MacArthur Study Bible, NASB by Thomas Nelson Bibles

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The MACARTHUR Study Bible

M John MacArthur Author and General Editor

New American Standard Bible Updated Edition

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THE MACARTHUR STUDY BIBLE Copyright © 2006 by Thomas Nelson, Inc. All rights reserved. NEW AMERICAN STANDARD BIBLE® Copyright © 1960,1962,1963,1968,1971,1972,1973,1975,1977,1995 by THE LOCKMAN FOUNDATION A Corporation Not for Profit LA HABRA, CA All Rights Reserved http://www.lockman.org

The “NASB,” “NAS,” “New American Standard Bible,” and “New American Standard” trademarks are registered in the United States Patent and Trademark Office by The Lockman Foundation. Use of these trademarks requires the permission of The Lockman Foundation. PERMISSION TO QUOTE The text of the New American Standard Bible® may be quoted and/or reprinted up to and inclusive of five hundred (500) verses without express written permission of The Lockman Foundation, providing the verses do not amount to a complete book of the Bible nor do the verses quoted account for more than 25% of the total work in which they are quoted. Notice of copyright must appear on the title or copyright page of the work as follows: “Scripture taken from the NEW AMERICAN STANDARD BIBLE®, Copyright © 1960,1962,1963,1968, 1971,1972,1973,1975,1977,1995 by The Lockman Foundation. Used by permission.” When quotations from the NASB® text are used in not-for-sale media, such as church bulletins, orders of service, posters, transparencies or similar media, the abbreviation (NASB) may be used at the end of the quotation. This permission to quote is limited to material which is wholly manufactured in compliance with the provisions of the copyright laws of the United States of America. The Lockman Foundation may terminate this permission at any time. Quotations and/or reprints in excess of the above limitations, or other permission requests, must be directed to and approved in writing by The Lockman Foundation, PO Box 2279, La Habra, CA 906322279 (714)879-3055. http://www.lockman.org. All text other than that specified below or otherwise noted copyright ©1997, 2006 by John MacArthur. Interior charts and maps used by permission of Thomas Nelson, Inc., Nashville, Tennessee. Chronological charts on pages 2, 3, 10, 11, 1338, 1339, 1344, 1345 are used by permission of John C. Whitcomb, Jr. and James L. Boyer. “Jerusalem in Nehemiah’s Day” on page 650 is taken from The Illustrated Bible Dictionary and is used by permission. Copyright © 1980 by The Universities and Colleges Christian Fellowship. “Second Kings, Jeremiah, and Lamentations Compared” on page 1116 is taken from A Biblical Approach to Personal Suffering by Walter C. Kaiser, Jr. and is used by permission of the author.

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THE GOSPEL ACCORDING TO

JOHN TITLE

he title of the fourth gospel continues the pattern of the other gospels, being identified originally as “According to John.” Like the others, “The Gospel” was added later.

A UTHOR AND D ATE

lthough the author’s name does not appear in the gospel, early church tradition strongly and consistently identified him as the Apostle John. The early church father Irenaeus (ca. A.D. 130–200) was a disciple of Polycarp (ca. A.D. 70–160), who was a disciple of the Apostle John, and he testified on Polycarp’s authority that John wrote the gospel during his residence at Ephesus in Asia Minor when he was advanced in age (Against Heresies 2.22.5; 3.1.1). Subsequent to Irenaeus, all the church fathers assumed John to be the gospel’s author. Clement of Alexandria (ca. A.D. 150–215) wrote that John, aware of the facts set forth in the other gospels and being moved by the Holy Spirit, composed a “spiritual gospel” (see Eusebius’ Ecclesiastical History 6.14.7). Reinforcing early church tradition are significant internal characteristics of the gospel. While the synoptic gospels (Matthew, Mark, Luke) identify the Apostle John by name approximately 20 times (including parallels), he is not directly mentioned by name in the Gospel of John. Instead, the author prefers to identify himself as the disciple “whom Jesus loved” (13:23; 19:26; 20:2; 21:7,20). The absence of any mention of John’s name directly is remarkable when one considers the important part played by other named disciples in this gospel. Yet, the recurring designation of himself as the disciple “whom Jesus loved,” a deliberate avoidance by John of his personal name, reflects his humility and celebrates his relation to his Lord Jesus. No mention of his name was necessary since his original readers clearly understood that he was the gospel’s author. Also, through a process of elimination based primarily on analyzing the material in chaps. 20,21, this disciple “whom Jesus loved” narrows down to the Apostle John (e.g., 21:24; cf. 21:2). Since the gospel’s author is exacting in mentioning the names of other characters in the book, if the author had been someone other than John the apostle, he would not have omitted John’s name. The gospel’s anonymity strongly reinforces the arguments favoring John’s authorship, for only someone of his well known and preeminent authority as an apostle would be able to write a gospel that differed so markedly in form and substance from the other gospels and have it receive unanimous acceptance in the early church. In contrast, apocryphal gospels produced from the mid-second century onward were falsely ascribed to apostles or other famous persons closely associated with Jesus, yet universally rejected by the church. John and James, his older brother (Ac 12:2), were known as “the sons of Zebedee” (Mt 10:2-4), and Jesus gave them the name “Sons of Thunder” (Mk 3:17). John was an apostle (Lk 6:12-16) and one of the 3 most intimate associates of Jesus (along with Peter and James—cf. Mt 17:1; 26:37), being an eyewitness to and participant in Jesus’ earthly ministry (1Jn 1:1-4). After Christ’s ascension, John became a “pillar” in the Jerusalem church (Gal 2:9). He ministered with Peter (Ac 3:1; 4:13; 8:14) until he went to Ephesus (tradition says before the destruction of Jerusalem), from where he wrote this gospel and from where the Romans exiled him to Patmos (Rev 1:9). Besides the gospel that bears his name, John also authored 1-3 John and the Book of Revelation (Rev 1:1). Because the writings of some church fathers indicate that John was actively writing in his old age and that he was already aware of the synoptic gospels, many date the gospel sometime after their composition, but prior to John’s writing of 1-3 John or Revelation. John wrote his gospel ca. A.D. 80–90, about 50 years after he witnessed Jesus’ earthly ministry.

BACKGROUND AND SETTING

trategic to John’s background and setting is the fact that according to tradition John was aware of the synoptic gospels. Apparently, he wrote his gospel in order to make a unique contribution to the record of the Lord’s life (“a spiritual gospel”) and, in part, to be supplementary as well as complementary to Matthew, Mark, and Luke. The gospel’s unique characteristics reinforce this purpose: First, John supplied a large amount of unique material not recorded in the other gospels. Second, he often supplied information that helps the understanding of the events in the synoptics. For example, while the synoptics begin with Jesus’ ministry

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in Galilee, they imply that Jesus had a ministry prior to that (e.g., Mt 4:12; Mk 1:14). John supplies the answer with information on Jesus’ prior ministry in Judea (chap. 3) and Samaria (chap. 4). In Mk 6:45, after the feeding of the 5,000, Jesus compelled his disciples to cross the Sea of Galilee to Bethsaida. John recorded the reason. The people were about to make Jesus king because of His miraculous multiplying of food, and He was avoiding their ill-motivated efforts (6:26). Third, John is the most theological of the gospels, containing, for example, a heavily theological prologue (1:1-18), larger amounts of didactic and discourse material in proportion to narrative (e.g., 3:13-17), and the largest amount of teaching on the Holy Spirit (e.g., 14:16,17,26; 16:7-14). Although John was aware of the synoptics and fashioned his gospel with them in mind, he did not depend upon them for information. Rather, under the inspiration of the Holy Spirit, he utilized his own memory as an eyewitness in composing the gospel (1:14; 19:35; 21:24). John’s gospel is the second (cf. Lk 1:1-4) that contains a precise statement regarding the author’s purpose (20:30,31). He declares, “these have been written so that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (20:31). The primary purposes, therefore, are two-fold: evangelistic and apologetic. Reinforcing the evangelistic purpose is the fact that the word “believe” occurs approximately 100 times in the gospel (the synoptics use the term less than half as much). John composed his gospel to provide reasons for saving faith in his readers and, as a result, to assure them that they would receive the divine gift of eternal life (1:12). The apologetic purpose is closely related to the evangelistic purpose. John wrote to convince his readers of Jesus’ true identity as the incarnate God-Man whose divine and human natures were perfectly united into one person who was the prophesied Christ (“Messiah”) and Savior of the world (e.g., 1:41; 3:16; 4:25,26; 8:58). He organized his whole gospel around 8 “signs” or proofs that reinforce Jesus’ true identity leading to faith. The first half of his work centers around 7 miraculous signs selected to reveal Christ’s person and engender belief: 1) water made into wine (2:1-11); 2) the healing of the royal official’s son (4:4654); 3) the healing of the lame man (5:1-18); 4) the feeding of a multitude (6:1-15); 5) walking on water (6:16-21); 6) healing of the blind man (9:1-41); and 7) the raising of Lazarus (11:1-57). The eighth sign is the miraculous catch of fish (21:6-11) after Jesus’ resurrection.

HISTORICAL AND THEOLOGICAL THEMES

n accordance with John’s evangelistic and apologetic purposes, the overall message of the gospel is found in 20:31: “Jesus is the Christ, the Son of God.” The book, therefore, centers on the person and work of Christ. Three predominant words (“signs,” “believe,” and “life”) in 20:30,31 receive constant reemphasis throughout the gospel to enforce the theme of salvation in Him, which is first set forth in the prologue (1:118; cf. 1Jn 1:1-4) and re-expressed throughout the gospel in varying ways (e.g., 6:35,48; 8:12; 10:7,9; 10:1114; 11:25; 14:6; 17:3). In addition, John provides the record of how men responded to Jesus Christ and the salvation that He offered. Summing up, the gospel focuses on: 1) Jesus as the Word, the Messiah, and Son of God; 2) who brings the gift of salvation to mankind; 3) who either accept or reject the offer. John also presents certain contrastive sub-themes that reinforce his main theme. He uses dualism (life and death, light and darkness, love and hate, from above and from below) to convey vital information about the person and work of Christ and the need to believe in Him (e.g., 1:4,5,12,13; 3:16-21; 12:44-46; 15:17-20). There are also 7 emphatic “I AM” statements which identify Jesus as God and Messiah (6:35; 8:12; 10:7,9; 10:11,14; 11:25; 14:6; 15:1,5).

INTERPRETIVE CHALLENGES

ecause John composed his record in a clear and simple style, one might tend to underestimate the depth of this gospel. Since John’s gospel is a “spiritual” gospel (see Authorship and Date), the truths he conveys are profound. The reader must prayerfully and meticulously explore the book, in order to discover the vast richness of the spiritual treasures that the apostle, under the guidance of the Holy Spirit (14:26; 16:13), has lovingly deposited in his gospel. The chronological reckoning between John’s gospel and the synoptics presents a challenge, especially in relation to the time of the Last Supper (13:2). While the synoptics portray the disciples and the Lord at the Last Supper as eating the Passover meal on Thursday evening (Nisan 14) and Jesus being crucified on Friday, John’s gospel states that the Jews did not enter into the Praetorium “so that they would not be defiled, but might eat the Passover” (18:28). So, the disciples had eaten the Passover on Thursday evening, but the Jews had not. In fact, John (19:14) states that Jesus’ trial and crucifixion were on the day of Preparation for the Passover and not after the eating of the Passover, so that with the trial and crucifixion on Friday Christ was actually sacrificed at the same time the Passover lambs were being slain (19:14). The question is, “Why did the disciples eat the Passover meal on Thursday?” The answer lies in a difference among the Jews in the way they reckoned the beginning and ending of days. From Josephus, the Mishna, and other ancient Jewish sources we learn that the Jews in northern Palestine calculated days from sunrise to sunrise. That area included the region of Galilee, where Jesus and

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all the disciples, except Judas, had grown up. Apparently most, if not all, of the Pharisees used that system of reckoning. But Jews in the southern part, which centered in Jerusalem, calculated days from sunset to sunset. Because all the priests necessarily lived in or near Jerusalem, as did most of the Sadducees, those groups followed the southern scheme. That variation doubtlessly caused confusion at times, but it also had some practical benefits. During Passover time, for instance, it allowed for the feast to be celebrated legitimately on two adjoining days, thereby permitting the temple sacrifices to be made over a total period of four hours rather than two. That separation of days may also have had the effect of reducing both regional and religious clashes between the two groups. On that basis the seeming contradictions in the gospel accounts are easily explained. Being Galileans, Jesus and the disciples considered Passover day to have started at sunrise on Thursday and to end at sunrise on Friday. The Jewish leaders who arrested and tried Jesus, being mostly priests and Sadducees, considered Passover day to begin at sunset on Thursday and end at sunset on Friday. By that variation, predetermined by God’s sovereign provision, Jesus could thereby legitimately celebrate the last Passover meal with His disciples and yet still be sacrificed on Passover day. Once again one can see how God sovereignly and marvelously provides for the precise fulfillment of His redemptive plan. Jesus was anything but a victim of men’s wicked schemes, much less of blind circumstance. Every word He spoke and every action He took were divinely directed and secured. Even the words and actions by others against Him were divinely controlled. See, e.g., 11:49-52; 19:11.

OUTLINE

I. The Incarnation of the Son of God (1:1-18) A. His Eternality (1:1,2) B. His Pre-incarnate Work (1:3-5) C. His Forerunner (1:6-8) D. His Rejection (1:9-11) E. His Reception (1:12,13) F. His Deity (1:14-18) II. The Presentation of the Son of God (1:19–4:54) A. Presentation by John the Baptist (1:19-34) 1. To the religious leaders (1:19-28) 2. At Christ’s baptism (1:29-34) B. Presentation to John’s Disciples (1:35-51) 1. Andrew and Peter (1:35-42) 2. Philip and Nathanael (1:43-51) C. Presentation in Galilee (2:1-12) 1. First sign: water to wine (2:1-10) 2. Disciples believe (2:11,12) D. Presentation in Judea (2:13–3:36) 1. Cleansing the temple (2:13-25) 2. Teaching Nicodemus (3:1-21) 3. Preaching by John the Baptist (3:22-36) E. Presentation in Samaria (4:1-42) 1. Witness to the Samaritan woman (4:1-26) 2. Witness to the disciples (4:27-38) 3. Witness to the Samaritans (4:39-42) F. Presentation in Galilee (4:43-54) 1. Reception by the Galileans (4:43-45) 2. Second sign: healing the royal official’s son (4:46-54) III. The Opposition to the Son of God (5:1–12:50) A. Opposition at the Feast in Jerusalem (5:1-47) 1. Third sign: healing the paralytic (5:1-9) 2. Rejection by the Jews (5:10-47)

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IV.

VI.

VII.

B. Opposition During Passover (6:1-71) 1. Fourth sign: feeding the 5,000 (6:1-14) 2. Fifth sign: walking on water (6:15-21) 3. Bread of Life discourse (6:22-71) C. Opposition at the Feast of Booths (7:1–10:21) 1. The opposition (7:1–8:59) 2. Sixth sign (9:1–10:21) D. Opposition at the Feast of Dedication (10:22-42) E. Opposition at Bethany (11:1–12:11) 1. Seventh sign: raising of Lazarus (11:1-44) 2. Pharisees plot to kill Christ (11:45-57) 3. Mary anointing Christ (12:1-11) F. Opposition in Jerusalem (12:12-50) 1. The triumphal entry (12:12-22) 2. The discourse on faith and rejection (12:23-50) The Preparation of the Disciples by the Son of God (13:1–17:26) A. In the Upper Room (13:1–14:31) 1. Washing feet (13:1-20) 2. Announcing the betrayal (13:21-30) 3. Discourse on Christ’s departure (13:31–14:31) B. On the Way to the Garden (15:1–17:26) 1. Instructing the disciples (15:1–16:33) 2. Interceding with the Father (17:1-26) The Execution of the Son of God (18:1–19:37) A. The Rejection of Christ (18:1–19:16) 1. His arrest (18:1-11) 2. His trials (18:12–19:16) B. The Crucifixion of Christ (19:17-37) The Resurrection of the Son of God (19:38–21:23) A. The Burial of Christ (19:38-42) B. The Resurrection of Christ (20:1-10) C. The Appearances of Christ (20:11–21:23) 1. To Mary Magdalene (20:11-18) 2. To the disciples without Thomas (20:19-25) 3. To the disciples with Thomas (20:26-29) 4. Statement of purpose for the Gospel (20:30,31) 5. To the disciples (21:1-14) 6. To Peter (21:15-23) Conclusion (21:24,25)

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1539 The Deity of Christ

a In

CHAPTER 1 b the

the beginning was Word, and the Word was c with God, and d the Word was God. 2 1 He was in the beginning with God. 3 a All things came into being through Him, and apart from Him nothing came into being that has come into being. 4 a In Him was life, and the life was b the Light of men. 5 a The Light shines in the

1 a Ge 1:1; Col 1:17; 1 Jn 1:1 b Jn 1:14; Rev 19:13 c Jn 17:5; 1 Jn 1:2 d Php 2:6 2 1 Lit This one 3 a Jn 1:10; 1Co 8:6; Col 1:16; Heb 1:2 4 a Jn 5:26; 11:25; 14:6 b Jn 8:12; 9:5; 12:46 5 1 Or overpower a Jn 3:19

1:1-18 These verses constitute the prologue which introduces many of the major themes that John will treat, especially the main theme that “Jesus is the Christ, the Son of God” (vv. 12-14,18; cf. 20:31). Several key words repeated throughout the gospel (e.g., life, light, witness, glory) appear here. The remainder of the gospel develops the theme of the prologue as to how the eternal “Word” of God, Jesus the Messiah and Son of God, became flesh and ministered among men so that all who believe in Him would be saved. Although John wrote the prologue with the simplest vocabulary in the NT, the truths which the prologue conveys are the most profound. Six basic truths about Christ as the Son of God are featured in the prologue: 1) the eternal Christ (vv. 1-3); 2) the incarnate Christ (vv. 4,5); 3) the forerunner of Christ (vv. 6-8); 4) the unrecognized Christ (vv. 9-11); 5) the omnipotent Christ (vv. 12,13); and 6) the glorious Christ (vv. 14-18). 1:1 In the beginning. In contrast to 1Jn 1:1 where John used a similar phrase (“from the beginning”) to refer to the starting point of Jesus’ ministry and gospel preaching, this phrase parallels Ge 1:1 where the same phrase is used. John used the phrase in an absolute sense to refer to the beginning of the time-space-material universe. was. The verb highlights the eternal pre-existence of the Word, i.e., Jesus Christ. Before the universe began, the Second Person of the Trinity always existed; i.e., He always was (cf. 8:58). This word is used in contrast with the verb “came into being” in v. 3 which indicates a beginning in time. Because of John’s theme that Jesus Christ is the eternal God, the Second Person of the Trinity, he did not include a genealogy as Matthew and Luke did. While in terms of Jesus’ humanity, He had a human genealogy; in terms of His deity, He has no genealogy. the Word. John borrowed the use of the term “Word” not only from the vocabulary of the OT but also from Gr. philosophy, in which the term was essentially impersonal, signifying the rational principle of “divine reason,” “mind,” or even “wisdom.” John, however, imbued the term entirely with OT and Christian meaning (e.g., Ge 1:3 where God’s Word brought the world into being; Pss 33:6; 107:20; Pr 8:27 where God’s Word is His powerful self-expression in creation, wisdom, revelation, and salvation) and made it refer to a person, i.e., Jesus Christ. Greek philosophical usage, therefore, is not the exclusive background of John’s thought. Strategically, the term “Word” serves as a bridge-word to reach not only Jews but also the unsaved Greeks. John chose this concept because both Jews and Greeks were familiar with it. the Word was with God. The Word, as the Second Person of the Trinity, was in intimate fellowship with God the Father throughout all eternity. Yet, although the Word enjoyed the splendors of heaven and eternity with the Father (Is 6:113; cf. 12:41; 17:5), He willingly gave up His heavenly status, taking the form of a man, and became subject to the death of the cross (see notes on Php 2:6-8). was God. The Gr. construction emphasizes that the Word had all the essence or attributes of deity, i.e., Jesus the Messiah was fully God (cf. Col 2:9). Even in His incarnation when He emptied Himself, He did not cease to be God but took on a genuine human nature/body and voluntarily refrained from the independent exercise of the attributes of deity. 1:3 All things came into being through Him. Jesus Christ was God the Father’s agent involved in creating everything in the universe (Col 1:16,17; Heb 1:2).

JOHN 1:7 darkness, and the darkness did not 1 comprehend it.

The Forerunner of Christ 6 There 1 came a man sent from God, whose name was a John. 7 1 He came 2 a as a witness, to testify about the Light, b so that

6 1 Or came into being a Mt 3:1 7 1 Lit This one 2 Lit for testimony a Jn 1:15, 19, 32; 3:26; 5:33 b Jn 1:12; Ac 19:4; Gal 3:26

1:4,5 life . . . Light . . . darkness. John introduces the reader to contrastive themes that occur throughout the gospel. “Life” and “light” are qualities of the Word that are shared not only among the Godhead (5:26) but also by those who respond to the gospel message regarding Jesus Christ (8:12; 9:5; 10:28; 11:25; 14:6). John uses the word “life” about 36 times in his gospel, far more than any other NT book. It refers not only in a broad sense to physical and temporal life that the Son imparted to the created world through His involvement as the agent of creation (v. 3), but especially to spiritual and eternal life imparted as a gift through belief in Him (3:15; 17:3; Eph 2:5). In Scripture “light” and “darkness” are very familiar symbols. Intellectually, “light” refers to biblical truth while “darkness” refers to error or falsehood (cf. Ps 119:105; Pr 6:23). Morally, “light” refers to holiness or purity (1Jn 1:5) while “darkness” refers to sin or wrongdoing (3:19; 12:35,46; Ro 13:11-14; 1Th 5:4-7; 1Jn 1:6; 2:8-11). “Darkness” has special significance in relationship to Satan (and his demonic cohorts) who rules the present spiritually dark world (1Jn 5:19) as the “prince of the power of the air” promoting spiritual darkness and rebellion against God (Eph 2:2). John uses the term “darkness” 14 times (8 in the gospel and 6 in 1 John) out of its 17 occurrences in the NT, making it almost an exclusive Johannine word. In John, “light” and “life” have their special significance in relationship to the Lord Jesus Christ, the Word (v. 9; 9:5; 1Jn 1:5-7; 5:12,20). 1:5 comprehend. The better meaning of this term in context is “overcome.” Darkness is not able to overcome or conquer the light. Just as a single candle can overcome a room filled with darkness, so also the powers of darkness are overcome by the person and work of the Son through His death on the cross (cf. 19:11a). 1:6 sent from God. As forerunner to Jesus, John was to bear witness to Him as the Messiah and Son of God. With John’s ministry, the “400 silent years” between the end of the OT and the beginning of the NT period, during which God had given no revelation, ended. John. The name “John” always refers to John the Baptist in this gospel, never to the Apostle John. The writer of this gospel calls him merely “John” without using the phrase “the Baptist,” unlike the other gospels which use the additional description to identify him (Mt 3:1; Mk 6:14; Lk 7:20). Moreover, John the apostle (or, son of Zebedee) never identified himself directly by name in the gospel even though he was one of the 3 most intimate associates of Jesus (Mt 17:1). Such silence argues strongly that John the apostle authored the gospel and that his readers knew full well that he composed the gospel that bears his name. For more on John the Baptist, cf. Mt 3:1-6; Mk 1:2-6; Lk 1:5-25,57-80. 1:7 witness, to testify. The terms “witness” or “to testify” receive special attention in this gospel, reflecting the courtroom language of the OT where the truth of a matter was to be established on the basis of multiple witnesses (8:17,18; cf. Dt 17:6; 19:15). Not only did John the Baptist witness regarding Jesus as Messiah and Son of God (vv. 19-34; 3:27-30; 5:35), but there were other witnesses: 1) the Samaritan woman (4:29); 2) the works of Jesus (10:25); 3) the Father (5:32-37); 4) the OT (5:39,40); 5) the crowd (12:17); and 6) the Holy Spirit (15:26,27). that all might believe through Him. “Him” refers not to Christ but to John as the agent who witnessed to Christ. The

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JOHN 1:8 all might believe through him. 8 1 a He was not the Light, but he came to testify about the Light.

