King James Commentary Bible by Thomas Nelson Bibles

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King James Commentary Bible, Large Print Edition King James Version Copyright © 2006 Thomas Nelson, Inc. All rights reserved. Excerpts and quotations from the King James Commentary Bible, Large Print Edition may be used in magazines, articles, newsletters, bulletins, and reviews without the written permission of the publisher. Each such use must be accompanied by the following credit line: From the King James Commentary Bible, Large Print Edition Copyright © 2006 by Thomas Nelson, Inc. Used by permission. Any other use of materials in the King James Commentary Bible, Large Print Edition, including the use of complete articles or other features, must be upon written permission from Thomas Nelson, Inc., Bible Rights and Permissions, P.O. Box 141000, Nashville, TN 37214. Printed in the United States of America 2 3 4 5 6 7 8 9 — 14 13 12 11 10 09

Table of Contents Where to Find It …………………………………………………………………… Index to Major Notes and Charts …………………………………………………

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The Old Testament Genesis ………………Ge …………… Exodus…………………Ex …………… Leviticus ………………Le …………… Numbers ………………Nu …………… Deuteronomy…………De …………… Joshua …………………Jos ………… Judges …………………Ju …………… Ruth ……………………Ru …………… 1 Samuel ………………1 Sa ………… 2 Samuel ………………2 Sa ………… 1 Kings…………………1 Ki ………… 2 Kings…………………2 Ki ………… 1 Chronicles …………1 Ch ………… 2 Chronicles …………2 Ch ………… Ezra ……………………Ez …………… Nehemiah ……………Ne …………… Esther …………………Es …………… Job ……………………Job ………… Psalms …………………Ps …………… Proverbs ………………Pr ……………

1 86 155 207 274 335 375 417 423 476 521 574 625 674 736 753 776 789 833 949

Ecclesiastes …………Ec …………… Song of Solomon ……Song………… Isaiah …………………Is …………… Jeremiah ………………Je …………… Lamentations…………La …………… Ezekiel…………………Eze ………… Daniel …………………Da …………… Hosea …………………Ho …………… Joel ……………………Joel ………… Amos …………………Am ………… Obadiah ………………Ob …………… Jonah …………………Jon ………… Micah …………………Mi …………… Nahum…………………Na …………… Habakkuk ……………Hab ………… Zephaniah ……………Zep ………… Haggai …………………Hag ………… Zechariah ……………Ze …………… Malachi ………………Mal …………

990 1004 1011 1096 1188 1196 1279 1307 1320 1325 1336 1339 1343 1351 1354 1359 1363 1366 1381

1389 1443 1480 1549 1601 1661 1685 1709 1725 1736 1746 1754 1761 1767

1 Timothy ……………1 Ti ………… 2 Timothy ……………2 Ti ………… Titus ……………………Tit …………… Philemon………………Phile………… Hebrews ………………He …………… James …………………Jam ………… 1 Peter …………………1 Pe ………… 2 Peter …………………2 Pe ………… 1 John …………………1 Jo ………… 2 John …………………2 Jo ………… 3 John …………………3 Jo ………… Jude ……………………Jude ………… Revelation ……………Re ……………

1771 1779 1785 1789 1793 1813 1825 1833 1840 1848 1849 1850 1857

733 1544

General Epistles of the New Testament …………………… Women of the Bible ………………… Outline of 1 John …………………… Key Words of 1 John ………………… Order of Events in Revelation …… The Study of the End Times ……… Titles of Christ …………………………

1822 1823 1839 1839 1853 1855 1856

The New Testament Matthew ………………Ma…………… Mark……………………Mk ………… Luke ……………………Lk …………… John ……………………Jo …………… Acts ……………………Ac …………… Romans ………………Ro …………… 1 Corinthians …………1 Co ………… 2 Corinthians …………2 Co ………… Galatians………………Ga …………… Ephesians ……………Ep …………… Philippians ……………Ph …………… Colossians ……………Col ………… 1 Thessalonians ……1 Th ………… 2 Thessalonians ……2 Th …………

Charts Kings of Judah and Israel ………… The Gospels Harmonized…………… The Teachings and Miracles of Jesus Christ ……………………… Sermons in Acts ……………………… The Life of Paul ……………………… Major Teachings of Paul …………… The Messianic Line ………………… Authors of the General Epistles……

1599 1657 1657 1660 1791 1820

Concordance ……………………………………………………………………follows Revelation

Where to Find It in the King James Commentary Bible A. Charts appear at various places in the Bible text. They are listed on the Table of Contents Page and in the Index to Major Notes and Charts.

B. Each book of the Bible has an introduction that always includes Author, Key Verse, Time, and Theme.

WHERE TO FIND IT IN THE KING JAMES COMMENTARY BIBLE

C. The World’s Visual Reference SystemTM notes the prophecies of the first coming of Christ with a in the text and a footnote indicates the verse of the reference and the passage in which the prophecy is fulfilled.

D. Comprehensive commentary footnotes are found on almost every page of the King James Commentary Bible. Notes such as 3:5 ye shall be as gods and 3:14 unto the serpent are exegetical in nature and reveal information that comes from a detailed study of the text. Notes such as 3:6–7 Sin’s Consequences and 3:14–21 The Covenant with Adam are more theological in nature and when linked together give a systematic overview of Scripture. An index topical to the major commentary footnotes is found on pages ix– xii in the front matter of this volume.

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E. Throughout the text the World’s Visual Reference SystemTM notes all of the promises God has given us and the miracles of the Bible. These are noted by a in the text for the promises and a for the miracles. With each promise or miracle a footnote is found at the bottom right of the text indicating the verses that are part of the promise or miracle. A system of cross-references are included at the end of verses that have room for a reference. In 3:1 you will find ‘‘Rinto the temple at the hour of prayer, Rbeing the ninth hour.’’ The R indicates that there is a reference to that word or phrase. At the end of this verse two references appear: ‘‘2:46’’ which goes with the R before ‘‘into’’ and ‘‘10:30; Ps 55:17’’ which goes with the R before ‘‘being.’’

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WHERE TO FIND IT IN THE KING JAMES COMMENTARY BIBLE

F. The end-of-verse reference system includes some references enclosed in brackets that have conceptual connections with the original verse rather than another use of the word or phrase. In 3:21, ‘‘Rrestitution of all things’’ references ‘‘Ma 17:11; [Ro 8:21]’’ at the end of the verse. The Matthew reference is about the prophecy given Malachi that there will be restoration of all things. There is a direct connection and a related use of the same terminology. In the bracketed Roman’s reference believers play a part in the redemption of creation from the bondage of sin. It is a related concept with different terminology. Also at the end of verses are translation notes. In 4:2 ‘‘Tgrieved’’ has a note at the end of the verse ‘‘greatly disturbed.’’ This note indicates that there is another way of translating the word that may be helpful to the reader.

G. G. World’s Visual Reference SystemTM also includes prophecies about the second coming of our Lord. There is a in the text and a footnote at the bottom right of the text that indicates which verses are included in the prophecy.

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JOHN 1:4

Ma Mk Lk Jo FROM THE RESURRECTION TO THE ASCENSION—Cont’d 2. The report of the guard 28:11-15 3. The walk to Emmaus 16:12-13 24:13-35 4. Appearances To the disciples in Jerusalem, Thomas not present 16:14 24:36-43 20:19-25 To Thomas with the others 20:26-29 To seven disciples by the sea of Galilee 21:1-24 To the Eleven in Galilee 28:16-20 16:15-18 Final appearance and ascension 16:19-20 24:44-53

The Gospel According to

JOHN AUTHOR: Jesus nicknamed John and his brother, James, ‘‘sons of thunder’’ (Mk 3:17). John was evidently among the Galileans who followed John the Baptist until they were called to follow Jesus at the outset of His public ministry. These Galileans were later called to become full-time disciples of the Lord (Lk 5:1–11), and John was among the twelve men who were selected to be apostles (Lk 6:12–16). The author of this Gospel is identified only as the disciple ‘‘whom Jesus loved’’ (Jo 13:23; 19:26; 21:7), but attention to detail concerning geography and Jewish culture in the Gospel lend credibility to the author’s claim to be an eyewitness. The strong testimony of the early church relates this eyewitness to the apostle John. KEY VERSE: Jo 20:30–31

N the beginning was the Word, and the Word was with God, and the Word was God. 2 R The same was in the beginGe 1:1 ning with God. 3 R All things were made by him;

TIME: c. A.D. 29–33 THEME: John is a great book for new or young Christians because it intentionally helps the reader understand the significance of Jesus. What becomes increasingly clear as you read the Gospel of John is that Jesus does not fit the image of someone who is simply a nice moral teacher. Only a lunatic would make the claims he makes for himself unless he was who he said he was. John leaves no room for indecision. Like the many people Jesus encounters in the book, as you read, you must either reject him or accept him, and say in the end like Thomas: ‘‘My Lord and my God’’ (20:28). This Gospel is an incredibly powerful presentation of Jesus.

and without him was not any thing made that was made. Ps 33:6 4 R In him was life; and the life was the light of men. [1 Jo 5:11] 1:1–4

1:1 In the beginning. Genesis 1:1 starts with the moment of creation and moves forward to the creation of humanity. John 1:1 starts with creation and contemplates eternity past. the Word was with God. This suggests a face-to-face relationship. In the ancient world, it was important that persons of equal station be on the same level when seated across from one another. 1:3 All things were made by him. God the Father created the world (Ge 1:1) through God the Son (Col 1:16; He 1:2). All creation was made through Him. Thus, He is the Creator God. 1:4 light of men. This image Continued on the next page

JOHN 1:5

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5 And the light shineth in darkness; and the darkness comprehended it not. [3:19] 6 There was a man sent from God, whose name was John. 7 The same came for a R witness, to bear witness of the Light, that all men through him might R believe. 3:25–36; 5:33–35 z [3:16] 8 He was not that Light, but was sent to bear witness of that R Light. Is 9:2; 49:6 9 R That was the true Light, which lighteth every man that cometh into the world. Is 49:6 10 He was in the world, and the world was made by him, and R the Col 1:16 world knew him not. 11 R He came unto his own, and his own received him not. Is 53:3 12 But as many as received him,

to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. 15 John bare witness of him, and cried, saying, This was he of whom I spake, R He that cometh after me is preferred before me: for he was before me. [Ma 3:11] 16 And of his fulness have all we received, and grace for grace. 17 For the law was given by Mo1:11–12

1:16–17

conveys the concept of revelation. As the light, Jesus Christ reveals both sin and God to humans (Ps 36:9). Later in this Gospel, Christ declares Himself to be both the life (11:25) and the light (8:12). Death and darkness flee when the life and light enter. 1:5 light shineth in darkness. Although Satan and his forces resist the light, they cannot thwart its power. In short, Jesus is life and light; those who accept Him are ‘‘children of light’’ (12:35–36). As the creation of light was the beginning of the original creation, so, when believers receive the light, they become part of the new creation (2 Co 4:3–6). 1:7 for a witness. This phrase means ‘‘to testify’’ or ‘‘to declare.’’ John uses the word translated witness 33 times as a verb and 14 times as a noun in his Gospel. The term is particularly important to his purpose, which is to record adequate witnesses to Jesus as the Messiah so that individuals might believe Him (20:30–31). believe. This word means ‘‘to trust.’’ John uses this verb almost 100 times in his Gospel to express what must take place for a person to receive the gift of eternal life. 1:11 received. This means ‘‘to receive with favor’’ and implies ‘‘welcome.’’ Instead of a welcome mat, Jesus had a door slammed in His face. The themes of rejection and reception (v. 12) introduced in the prologue (1:1–18) appear repeatedly throughout the Gospel of John. 1:12 to them gave he power. This phrase refers to the legitimate entitlement to the position of children of God. By believing, undeserving sinners can become full members of God’s family. 1:14 the Word was made flesh. The Son of God who was from eternity became human, with limitations in time and space (Ph 2:5–8). This is the doctrine of the incarnation: God became human. Nothing of the essential nature of deity was lost in this event; we might rephrase became as ‘‘took to Himself.’’ John uses the word flesh to refer to the physical nature of humans, not to our sinful disposition. dwelt among us. The Greek word for tent or dwelt was also used in the Greek Old Testament for the tabernacle, where the presence of God dwelt. only begotten. This means unique, one of a kind. The first chapter of John makes claims about Jesus that move Him beyond the realm of a moral teacher. The ‘‘Word’’ was first involved at creation and now comes to live in creation. In the days of the tabernacle (Ex 25–33), God’s presence was in the middle of the people, and they had the benefit of His direction and leadership through the cloud by day and the pillar of fire by night. While there were elements of a physical presence in the wilderness times, God coming to live with us in the flesh implies an intimacy with man that doesn’t fit with anything the Jews would have expected. In the wilderness, an Israelite needed to keep a safe distance from the things of God to survive (Nu 4:19–20). 1:16 grace for grace. The background of this doubled term, as

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ses, but grace and truth came by [8:32; 14:6; 18:37] Jesus Christ. 18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. 19 And this is R the record of John, when the Jews sent priests and Levites from Jerusalem to 5:33 ask him, Who art thou? 20 And R he confessed, and denied not; but confessed, I am not Lk 3:15; Ac 13:25 the Christ. 21 And they asked him, What then? Art thou E-li′-as? And he saith, I am not. Art thou that prophet? And he answered, No. 22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? 23 He said, R I am the voice of one crying in the wilderness, Make straight the way of the

JOHN 1:29 R

Lord, as said the prophet E-sa′Ma 3:3 z Is 40:3; Mal 3:1 ias. 24 And they which were sent were of the Pharisees. 25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor E-li′-as, neither that prophet? 26 John answered them, saying, R I baptize with water: R but there standeth one among you, whom ye know not; Ma 3:11 z 4:10; 8:19; 9:30 27 R He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. [3:31]; Ac 19:4; [Col 1:17] 28 These things were done in Beth-ab′-a-ra beyond Jordan, where John was baptizing. 29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

well as the use of the term in verse 17, is found in Exodus 32–34. Moses and the people had received grace, but they were in tremendous need of more grace (Ex 33:13). 1:18 No man hath seen God. God is Spirit (4:24) and is invisible (Col 1:15; 1 Ti 1:17) unless God chooses to reveal Himself. Humans cannot look at God and live (Ex 33:20). However, the Son is in intimate relationship with the Father, face-to-face with God (1:1; 6:46; 1 Jo 1:2). God became visible to human eyes in the man Jesus. It is through seeing the Son that we see God. 1:19–20 the Jews. This refers to the Jewish leaders or the council (the Sanhedrin), who would be responsible for examining anyone thought to be a prophet, to see if the person was true or false. 1:23 Make straight. When a king traveled, roads were built so that the royal chariot would not have to travel over rough terrain or be stuck in the mud. Isaiah was saying that before God appeared to manifest His glory, a voice would be heard, inviting Israel to make straight the way by which God Himself would come. 1:24 the Pharisees. The Pharisees were an influential sect that numbered about 6,000. As strict interpreters of the law in Israel, they were extremely zealous for ritual and tradition. 1:27 whose shoe’s latchet I am not worthy to unloose. Undoing the shoe strap was the job of a slave. The Jewish Talmud says, ‘‘Everything that a servant will do for his master, a scholar shall perform for his teacher, except the menial task of loosing his sandal thong.’’ Thus, John was saying that ‘‘Jesus Christ is the living Lord and I am the voice, His servant and slave. Actually, I’m not even worthy to be His slave.’’ 1:29 the Lamb of God. Jesus Christ is the Lamb that God would give as a sacrifice not only for Israel, but for the whole world (Is 52:13–53:12). John the Baptist proclaimed publicly the identity and mission of Jesus. If any of his hearers were expecting him to identify Jesus as Messiah they were disappointed, because John referred to Him in specifically sacrificial terms, which could hardly be misunderstood. As the divine Lamb, Christ had to undertake for humanity the task performed by the very first sacrificial Passover lambs. While still in bondage in Egypt, the Israelites were saved from the destroying angel through the lamb’s blood. Christ’s mission was to pay the penalty for sin, shedding His blood on the cross as the atonement for mankind. The Father accepted this sacrifice, which redeemed the world from sin and enabled all who respond in repentance and obedience to Christ as Savior and Lord to experience forgiveness and salvation.

JOHN 1:30

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30 This is he of whom I said, After me cometh a man which T is preferred before me: for he was before me. ranks higher than I 31 And I knew him not: but that he should be made manifest to Israel, R therefore am I come bapMal 3:1; Ma 3:6 tizing with water. 32 R And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it Is 42:1; 61:1 abode upon him. 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. 34 And I saw, and bare record that this is the R Son of God. 11:27 35 Again the next day after John stood, and two of his disciples; 36 And looking upon Jesus as he walked, he saith, R Behold the Lamb of God! v. 29 37 And the two disciples heard him speak, and they R followed Jesus. Ma 4:20, 22 38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where T dwellest thou? are you staying 39 He saith unto them, Come and see. They came and saw where he dwelt, and T abode with him that day: for it was about the remained tenth hour. 40 One of the two which heard

John speak, and followed him, was R Andrew, Simon Peter’s brother. 6:8; 12:22; Ma 4:18; Mk 1:29; 13:3 41 He first findeth his own brother Simon, and saith unto him, We have found the Mes-si′as, which is, being interpreted, Lit. Anointed One the T Christ. 42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: R thou shalt be called Ce′phas, which is by interpretation, T A stone. Ma 16:18 z Peter 43 The day following Jesus would go forth into Galilee, and findeth R Philip, and saith unto him, Follow me. 6:5; 12:21, 22; 14:8, 9 44 Now Philip was of Beth-sa′-ida, the city of Andrew and Peter. 45 Philip findeth R Na-than′-a-el, and saith unto him, We have found him, of whom R Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. 21:2 z [Ge 3:15; De 18:18] 46 And Na-than′-a-el said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47 Jesus saw Na-than′-a-el coming to him, and saith of him, Behold R an Israelite indeed, in whom is no T guile! Ps 32:2; 73:1 z deceit 48 Na-than′-a-el saith unto him, T Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the How fig tree, I saw thee. 49 Na-than′-a-el answered and

1:33 the same is he which baptizeth with the Holy Ghost. Seven times, the New Testament mentions this ministry of Jesus. Five are prophetic (Ma 3:11; Mk 1:8; Lk 3:16; Ac 1:5); one is historical (Ac 11:16–18); one is doctrinal (1 Co 12:13). 1:42 Cephas. This is the Aramaic word for ‘‘rock’’ (Ma 16:18). 1:45 Nathanael. This name is not mentioned in the Synoptic Gospels. But in every list of the apostles in Matthew, Mark, and Luke, the name Bartholomew is listed with Philip, as Nathanael is linked with Philip here. It is likely that Nathanael and Bartholomew were the same person. 1:46 Nazareth. Nathanael knew that the Old Testament prophets had predicted that the Messiah would be born in Bethlehem. Furthermore, Nazareth was an obscure village. Nathanael simply could not fathom that such a significant person as the Messiah could come from such an insignificant place as Nazareth. 1:48–49 under the fig tree. In the Old Testament, this expression often suggests being safe and at leisure (1 Ki 4:25; Mi 4:4; Ze 3:10).

