 John 2:2). But that also he should gather together in one, the children of God that were scattered abroad ; by which may be meant, not only the elect of God among the Jews, who were scattered amidst the nations of the world, for whom Christ died, and to whom the Gospel was in the first place sent, and who were gathered together into a Gospel church state; (see John 7:35 1 Peter 1:1,2 James 1:1); but rather the elect of God among the Gentiles, called the children of God, in opposition to a notion of the Jews, who took this character to themselves, on account of their national adoption, and denied it to the Gentiles, reckoning them no other than as dogs; and because they were the children of God by special adoption, in divine, predestination, and in the covenant of grace; and were so considered, when given to Christ, who looked upon them as in this relation, when he assumed their nature, and died in their room and stead; and not merely because they would hereafter appear to be the children of God in regeneration, and by faith in Christ Jesus, and have the witnessings of the Spirit that they were so; and much less because they had a fitness and disposition to be the children of God, since they were by nature as others, children of wrath: and these are said to be scattered abroad, both from God, as they were by the fall, and by their own transgressions; which separated between God and them, and set them at a distance from him; for in their nature head, and nature state, they are afar off from him, and from one another; which may regard not only distance of place, being scattered about in the several parts of the world, but their disagreement in mind and judgment, in religion and manners; every one pursuing his own way, going astray like lost sheep: now Christ died for them, in order to bring them nigh to God, to the one true and living God; and to gather them together under one head, himself, their common head; by whom they were represented in his crucifixion, burial, and resurrection; and to make them one body, and bring them into one fold, into one church state here, and at last to one place, to heaven, there to be for ever with him; and so the Persic version renders it, that he might gather them into one place: and in this, the red heifer was a type of Christ; whose blood was sprinkled directly before the tabernacle of the congregation, and without the camp; and which was done, as a Jewish writer says f523 , to call to mind the design of the heifer, which was to bring yqjwrmh , those that were afar off, from the camp of the Shekinah, to be near unto it.

    Matthew Henry Commentary

    Verses 47-53 - There can hardly be a more
    clear discovery of the madness that is in man's heart, and of its desperate enmity against God, than what is her recorded. Words of prophecy in the mouth, are not clear evidence of principle of grace in the heart. The calamity we seek to escape by sin we take the most effectual course to bring upon our own heads; as thos do who think by opposing Christ's kingdom, to advance their own worldl interest. The fear of the wicked shall come upon them. The conversio of souls is the gathering of them to Christ as their ruler and refuge and he died to effect this. By dying he purchased them to himself, an the gift of the Holy Ghost for them: his love in dying for believer should unite them closely together.


    Greek Textus Receptus


    και
    2532 CONJ ουχ 3756 PRT-N υπερ 5228 PREP του 3588 T-GSN εθνους 1484 N-GSN μονον 3440 ADV αλλ 235 CONJ ινα 2443 CONJ και 2532 CONJ τα 3588 T-APN τεκνα 5043 N-APN του 3588 T-GSM θεου 2316 N-GSM τα 3588 T-APN διεσκορπισμενα 1287 5772 V-RPP-APN συναγαγη 4863 5632 V-2AAS-3S εις 1519 PREP εν 1520 A-ASN

    Vincent's NT Word Studies

    52.
    Nation (eqnouv). John does not used the word laov, people, which Caiaphas had just employed. The Jews were no longer a people, only one of the nations of the world. He wishes to set the Gentiles over against the Jews, and this distinction was national. Moreover, John points out in this word the fact that the work of Christ was not to be for any people as specially chosen of God, but for all nations.


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