The Rejection or Acceptance of Christ 9 There was a the true Light 1 which, coming into the world, enlightens every man. 10 He was in the world, and a the world was made through Him, and the world did not know Him. 11 He came to His 1 own, and those who were His own did not receive Him. 12 But as many as received Him, to

1540 8 1 Lit That one a Jn 1:20 9 1 Or which enlightens every person coming into the world a 1 Jn 2:8 10 a 1Co 8:6; Col 1:16; Heb 1:2 11 1 Or own things, possessions, domain

them He gave the right to become a children of God, even b to those who believe in His name, 13 a who were 1 born, not of 2 blood nor of the will of the flesh nor of the will of man, but of God.

The Incarnation of Christ 14

12 a Jn 11:52; Gal 3:26 b Jn 1:7; 3:18; 1 Jn 3:23; 5:13 13 1 Or begotten 2 Lit bloods a Jn 3:5f; Jas 1:18; 1Pe 1:23;

purpose of his testimony was to produce faith in Jesus Christ as the Savior of the world. 1:8 He was not the Light. While John the Baptist was the agent of belief, Jesus Christ is the object of belief. Although John’s person and ministry were vitally important (Mt 11:11), he was merely the forerunner who announced the coming of the Messiah. Many years after John’s ministry and death, some still failed to understand John’s subordinate role to Jesus (Ac 19:1-3). 1:9 the true Light . . . coming into the world. This phrase highlights the incarnation of Jesus Christ (v. 14; 3:16). enlightens every man. Through God’s sovereign power, every man has enough light to be responsible. God has planted His knowledge in man through general revelation in creation and conscience. The result of general revelation, however, does not produce salvation but either leads to the complete light of Jesus Christ or produces condemnation in those who reject such “light” (see notes on Ro 1:19,20; 2:12-16). The coming of Jesus Christ was the fulfillment and embodiment of the light that God had placed inside the heart of man. the world. The basic sense of this Gr. word meaning “an ornament” is illustrated by the word “adornment” (1Pe 3:3). While the NT uses it a total of 185 times, John had a particular fondness for this term, using it 78 times in his gospel, 24 times in 1-3 John and 3 times in Revelation. John gives it several shades of meaning: 1) the physical created universe (v. 9; cf. v. 3; 21:24,25); 2) humanity in general (3:16; 6:33,51; 12:19); and 3) the invisible spiritual system of evil dominated by Satan and all that it offers in opposition to God, His Word, and His people (3:19; 4:42; 7:7; 14:17,22,27,30; 15:18,19; 16:8,20, 33; 17:6,9,14; cf. 1Co 1:21; 2Pe 1:4; 1Jn 5:19). The latter concept is the significant new use that the term acquires in the NT and that predominates in John. Thus, in the majority of times that John uses the word, it has decidedly negative overtones. 1:11 His own . . . His own. The first usage of “His own” most likely refers to the world of mankind in general, while the second refers to the Jewish nation. As Creator, the world belongs to the Word as His property but the world did not even recognize Him due to spiritual blindness (cf. also v. 10). John used the second occurrence of “His own” in a narrower sense to refer to Jesus’ own physical lineage, the Jews. Although they possessed the Scriptures that testified of His person and coming, they still did not accept Him (Is 65:2,3; Jer 7:25). This theme of Jewish rejection of their promised Messiah receives special attention in John’s gospel (12:37-41). 1:12,13 These verses stand in contrast to vv. 10,11. John softens the sweeping rejection of Messiah by stressing a believing remnant. This previews the book since the first 12 chapters stress the rejection of Christ, while chaps. 13–21 focus on the believing remnant who received Him. 1:12 as many as received Him . . . to those who believe in His name. The second phrase describes the first. To receive Him who is the Word of God means to acknowledge His claims, place one’s faith in Him, and thereby yield allegiance to Him. gave. The term emphasizes the grace of God involved in the gift of salvation (cf. Eph 2:8-

And a the Word b became flesh, and among us, and d we saw His glory,

1 c dwelt

1 Jn 2:29; 3:9 14 1 Or tabernacled; i.e. lived temporarily a Rev 19:13 b Ro 1:3; Gal 4:4; Php 2:7f; 1Ti 3:16; Heb 2:14; 1 Jn 1:1f; 4:2; 2 Jn 7 c Rev 21:3 d Lk 9:32; Jn 2:11; 17:22, 24; 2Pe 1:16f; 1 Jn 1:1

10). the right. Those who receive Jesus, the Word, receive full authority to claim the exalted title of “children of God.” His name. Denotes the character of the person himself. See note on 14:13,14. 1:13 of God. The divine side of salvation: ultimately it is not a man’s will that produces salvation but God’s will (cf. 3:6-8; Tit 3:5; 1Jn 2:29). 1:14 the Word became flesh. While Christ as God was uncreated and eternal (see notes on v. 1), the word “became” emphasizes Christ’s taking on humanity (cf. Heb 1:1-3; 2:14-18). This reality is surely the most profound ever because it indicates that the Infinite became finite; the Eternal was conformed to time; the Invisible became visible; the supernatural One reduced Himself to the natural. In the incarnation, however, the Word did not cease to be God but became God in human flesh, i.e., undiminished deity in human form as a man (1Ti 3:16). dwelt. Meaning “to pitch a tabernacle,” or “live in a tent.” The term recalls to mind the OT tabernacle where God met with Israel before the temple was constructed (Ex 25:8). It was called the “tent of meeting” (Ex 33:7; “tabernacle of witness”—LXX) where “the LORD used to speak to Moses face to face, just as a man speaks to his friend” (Ex 33:11). In the NT, God chose to dwell among His people in a far more personal way through becoming a man. In the OT, when the tabernacle was completed, God’s Shekinah presence filled the entire structure (Ex 40:34; cf. 1Ki 8:10). When the Word became flesh, the glorious presence of deity was embodied in Him (cf. Col 2:9). we saw His glory. Although His deity may have been veiled in human flesh, glimpses exist in the gospels of His divine majesty. The disciples saw glimpses of His glory on the Mount of Transfiguration (Mt 17:1-8). The reference to Christ’s glory, however, was not only visible but also spiritual. They saw Him display the attributes or characteristics of God (grace, goodness, mercy, wisdom, truth, etc.; cf. Ex 33:18-23). glory as of . . . the Father. Jesus as God displayed the same essential glory as the Father. They are one in essential nature (cf. 5:17-30; 8:19; 10:30). only begotten. The term “only begotten” is a mistranslation of the Gr. word. The word does not come from the term meaning “beget” but instead has the idea of “the only beloved one.” It, therefore, has the idea of singular uniqueness, of being beloved like no other. By this word, John emphasized the exclusive character of the relationship between the Father and the Son in the Godhead (cf. 3:16,18; 1Jn 4:9). It does not connote origin but rather unique prominence; e.g., it was used of Isaac (Heb 11:17) who was Abraham’s second son (Ishmael being the first; cf. Ge 16:15 with Ge 21:2,3). full of grace and truth. John probably had Ex 33,34 in mind. On that occasion, Moses requested that God display His glory to him. The Lord replied to Moses that He would make all His “goodness” pass before him, and then as He passed by God declared “The LORD . . . compassionate and gracious, slow to anger, and abounding in lovingkindness and truth” (Ex 33:18,19; 34:5-7). These attributes of God’s glory emphasize the goodness of God’s character, especially in relationship to salvation. Jesus as Yahweh of the OT (8:58; “I am”) displayed the same divine attributes when He tabernacled among men in the NT era (Col 2:9).

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1541 glory as of 2 the only begotten from the Father, full of e grace and f truth. 15 John *a testified about Him and cried out, saying, “This was He of whom I said, ‘b He who comes after me 1 has a higher rank than I, c for He existed before me.’” 16 For of His a fullness 1 we have all received, and 2 grace upon grace. 17 For a the Law was given through Moses; b grace and c truth 1 were realized through Jesus Christ. 18 a No one has seen God at any time; b the only begotten God who is c in the bosom of the Father, d He has explained Him.

John’s Witness to the Priests and Levites Mt 3:1-12; Mk 1:2-8; Lk 3:3-16 19 This is a the testimony of John, when b the Jews sent to him priests and Levites c from Jerusalem to ask him, “Who are you?” 20 And he confessed and did not deny, but confessed, “a I am not 1 the Christ.” 21 They asked him, “What then?

14 2 Or unique, only one of His kind e Jn 1:17; Ro 5:21; 6:14 f Jn 8:32; 14:6; 18:37 15 1 Lit has become before me a Jn 1:7 b Mt 3:11; Jn 1:27, 30 c Jn 1:30 16 1 Lit we all received 2 Lit grace for grace a Eph 1:23; 3:19; 4:13; Col 1:19; 2:9 17 1 Lit came to be a Jn 7:19 b Jn 1:14; Ro 5:21; 6:14 c Jn 8:32; 14:6; 18:37 18 a Ex 33:20; Jn 6:46; Col 1:15; 1Ti 6:16; 1 Jn 4:12 b Jn 3:16, 18; 1 Jn 4:9 c Lk 16:22; Jn 13:23 d Jn 3:11 19 a Jn 1:7 b Jn 2:18, 20; 5:10, 15f, 18; 6:41, 52; 7:1, 11, 13, 15, 35; 8:22, 48, 52, 57; 9:18, 22; 10:24, 31, 33 c Mt 15:1 20 1 I.e. the Messiah a Lk 3:15f; Jn 3:28

1:15 John the Baptist’s testimony corroborates John the apostle’s statement regarding the eternality of the Incarnate Word (cf. v. 14). 1:16 grace upon grace. This phrase emphasizes the superabundance of grace that has been displayed by God toward mankind, especially believers (Eph 1:5-8; 2:7). 1:17,18 Corroborating the truth of v. 14, these verses draw a closing contrast to the prologue. The law, given by Moses, was not a display of God’s grace but God’s demand for holiness. God designed the law as a means to demonstrate the unrighteousness of man in order to show the need for a Savior, Jesus Christ (Ro 3:19,20; Gal 3:10-14,21-26). Furthermore, the law revealed only a part of truth and was preparatory in nature. The reality or full truth toward which the law pointed came through the person of Jesus Christ. 1:18 who is in the bosom of the Father. This term denotes the mutual intimacy, love and knowledge existing in the Godhead (see 13:23; Lk 16:22,23). explained. Theologians derived the term “exegesis” or “to interpret” from this word. John meant that all that Jesus is and does interprets and explains who God is and what He does (14:8-10). 1:19-37 In these verses, John presented the first of many witnesses to prove that Jesus is the Messiah and Son of God, thus reinforcing his main theme (20:30,31). The testimony of John the Baptist was given on 3 different days to 3 different groups (cf. vv. 29,35,36). Each time, he spoke of Christ in a different way and emphasized distinct aspects regarding Him. The events in these verses took place in A.D. 26/27, just a few months after John’s baptism of Jesus (cf. Mt 3:13-17; Lk 3:21,22). 1:19 John. John, born into a priestly family, belonged to the tribe of Levi (Lk 1:5). He began his ministry in the Jordan Valley when he was approximately 29 or 30 years old and boldly proclaimed the need for spiritual repentance and preparation for the coming of the Messiah. He was the cousin of Jesus Christ and served as His prophetic forerunner (Mt 3:3; Lk 1:5-25,36). the Jews . . . from Jerusalem. This may refer to the Sanhedrin, the main governing body of the Jewish nation. The Sanhedrin was controlled by the family of the High-Priest, and thus the envoys would naturally be priests and Levites who would be interested in John’s ministry, both his message and his baptism. 1:20 I am not the Christ. Some thought that John was the Messiah (Lk 3:15-17). Christ. The term “Christ” is the Gr. equivalent of the Heb. term for “Messiah.”

JOHN 1:27 Are you a Elijah?” And he *said, “I am not.” “Are you b the Prophet?” And he answered, “No.” 22 Then they said to him, “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?” 23 He said, “I am a A VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE STRAIGHT THE WAY OF THE LORD,’ as Isaiah the prophet said.” 24 Now they had been sent from the Pharisees. 25 They asked him, and said to him, “Why then are you baptizing, if you are not the 1 Christ, nor Elijah, nor a the Prophet?” 26 John answered them saying, “a I baptize 1 in water, but among you stands One whom you do not know. 27 It is a He who comes after me, the b thong of whose sandal I am not worthy to untie.” 21 a Mt 11:14; 16:14 b Dt 18:15, 18; Mt 21:11; Jn 1:25 23 a Is 40:3; Mt 3:3; Mk 1:3; Lk 3:4 25 1 I.e. Messiah a Dt 18:15, 18; Mt 21:11; Jn 1:21 26 1 The Gr here can be translated in, with or by a Mt 3:11; Mk 1:8; Lk 3:16; Ac 1:5 27 a Mt 3:11; Jn 1:30 b Mt 3:11; Mk 1:7; Lk 3:16

1:21 Are you Elijah? Malachi 4:5 (see note there) promises that the prophet Elijah will return before Messiah establishes His earthly kingdom. If John was the forerunner of Messiah, was he Elijah, they asked? The angel announcing John’s birth said that John would go before Jesus “in the spirit and power of Elijah” (Lk 1:17), thus indicating that someone other than literal Elijah could fulfill the prophecy. God sent John who was like Elijah, i.e., one who had the same type of ministry, the same power and similar personality (2Ki 1:8; cf. Mt 3:4). If they had received Jesus as Messiah, John would have fulfilled that prophecy (see notes on Mt 11:14; Mk 9:13; Lk 1:17; Rev 11:5,6). Are you the Prophet? This is a reference to Dt 18:15-18 which predicted God would raise up a great prophet like Moses who would function as His voice. While some in John’s time interpreted this prophecy as referring to another forerunner of Messiah, the NT (Ac 3:22,23; 7:37) applies the passage to Jesus. 1:23 John quoted and applied Is 40:3 to himself (cf. Mt 3:3; Mk 1:3; Lk 3:4). In the original context of Is 40:3, the prophet heard a voice calling for the leveling of a path. This call was a prophetic picture that foreshadowed the final and greatest return of Israel to their God from spiritual darkness and alienation through the spiritual redemption accomplished by the Messiah (cf. Ro 11:25-27). In humility, John compared himself to a voice rather than a person, thus focusing the attention exclusively upon Christ (cf. Lk 17:10). 1:25 baptizing. Since John had identified himself as a mere voice (v. 24), the question arose as to his authority for baptizing. The OT associated the coming of Messiah with repentance and spiritual cleansing (Eze 36,37; Zec 13:1). John focused attention on his position as forerunner of Messiah, who used traditional proselyte baptism as a symbol of the need to recognize those Jews who were outside God’s saving covenant like Gentiles. They too needed spiritual cleansing and preparation (repentance—Mt 3:11; Mk 1:4; Lk 3:7,8) for Messiah’s advent. See notes on Mt 3:6,11,16,17 for an explanation of the significance of John’s baptism. 1:27 John the Baptist’s words here continue a theme of the preeminence of Messiah in the prologue (vv. 6-8,15) and demonstrate extraordinary humility. Each time John had opportunity to focus on himself in these encounters, he instead shifted the focus onto Messiah. John went so far as to state that he, unlike a slave that was required to remove his master’s shoes, was not even worthy of performing this action in relationship to Messiah.

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JOHN 1:28 28 These things took place in Bethany a beyond the Jordan, where John was baptizing.

John’s Witness at Christ’s Baptism Mt 3:13-17; Mk 1:9-11; Lk 3:21, 22 29 The next day he *saw Jesus coming to him and *said, “Behold, a the Lamb of God who b takes away the sin of the world! 30 This is He on behalf of whom I said, ‘a After me comes a Man who 1 has a higher rank than I, b for He existed before me.’ 31 I did not recognize 1 Him, but so that He might be manifested to Israel, I came baptizing 2 in water.” 32 John a testified saying, “b I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. 33 I did not recognize 1 Him, but He who sent me to baptize 2 in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, a this is the One who baptizes 2 in the Holy Spirit.’ 34 I myself have seen,

1542 28 a Jn 3:26; 10:40 29 a Is 53:7; Jn 1:36; Ac 8:32; 1Pe 1:19; Rev 5:6, 8, 12f; 6:1 b Mt 1:21; 1 Jn 3:5 30 1 Lit has become before me a Mt 3:11; Jn 1:27 b Jn 1:15 31 1 I.e. as the Messiah 2 The Gr here can be translated in, with or by 32 a Jn 1:7 b Mt 3:16; Mk 1:10; Lk 3:22 33 1 I.e. as the Messiah 2 The Gr here can be translated in, with or by a Mt 3:11; Mk 1:8; Lk 3:16; Ac 1:5 34 a Mt 4:3; Jn 1:49 35 1 Lit and a Jn 1:29 36 a Jn 1:29 38 a Mt 23:7f; Jn 1:49 39 1 Perhaps 10 a.m. (Roman time) 40 a Mt 4:18-22; Mk 1:16-20; Lk 5:2-11; Jn 1:40-42 41 1 Gr Anointed One a Da 9:25; Jn 4:25

1:28 Bethany. Some translations render this word as “Bethabara.” Some feel that John incorrectly identified Bethany as the place of these events. The solution is that two Bethanys existed, i.e., one near Jerusalem where Mary, Martha, and Lazarus lived (11:1) and one “beyond the Jordan” near the region of Galilee. Since John took great pains to identify the other Bethany’s close proximity to Jerusalem, he most likely was referring here to that other town with the same name. 1:29-34 This portion deals with John’s witness to a second group of Jews on the second day (see vv. 19-28 for the first group and day) regarding Jesus. This section forms something of a bridge. It continues the theme of John the Baptist’s witness but also introduces a lengthy list of titles applied to Jesus: Lamb of God (vv. 29,36), Rabbi (vv. 38,49), Messiah/Christ (v. 41), Son of God (vv. 34,49), King of Israel (v. 49), Son of Man (v. 51), and “Him of whom Moses in the Law, and also the Prophets wrote” (v. 45). 1:29 The next day. This phrase probably refers to the day after John’s response to the Jerusalem delegation. It also initiates a sequence of days (v. 43; 2:1) that culminated in the miracle at Cana (2:1-11). the Lamb of God. The use of a lamb for sacrifice was very familiar to Jews. A lamb was used as a sacrifice during Passover (Ex 12:1-36); a lamb was led to the slaughter in the prophecies of Isaiah (Is 53:7); a lamb was offered in the daily sacrifices of Israel (Lv 14:1221; cf. Heb 10:5-7). John the Baptist used this expression as a reference to the ultimate sacrifice of Jesus on the cross to atone for the sins of the world, a theme which John the apostle carries throughout his writings (19:36; cf. Rev 5:1-6; 7:17; 17:14) and that appears in other NT writings (e.g., 1Pe 1:19). sin of the world. See note on v. 9; cf. 3:16; 6:33,51. In this context “world” has the connotation of humanity in general, not specifically every person. The use of the singular “sin” in conjunction with “of the world” indicates that Jesus’ sacrifice for sin potentially reaches all human beings without distinction (cf. 1Jn 2:2). John makes clear, however, that its efficacious effect is only for those who receive Christ (vv. 11,12). For discussion of the relation of Christ’s death to the world, see note on 2Co 5:19. 1:31 I did not recognize Him. Although John was Jesus’ cousin, he did not know Jesus as the “Coming One” or “Messiah” (v. 30). 1:32 the Spirit descending. God had previously communicated to John that this sign was to indicate the promised Messiah (v. 33),

and have testified that this is a the Son of God.”

Andrew and Peter Follow Christ 35 Again a the next day John was standing 1 with two of his disciples, 36 and he looked at Jesus as He walked, and *said, “Behold, a the Lamb of God!” 37 The two disciples heard him speak, and they followed Jesus. 38 And Jesus turned and saw them following, and *said to them, “What do you seek?” They said to Him, “a Rabbi (which translated means Teacher), where are You staying?” 39 He *said to them, “Come, and you will see.” So they came and saw where He was staying; and they stayed with Him that day, for it was about the 1 tenth hour. 40 a One of the two who heard John speak and followed Him, was Andrew, Simon Peter’s brother. 41 He *found first his own brother Simon and *said to him, “We have found the a Messiah” (which translated means 1 Christ).

so when John witnessed this act, he was able to identify the Messiah as Jesus (cf. Mt 3:16; Mk 1:10; Lk 3:22). 1:34 the Son of God. Although, in a limited sense, believers can be called “sons of God” (e.g., v. 12; Mt 5:9; Ro 8:14), John uses this phrase with the full force as a title that points to the unique oneness and intimacy that Jesus sustains to the Father as “Son.” The term carries the idea of the deity of Jesus as Messiah (v. 49; 5:16-30; cf. 2Sa 7:14; Ps 2:7; see notes on Heb 1:1-9). 1:35-51 This portion deals with John’s witness to a third group, i.e., some of John’s disciples, on the third day (see vv. 19-28, 29-34 for the first and second groups) regarding Jesus. Consistent with John’s humility (v. 27), he focuses the attention of his own disciples onto Jesus (v. 37). 1:37 they followed Jesus. Although the verb “follow” usually means “to follow as a disciple” in the writing of the apostle (v. 43; 8:12; 12:26; 21:19,20,22), it may also have a neutral sense (11:31). The “following” here does not necessarily mean that they became permanent disciples at this time. The implication may be that they went after Jesus to examine Him more closely because of John’s testimony. This event constituted a preliminary exposure of John the Baptist’s disciples to Jesus (e.g., Andrew; 1:40). They eventually dedicated their lives to Him as true disciples and apostles when Jesus called them to permanent service after these events (Mt 4:18-22; 9:9; Mk 1:16-20). At this point in the narrative, John the Baptist fades from the scene and the attention focuses upon the ministry of Christ. 1:39 the tenth hour. John is reckoning time by the Roman method of the day beginning at midnight. See note on Mk 15:25. This would make the time about 10:00 a.m. John mentions the precise time most likely to emphasize that he was the other disciple of John the Baptist who was with Andrew (v. 40). As an eyewitness to these events occurring on 3 successive days, John’s first meeting with Jesus was so life-changing that he remembered the exact hour when he first met the Lord. 1:41 Messiah. The term “Messiah” is a transliteration of a Heb. or Aram. verbal adjective that means “Anointed One.” It comes from a verb that means “to anoint” someone as an action involved in consecrating that person to a particular office or function. While the term at first applied to the king of Israel (“the LORD’s anointed”—

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1543 He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of 1 a John; you shall be called b Cephas” (which is translated 2 c Peter). 42

Philip and Nathanael Follow Christ 43 a The

next day He purposed to go into and He *found c Philip. And Jesus *said to him, “d Follow Me.” 44 Now a Philip was from b Bethsaida, of the city of Andrew and Peter. 45 a Philip *found b Nathanael and *said to him, “We have found Him of whom c Moses in the Law and also c the Prophets wrote—Jesus of d Nazareth, e the son of Joseph.” 46 Nathanael *said to him, “a Can any good thing come out of Nazareth?” b Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming to Him, and *said of him, “Behold, an a Israelite b Galilee,

42 1 Gr Joannes 2 I.e. Rock or Stone a Mt 16:17; Jn 21:15-17 b 1Co 1:12; 3:22; 9:5; 15:5; Gal 1:18; 2:9, 11, 14 c Mt 16:18 43 a Jn 1:29, 35 b Mt 4:12; Jn 1:28; 2:11 c Mt 10:3; Jn 1:44-48; 6:5, 7; 12:21f; 14:8f d Mt 8:22 44 a Mt 10:3; Jn 1:4448; 6:5, 7; 12:21f; 14:8f b Mt 11:21 45 a Mt 10:3; Jn 1:4448; 6:5, 7; 12:21f; 14:8f b Jn 1:46-49; 21:2 c Lk 24:27 d Mt 2:23 e Lk 2:48; 3:23; 4:22; Jn 6:42 46 a Jn 7:41, 52 b Mt 10:3; Jn 1:44-48; 6:5, 7; 12:21f; 14:8f 47 a Ro 9:4