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saith unto him, Rabbi, thou art the Son of God; thou art R the King of Israel. Ps 2:7; Ma 14:33 z Ma 21:5 50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. 51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. And the third day there was a R marriage in R Cana of Galilee; and the mother of Jesus was there: [He 13:4] z Jos 19:28 2 And both Jesus was called, and his disciples, to the marriage. 3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. 4 Jesus saith unto her, Woman, what have I to do with thee? R mine hour is not yet come. 8:20 5 His mother saith unto the servants, Whatsoever he saith unto you, do it. 6 And there were set there six waterpots of stone, R after the manner of the purifying of the Jews, containing two or three fir3:25; Ma 15:2 kins apiece.

JOHN 2:13

7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8 And he saith unto them, Draw out now, and T bear unto the T governor of the feast. And they bare it. take it z master 9 When the T ruler of the feast had tasted R the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the T governor of the feast called the bridegroom, master z 4:46 z master 10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is T worse: but thou hast kept the inferior good wine until now. 11 This R beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. 4:54 12 After this he went down to R Ca-per′-na-um, he, and his mother, and his brethren, and his disciples: and they continued there not many days. 4:46 13 R And the Jews’ passover was at hand, and Jesus went up to Je5:1; 6:4; 11:55; Ex 12:14 rusalem, 2:1–11

2:1–2 Cana. This city was about four and a half miles northwest of Nazareth. the mother of Jesus was there: And both Jesus was called, and his disciples. This suggests that Jesus and His disciples were invited because of Mary. Her forwardness in asking Jesus to help when the wine ran out (v. 3) may indicate that she was in some way related to the family holding the wedding. 2:3 They have no wine. Hospitality in the East was a sacred duty. A wedding feast often lasted for a week. To run out of wine at such an important event would have been humiliating for the bride and groom. The family of Jesus was not wealthy, and it is likely their relatives and acquaintances were not either. This may have been a ‘‘low-budget’’ wedding feast. 2:6 six waterpots. Each waterpot held 20–30 gallons, for a total of 120–180 gallons of the finest wine (v. 10). manner of the purifying of the Jews. Jewish tradition required several kinds of ceremonial washings. Strict Jews washed their hands before a meal, between courses, and after the meal. This ‘‘purifying’’ extended not only to washing hands, but also to washing cups and vessels (Mk 7:3–4). 2:11 This beginning of miracles. In the Gospel of John, the miracles of Jesus are called signs, indicating that they pointed to His messiahship. This sign signified Christ’s glory—that is, His deity. When Jesus transformed water into wine, He demonstrated His power. 2:13 the Jews’ Passover. Every male Jew was required to go to Jerusalem three times a year—for the Feast of Passover, the Feast of Pentecost, and the Feast of Tabernacles (Ex 23:14–19; Le 23). Jerusalem. The Synoptic Gospels concentrate on Jesus’ Galilean ministry. John focuses on Jesus’ ministry in Jerusalem.

JOHN 2:14 R

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14 And found in the temple those that sold oxen and sheep and doves, and the changers of Mal 3:1; Ma 21:12 money sitting: 15 And when he had made a T scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; whip 16 And said unto them that sold doves, Take these things hence; make not R my Father’s house an Lk 2:49 house of merchandise. 17 And his disciples remembered that it was written, R The zeal of thine house hath eaten me up. Ps 69:9 18 Then answered the Jews and said unto him, R What sign shewest thou unto us, seeing that thou doest these things? Ma 12:38 19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou T rear it up in three days? raise 21 But he spake R of the temple of his body. [Col 2:9; He 8:2] 22 When therefore he was risen

from the dead, R his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. v. 17; 12:16; 14:26 23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw R the T miracles [5:36; Ac 2:22] z signs which he did. 24 But Jesus did not commit himself unto them, because he R knew all men, 16:30; Ma 9:4 25 And needed not that any should testify of man: for R he knew what was in man. 6:64; 16:30 There was a man of the Pharisees, named Nic-o-de′-mus, a ruler of the Jews: 2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these T miracles that thou doest, except God be with him. signs 3 Jesus answered and said unto him, Verily, verily, I say unto thee, R Except a man be born T again, he cannot see the king[1:13] z Or from above dom of God.

3:3–7

2:14 And found in the temple those that sold oxen and sheep and doves. The Synoptic Gospels place the cleansing of the temple at the conclusion of Jesus’ ministry (Ma 21:12–13), whereas John puts it at the beginning. Apparently, Jesus cleansed the temple two different times. The law of Moses required that any animal offered in sacrifice be unblemished and that every Jewish male over 19 years of age pay a temple tax (Le 1:3; De 17:1). As a result, tax collectors and inspectors of sacrificial animals were present at the temple. However, these officials would not accept secular coins because they had an image of the Roman emperor. To put such coins into the temple treasury was thought to be an offense. Accordingly, merchants and moneychangers set up shop and charged high prices for changing currency and for sacrificial animals. 2:19 Destroy this temple. Jesus was not talking about the physical building; He was referring to His body, as John emphasizes in verse 21. Jesus was speaking of His death. I will raise it up. Note that Jesus did not say, ‘‘I will build it again.’’ He was referring to His resurrection, three days after His death. 2:20 Forty and six years. Herod the Great began restoring the temple in 20 B.C. The work was not finished at the time of this conversation. In fact, it was not completed until around A.D. 64 under Herod Agrippa. 2:23 many believed in his name. This was saving faith. John’s purpose in recording Jesus’ miracles was for people to believe and have eternal life (20:30–31). 2:24 But Jesus did not commit himself. This word is the same Greek word translated believe in verse 23. There is a play on words here. These individuals trusted Jesus, but Jesus did not entrust Himself to them. 3:2 by night. The fact that Nicodemus came to Jesus at night may reveal the timidity of his faith (12:42); however, his faith was developing (7:50–51; 19:39). 3:3 Except a man be born again. Jesus was explaining to Nicodemus that there is

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4 Nic-o-de′-mus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? 5 Jesus answered, Verily, verily, I say unto thee, R Except a man be born of water and of the Spirit, he cannot enter into the kingdom Mk 16:16; [Ac 2:38] of God. 6 That which is born of the flesh is R flesh; and that which is 1:13 born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born again. 8 R The wind bloweth where it T listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. 1 Co 2:11 z wishes 9 Nic-o-de′-mus answered and said unto him, R How can these 6:52, 60 things be? 10 Jesus answered and said unto him, Art thou a T master of Israel, and knowest not these things? teacher

JOHN 3:17

11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and R ye receive not our witness. v. 32; 8:14 12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? 13 And R no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. Ep 4:9 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15 That whosoever R believeth in him should not perish, but R have 6:47 z v. 36 eternal life. 16 R For God so loved the world, that he gave his only begotten R Son, that whosoever believeth in him should not perish, but have everlasting life. Ro 5:8 z [Is 9:6] 17 R For God sent not his Son into the world to condemn the 3:14–18

more to having a right relationship with God than being physically born a Jew. The new birth is not physical; rather, it is spiritual (v. 6). It must come by the Spirit of God if it is a spiritual birth (v. 5). Without this new birth a person does not have a right relationship with God and, therefore, cannot have eternal life. Nicodemus was one of the high ranking Pharisees, and yet his religiosity was not enough to make him right with God. The spiritual aspect was missing and had to be supplied before he could have fellowship with God. All people must be spiritually reborn in order to have a true relationship with God. 3:5 born of water and of the Spirit. There are several interpretations of this phrase. (1) Jesus was referring to water baptism (Ac 10:43–47). (2) Water is to be understood as a symbol for the Holy Spirit. (3) Water is to be understood as a symbol of the Word of God. (4) Jesus used the phrase ‘‘born of water’’ to refer to physical birth. He then used the contrasting phrase ‘‘of the Spirit’’ to refer to spiritual birth. (5) Jesus used the phrase ‘‘born of water’’ to refer to John the Baptist’s baptism. (6) Jesus used the Old Testament imagery of ‘‘water’’ and ‘‘wind’’ to refer to the work of God from above (Is 44:3–5). 3:8 the wind. Jesus used the wind as an illustration of the work of the Holy Spirit. The Greek word translated Spirit also means ‘‘wind.’’ As the wind seemingly blows where it wills, so the Holy Spirit sovereignly works. Likewise, no one knows the origin or destination of the wind, but everyone knows it is there. The same is true of the Holy Spirit. 3:12 heavenly things. This refers to events like Christ’s ascension (6:61–62) and the coming of the Holy Spirit (16:7). 3:14 lifted up. Every time these words occur in the Gospel of John, there is a reference to Jesus’ death (8:28; 12:32,34). as Moses lifted up the serpent in the wilderness. Those who looked at it lived (Nu 21:9). So it is with the Son of Man (1:51). 3:16 Belief—Belief involves understanding, knowing, living, and being committed to a relationship with God. How one does all that is so different from not doing it, it is like being born again to a new life. Nicodemus had a little knowledge. What Nicodemus failed to understand was the nature Continued on the next page

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world; but that the world through 1 Jo 4:14 him might be saved. 18 R He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son 5:24; 6:40, 47; 20:31; Ro 8:1 of God. 19 And this is the condemnation, R that light is come into the world, and men loved darkness rather than light, because their [1:4, 9–11] deeds were evil. 20 For R every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. Job 24:13; Ep 5:11, 13 21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are R wrought in God. [15:4, 5]; 1 Co 15:10 22 After these things came Jesus and his disciples into the land of Ju-dae′-a; and there he tarried with them, R and bap4:1, 2 tized. 23 And John also was baptizing in Ae′-non near to R Sa′-lim, because there was much water

there: R and they came, and were baptized. 1 Sa 9:4 z Ma 3:5, 6 24 For R John was not yet cast into prison. Ma 4:12; 14:3; Mk 6:17 25 Then there arose a question between some of John’s disciples and the Jews about purifying. 26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, R to whom thou barest witness, behold, the same baptizeth, and all 1:7, 15, 27, 34 men come to him. 27 John answered and said, R A man can receive nothing, except it be given him from heaven. He 5:4 28 Ye yourselves bear me witness, that I said, R I am not the Christ, but R that I am sent before 1:19–27 z Mal 3:1; Mk 1:2 him. 29 R He that hath the bride is the bridegroom: but R the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. Ma 22:2; [Ep 5:25, 27] z Song 5:1 30 R He must increase, but I [Is 9:7] must decrease. 31 R He that cometh from above is

of spiritual reality. He was earthbound and didn’t understand that Jesus and belief are God things. He could not get from where he was to where Jesus was on the road of his understanding. He needed to accept a new road, namely the one Jesus was walking, toward Him. Jesus draws us to that light, His light. We have to respond to it as Nicodemus did over time (Jo 7:50; 19:39). Belief involves internalizing these truths with our whole hearts and minds, being born again, letting all of ourselves be exposed to, and by, that light. 3:20 For every one that doeth evil hateth the light. People offer many excuses for not accepting Christ. Some cite the presence of hypocrites in the church. Others claim inability to believe some of the truths about Christ or the gospel. These are merely attempts to conceal a heart in rebellion against God. The ultimate reason people do not come to Christ is that they do not want to. 3:26 they came unto John. John the Baptist’s disciples were loyal to him. They were deeply concerned that one of his ‘‘disciples,’’ Jesus, was competing with and surpassing him. In their astonishment, they exaggerated the predicament, saying, ‘‘all men come to him.’’ They were concerned that John was losing his audience to another preacher. 3:27 John answered. John the Baptist clarified the relationship between himself and Jesus. First, he talked about himself (vv. 27–29); then he talked about Jesus (vv. 30–36). John explained that he could not accept the position of supremacy that his disciples wanted to thrust upon him because he had not received it from heaven. 3:29 friend of the bridegroom. John compared himself to this person who was generally appointed to arrange the preliminaries of the wedding, to manage the wedding, and to preside at the wedding feast. 3:31 He that cometh from above. This is a reference to Christ. he that is of the earth. This refers to John the Baptist. John emphasized his earthly origin and its limitations. John proclaimed divine truth on earth; Jesus, on the other hand, is from heaven and above all.

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above all: he that is of the earth is earthly, and speaketh of the earth: R he that cometh from heaven is v. 13 z 6:33; 1 Co 15:47 above all. 32 And R what he hath seen and heard, that he testifieth; and no man receiveth his testimony. v. 11 33 He that hath received his testimony R hath T set to his seal that God is true. 1 Jo 5:10 z certified 34 R For he whom God hath sent speaketh the words of God: for God giveth not the Spirit R by 7:16 z 1:16 measure unto him. 35 R The Father loveth the Son, and hath given all things into his hand. Ma 11:27; Lk 10:22; [He 2:8] 36 R He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. 6:47; Ro 1:17; 1 Jo 5:10 When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2 (Though Jesus himself baptized not, but his disciples,) 3 He left Ju-dae′-a, and departed again into Galilee. 4 And he T must needs go through Sa-ma′-ri-a. needed to go 5 Then cometh he to a city of Sa-ma′-ri-a, which is called Sy′char, near to the parcel of ground

JOHN 4:12 R

that Jacob gave to his son Joseph. Ge 33:19 z Ge 48:22; Jos 4:12 6 Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. 7 There cometh a woman of Sa-ma′-ri-a to draw water: Jesus saith unto her, Give me to drink. 8 (For his disciples were gone away unto the city to buy meat.) 9 Then saith the woman of Sa-ma′-ri-a unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Sa-ma′-ri-a? for the Jews have no dealings with the Sa-mar′-itans. 10 Jesus answered and said unto her, If thou knewest the R gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee R living water. [Ro 5:15] z 7:38; Is 12:3 11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12 Art thou greater than our father Jacob, which gave us the 3:36

4:6

3:33 hath set to his seal. In a society where many could not read, seals were used to convey a clear message, even to the illiterate. A seal indicated ownership to all and expressed a person’s personal guarantee. To receive Jesus’ testimony is to certify that God is true regarding what He has sealed. 3:34 God giveth not the Spirit by measure. Unlike human teachers, Jesus was not given the Spirit in a limited way (Is 11:1–2). All three Persons of the Trinity are referred to in this verse; God the Father sent Christ the Son, and gave Him the Holy Spirit without measure. 4:1 When therefore. This refers the reader back to 3:22–36. Christ’s success in winning disciples had created jealousy among John’s followers and provoked questions among the Pharisees. Since Jesus did not want to be drawn into a controversy over baptism at this stage of His ministry, He left Judea for Galilee (v. 3). 4:4 he must needs go through Samaria. The shortest route from Judea in the south to Galilee in the north went through Samaria. The journey took three days if He wanted to travel the direct route. The Jews often avoided Samaria by going around it along the Jordan River. The hatred between the Jews and Samaritans went back to the days of the exile. Samaria was the region between Judea and Galilee. When the Northern Kingdom was exiled to Assyria, King Sargon repopulated the area with captives from other lands. The intermarriage of these foreigners and the Jews who had been left complicated the ancestry of the Samaritans. The Jews hated the Samaritans and considered them to be no longer ‘‘pure’’ Jews.

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well, and drank thereof himself, and his children, and his cattle? 13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: 14 But R whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him R shall be in him a well of water springing up into everlasting life. [6:35] z 7:37, 38 15 The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. 16 Jesus saith unto her, Go, call thy husband, and come hither. 17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: 18 For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. 19 The woman saith unto him, Sir, R I perceive that thou art a 6:14; 7:40; 9:17 prophet. 20 Our fathers worshipped in this mountain; and ye say, that in

Jerusalem is the place where 2 Ch 7:12 men ought to worship. 21 Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit R and in truth: for the Father seeketh [1:17] such to worship him. 24 R God is a Spirit: and they that worship him must worship him in spirit and in truth. 2 Co 3:17 25 The woman saith unto him, I know that Mes-si′-as cometh, which is called Christ: when he is come, he will tell us all things. 26 Jesus saith unto her, R I that Da 9:25 speak unto thee am he. 27 And upon this came his disciples, and marvelled that he talked with T the woman: yet no man said, What seekest thou? or, Why talkest thou with her? Lit. a 4:13–14

4:16–17

4:21–24

4:14 a well of water springing up into everlasting life. Jesus desired a drink of water. He then directed the focus of discussion from physical water to spiritual water, pointing out the tremendous advantages of the second kind, which is obtained without cost or effort. This water satisfies completely and eternally. After describing the product, He then showed the woman her desperate need by gently bringing her sin of adultery to the surface. Through all of this He resolutely refused to be sidetracked by irrelevant theological debate or argument. She had already attempted to bring up the racial issue (the hatred between Samaritans and Jews) in verse 9. Now she raised the matter of the temple, demanding to know whether the true house of God resided on a Samaritan mountain or on a mountain in Jerusalem (v. 20). In answering the second question Christ quickly pointed out that true worship is a spiritual matter, involving the heart, on which race and geography have no bearing whatever (vv. 23–24). Finally, He presented Himself as the world’s only Savior (v. 26). 4:16 Go, call thy husband. Jesus mentioned the woman’s husband in order to expose her sin (v. 18). 4:20 ye say, that in Jerusalem. The Jews insisted that the exclusive place of worship was Jerusalem. But the Samaritans had set up a rival worship site on Mount Gerizim, which according to their tradition was where Abraham went to sacrifice Isaac and where later on he met Melchizedek. 4:24 God is a spirit . . . worship him in spirit and in truth. God is not limited by time and space. When people are born of the Spirit, they can commune with God anywhere. Spirit is the opposite of what is material and earthly, for example, Mount Gerizim. Christ makes worship a matter of the heart. Truth is what is in harmony with the nature and will of God. The issue is not where a person worships, but how and whom.

