Strange is it that even here the ancient psalmist, in portraying the ideal Sufferer (Psalms 69:4; Psalms 35:19), bad seized this feature, and thus anticipated the treatment of the Son of God. But this cometh to pass (some clause of this kind must be introduced to give true force to ἀλλὰ and ἵνα) that the word might be fulfilled that has been written in their Law. Not only here but elsewhere Jesus speaks of the Psalms as a part of the Law (see note, John 10:34). Other passages may, from their similarity, have been in Christ's mind, as receiving fulfillment or abundant illustration in their conduct. The use of the expression, "the Law," has been pressed by many as proof that the writer of this Gospel did not regard himself as a Jew at all. Such numerous indications occur of the opposite conclusion, that this expression must receive the more rational interpretation—the Law in which they pride themselves, the Law which is ever in their mouths, the Law which itself contains the portraiture of their spirit: They hated me gratuitously; causelessly. The true Christ was, when he came, the object of reason-less, causeless hate and opposition. Jesus knew, when he claimed to be the Christ, that he would have to complete and fulfill the solemn portraiture of the suffering, burden-bearing, and rejected Christ, as well as that of the triumphant Christ and King.
A new source of consolation now appears. Already twice over he has spoken of the Paraclete (John 14:16 and John 14:26),
HOMILETICS