1Sa 16:6), the High-Priest (“the anointed priest,” Lv 4:3) and, in one passage, the patriarchs (“my anointed ones,” Ps 105:15), the term eventually came to point above all to the prophesied “Coming One” or “Messiah” in His role as prophet, priest, and king. The term “Christ,” a Gr. word (verbal adjective) that comes from a verb meaning “to anoint,” is used in translating the Heb. term, so that the terms “Messiah” or “Christ” are titles and not personal names of Jesus. 1:42 Jesus looked at him. Jesus knows hearts thoroughly (vv. 4351) and not only sees into them (vv. 47,48) but also transforms a person into what He wants him to become. you shall be called Cephas. Up to this time, Peter had been known as “Simon the son of John” (“Jonah” in some translations; the name “Jonah” in Aram. means “John”; cf. 21:15-17; Mt 16:17). The term “Cephas” means “rock” in Aram. which is translated “Peter” in Greek. Jesus’ assignment of the name “Cephas” or “Peter” to Simon occurred at the outset of his ministry (cf. Mt 16:18; Mk 3:16). The statement not only is predictive of what Peter would be called but also declarative of how Jesus would transform his character and use him in relationship to the foundation of the church (cf. 21:18,19; Mt 16:16-18; Ac 2:14–4:32). 1:43-51 This section introduces the fourth day since the beginning of John the Baptist’s witness (cf. vv. 19,29,35). 1:44 Bethsaida, of the city of Andrew and Peter. While Mk 1:21,29 locates Peter’s house in Capernaum, John relates that he was from Bethsaida. Resolution centers in the fact that Peter (and Andrew) most likely grew up in Bethsaida and later relocated to Capernaum in the same way that Jesus was consistently identified with His hometown of Nazareth, though He lived elsewhere later (Mt 2:23; 4:13; Mk 1:9; Lk 1:26). 1:45 Him of whom Moses in the Law and also the Prophets wrote. This phrase encapsulates the stance of John’s whole gospel: Jesus is the fulfillment of OT Scripture (cf. v. 21; 5:39; Dt 18:15-19; Lk 24:44-47; Ac 10:43; 18:28; 26:22,23; Ro 1:2; 1Co 15:3; 1Pe 1:10,11; Rev 19:10). 1:46 Can any good thing come out of Nazareth? Nathanael was from Cana (21:2), another town in Galilee. While Galileans were despised by Judeans, Galileans themselves despised people from Nazareth. In light of 7:52, Nathanael’s scorn may have centered in the fact that Nazareth was an insignificant village without seeming prophetic importance (cf., however, Mt 2:23). Later, some would contemptuously refer to Christians as the “sect of the Nazarenes” (Ac 24:5). 1:47 no deceit. Jesus’ point was that Nathanael’s bluntness re-

JOHN 1:51 indeed, in whom there is no deceit!” 48 Nathanael *said to Him, “How do You know me?” Jesus answered and said to him, “Before a Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered Him, “a Rabbi, You are b the Son of God; You are the c King of Israel.” 50 Jesus answered and said to him, “Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these.” 51 And He *said to him, “Truly, truly, I say to you, you will see a the heavens opened and b the angels of God ascending and descending on c the Son of Man.” 48 a Mt 10:3; Jn 1:44-48; 6:5, 7; 12:21f; 14:8f 49 a Jn 1:38 b Jn 1:34 c Mt 2:2; 27:42; Mk 15:32; Jn 12:13 51 a Eze 1:1; Mt 3:16; Lk 3:21; Ac 7:56; 10:11; Rev 19:11 b Ge 28:12 c Mt 8:20

vealed that he was an Israelite without duplicitous motives who was willing to examine for himself the claims being made about Jesus. The term reveals an honest, seeking heart. The reference here may be an allusion to Ge 27:35 where Jacob, in contrast to the sincere Nathanael, was known for his trickery. The meaning may be that the employment of trickery characterized not only Jacob but also his descendants. In Jesus’ mind, an honest and sincere Israelite had become an exception rather than the rule (cf. 2:23-25). 1:48 I saw you. A brief glimpse of Jesus’ supernatural knowledge. Not only was Jesus’ brief summary of Nathanael accurate (v. 47), but He also revealed information that could only be known by Nathanael himself. Perhaps Nathanael had some significant or outstanding experience of communion with God at the location, and he was able to recognize Jesus’ allusion to it. At any rate, Jesus had knowledge of this event not available to men. 1:49 the Son of God . . . the King of Israel. Jesus’ display of supernatural knowledge and Philip’s witness removed Nathanael’s doubts, so John added the witness of Nathanael to this section. The use of “the” with “Son of God” most likely indicates that the expression is to be understood as bearing its full significance (cf. v. 34; 11:27). For Nathanael, here was One who could not be described merely in human terms. 1:51 Truly, truly. Cf. 5:19,24,25. A phrase used frequently for emphasizing the importance and truth of the coming statement. heavens opened and the angels of God ascending and descending. In light of the context of v. 47, this verse most likely refers to Ge 28:12 where Jacob dreamed about a ladder from heaven. Jesus’ point to Nathanael was that just like Jacob experienced supernatural or heaven-sent revelation, Nathanael and the other disciples would experience supernatural communication confirming who Jesus was. Moreover, the term “Son of Man” replaced the ladder in Jacob’s dream, signifying that Jesus was the means of access between God and man. Son of Man. See note on Mt 8:20. This is Jesus’ favorite self-designation, for it was mostly spoken by Jesus who used it over 80 times. In the NT, it refers only to Jesus and appears mostly in the gospels (cf. Ac 7:56). In the fourth gospel, the expression occurs 13 times and is most commonly associated with the themes of crucifixion and suffering (3:14; 8:28) and revelation (6:27,53) but also with eschatological authority (5:27). While the term at times may refer merely to a human being or as a substitute for “I” (6:27; cf. 6:20), it especially takes on an eschatological significance referring to Da 7:13,14 where the “Son of Man” or Messiah comes in glory to receive the kingdom from the “Ancient of Days” (i.e., the Father).

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JOHN 2:1 Christ Changes Water to Wine

On a the third day there was a wedding in b Cana of Galilee, and the c mother of Jesus was there; 2 and both Jesus and His a disciples were invited to the wedding. 3 When the wine ran out, the mother of Jesus *said to Him, “They have no wine.” 4 And Jesus *said to her, “a Woman, 1 b what does that have to do with us? c My hour has not yet come.” 5 His a mother *said to the servants, “Whatever He says to you, do it.” 6 Now there were six stone waterpots set there a for the Jewish custom of purification, containing 1 twenty or thirty gallons each. 7 Jesus *said to them, “Fill the waterpots with water.” So they filled them up to the brim. 8 And He *said to them, “Draw some out now and take it to the 1 headwaiter.” So they took it to him. 9 When the headwaiter tasted the water a which had become wine, and did not know where it came from (but

1544 CHAPTER 2 1 a Jn 1:29, 35, 43 b Jn 2:11; 4:46; 21:2 c Mt 12:46 2 a Jn 1:40-49; 2:12, 17, 22; 3:22; 4:2, 8, 27; 6:8, 12, 16, 22, 24, 60f, 66; 7:3; 8:31 4 1 Lit what to Me and to you (a Hebrew idiom) a Jn 19:26 b Mt 8:29 c Jn 7:6, 8, 30; 8:20 5 a Mt 12:46 6 1 Lit two or three measures a Mk 7:3f; Jn 3:25 8 1 Or steward 9 a Jn 4:46 10 1 Or have become drunk a Mt 24:49; Lk 12:45; Ac 2:15; 1Co 11:21; Eph 5:18; 1Th 5:7; Rev 17:2, 6 11 1 Or attesting miracles; i.e. one which points to the

2:1-11 John relates the first great sign performed by Jesus to demonstrate His deity, the turning of water into wine. Only God can create from nothing. John identifies 8 miracles in his gospel that constitute “signs” or confirmation of who Jesus is. Each of the 8 miracles were different; no two were alike (cf. v. 11). 2:1 On the third day. This phrase has reference to the last narrated event, i.e., the calling of Philip and Nathanael (1:43). wedding. Such a wedding celebration in Israel could last for a week. Financial responsibility lay with the groom (vv. 9,10). To run out of wine for the guests would have been an embarrassment to the groom and may have even opened him to a potential lawsuit from the relatives of the bride. Cana of Galilee. Cana was the home of Nathanael (21:2). Its exact location is unknown. A probable location is Khirbet Qana, a village now in ruins approximately 9 mi. N of Nazareth. 2:2 both Jesus and His disciples were invited. The fact that Jesus, His mother, and His disciples all attended the wedding suggests that the wedding may have been for a relative or close family friend. The disciples who accompanied Him are the 5 mentioned in chap. 1: Andrew, Simon Peter, Philip, Nathanael, and the unnamed disciple (1:35) who was surely John, who also witnessed this miracle. 2:3 wine. The wine served was subject to fermentation. In the ancient world, however, to quench thirst without inducing drunkenness, wine was diluted with water to between one-third and onetenth of its strength. Due to the climate and circumstances, even “new wine,” or “sweet wine,” fermented quickly and had an inebriating effect if not mixed (Ac 2:13). Because of a lack of water purification process, wine mixed with water was also safer to drink than water alone. While the Bible condemns drunkenness, it does not necessarily condemn the consumption of wine (Ps 104:15; Pr 20:1; see notes on Eph 5:18). 2:4 Woman. The term is not necessarily impolite, but it does have the effect of distancing Jesus from His mother and her request. Perhaps it has the equivalent of “ma’am.” what does that have to do with us? The expression, common in Semitic idiom (Jdg 11:12; 2Sa 16:10), always distances the two parties, the speaker’s tone conveying some degree of reproach. Jesus’ tone was not rude, but abrupt. The phrase asks what is shared in common between the parties. The thrust of Jesus’ comment was that He had entered into the purpose for His mission on earth, so that He subordinated all activities to the fulfillment of that mission. Mary had to recognize Him not so much as a son whom she raised but as the promised Messiah

the servants who had drawn the water knew), the headwaiter *called the bridegroom, 10 and *said to him, “Every man serves the good wine first, and when the people a have 1 drunk freely, then he serves the poorer wine; but you have kept the good wine until now.” 11 This beginning of His 1 a signs Jesus did in Cana of b Galilee, and manifested His c glory, and His disciples believed in Him. 12 After this He went down to a Capernaum, He and His b mother and His b brothers and His c disciples; and they stayed there a few days.

Christ Cleanses the Temple 13 a The Passover of the Jews was near, and Jesus b went up to Jerusalem. 14 a And

supernatural power of God in redeeming grace a Jn 2:23; 3:2; 4:54; 6:2, 14, 26, 30; 7:31; 9:16; 10:41; 11:47; 12:18, 37; 20:30 b Jn 1:43 c Jn 1:14 12 a Mt 4:13 b Mt 12:46 c Jn 2:2 13 a Dt 16:1-6; Jn 5:1; 6:4; 11:55 b Lk 2:41; Jn 2:23 14 a Jn 2:14-16: Mt 21:12ff; Mk 11:15, 17; Lk 19:45f; Mal 3:1ff

and Son of God. Cf. Mk 3:31-35. My hour has not yet come. The phrase constantly refers to Jesus’ death and exaltation (7:30; 8:20; 12:23,27; 13:1; 17:1). He was on a divine schedule decreed by God before the foundation of the world. Since the prophets characterized the messianic age as a time when wine would flow liberally (Jer 31:12; Hos 14:7; Am 9:13,14), Jesus was likely referring to the fact that the necessity of the cross must come before the blessings of the millennial age. 2:6 Jewish custom of purification. The 6 water jars were made of stone because stone was more impervious than earthenware and did not contract uncleanness. Also, this made them more suitable to ceremonial washing (cf. Mk 7:3,4). 2:11 signs. John used the word “signs” here to refer to significant displays of power that pointed beyond themselves to the deeper divine realities that could be perceived by the eyes of faith. By this word, John emphasized that miracles were not merely displays of power but had a significance beyond the mere acts themselves. 2:13-25 John used this section where Jesus cleansed the temple in righteous indignation to reinforce his main theme that He was the promised Messiah and Son of God. In this section, he highlighted 3 attributes of Jesus that confirm His deity: 1) His passion for reverence (vv. 13-17); 2) His power of resurrection (vv. 18-22); and 3) His perception of reality (vv. 23-25). 2:12 After this. The phrase “after this” (or similar wording such as “after these things”) is a frequent connective between narratives in this gospel (e.g., 3:22; 5:1,14; 6:1; 7:1; 11:7,11; 19:28,38). John placed this verse here as a transition to explain Jesus’ movement from Cana in Galilee to Capernaum and eventual arrival at Jerusalem for the Passover celebration. Capernaum was on the NW shore of Galilee about 16 mi. NE of Cana. 2:13-17 The first way John demonstrated Christ’s deity in the narrative of the temple cleansing was to show His passion for reverence. God alone exercises the right to regulate His worship. 2:13 Passover of the Jews. This is the first of 3 Passovers which John mentions (v. 13; 6:4; 11:55). Jews selected the lamb on the tenth of the month, and celebrated Passover on the 14th day of the lunar month of Nisan (full moon at the end of Mar. or beginning of Apr.). They slaughtered the lamb between 3:00 and 6:00 p.m. on the night of the feast. Passover commemorates the deliverance of the Jews from slavery in Egypt when the angel of death “passed over” Jewish homes in Egypt whose “doorposts” were sprinkled with

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1545 He found in the temple those who were selling oxen and sheep and doves, and the money changers seated at their tables. 15 And He made a scourge of cords, and drove them all out of the temple, with the sheep and the oxen; and He poured out the coins of the money changers and overturned their tables; 16 and to those who were selling a the doves He said,

16 a Mt 21:12

1 Lit house b Lk 2:49 17 a Jn 2:2 b Ps 69:9 18 1 Lit thatYoudothese a Jn 1:19 b Mt 12:38 19 1 Or sanctuary a Mt 26:61; 27:40; Mk 14:58; 15:29; Ac 6:14

blood (Ex 12:23-27). Jesus went up to Jerusalem. Jesus’ journeying to Jerusalem for the Passover was a standard annual procedure for every devout Jewish male over 12 years old (Ex 23:14-17). Jewish pilgrims crowded into Jerusalem for this greatest of Jewish feasts. 2:14 those who were selling . . . the money changers. During the celebration of Passover, worshipers came from all over Israel and the Roman Empire to Jerusalem. Because many traveled large distances, it was inconvenient to bring their sacrificial animals with them. Opportunistic merchants, seeing a chance to provide a service and probably eyeing considerable profit during this time, set up areas in the outer courts of the temple in order for travelers to buy animals. The money changers were needed because the temple tax, paid annually by every conscientious Jewish male 20 years of age or older (Ex 30:13,14; Mt 17:24-27), had to be in Jewish or Tyrian coinage (because of its high purity of silver). Those coming from foreign lands would need to exchange their money into the proper coinage for the tax. The money changers charged a high fee for the exchange. With such a large group of travelers and because of the seasonal nature of the celebration, both the animal dealers and money exchangers exploited the situation for monetary gain (“robbers’ den”; Mt 21:13). Religion had become crass and materialistic. 2:15 As John recorded this cleansing of the temple at the beginning of Jesus’ ministry, the synoptic gospels record a temple cleansing at the end of Jesus’ ministry during the final Passover week before Jesus’ crucifixion (Mt 21:12-17; Mk 11:15-18; Lk 19:45,46). The historical circumstances and literary contexts of the two temple cleansings differ so widely that attempts to equate the two are unsuccessful. Furthermore, that two cleansings occurred is entirely consistent with overall context of Jesus’ ministry, for the Jewish nation as a whole never recognized Jesus’ authority as Messiah (Mt 23:37-39). Instead, they rejected His message as well as His person, making such repeated cleansing of the temple highly probable (as well as necessary). drove them all out of the temple. When the holiness of God and His worship was at stake, Jesus took fast and furious action. The “all” indicates that He drove not only men out but also animals. Yet, although His physical action was forceful, it was not cruel. The moderation of His actions is seen in the fact that no ri-

T H E

JOHN 2:19 “Take these things away; stop making b My Father’s house a 1 place of business.” 17 His a disciples remembered that it was written, “b ZEAL FOR YOUR HOUSE WILL CONSUME ME.” 18 a The Jews then said to Him, “b What sign do You show us 1 as your authority for doing these things?” 19 Jesus answered them, “a Destroy this 1 temple, and in three days I will raise it

otous uproar occurred; otherwise the specially large contingent of Roman troops in Jerusalem at that time because of the Passover crowds, stationed in the Antonia Fortress overlooking the temple, would have swiftly reacted. Although the primary reference is to the actions of the Messiah in the millennial kingdom, Jesus’ actions in cleansing the temple were an initial fulfillment of Mal 3:1-3 (and Zec 14:20,21) that speak of Messiah’s purifying the religious worship of His people. 2:16 stop making. The force of the Gr. imperative indicates that Jesus made a strong demand that they stop their current practice. God’s holiness demands holiness in worship. My Father’s. John gave a subtle hint of Jesus’ divine Sonship as well as His messiahship with the recording of this phrase (see 5:17,18). house a place of business. Jesus may have intended a play on words. The word “business” pictures a trading house filled with wares. 2:17 Quoted from Ps 69:9 to indicate that Jesus would not tolerate irreverence toward God. When David wrote this psalm, he was being persecuted because of his zeal toward God’s house and his defense of God’s honor. The disciples were afraid that Jesus’ actions would precipitate the same type of persecution. Paul quotes the latter half of Ps 69:9 in Ro 15:3 (“THE REPROACHES OF THOSE WHO REPROACHED YOU FELL ON ME”), clearly indicating the messianic nature that the psalm had for the early church. 2:18-22 The second way John demonstrated Christ’s deity in the account of the temple cleansing was to show His power over death through resurrection. Only God has this right. 2:18 The Jews. Most likely the temple authorities or representatives of the Sanhedrin (cf. 1:19). sign. The Jews demanded that Jesus show some type of miraculous sign that would indicate His authority for the actions that He had just taken in regulating the activities of the temple. Their demand of a sign reveals that they had not grasped the significance of Jesus’ rebuke that centered in their need for proper attitudes and holiness in worship. Such an action itself constituted a “sign” of Jesus’ person and authority. Moreover, they were requesting from Jesus a crass display of miracles on demand, further displaying their unbelief. 2:19 At his trial, the authorities charged Jesus (Mk 14:58; cf. Mk

EIGHT SIGNS

Turns water into wine (Jn 2:1-12) Heals a royal official’s son (Jn 4:46-54) Heals a lame man at the pool of Bethesda (Jn 5:1-17) Feeds 5,000 (Jn 6:1-14) Walks on water, stills a storm (Jn 6:15-21) Heals a man blind from birth (Jn 9:1-41) Raises Lazarus from the dead (Jn 11:17-45) Causes abundant catch of fish (Jn 21:6) ©1997 by Thomas Nelson, Inc.

Jesus is the source of life. Jesus is master over distance. Jesus is master over time. Jesus is the bread of life. Jesus is master over nature. Jesus is the light of the world. Jesus has power over death. Jesus is master over the animal world.

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JOHN 2:20 up.” 20 a The Jews then said, “It took b forty-six years to build this 1 temple, and will You raise it up in three days?” 21 But He was speaking of a the 1 temple of His body. 22 So when He was raised from the dead, His a disciples b remembered that He said this; and they believed c the Scripture and the word which Jesus had spoken. 23 Now when He was in Jerusalem at a the Passover, during the feast, many believed in His name, b observing His signs which He was doing. 24 But Jesus, on His part, was not entrusting Himself to them,

1546 20 1 Or sanctuary a Jn 1:19 b Ezr 5:16 21 1 Or sanctuary a 1Co 6:19 22 a Jn 2:2 b Lk 24:8; Jn 2:17; 12:16; 14:26 c Ps 16:10; Lk 24:26f; Jn 20:9; Ac 13:33 23 a Jn 2:13 b Jn 2:11 24 a Ac 1:24; 15:8 25 a Mt 9:4; Jn 1:42, 47; 6:61, 64; 13:11 CHAPTER 3 1 a Jn 7:50; 19:39 b Lk 23:13; Jn 7:26, 48

15:29) with making a threatening statement against the temple, revealing that they did not understand Jesus’ response here. Once again John’s gospel supplements the other gospels at this point by indicating that Jesus enigmatically referred to His resurrection. As with His usage of parables, Jesus’ cryptic statement most likely was designed to reveal the truth to His disciples but conceal its meaning from unbelievers who questioned Him (Mt 13:10,11). Only after His resurrection, however, did the disciples understand the real significance of this statement (v. 22; cf. Mt 12:40). Importantly, through the death and resurrection of Christ, temple worship in Jerusalem was destroyed (cf. 4:21) and reinstituted in the hearts of those who were built into a spiritual temple called the church (Eph 2:19-22). 2:20 forty-six years to build this temple. This was not a reference to the Solomonic temple, since it had been destroyed during the Babylonian conquest in 586 B.C. When the captives returned from Babylon, Zerubbabel and Jeshua began rebuilding the temple (Ezr 1–4). Encouraged by the prophets Haggai and Zechariah (Ezr 5:1–6:18), the Jews completed the work in 516 B.C. In 20/19 B.C. Herod the Great began a reconstruction and expansion. Workers completed the main part of the project in 10 years, but other parts were still being constructed even at the time Jesus cleansed the temple. Interestingly, the finishing touches on the whole enterprise were still being made at its destruction by the Romans along with Jerusalem in A.D. 70. The famous “Wailing Wall” is built on part of the Herodian temple foundation. 2:23-25 The third way John demonstrated Christ’s deity in the account of the temple cleansing was to show His perception of reality. Only God truly knows the hearts of men. 2:23,24 many believed in His name . . . . But Jesus . . . was not entrusting Himself to them. John based these two phrases on the same Gr. verb for “believe.” This verse subtly reveals the true nature of belief from a biblical standpoint. Because of what they knew of Jesus from His miraculous signs, many came to believe in Him. However, Jesus made it His habit not to wholeheartedly “entrust” or “commit” Himself to them because He knew their hearts. Verse 24 indicates that Jesus looked for genuine conversion rather than enthusiasm for the spectacular. The latter verse also leaves a subtle doubt as to the genuineness of the conversion of some (cf. 8:31,32). This emphatic contrast between vv. 23,24 in terms of type of trust, therefore, reveals that, lit., “belief into His name” involved much more than intellectual assent. It called for whole-hearted commitment of one’s life as Jesus’ disciple (cf. Mt 10:37; 16:24-26). 3:1-21 The story of Jesus and Nicodemus reinforces John’s themes that Jesus is the Messiah and Son of God (apologetic) and that He came to offer salvation to men (evangelistic). John 2:23,24 actually serves as the introduction to Nicodemus’ story, since chap. 3 constitutes tangible evidence of Jesus’ ability to know men’s hearts and thereby also demonstrates Jesus’ deity. Jesus also presented God’s plan of salvation to Nicodemus, showing that He was God’s

for a He knew all men, 25 and because He did not need anyone to testify concerning man, a for He Himself knew what was in man.

Christ Witnesses to Nicodemus

Now there was a man of the Pharisees, named a Nicodemus, a b ruler of the Jews; 2 this man came to Jesus by night and said to Him, “a Rabbi, we know that You have come from God as a teacher; for no one can do these 1 b signs that You do unless c God is 2 1 Or attesting miracles a Mt 23:7; Jn 3:26 b Jn 2:11 c Jn 9:33; 10:38; 14:10f; Ac 2:22; 10:38

messenger, whose redemptive work brings about the promised salvation to His people (v. 14). The chapter may be divided into two sections: 1) Jesus’ dialogue with Nicodemus (vv. 1-10); and 2) Jesus’ discourse on God’s plan of salvation (vv. 11-21). 3:1-10 This section on Jesus’ dialogue with Nicodemus may be divided into 3 sections: 1) Nicodemus’ inquiry of Jesus (vv. 1-3); 2) Jesus’ insight into Nicodemus (vv. 4-8); and 3) Jesus’ indictment of Nicodemus (vv. 9,10). 3:1 Pharisees. See note on Mt 3:7. The word “Pharisee” most likely comes from a Heb. word meaning “to separate” and therefore probably means “separated ones.” They were not separatists in the sense of isolationists but in the puritanical sense, i.e., they were highly zealous for ritual and religious purity according to the Mosaic law as well as their own traditions that they added to the OT legislation. Although their origin is unknown, they seem to have arisen as an offshoot from the “Hasidim” or “pious ones” during the Maccabean era. They were generally from the Jewish middle class and mostly consisted of laity (business men) rather than priests or Levites. They represented the orthodox core of Judaism and very strongly influenced the common people of Israel. According to Josephus, 6,000 existed at the time of Herod the Great. Jesus condemned them for their hyper-concentration on externalizing religion (rules and regulations) rather than inward spiritual transformation (vv. 3,7). Nicodemus. Although Nicodemus was a Pharisee, his name was Gr. in origin and means “victor over the people.” He was a prominent Pharisee and member of the Sanhedrin (“a ruler of the Jews”). Nothing is known about his family background. He eventually came to believe in Jesus (7:50-52), risking his own life and reputation by helping to give Jesus’ body a decent burial (19:38-42). a ruler of the Jews. This is a reference to the Sanhedrin (see note on Mt 26:59), the main ruling body of the Jews in Palestine. It was the Jewish “supreme court” or ruling council of the time and arose most likely during the Persian period. In NT times, the Sanhedrin was composed of the High-Priest (president), chief priests, elders (family heads), and scribes for a total of 71 people. The method of appointment was both hereditary and political. It executed both civil and criminal jurisdiction according to Jewish law. However, capital punishment cases required the sanction of the Roman procurator (18:30-32). After A.D. 70 and the destruction of Jerusalem, the Sanhedrin was abolished and replaced by the Beth Din (court of Judgment) that was composed of scribes whose decisions had only moral and religious authority. 3:2 came to Jesus by night. While some have thought that Nicodemus’ visit at night was somehow figurative of the spiritual darkness of his heart (cf. 1:5; 9:4; 11:10; 13:30) or that he decided to come at this time because he could take more time with Jesus and be unhurried in conversation, perhaps the most logical explanation lies in the fact that, as a ruler of the Jews, Nicodemus was afraid of the implications of associating openly in conversation with Jesus. He

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1547 with him.” 3 Jesus answered and said to him, “Truly, truly, I say to you, unless one a is born 1 again he cannot see b the kingdom of God.” 4 Nicodemus *said to Him, “How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be born, can he?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of a water and the Spirit he cannot enter into b the kingdom of God. 6 a That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not be amazed that I said to you, ‘You must be born 1 again.’ 8 a The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.”