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28 The woman then left her waterpot, and went her way into the city, and saith to the men, 29 Come, see a man, which told me all things that ever I did: T is could this be not this the Christ? 30 Then they went out of the city, and came unto him. 31 In the mean while his disciples T prayed him, saying, T Master, eat. urged z Gr. Rabbi 32 But he said unto them, I have meat to eat that ye know not of. 33 Therefore said the disciples one to another, Hath any man brought him ought to eat? 34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. 35 Say not ye, There are yet four months, and then cometh R harvest? behold, I say unto you, Lift up your eyes, and look on the fields; R for they are white already to harvest. Ge 8:22 z Ma 9:37 36 And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that R both he that soweth and he that reapeth may rejoice together. 1 Th 2:19 37 And herein is that saying true, R One soweth, and another reapeth. 1 Co 3:5–9 38 I sent you to reap that whereon ye bestowed no labour: R other men laboured, and ye are entered into their labours. [1 Pe 1:12] 39 And many of the Sa-mar′-itans of that city believed on him R for the saying of the woman, which testified, He told me all v. 29 that ever I did.

JOHN 4:49

40 So when the Sa-mar′-i-tans were come unto him, they T besought him that he would T tarry with them: and he T abode there two days. urged z stay z stayed 41 And many more believed because of his own R word; [6:63] 42 And said unto the woman, Now we believe, not because of thy saying: for R we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. 17:8; 1 Jo 4:14 43 Now after two days he departed thence, and went into Galilee. 44 For R Jesus himself testified, that a prophet hath no honour in his own country. Mk 6:4; Lk 4:24 45 Then when he was come into Galilee, the Gal-i-lae′-ans received him, R having seen all the things that he did at Jerusalem at the feast: R for they also went unto the feast. 2:13, 23; 3:2 z De 16:16 46 So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Ca-per′-na-um. 47 When he heard that Jesus was come out of Ju-dae′-a into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death. 48 Then said Jesus unto him, R Except ye see signs and wonders, ye will not believe. 6:30 49 The nobleman saith unto 4:28–30

4:42

4:46–54

4:29 all things that ever I did. In her excitement, the woman exaggerated. She did not report what Jesus actually told her, but what He could have told her. Note the woman’s spiritual journey. She first viewed Christ as a Jew (v. 9), then as a prophet (v. 19), and finally as the Messiah. 4:36 receiveth wages. The reaper of a spiritual harvest receives wages—that is, fruit which brings joy. In this case, Jesus sowed by giving the message to the woman. The disciples were going to reap the harvest that He had sown. 4:42 Saviour of the world. This title is used only here and in 1 John 4:14. The Jews of Jesus’ day taught that to approach God, one first had to be a Jew. By including this incident in the Gospel, John demonstrates that Jesus is for all people of the world. 4:46 a certain nobleman. This was probably someone who was in the service of the king. Herod Antipas was technically the ‘‘tetrarch’’ of Galilee, but he was referred to as a king.

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him, Sir, come down ere my child die. before my child dies 50 Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. 51 And as he was now going down, his servants met him, and told him, saying, Thy son liveth. 52 Then enquired he of them the hour when he began to T amend. And they said unto him, Yesterday at the seventh hour the fever get better left him. 53 So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole T house. household 54 This is again the second T miracle that Jesus did, when he was come out of Ju-dae′-a into Galisign lee. After R this there was a feast of the Jews; and Jesus R went up to Jerusalem. Le 23:2 z 2:13 2 Now there is at Jerusalem R by the sheep T market a pool, which is called in the Hebrew tongue Be-thes′-da, having five Ne 3:1, 32; 12:39 z Gate porches. 3 In these lay a great multitude of T impotent folk, of blind, T halt, withered, waiting for the moving sick people z lame of the water. 4 For an angel went down at a certain T season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made

whole of whatsoever disease he had. time 5 And a certain man was there, which had an infirmity thirty and eight years. 6 When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? 7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8 Jesus saith unto him, R Rise, take up thy bed, and walk. Ma 9:6 9 And immediately the man was made whole, and took up his bed, and walked: and R on the same day was the sabbath. 9:14 10 The Jews therefore said unto him that was cured, It is the sabbath day: R it is not lawful for thee to carry thy bed. Ex 20:10; Ne 13:19 11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 13 And he that was healed T wist not who it was: for Jesus had conveyed himself away, a multitude knew being in that place. 14 Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: 5:1–16

5:2 the sheep market. This should be translated ‘‘gate.’’ It was in the wall of Jerusalem near the temple, through which sheep were brought for sacrifice. 5:9 took up his bed, and walked. Carrying a bed on the Sabbath was considered a violation of the law of Moses (v. 10). 5:10 it is not lawful. The law of Moses taught that the Sabbath must be different from other days. On it, neither people nor animals could work. The prophet Jeremiah had prohibited carrying burdens or working on the Sabbath (Je 17:21–22). Over the years, the Jewish leaders had amassed thousands of rules and regulations concerning the Sabbath. By Jesus’ day, they had 39 different classifications of work. According to them, carrying furniture and even providing medical treatment on the Sabbath were forbidden. Jesus did not break the law. He violated the traditions of the Pharisees which had grown up around the law.

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sin no more, lest a worse thing come unto thee. Ma 12:45; [Mk 2:5] 15 The man departed, and told the Jews that it was Jesus, which had made him whole. 16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. 17 But Jesus answered them, R My Father worketh hitherto, and [9:4; 17:4] I work. 18 Therefore the Jews R sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, R making himself equal with 7:1, 19 z 10:30; Ph 2:6 God. 19 Then answered Jesus and said unto them, Verily, verily, I say unto you, R The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. 8:28; 12:49; 14:10 20 For R the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than 3:35 these, that ye may marvel. 21 For as the Father raiseth up the dead, and T quickeneth them;

JOHN 5:28

even so the Son quickeneth whom gives life to he will. 22 For the Father judgeth no man, but R hath committed all judgment unto the Son: Ma 11:27 23 That all men should honour the Son, even as they honour the Father. R He that honoureth not the Son honoureth not the Father which hath sent him. 1 Jo 2:23 24 Verily, verily, I say unto you, R He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 6:47 25 Verily, verily, I say unto you, The hour is coming, and now is, when R the dead shall hear the voice of the Son of God: and they that hear shall live. [Ep 2:1, 5] 26 For R as the Father hath life in himself; so hath he given to the Son to have life in himself; Ps 36:9 27 And R hath given him authority to execute judgment also, because he is the Son of man. 9:39 28 Marvel not at this: for the hour is coming, in the which all 5:20–22

5:24

5:16 did the Jews persecute Jesus. This is the first recorded declaration of open hostility toward Jesus in the Gospel of John. 5:17 My Father. Jesus is ‘‘the only begotten Son’’ (1:14,18; 3:16,18)—that is, the unique Son of God. Here He claims not only a unique relationship with God the Father, but also equality with God in nature. Since God continually does good works without allowing Himself to stop on the Sabbath, the Son does likewise, since He is equal with God. Certainly the Jewish leaders understood the implications of Jesus’ claims (v. 18). 5:19 The Son can do nothing of himself. Action by the Son apart from the Father is impossible because of the unity of the Father and the Son (v. 17). what things soever he doeth . . . doeth the Son likewise. Here is a claim of deity and unity with the Father. 5:22 all judgment unto the Son. The Jews recognized that God alone had the right to judge humanity. In claiming that the Father committed all judgment to Him, Jesus again claimed equality with God. 5:24 Never-Ending Life—One of the primary features of the new life that we have in Christ is that it is an eternal or everlasting life. This truth completely changes how we look at our present lives and at the future. It needs to be seen as something we possess even now (Jo 10:28). We have entered into a new, personal relationship with God that gives us a spiritual vitality and fullness of life that we lacked before (Jo 17:3). It will be completely fulfilled in the future when we are bodily redeemed (Ro 8:23). The greatness of this spiritual reality constitutes a wonderful incentive to vigorously proclaim the gospel to those who are still dead in trespasses and sins (Ep 2:1). 5:26 For. This indicates that this verse explains the previous verse. Christ can give life because He Himself possesses life. He not only has a part in giving it, He is the source of it. This is another testimony to Jesus’ deity because only God has life in Himself.

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that are in the graves shall hear [1 Th 4:15–17] his voice, 29 And shall come forth; R they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. Da 12:2 30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. 31 R If I bear witness of myself, my witness is not true. 8:14; Re 3:14 32 R There is another that beareth witness of me; and I know that the witness which he witnesseth of me [Ma 3:17; 1 Jo 5:6] is true. 33 Ye sent unto John, R and he bare witness unto the truth. [1:15] 34 But I receive not testimony from man: but these things I say, that ye might be saved. 35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light. 36 But R I have greater witness than that of John: for the works which the Father hath given me to finish, the same R works that I do, bear witness of me, that the Father hath sent me. 1 Jo 5:9 z 9:16 37 And the Father himself, which hath sent me, R hath borne witness of me. Ye have neither heard his voice at any time, R nor seen his shape. Ma 3:17 z De 4:12

38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not. 39 R Search the scriptures; for in them ye think ye have eternal life: and they are they Is 8:20; 34:16 which testify of me. 40 R And ye will not come to me, that ye might have life. [1:11; 3:19] 41 R I receive not honour from v. 44; 7:18; 1 Th 2:6 men. 42 But I know you, that ye have not the love of God in you. 43 I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive. 44 R How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? 12:43 45 Do not think that I will accuse you to the Father: R there is one that accuseth you, even Moses, in whom ye trust. Ro 2:12 46 For had ye believed Moses, ye would have believed me: R for he De 18:15, 18; Ac 26:22 wrote of me. 47 But if ye believe R not his writings, how shall ye believe my words? Lk 16:29, 31 After these things Jesus went over the sea of Galilee, which is the sea of R Ti-be′ri-as. v. 23; 21:1

5:37

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6:1–15

5:29 resurrection of life . . . resurrection of damnation. Two separate resurrections are presented here in the fashion of the Old Testament prophets, who often grouped together events of the future without distinction of the time (Is 61:2). Jesus was teaching the universality of resurrection, not the timing of it. 5:31–32 my witness is not true. If Christ were the only one bearing witness of what He was claiming, His witness would not be accepted. According to Jewish legal practice, a person’s testimony about himself was not accepted in court. So, in this case, Jesus offered another witness—John the Baptist (v. 33). 5:42 the love of God. This love is not love from God but love for God. Love from God is evidenced in Christ (3:16; Ro 5:8). Since God loves us, we should love Him (De 6:5; 1 Jo 4:19). 5:45 ye trust. Christ will not have to accuse the people on judgment day because the one in whom they place their trust, Moses, will. The people will be condemned by the very law they professed to keep. 5:46 for he wrote of me. Moses wrote about Christ in the promises to the patriarchs, in the history of the deliverance from Egypt, in the symbolic institutions of the law, and in the prediction of a Prophet like himself (Lk 24:25–26). If the people had believed Moses, they would have received Jesus gladly. Over 300 Old Testament prophecies were specifically fulfilled in the first coming of Christ. 6:1 sea of Galilee, which is the sea of Tiberias. John’s use of the

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2 And a great multitude followed him, because they saw his T miracles which he did on them that were R diseased. signs z Ma 4:23 3 And Jesus went up into a mountain, and there he sat with his disciples. 4 R And the passover, a feast of 2:13 z near the Jews, was T nigh. 5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto R Philip, Whence shall we buy bread, that these may eat? 1:43 6 And this he said to T prove him: for he himself knew what he test would do. 7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8 One of his disciples, R Andrew, Simon Peter’s brother, saith unto him, 1:40 9 There is a lad here, which hath five barley loaves, and two small fishes: R but what are they 2 Ki 4:43 among so many? 10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that

JOHN 6:19

were set down; and likewise of the fishes as much as they would. 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth R that prophet that should come into the De 18:15, 18; Ac 3:22; 7:37 world. 15 When Jesus therefore perceived that they would come and take him by force, to make him a R king, he departed again into a [18:36] mountain himself alone. 16 R And when T even was now come, his disciples went down unto the sea, Ma 14:23 z evening 17 And entered into a ship, and went over the sea toward Ca-per′na-um. And it was now dark, and Jesus T was not come to them. had 18 And the sea arose by reason of a great wind that blew. 19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh 6:16–21

name Tiberias is an indication that his Gospel was written for those outside of Palestine. The Jewish people called this body of water the Lake of Genessaret. The Romans called it Tiberias, after the city built on its western shore by Herod Antipas and named for the Emperor Tiberius. 6:7 Two hundred pennyworth. One pennyworth was a day’s wage for a laborer or field hand (Ma 20:2). Two hundred pennyworth would have been almost two-thirds of a year’s wages. 6:9 barley loaves. These were an inexpensive food of the common people and the poor. 6:10–11 in number about five thousand . . . he distributed to . . . them that were set down. This is the only miracle of Jesus that is recounted in all four Gospels. 6:15 to make him a king. Moses had not only miraculously provided food for the Israelites, he had also led them out of bondage in Egypt. Perhaps these men felt that Jesus could lead them out of bondage to the Romans. Christ was at the zenith of His popularity, and the temptation to take the kingdom without the cross must have been great (Ma 4:8–10). 6:19–21 they see Jesus walking on the sea. This miracle, the fifth sign recorded by John, pointed to Jesus’ deity. Only God could walk on water, calm the sea, and supernaturally transport the disciples to their destination.

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unto the ship: and they were afraid. 20 But he saith unto them, R It is Is 43:1, 2 I; be not afraid. 21 Then they willingly received him into the ship: and immediately the ship was at the land whither they T went. were going 22 The day following, when the people which stood on the other side of the sea saw that there was none other boat there, T save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone except away alone; 23 (Howbeit there came other boats from Ti-be′-ri-as T nigh unto the place where they did eat bread, after that the Lord had near given thanks:) 24 When the people therefore saw that Jesus was not there, neither his disciples, they also T took shipping, and came to Ca-per′-naum, seeking for Jesus. got into boats 25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? 26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. 27 Labour not for the meat which perisheth, but R for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath 4:14 God the Father sealed. 28 Then said they unto him,

What shall we do, that we might work the works of God? 29 Jesus answered and said unto them, R This is the work of God, that ye believe on him whom Jam 2:22; [1 Jo 3:23] he hath sent. 30 They said therefore unto him, R What sign shewest thou then, that we may see, and believe thee? what dost thou work? 1 Co 1:22 31 Our fathers did eat man′-na in the desert; as it is written, R He gave them bread from heaven to eat. Ex 16:4, 15; Ne 9:15; Ps 78:24 32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but R my Father giveth you the true bread from heaven. 3:13, 16 33 For the bread of God is he which cometh down from heaven, and giveth life unto the world. 34 Then said they unto him, Lord, evermore give us this bread. 35 And Jesus said unto them, R I am the bread of life: R he that cometh to me shall never hunger; and he that believeth on me shall never thirst. vv. 48, 58 z 4:14 36 R But I said unto you, That ye also have seen me, and believe R not. vv. 26, 64; 15:24 z 10:26 37 R All that the Father giveth me shall come to me; and R him that cometh to me I will in v. 45 z [10:28, 29] no wise cast out. 38 For I came down from heaven, not to do mine own will, R but the will of him that sent me. 4:34 39 And this is the Father’s will 6:27

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6:27 Labour not for . . . meat. The impression that one must work for eternal life is quickly corrected when Jesus adds ‘‘which the Son of man shall give unto you.’’ The Son provides life as a gift (4:10). 6:31 He gave them bread from heaven. There was a tradition that said the Messiah would cause manna to fall from heaven as Moses did (Ex 16:4,15). The people probably also saw this ‘‘miracle worker’’ as the perpetual provider of physical needs rather than spiritual ones. 6:32 my Father. The crowd misrepresented the truth, so Jesus corrected them. The manna had not come from Moses; it had been provided by God. Moreover, God still gives true bread—that is, eternal life (v. 33). 6:39– 40 the Father’s will. This is twofold: (1) that all who come to the Son will be received and not lost; (2) that all who see and believe on the Son will have eternal life.

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which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 10:28; 17:12 40 And this is the will of him that sent me, R that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last vv. 27, 47, 54; 3:15, 16; 4:14 day. 41 The Jews then T murmured at him, because he said, I am the bread which came down from grumbled heaven. 42 And they said, R Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? Lk 4:22 43 Jesus therefore answered and said unto them, T Murmur not among yourselves. Stop grumbling 44 No man can come to me, except the Father which hath sent me R draw him: and I will raise him up at the last day. [Ph 1:29] 45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 46 R Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 1:18 47 Verily, verily, I say unto you,

JOHN 6:56

He that believeth on me hath everlasting life. [3:16, 18] 48 I am that bread of life. 49 Your fathers did eat man′-na in the wilderness, and are dead. 50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and R the bread that I will give is my flesh, which I will give for the life of the world. He 10:5 52 The Jews therefore R stroveT among themselves, saying, How can this man give us his flesh to eat? 7:43; 9:16; 10:19 z quarrelled 53 Then Jesus said unto them, Verily, verily, I say unto you, Except R ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Ma 26:26 54 R Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the vv. 27, 40; 4:14 last day. 55 For my flesh is meat indeed, and my blood is drink indeed. 56 He that eateth my flesh, and drinketh my blood, R dwelleth in me, and I in him. [1 Jo 3:24; 4:15, 16] 6:40

6:44–47

6:50–51

6:42 the son of Joseph. The religious leaders’ proof that Jesus was not from heaven was that they knew His parents. To them, there was nothing supernatural about Jesus’ origin. 6:47 everlasting life. What are the implications of ‘‘life’’ as referred to by Christ? First, it speaks of present-day peace and purpose. Multitudes, unable to experience peace or find purpose, take their own lives. But the Christian, possessing both peace and purpose, can rejoice even in the midst of fiery trials, knowing that God Himself will arrange the outcome for His glory and their good (Ro 8:28). Second, spiritual life assures our own eternal existence with Jesus after our present work is completed (Ph 1:23). Third, it guarantees an exchange of a corruptible and temporary body of flesh and bone for an incorruptible and eternal body (1 Co 15:42–44), fashioned after Christ’s glorious, resurrected body (Ph 3:21). Fourth, we are confident, having this life, that no faithful deed done for Christ will be in vain (1 Co 15:58), but that every faithful labor will actually carry with it a rich reward (2 Ti 4:7–8). 6:48–49 I am that bread of life. Those who believe in Him have life (v. 47). The manna in the wilderness did not ultimately sustain life. Those who ate it eventually died because it could not provide eternal life. 6:53–58 eateth my flesh, and drinketh my blood. Jesus had made it abundantly clear in this context that eternal life is gained by believing (vv. 29,35,40,47). These verses teach that the benefits of Jesus’ death must be appropriated, by faith, by each individual.