3 1 Or from above a 2Co 5:17; 1Pe 1:23 b Mt 19:24; 21:31; Mk 9:47; 10:14f; Jn 3:5 5 a Eze 36:25-27; Eph 5:26; Tit 3:5 b Mt 19:24; 21:31; Mk 9:47; 10:14f; Jn 3:3 6 a Jn 1:13; 1Co 15:50 7 1 Or from above 8 a Ps 135:7; Ecc 11:5; Eze 37:9 10 a Lk 2:46; 5:17; Ac 5:34 11 a Jn 1:18; 7:16f; 8:26, 28; 12:49; 14:24 b Jn 3:32 13 a Dt 30:12; Pr 30:4; Ac 2:34; Ro 10:6; Eph 4:9 b Jn 3:31; 6:38, 42 c Mt 8:20 14 a Nu 21:9 b Mt 8:20 c Jn 8:28; 12:34

chose night in order to have a clandestine meeting with Jesus rather than risk disfavor with his fellow Pharisees among whom Jesus was generally unpopular. 3:3 born again. The phrase lit. means “born from above.” Jesus answered a question that Nicodemus does not even ask. He read Nicodemus’ heart and came to the very core of his problem, i.e., the need for spiritual transformation or regeneration produced by the Holy Spirit. New birth is an act of God whereby eternal life is imparted to the believer (2Co 5:17; Tit 3:5; 1Pe 1:3; 1Jn 2:29; 3:9; 4:7; 5:1,4,18). Chapter 1:12,13 indicates that “born again” also carries the idea “to become children of God” through trust in the name of the incarnate Word. cannot see the kingdom of God. In context, this is primarily a reference to participation in the millennial kingdom at the end of the age, fervently anticipated by the Pharisees and other Jews. Since the Pharisees were supernaturalists, they naturally and eagerly expected the coming of the prophesied resurrection of the saints and institution of the messianic kingdom (Is 11:1-16; Da 12:2). Their problem was that they thought that mere physical lineage and keeping of religious externals qualified them for entrance into the kingdom rather than the needed spiritual transformation which Jesus emphasized (cf. 8:33-39; Gal 6:15). The coming of the kingdom at the end of the age can be described as the “regeneration” of the world (Mt 19:28) but regeneration of the individual is required before the end of the world in order to enter the kingdom. 3:4 A teacher himself, Nicodemus understood the rabbinical method of using figurative language to teach spiritual truth, and he was merely picking up Jesus’ symbolism. 3:5 born of water and the Spirit. Jesus referred not to literal water here but to the need for “cleansing” (e.g., Eze 36:24-27). When water is used figuratively in the OT, it habitually refers to renewal or spiritual cleansing, especially when used in conjunction with “spirit” (Nu 19:17-19; Ps 51:9,10; Is 32:15; 44:3-5; 55:1-3; Jer 2:13; Joel 2:28,29). Thus, Jesus made reference to the spiritual washing or purification of the soul, accomplished by the Holy Spirit through the Word of God at the moment of salvation (cf. Eph 5:26; Tit 3:5), required for belonging to His kingdom. 3:8 The wind blows where it wishes. Jesus’ point was that just as the wind cannot be controlled or understood by human beings but its effects can be witnessed, so also it is with the Holy Spirit. He cannot be controlled or understood, but the proof of His work is apparent. Where the Spirit works, there is undeniable and unmistakable evidence. 3:10 the teacher. The use of the definite article “the” indicates that Nicodemus was a renowned master-teacher in the nation of Is-

JOHN 3:15 9 Nicodemus said to Him, “How can these things be?” 10 Jesus answered and said to him, “Are you a the teacher of Israel and do not understand these things? 11 Truly, truly, I say to you, a we speak of what we know and b testify of what we have seen, and b you do not accept our testimony. 12 If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things? 13 a No one has ascended into heaven, but b He who descended from heaven: c the Son of Man. 14 As a Moses lifted up the serpent in the wilderness, even so must b the Son of Man c be lifted up; 15 so that whoever 1 believes will a in Him have eternal life.

15 1 Or believes in Him will have eternal life a Jn 20:31; 1 Jn 5:11-13

rael, an established religious authority par excellence. He enjoyed a high standing among the rabbis or teachers of his day. Jesus’ reply emphasized the spiritual bankruptcy of the nation at that time, since even one of the greatest of Jewish teachers did not recognize this teaching on spiritual cleansing and transformation based clearly in the OT (cf. v. 5). The net effect is to show that externals of religion may have a deadening effect on one’s spiritual perception. 3:11-21 The focus of these verses turns away from Nicodemus and centers on Jesus’ discourse regarding the true meaning of salvation. The key word in these verses is “believe,” used 7 times. The new birth must be appropriated by an act of faith. While vv. 1-10 center on the divine initiative in salvation, vv. 11-21 emphasize the human reaction to the work of God in regeneration. In vv. 11-21, the section may be divided into 3 parts: 1) the problem of unbelief (vv. 11,12); 2) the answer to unbelief (vv. 13-17); and 3) the results of unbelief (vv. 18-21). 3:11,12 Jesus focused on the idea that unbelief is the cause of ignorance. At heart, Nicodemus’ failure to understand Jesus’ words centered not so much in his intellect but in his failure to believe Jesus’ witness. 3:11 you do not accept our testimony. The plural “you” here refers back to the “we” of v. 2, where Nicodemus was speaking as a representative of his nation Israel (“we know”). Jesus replied in v. 11 with “you” indicating that Nicodemus’ unbelief was typical of the nation as a collective whole. 3:13 No one has ascended into heaven. This verse contradicts other religious systems’ claims to special revelation from God. Jesus insisted that no one has ascended to heaven in such a way as to return and talk about heavenly things (cf. 2Co 12:1-4). Only He had His permanent abode in heaven prior to His incarnation and, therefore, only He has the true knowledge regarding heavenly wisdom (cf. Pr 30:4). 3:14 so must the Son of Man be lifted up. Cf. 8:28; 12:32,34; 18:31,32. This is a veiled prediction of Jesus’ death on the cross. Jesus referred to the story of Nu 21:5-9 where the Israelite people who looked at the serpent lifted up by Moses were healed. The point of this illustration or analogy is in the “lifted up.” Just as Moses lifted up the snake on the pole so that all who looked upon it might live physically, those who look to Christ, who was “lifted up” on the cross, will live spiritually and eternally. 3:15 eternal life. This is the first of 10 references to “eternal life” in John’s gospel. The same Gr. word is translated in some versions as “everlasting life.” The two expressions appear in the NT nearly 50 times. Eternal life refers not only to eternal quantity but divine qual-

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JOHN 3:16 “For God so a loved the world, that He His 1 c only begotten Son, that whoever d believes in Him shall not perish, but have eternal life. 17 For God a did not send the Son into the world b to judge the world, but that the world might be saved through Him. 18 a He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of b the 1 only begotten Son of God. 19 This is the judgment, that a the Light has come into the world, and men loved the darkness rather than the Light, for b their deeds were evil. 20 a For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. 21 But he who a practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God.” 16

b gave

John the Baptist Witnesses Concerning Christ 22 After these things Jesus and His a disciples came into the land of Judea, and there He was spending time with them and

1548 16 1 Or unique, only one of His kind a Ro 5:8; Eph 2:4; 2Th 2:16; 1 Jn 4:10; Rev 1:5 b Ro 8:32; 1 Jn 4:9 c Jn 1:18; 3:18; 1 Jn 4:9 d Jn 3:36; 6:40; 11:25f 17 a Jn 3:34; 5:36, 38; 6:29, 38, 57; 7:29; 8:42; 10:36; 11:42; 17:3, 8, 18, 21, 23, 25; 20:21 b Lk 19:10; Jn 8:15; 12:47; 1 Jn 4:14 18 1 Or unique, only one of His kind a Mk 16:16; Jn 5:24 b Jn 1:18; 1 Jn 4:9 19 a Jn 1:4; 8:12; 9:5; 12:46 b Jn 7:7 20 a Jn 3:20, 21; Eph 5:11, 13 21 a 1 Jn 1:6 22 a Jn 2:2 b Jn 4:1, 2 24 a Mt 4:12; 14:3; Mk 6:17; Lk 3:20 25 a Jn 2:6 26 a Mt 23:7; Jn 3:2 b Jn 1:28 c Jn 1:7 27 a 1Co 4:7; Heb 5:4 b Jas 1:17

ity of life. It means lit. “life of the age to come” and refers therefore to resurrection and heavenly existence in perfect glory and holiness. This life for believers in the Lord Jesus is experienced before heaven is reached. This “eternal life” is in essence nothing less than participation in the eternal life of the Living Word, Jesus Christ. It is the life of God in every believer, yet not fully manifest until the resurrection (Ro 8:19-23; Php 3:20,21). 3:16 For God so loved the world. The Son’s mission is bound up in the supreme love of God for the evil, sinful “world” of humanity (cf. 6:32,51; 12:47; see notes on 1:9; Mt 5:44,45) that is in rebellion against Him. The word “so” emphasizes the intensity or greatness of His love. The Father gave His unique and beloved Son to die on behalf of sinful men (see note on 2Co 5:21). eternal life. See note on v. 15; cf. 17:3; 1Jn 5:20. 3:18 believed in the name. This phrase (lit. “to believe into the name”) means more than mere intellectual assent to the claims of the gospel. It includes trust and commitment to Christ as Lord and Savior which results in receiving a new nature (v. 7) which produces a change in heart and obedience to the Lord (see note on 2:23,24). 3:22-36 This section constitutes John the Baptist’s last testimony in this gospel regarding Christ. As his ministry faded away, Jesus’ ministry moved to the forefront. In spite of the fact that John the Baptist received widespread fame in Israel and was generally accepted by the common people of the land as well as those who were social outcasts, his testimony regarding Jesus was rejected, especially by the leaders of Israel (cf. Mt 3:5-10; Lk 7:29). 3:22 into the land of Judea. While the previous episode with Nicodemus took place in Jerusalem (2:23), which was part of Judea, the phrase here means that Jesus went out into the rural areas of that region. baptizing. Chapter 4:2 specifically says that Jesus did not personally baptize but that His disciples carried on this work. 3:23 Aenon near Salim. The exact location of this reference is disputed. The phrase may refer to either Salim near Shechem or Salim that is 6 mi. S of Beth-shean. Both are in the region of Samaria. Aenon is a transliterated Heb. word meaning “springs,” and both of these possible sites have plenty of water (“much water there”).

b baptizing. 23

John also was baptizing in Aenon near Salim, because there was much water there; and people were coming and were being baptized— 24 for a John had not yet been thrown into prison. 25 Therefore there arose a discussion on the part of John’s disciples with a Jew about a purification. 26 And they came to John and said to him, “a Rabbi, He who was with you b beyond the Jordan, to whom you c have testified, behold, He is baptizing and all are coming to Him.” 27 John answered and said, “a A man can receive nothing unless it b has been given him from heaven. 28 You yourselves 1 are my witnesses that I said, ‘a I am not the 2 Christ,’ but, ‘I have been sent ahead of Him.’ 29 He who has the bride is a the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. So this b joy of mine has been made full. 30 He must increase, but I must decrease. 28 1 Lit testify for me 2 I.e. Messiah a Jn 1:20, 23 29 a Mt 9:15; 25:1 b Jn 15:11; 16:24; 17:13; Php 2:2; 1 Jn 1:4; 2 Jn 12

3:24 John had not yet been thrown into prison. This provides another indication that John supplemented the synoptic gospels by providing additional information that helps further understanding of the movements of John the Baptist and Jesus (see Introduction). In Matthew and Mark, Christ’s temptation is followed by John’s imprisonment. With this phrase, John the apostle fills in the slot between Jesus’ baptism and temptation and the Baptist’s imprisonment. 3:25 there arose a discussion. The discussion probably concerned the relation of the baptismal ministries of John and Jesus to the Jews’ purification practices alluded to in 2:6. The real underlying impetus, however, centered in the concern of John’s disciples that Jesus was in competition with him. 3:25-36 This section may be divided into 3 parts which highlight the significance of what was occurring in relationship to John’s and Jesus’ ministry: 1) John the Baptist constituted the end of the old age (vv. 25-29); 2) the transition to Jesus’ ministry (v. 30); and 3) Jesus’ ministry as constituting the beginning of the new age (vv. 31-36). Instead of jealousy, John exhibited humble faithfulness to the superiority of Jesus’ person and ministry. 3:26 all are coming to Him. The potential conflict between John and Jesus was heightened by the fact that both were engaged in ministry in close proximity to one another. Because baptism is mentioned in v. 22, Jesus may have been close to Jericho near the fords of the Jordan, while John was a short distance N baptizing at Aenon. John’s followers were especially disturbed by the fact that so many were flocking to Jesus whereas formerly they had come to John. 3:27 given him from heaven. This verse emphasizes God’s sovereign authority in granting ministry opportunity (cf. 1Co 4:7; 15:10). 3:29 bridegroom . . . friend of the bridegroom. John conveyed his understanding of his own role through the use of a parable. The “friend of the bridegroom” was the ancient equivalent of the best man who organized the details and presided over the Judean wedding (Galilean weddings were somewhat different). This friend found his greatest joy in watching the ceremony proceed without problems. Most likely, John was also alluding to OT passages where faithful Israel is depicted as the bride of the Lord (Is 62:4,5; Jer 2:2; Hos 2:16-20).

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1549 31 “a He who comes from above is above all, b he who is of the earth is from the earth and speaks of the earth. a He who comes from heaven is above all. 32 What He has seen and heard, of that He a testifies; and a no one receives His testimony. 33 He who has received His testimony a has set his seal to this, that God is true. 34 For He whom God has a sent speaks the words of God; 1 b for He gives the Spirit without measure. 35 a The Father loves the Son and b has given all things into His hand. 36 He who a believes in the Son has eternal life; but he who b does not 1 obey the Son will not see life, but the wrath of God abides on him.”

31 a Mt 28:18; Jn 3:13; 8:23 b 1Co 15:47; 1 Jn 4:5 32 a Jn 3:11 33 a Jn 6:27; Ro 4:11; 15:28; 1Co 9:2; 2Co 1:22; Eph 1:13; 4:30; 2Ti 2:19; Rev 7:3-8 34 1 Lit because He does not give the Spirit by measure a Jn 3:17 b Mt 12:18; Lk 4:18; Ac 1:2; 10:38 35 a Mt 28:18; Jn 5:20; 17:2 b Mt 11:27; Lk 10:22 36 1 Or believe a Jn 3:16 b Ac 14:2; Heb 3:18 CHAPTER 4 1 a Lk 7:13 b Jn 3:22, 26; 1Co 1:17

3:31-36 In these verses, John the Baptist gave 5 reasons for Christ’s superiority to him: 1) Christ had a heavenly origin (v. 31); 2) Christ knew what was true by firsthand experience (v. 32); 3) Christ’s testimony always agreed with God (v. 33); 4) Christ experienced the Holy Spirit in an unlimited manner (v. 34); and 5) Christ was supreme because the Father sovereignly had granted that status to Him (v. 35). 3:31,32 above all. These verses bring together several of the themes from the entire chapter. From the immediate context, John explained why Jesus the incarnate word must become greater, i.e., He alone is “from above” (heavenly origin) and therefore “above all.” The Gr. term “above all” recalls v. 3 (see marginal note) where the new birth “from above” can only be experienced by faith in the One who is “from above.” In contrast, all others are “of the earth” signifying finitude and limitation. In the immediate context, John the Baptist had to become less (v. 30) because he was “from the earth” and belonged to the earth. Although he called for repentance and baptism, John could not reveal heaven’s counsel like Jesus, the God-Man. 3:34 the Spirit without measure. God gave the Spirit to the Son without limits (1:32,33; Is 11:2; 42:1; 61:1). 3:36 This constitutes a fitting climax to the chapter. John the Baptist laid out two alternatives, genuine faith and defiant disobedience, thereby bringing to the forefront the threat of looming judgment. As John faded from the forefront, he offered an invitation to faith in the Son and clearly expressed the ultimate consequence of failure to believe, i.e., “the wrath of God.” 4:1-26 The story of the Samaritan woman reinforces John’s main theme that Jesus is the Messiah and Son of God. The thrust of these verses is not so much her conversion but that Jesus is Messiah (v. 26). While her conversion is clearly implied, the apostle’s focus centers on Jesus’ declaration foretold in the Scriptures (v. 25). Important also is the fact that this chapter demonstrates Jesus’ love and understanding of people. His love for mankind involved no boundaries, for He lovingly and compassionately reached out to a woman who was a social outcast. In contrast to the limitations of human love, Christ exhibits the character of divine love that is indiscriminate and allencompassing (3:16). 4:3 He left Judea. John the Baptist and Jesus had official scrutiny focused on them because of their distinctive message regarding repentance and the kingdom. Most likely, Jesus wanted to avoid any possible trouble with John’s disciples who were troubled with His growing popularity and, since the Pharisees were also focusing on His growing influence, Jesus decided to leave Judea and travel N in order to avoid any conflict. 4:4 He had to pass through. Several roads led from Judea to Galilee: one near the seacoast; another through the region of Perea; and one through the heart of Samaria. Even with the strong antipathy

JOHN 4:6 Christ Witnesses to the Woman at the Well

Therefore when a the Lord knew that the Pharisees had heard that Jesus was making and b baptizing more disciples than John 2 (although a Jesus Himself was not baptizing, but His b disciples were), 3 He left a Judea and went away b again into Galilee. 4 And He had to pass through a Samaria. 5 So He *came to a city of a Samaria called Sychar, near b the parcel of ground that c Jacob gave to his son Joseph; 6 and Jacob’s well was there. So Jesus, being wearied from His journey, was sitting thus by the well. It was about 1 the sixth hour. 2 a Jn 3:22, 26; 1Co 1:17 b Jn 2:2 3 a Jn 3:22 b Jn 2:11f 4 a Lk 9:52 5 a Lk 9:52 b Ge 33:19; Jos 24:32 c Ge 48:22; Jn 4:12 6 1 Perhaps 6 p.m. Roman time or noon Jewish time

between Jews and Samaritans, the Jewish historian Josephus relates that the custom of Judeans at the time of the great festivals was to travel through the country of the Samaritans because it was the shorter route. Although the verb “had to” may possibly refer to the fact that Jesus wanted to save time and needless steps, because of the gospel’s emphasis on the Lord’s consciousness of fulfilling His Father’s plan (2:4; 7:30; 8:20; 12:23; 13:1; 14:31), the apostle may have been highlighting divine, spiritual necessity, i.e., Jesus had an appointment with divine destiny in meeting the Samaritan woman, to whom He would reveal His messiahship. Samaria. When the nation of Israel split politically after Solomon’s rule, King Omri named the capital of the northern kingdom of Israel “Samaria” (1Ki 16:24). The name eventually referred to the entire district and sometimes to the entire northern kingdom, which had been taken captive (capital, Samaria) by Assyria in 722 B.C. (2Ki 17:1-6). While Assyria led most of the populace of the 10 northern tribes away (into the region which today is northern Iraq), it left a sizable population of Jews in the northern Samaritan region and transported many non-Jews into Samaria. These groups intermingled to form a mixed race through intermarriage. Eventually tension developed between the Jews who returned from captivity and the Samaritans. The Samaritans withdrew from the worship of Yahweh at Jerusalem and established their worship at Mt. Gerizim in Samaria (vv. 20-22). Samaritans regarded only the Pentateuch as authoritative. As a result of this history, Jews repudiated Samaritans and considered them heretical. Intense ethnic and cultural tensions raged historically between the two groups so that both avoided contact as much as possible (v. 9; Ezr 4:1-24; Ne 4:1-6; Lk 10:25-37). See note on 2Ki 17:24. 4:5,6 These verses refer back to Ge 48:22 where Jacob bequeathed a section of land to Joseph which he had purchased from the “sons of Hamor” (cf. Ge 33:19). When the Jews returned from Egypt, they buried Joseph’s bones in that land at Shechem. This area became the inheritance of Joseph’s descendants. The precise location of “Jacob’s well” has been set by a firm tradition among Jews, Samaritans, Muslims, and Christians and lies today in the shadow of the crypt of an unfinished Orthodox church. The term used here for “well” denotes a running spring, while in vv. 11,12 John used another term for “well” that means “cistern” or “dug-out-well” indicating that the well was both dug out and fed by an underground spring. This spring is still active today. 4:5 Sychar. This town is probably identified with the modern village of Askar on the shoulder of Mt. Ebal, opposite Mt. Gerizim. A continuous line of tradition identifies Jacob’s well as lying about a half mile S of Askar. 4:6 wearied from His journey. Since the Word became flesh (1:14), He also suffered from physical limitations in His humanity (Heb 2:10-14). the sixth hour. John used Roman time, which

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JOHN 4:7 7 There *came a woman of Samaria to draw water. Jesus *said to her, “Give Me a drink.” 8 For His a disciples had gone away into b the city to buy food. 9 Therefore the a Samaritan woman *said to Him, “How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?” (For b Jews have no dealings with Samaritans.) 10 Jesus answered and said to her, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you a living water.” 11 She *said to Him, “1 Sir, You have nothing to draw with and the well is deep; where then do You get that a living water? 12 You are not greater than our father Jacob, are You, who a gave us the well, and drank of it himself and his sons and his cattle?” 13 Jesus answered and said to her, “Everyone who drinks of this water will thirst again; 14 but whoever drinks of the water that I will give him a shall never thirst; but the water that I will give him will become in him a well of water springing up to b eternal life.”

1550 8 a Jn 2:2 b Jn 4:5, 39 9 a Lk 9:52 b Ezr 4:3-6, 11ff; Mt 10:5; Jn 8:48; Ac 10:28 10 a Jer 2:13; Jn 4:14; 7:37f; Rev 7:17; 21:6; 22:1, 17 11 1 Or Lord a Jer 2:13; Jn 4:14; 7:37f; Rev 7:17; 21:6; 22:1, 17 12 a Jn 4:6 14 a Jn 6:35; 7:38 b Mt 25:46; Jn 6:27

15 1 Or Lord a Jn 6:35 19 1 Or Lord a Mt 21:11; Lk 7:16, 39; 24:19; Jn 6:14; 7:40; 9:17 20 a Ge 33:20; Jn 4:12 b Dt 11:29; Jos 8:33 c Lk 9:53 21 a Jn 4:23; 5:25, 28; 16:2, 32 b Mal 1:11; 1Ti 2:8 22 a 2Ki 17:28-41 b Is 2:3; Ro 3:1f; 9:4f 23 a Jn 4:21; 5:25, 28; 16:2, 32 b Php 3:3

started reckoning from 12:00 p.m., so the time would be about 6:00 p.m. 4:7 came a woman of Samaria to draw water. Women generally came in groups to collect water, either earlier or later in the day to avoid the sun’s heat. If the Samaritan woman alone came at 12:00 p.m. (see note on v. 6), this may indicate that her public shame (vv. 16-19) caused her to be isolated from other women. Give Me a drink. For a Jewish man to speak to a woman in public, let alone to ask from her, a Samaritan, a drink was a definite breach of rigid social custom as well as a marked departure from the social animosity that existed between the two groups. Further, a “rabbi” and religious leader did not hold conversations with women of illrepute (v. 18). 4:8 to buy food. This verse indicates that since Jesus and His disciples were willing to purchase food from Samaritans, they did not follow some of the self-imposed regulations of stricter Jews, who would have been unwilling to eat food handled by outcast Samaritans. 4:10 living water. The OT is the background for this term, which has important metaphorical significance. In Jer 2:13, Yahweh decries the disobedient Jews for rejecting Him, the “fountain of living waters.” The OT prophets looked forward to a time when “living waters will flow out of Jerusalem” (Zec 14:8; Eze 47:9). The OT metaphor spoke of the knowledge of God and His grace which provides cleansing, spiritual life, and the transforming power of the Holy Spirit (cf. Is 1:16-18; 12:3; 44:3; Eze 36:25-27). John applies these themes to Jesus Christ as the living water which is symbolic of eternal life mediated by the Holy Spirit from Him (cf. v. 14; 6:35; 7:37-39). Jesus used the woman’s need for physical water to sustain life in this arid region in order to serve as an object lesson for her need for spiritual transformation. 4:15 The woman, like Nicodemus (3:4), did not realize that Jesus was talking about her spiritual needs. Instead, in her mind, she wanted such water in order to avoid her frequent trips to Jacob’s well. 4:16 call your husband. Since the woman failed to understand the nature of the living water He offered (v. 15), Jesus abruptly

15 The woman *said to Him, “1 Sir, a give me this water, so I will not be thirsty nor come all the way here to draw.” 16 He *said to her, “Go, call your husband and come here.” 17 The woman answered and *said, “I have no husband.” Jesus said to her, “You have correctly said, ‘I have no husband’; 18 for you have had five husbands, and the one whom you now have is not your husband; this you have said truly.” 19 The woman *said to Him, “1 Sir, I perceive that You are a a prophet. 20 a Our fathers worshiped in b this mountain, and you people say that c in Jerusalem is the place where men ought to worship.” 21 Jesus *said to her, “Woman, believe Me, a an hour is coming when b neither in this mountain nor in Jerusalem will you worship the Father. 22 a You worship what you do not know; we worship what we know, for b salvation is from the Jews. 23 But a an hour is coming, and now is, when the true worshipers will worship the Father b in spirit and truth; for such people the Father seeks to

turned the dialogue to focus sharply on her real spiritual need for conversion and cleansing from sin. His intimate knowledge of her morally depraved life not only indicated His supernatural ability, but also focused on her spiritual condition. 4:18 not your husband. She was living conjugally with a man who Jesus said was not her husband. By such an explicit statement, our Lord rejected the notion that when two people live together it constitutes marriage. Biblically, marriage is always restricted to a public, formal, official, and recognized covenant. 4:19 You are a prophet. His knowledge of her life indicated He had supernatural inspiration. 4:20 in this mountain. Both Jews and Samaritans recognized that God had commanded their forefathers to identify a special place for worshiping Him (Dt 12:5). The Jews, recognizing the entire Hebrew canon, chose Jerusalem (2Sa 7:5-13; 2Ch 6:6). The Samaritans, recognizing only the Pentateuch, noted that the first place Abraham built an altar to God was at Shechem (Ge 12:6,7), which was overlooked by Mt. Gerizim, where the Israelites had shouted the blessings promised by God before they entered the Promised Land (Dt 11:29,30). As a result, they chose Mt. Gerizim for the place of their temple. 4:21 neither in this mountain nor in Jerusalem. There was no reason to debate locations, since both places would be obsolete soon and neither would have any role to play in the lives of those who genuinely worship God. Jerusalem would even be destroyed with its temple (A.D. 70). 4:22 you do not know. The Samaritans did not know God. They did not have the full revelation of Him, and thus could not worship in truth. The Jews did have the full revelation of God in the OT; thus they knew the God they worshiped, because salvation’s truth came first to them (see note on Lk 19:9) and through them to the world (cf. Ro 3:2; 9:4,5). 4:23 hour. This refers to Jesus’ death, resurrection, and ascension to God, having completed redemption. true worshipers. Jesus’ point is that in light of His coming as Messiah and Savior, worshipers will be identified, not by a particular shrine or location, but by their worship of the Father through the Son. With Christ’s coming, previ-

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1551 be His worshipers. 24 God is 1 spirit, and those who worship Him must worship a in spirit and truth.” 25 The woman *said to Him, “I know that a Messiah is coming (b He who is called Christ); when that One comes, He will declare all things to us.” 26 Jesus *said to her, “a I who speak to you am He.”

Christ Witnesses to the Disciples At this point His a disciples came, and they were amazed that He had been speaking with a woman, yet no one said, “What do You seek?” or, “Why do You speak with her?” 28 So the woman left her waterpot, and went into the city and *said to the men, 29 “Come, see a man a who told me all the things that I have done; b this is not 1 the Christ, is it?” 30 They went out of the city, and were coming to Him. 31 Meanwhile the disciples were urging Him, saying, “a Rabbi, eat.” 32 But He said 27

24 1 Or Spirit a Php 3:3 25 a Da 9:25; Jn 1:41 b Mt 1:16; 27:17, 22; Lk 2:11 26 a Jn 8:24, 28, 58; 9:37; 13:19 27 a Jn 4:8 29 1 I.e. the Messiah a Jn 4:17f b Mt 12:23; Jn 7:26, 31 31 a Mt 23:7; 26:25, 49; Mk 9:5; 11:21; 14:45; Jn 1:38, 49; 3:2, 26; 6:25; 9:2; 11:8

33 a Lk 6:13-16; Jn 1:40-49; 2:2 34 a Jn 5:30; 6:38 b Jn 5:36; 17:4; 19:28, 30 35 a Mt 9:37, 38; Lk 10:2 36 a Pr 11:18; 1Co 9:17f b Ro 1:13 c Mt 19:29; Jn 3:36; 4:14; 5:24; Ro 2:7; 6:23 37 a Job 31:8; Mic 6:15 39 a Jn 4:5, 30

ous distinctions between true and false worshipers based on locations disappeared. True worshipers are all those everywhere who worship God through the Son, from the heart (cf. Php 3:3). 4:24 God is spirit. This verse represents the classical statement on the nature of God as Spirit. The phrase means that God is invisible (Col 1:15; 1Ti 1:17; Heb 11:27) as opposed to the physical or material nature of man (1:18; 3:6). The word order of this phrase puts an emphasis on “spirit,” and the statement is essentially emphatic. Man could never comprehend the invisible God unless He revealed Himself, as He did in Scripture and the Incarnation. must worship. Jesus is not speaking of a desirable element in worship but that which is absolutely necessary. in spirit and truth. The word “spirit” does not refer to the Holy Spirit but to the human spirit. Jesus’ point here is that a person must worship not simply by external conformity to religious rituals and places (outwardly) but inwardly (“in spirit”) with the proper heart attitude. The reference to “truth” refers to worship of God consistent with the revealed Scripture and centered on the “Word made flesh” who ultimately revealed His Father (14:6). 4:25 Messiah. The Samaritans also anticipated Messiah’s coming. 4:26 I who speak to you am He. Jesus forthrightly declared Himself to be Messiah, though His habit was to avoid such declarations to His own Jewish people who had such crassly political and militaristic views regarding Messiah (cf. 10:24; Mk 9:41). The “He” in this translation is not in the original Gr. for Jesus lit. said “I who speak to you am.” The usage of “I am” is reminiscent of 8:58 (see notes there). This claim constitutes the main point of the story regarding the Samaritan woman. 4:27-42 These verses reinforce Jesus’ acknowledgment that He was Messiah by offering proof for His claim. John gave 5 genuine, but subtle, proofs that Jesus was truly Messiah and Son of God which reinforced his main theme of 20:31: 1) proof from His immediate control of everything (v. 27); 2) proof from His impact on the woman (vv. 28-30); 3) proof from His intimacy with the Father (vv. 31-34); 4) proof from His insight into men’s souls (vv. 35-38); and 5) proof from His impression on the Samaritans (vv. 39-42). 4:27 At this point. Had the disciples arrived earlier, they would have interrupted and destroyed the conversation, and if they had arrived any later, she would have gone and they would not have

JOHN 4:39 to them, “I have food to eat that you do not know about.” 33 So the a disciples were saying to one another, “No one brought Him anything to eat, did he?” 34 Jesus *said to them, “My food is to a do the will of Him who sent Me and to b accomplish His work. 35 Do you not say, ‘There are yet four months, and then comes the harvest’? Behold, I say to you, lift up your eyes and look on the fields, that they are white a for harvest. 36 Already he who reaps is receiving a wages and is gathering b fruit for c life eternal; so that he who sows and he who reaps may rejoice together. 37 For in this case the saying is true, ‘a One sows and another reaps.’ 38 I sent you to reap that for which you have not labored; others have labored and you have entered into their labor.”

Christ Witnesses to the Samaritans 39 From a that city many of the Samaritans believed in Him because of the word

heard His declaration of messiahship. This feature subtly reveals Jesus’ divine control over the situation that was occurring. 4:28-31 to the men. Jesus had such an impact on the woman that she was eager to share the news among the townspeople whom she had previously avoided because of her reputation. Her witness and candor regarding her own life so impressed them that they came to see Jesus for themselves. 4:32,33 I have food. Just like the Samaritan woman’s misunderstanding of Jesus words regarding literal water (v. 15), Jesus’ own disciples thought only of literal food. John commonly used such misunderstanding to advance the argument of his gospel (e.g., 2:20; 3:3). 4:34 My food is to do the will of Him who sent Me. Most likely Jesus echoed Dt 8:3 where Moses stated, “man does not live by bread alone; but man lives by everything that proceeds out of the mouth of the LORD” (cf. Mt 4:4; Lk 4:4). When He talked with the Samaritan woman, Jesus was performing the will of the Father and thereby received greater sustenance and satisfaction than any mere physical food could offer Him (5:23,24; 8:29; 17:4). Obedience to and dependence upon God’s will summed up Jesus’ whole life (Eph 5:17). God’s will for Him to finish is explained in 6:38-40 (see note on 6:40). 4:35 four months, and then comes the harvest. The event probably happened in Dec. or Jan. which was 4 months before the normal spring harvest (mid-Apr.). Crops were planted in Nov., and by Dec. or Jan. the grain would be sprouting up in vibrant green color. Jesus used the fact that they were surrounded by crops growing in the field and waiting to be harvested as an object lesson to illustrate His urgency about reaching the lost which the “harvest” symbolized. Jesus points out the Samaritan woman and people of Sychar (“lift up your eyes”) who were at that moment coming upon the scene (v. 30) looking like a ripened “harvest” that urgently needed “gathering,” i.e., evangelizing. white for harvest. Their white clothing seen above the growing grain may have looked like white heads on the stalks, an indication of readiness for harvest. Jesus knew the hearts of all (2:24), so was able to state their readiness for salvation (cf. vv. 39-41). 4:36-38 The Lord’s call to His disciples to do the work of evangelism contains promises of reward (“wages”), fruit that brings eternal joy (v. 36), and the mutual partnership of shared privilege (vv. 37,38).

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JOHN 4:40 of the woman who testified, “b He told me all the things that I have done.” 40 So when the Samaritans came to Jesus, they were asking Him to stay with them; and He stayed there two days. 41 Many more believed because of His word; 42 and they were saying to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves and know that this One is indeed a the Savior of the world.”

Christ Is Received by the Galileans 43 After a the two days He went forth from there into Galilee. 44 For Jesus Himself testified that a a prophet has no honor in his own country. 45 So when He came to Galilee, the Galileans received Him, a having seen all the things that He did in Jerusalem at the feast; for they themselves also went to the feast.

Christ Heals the Nobleman’s Son 46 Therefore He came again to a Cana of Galilee b where He had made the water wine. And there was a royal official whose son was sick at c Capernaum. 47 When he

1552 39 b Jn 4:29 42 a Mt 1:21; Lk 2:11; Jn 1:29; Ac 5:31; 13:23; 1Ti 4:10; 1 Jn 4:14 43 a Jn 4:40 44 a Mt 13:57; Mk 6:4; Lk 4:24 45 a Jn 2:23 46 a Jn 2:1 b Jn 2:9 c Lk 4:23; Jn 2:12 47 a Jn 4:3, 54 48 1 Or attesting miracles a Da 4:2f; 6:27; Mt 24:24; Mk 13:22; Ac 2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12; Ro 15:19; 1Co 1:22; 2Co 12:12; 2Th 2:9; Heb 2:4 49 1 Or Lord 50 a Mt 8:13 51 1 Or boy 52 1 Perhaps 7 p.m. Roman time or 1 p.m. Jewish time 53 a Ac 11:14 54 1 Or attesting miracle a Jn 2:11 b Jn 4:45f CHAPTER 5 1 a Dt 16:1; Jn 2:13

4:42 Savior of the world. This phrase occurs also in 1Jn 4:14. The verse constitutes the climax to the story of the woman of Samaria. The Samaritans themselves became another in a series of witnesses in John’s gospel that demonstrated the identity of Jesus as the Messiah and Son of God. This episode represents the first instance of cross-cultural evangelism (Ac 1:8). 4:43-54 The episode of Jesus’ healing of the official’s son constitutes the second major “sign” of 8 which John used to reinforce Jesus’ true identity for producing belief in his readers (v. 54). In this episode, Jesus chided the official’s unbelief in needing a miraculous sign in order to trust in Christ (v. 48). While some believe that this story is the same as the healing of the centurion’s son (Mt 8:5-13; Lk 7:2-10), sufficient differences exist to demonstrate that it is different from the synoptic account; e.g., 1) no evidence exists that the official’s son was a Gentile; 2) the official’s son, not his servant, was healed; and 3) Jesus was far more negative regarding the official’s faith (v. 48) than the centurion’s (Mt 8:10). One may divide this section into 3 parts: 1) Jesus contemplating unbelief (vv. 43-45); 2) Jesus confronting unbelief (vv. 46-49); and 3) Jesus conquering unbelief (vv. 50-54). 4:43 went . . . into Galilee. After two days in Samaria, Jesus traveled to Galilee, resuming the trip that began in v. 3. 4:44 a prophet has no honor in his own country. This proverb (also in Mt 13:57; Mk 6:4) contrasts the believing response of the Samaritans (v. 39) with the characteristic unbelief of Jesus’ own people in Galilee (and Judea) whose reticent faith depended so much on Jesus’ performance of miracles (v. 48). While in Samaria, Jesus had enjoyed His first unqualified and unopposed success. His own people’s hearts were not open to Him, but exhibited reluctance and hardness. 4:45 the Galileans received Him. The apostle may have meant these words as irony especially in light of the surrounding context of vv. 44,48. The reception was likely that of curiosity seekers whose appetite centered more on seeing miracles than believing in Jesus as Messiah—as it had been at “the feast” (see notes on 2:23-25).

heard that Jesus had come a out of Judea into Galilee, he went to Him and was imploring Him to come down and heal his son; for he was at the point of death. 48 So Jesus said to him, “Unless you people see 1 a signs and a wonders, you simply will not believe.” 49 The royal official *said to Him, “1 Sir, come down before my child dies.” 50 Jesus *said to him, “a Go; your son lives.” The man believed the word that Jesus spoke to him and started off. 51 As he was now going down, his slaves met him, saying that his 1 son was living. 52 So he inquired of them the hour when he began to get better. Then they said to him, “Yesterday at the 1 seventh hour the fever left him.” 53 So the father knew that it was at that hour in which Jesus said to him, “Your son lives”; and he himself believed and a his whole household. 54 This is again a a second 1 sign that Jesus performed when He had b come out of Judea into Galilee.

Christ Heals the Paralytic Man

After these things there was a a feast of the Jews, and Jesus went up to Jerusalem.

4:46 Cana of Galilee. The deep irony of the statement in v. 45 increases with the fact that Jesus had only recently performed a miracle in Cana at the wedding. Instead of responding in belief, the people wanted more (see note on v. 48). The basis of their welcome was extremely crass. royal official. This term most likely designated someone officially attached to the service of King Herod Antipas, tetrarch of Galilee from 4 B.C. to A.D. 39. sick at Capernaum. Capernaum was approximately 16 mi. NE of Cana. 4:47 imploring Him. The language here indicates that he repeatedly begged Jesus to heal his son. His approach to Jesus was out of desperation, but he had little appreciation of who Jesus was. In light of v. 46, apparently the nobleman’s motivation centered in Jesus’ reputation as a miracle worker rather than as Messiah. 4:48 Unless you people see signs and wonders. The “you” is plural. Jesus addresses these words to the Galileans as a whole and not just to the royal official (see notes on vv. 45,46). The response of the Galileans was fundamentally flawed because it disregarded the person of Christ and centered in the need for a constant display of miraculous signs. Such an attitude represents the deepest state of unbelief. 4:50 your son lives. Jesus met the demands of Galilean unbelief by healing the official’s son, revealing not only His sympathy, but His marvelous graciousness in spite of such a faithless demand for miracles. 4:52 the seventh hour. About 7:00 p.m., reckoning from noon, using the Roman system. See note on v. 6. 4:53 at that hour. The time when the official’s son improved corresponded precisely with the time that he had spoken with Jesus. This served to strengthen the official’s faith and, as a result, the “whole household” believed. 5:1–7:52 This section evidences the shift from reservation and hesitation about Jesus as Messiah (3:26; 4:1-3) to outright rejection (7:52). The opposition started with controversy regarding Jesus’ healing on the Sabbath (vv. 1-18), intensified in chap. 6 with many of His disciples abandoning Him (6:66), and finally hardened in chap.

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1553 2 Now there is in Jerusalem by a the sheep gate a pool, which is called b in 1 Hebrew 2 Bethesda, having five porticoes. 3 In these lay a multitude of those who were sick, blind, lame, and withered, [1 waiting for the moving of the waters; 4 for an angel of the Lord went down at certain seasons into the pool and stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted.] 5 A man was there who had been 1 ill for thirtyeight years. 6 When Jesus saw him lying there, and knew that he had already been a long time in that condition, He *said to him, “Do you wish to get well?” 7 The sick man answered Him, “Sir, I have no man to put me into the pool when a the water is stirred up, but while I am coming, another steps down before me.” 8 Jesus *said to him, “a Get up, pick up your pallet and walk.” 9 Immediately the man became well, and picked up his pallet and began to walk.

2 1 I.e. Jewish Aramaic 2 Some early mss read Bethsaida or Bethzatha a Ne 3:1, 32; 12:39 b Jn 19:13, 17, 20; 20:16; Ac 21:40; Rev 9:11; 16:16 3 1 Early mss do not contain the remainder of v 3, nor v4 5 1 Lit in his sickness 7 a Jn 5:4 8 a Mt 9:6; Mk 2:11; Lk 5:24

9 a Jn 9:14 10 a Jn 1:19; 5:15, 16, 18 b Ne 13:19; Jer 17:21f; Mt 12:2; Lk 6:2; Jn 7:23; 9:16 14 a Mk 2:5; Jn 8:11 b Ezr 9:14 15 a Jn 1:19; 5:16, 18 16 a Jn 1:19; 5:10, 15, 18

7 into official opposition against Him with the religious authorities’ unsuccessful attempt to arrest Him (7:20-52). Accordingly, the theme of this section is the rejection of Jesus as Messiah. 5:1-18 Although opposition to Jesus smoldered beneath the surface (e.g., 2:13-20), the story of Jesus’ healing at the Pool of Bethesda highlights the beginning of open hostility toward Him in Jerusalem in the southern parts of Palestine. The passage may be divided into 3 parts: 1) the miracle performed (vv. 1-9); 2) the Master persecuted (vv. 10-16); and 3) the murder planned (vv. 16-18). 5:1 a feast of the Jews. John repeatedly tied his narrative to various Jewish feasts, (2:13—Passover; 6:4—Passover; 7:2—Booths, or Tabernacles; 10:22—Hanukkah or Feast of Dedication; and 11:55— Passover), but this reference is the only instance when he did not identify the particular feast occurring at the time. 5:2 sheep gate. is a reference to the gate identified in Ne 3:1,32; 12:39. It was a small opening in the N wall of the city, just W of the NE corner. there is . . . a pool. Some have suggested that John wrote his gospel before the destruction of Jerusalem in A.D. 70, because his usage of “is” here implies that the pool still existed. However, John frequently used what is known as a “historical present” to refer to past events, so this argument carries little weight. For more on the date of writing, see Introduction: Author and Date. Bethesda. “Bethesda” is the Gr. transliteration of a Heb. (or Aram.) name meaning “house of outpouring.” 5:3a lay. It was a custom at that time for people with infirmities to gather at this pool. Intermittent springs may have fed the pool and caused the disturbance of the water (v. 7). Some ancient witnesses indicate that the waters of the pool were red with minerals, and thus thought to have medicinal value. 5:3b,4 The statement in the latter half of v. 3, “waiting for the moving of the waters,” along with v. 4 are not original to the gospel. The earliest and best Gr. manuscripts, as well as the early versions, exclude the reading. The presence of words or expressions unfamiliar to John’s writings also militate against its inclusion. 5:5 thirty-eight years. John included this figure to emphasize the gravity of the debilitating disease that afflicted the individual. Since his sickness had been witnessed by many people for almost 4 decades, when Jesus cured him everyone knew the genuineness of the healing (cf. v. 9).

JOHN 5:17 Christ Heals on the Sabbath a Now

it was the Sabbath on that day. So a the Jews were saying to the man who was cured, “It is the Sabbath, and b it is not permissible for you to carry your pallet.” 11 But he answered them, “He who made me well was the one who said to me, ‘Pick up your pallet and walk.’” 12 They asked him, “Who is the man who said to you, ‘Pick up your pallet and walk’?” 13 But the man who was healed did not know who it was, for Jesus had slipped away while there was a crowd in that place. 14 Afterward Jesus *found him in the temple and said to him, “Behold, you have become well; do not a sin anymore, b so that nothing worse happens to you.” 15 The man went away, and told a the Jews that it was Jesus who had made him well. 16 For this reason a the Jews were persecuting Jesus, because He was doing these things on the Sabbath. 17 But He answered them, “My 10

5:6 knew. The word implies supernatural knowledge of the man’s situation (1:47,48; 4:17). Jesus picked the man out from among many sick people. The sovereign initiative was His, and no reason is given as to His choice. 5:8 Get up, pick up . . . walk. In the same way that He spoke the world into being at creation, (Ge 1:3), Jesus’ spoken words had the power to cure (cf. 1:3; 8:58; Ge 1:1; Col 1:16; Heb 1:2). pallet. The “pallet” or “mat” was normally made of straw and was light enough so that it could be carried on the shoulder of a well person who assisted the infirm (cf. Mk 2:3). 5:9 picked up his pallet and began to walk. This phrase emphasizes the completeness of the cure (cf. v. 5). 5:10,11 The OT had forbidden work on the Sabbath but did not stipulate what “work” was specifically indicated (Ex 20:8-11). The assumption in Scripture seems to be that “work” was one’s customary employment, but rabbinical opinion had developed oral tradition beyond the OT which stipulated 39 activities forbidden (Mishnah Shabbath 7:2; 10:5), including carrying anything from one domain to another. Thus, the man had broken oral tradition, not OT law (see notes on v. 16). 5:10 it is not permissible. The phrase reveals that the Judaism during Jesus’ time had degenerated into pious hypocrisy. Such hypocrisy especially enraged the Lord Jesus (cf. Mt 22,23), who used this incident to set up a confrontation with Jewish hyper-legalism and identified the need for national repentance. 5:14 do not sin anymore, so that nothing worse happens to you. The basic thrust of Jesus’ comments here indicates that sin has its inevitable consequences (cf. Gal 6:7,8). Although Scripture makes clear that not all disease is a consequence of sin (cf. 9:1-3; Lk 13:1-5), illness at times may be directly tied into one’s moral turpitude (cf. 1Co 11:29,30; Jas 5:15). Jesus may specifically have chosen this man in order to highlight this point. 5:16 persecuting. The verb tense means that the Jews repeatedly persecuted Jesus, i.e., continued hostile activity. This was not an isolated incident of their hatred toward Him because of His healings on the Sabbath (cf. Mk 3:1-6). on the Sabbath. Jesus did not break God’s law since in it there was no prohibition of doing good on that day (Mk 2:27). However, Jesus disregarded the oral law of the Jews that had developed, i.e., “the tradition of the elders” (cf. also Mt

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JOHN 5:18 Father is working until now, and I Myself am working.”