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57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live T by me. because of 58 R This is that bread which came down from heaven: not as your fathers did eat man′-na, and are dead: he that eateth of this bread shall live for ever. vv. 49–51 59 These things said he in the synagogue, as he taught in Caper′-na-um. 60 R Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can T hear it? Ma 11:6 z understand 61 When Jesus knew in himself that his disciples T murmured at it, he said unto them, Doth this grumbled offend you? 62 R What and if ye shall see the Son of man ascend up where he 3:13; Ac 1:9; Ep 4:8 was before? 63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. 64 But R there are some of you that believe not. For R Jesus knew from the beginning who they were that believed not, and who v. 36 z 2:24, 25 should betray him. 65 And he said, Therefore R said I unto you, that no man can come unto me, except it were given unto him of my Father. vv. 37, 44, 45 66 R From that time many of his disciples went T back, and walked Lk 9:62 z away no more with him.

67 Then said Jesus unto the twelve, Will ye also go away? 68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast R the words of eternal life. Ac 5:20 69 R And we believe and are sure that thou art that Christ, the Son of the living God. 11:27; Mk 8:29 70 Jesus answered them, R Have not I chosen you twelve, R and one of you is a devil? Lk 6:13 z [13:27] 71 He spake of R Judas Is-car′i-ot the son of Simon: for he it was that should betray him, being one of the twelve. 12:4; 13:2, 26 After these things Jesus walked in Galilee: for he would not walk in T Jewry, because the Jews Judea sought to kill him. 2 R Now the Jews’ feast of tabernacles was at hand. Le 23:34 3 R His brethren therefore said unto him, Depart hence, and go into Ju-dae′-a, that thy disciples also may see the works that thou doest. Ma 12:46; Mk 3:21; Ac 1:14 4 For there is no man that doeth any thing in secret, T and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. while 5 For neither did his R brethren Ma 12:46; 13:55 believe in him. 6 Then Jesus said unto them, R My time is not yet come: but your time is alway ready. 2:4; 8:20 7 R The world cannot hate you; but me it hateth, R because I tes-

6:63

6:60 This is an hard saying. It was hard for the Jewish learners to accept the idea of eating flesh and drinking blood. Jews were forbidden to even taste blood. 6:63 It is the spirit that quickeneth. Jesus was trying to get the religious leaders to see beyond the physical aspects of His teaching to the real issue—namely, that if they believed on Him they would have eternal life. 7:2 feast of tabernacles. This was one of the three great Jewish religious festivals (Passover and Pentecost were the other two). It was called the Feast of Tabernacles (Booths) because for seven days the people lived in makeshift shelters or lean-tos made of branches and leaves. The feast commemorated the days when the Israelites wandered in the wilderness and lived in tents (Le 23:40– 43). 7:3–4 His brethren. Jesus’ brothers argued, ‘‘If You are really working miracles and thus claiming to be the Messiah, do not hide in obscure Galilee. If you are doing miracles at all, then do them in Jerusalem at the Feast to convince the whole nation.’’ These words were sarcastic, as verse 5 explains.

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tify of it, that the works thereof [15:19] z 3:19 are evil. 8 Go ye up unto this feast: I go not up yet unto this feast; R for my 8:20 time is not yet full come. 9 When he had said these words unto them, he T abode still remained in Galilee. 10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. 11 Then the Jews sought him at the feast, and said, Where is he? 12 And R there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. 9:16; 10:19 13 Howbeit no man spake openly of him for fear of the Jews. 14 Now about the midst of the feast Jesus went up into the temple, and R taught. Ps 22:22; Ma 4:23 15 And the Jews marvelled, saying, How knoweth this man letters, having never learned? 16 Jesus answered them, and said, R My doctrine is not mine, but his that sent me. De 18:15, 18, 19 17 R If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. 3:21; 8:43 18 R He that speaketh of himself seeketh his own glory: but he that R seeketh his glory that sent him, the same is true, and R no unrighteousness is in him. 5:41 z 8:50 z 8:46 19 R Did not Moses give you the law, and yet none of you keepeth the law? R Why go ye about to kill me? Ac 7:38 z Ma 12:14 20 The people answered and

JOHN 7:31 R

said, Thou hast a devil: who go8:48, 52 eth about to kill thee? 21 Jesus answered and said unto them, I have done one work, and ye all marvel. 22 R Moses therefore gave unto you circumcision; (not because it is of Moses, R but of the fathers;) and ye on the sabbath day circumcise a man. Le 12:3 z Ge 17:9â&#x20AC;&#x201C;14 23 If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because R I have made a man every whit whole on the sabbath day? 5:8, 9, 16 24 R Judge not according to the appearance, but judge righteous judgment. 8:15; Pr 24:23; Jam 2:1 25 Then said some of them of Jerusalem, Is not this he, whom 5:18; 8:37, 40 they seek to R kill? 26 But, lo, he speaketh boldly, and they say nothing unto him. R Do the rulers know indeed that v. 48 this is the very Christ? 27 R Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is. Ma 13:55; Mk 6:3; Lk 4:22 28 Then cried Jesus in the temple as he taught, saying, R Ye both know me, and ye know whence I am: and R I am not come of myself, but he that sent me is true, R whom ye know not. 8:14 z 5:43 z 1:18; 8:55 29 But I know him: for I am from him, and he hath sent me. 30 Then R they sought to take him: but R no man laid hands on him, because his hour was not yet Mk 11:18 z Ma 21:46 come. 31 And R many of the people believed on him, and said, When

7:14 the midst of the feast. This would have been the fourth day of the seven-day feast. During the first half of the festival, Jesus remained in seclusion (v. 10). During the second half, He began to teach publicly. This is the first mention in the Gospel of John of Jesus teaching in the temple. 7:15 having never learned. Jesus never attended a rabbinical school. Similar bewilderment was later expressed regarding Jesusâ&#x20AC;&#x2122; disciples (Ac 4:13). 7:28â&#x20AC;&#x201C;29 Ye both know me, and ye know whence I am. Jesus reminded the leaders that they knew His origin. Their problem was that they did not know God, who sent Jesus. He explained to them that He knew God, was from God, and was sent by God.

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Christ cometh, will he do more T miracles than these which this Ma 12:23 z signs man hath done? 32 The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him. 33 Then said Jesus unto them, R Yet a little while am I with you, and then I R go unto him that sent 13:33 z [Lk 24:51; Ac 1:9] me. 34 Ye R shall seek me, and shall not find me: and where I am, thither ye cannot come. Ho 5:6 35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? 36 What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come? 37 R In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. Le 23:36 38 R He that believeth on me, as the scripture hath said, R out of his belly shall flow rivers of living water. De 18:15 z Is 12:3 39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy

Ghost was not yet given; because that Jesus was not yet glorified.) 40 Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. 41 Others said, This is R the Christ. But some said, Shall Christ come out of Galilee? 4:42 42 Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Beth′-le-hem, where David was? 43 So there was a division among the people because of him. 44 And R some of them would have taken him; but no man laid v. 30 hands on him. 45 Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? 46 The officers answered, Never man spake like this man. 47 Then answered them the Pharisees, Are ye also deceived? 48 Have any of the rulers or of the Pharisees believed on him? 49 But this T people who knoweth not the law are cursed. crowd 50 Nic-o-de′-mus saith unto them, (R he that came to Jesus by night, being one of them,) 19:39 51 R Doth our law judge any 7:38–39

7:32 to take him. The Jewish leaders decided earlier that they wanted to kill Christ (5:16), but this is the first real attempt on His life. 7:37–39 that great day of the feast. On each day of the feast, the people came with palm branches and marched around the great altar. A priest took a golden pitcher filled with water from the pool of Siloam, carried it to the temple, and poured it on the altar as an offering to God. This dramatic ceremony was a memorial of the water that flowed from the rock when the Israelites traveled through the wilderness. On the last day of the feast, the people marched seven times around the altar in memory of the seven circuits around the walls of Jericho. 7:38 as the scripture hath said. The reference is not to a single passage, but to the general emphasis of such passages as Deuteronomy 18:15, Isaiah 58:11, and Zechariah 14:8. In contrast to the small amount of water poured out each day during the feast, there will be a river of water coming out of those who believe in Christ. Not only will they be satisfied themselves, but they will also become a river so that others may drink and be satisfied (v. 39). 7:40–42 Christ cometh of the seed of David. These people knew that the Messiah was to come from Bethlehem (Mi 5:2). However, they did not know that Jesus had been born there. They thought He was from Galilee. They knew the Scripture, but they did not take the time to know the Messiah (5:39).

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man, before it hear him, and know what he doeth? De 1:16, 17 52 They answered and said unto him, Art thou also of Galilee? Search, and look: for R out of Galilee ariseth no prophet. Ma 4:15 53 And every man went unto his own house. Jesus went unto the mount of Olives. 2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3 And the scribes and Pharisees brought unto him a woman T taken in adultery; and when they caught had set her in the midst, 4 They say unto him, Master, this woman was taken in R adulEx 20:14 tery, in the very act. 5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou? 6 This they said, T tempting him, that they R might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. testing z Ma 22:15 7 So when they continued asking him, he T lifted up himself, and

JOHN 8:13 R

said unto them, He that is without sin among you, let him first cast a stone at her. raised z De 17:7 8 And again he stooped down, and wrote on the ground. 9 And they which heard it, R being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the Ro 2:22 midst. 10 When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? 11 She said, No man, Lord. And Jesus said unto her, R Neither do I condemn thee: go, and R sin no [3:17; Lk 9:56; 12:14] z [5:14] more. 12 Then spake Jesus again unto them, saying, R I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. 1:4; 9:5; Is 9:2 13 The Pharisees therefore said unto him, R Thou bearest record of thyself; thy record is not true. 5:31 8:10–12

8:2 he sat down. Teachers in ancient Israel sat when they taught. Jesus assumed the position of an authoritative teacher. 8:3 a woman taken in adultery. The scribes and Pharisees were not interested in helping the woman, but in using her sinful circumstances to discredit Jesus (v. 6). His refusal to countenance the stoning of the woman does not bring Him into conflict with the law given to Moses, nor does He condone sin. The issue in the encounter was not the woman’s sin but her accusers’ blindness to their own sin. Those who are lax and indulgent with themselves are often harsh in condemning the sins of others. Jesus’ exposure of the iniquity of the scribes and Pharisees forced them to leave in silence. 8:4–5 Moses in the law commanded us, that such should be stoned. Stoning was specified in certain cases of adultery (De 22:23–24), though not all. (It is not clear why the authorities intended to punish the woman but not the man.) In the Greek text, the pronoun thou is emphatic. The religious leaders were trying to trap Jesus into saying something that was contrary to the law. 8:6 tempting him. If Jesus had said not to stone her, He would have contradicted Jewish law. If He had said to stone her, He would have run counter to Roman law, which did not permit Jews to carry out their own executions (18:31). What Jesus wrote on the ground is a matter of conjecture. 8:13 thy record is not true. This phrase does not mean ‘‘false’’; it means ‘‘not sufficient.’’ The Pharisees challenged Jesus on legal grounds because no man on trial in a Jewish court was allowed to testify on his own behalf. Their point was that, if Jesus were the only one testifying as to who He claimed to be, it would not be enough to prove His case.

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14 Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. 15 R Ye judge after the flesh; R I judge no man. 7:24 z [3:17; 12:47; 18:36] 16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. 17 R It is also written in your law, that the testimony of two men is true. Ma 18:16; 2 Co 13:1; He 10:28 18 I am one that bear witness of myself, and R the Father that sent 5:37 me beareth witness of me. 19 Then said they unto him, Where is thy Father? Jesus answered, R Ye neither know me, nor my Father: R if ye had known me, ye should have known my Fa16:3 z 14:7 ther also. 20 These words spake Jesus in R the treasury, as he taught in the temple: and R no man laid hands on him; for R his hour was not yet Lk 21:1 z 2:4; 7:30 z 7:8 come. 21 Then said Jesus again unto them, I go my way, and R ye shall seek me, and R shall die in your T sins: whither I go, ye cannot 7:34; 13:33 z v. 24 z Lit. sin come. 22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. 23 And he said unto them, R Ye are from beneath; I am

from above: R ye are of this world; I am not of this world. 3:31 z 15:19 24 R I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye v. 21 shall die in your sins. 25 Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I R said unto you from the begin4:26 ning. 26 I have many things to say and to judge of you: but R he that sent me is true; and R I speak to the world those things which I have heard of him. 7:28 z 3:32; 15:15 27 They understood not that he spake to them of the Father. 28 Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. 29 And he that sent me is with me: R the Father hath not left me alone; R for I do always those things that please him. 16:32 z 4:34 30 As he spake these words, R many believed on him. 7:31; 10:42 31 Then said Jesus to those Jews which believed on him, If ye R continue in my word, then are ye my disciples indeed; [14:15] 32 And ye shall know the R truth, 8:23–24

8:31–32

8:14 my record is true. In 5:31 Jesus argued on the basis of legality and offered other witnesses. Sometimes, however, an individual is the only one who knows the facts about himself. Thus, self-disclosure is the only way to truth (7:29; 13:3). 8:15 after the flesh. This could mean either ‘‘according to appearance’’ or ‘‘by human standards.’’ The religious leaders formed conclusions based on human standards and an imperfect, external, and superficial examination. Jesus did not judge according to human standards or outward appearances. 8:24 I am. This was God’s designation of Himself (Ex 3:14). Jesus was claiming to be God. This assertion was not understood by the religious leaders at this time. Later, Jesus’ claim to be the ‘‘I am’’ (v. 58) prompted the Jewish leaders to seek His life (v. 59). 8:31 God’s Word Confirms—The Bible establishes the truth in our own hearts in several ways: 1. It confirms our salvation. In Jesus’ own words in the Gospel of John: ‘‘Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.’’ (Jo 5:24). Compare John 3:16; 6:27,35,37,40; 10:27–29; Romans 8:1. 2. It confirms the hand of God in all of life’s bitter disappointments. Romans 8:28 provides reassurance and comfort in these crucial situations:

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and the truth shall make you free. [1:14, 17; 14:6] z [Ro 6:14, 18, 22] 33 They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? 34 Jesus answered them, Verily, verily, I say unto you, R Whosoever committeth sin is the T servant of sin. Pr 5:22; Ro 6:16; 2 Pe 2:19 z slave 35 And R the servant abideth not in the house for ever: but the Son abideth ever. Ge 21:10; Ga 4:30 36 R If the Son therefore shall make you free, ye shall be free indeed. [Ro 8:2; 2 Co 3:17]; Ga 5:1 37 I know that ye are Abraham’s T seed; but R ye seek to kill me, because my word hath no place in descendants z 7:19 you. 38 R I speak that which I have seen with my Father: and ye do that which ye have seen with your father. [3:32; 5:19, 30; 14:10, 24] 39 They answered and said unto him, R Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do Ma 3:9 the works of Abraham. 40 R But now ye seek to kill me, a man that hath told you the truth, R which I have heard of God: this did not Abraham. v. 37 z v. 26 41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; R we have one Father, even God. De 32:6 42 Jesus said unto them, If God were your Father, ye would love me: R for I proceeded forth and came from God; neither came I of myself, but he sent me. 16:27; 17:8, 25

JOHN 8:52 R

43 Why do ye not understand my speech? even because ye cannot hear my word. [7:17] 44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. 45 And because I tell you the truth, ye believe me not. 46 Which of you T convinceth me of sin? And if I say the truth, why convicts do ye not believe me? 47 R He that is of God heareth God’s words: ye therefore hear them not, because ye are not of 10:26; Lk 8:15; 1 Jo 4:6 God. 48 Then answered the Jews, and said unto him, Say we not well that thou art a Sa-mar′-i-tan, and R hast a T devil? 7:20; 10:20 z demon 49 Jesus answered, I have not a devil; but I honour my Father, and R ye do dishonour me. 5:41 50 And R I seek not mine own glory: there is one that seeketh 5:41; 7:18; [Ph 2:6–8] and judgeth. 51 Verily, verily, I say unto you, R If a man keep my saying, he shall never see death. 5:24 52 Then said the Jews unto him, Now we know that thou hast a devil. R Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall He 11:13 never taste of death. 8:36

8:51

‘‘And we know that all things work together for good to them that love God, to them who are the called according to his purpose.’’ 3. It confirms our forgiveness when we sin. Repeatedly, the Bible assures us that all confessed sin is instantly and eternally forgiven (Ps 32:5; 103:12; Is 38:17). 8:33 were never in bondage to any man. The Pharisees’ objection is startling. In their past, the Israelites had been in bondage to the Egyptians, the Assyrians, and the Babylonians. At the time they spoke, Israel was under the power of Rome. 8:39 Abraham is our father. The Pharisees believed that being a descendant of Abraham guaranteed them a place in heaven. 8:41 We be not born of fornication. From ancient times, this has been interpreted as a sneer, as if to say, ‘‘We are not illegitimate children, but You are.’’ Apparently gossip had followed Jesus for many years, alleging that He had been conceived out of wedlock.

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53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? 54 Jesus answered, R If I honour myself, my honour is nothing: R it is my Father that honoureth me; of whom ye say, that he is your 5:31, 32 z 5:41; Ac 3:13 God: 55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and R keep his T saying. [15:10] z word 56 Your father Abraham R rejoiced to see my day: and he saw Lk 10:24 it, and was glad. 57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? 58 Jesus said unto them, Verily, verily, I say unto you, Before AbraCol 1:17 ham was, R I am. 59 Then R took they up stones to cast at him: but Jesus hid himself, and went out of the temple, R going through the midst of them, and so passed by. 10:31; 11:8 z Lk 4:30 And as Jesus passed by, he saw a man which was blind from his birth. 2 And his disciples asked him, saying, T Master, R who did sin, this man, or his parents, that he was Rabbi z Lk 13:2; Ac 28:4 born blind? 3 Jesus answered, Neither hath this man sinned, nor his parents:

but that the works of God should be made manifest in him. 11:4 4 I must work the works of him that sent me, while it is R day: the night cometh, when no man can 11:9, 10; 12:35; Ga 6:10 work. 5 As long as I am in the world, R I am the light of the world. [3:19] 6 When he had thus spoken, R he spat on the ground, and made clay of the T spittle, and he anointed the eyes of the blind man Mk 7:33; 8:23 z saliva with the clay, 7 And said unto him, Go, wash R in the pool of Si-lo′-am, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing. Is 8:6 8 The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? 9 Some said, This is he: others said, He is like him: but he said, I am he. 10 Therefore said they unto him, How were thine eyes opened? 11 He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Si-lo′-am, and wash: and I went and washed, and I received sight. 12 Then said they unto him, Where is he? He said, I know not. 9:1–41

8:53 Art thou greater than our father Abraham. Abraham and the prophets kept God’s word and died. Jesus was claiming not that He would prevent physical death, but that He could give eternal life. To the Jewish leaders, this was proof that Jesus was demon-possessed. 8:58–59 I am. Jesus was not just claiming to have lived before Abraham; He was claiming eternal existence. He was claiming to be God Himself (Ex 3:14). This time the Jewish leaders understood that Jesus was claiming to be God, so they took up stones to stone Him for blasphemy (Le 24:16). 9:1 a man which was blind from his birth. Most likely he was a beggar. Beggars waited by the gates of the temple for gifts from worshipers. Therefore, it is likely that this scene took place near the temple. 9:2 who did sin. It was commonly supposed that sickness was a result of sin. It would follow that sin committed by a baby still in the womb or sin committed by parents could result in a baby being born with a disease. Jesus rejected both suggestions (v. 3). 9:7 pool of Siloam. Hezekiah had a tunnel cut through solid rock to transport water from Gihon into the city of Jerusalem, to the pool of Siloam (2 Ki 20:20; 2 Ch 32:30). John emphasizes that the name Siloam means ‘‘sent,’’ because Jesus had just announced that He had been sent by God (v. 4).

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13 They brought to the Pharisees him that T aforetime was blind. formerly 14 And it was the sabbath day when Jesus made the clay, and opened his eyes. 15 Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see. 16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, R How can a man that is a sinner do such miracles? And R there was a division among them. v. 33; 3:2 z 7:12, 43; 10:19 17 They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, R He is a prophet. [4:19; 6:14] 18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. 19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? 20 His parents answered them and said, We know that this is our son, and that he was born blind: 21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. 22 These words spake his parents, because R they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he R should be put out of the synagogue. 7:13 z 16:2

JOHN 9:35

23 Therefore said his parents, He is of age; ask him. 24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner. 25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see. 26 Then said they to him again, What did he to thee? how opened he thine eyes? 27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? T will ye also be his discido you also want to be ples? 28 Then they reviled him, and said, Thou art his disciple; but we are Mosesâ&#x20AC;&#x2122; disciples. 29 We know that God spake unto Moses: as for this fellow, we know not from whence he is. 30 The man answered and said unto them, R Why herein is a marvellous thing, that ye know not from whence he is, and yet he 3:10 hath opened mine eyes. 31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. 32 Since the world began was it not heard that any man opened the eyes of one that was born blind. 33 R If this man were not of God, v. 16; 3:2 he could do nothing. 34 They answered and said unto him, R Thou wast altogether born in sins, and dost thou teach us? And they cast him out. v. 2; Ps 51:5 35 Jesus heard that they had cast him out; and when he had

9:22 put out of the synagogue. To take this action was a form of excommunication. The Jews had three types of excommunication: one lasting 30 days, during which the person could not come within six feet of anybody else; one for an indefinite time, during which the person was excluded from all fellowship and worship; and one that meant absolute expulsion forever. These judgments were very serious because no one could conduct business with a person who was excommunicated. 9:30â&#x20AC;&#x201C;33 was it not heard. There is no healing of a blind man recorded anywhere in the Old Testament.

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found him, he said unto him, Dost thou R believe on R the Son of 5:14 z 1:7; 16:31 z 10:36 God? 36 He answered and said, Who is he, Lord, that I might believe on him? 37 And Jesus said unto him, Thou hast both seen him, and R it is he that talketh with thee. 4:26 38 And he said, Lord, I believe. And he R worshipped him. Ma 8:2 39 And Jesus said, R For judgment I am come into this world, that they which see not might see; and that they which see might be [3:17; 5:22, 27; 12:47] made blind. 40 And some of the Pharisees which were with him heard these words, R and said unto him, Are [Ro 2:19] we blind also? 41 Jesus said unto them, R If ye were blind, ye should have no sin: but now ye say, We see; therefore 15:22, 24 your sin remaineth. Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2 But he that entereth in by the door is the shepherd of the sheep. 3 To him the porter openeth; and the sheep hear his voice: and

he calleth his own sheep by R name, and leadeth them out. 20:16 4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5 And a R stranger will they not follow, but will flee from him: for they know not the voice of [2 Co 11:13–15] strangers. 6 This T parable spake Jesus unto them: but they understood not what things they were which illustration he spake unto them. 7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8 All that ever came before me are thieves and robbers: but the sheep did not hear them. 9 R I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. [14:6; Ep 2:18] 10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 11 R I am the good shepherd: the good shepherd giveth his life for Is 40:11; Eze 34:23 the sheep. 10:10–11

9:38 Lord, I believe. Note the progression throughout this chapter of the healed man’s understanding of the person of Christ. First, he called Jesus ‘‘a man’’ (v. 11); then, ‘‘a prophet’’ (v. 17); and finally, he realized that Jesus is the Son of God (vv. 35–38). 10:1 sheepfold. A sheepfold was a walled enclosure or high fence made with stakes and having one door or gate; often the enclosure was a cave. some other way. The Pharisees had secured their power by illegitimate means. 10:3 the porter. The porter was the undershepherd. calleth his own sheep by name. The naming of sheep was an ancient practice (Ps 147:4; Is 40:26). 10:7 I am the door. In verses 1–5, Jesus is the shepherd; here, He is the door. Some shepherds lay down across the entry of the sheepfold at night to sleep. Wild beasts would be discouraged from entering, and sheep would not exit. Thus, the shepherd was also the door. 10:10 might have it more abundantly. The thieves take life; the shepherd gives it. Abundant life includes salvation, nourishment, healing (v. 9), and much more. Life here refers to eternal life, God’s life. It speaks not only of endlessness, but of quality of life. With Christ, life on earth can reach much higher quality, and then in heaven it will be complete and perfect. 10:11 The Ministry of Jesus—Jesus’ most important teachings are: the kingdom of God (Ma 5–7; 24–25); His divine authority over men (Ma 7:28–29; Mk 2:10); His own role as God and Messiah demonstrated by miracles and signs; the significance of His death and resurrection (Ma 16:21; Lk 24:26); the relationship which His disciples and subsequent believers are to share with Him (Jo 13–16); and the urgency of His commission to

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12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13 The hireling fleeth, because he is an hireling, and careth not for the sheep. 14 I am the good shepherd, and R know my sheep, and R am known 2 Ti 2:19 z 2 Ti 1:12 of mine. 15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one T fold, and one shepherd. flock 17 Therefore doth my Father R love me, because I lay down my life, that I might take it again. 5:20 18 No man taketh it from me, but I lay it down of myself. I R have power to lay it down, and I have power to take it again. R This com-

JOHN 10:26

mandment have I received of my Father. [2:19; 5:26] z [6:38; 14:31; 17:4] 19 R There was a division therefore again among the Jews for these sayings. 7:43; 9:16 20 And many of them said, R He hath a T devil, and is T mad; why 7:20 z demon z insane hear ye him? 21 Others said, These are not the words of him that hath a devil. R Can a devil R open the eyes of the blind? [Ex 4:11] z 9:6, 7, 32, 33 22 And it was at Jerusalem the feast of the dedication, and it was winter. 23 And Jesus walked in the temple R in Solomon’s porch. Ac 3:11 24 Then came the Jews round about him, and said unto him, How long dost thou T make us to doubt? If thou be the Christ, tell keep us in suspense us plainly. 25 Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me. 26 But R ye believe not, because ye are not of my sheep, as I said [8:47] unto you.

believers to make disciples (Ma 28:19–20). The most significant events of His earthly life, His death, and resurrection, are central to the entire Christian faith (1 Co 15:14). The death of Christ was a humiliating physical death (Jo 19:18,33) that constituted a spiritual separation from God (Ma 27:46). Within this moment there occurred the inexplicable mystery of the Father punishing the Son for the sins of the world (1 Pe 3:18; 2 Co 5:21). The greatest crime of human history was in the plan of God (Ac 2:23) and became the basis of salvation for sinners (Is 53:5). The resurrection of Christ demonstrated that His death, by which believing sinners are justified, was valid (1 Co 15:12–20). The historical evidence for the resurrection is plentiful: the many separate accounts of post-resurrection appearances, the empty tomb, and the transformed disciples. It is the power of the resurrection that empowers Christians today to live the Christian life (Ep 1:19–20; Ph 3:10). 10:16 other sheep I have. These were not Jews in heathen lands, but Gentiles. The Jewish people had asked if Jesus would go and teach the Gentiles (7:35). Jesus now declared that He had sheep among the despised heathen. one fold. This anticipates the salvation of the Gentiles and the formation of the church, in which converted Jews and Gentiles would form one spiritual body (Ga 3:28; Ep 2:16). 10:19–21 many of them said . . . Others said. After Jesus’ analogy of the good shepherd, the editorial comment by John is fitting. In the analogy, Jesus was the good shepherd whose sheep hear His voice, implying that there are sheep who do not hear His voice. John’s comment indicates that some believe and others do not. This is the same division that occurred in 9:16. 10:22 the feast of the dedication. This festival was celebrated for eight days. In 167 B.C. Antiochus Epiphanes desecrated the temple in Jerusalem, as prophesied in Daniel 11:31. The Maccabeans restored and purified the temple. In commemoration of the restoration, the Feast of Dedication was instituted. Today it is also known as the Feast of Lights or Hanukkah.

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27 My sheep hear my voice, and I know them, and they folvv. 4, 14 low me: 28 And I give unto them eternal life; and they shall never perish, neither shall any man T pluck snatch them out of my hand. 29 My Father, R which gave them me, is greater than all; and no man is able to pluck them out of [17:2, 6, 12, 24] my Father’s hand. 30 I and my Father are one. 31 Then R the Jews took up stones again to stone him. 8:59 32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? 33 The Jews answered him, saying, For a good work we stone thee not; but for R blasphemy; and because that thou, being a man, R makest thyself God. 5:18 z Ma 9:3 34 Jesus answered them, R Is it not written in your law, I said, Ye Ps 82:6 are gods? 35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken; 36 Say ye of him, R whom the Father hath sanctified, and R sent into the world, Thou blasphemest; R because I said, I am R the Son of 6:27 z 3:17 z 5:17, 18 z Lk 1:35 God? 37 R If I do not the works of my Father, believe me not. v. 25; 15:24 38 But if I do, though ye believe not me, R believe the works: that ye

may know, and believe, that the Father is in me, and I in him. 5:36 39 R Therefore they sought again to take him: but he escaped out of their hand, 7:30, 44 40 And went away again beyond Jordan into the place R where John at first baptized; and there he T abode. 1:28 z stayed 41 And many resorted unto him, and said, John did no T miracle: but all things that John spake of this man were true. sign 42 And many believed on him there. Now a certain man was sick, named Laz′-a-rus, of Beth′-a-ny, the town of R Mary and her sister Martha. Lk 10:38, 39 2 ( R It was that Mary which anointed the Lord with T ointment, and wiped his feet with her hair, whose brother Laz′-a-rus Ma 26:7 z fragrant oil was sick.) 3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. 4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. 5 Now Jesus loved Martha, and her sister, and Laz′-a-rus. 6 When he had heard therefore that he was sick, R he T abode two days still in the same place where 10:40 z stayed he was.

10:27–30

11:1–24

10:27–29 hear . . . follow. The following of the sheep is a metaphor for faith. Other metaphors for faith in this Gospel include drinking water (4:14), eating bread (6:50–51), eating flesh, and drinking blood (6:54). 10:30 I and my Father are one. The Jewish opponents understood that Jesus was claiming to be God (vv. 31,33). 10:34 Ye are gods. In the Old Testament, judges were called gods. They exercised godlike judicial sovereignty. Psalm 82:6, the verse quoted here, refers to judges who violate the law. Jesus’ argument was that, if the divine name had been applied by God to mere men, there could be neither blasphemy nor folly in its application to the incarnate Son of God Himself. 11:1 Bethany. This was a small village on the southeast slope of the Mount of Olives. It was located about two miles from Jerusalem. 11:4 not unto death. This phrase means not having death as its final result. 11:6–8 he abode two days. God’s purpose was to glorify His Son (v. 4) and to cause the disciples to grow (v. 15). Had Jesus immediately rushed to Lazarus’ bedside and healed him, Lazarus would not have died and Jesus would not have been able to manifest His glory by raising Lazarus.

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7 Then after that saith he to his disciples, Let us go into Ju-dae′-a again. 8 His disciples say unto him, T Master, the Jews of late sought to R stone thee; and goest thou Rabbi z 8:59; 10:31 thither again? 9 Jesus answered, Are there not twelve hours in the day? R If any man walk in the day, he stumbleth not, because he seeth the R light of this world. 9:4; 12:35 z Is 9:2 10 But R if a man walk in the night, he stumbleth, because there 12:35 is no light in him. 11 These things said he: and after that he saith unto them, Our friend Laz′-a-rus R sleepeth; but I go, that I may awake him out of sleep. Ma 9:24; Ac 7:60 12 Then said his disciples, Lord, if he sleep, he shall do well. 13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. 14 Then said Jesus unto them plainly, Laz′-a-rus is dead. 15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. 16 Then said R Thomas, which is called Did′-y-mus, unto his fellowdisciples, Let us also go, that Ma 10:3 we may die with him. 17 Then when Jesus came, he found that he had lain in the T grave four days already. tomb 18 Now Beth′-a-ny was T nigh unto Jerusalem, about fifteen furnear longs off: 19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.

JOHN 11:32

21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22 But I know, that even now, R whatsoever thou wilt ask of God, God will give it thee. [v. 41; 9:31] 23 Jesus saith unto her, Thy brother shall rise again. 24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25 Jesus said unto her, I am R the resurrection, and the life: he that believeth in me, though he were dead, yet shall he 6:39, 40 live: 26 And whosoever liveth and believeth in me shall never die. Believest thou this? 27 She saith unto him, Yea, Lord: R I believe that thou art the Christ, the Son of God, which should come into the world. 4:42 28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The T Master is come, and calleth Teacher for thee. 29 As soon as she heard that, she arose quickly, and came unto him. 30 Now Jesus was not yet come into the town, but was in that place where Martha met him. 31 R The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up T hastily and went out, followed her, saying, She goeth unto the grave to weep vv. 19, 33 z quickly there. 32 Then when Mary was come where Jesus was, and saw him, she R fell down at his feet, saying unto him, R Lord, if thou hadst been here, my brother had not died. Mk 5:22; 7:25; Re 1:17 z v. 21 11:25–26

11:27–46

11:16 Let us also go, that we may die with him. While the Lord saw their development in faith, Thomas saw their deaths. Yet, in his loyalty, he followed anyway.

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33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, 34 And said, Where have ye laid him? They said unto him, Lord, come and see. Lk 19:41 35 R Jesus wept. 36 Then said the Jews, Behold how he loved him! 37 And some of them said, Could not this man, R which opened the eyes of the blind, have caused that even this man should 9:6, 7 not have died? 38 Jesus therefore again groaning in himself cometh to the T grave. It was a cave, and a R stone tomb z Ma 27:60, 66 lay upon it. 39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. 40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest R see [vv. 4, 23] the glory of God? 41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42 And I knew that thou hearest me always: but R because of the people which stand by I said it, that they may believe that thou 12:30; 17:21 hast sent me. 43 And when he thus had spo-

ken, he cried with a loud voice, Laz′-a-rus, come forth. 44 And he that was dead came forth, bound hand and foot with R graveclothes: and R his face was bound about with a napkin. Jesus saith unto them, Loose him, and 19:40 z 20:7 let him go. 45 Then many of the Jews which came to Mary, R and had seen the things which Jesus did, believed 2:23; 10:42; 12:11, 18 on him. 46 But some of them went their ways to the Pharisees, and told them what things Jesus had done. 47 R Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. Ps 2:2 48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. 49 And one of them, named R Ca′ia-phas, being the high priest that same year, said unto them, Ye Ma 26:3 know nothing at all, 50 R Nor consider that it is expedient for us, that one man should die for the people, and that the 18:14 whole nation perish not. 51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; 52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.

11:33 troubled. This word means to be stirred up, disturbed. Jesus was moved by the mourning of Mary and indignant at the hypocritical lamentations of His enemies. 11:37 Could not this man. Some people misinterpreted Jesus’ tears as powerlessness. They complained that He had healed others, but now was impotent. 11:43 Lazarus. Augustine once said that, if Jesus had not designated Lazarus by name, all the graves would have been emptied at His command (5:28). Raising Lazarus from the dead is the seventh sign of Jesus’ messiahship, the greatest miracle of all, giving life back to the dead. 11:49–52 it is expedient. In the opinion of Caiaphas, Jesus should die rather than plunge the nation into destruction. John adds that by virtue of his office Caiaphas pronounced a message of God unconsciously. Caiaphas was a prophet in spite of himself. John also saw in Caiaphas’ words a prophecy that Jesus should die not only for Israel but for the Gentiles as well.