Equality with God in Nature For this reason therefore a the Jews seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, c making Himself equal with God.

b were

Equality with God in Power and Authority 19 Therefore Jesus answered and was saying to them, “Truly, truly, I say to you, a the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever 1 the Father does, these things the Son also does in like manner. 20 a For the Father loves the Son, and shows Him all things that He Himself is doing; and the Father will show Him b greater works than these, so that you will marvel. 21 For just as the Father raises the dead and a gives them

1554 18 a Jn 1:19; 5:15, 16 b Jn 5:16; 7:1 c Jn 10:33; 19:7 19 1 Lit that One a Mt 26:39; Jn 5:30; 6:38; 8:28; 12:49; 14:10 20 a Mt 3:17; Jn 3:35; 2Pe 1:17 b Jn 14:12 21 a Ro 4:17; 8:11

b Jn 11:25 22 a Jn 5:27; 9:39; Ac 10:42; 17:31 23 a Lk 10:16; 1 Jn 2:23 24 a Jn 3:18; 12:44; 20:31; 1 Jn 5:13 b Jn 3:18 c 1 Jn 3:14 25 a Jn 4:21, 23; 5:28 b Lk 15:24 c Jn 6:60; 8:43, 47; 9:27 26 a Jn 1:4; 6:57 27 1 Or a son of man a Jn 9:39; Ac 10:42; 17:31 28 a Jn 4:21 b Jn 11:24; 1Co 15:52 29 a Da 12:2; Mt 25:46; Ac 24:15

15:1-9). Most likely, Jesus deliberately practiced such healing on the Sabbath to provoke a confrontation with their religious hypocrisy that blinded them to the true worship of God (see vv. 17-47 for the main reason for Jesus’ confrontation; see notes on vv. 10,11). 5:17-47 These verses reveal the ultimate reason Jesus confronted the Jews’ religious hypocrisy, i.e., the opportunity to declare who He was. This section is Christ’s own personal statement of His deity. As such, it is one of the greatest Christological discourses in Scripture. Herein Jesus makes 5 claims to equality with God: 1) He is equal with God in His person (vv. 17,18); 2) He is equal with God in His works (vv. 19,20); 3) He is equal with God in His power and sovereignty (v. 21); 4) He is equal with God in His judgment (v. 22); and 5) He is equal with God in His honor (v. 23). 5:17 Jesus’ point is that whether He broke the Sabbath or not, God was working continuously and, since Jesus Himself worked continuously, He also must be God. Furthermore, God does not need a day of rest for He never wearies (Is 40:28). For Jesus’ self-defense to be valid, the same factors that apply to God must also apply to Him. Jesus is Lord of the Sabbath (Mt 12:8)! Interestingly, even the rabbis admitted that God’s work had not ceased after the Sabbath because He sustains the universe. 5:18 This verse confirms that the Jews instantly grasped the implications of His remarks that He was God (see notes on v. 17). 5:19 Truly, truly. Cf. vv. 24,25; 1:51. This is an emphatic way of saying “I’m telling you the truth.” In response to Jewish hostility at the implications of His assertions of equality with God, Jesus became even more fearless, forceful, and emphatic. Jesus essentially tied His activities of healing on the Sabbath directly to the Father. The Son never took independent action that set Him against the Father because the Son only did those things that were coincident with and co-extensive with all that the Father does. Jesus thus implied that the only One who could do what the Father does must be as great as the Father. 5:20 greater works. This refers to the powerful work of raising the dead. God has that power (cf. 1Ki 17:17-24; 2Ki 4:32-37; 5:7) and so does the Lord Jesus (vv. 21-29; 11:25-44; 14:19; 20:1-18). 5:23 honor the Son. This verse gives the reason that God entrusted all judgment to the Son (v. 22), i.e., so that all men should honor the Son just as they honor the Father. This verse goes far be-

life, even so b the Son also gives life to whom He wishes. 22 For not even the Father judges anyone, but a He has given all judgment to the Son, 23 so that all will honor the Son even as they honor the Father. a He who does not honor the Son does not honor the Father who sent Him. 24 “Truly, truly, I say to you, he who hears My word, and a believes Him who sent Me, has eternal life, and b does not come into judgment, but has c passed out of death into life. 25 Truly, truly, I say to you, a an hour is coming and now is, when b the dead will hear the voice of the Son of God, and those who c hear will live. 26 For just as the Father has life in Himself, even so He a gave to the Son also to have life in Himself; 27 and He gave Him authority to a execute judgment, because He is 1 the Son of Man. 28 Do not marvel at this; for a an hour is coming, in which b all who are in the tombs will hear His voice, 29 and will come forth; a those who did the good deeds to a resurrection of life, those who commit-

yond making Jesus a mere ambassador who is acting in the name of a monarch, but gives Him full and complete equality with the Father (cf. Php 2:9-11). honor the Father. Jesus turned the tables on the Jewish accusation against Him of blasphemy. Instead, Jesus affirmed that the only way anyone can honor the Father is through receiving the Son. Therefore, the Jews were the ones who actually blasphemed the Father by rejection of His Son. 5:24 passed out of death into life. This develops the truth of v. 21, that Jesus gives life to whomever He desires. The people who receive that life are here identified as those who hear the Word and believe in the Father and the Son. They are the people who have eternal life and never will be condemned (Ro 8:1; Col 1:13). 5:25-29 The theme of these verses is resurrection. Jesus related that all men, saved and unsaved, will be literally and physically resurrected from the dead. However, only the saved experience a spiritual (“born again”), as well as physical, resurrection unto eternal life. The unsaved will be resurrected unto judgment and eternal punishment through separation from God (i.e., the second death; cf. Rev 20:6,14; 21:8). These verses also constitute proof of the deity of Jesus Christ since the Son has resurrection power (vv. 25,26), and the Father has granted Him the status of Judge of all mankind (v. 27). In the light of other Scripture, it is clear that Jesus speaks generally about resurrection, but not about one, general resurrection (see notes on Da 12:2; 1Co 15:23; 1Th 4:16). 5:25 hour is coming and now is. Cf. 4:23. This phrase reveals an already/not yet tension regarding the resurrection. Those who are born again are already “spiritually” resurrected (“now is”; Eph 2:1; Col 2:13), and yet a future physical resurrection still awaits them (“hour is coming”; 1Co 15:35-54; Php 3:20,21). 5:26 He gave to the Son. The Son from all eternity had the right to grant life (1:4). The distinction involves Jesus’ deity versus His incarnation. In becoming a man, Jesus voluntarily set aside the independent exercise of His divine attributes and prerogatives (Php 2:6-11). Jesus here affirmed that even in His humanity, the Father granted Him “lifegiving” power, i.e., the power of resurrection (see note on v. 20). 5:27 authority. Cf. 17:2; see note on Mt 28:18. 5:29 those who did the good . . . evil deeds. Jesus was not teaching justification by works (see 6:29). In the context, the “good”

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1555 ted the evil deeds to a resurrection of judgment. 30 “a I can do nothing on My own initiative. As I hear, I judge; and b My judgment is just, because I do not seek My own will, but c the will of Him who sent Me.

Witness of John the Baptist 31 “a If I alone testify about Myself, My testimony is not 1 true. 32 There is a another who testifies of Me, and I know that the testimony which He gives about Me is true. 33 You have sent to John, and he a has testified to the truth. 34 But a the testimony which I receive is not from man, but I say these things so that you may be saved. 35 He was a the lamp that was burning and was shining and you b were willing to rejoice for 1 a while in his light.

Witness of the Works of Christ 36 But the testimony which I have is greater than the testimony of John; for a the works which the Father has given Me b to accomplish—the very works that I do—testify about Me, that the Father c has sent Me.

Witness of the Father And the Father who sent Me, a He has testified of Me. You have neither heard His

30 a Jn 5:19 b Jn 8:16 c Jn 4:34; 6:38 31 1 I.e. admissible as legal evidence a Jn 8:14 32 a Jn 5:37 33 a Jn 1:7, 15, 19, 32; 3:26-30 34 a Jn 5:32; 1 Jn 5:9 35 1 Lit an hour a 2Sa 21:17; 2Pe 1:19 b Mk 1:5 36 a Mt 11:4; Jn 2:23; 10:25, 38; 14:11; 15:24 b Jn 4:34 c Jn 3:17 37 a Mt 3:17; Mk 1:11; Lk 3:22; 24:27; Jn 8:18; 1 Jn 5:9 38 a 1 Jn 2:14 b Jn 3:17 39 1 Or (a command) Search the Scriptures! a Jn 7:52; Ro 2:17ff b Lk 24:25, 27; Ac 13:27 41 a Jn 5:44; 7:18; 1Th 2:6 43 a Mt 24:5 44 1 Or honor or fame a Jn 5:41 b Ro 2:29 c Jn 17:3; 1Ti 1:17 45 a Jn 9:28; Ro 2:17ff 46 a Lk 24:27 47 a Lk 16:29, 31 CHAPTER 6 1 a Jn 6:1-13: Mt 14:1321; Mk 6:32-44; Lk 9:10-17 b Mt 4:18; Lk 5:1

is believing on the Son so as to receive a new nature that produces good works (3:21; Jas 2:14-20), while the “evil” done is to reject the Son (the unsaved) and hate the light, which has the result of evil deeds (3:18,19). In essence, works merely evidence one’s nature as saved or unsaved (see notes on Ro 2:5-10), but human works never determine one’s salvation. 5:30 the will of Him who sent Me. In summarizing all He has said from v. 19 on about His equality with God, Jesus claimed that the judgment He exercised was because everything He did was dependent upon the Father’s word and will (cf. vv. 19,20). 5:32-47 The background of these verses is Dt 17:6; 19:15 where witnesses were to establish the truthfulness of a matter (see note on 1:7). Jesus Himself emphasized the familiar theme of witnesses who testify to the identity of the Son: 1) John the Baptist (vv. 32-35); 2) Jesus’ works (vv. 35,36); 3) the Father (vv. 37,38); and 4) the OT Scriptures (vv. 39-47). 5:36 the very works that I do. Cf. 10:25. The miracles of Jesus were witness to His deity and messiahship. Such miracles are the major signs recorded by John in this gospel, so as to fulfill His purpose in 20:30,31 (see Introduction: Historical and Theological Themes). 5:37 Father . . . has testified. Cf. Mt 3:17; Mk 1:11; Lk 3:22. 5:39 You search. Although the verb “search” could also be understood as a command (i.e., “Search the Scriptures!”), most prefer this translation as an indicative. The verb implies diligent scrutiny in investigating the Scriptures to find “eternal life.” However, Jesus points out that with all their fastidious effort, they miserably failed in their understanding of the true way to eternal life through the Son of God (see notes on Mt 19:16-25; cf. 14:6; 2Ti 3:15). testify about Me. Cf. v. 45. Christ is the main theme of Scripture. See note on 1:45. 5:40 unwilling. They searched for eternal life, but were not willing to trust its only source (cf. v. 24; 1:11; 3:19).

JOHN 6:1 voice at any time nor seen His form. 38 You do not have a His word abiding in you, for you do not believe Him whom He b sent.

Witness of the Scriptures 39 1 a You

search the Scriptures because you think that in them you have eternal life; it is b these that testify about Me; 40 and you are unwilling to come to Me so that you may have life. 41 a I do not receive glory from men; 42 but I know you, that you do not have the love of God in yourselves. 43 I have come in My Father’s name, and you do not receive Me; a if another comes in his own name, you will receive him. 44 How can you believe, when you a receive 1 glory from one another and you do not seek b the 1 glory that is from c the one and only God? 45 Do not think that I will accuse you before the Father; the one who accuses you is a Moses, in whom you have set your hope. 46 For if you believed Moses, you would believe Me, for a he wrote about Me. 47 But a if you do not believe his writings, how will you believe My words?”

Christ Feeds 5,000 Mt 14:13-21; Mk 6:31-44; Lk 9:11-17 After these things a Jesus went away to the other side of b the Sea of Galilee (or

5:41 glory from men. If Jesus agreed to be the kind of Messiah the Jews wanted, providing miracles and food along with political and military power, He would receive honor and glory from them. But He sought only to please God (vv. 19ff.). 5:43 you will receive him. The Jewish historian, Josephus, records that a string of messianic pretenders arose in the years before A.D. 70. This verse contrasts the Jewish rejection of their true Messiah because they did not love or know God (v. 42), with their willing acceptance of charlatans. 5:46 Moses . . . for he wrote about Me. Jesus does not mention any specific passage in the 5 books of Moses although there are many (e.g., Dt 18:15; cf. 1:21; 4:19; 6:14; 7:40,52). 6:1-14 The story of the feeding of the 5,000 is the fourth sign John employed to demonstrate that Jesus is the Messiah and Son of God. It is the only miracle recorded in all 4 gospels (Mt 14:13-23; Mk 6:30-46; Lk 9:10-17). Since John most likely wrote to supplement and provide additional information not recorded in the synoptics (see Introduction: Background and Setting), his recording of this miracle emphasized its strategic importance in two ways: 1) it demonstrated the creative power of Christ more clearly than any other miracle, and 2) it decisively supported John’s purposes of demonstrating the deity of Jesus Christ while also serving to set the stage for Jesus’ discourse on the “bread of life” (vv. 22-40). Interestingly, both creative miracles of Jesus, the water into wine (2:1-10) and the multiplying of bread (vv. 1-14) speak of the main elements in the Lord’s supper or communion (v. 53). 6:1 After these things. A large gap of time may exist between chaps. 5 and 6. If the feast in 5:1 is Booths, or Tabernacles, then at least 6 months passed (Oct. to Apr.). If the feast of 5:1 is Passover, then a year passed between these chapters. the Sea of Galilee. Chapter 6 is very close to the same structure as chap. 5 since both occur around a Jewish feast and both lead to a discourse of Jesus’

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JOHN 6:2 c Tiberias). 2

A large crowd followed Him, because they saw the 1 a signs which He was performing on those who were sick. 3 Then a Jesus went up on the mountain, and there He sat down with His disciples. 4 Now a the Passover, the feast of the Jews, was near. 5 Therefore Jesus, lifting up His eyes and seeing that a large crowd was coming to Him, *said to a Philip, “Where are we to buy bread, so that these may eat?” 6 This He was saying to a test him, for He Himself knew what He was intending to do. 7 a Philip answered Him, “b Two hundred 1 denarii worth of bread is not sufficient for them, for everyone to receive a little.” 8 One of His a disciples, b Andrew, Simon Peter’s brother, *said to Him, 9 “There is a lad here who has five barley loaves and two a fish, but what are these for so many people?” 10 Jesus said, “Have the people 1 sit down.” Now there was a much grass in the place. So the men 1 sat down, in number about b five thousand. 11 Jesus then took the loaves, and a having given thanks, He distributed to those who were seated; likewise also of the b fish as much as they wanted. 12 When they were filled, He *said to His a disciples, “Gather up the leftover fragments so that nothing will be lost.” 13 So they gathered them up, and filled twelve a baskets with fragments from the five barley loaves which were left over by those

1556 1 c Jn 6:23; 21:1 2 1 Or attesting miracles a Jn 2:11, 23; 3:2; 6:14, 30; 11:47; 12:18, 37; 20:30 3 a Mt 5:1; Mk 3:13; Lk 6:12; 9:28; Jn 6:15 4 a Dt 16:1; Jn 2:13 5 a Jn 1:43 6 a 2Co 13:5; Rev 2:2 7 1 The denarius was equivalent to a day’s wages a Jn 1:43 b Mk 6:37 8 a Jn 2:2 b Jn 1:40 9 a Jn 6:11; 21:9, 10, 13 10 1 Lit recline(d) a Mk 6:39 b Mt 14:21 11 a Mt 15:36; Jn 6:23 b Jn 6:9; 21:9, 10, 13 12 a Jn 2:2 13 a Mt 14:20

14 1 Or attesting miracle a Mt 11:3; 21:11; Jn 1:21 15 1 Or about a Jn 18:36f b Jn 6:15-21: Mt 14:22-33; Mk 6:4551 c Jn 6:3 16 a Jn 2:2 17 a Mk 6:45; Jn 6:24, 59 19 1 Lit 25 or 30 stadia 20 1 Or stop being afraid a Mt 14:27 22 a Jn 6:2

deity. While chap. 5 takes place in the S around Judea and Jerusalem, chap. 6 takes place in the N around Galilee. The result of both chapters is the same: He is rejected not only in the southern but also in the northern regions. See note on 21:1. 6:2 they saw the signs. The crowds followed not out of belief but out of curiosity concerning the miracles that He performed (v. 26). However, in spite of the crowd’s crass motivations, Jesus, having compassion on them, healed their sick and fed them (cf. Mt 13:14; Mk 6:34). 6:7 Two hundred denarii. Since one denarius was a day’s pay for a common laborer, 200 denarii would be approximately 8 months’ wages. The crowd, however, was so large that such a significant amount was still inadequate to feed them. 6:10 five thousand. The number of men was 5,000, not including women and children, who probably brought the total up to 20,000. 6:14 the Prophet. The crowd referred to “the Prophet” of Dt 18:15. Sadly, these comments, coming right after Jesus healed and fed them, indicate that the people desired a Messiah who met their physical, rather than spiritual, needs. Apparently, no recognition existed for the need of spiritual repentance and preparation for the kingdom (Mt 4:17). They wanted an earthly, political Messiah to meet all their needs and to deliver them from Roman oppression. Their reaction typifies many who want a “Christ” that makes no demands of them (cf. Mt 10:34-39; 16:24-26), but of whom they can make their selfish personal requests. 6:15 take Him by force to make Him king. John supplemented the information in Matthew and Mark by indicating that the reason Jesus dismissed the disciples and withdrew from the crowd into a mountain alone was because of His supernatural knowledge of their intention to make Him king in light of His healing and feeding of them. The crowd,

who had eaten. 14 Therefore when the people saw the 1 sign which He had performed, they said, “This is truly the a Prophet who is to come into the world.”

Christ Walks on the Water Mt 14:22-33; Mk 6:45-52 15 So Jesus, perceiving that they were 1 intending to come and take Him by force a to make Him king, b withdrew again to c the mountain by Himself alone. 16 Now when evening came, His a disciples went down to the sea, 17 and after getting into a boat, they started to cross the sea a to Capernaum. It had already become dark, and Jesus had not yet come to them. 18 The sea began to be stirred up because a strong wind was blowing. 19 Then, when they had rowed about 1 three or four miles, they *saw Jesus walking on the sea and drawing near to the boat; and they were frightened. 20 But He *said to them, “It is I; 1 a do not be afraid.” 21 So they were willing to receive Him into the boat, and immediately the boat was at the land to which they were going.

“I Am the Bread of Life” 22 The next day a the crowd that stood on the other side of the sea saw that there was no other small boat there, except one, and

incited by mob enthusiasm, was ready to proceed with crassly political intentions that would have jeopardized God’s will. 6:16-21 The story of Jesus’ walking on the water constituted the fifth sign in John’s gospel designed to demonstrate the writer’s purpose that Jesus is the Messiah and Son of God (20:30,31). The miracle demonstrates Jesus’ deity by His sovereignty over the laws of nature. 6:17 to Capernaum. Matthew 14:22 and Mark 6:45 indicate that as soon as Jesus had fed the multitudes, He immediately dismissed His disciples to travel W toward Capernaum (vv. 16,17). 6:18 a strong wind was blowing. The Sea of Galilee is almost 700 ft. below sea level. Cooler air from the northern mountains and southeastern tablelands rushes down into the lake and displaces the warm moist air, causing violent churning of the water. 6:19,20 Jesus walking on the sea. The synoptics reveal that in fear and the darkness, they thought He was a ghost (Mt 14:26; Mk 6:49). The Son of God, who made the world, was in control of its forces and, in this case, He suspended the law of gravity. The act was not frivolous on Jesus’ part, for it constituted a dramatic object lesson to the disciples of Jesus’ true identity as the sovereign Lord of all creation (cf. 1:3). 6:21 immediately the boat was at the land. This wording indicates that another miracle occurred besides walking on the water, i.e., the boat miraculously and instantly arrived at its precise destination as soon as Jesus stepped into the boat. 6:22-58 Jesus’ famous discourse on the bread of life. The key theme is v. 35, i.e., “I am the bread of life,” which is the first of 7 emphatic “I AM” statements of Jesus in this gospel (8:12; 10:7,9; 10:11,14; 11:25; 14:6; 15:1,5). This analogy of Jesus as “the bread” of life reinforces John’s theme of Jesus as the Messiah and Son of God (20:30,31). Although John records Jesus’ miracles to establish His

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1557 that Jesus b had not entered with His disciples into the boat, but that His disciples had gone away alone. 23 There came other small boats from a Tiberias near to the place where they ate the bread after the b Lord c had given thanks. 24 So when the crowd saw that Jesus was not there, nor His disciples, they themselves got into the small boats, and a came to Capernaum seeking Jesus. 25 When they found Him on the other side of the sea, they said to Him, “a Rabbi, when did You get here?” 26 Jesus answered them and said, “Truly, truly, I say to you, you a seek Me, not because you saw b signs, but because you ate of the loaves and were filled. 27 Do not a work for the food which perishes, but for the food which endures to b eternal life, which c the Son of Man will give to you, for on Him the Father, God, d has set His seal.” 28 Therefore they said to Him, “What shall we do, so that we may work the works of

22 b Jn 6:15ff 23 a Jn 6:1 b Lk 7:13 c Jn 6:11 24 a Mt 14:34; Mk 6:53; Jn 6:17, 59 25 a Mt 23:7 26 a Jn 6:24 b Jn 6:2, 14, 30 27 a Is 55:2 b Jn 3:15f; 4:14; 6:40, 47, 54; 10:28; 17:2f c Mt 8:20; Jn 6:53, 62 d Jn 3:33 29 a 1Th 1:3; Jas 2:22; 1 Jn 3:23; Rev 2:26 b Jn 3:17 30 a Mt 12:38 b Jn 6:2, 14, 26 31 a Ex 16:4, 15, 21; Nu 11:8; Jn 6:49, 58 b Ps 78:24; Ex 16:4, 15; Ne 9:15; Ps 105:40 33 1 Or He who comes a Jn 6:41, 50 34 a Jn 4:15 35 a Jn 6:48, 51 b Jn 4:14 36 a Jn 6:26

deity, he moves quickly to Jesus’ discourse on the spiritual realities of His person in order to define correctly who Jesus Christ was, i.e., not merely a wonder-worker but the Son of God who came to save mankind from sin (3:16). This discourse took place in the synagogue at Capernaum (v. 59). 6:22,23 These verses indicate that the crowds who witnessed Jesus’ healings and His feeding of the multitudes were still at the original site of these miracles (E of the lake) and, out of heightened curiosity, desired to find Jesus once again. Other boats loaded with people from Tiberias (on the NW shore of the lake) also heard of the miracles and sought Him out. 6:26 because you ate. This phrase emphasizes Jesus’ point that the crowds which followed Him were motivated by superficial desire for food rather than any understanding of the true spiritual significance of Jesus’ person and mission (8:14-21; Mk 6:52). 6:27 food which perishes. Jesus rebuked the crowd for purely materialistic notions of the messianic kingdom (cf. v. 26; 4:15). Although Messiah’s kingdom would be literal and physical someday, the people failed to see the overriding spiritual character and blessing of “eternal life” given immediately to those who believe the witness of God to His Son. food which endures to eternal life. The continuing discourse indicates that this was a reference to Jesus Himself (v. 35). 6:28 works of God. They thought Jesus was saying that God required them to do some works to earn everlasting life, which they thought they would be able to do. 6:29 the work of God, that you believe. The crowd misunderstood Jesus’ prohibition in v. 27 (“Do not work”) which prompted Jesus to remind them that an exclusive focus on material blessings is wrong. The only work God desired was faith or trust in Jesus as Messiah and Son of God (cf. Mal 3:1). The “work” that God requires is to believe in His Son (cf. 5:24). 6:30 What work do You perform? The question demonstrated the obtuseness, the spiritual blindness of the crowd, and their shallow, selfish curiosity. The feeding of 20,000 (v. 10) was a sufficient enough sign to demonstrate Christ’s deity (cf. Lk 16:31). 6:31 Our fathers ate the manna. The crowd’s logic appeared to be that Jesus’ miraculous feeding was a small miracle compared to what Moses did. In order for them to believe in Him, they would need to see Him feed the nation of Israel on the same scale that God

JOHN 6:36 God?” 29 Jesus answered and said to them, “This is a the work of God, that you believe in Him whom He b has sent.” 30 So they said to Him, “a What then do You do for a b sign, so that we may see, and believe You? What work do You perform? 31 a Our fathers ate the manna in the wilderness; as it is written, ‘b HE GAVE THEM BREAD OUT OF HEAVEN TO EAT.’” 32 Jesus then said to them, “Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the true bread out of heaven. 33 For the bread of God is 1 that which a comes down out of heaven, and gives life to the world.” 34 Then they said to Him, “Lord, always a give us this bread.” 35 Jesus said to them, “a I am the bread of life; he who comes to Me will not hunger, and he who believes in Me b will never thirst. 36 But a I said to you that you have seen Me, and yet do not believe.

did when He sent manna and fed the entire nation of Israel during their wilderness wanderings for 40 years (Ex 16:11-36). They were demanding that Jesus outdo Moses if they were to believe in Him. They quoted from Ps 78:24. 6:32 true bread out of heaven. The manna God gave was temporary and perished and was only a meager shadow of what God offered them in the true bread, Jesus Christ, who gives spiritual and eternal life to mankind (“world”). 6:33 bread of God. This phrase is synonymous with the phrase “bread out of heaven” (v. 32). 6:34 Lord, always give us this bread. This statement once again demonstrated the blindness of the crowd, for they were thinking of some physical bread and failed to understand the spiritual implication that Jesus was that “bread” (cf. 4:15). 6:35 I am the bread of life. The obtuseness in v. 34 prompted Jesus to speak very plainly that He was referring to Himself.

T H E “ I A M ” S TAT E M E N T S Twenty-three times in all we find our Lord’s meaningful“I AM”(ego eimi, Gr.) in the Greek text of this gospel (Jn 4:26; 6:20,35,41,48,51; 8:12,18,24,28,58; 10:7,9,11,14; 11:25; 13:19; 14:6; 15:1,5; 18:5,6,8).In several of these, He joins His“I AM”with seven tremendous metaphors which are expressive of His saving relationship toward the world. “I AM the Bread of life”(Jn 6:35,41,48,51). “I AM the Light of the world”(Jn 8:12). “I AM the Door of the sheep”(Jn 10:7,9). “I AM the Good Shepherd”(Jn 10:11,14). “I AM the Resurrection and the Life”(Jn 11:25). “I AM the Way, the Truth, and the Life”(Jn 14:6). “I AM the true Vine”(Jn 15:1,5). ©1997 by Thomas Nelson, Inc.

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JOHN 6:37 37 a All

that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out. 38 For a I have come down from heaven, b not to do My own will, but c the will of Him who d sent Me. 39 This is the will of Him who sent Me, that of a all that He has given Me I b lose nothing, but c raise it up on the last day. 40 For this is the will of My Father, that everyone who a beholds the Son and b believes in Him will have eternal life, and I Myself will c raise him up on the last day.” 41 a Therefore the Jews were grumbling about Him, because He said, “I am the bread that b came down out of heaven.” 42 They were saying, “a Is not this Jesus, the son of Joseph, whose father and mother b we know? How does He now say, ‘c I have come down out of heaven’?” 43 Jesus answered and said to them, “Do not grumble among yourselves. 44 No one can come to

1558 37 a Jn 6:39; 17:2, 24 38 a Jn 3:13 b Mt 26:39 c Jn 4:34; 5:30 d Jn 6:29 39 a Jn 6:37; 17:2, 24 b Jn 17:12; 18:9 c Mt 10:15; Jn 6:40, 44, 54; 11:24 40 a Jn 12:45; 14:17, 19 b Jn 3:16 c Mt 10:15; Jn 6:39, 44, 54; 11:24 41 a Jn 1:19; 6:52 b Jn 6:33, 51, 58 42 a Lk 4:22 b Jn 7:27f c Jn 6:38, 62 44 a Jer 31:3; Hos 11:4; Jn 6:65; 12:32 b Jn 6:39 45 a Ac 7:42; 13:40; Heb 8:11 b Is 54:13; Jer 31:34 c Php 3:15; 1Th 4:9; 1 Jn 2:27 46 a Jn 1:18 47 a Jn 3:36; 5:24; 6:51, 58; 11:26 48 a Jn 6:35, 51 49 a Jn 6:31, 58

6:37 All that the Father gives Me will come to Me. This verse emphasizes the sovereign will of God in the selection of those who come to Him for salvation (cf. vv. 44,65; 17:6,12,24). The Father has predestined those who would be saved (see notes on Ro 8:29,30; Eph 1:3-6; 1Pe 1:2). The absolute sovereignty of God is the basis of Jesus’ confidence in the success of His mission (see note on v. 40; cf. Php 1:6). The security of salvation rests in the sovereignty of God, for God is the guarantee that “all” He has chosen will come to Him for salvation. The idea of “gives Me” is that every person chosen by God and drawn by God (v. 44) must be seen as a gift of the Father’s love to the Son. The Son receives each “love gift” (v. 37), holds on to each (v. 39), and will raise each to eternal glory (vv. 39,40). No one chosen will be lost (see notes on Ro 8:31-39). This saving purpose is the Father’s will which the Son will not fail to do perfectly (v. 38; cf. 4:34; 10:28,29; 17:6,12,24). 6:40 everyone who beholds the Son and believes in Him. This verse emphasizes human responsibility in salvation. Although God is sovereign, He works through faith, so that a person must believe in Jesus as the Messiah and Son of God who alone offers the only way of salvation (cf. 14:6). However, even faith is a gift of God (Ro 12:3; Eph 2:8,9). Intellectually harmonizing the sovereignty of God and the responsibility of man is impossible humanly, but perfectly resolved in the infinite mind of God. 6:41-50 This section constitutes the beginning of the crowd’s reaction to Jesus’ discourse on the bread of life and may be divided into 3 sections: 1) the murmuring reaction of the crowd (vv. 41,42); 2) Jesus’ rebuke of the crowd for their reaction (vv. 43-46); and 3) Jesus’ reiteration of His message to the crowd (vv. 47-51). 6:41 the Jews. In this gospel, the term “Jews” is often associated with hostility toward Christ. It is used ironically to indicate the incongruity of their rising hostility toward their Messiah. Since they hardened their hearts, God judicially hardened their hearts also (cf. 12:3740; Is 6:10; 53:1; Mt 13:10-15). In the tribulation, Israel will turn to Jesus as their true Messiah and be saved (Ro 11:25-27; Rev 1:7; 7:1-8; cf. Zec 12:10-14). grumbling. The reaction of the synagogue crowds to Jesus’ statements was the same as the Jews in the wilderness who grumbled against God both before and after the manna was given to them (Ex 16:2,8,9; Nu 11:4-6). because He said, “I am the bread . . . out of heaven.” The Jews’ anger centered in two things: 1) that Jesus said He was the bread and 2) that He came down from heaven. Both the Jews in Jerusalem (5:18) and the Galileans reacted negatively when Jesus placed Himself equal with God.

Me unless the Father who sent Me a draws him; and I will b raise him up on the last day. 45 It is written a in the prophets, ‘b AND THEY SHALL ALL BE c TAUGHT OF GOD.’ Everyone who has heard and learned from the Father, comes to Me. 46 a Not that anyone has seen the Father, except the One who is from God; He has seen the Father. 47 Truly, truly, I say to you, he who believes a has eternal life. 48 a I am the bread of life. 49 a Your fathers ate the manna in the wilderness, and they died. 50 This is the bread which a comes down out of heaven, so that one may eat of it and b not die. 51 a I am the living bread that b came down out of heaven; if anyone eats of this bread, c he will live forever; and the bread also which I will give d for the life of the world is e My flesh.” 50 a Jn 6:33 b Jn 3:36; 5:24; 6:47, 51, 58; 11:26 51 a Jn 6:35, 48 b Jn 6:41, 58 c Jn 3:36; 5:24; 6:47, 58; 11:26 d Jn 1:29; 3:14f; Heb 10:10; 1 Jn 4:10 e Jn 6:53-56

6:42 whose father and mother we know? On the human level, they knew Jesus as a fellow Galilean. These words are reminiscent of Jesus’ words in 4:44, “a prophet has no honor in his own country.” Their hostility sprang from the root of unbelief. Jesus’ death was impending because hostility had resulted everywhere He went. 6:44 draws him. Cf. v. 65. The combination of v. 37a and v. 44 indicate that the divine drawing activity which Jesus referred to cannot be reduced to what theologians call “prevenient grace,” i.e., that somehow the power to come to Christ is allegedly dispensed to all of mankind, thus enabling everyone to accept or reject the gospel according to their own will alone. Scripture indicates that no “free will” exists in man’s nature, for man is enslaved to sin (total depravity) and unable to believe apart from God’s empowerment (Ro 3:1-19; Eph 2:1-3; 2Co 4:4; 2Ti 1:9). While “whosoever will” may come to the Father, only those whom the Father gives the ability to will toward Him will actually come to Him. The drawing here is selective and efficacious (producing the desired effect) upon those whom God has sovereignly chosen for salvation, i.e., those whom God has chosen will believe because God has sovereignly determined that result from eternity past (Eph 1:9-11). 6:45 Jesus paraphrased Is 54:13 to support the point that if someone comes to faith and repentance to God, it is because they have been taught, and hence drawn, by God. The “drawing” and “learning” are just different aspects of God’s sovereign direction in the person’s life. Those taught by God to grasp the truth are also drawn by God the Father to embrace the Son. 6:49,50 Jesus contrasted the earthly and heavenly bread. The manna that was given in the wilderness, although sent from heaven to help sustain the Israelites for their physical needs, could not impart eternal life nor meet their spiritual needs as could the “bread of life” (v. 48) that came down from heaven in the person of Jesus the Messiah. The proof of this contrast centers in the irrefutable fact that all the fathers died who ate the wilderness manna. 6:51-59 This section may be divided into 3 divisions: 1) Jesus’ pronouncement (v. 51); 2) the crowd’s perplexity (v. 52); and 3) Jesus’ promises (vv. 53-59). 6:51 This pronouncement exactly reiterates vv. 33,35,47,48. bread . . . is My flesh. Jesus refers here prophetically to His impending sacrifice upon the cross (cf. 2Co 5:21; 1Pe 2:24). Jesus voluntarily laid down His life for evil, sinful mankind (10:18; 1Jn 2:2).

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1559 52 a Then the Jews b began to argue with one another, saying, “How can this man give us His flesh to eat?” 53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of a the Son of Man and drink His blood, you have no life in yourselves. 54 He who eats My flesh and drinks My blood has eternal life, and I will a raise him up on the last day. 55 For My flesh is true food, and My blood is true drink. 56 He who eats My flesh and drinks My blood a abides in Me, and I in him. 57 As the a living Father b sent Me, and I live because of the Father, so he who eats Me, he also will live because of Me. 58 This is the bread which a came down out of heaven; not as b the fathers ate and died; he who eats this bread c will live forever.” 59 These things He said a in the synagogue as He taught b in Capernaum.

Rejection by Many Followers 60 Therefore many of His a disciples, when they heard this said, “b This is a difficult statement; who can listen to it?” 61 But Jesus, a conscious that His disciples grumbled at this, said to them, “Does this b cause you to stumble? 62 What then if you see a the Son of Man b ascending to where He

JOHN 6:71

52 a Jn 1:19; 6:41 b Jn 9:16; 10:19 53 a Mt 8:20; Jn 6:27, 62 54 a Jn 6:39 56 a Jn 15:4f; 17:23; 1 Jn 2:24; 3:24; 4:15f 57 a Mt 16:16; Jn 5:26 b Jn 3:17; 6:29, 38 58 a Jn 6:33, 41, 51 b Jn 6:31, 49 c Jn 3:36; 5:24; 6:47, 51; 11:26 59 a Mt 4:23 b Jn 6:24 60 a Jn 2:2; 6:66; 7:3 b Jn 6:52 61 a Jn 6:64 b Mt 11:6 62 a Mt 8:20; Jn 6:27, 53 b Mk 16:19; Jn 3:13

was before? 63 a It is the Spirit who gives life; the flesh profits nothing; b the words that I have spoken to you are spirit and are life. 64 But there are a some of you who do not believe.” For Jesus b knew from the beginning who they were who did not believe, and c who it was that would 1 betray Him. 65 And He was saying, “For this reason I have a said to you, that no one can come to Me unless b it has been granted him from the Father.”

63 a 2Co 3:6 b Jn 6:68 64 1 Or hand Him over a Jn 6:60, 66 b Jn 2:25 c Mt 10:4; Jn 6:71; 13:11 65 a Jn 6:37, 44 b Mt 13:11; Jn 3:27 66 a Jn 2:2; 7:3 b Jn 6:60, 64 67 a Mt 10:2; Jn 2:2; 6:70f; 20:24 68 a Mt 16:16 b Jn 6:63; 12:49f; 17:8 69 a Mk 1:24; 8:29; Lk 9:20 70 a Jn 15:16, 19 b Mt 10:2; Jn 2:2; 6:71; 20:24 c Jn 8:44; 13:2, 27; 17:12 71 1 Or was intending to a Jn 12:4; 13:2, 26

66 As a result of this many of His a disciples b withdrew and were not walking with Him anymore. 67 So Jesus said to a the twelve, “You do not want to go away also, do you?” 68 a Simon Peter answered Him, “Lord, to whom shall we go? You have b words of eternal life. 69 We have believed and have come to know that You are a the Holy One of God.” 70 Jesus answered them, “a Did I Myself not choose you, b the twelve, and yet one of you is c a devil?” 71 Now He meant Judas a the son of Simon Iscariot, for he, b one of c the twelve, 1 was going to betray Him.

6:52 argue. Once again the perplexity of the Jews indicates that they failed to understand the spiritual truth behind Jesus’ illustration. Every time Jesus had given them a veiled saying or physical illustration, the Jews failed to see its spiritual significance (e.g., 3:4; 4:15). The Mosaic law prohibited the drinking of blood or the eating of meat with blood still in it (Lv 17:10-14; Dt 12:16; Ac 15:29). The Jews, unable to go beyond the mere physical perspective, were perplexed and angered. 6:53-58 eat . . . drink. Jesus’ point was an analogy that has spiritual, rather than literal, significance: just as eating and drinking are necessary for physical life, so also is belief in His sacrificial death on the cross necessary for eternal life. The eating of His flesh and drinking of His blood metaphorically symbolize the need for accepting Jesus’ cross work. For the Jews, however, a crucified Messiah was unthinkable (cf. Ac 17:1-3). Once again, the Jews, in their willful and judicial blindness, could not see the real spiritual significance and truth behind Jesus’ statements. Moreover, Jesus’ reference here to eating and drinking was not referring to the ordinance of communion for two significant reasons: 1) communion had not been instituted yet, and 2) if Jesus was referring to communion, then the passage would teach that anyone partaking of communion would receive eternal life. 6:60-71 These verses constitute the reaction of Jesus’ disciples to His sermon on the “bread of life.” As with the crowds’ response in Jerusalem (chap. 5) and in Galilee (chap. 6), the response of many of His disciples was unbelief and rejection of Him. John lists two groups and their reactions: 1) the false disciples’ reaction of unbelief (vv. 60-66), and 2) the true disciples’ reaction of belief (vv. 67-71). After this sermon, only a small nucleus of disciples remained (v. 67). 6:61 His disciples grumbled. Many of Jesus’ disciples had the same reaction as the Jews in v. 41 and of the first generation of Israelites to manna, i.e., they grumbled (Ex 16:2). 6:64 Jesus knew. Reminiscent of Jesus’ words in 2:23-25, Jesus knew the hearts of men, including those disciples who followed

Confession by Peter

b Mk 14:10 c Mt 10:2; Jn 2:2; 6:70; 20:24

Him. He supernaturally knew that many did not believe in Him as Messiah and Son of God so He did not entrust Himself to them. These false disciples were simply attracted to the physical phenomena (e.g., miracles and food), and failed to understand the true significance of Jesus’ teaching (v. 61). 6:65 I have said. See notes on vv. 37,44. Although men and women are commanded to believe and will be held accountable for unbelief, genuine faith is never exclusively a matter of human decision. Once again, in the face of unbelief, Jesus reiterated God’s sovereignty involved in selection for salvation. 6:66 disciples . . . were not walking with Him anymore. The language indicates that the abandonment was decisive and final (cf. 1Pe 2:6-8; 1Jn 2:19). 6:69 We have believed. Peter’s words were somewhat pretentious in that he implied that the true disciples somehow had superior insight and, as a result, came to belief through that insight. 6:70 Did I Myself not choose you, the twelve. In response to Peter’s words that the disciples had come to believe in Jesus, He reminds them that He sovereignly chose them (vv. 37,44,65). Jesus would not allow even a whisper of human pretension in God’s sovereign selection. a devil. The word “devil” means “slanderer” or “false accuser.” The idea perhaps is better rendered “one of you is the devil.” This meaning is clear from 13:2,27; Mk 8:33; Lk 22:3. The supreme adversary of God so operates behind failing human beings that his malice becomes theirs (cf. Mt 16:23). Jesus supernaturally knew the source and identified it precisely. This clearly fixes the character of Judas, not as a well intentioned but misguided man trying to force Jesus to exert His power and set up His kingdom (as some suggest), but as a tool of Satan doing unmitigated wickedness (see notes on 13:21-30). 6:71 Iscariot. The word most likely is from a Heb. word meaning “man of Kerioth,” the name of a village in Judah. As with the other 3 gospels, as soon as he was named, he became identified as the betrayer.

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JOHN 7:1 Christ’s Brothers Do Not Believe

After these things Jesus a was walking in Galilee, for He was unwilling to walk in Judea because b the Jews c were seeking to kill Him. 2 Now the feast of the Jews, a the Feast of Booths, was near. 3 Therefore His a brothers said to Him, “Leave here and go into Judea, so that Your b disciples also may see Your works which You are doing. 4 For no one does anything in secret 1 when he himself seeks to be known publicly. If You do these things, show Yourself to the world.” 5 For not even His a brothers were believing in Him. 6 So Jesus *said to them, “a My time is not yet here, but your time is always opportune. 7 a The world cannot

1560 CHAPTER 7 1 a Jn 4:3; 6:1; 11:54 b Jn 1:19; 7:11, 13, 15, 35 c Jn 5:18; 7:19; 8:37, 40; 11:53 2 a Lv 23:34; Dt 16:13, 16; Zec 14:16-19 3 a Mt 12:46; Mk 3:21; Jn 7:5, 10 b Jn 6:60 4 1 Lit and 5 a Mt 12:46; Mk 3:21; Jn 7:3, 10 6 a Mt 26:18; Jn 2:4; 7:8, 30 7 a Jn 15:18f b Jn 3:19f 8 a Jn 7:6 10 a Mt 12:46; Mk 3:21; Jn 7:3, 5

7:1–8:59 The main thrust of this section can be summarized as “high intensity hatred” since the smoldering dislike of Jesus in chaps. 5,6 erupted into a blazing inferno. The culmination of this hatred occurs in 11:45-57 where the Jewish authorities plot to kill the Son of God, culminating ultimately in His crucifixion. Both chapters deal with Jesus at the Feast of Booths, or Tabernacles, in Jerusalem. Especially noteworthy is the fact that two major themes associated with Tabernacles, i.e., water and light, come to prominence in these two chapters (vv. 37-39; 8:12). At the next Passover following this celebration of Tabernacles, Jesus was crucified. The central truth that dominates this whole passage is that Jesus was on a divine timetable. His life was not random, but operated according to God’s sovereign and perfect timing and direction. 7:1-13 This section has two parts: 1) Jesus’ avoidance of the wrong time in God’s sovereign plan (vv. 1-9), and 2) Jesus’ perfect obedience to the right time in God’s sovereign plan (vv. 10-13). 7:1 After these things. A 6 month gap most likely took place between chaps. 6 and 7. While chap. 6 occurred around Passover (6:4— Apr.), chap. 7 occurs at the Feast of Booths, or Tabernacles (Oct.). John wrote nothing about those months since his purpose was not to present an exhaustive chronology of Christ’s life but to portray Him as the Messiah and Son of God and show how men reacted to Him. walking in Galilee. Chapter 6 indicates Jesus spent two days with the multitude of 20,000 people (6:22), but He spent 7 months teaching His 12 disciples who believed in Him. This phrase subtly highlights the great importance of discipleship, for Jesus concentrated great lengths of time upon training His future spiritual leaders. 7:2 Feast of Booths. See note on 5:1. The Feast of Booths, or Tabernacles, was associated in the OT with the ingathering of the harvest of grapes and olives (Ex 23:16; Lv 23:33-36,39-43; Dt 16:1315), while grain was reaped between Apr. and June. The feast occurred for 7 days from the 15th to the 21st of Tishri (Sep.-Oct.). According to Josephus, this feast was the most popular of the 3 principal Jewish feasts (Passover, Pentecost, and Booths, or Tabernacles). People living in rural areas built makeshift structures of light branches and leaves to live in for the week (hence, “booths” or “tabernacles”; cf. Lv 23:42) while town dwellers put up similar structures on their flat roofs or in their courtyards. The feast was known for water-drawing and lamp-lighting rites to which Jesus makes reference (“If anyone is thirsty, let him come to Me and drink”—vv. 37,38 and “I am the Light of the world”—8:12). 7:3 His brothers. Matthew 13:55 lists Jesus’ brothers as “James and Joseph and Simon and Judas.” James authored the NT epistle that bears his name and became the leader of the Jerusalem church and Judas (or Jude) wrote the epistle that also bears his name. Because of Jesus’ virgin birth, they were only the half-brothers of Jesus since Mary, not Joseph, was Jesus’ only human parent (cf. Mt 1:16,18,23; Lk 1:35).

hate you, but it hates Me because I testify of it, that b its deeds are evil. 8 Go up to the feast yourselves; I do not go up to this feast because a My time has not yet fully come.” 9 Having said these things to them, He stayed in Galilee.

Christ Secretly Goes to the Feast 10 But when His a brothers had gone up to the feast, then He Himself also went up, not publicly, but as if, in secret. 11 a So the Jews b were seeking Him at the feast and were saying, “Where is He?” 12 There was much grumbling among the crowds concerning Him; a some were saying, “He is a

11 a Jn 7:13, 15, 35 b Jn 11:56 12 a Jn 7:40-43

7:4 to be known publicly . . . .show Yourself to the world. Jesus’ brothers wanted Him to put on a display of His miracles. Although the text does not clearly state their motivation, perhaps they made the request for two reasons: 1) they wanted to see the miracles for themselves to determine their genuineness, and 2) they may have had similar crass political motives as did the people, namely that He would become their social and political Messiah. Jerusalem’s acceptance of Him was to be the acid test for them as to whether His own family would believe in Him as Messiah. 7:5 As with the crowds in Jerusalem and Galilee, even His own brothers did not believe in Jesus at first. They did not become His followers until after the resurrection (Ac 1:14; 1Co 15:7). 7:6 My time is not yet here. This recalls the response to Jesus’ mother at the wedding in Cana (see 2:4). It also reveals the first reason why Jesus would not go to the feast: it was not in God’s perfect timing. The sentence reveals Jesus’ complete dependence on and commitment to the Father’s sovereign timetable for His life (cf. 8:20; Ac 1:7; 17:26). Furthermore, Jesus never committed Himself to being motivated by unbelief, even that of His own half-brothers. your time is always opportune. Because Jesus’ brothers did not believe in Him, they were of the world and therefore, knew nothing of God or His purposes. Because of unbelief, they did not listen to His word, did not recognize God’s schedule, and could not perceive the incarnate Word before them. As a result, any time would do for them, preferably that moment. 7:7 The world cannot hate you. The world cannot hate Jesus’ brothers because they belonged to the world and the world loves its own (cf. 15:18,19). The evil world system and all who reject the Word and Son of God lie in the control of the evil one himself (1Jn 5:19). I testify of it, that its deeds are evil. A true born-again believer who is living a life for God’s glory should experience the hatred and antagonism of the world (cf. 15:18-25; 16:1-3; 2Ti 3:12). 7:8 My time has not yet fully come. This reveals the second reason why Jesus would not go to the feast in Jerusalem. The Jews could not kill Him before God’s perfect timing and plan was ready (cf. Gal 4:4). Jesus’ commitment to God’s timetable would not permit any deviance from what God had decreed. 7:10 in secret. The assumption is that the Father had directed Jesus to permit Him to go to Jerusalem. The secrecy of His journey indicates His maximum discretion which was the complete opposite of what His brothers had demanded of Him (cf. v. 4). 7:11 the Jews were seeking Him. The contrast between the phrase “the Jews” in this verse and “the crowds” in v. 12 indicates that the term “Jews” designates the hostile Jewish authorities in Judea who were headquartered in Jerusalem. The search for Jesus was certainly hostile in intent. 7:12,13 grumbling among the crowds. The crowds, made up of

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1561 good man”; others were saying, “No, on the contrary, He leads the people astray.” 13 Yet no one was speaking openly of Him for a fear of the Jews.