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53 Then from that day forth they T took counsel together for to R put him to death. plotted to put z Ma 26:4 54 Jesus R therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called E′-phra-im, and there continued with his disciples. 4:1, 3; 7:1 55 R And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to R purify themselves. 2:13; 5:1; 6:4 z Nu 9:10, 13 56 R Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? 7:11 57 Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should T shew it, that they might R takeT him. report z Ma 26:14–16 z seize Then Jesus six days before the passover came to Beth′a-ny, R where Laz′-a-rus was which had been dead, whom he raised from the dead. 11:1, 43 2 R There they made him a supper; and Martha served: but Laz′a-rus was one of them that sat at the table with him. Ma 26:6 3 Then took Mary a pound of ointment of spikenard, very

JOHN 12:12

costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. 4 Then saith one of his disciples, Judas Is-car′-i-ot, Simon’s son, which should betray him, 5 Why was not this T ointment sold for three hundred pence, and fragrant oil given to the poor? 6 This he said, not that he cared for the poor; but because he was a thief, and R had the bag, and bare what was put therein. 13:29 7 Then said Jesus, Let her alone: T against the day of my burying hath she kept this. for 8 For R the poor always ye have with you; but me ye have not always. De 15:11; Ma 26:11 9 Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Laz′a-rus also, R whom he had raised 11:43, 44 from the dead. 10 R But the chief priests consulted that they might put Laz′-arus also to death; Lk 16:31 11 R Because that by reason of him many of the Jews went away, and believed on Jesus. v. 18; 11:45 12 R On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, Ma 21:4–9

11:53 they took counsel together for to put him to death. Humanly speaking, the resurrection of Lazarus was a major factor that led to the plot by the Jewish religious leaders to kill Christ. At this point the council decided informally, if not formally, to put Jesus to death. It is ironic that these men believed they could put to death permanently One who could raise the dead. 12:1 six days before the passover. If the crucifixion took place on a Friday, this dinner occurred during the evening of the previous Saturday. Verse 12 seems to support this conclusion because the Jerusalem entry took place on Sunday. 12:3 ointment . . . very costly. Judas Iscariot said that this perfume cost 300 denarii (pence, v. 5). One denarius was a laborer’s wage for one day. Thus, the perfume cost approximately a year’s wages. anointed the feet. Mary also anointed Jesus’ head. The custom of that time was to anoint the heads of guests. Anointing Jesus’ head was an act of honor; anointing His feet was a display of devotion. 12:10– 11 the chief priests consulted . . . put Lazarus also to death. The chief priests were mostly Sadducees. They had an additional reason to kill Lazarus. He was a living refutation of their doctrine that there was no resurrection (11:57; Ac 23:8). Yet this was not a meeting of the Jewish council, nor was it a formal sentence of death. The ultimate motivation for wanting to kill Lazarus was that, because of him, many were believing in Jesus.

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13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: R Blessed is the King of Israel that cometh in the name of the Lord. Ps 118:25, 26 14 R And Jesus, when he had found a young T ass, sat thereon; Ma 21:7 z donkey as it is written, 15 R Fear not, daughter of Si′-on: behold, thy King cometh, sitting on an ass’s colt. Is 40:9; Ze 9:9 16 These things R understood not his disciples at the first: R but when Jesus was glorified, R then remembered they that these things were written of him, and that they had done these things unto him. Lk 18:34 z v. 23; 7:39 z [14:26] 17 The people therefore that was with him when he called Laz′-a-rus out of his grave, and raised him from the dead, bare T record. witness 18 R For this cause the people also met him, for that they heard that he had done this miracle. v. 11 19 The Pharisees therefore said among themselves, R Perceive ye how ye prevail nothing? behold, the world is gone after him. 11:47 20 And there R were certain Greeks among them that came up Ac 17:4 to worship at the feast: 21 The same came therefore to Philip, which was of Beth-sa′-i-da of Galilee, and desired him, saying, Sir, we would see Jesus. 22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. 23 And Jesus answered them,

saying, R The hour is come, that the Son of man should be glori13:32; Ma 26:18, 45; Ac 3:13 fied. 24 Verily, verily, I say unto you, R Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth 1 Co 15:36 forth much fruit. 25 R He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. Ma 10:39 26 If any man serve me, let him R follow me; and R where I am, there shall also my servant be: if any man serve me, him will my Father honour. [Ma 16:24] z 14:3; 17:24 27 Now is my soul troubled; and what shall I say? Father, save me from this hour: R but for this cause came I unto this hour. 18:37 28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. 29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. 30 Jesus answered and said, R This voice came not because of me, but for your sakes. 11:42 31 Now is the judgment of this world: now shall R the prince of Ma 12:29 this world be cast out. 32 And I, R if I be lifted up from the earth, will draw R all men unto 3:14; 8:28 z [Ro 5:18; He 2:9] me. 12:25–26

12:13–15 the King of Israel. Until this point, Jesus had discouraged expressions of support from the people (6:15; 7:1–8). Here, He allowed public enthusiasm. He entered Jerusalem on the back of a young donkey. This act fulfilled prophecy (Ze 9:9) and as such was a symbolic proclamation that Jesus is the Messiah. 12:20 to worship at the feast. This verse indicates that these Greeks were Jewish proselytes. By recording this incident, perhaps John was hinting that the salvation rejected by many of the Jews was already passing to the Gentiles. 12:24 Except a corn . . . die. When a seed dies, it produces fruit. Life comes by death. This principle is not only true in nature, but it is also true spiritually. Jesus was speaking first and foremost of Himself. He is the grain of wheat. His death would produce much fruit and would result in many living for God. 12:27 Now is my soul troubled. Jesus’ agony over His impending death was not confined to Gethsemane, where He prayed for the cup to pass from Him (Ma 26:39). He felt the agony and expressed it almost a week before Gethsemane.

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33 This he said, signifying what 18:32; 21:19 death he should die. 34 The people answered him, R We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son Ps 89:36, 37; Is 9:6, 7; Mi 4:7 of man? 35 Then Jesus said unto them, Yet a little while is the light with you. R Walk while ye have the light, lest darkness come upon you: for R he that walketh in darkness knoweth not whither he goeth. [Ga 6:10]; Ep 5:8 z [1 Jo 2:9–11] 36 While ye have light, believe in the light, that ye may be R the children of light. These things spake Jesus, and departed, and did hide himself from them. 8:12 37 But though he had done so many R miracles before them, yet they believed not on him: 11:47 38 That the saying of E-sa′-ias the prophet might be fulfilled, which he spake, R Lord, who hath believed our report? and to whom hath the arm of the Lord been reIs 53:1; Ro 10:16 vealed? 39 Therefore they could not believe, because that E-sa′-ias said again, 40 R He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I Is 6:9, 10 should heal them. 41 R These things said E-sa′-ias, when he saw his glory, and spake of him. Is 6:1 42 Nevertheless among the chief rulers also many believed on him;

JOHN 13:1 R

but because of the Pharisees they did not T confess him, lest they should be put out of the synagogue: 7:13; 9:22 z publicly acknowledge 43 For they loved the praise of men more than the praise of God. 44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. 45 And R he that seeth me seeth him that sent me. [14:9] 46 R I am come a light into the world, that whosoever believeth on me should not abide in darkness. vv. 35, 36; 1:4, 5; 8:12 47 And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. 48 R He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge [Lk 10:16] him in the last day. 49 For R I have not spoken of myself; but the Father which sent me, he gave me a commandment, R what I should say, and what I should speak. 8:38 z De 18:18 50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, 5:19; 8:28 so I R speak. Now R before the feast of the passover, when Jesus knew that R his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he R loved them unto the Ma 26:2 z 12:23; 17:1 z 15:9 end.

12:49–50

12:35–36 while ye have the light. Instead of answering the people’s questions (v. 34), Jesus gave them a warning. Jesus is the light. He wanted the people to believe and abide in Him (v. 46). 12:42–43 Nevertheless. This word marks a stark contrast between these believers and the unbelief spoken of in verses 37–41. These men were genuine believers. Their problem was that they feared the opinions of their fellow leaders. Such believers will be ashamed at Christ’s return (1 Jo 2:28). 12:47 I judge him not. Christ will judge, but at His first coming He did not come to judge but to save (3:17). 13:1 unto the end. This phrase means either ‘‘to the last’’ or ‘‘utterly and Continued on the next page

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2 And supper being ended, the devil having T now put into the heart of Judas Is-car′-i-ot, Simon’s son, to betray him; Lk 22:3 z already 3 Jesus knowing R that the Father had given all things into his hands, and that he was come from God, and went to God; [5:20–23; 17:2] 4 He riseth from supper, and laid aside his garments; and took a towel, and girded himself. 5 After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded. 6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? 7 Jesus answered and said unto him, What I do thou R knowest not now; but thou shalt know hereafter. 12:16; 16:12 8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. 9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. 10 Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and R ye are clean, but not all. [15:3] 11 For R he knew who T should betray him; therefore said he, Ye are not all clean. 6:64; 18:4 z would 12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?

13 Ye call me Master and Lord: and ye say well; for so I am. 14 R If I then, your Lord and Master, have washed your feet; R ye also ought to wash one another’s Lk 22:27 z [Ga 6:1, 2] feet. 15 For R I have given you an example, that ye should do as I have done to you. Ma 11:29; Ph 2:5 16 Verily, verily, I say unto you, R The servant is not greater than his lord; neither he that is sent greater than he that sent him. 15:20 17 If ye know these things, happy are ye if ye do them. 18 I speak not of you all: I know whom I have chosen: but that the R scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. 15:25 19 Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. 20 R Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that Lk 9:48; 10:16; Ga 4:14 sent me. 21 R When Jesus had thus said, R he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall Lk 22:21 z 12:27 betray me. 22 Then the disciples looked one on another, T doubting of perplexed about whom he spake. 23 Now there was T leaning on Jesus’ bosom one of his disciples, reclining at whom Jesus loved. 13:13–17

completely.’’ What follows in verses 1–11 demonstrates Jesus’ complete love. Jesus loved His disciples, even though He knew that one would betray Him, another would deny Him, and all would desert Him for a time. 13:8 no part with me. The washing was a symbol of spiritual cleansing (vv. 10–11). If Peter did not participate in the cleansing, he would not enjoy fellowship with Christ (1 Jo 1:9). 13:13 Master and Lord. These were the ordinary titles of respect given to a rabbi. 13:18 hath lifted up his heel. Jesus quoted Psalm 41:9 to explain the action of Judas. Lifting up one’s heel was a gesture of insult or a preparation to kick. The blow had not yet been given. This was the attitude of Judas at that moment. He was eating with the disciples, but he was ready to strike. 13:23 leaning on Jesus’ bosom. At this time people did not generally sit at a table to eat. They reclined on the left side of a low platform, resting on the left elbow

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24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. 25 He then T lying on Jesus’ breast saith unto him, Lord, who leaning back is it? 26 Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Is-car′-i-ot, the son of Simon. 27 R And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do Lk 22:3 quickly. 28 Now no man at the table knew for what T intent he spake reason this unto him. 29 For some of them thought, because R Judas had the T bag, that Jesus had said unto him, Buy those things that we have need of T against the feast; or, that he should give something to the poor. 12:6 z money box z for 30 He then having received the T sop went immediately out: and piece of bread it was night. 31 Therefore, when he was gone out, Jesus said, R Now is the Son

JOHN 13:38 R

of man glorified, and God is glorified in him. 12:23; Ac 3:13 z [1 Pe 4:11] 32 If God be glorified in him, God shall also glorify him in himself, and R shall T straightway glorify him. 12:23 z immediately 33 Little children, yet a R little while I am with you. Ye shall seek me: R and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. 14:19 z [7:34; 8:21] 34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. 35 R By this shall all men know that ye are my disciples, if ye have love one to another. 1 Jo 2:5 36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. 37 Peter said unto him, Lord, why cannot I follow thee now? I will R lay down my life for thy sake. Mk 14:29–31; Lk 22:33, 34 38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto 13:34–35

and eating with the right hand, their feet extended outward. Reclining in such a way, a man’s head was near the chest of the person on his left. whom Jesus loved. The disciple is never named in Scripture, but the tradition of the early church designates him as John, the author of this Gospel. 13:33 Little children is an expression of tender affection used nowhere else in the Gospels. John did not forget the expression; he used it repeatedly in 1 John. 13:34 love one another. One of the dominant themes in the apostle John’s writings is love. God loves the whole world (3:16). Jesus repeatedly demonstrates His compassion for people in general and His love for His disciples in particular (10:11; 11:3; 13:1; 15:9). First John 4 points to God as the source of love. In 13:34–35 and 15:12–13, Christ points to love as the primary characteristic of believers’ relationships with each other. Christ set the ultimate example which we are to emulate by being willing to die for those He loved. The Christian’s love for other Christians is primary evidence of true discipleship. If we are really disciples of Christ, we will love our brothers and sisters in Him. 13:35 By this. Unbelievers recognize Jesus’ disciples not by their doctrinal distinctives, nor by dramatic miracles, nor even by their love for the lost. They recognize His disciples by their deeds of love for one another. 13:36 Lord, whither goest thou? This question Jesus had already addressed twice before, indicating that Peter completely missed the point of what Jesus said in verses 34 and 35. 13:37 I will lay down my life for thy sake. Peter was ready to die for Jesus. Unfortunately, he was not ready, at this point, to live for Him. Later Peter would die for Christ (21:18–19). Church tradition states that Peter was crucified upside down, at his request, for he felt himself unworthy to be crucified like his Lord.

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thee, The cock shall not crow, till thou hast denied me thrice. Let R not your heart be troubled: ye believe in God, believe also in me. [v. 27; 16:22] 2 In my Father’s house are many T mansions: if it were not so, I would have told you. I go to prepare a place for you. Lit. dwellings 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. 4 And whither I go ye know, and the way ye know. 5 R Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? 11:16; 20:24–29; 21:2; Ma 10:3 6 Jesus saith unto him, I am the way, the truth, and the life: R no man cometh unto the Fa1 Ti 2:5 z [10:7–9] ther, R but by me. 7 R If ye had known me, ye should have known my Father also: and from henceforth ye know 8:19 him, and have seen him. 8 Philip saith unto him, Lord, shew us the Father, and it T suffiwill satisfy ceth us. 9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? 10 Believest thou not that I am in the Father, and the Father in

me? the words that I speak unto you I speak not of T myself: but the Father that dwelleth in me, he doeth the works. my own authority 11 Believe me that I am in the Father, and the Father in me: R or else believe me for the very 5:36; 10:38 works’ sake. 12 R Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. Ma 21:21; Mk 16:17 13 R And whatsoever ye shall ask in my name, that will I do, that the Father may be R glorified in the Son. [Jam 1:5–7; 1 Jo 3:22] z 13:31 14 If ye shall ask any thing in my name, I will do it. 15 R If ye love me, keep my 1 Jo 5:3 commandments. 16 And I will pray the Father, and R he shall give you another Comforter, that he may abide with you [15:26; 20:22]; Ac 2:4, 33 for ever; 17 Even R the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. [16:13; 1 Jo 4:6; 5:7] 18 I will not leave you T comfortorphans less: I will come to you. 14:1–4 14:15–18

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14:3 I will come again, and receive you. Peter may have failed Jesus (13:38), but Christ will not fail to return for Peter and for everyone else who has believed in Him (1 Th 4:16–17). 14:6 the way, the truth, and the life. Through His death and resurrection, Jesus is the way to the Father. He is also the truth and the life. As truth, He is the revelation of God. As life, He is the source of our very beings. 14:12 greater works. Jesus had accomplished the greatest works possible, including raising the dead. How could He say that believers would do greater works? The answer is seen in the extent of what the apostles did. Jesus’ work on earth was confined to Palestine; the apostles would preach everywhere and see the conversion of thousands. Peter’s message at Pentecost brought more followers to Jesus that did Jesus’ entire earthly ministry. The disciples were able to do this work because Christ would go to the Father and send the Holy Spirit to empower them. 14:17 the Spirit of truth. This is another name for the Holy Spirit because He is truth and guides us into all truth (1 Co 2:13; 2 Pe 1:21). 14:18 comfortless. He would not abandon them. He would come to them. There are three suggested interpretations as to when that statement would be fulfilled: (1) after the

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19 Yet a little while, and the world seeth me no more; but R ye see me: R because I live, ye 16:16, 22 z [Ro 5:10] shall live also. 20 At that day ye shall know that R I am in my Father, and ye in v. 11; 10:38 me, and I in you. 21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will T manreveal ifest myself to him. 22 R Judas saith unto him, not Iscar′-i-ot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Lk 6:16 23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, R and we will come unto him, and make our abode with him. 2 Co 6:16; Ep 3:17 24 He that loveth me not keepeth not my sayings: and R the word which ye hear is not mine, but the 5:19 Father’s which sent me. 25 These things have I spoken unto you, being yet present with you. 26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. 27 R Peace I leave with you, my

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peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neiCol 3:15 ther let it be afraid. 28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, R I go unto the Father: for R my Father is 16:16 z [5:18; Ph 2:6] greater than I. 29 And R now I have told you before it come to pass, that, when it is come to pass, ye might believe. 13:19 30 Hereafter I will not talk much with you: R for the prince of this world cometh, and hath R nothing in me. [12:31] z [2 Co 5:21; He 4:15] 31 But that the world may know that I love the Father; and R as the Father gave me commandment, even so I do. Arise, let us go hence. 10:18; Is 50:5; Ph 2:8 I am the true vine, and my Father is the husbandman. 2 R Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Ma 15:13 3 R Now ye are clean through the word which I have spoken unto you. [13:10; 17:17]; Ep 5:26 4 R Abide in me, and I in you.

14:19–21 14:31

14:23 15:1–7

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resurrection, (2) at Pentecost, in the person of the Holy Spirit, and (3) at the second coming. 14:23 If a man love me, he will keep my words. In response to Judas’ question (v. 22), Jesus explained that His manifestation to the disciples would be in response to their love and obedience. make our abode with him. If a believer loves and obeys the Lord, he or she will experience fellowship with God. 14:24 He that loveth me not keepeth not my sayings. If a person does not love Jesus, he or she will not obey Him. Disobedience is a serious matter, for Jesus’ words are the words of God. 14:30 hath nothing in me. These words indicate Jesus’ sinlessness. Jesus’ yielding to what was about to happen did not mean that Satan had any power over Him. Jesus would soon voluntarily yield to the death of the cross, in loving obedience to the Father (v. 31). 15:2 Every branch in me. The emphasis of in me in this passage is on deep, abiding fellowship. Jesus’ purpose was to move His disciples from servants to friends (vv. 13–15). This would involve a process of discipline in regard to His commandments. purgeth. This word means ‘‘cleanses.’’ Once the fruit is on the vine, the vinedresser cleanses the fruit of bugs and diseases. The spiritual counterpart is cleansing which is done through the Word (v. 3).

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As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. 17:23; Ep 3:17; [Col 1:23] 5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do R nothing. 2 Co 3:5 6 If a man abide not in me, R he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. Ma 3:10 7 If ye abide in me, and my words R abide in you, R ye shall ask what ye will, and it shall be done T unto you. 1 Jo 2:14 z 14:13; 16:23 z for 8 R Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. [Ph 1:11] 9 As the Father hath R loved me, so have I loved you: con5:20; 17:26 tinue ye in my love. 10 R If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his 14:15 love. 11 These things have I spoken unto you, that my joy might remain in you, and R that your joy might be full. [16:24]; 1 Jo 1:4 12 R This is my R commandment, That ye love one another, as I 13:34 z Ro 12:9 have loved you. 13 R Greater love hath no man

than this, that a man lay down his 1 Jo 3:16 life for his friends. 14 R Ye are my friends, if ye do whatsoever I command you. 14:15 15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. 16 R Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my 6:70 name, he may give it you. 17 These things I command you, that ye love one another. 18 R If the world hate you, ye know that it hated me before it 7:7; 1 Jo 3:13 hated you. 19 R If ye were of the world, the world would love his own: but R because ye are not of the world, but I have chosen you out of the world, therefore the world hateth 1 Jo 4:5 z 17:14 you. 20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. 21 But R all these things will they 15:9–17

15:6 If a man abide not. Not abiding in Christ has serious consequences: (1) the person is cast forth as a branch, indicating the loss of fellowship; (2) the person is withered, indicating a loss of vitality; (3) the person is burned, indicating a loss of reward. 15:8 Herein. Notice the striking parallel between this verse and 13:35. fruit. The love of 13:35 is pictured here. The text has come full circle in showing how strategic it is for disciples to love each other, as Christ’s method of evangelizing the lost. Where there is good fruit, there are also seeds for propagation. 15:11 that your joy might be full. This phrase is an expression peculiar to John (3:29; 16:24; 17:13; 1 Jo 1:4; 2 Jo 12). It describes a believer’s experience of Christ’s love: complete joy. 15:14 if ye do. Jesus is our model for love (v. 13). Intimacy with Him is the motive for loving as He loves. If believers obey His command to love, they enjoy the intimacy of His friendship. Not that friendship, unlike sonship, is a once-for-all gift, but develops as the result of obeying Jesus’ command to love. 15:15 I call you not servants. Until this point, Jesus had called His disciples servants (12:26; 13:13–16). A servant does what he is told and sees what his master does, but does not necessarily know the meaning or purpose of it. friends. A friend knows what is happening because friends develop deep fellowship by communicating with one another.

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do unto you for my name’s sake, because they know not him that Ma 10:22; 24:9; [1 Pe 4:14] sent me. 22 If I had not come and spoken unto them, they had not had sin: R but now they have no T cloke for their sin. [Ro 1:20; Jam 4:17] z excuse 23 R He that hateth me hateth my Father also. 1 Jo 2:23 24 If I had not done among them R the works which none other man did, they had not had sin: but now have they both R seen and hated both me and my Father. 3:2 z 14:9 25 But this cometh to pass, that the word might be fulfilled that is written in their law, R They hated me without a cause. Ps 35:19; 69:4 26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: 27 And R ye also shall bear witness, because ye have been with me from the beginning. Lk 24:48 These things have I spoken unto you, that ye should not made to stumble be T offended. 2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.

JOHN 16:11 R

3 And these things will they do unto you, because they have not 8:19 known the Father, nor me. 4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. 5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? 6 But because I have said these things unto you, R sorrow hath Ma 17:23 filled your heart. 7 Nevertheless I tell you the truth; It is T expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him advantageous unto you. 8 And when he is R come, he will T reprove the world of sin, and of righteousness, and of judgment: Ac 1:8; 2:1–4, 37 z convict 9 R Of sin, because they believe not on me; Ac 2:22 10 R Of righteousness, R because I go to my Father, and ye see me no more; Ac 2:32 z 5:32 11 Of judgment, because the prince of this world is judged. 16:7–15

15:22–23 not had sin . . . no cloke for their sin. The world’s hatred of Jesus was a sin against God, for He revealed the Father Himself to them. 15:26–27 he shall testify. As the disciples spoke, the Holy Spirit would bring inner conviction to unbelievers concerning Christ. This in turn would make the disciples witnesses for Jesus. 16:2 They shall put you out of the synagogues. The persecution that the disciples would face included excommunication and even execution. Excommunication had economic as well as religious implications because much of the life of an ancient Jew revolved around the synagogue. 16:7 It is expedient for you. The disciples must have thought, ‘‘How can it be expedient for us to be alone? The Romans hate us because they see us as disturbers of the peace. The Jewish leaders hate us because they see us as blasphemers.’’ Jesus explained the benefits of His departure. When Jesus left, the believers would have (1) the provision of the Holy Spirit (vv. 7–15); (2) the potential of full joy (vv. 16–24); (3) the possibility of fuller knowledge (vv. 25–28); (4) the privilege of peace (vv. 29–33). 16:8 reprove. This means ‘‘convince’’ or ‘‘convict.’’ The Holy Spirit would demonstrate the truth of Christ beyond the fear of contradiction. The Holy Spirit convicts unbelievers through believers who witness about Christ (15:26– 27). Believers are the mouthpiece for God’s voice. 16:11 Of judgment. Satan, the ruler of the world, rules in the hearts of unregenerate people and blinds their minds Continued on the next page

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12 I have yet many things to say unto you, R but ye cannot bear them now. Mk 4:33 13 Howbeit when he, R the Spirit of truth, is come, R he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. [14:17] z 14:26; Ac 11:28; Re 1:19 14 R He shall glorify me: for he shall receive T of mine, and shall shew it unto you. 15:26 z what is mine 15 R All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you. Ma 11:27 16 A R little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. 7:33; 12:35 17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? 18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said,

A little while, and ye shall not see me: and again, a little while, and ye shall see me? 20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. 21 R A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the Ge 3:16; Is 42:14; 1 Th 5:3 world. 22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. 23 And in that day ye shall ask me nothing. R Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. [14:13; 15:16]; Ma 7:7 24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, R that your joy may be R full. 17:13 z 15:11 25 These things have I spoken unto you in T proverbs: but the time cometh, when I shall no more speak unto you in T prov16:22–24

(1 Co 2:6–8). Satan was judged at the cross, and the Holy Spirit would convince people of the judgment to come. Satan has been judged, so all who side with him will be judged with him. 16:12 you. Here, this refers to the apostles. Technically, what the Lord says about the ministry of the Holy Spirit in verses 12–15 applies primarily to the apostles. That ministry was threefold: (1) He would guide them into all truth (v. 13); (2) He would tell them of the future (v. 13); (3) He would help them glorify Christ (vv. 14–15). Jesus’ words were fulfilled in the apostles’ preaching and writings. 16:13 Spirit of truth. The phrase means that the Holy Spirit is the source of truth (14:17; 15:26). guide. The Holy Spirit would not compel or carry the disciples into truth. He would lead; their job was to follow. 16:14 glorify me. The Holy Spirit glorifies Christ by declaring Him or making Him known. It is the work of the Holy Spirit to throw light on Jesus Christ, who is the image of the invisible God. Christ is to be on center stage; that is the desire of both the Father and the Spirit. The apostles received truth from the Holy Spirit, truth about things to come, and truth about Christ. Then, under the guidance of the Holy Spirit, they wrote those truths in documents known today as the New Testament. 16:18 A little while. The biggest question weighing on the disciples’ minds was the time factor. They simply did not understand the strange intervals marked by their separation from Jesus. 16:21 A woman when she is in travail. Jesus used the example of a pregnant woman whose sorrow is transformed into joy in the birth of a child.

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erbs, but I shall shew you plainly figurative language of the Father. 26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: 27 R For the Father himself loveth you, because ye have loved me, and R have believed that I came out from God. [14:21, 23] z 3:13 28 R I came forth from the Father, and am come into the world: again, I leave the world, and go vv. 5, 10, 17; 13:1, 3 to the Father. 29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. 30 Now are we sure that R thou knowest all things, and needest not that any man should ask thee: by this R we believe that thou camest forth from God. 21:17 z 17:8 31 Jesus answered them, Do ye now believe? 32 R Behold, the hour cometh, yea, is now come, that ye shall be scattered, R every man to his own, and shall leave me alone: and R yet I am not alone, because the Father is with me. Ac 8:1 z 20:10 z 8:29 33 These things I have spoken unto you, that in me ye might have peace. R In the world ye shall have tribulation: but be of good cheer; R I have overcome the world. 2 Ti 3:12 z Ro 8:37; [1 Jo 4:4]

JOHN 17:9

These words spake Jesus, 17 and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: 2 As thou hast given him power over all flesh, that he should give eternal life to as many R as thou 6:37, 39 hast given him. 3 And this is life eternal, that they might know thee R the only true God, and Jesus Christ, whom 1 Co 8:4; 1 Th 1:9 thou hast sent. 4 R I have glorified thee on the earth: I have finished the work which thou gavest me to do. 13:31 5 And now, O Father, glorify thou me with thine own self with the glory R which I had with thee before the world was. 1:1, 2; Ph 2:6 6 I have manifested thy name unto the men R which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. 6:37 7 Now they have known that all things whatsoever thou hast given me are of thee. 8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. 9 I pray for them: R I pray not 16:27

16:33

16:26 I will pray the Father for you. Because Jesus provides forgiveness of sins through His death and now intercedes for all believers at the right hand of the Father (He 7:25), we have direct access to the Father. We do not need the intercession of a priest, because Jesus acts as our High Priest before God. 16:31 Do ye now believe? We continue in the Christian life the same way we begin, by believing in Jesus. The more we learn of Christ, the more we have to believe. The more we place our trust in Jesus, the more we receive. The more we receive, the more we can accomplish for His glory. 16:33 tribulation. This is literally ‘‘pressure’’ and figuratively means ‘‘affliction’’ or ‘‘distress.’’ 17:1–2 the hour is come. Throughout the Gospel of John, Jesus referred to the cross as His ‘‘hour’’ (2:4; 7:30; 8:20; 12:23; 13:1). The time for Him to die had arrived. glorify thy son. Jesus was asking that His mission to the world would be made known through the cross. The reasons for this request are twofold: (1) that thy Son also may glorify thee. In the cross, Jesus reveals the Father to the world, that is, His love and justice, and (2) that, through Jesus’ death on the cross, God would provide forgiveness of sins and give eternal life to all those who believe in His Son. 17:3 that they might know thee. Eternal life consists of a growing knowledge of the only true God as opposed to false gods.

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for the world, but for them which thou hast given me; for they are thine. [1 Jo 5:19] 10 And all mine are thine, and R thine are mine; and I am glorified in them. 16:15 11 R And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we [Ac 1:9; He 4:14; 9:24; 1 Pe 3:22] are. 12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. 13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. 14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15 I pray not that thou shouldest take them out of the world, but R that thou shouldest keep them Ga 1:4; 2 Th 3:3 from the evil. 16 They are not of the world, even as I am not of the world.

17 R Sanctify them through thy truth: thy word is truth. [Ep 5:26] 18 R As thou hast sent me into the world, even so have I also sent 4:38; 20:21 them into the world. 19 And for their sakes I sanctify myself, that they also might be sanctified through the truth. 20 Neither pray I for these alone, but for them also which shall believe on me through their word; 21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. 22 And the R glory which thou gavest me I have given them; R that they may be one, even as we are one: 14:20; 1 Jo 1:3 z [2 Co 3:18] 23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. 24 R Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou 17:11

17:21–23

17:11 keep through thine own name. This verse reveals Jesus’ sensitivity to the plight of His disciples brought on by His departure. He was going to the Father, but they would be left behind. Jesus asked the Father to keep them true to the revelation of God that Jesus had given to them while He was with them. The disciples would have a new union with the Father and Son through the future indwelling of the Holy Spirit. 17:14–16 of the world. This verse has profound implications for discipleship. Our desire should not be to isolate ourselves from the world, but to use Christ’s Word and the Holy Spirit’s power to serve Him while our life lasts. Yet, at the same time, we should not become like the world, succumbing to the evil influences of the world. 17:17 Sanctify them. This means ‘‘to set apart.’’ There are two ways to understand this statement: (1) as separate for holiness, or (2) as set apart for service. According to the first view, Jesus was praying not only that the disciples should be kept from evil, but that they should advance in holiness. 17:21 That they all may be one. The present tense of the verb ‘‘to be’’ indicates that Jesus was praying for the unity that takes place through the sanctification of believers. This is what Jesus was commanding in 13:34–35. 17:22 the glory. This is the revelation of Jesus Christ through His disciples and is the means to unity. Such unity begins with belief and correct thinking about Jesus and God the Father, that is, with doctrine. But correct belief must bear fruit—a life that demonstrates God’s love and produces unity between all believers. 17:23 I in them, and thou in me. The mutual indwelling of the Father in the Son and the Son in the church is also the means to unity, the ultimate expression of God’s love (13:35; Ro 8:17).

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hast given me: for thou lovedst me before the foundation of the [12:26; 14:3; 1 Th 4:17] world. 25 O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. 26 R And I have declared unto them thy name, and will declare it: that the love R wherewith thou hast loved me may be in them, Ex 34:5–7 z 15:9 and I in them. When Jesus had spoken these words, R he went forth with his disciples over the brook Ce′-dron, where was a garden, into the which he entered, and his Ma 26:30, 36; Mk 14:26, 32 disciples. 2 And Judas also, which betrayed him, knew the place: R for Jesus ofttimes resorted thither Lk 21:37; 22:39 with his disciples. 3 R Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and Ac 1:16 torches and weapons. 4 Jesus therefore, R knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? 13:1, 3; 19:28 5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which R betrayed him, stood with them. 13:21 6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground. 7 Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. 8 Jesus answered, I have told

JOHN 18:18

you that I am he: if therefore ye seek me, let these go their way: 9 That the saying might be fulfilled, which he spake, R Of them which thou gavest me have I lost [6:39; 17:12] none. 10 R Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Ma 26:51; Mk 14:47 Mal′-chus. 11 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? 12 Then the T band and the captain and officers of the Jews took Jesus, and bound him, cohort 13 And led him away to An′-nas first; for he was father in law to R Ca′-ia-phas, which was the high priest that same year. 11:49, 51 14 Now Ca′-ia-phas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people. 15 R And Simon Peter followed Jesus, and so did R another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high Mk 14:54; Lk 22:54 z 20:2–5 priest. 16 R But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and Ma 26:69 brought in Peter. 17 Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am R not. Ma 26:34 18 And the servants and officers stood there, who had made a fire

18:1 brook Cedron. A brook was located in a ravine that was between Jerusalem and the Mount of Olives. 18:3 officers. These were members of the temple police under the command of the Jewish council, the Sanhedrin. 18:13 Annas. Annas was high priest from A.D. 7 to 14. He was deposed by the Romans. Then Caiaphas, Annas’ son-in-law, was appointed to the position and served from A.D. 18 to 37. However, according to Jewish law the high priest was a lifetime position, so the Jews still considered Annas to be high priest. Therefore, they took Jesus to Annas first. 18:15 another disciple. Although this other disciple is never identified, the consensus is that he was John, the author of this Gospel.

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of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself. 19 The high priest then asked Jesus of his disciples, and of his doctrine. 20 Jesus answered him, R I spake openly to the world; I ever taught R in the synagogue, and R in the temple, whither the Jews always resort; and in secret have I said nothing. 8:26 z 6:59 z 7:14, 28 21 Why askest thou me? ask R them which heard me, what I have said unto them: behold, they know what I said. Mk 12:37 22 And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? 23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? 24 R Now An′-nas had sent him bound unto R Ca′-ia-phas the high priest. Lk 3:2; Ac 4:6 z 11:49 25 And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. 26 One of the servants of the high priest, being his kinsman

whose ear Peter cut off, saith, Did not I see thee in the garden with him? 27 Peter then denied again: and immediately the cock crew. 28 R Then led they Jesus from Ca′-ia-phas unto the hall of judgment: and it was early; R and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. Ac 3:13 z 11:55; Ac 11:3 29 Pilate then went out unto them, and said, What accusation bring ye against this man? 30 They answered and said unto him, If he were not a T malefactor, we would not have delivered him up unto thee. evildoer 31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: 32 That the saying of Jesus might be fulfilled, which he spake, R signifying what death he should die. 3:14; 8:28; 12:32, 33 33 R Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou Ma 27:11 the King of the Jews? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?

18:21 ask them which heard. According to the law, the witnesses for the defense had to be called first. Jesus should not have been questioned until witnesses had testified. 18:27 Peter then denied again. For the third time, Peter denied the Lord, as Jesus had said he would (13:38). In the upper room, Peter had boasted that he would remain true to the Lord to the end (13:37; Ma 26:33,35). In the garden he surrendered to the desires of his body by sleeping three times when the Lord had commanded the disciples to stay up in prayer (Mk 14:34–42). Now he submitted to the pressure of the world and denied the Lord three times. 18:28 the hall of judgment. This was probably the Roman governor’s official residence, probably the Fortress Antonia near the temple. 18:29–30 What accusation. Pilate was not ignorant of the accusation. He was merely requesting that it be formally stated. 18:31 It is not lawful for us to put any man to death. The Romans did not allow the Jews to impose capital punishment. These Jewish leaders had no interest in a just trial; they simply wanted permission from Rome to have Jesus executed. 18:34 Sayest thou this thing of thyself. In reply to Pilate, Jesus gave no violent protest of innocence, nor was He sullenly defiant. Jesus politely but directly asked whether Pilate was asking on his own initiative or whether the charge was secondhand. If Pilate’s question originated with him, he was using king in the Roman sense of political ruler. If not, then king was being used in the Jewish sense of the

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35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? 36 R Jesus answered, R My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not 1 Ti 6:13 z 6:15; 8:15 from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth R heareth my voice. 8:47 38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, R I find in him 19:4, 6; 1 Pe 2:22–24 no fault at all. 39 R But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? Ma 27:15–26; Lk 23:17–25 40 R Then cried they all again, saying, Not this man, but Bar-ab′bas. R Now Bar-ab′-bas was a robIs 53:3; Ac 3:14 z Lk 23:19 ber. Then R Pilate therefore took Jesus, and scourged Ma 20:19; 27:26; Mk 15:15 him. 2 And the soldiers T platted a crown of thorns, and put it on his

JOHN 19:11

head, and they put on him a purtwisted ple robe, 3 And said, Hail, King of the Jews! and they R smoteT him with Is 50:6 z struck their hands. 4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, R that ye may know that I find no Is 53:9; 1 Pe 2:22–24 fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. 7 The Jews answered him, R We have a law, and by our law he ought to die, because he made himself the Son of God. Le 24:16 8 When Pilate therefore heard that saying, he was the more afraid; 9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? R But Jesus Is 53:7 gave him no answer. 10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have T power to crucify thee, and have T power to release thee? authority 11 Jesus answered, R Thou couldest have no power at all against

messianic king. 18:38 What is truth? This question has been interpreted as (1) a cynical denial of the possibility of knowing truth; (2) a contemptuous jest at anything so impractical as abstract truth; and (3) a desire to know what no one had been able to tell him. no fault. This is a legal term meaning that there were no grounds for a criminal charge. 18:39 ye have a custom. It appears that some in the crowd suggested that a prisoner should be released in honor of the Passover (Mk 15:8,11). Pilate jumped at the possible compromise. By promising to release Jesus on account of the custom rather than by proclaiming Him innocent, Pilate would avoid insulting the Jewish leaders, who had already pronounced Him guilty. 19:4 I bring him forth to you. Perhaps Pilate was appealing to the people’s compassion so that he could release Jesus. 19:7 We have a law. The Jewish leaders were telling Pilate, ‘‘If you are appealing to us, we say that, according to our law, He must die.’’ As governor, Pilate was bound by Roman custom to respect Jewish law. he made himself the Son of God. The Jewish leaders were accusing Jesus of violating the laws against blasphemy (Le 24:16). 19:9 Jesus gave him no answer. Three times Pilate had publicly pronounced Jesus innocent (18:38; 19:4,6).

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me, except it were given thee from above: therefore R he that delivered me unto thee hath the greater sin. 7:30 z 3:27; Ro 13:1 12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: R whosoever maketh himself a king speaketh against Cae18:33; Lk 23:2; Ac 17:7 sar. 13 R When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gab′-ba-tha. Is 51:12; Ac 4:19 14 And R it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! Ma 27:62 15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, R We have no king but Caesar. [Ge 49:10] 16 R Then delivered he him therefore unto them to be crucified. And they took Jesus, and led Mk 15:15; Lk 23:24 him away. 17 And he bearing his cross R went forth into a place called the place of a skull, which is called in the Hebrew Gol′-gotha: He 13:12 18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

19 And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. 20 This title then read many of the Jews: for the place where Jesus was crucified was T nigh to the city: and it was written in Hebrew, and Greek, and Latin. near 21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. 22 Pilate answered, What I have written I have written. 23 R Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his T coat: now the T coat was without seam, woven from the top Lk 23:34 z tunic throughout. 24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, R They parted my T raiment among them, and for my T vesture they did cast lots. These things therefore the soldiers did. Ps 22:18 z garments z clothing 25 R Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of R Cle′-o-phas, and Mary MagLk 2:35; 23:49 z Lk 24:18 da-le′-ne. 26 When Jesus therefore saw 19:25–27

19:12 thou art not Caesar’s friend. The Jews shifted their focus from the religious charge (v. 7) to the political charge (18:33), which they backed up with an appeal to Caesar’s own political interest. This new plea forced Pilate to choose between yielding to an indefinite sense of right or escaping the danger of an accusation from Rome. 19:19 wrote a title. It was a Roman custom to write the name of the condemned person and his crime on a plaque to be placed above his head at execution. 19:20 written in Hebrew, and Greek, and Latin. Multilingual inscriptions were common. The title was written in the local, common, and official languages of the day. Everyone could read the message in his or her own language. 19:23 the soldiers. According to Roman law, the garments of a condemned criminal belonged to the executioners. Jesus had two items of clothing. The cloak was a large, loose garment. The tunic was a close-fitting garment that went from the neck to the knees. 19:24 cast lots. The outer garment could be conveniently divided, but the inner garment could not. Thus, the soldiers divided the outer one and cast lots for the inner one. Unknowingly, the soldiers fulfilled David’s prophecy in Psalm 22:18.

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his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! 13:23; 20:2; 21:7, 20, 24 27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her R unto 1:11; 16:32; Ac 21:6 his own home. 28 After this, Jesus knowing that all things were now accomplished, R that the scripture might be fulfilled, saith, I thirst. Ps 22:15 29 Now there was set a vessel full of vinegar: and R they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. Ps 69:21; Ma 27:48, 50 30 When Jesus therefore had received the vinegar, he said, R It is finished: and he bowed his head, and gave up the ghost. 17:4 31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an R high day,) besought Pilate that their legs might be broken, and that they might be taken away. Ex 12:16 32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. 33 But when they came to Jesus, and saw that he was dead already, they brake not his legs: 34 But one of the soldiers with a spear pierced his side, and T forthwith R came there out blood and water. immediately z [1 Jo 5:6, 8]

JOHN 20:1

35 And he that saw it bare record, and his record is R true: and he knoweth that he saith true, that ye might R believe. 21:24 z [20:31] 36 For these things were done, R that the scripture should be fulfilled, A bone of him shall not be broken. [Ex 12:46; Nu 9:12]; Ps 34:20 37 And again another scripture saith, R They shall look on him whom they pierced. Ze 12:10; 13:6 38 And after this Joseph of Ar-i-ma-thae′-a, being a disciple of Jesus, but secretly R for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the [7:13; 9:22; 12:42] body of Jesus. 39 And there came also R Nic-ode′-mus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about 7:50 an hundred pound weight. 40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. 41 Now in the place where he was crucified there was a garden; and in the garden a new T sepulchre, wherein was never man yet laid. tomb 42 R There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was Is 53:9; Ma 26:12 nigh at hand. The R first day of the week cometh Mary Mag-da-le′ne early, when it was yet dark,

19:30 It is finished. Having fulfilled every command of the Father and every prophecy of Scripture, Jesus voluntarily died. This was not a cry of exhaustion, but of completion. Jesus had done what He had agreed to do. 19:31 the preparation. This day was Friday, the day before the Sabbath Day. Bodies should not remain on the cross. It is ironic that in the midst of a deliberate judicial murder the Jews were scrupulous about keeping the ceremonial law. According to Jewish law (De 21:23), it was necessary to remove the bodies of executed criminals before sunset. To avoid breaking the law, the Jews requested that the legs of the condemned be broken so that the men would die quickly and could be removed from their crosses. With his legs broken, a victim could no longer lift his body in order to breathe and would soon suffocate. 19:34 one of the soldiers with a spear pierced his side. After the soldier did this, blood and water came out, indicating that Jesus was already dead. Only blood would have flowed from a living body. 19:35 he that saw. John’s words can be trusted because he is giving an eyewitness account, so that his readers will believe that Jesus is the Savior.

JOHN 20:2

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unto the sepulchre, and seeth the R stone taken away from the sepulchre. Ac 20:7; 1 Co 16:2 z 11:38 2 Then she runneth, and cometh to Simon Peter, and to the R other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. 21:23, 24 3 R Peter therefore went forth, and that other disciple, and came to the sepulchre. Lk 24:12 4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. 5 And he stooping down, and looking in, saw R the linen clothes 19:40 lying; yet went he not in. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, 7 And R the napkin, that was about his head, not lying with the linen clothes, but wrapped to11:44 gether in a place by itself. 8 Then went in also that R other disciple, which came first to the T sepulchre, and he saw, and be21:23, 24 z tomb lieved. 9 For as yet they knew not the R scripture, that he must rise again from the dead. Ps 16:10; Ac 2:25, 31 10 Then the disciples went away again unto their own home. 11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,

12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. 14 R And when she had thus said, she turned herself back, and saw Jesus standing, and R knew not that it was Jesus. Ma 28:9 z 21:4 15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. 16 Jesus saith unto her, R Mary. She turned herself, and saith unto him, Rab-bo′-ni; which is to 10:3 z Teacher say, T Master. 17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. 18 Mary Mag-da-le′-ne came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. 19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for R fear of the Jews, came Jesus and stood in the midst, and

20:2 They have taken away the Lord. Mary Magdalene jumped to the wrong conclusion. 20:5 the linen clothes lying. No one who came to steal the body would have taken the time to unwrap it and leave the clothes behind. 20:6 seeth the linen. The Greek term implies an intense stare, in contrast to the more casual look described in verse 5. Peter went into the tomb to get a good look. He carefully examined the place where Jesus’ body had been. 20:9 they knew not the scripture. The disciples believed because of what they saw in the tomb (v. 8), not because of what they knew from Old Testament passages describing the Savior’s resurrection (Lk 24:25–27). Jesus had prophesied His death and resurrection in the disciples’ presence, but the disciples had not understood what He was talking about. 20:17 Touch me not. This means ‘‘to fasten oneself to’’ or ‘‘to hold.’’ Mary had grabbed Christ and was holding on to Him as if she would never turn Him loose. 20:19 came Jesus and stood in the midst. Christ’s appearance was miraculous because the doors were shut. Jesus, as God, could

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saith unto them, Peace be unto you. 9:22; 19:38 z 14:27; 16:16; Ep 2:17 20 And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. 21 Then said Jesus to them again, Peace be unto you: R as my Father hath sent me, even so send 17:18, 19; [2 Ti 2:2]; He 3:1 I you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: 23 R Whose soever sins ye T remit, they are remitted unto them; and whose soever sins ye retain, they are retained. Ma 16:19; 18:18 z forgive 24 But Thomas, one of the twelve, called Did′-y-mus, was not with them when Jesus came. 25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. 26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.

JOHN 21:3

27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and R reach hither thy hand, and thrust it into my side: and be not faithless, but beZe 12:10; 13:6; 1 Jo 1:1 lieving. 28 And Thomas answered and said unto him, My Lord and my God. 29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: R blessed are they that have not seen, and yet have believed. 2 Co 5:7; 1 Pe 1:8 30 And R many other signs truly did Jesus in the presence of his disciples, which are not written 21:25 in this book: 31 R But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life Lk 1:4 through his name. After these things Jesus shewed himself again to the disciples at the R sea of Ti-be′ri-as; and on this wise shewed he Ma 26:32; Mk 14:28 himself. 2 There were together Simon Peter, and R Thomas called Did′-ymus, and R Na-than′-a-el of R Cana in Galilee, and R the sons of Zeb′e-dee, and two other of his disci20:24 z 1:45–51 z 2:1 z Ma 4:21 ples. 3 Simon Peter saith unto them,

perform a variety of miracles without requiring a change in His humanity. Here Christ’s body was a physical body, the same body in which He died and was buried. The difference is that His flesh had been changed to take on immortality and incorruptibility (1 Co 15:53). 20:25 Except I shall see in his hands the print of the nails. Thomas represents a lot of us. We are skeptical, suspicious, and pragmatic. We want to see it for ourselves before we are willing to jump on the bandwagon. The majority opinion does not mean a lot to us. We need to see it for ourselves to believe it. God often works with people like us as He did with Thomas. He knows our propensities and accommodates us at critical moments. Thomas needed to see the scars. Once he did, everything fell into place, and he fully recognized the resurrected Lord. Tradition has it that Thomas fulfilled his apostolic role by taking the gospel to South Asia. While Christ accommodated Thomas, He also clearly pointed to the fact that empirical verification wouldn’t always, sometimes couldn’t, be part of the normal evidence available for convincing followers of what He has done (v. 29). We will always have some evidence, but perhaps never enough for belief to be beyond doubt; faith is required. God wants us all to get to the point where we say with Thomas, ‘‘My Lord and my God.’’ 20:31 that ye might believe. John states the purpose of his book, which was to convince his readers that Jesus is the Christ, the Messiah who fulfilled God’s promises to Israel. Jesus is the Son of God, God in the flesh. By believing these things, a person obtains eternal life (1:12).

JOHN 21:4 T

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I go a fishing. They say unto him, We also go with thee. They went forth, and entered into T a ship immediately; and that night they am going z Lit. the caught nothing. 4 But when the morning was now come, Jesus stood on the shore: but the disciples R knew Lk 24:16 not that it was Jesus. 5 Then Jesus saith unto them, Children, have ye any T meat? food They answered him, No. 6 And he said unto them, R Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude Lk 5:4, 6, 7 of fishes. 7 Therefore R that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea. 13:23; 20:2 8 And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. 9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. 10 Jesus saith unto them, Bring T of the fish which ye have now some of caught. 11 Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. 12 Jesus saith unto them, R Come and T dine. And none of the disciples T durst ask him, Who

art thou? knowing that it was the Ac 10:41 z eat breakfast z dared Lord. 13 Jesus then cometh, and taketh bread, and giveth them, and fish likewise. 14 This is now R the third time that Jesus shewed himself to his disciples, after that he was risen 20:19, 26 from the dead. 15 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jo′-nas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, R Feed Ac 20:28; 1 Pe 5:2 my lambs. 16 He saith to him again the second time, Simon, son of Jo′-nas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. R He saith unto him, Feed my R sheep. 1 Pe 2:25 z Ps 79:13 17 He saith unto him the third time, Simon, son of Jo′-nas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, R thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. 2:24, 25; 16:30 18 R Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. 13:36; Ac 12:3, 4 19 This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, R Follow me. v. 22 20 Then Peter, turning about, seeth the disciple R whom Jesus

21:4 the disciples knew not. Perhaps the apostles did not recognize Jesus because they were preoccupied with their work, as Mary Magdalene had been with her sorrow (20:14). In addition, there was not much light at this time of day. 21:7 Peter . . . cast himself into the sea. John was the first to recognize the Lord; Peter was the first to act. 21:17 thou knowest that I love thee. Peter denied the Lord at least three times. Here, he affirmed his love for the third time. 21:20–21 the disciple whom Jesus loved. This is commonly considered to be John, the author of this Gospel.

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loved following; which also leaned on his breast at supper, and said, Lord, which is he that 13:23; 20:2 z 13:25 betrayeth thee? 21 Peter seeing him saith to Jesus, Lord, and T what shall this what about this man man do? 22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. 23 Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus

TEACHINGS AND MIRACLES

said not unto him, He shall not die; but, If I will that he T tarry till I come, what is that to thee? remain 24 This is the disciple which R testifieth of these things, and wrote these things: and we know that his testimony is true. 19:35 25 R And there are also many other things which Jesus did, the which, if they should be written every one, R I suppose that even the world itself could not contain the books that should be written. A-men′. 20:30 z Am 7:10

21:24 This is the disciple. This is basically John’s signature to his Gospel. 21:25 there are also many other things which Jesus did. The Gospel of John is truthful (v. 24), but it is not exhaustive.

The Teachings and Miracles of Jesus Christ Teachings are noted with the letters A-T. Miracles are numbered 1-35. Ma

EARLY JUDEAN MINISTRY At Cana 1. Water Made Wine

2:1-11

In Jerusalem A. To Nicodemus—The New Birth

3:1-21

In Samaria B. To the Woman of Samaria— The Water of Life

4:4-26

THE GALILEAN MINISTRY First Period 2. Healing the Nobleman’s Son 3. The Draught of Fishes C. Christ and the Father 4. The Man with an Unclean Spirit 5. Healing Simon’s Motherin-law 6. Healing a Leper 7. Healing the Paralytic 8. The Impotent Man 9. The Withered Hand Second Period D. Sermon on the Mount 10. The Centurion’s Servant 11. The Widow’s Son at Nain 12. The Man Dumb and Blind 13. Stilling the Storm 14. The Gadarene Demoniac 15. The Daughter of Jairus

4:46-54 5:1-11 5:17-47 1:23-26

4:33-35

8:14-15 8:2-4 9:2-8

1:30-31 1:40-45 2:1-12

4:38-39 5:12-14 5:17-26

12:9-14

3:1-6

6:6-11

5:1-16

5-7 8:5-13 12:22 8:23-27 8:28-34 9:18-26

6:20-49 7:1-10 7:11-17 4:35-41 5:1-20 5:21-43

8:22-25 8:26-39 8:40-56

TEACHINGS AND MIRACLES

1600 Ma

THE GALILEAN MINISTRY—Cont’d 16. The Afflicted Woman 17. Two Blind Men, Demoniac E. Coming to the Father Through the Son F. Christ the Bread of Life 18. Feeding the Five Thousand 19. Jesus Walking on the Water G. Hypocrisy of Scribes and Pharisees Third Period 20. Syrophoenician Woman’s Daughter 21. Deaf and Dumb Man 22. Feeding Four Thousand 23. The Blind Man near Bethsaida 24. The Demoniac Boy 25. The Temple-tax—Tribute Money H. Humility and Forgiveness I. Christ the Light of the World J. Spiritual Freedom

9:20-22 9:27-34

5:25-34

8:43-48

14:13-23 14:24-36

6:30-46 6:47-56

9:10-17

15:1-20

7:1-23

15:21-28 15:29-31 15:32-38

7:24-30 7:31-37 8:1-9 8:22-26 9:14-29 9:33 9:33-50

11:25-30

17:14-20 17:24-27 18

6:22-71 6:1-15 6:16-21

9:37-43 9:46-50 8:12-30 8:31-59

THE PEREAN MINISTRY 26. K. L. 27. M. N. 28. 29. 30. 31. O. 32.

The Man Born Blind The Good Shepherd Discourse on Prayer The Dumb Demoniac Arraignment of Pharisees and Lawyers Trusting in God. The Coming Christ The Crippled Woman The Man Having Dropsy The Raising of Lazarus The Ten Lepers The Coming of the Kingdom The Blind Men near Jericho

9:1-41 10:1-21 11:1-13 11:14 11:15-54 12:1-59 13:10-21 14:1-6 11:1-46 20:29-34

10:46-52

17:11-19 17:2018:35-43

THE PASSION WEEK Tuesday 33. The Withered Fig Tree P. Arraignment of the Pharisees Q. Coming Events and the Coming Christ

21:20-22 23:1-39

11:20-25 12:38-40

20:45-47

24–25

21:5-38

Thursday R. The Way, the Truth, the Life S. The Vine and the Branches T. The Departure and Returning Friday 34. Healing the ear of Malchus

14 15 16 26:50-51

14:47

22:49-51

AFTER THE RESURRECTION 35. The Draught of Fishes

21:6-11