Christ’s Authority from the Father 14 But when it was now the midst of the feast Jesus went up into the temple, and began to a teach. 15 a The Jews then were astonished, saying, “How has this man b become learned, having never been educated?” 16 So Jesus answered them and said, “a My teaching is not Mine, but His who sent Me. 17 a If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself. 18 He who speaks from himself a seeks his own glory; but He who is seeking the glory of the One who sent Him, He is true, and there is no unrighteousness in Him.

13 a Jn 9:22; 12:42; 19:38; 20:19 14 a Mt 26:55; Jn 7:28 15 a Jn 1:19; 7:11, 13, 35 b Ac 26:24 16 a Jn 3:11 17 a Ps 25:9, 14; Pr 3:32; Da 12:10; Jn 3:21; 8:43f 18 a Jn 5:41; 8:50, 54; 12:43

19 a Jn 1:17 b Mk 11:18; Jn 7:1 20 a Mt 11:18; Jn 8:48f, 52; 10:20 21 1 Or work a Jn 5:2-9, 16; 7:23 22 a Lv 12:3 b Ge 17:10ff; 21:4; Ac 7:8 23 a Mt 12:2; Jn 5:9, 10 24 1 Lit judge the righteous judgment a Lv 19:15; Is 11:3; Zec 7:9; Jn 8:15

Judeans, Galileans, and Diaspora (scattered) Jews, expressed various opinions regarding Christ. The spectrum ranged from superficial acceptance (“He is a good man”) to cynical rejection (“He leads the people astray”). The Jewish Talmud reveals that the latter view of deception became the predominant opinion of many Jews (Babylonian Talmud Sanhedrin 43a). 7:14-24 The increasing hostility to Jesus did not prevent His teaching ministry. Instead, Jesus relentlessly set forth His claims regarding His identity and mission. In the midst of the Feast of Tabernacles, when Jews from all over Israel had migrated into Jerusalem, Jesus once again began to teach. In this section, Jesus set forth the justification of His ministry and taught with authority as God’s Son. In this passage, 5 reasons are set forth as to why Jesus’ claims regarding Himself are true: 1) His supernatural knowledge originated from the Father Himself (vv. 15,16); 2) His teaching and knowledge could be confirmed by testing (v. 17); 3) His actions demonstrated His selflessness (v. 18); 4) His impact on the world was startling (vv. 19,20); and 5) His deeds demonstrated His identity as the Son of God (vv. 21-24). 7:14 midst of the feast. Jesus may have waited until the middle of the feast in order to prevent a premature “triumphal entry” that some may have forced upon Him for political motivations. into the temple, and began to teach. Jesus taught according to the custom of the teachers or rabbis of His day. Prominent rabbis would enter the temple environs and expound on the OT to crowds who sat around them. 7:15 astonished. Jesus’ knowledge of Scripture was supernatural. The people were amazed that someone who had never studied at any great rabbinical centers or under any great rabbis could display such profound mastery of Scripture. Both the content and manner of Jesus’ teachings were qualitatively different than any other teacher. 7:16 His who sent Me. The qualitative difference of Jesus’ teaching was found in its source, i.e., the Father gave it to Him (8:26,40,46,47; 12:49,50). It originated from God the Father Himself, in contrast to rabbis who received it from man (Gal 1:12). While rabbis relied on the authority of others (a long chain of human tradition), Jesus’ authority centered in Himself (cf. Mt 7:28,29; Ac 4:13). 7:17 If anyone is willing to do His will, he will know. Those who are fundamentally committed to doing the will of God will be guided by Him in the affirmation of His truth. God’s truth is self-

JOHN 7:25 19 “a Did not Moses give you the Law, and yet none of you carries out the Law? Why do you b seek to kill Me?” 20 The crowd answered, “a You have a demon! Who seeks to kill You?” 21 Jesus answered them, “I did a one 1 deed, and you all marvel. 22 For this reason a Moses has given you circumcision (not because it is from Moses, but from b the fathers), and on the Sabbath you circumcise a man. 23 a If a man receives circumcision on the Sabbath so that the Law of Moses will not be broken, are you angry with Me because I made an entire man well on the Sabbath? 24 Do not a judge according to appearance, but 1 judge with righteous judgment.”

Christ’s Origin from the Father 25 So some of the people of Jerusalem were saying, “Is this not the man whom

authenticating through the teaching ministry of the Holy Spirit (cf. 16:13; 1Jn 2:20,27). 7:18 He who is seeking the glory of the One who sent Him. While other saviors and messiahs acted for their own selfish interests, thereby revealing their falseness, Jesus Christ as God’s Son came solely to glorify the Father and accomplish the Father’s will (2Co 2:17; Php 2:5-11; Heb 10:7). 7:19,20 kill Me. If Jesus were another religious fake, the world never would have reacted in such hatred. Since the evil world system loves its own, its hatred toward Him demonstrates that He came from God (15:18,19). 7:21 one deed. The context makes clear (vv. 22,23) that Jesus had reference to the healing of the paralytic that evoked the beginning of persecution against Him by the Jewish authorities because it took place on the Sabbath (see 5:1-16). 7:22 but from the fathers. The patriarchal period during the time of Abraham when God instituted the sign of circumcision (Ge 17:10-12), which was later included as part of the Mosaic covenant at Sinai (Ex 4:26; 12:44,45). This observation not only depreciated the Jewish esteem for Moses, but even more importantly showed that this rite was antecedent to the Mosaic law and took precedence over it (Gal 3:17). Furthermore, circumcision antedates the Sabbath law also. 7:23 on the Sabbath. The law required that circumcision occur on the eighth day (Lv 12:1-3). If a child was born on the Sabbath, then the eighth day would fall again on the subsequent Sabbath, when the Jews would circumcise the child. Jesus’ point was that the Jews broke their own Sabbath law with the circumcision of the child. Their hypocrisy is evident. I made an entire man well. Jesus used an argument of the lesser to the greater. If ceremonial cleansing of one part of the body is permitted on the Sabbath through the act of circumcision (the less), how much more so should the actual healing of the entire body be permitted on the Sabbath (the greater). 7:24 with righteous judgment. While Jesus forbade harsh, censorious judgment that self-righteous legalism promotes (Mt 7:1), He demanded the exercise of moral and theological discernment. 7:25-36 In this section, John once again reiterated the claims of Jesus to His identity as the Messiah and Son of God. He focused on His divine origin and citizenship. While some believed in Him at this time (v. 31), the religious leaders became even more angry at Him

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JOHN 7:26 they are seeking to kill? 26 Look, He is speaking publicly, and they are saying nothing to Him. a The rulers do not really know that this is 1 the Christ, do they? 27 However, a we know where this man is from; but whenever the Christ may come, no one knows where He is from.” 28 Then Jesus cried out in the temple, a teaching and saying, “b You both know Me and know where I am from; and c I have not come of Myself, but He who sent Me is true, whom you do not know. 29 a I know Him, because b I am from Him, and c He sent Me.” 30 So they a were seeking to seize Him; and no man laid his hand on Him, because His b hour had not yet come. 31 But a many of the crowd believed in Him; and they were saying, “b When 1 the Christ comes, He will not perform more 2 c signs than those which this man has, will He?”

Christ’s Departure to the Father The Pharisees heard the crowd muttering these things about Him, and the 32

1562 26 1 I.e. the Messiah a Lk 23:13; Jn 3:1 27 a Jn 6:42; 7:41f; 9:29 28 a Jn 7:14 b Jn 6:42; 7:14f; 9:29 c Jn 8:42 29 a Mt 11:27; Jn 8:55; 17:25 b Jn 6:46 c Jn 3:17 30 a Mt 21:46; Jn 7:32, 44; 10:39 b Jn 7:6; 8:20 31 1 I.e. the Messiah 2 Or attesting miracles a Jn 2:23; 8:30; 10:42; 11:45; 12:11, 42 b Jn 7:26 c Jn 2:11 32 a Mt 26:58; Jn 7:45f b Mt 12:14 33 a Jn 12:35; 13:33; 14:19; 16:16-19 b Jn 14:12, 28; 16:5, 10, 17, 28; 20:17 34 a Jn 7:36; 8:21; 13:33 35 a Jn 7:1 b Jn 8:22 c Ps 147:2; Is 11:12; 56:8; Zep 3:10; Jas 1:1; 1Pe 1:1 d Jn 12:20; Ac 14:1; 17:4; 18:4; Ro 1:16 36 a Jn 7:34; 8:21; 13:33

and nefariously planned to seize Him (v. 32). Jesus confronted the people with 3 dilemmas recorded in these verses: 1) the problem of dense confusion (vv. 25-29); 2) the problem of divided conviction (vv. 30-32); and 3) the problem of delayed conversion (vv. 33-36). These 3 problems left Jerusalem in a state of utter despair. 7:26 He is speaking publicly. What surprised the masses was that in spite of the ominous threat from the religious authorities (vv. 20,32), Jesus boldly proclaimed His identity. The rulers do not really know. The question indicates the crowds and the rulers were in great confusion and uncertainty as to who Jesus was and what to do about Him. They did not really have any firm convictions regarding Jesus’ identity, for their question reveals their doubt and unbelief. They were also perplexed at the religious leaders’ failure to arrest and silence Him if He really were a fraud. Such dense confusion caused the crowd to wonder if the religious authorities in private concluded that He was indeed the Christ. Mass confusion among all groups reigned regarding Jesus. Christ. See notes on 1:20,41. 7:27 no one knows where He is from. Only information regarding Messiah’s birthplace was revealed in Scripture (Mic 5:2; Mt 2:5,6). Beyond that, a tradition had developed in Jewish circles that Messiah would appear suddenly to the people, based on a misinterpretation of Is 53:8 and Mal 3:1. In light of this, the meaning of this phrase most likely is that the identity of the Messiah would be wholly unknown until He suddenly appeared in Israel and accomplished Israel’s redemption. In contrast, Jesus had lived His life in Nazareth and was known (at least superficially) to the people (v. 28). 7:28 cried out. Jesus gave the greatest publicity to this important teaching by voicing it loudly (cf. v. 37; 1:15; 12:44). You both know Me and know where I am from. These words stand in antithesis with 8:19 where Jesus told His enemies that they neither knew Him nor the Father, thus indicating a deep irony and sarcasm on Jesus’ part here. Jesus’ point is that contrary to what they thought, they really had no true understanding of who He was. They knew Him in the earthly sense, but not in the spiritual sense, because they didn’t know God either. whom you do not know. Although they thought that they were acutely perceptive and spiritually oriented, their rejection of Jesus revealed their spiritual bankruptcy (Ro 2:17-19). 7:30 His hour had not yet come. This reveals the reason why they could not seize Him, i.e., God’s sovereign timetable and plan for Jesus would not allow it.

chief priests and the Pharisees sent a officers to b seize Him. 33 Therefore Jesus said, “a For a little while longer I am with you, then b I go to Him who sent Me. 34 a You will seek Me, and will not find Me; and where I am, you cannot come.” 35 a The Jews then said to one another, “b Where does this man intend to go that we will not find Him? He is not intending to go to c the Dispersion among d the Greeks, and teach the Greeks, is He? 36 What is this statement that He said, ‘a You will seek Me, and will not find Me; and where I am, you cannot come’?”

Christ Reveals the “Living Water” 37 Now on a the last day, the great day of the feast, Jesus stood and cried out, saying, “1 b If anyone is thirsty, 2 let him come to Me

37 1 Vv 37-38 may also be read: If anyone is thirsty,...let him come..., he who believes in me as... 2 Or let him keep coming to Me and let him keep drinking a Lv 23:36; Nu 29:35; Ne 8:18 b Jn 4:10, 14; 6:35

7:31 many . . . believed. Divided conviction existed among the people regarding Jesus. While some wanted to seize Him, a small remnant of genuine believers existed among the crowds. The question here anticipates a negative answer, i.e., the Messiah could do no greater kinds of miracles than those Jesus had done. 7:32 the chief priests and the Pharisees. See note on 3:1. The Pharisees and chief priests historically did not have harmonious relationships with each other. Most of the chief priests were Sadducees, who were political and religious opponents to the Pharisees. John repeatedly links these two groups in his gospel (see also v. 45; 11:47,57; 18:3) in order to emphasize that their cooperation stemmed from their mutual hatred of Jesus. Both were alarmed at the faith of those indicated in v. 31 and, in order to avoid any veneration of Jesus as Messiah, attempted unsuccessfully to arrest Him (v. 30). officers. Temple guards who functioned as a kind of police force composed of Levites who were in charge of maintaining order in the temple environs. They could also be used by the Sanhedrin in areas outside the temple environs in religious disputes that did not affect Roman policy. 7:34 where I am, you cannot come. Jesus referred here to His return to His heavenly origin with His Father after His crucifixion and resurrection (see 17:15). 7:35,36 John again highlights the ignorance of the Jews regarding Jesus’ words. The words were spoken to mock Jesus. 7:35 teach the Greeks. The phrase “teach the Greeks” probably had reference to Jewish proselytes, i.e., Gentiles. John may have been citing this phrase with ironic force since the gospel eventually went to the Gentiles because of Jewish blindness and rejection of their Messiah. See notes on Ro 11:7-11. 7:37-52 This section catalogues the different reactions of people to Jesus’ claims. These reactions have become universal patterns for reactions to Him through the ages. This section may be divided into the claim of Christ (vv. 37-39) and the reactions to Christ (vv. 40-52). The reactions may be subdivided into 5 sections: 1) the reaction of the convinced (vv. 40-41a); 2) the reaction of the contrary (vv. 41b-42); 3) the reaction of the hostile (vv. 43,44); 4) the reaction of the confused (vv. 45,46); and 5) the reaction of the religious authorities (vv. 47-52). 7:37 on the last day. This suggests that this occasion occurred on a different day than the controversy in vv. 11-36. If anyone is thirsty. A tradition grew up in the few centuries before Jesus that on the 7 days of the Feast of Booths, or Tabernacles, a golden con-

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1563 and drink. 38 He who believes in Me, a as the Scripture said, ‘From 1 his innermost being will flow rivers of b living water.’” 39 But this He spoke a of the Spirit, whom those who believed in Him were to receive; for b the Spirit was not yet given, because Jesus was not yet c glorified.

Israel Is Divided over Christ 40 Some of the people therefore, when they heard these words, were saying, “This certainly is a the Prophet.” 41 Others were saying, “This is 1 the Christ.” Still others were saying, “a Surely 1 the Christ is not going to come from Galilee, is He? 42 Has not the Scripture said that the Christ comes from a the descendants of David, and from Bethlehem, the village where David was?” 43 So a a division occurred in the crowd because of Him. 44 a Some of them wanted to seize Him, but no one laid hands on Him.

38 1 Lit out of his belly a Is 44:3; 55:1; 58:11 b Jn 4:10 39 a Joel 2:28; Jn 1:33 b Jn 20:22; Ac 1:4f; 2:4, 33; 19:2 c Jn 12:16, 23; 13:31f; 16:14; 17:1 40 a Mt 21:11; Jn 1:21 41 1 I.e. the Messiah a Jn 1:46; 7:52 42 a Ps 89:4; Mic 5:2; Mt 1:1; 2:5f; Lk 2:4ff 43 a Jn 9:16; 10:19 44 a Jn 7:30 45 a Jn 7:32 46 a Jn 7:32 b Mt 7:28 47 a Jn 7:12 48 a Jn 12:42 b Lk 23:13; Jn 7:26 50 a Jn 3:1; 19:39 51 a Ex 23:1; Dt 17:6; 19:15; Pr 18:13; Ac 23:3 52 a Jn 1:46; 7:41

tainer filled with water from the pool of Siloam was carried in procession by the High-Priest back to the temple. As the procession came to the Watergate on the S side of the inner temple court, 3 trumpet blasts were made to mark the joy of the occasion and the people recited Is 12:3, “you will joyously draw water from the springs of salvation.” At the temple, while onlookers watched, the priests would march around the altar with the water container while the temple choir sang the Hallel (Pss 113–118). The water was offered in sacrifice to God at the time of the morning sacrifice. The use of the water symbolized the blessing of adequate rainfall for crops. Jesus used this event as an object lesson and opportunity to make a very public invitation on the last day of the feast for His people to accept Him as the living water. His words recall Is 55:1. thirsty . . . come . . . drink. These 3 words summarize the gospel invitation. A recognition of need leads to an approach to the source of provision, followed by receiving what is needed. The thirsty, needy soul feels the craving to come to the Savior and drink, i.e., receive the salvation that He offers. 7:38 living water. The water-pouring rite was also associated within Jewish tradition as a foreshadowing of the eschatological rivers of living water foreseen in Eze 47:1-9 and Zec 13:1. The significance of Jesus’ invitation centers in the fact that He was the fulfillment of all the Feast of Booths, or Tabernacles, anticipated, i.e., He was the One who provided the living water that gives eternal life to man (cf. 4:10,11). 7:39 He spoke of the Spirit. The impartation of the Holy Spirit is the source of spiritual and eternal life. See note on 16:7. 7:41 from Galilee. This betrays the people’s great ignorance, because Jesus was born in Bethlehem of Judea not Galilee (Mic 5:2 cf. Mt 2:6; Lk 2:4). They did not even bother to investigate His true birthplace, showing their lack of interest in messianic credentials. 7:43 division. See Mt 10:34-36; Lk 12:51-53. 7:44 See notes on vv. 8,30. 7:45 The officers. The officers failed in their attempt to arrest Jesus when they were confronted with His person and powerful teaching. Since they were religiously trained, Jesus’ words struck at their very heart. For their identity, see notes on v. 32. 7:47,48 The Pharisees mocked the officers, not on professional (as police officers) but religious grounds (as Levites). In essence, they accused them of being seduced by a deceiver (i.e., Jesus) in contrast

JOHN 7:53 The Sanhedrin Is Confused over Christ 45 The a officers then came to the chief priests and Pharisees, and they said to them, “Why did you not bring Him?” 46 The a officers answered, “b Never has a man spoken the way this man speaks.” 47 The Pharisees then answered them, “a You have not also been led astray, have you? 48 a No one of b the rulers or Pharisees has believed in Him, has he? 49 But this crowd which does not know the Law is accursed.” 50 a Nicodemus (he who came to Him before, being one of them) *said to them, 51 “a Our Law does not judge a man unless it first hears from him and knows what he is doing, does it?” 52 They answered him, “a You are not also from Galilee, are you? Search, and see that no prophet arises out of Galilee.” 53 [1 Everyone went to his home.

53 1 Later mss add the story of the adulterous woman, numbering it as Jn 7:53-8:11

to the Pharisees themselves who arrogantly and self-righteously felt that in their wisdom and knowledge no one could ever deceive them. 7:49 crowd. The Pharisees condescendingly labeled the people as a “crowd.” The rabbis viewed the common people (or, people of the land) as ignorant and impious in contrast to themselves. This ignorance was not only because of their ignorance of Scripture, but especially the common people’s failure to follow the Pharisees’ oral traditions. accursed. The people were considered damned because they did not belong to the elite group or follow their beliefs regarding the law. 7:50-52 Nicodemus’ (see 3:10) mind had not closed regarding Christ’s claims, so that while not defending Jesus directly, he did raise a procedural point in Jesus’ favor. 7:51 Our Law does not judge. No explicit OT text can be cited that makes Nicodemus’ point. Most likely he referred to rabbinical traditions contained in their oral law. 7:52 no prophet arises out of Galilee. The real ignorance lay with the arrogant Pharisees who did not carefully search out the facts as to where Jesus was actually born. While they accused the crowds of ignorance, they too were really as ignorant (v. 42). Furthermore, the prophet Jonah did come from Galilee. 7:53–8:11 This section dealing with the adulteress most likely was not a part of the original contents of John. It has been incorporated into various manuscripts at different places in the gospel (e.g., after vv. 36,44,52, or 21:25), while one manuscript places it after Lk 21:38. External manuscript evidence representing a great variety of textual traditions is decidedly against its inclusion, for the earliest and best manuscripts exclude it. Many manuscripts mark the passage to indicate doubt as to its inclusion. Significant early versions exclude it. No Gr. church father comments on the passage until the twelfth century. The vocabulary and style of the section also are different from the rest of the gospel, and the section interrupts the sequence of v. 52 with 8:12ff. Many, however, do think that it has all the earmarks of historical veracity, perhaps being a piece of oral tradition that circulated in parts of the western church, so that a few comments are in order. In spite of all these considerations of the likely unreliability of this section, it is possible to be wrong on the issue, and thus it is good to consider the meaning of this passage and leave it in the text, just as with Mk 16:9-20.

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JOHN 8:1 A Woman Is Caught in Adultery

But Jesus went to a the Mount of Olives. 2 Early in the morning He came again into the temple, and all the people were coming to Him; and a He sat down and began to teach them. 3 The scribes and the Pharisees *brought a woman caught in adultery, and having set her in the center of the court, 4 they *said to Him, “Teacher, this woman has been caught in adultery, in the very act. 5 Now in the Law a Moses commanded us to stone such women; what then do You say?” 6 They were saying this, a testing Him, b so that they might have grounds for accusing Him. But Jesus stooped down and with His finger wrote on the ground. 7 But when they persisted in asking Him, a He straightened up, and said to them, “b He who is without sin among you, let him be the c first to throw a stone at her.” 8 Again He stooped down and wrote on the ground. 9 When they heard it, they began to go out one by one, beginning with the older ones, and He was left alone, and the woman, where she was, in the center of the court. 10 a Straightening up, Jesus said to her, “Woman, where are they? Did no one condemn you?” 11 She said, “No one, 1 Lord.” And Jesus said, “a I do not condemn you, either. Go. From now on b sin no more.”]

1564 CHAPTER 8 1 a Mt 21:1 2 a Mt 26:55; Jn 8:20 5 a Lv 20:10; Dt 22:22f 6 a Mt 16:1; 19:3; 22:18, 35; Mk 8:11; 10:2; 12:15; Lk 10:25; 11:16 b Mk 3:2 7 a Jn 8:10 b Mt 7:1; Ro 2:1 c Dt 17:7 10 a Jn 8:7 11 1 Or Sir a Jn 3:17 b Jn 5:14

12 a Jn 1:4; 9:5; 12:35 b Mt 5:14 13 1 Or valid a Jn 5:31 14 1 Or valid a Jn 18:37; Rev 1:5; 3:14 b Jn 8:42; 13:3; 16:28 c Jn 7:28; 9:29 15 1 I.e. by a carnal standard a 1Sa 16:7; Jn 7:24 b Jn 3:17 16 a Jn 5:30 17 1 I.e. valid or admissible a Dt 17:6; 19:15 b Mt 18:16 18 a Jn 5:37; 1 Jn 5:9 19 a Jn 7:28; 8:55; 14:7, 9; 16:3 20 a Mk 12:41, 43; Lk 21:1 b Jn 7:14; 8:2 c Jn 7:30 21 a Jn 7:34 b Jn 8:24

8:6 testing Him . . . accusing Him. If Jesus rejected the law of Moses (Lv 20:10; Dt 22:22), His credibility would be gone. If He held to Mosaic law, His reputation for compassion and forgiveness would have been questioned. 8:7 He who is without sin. This directly refers to Dt 13:9; 17:7, where the witnesses of a crime are to start the execution. Only those who were not guilty of the same sin could participate. 8:8 Cf. v. 6. This seems to have been a delaying device, giving them time to think. 8:11 sin no more. Actually, “Leave your life of sin” (cf. 3:17; 12:47; Mt 9:1-8; Mk 2:13-17). 8:12-21 Excluding the story of the adulterous woman in 7:53–8:11, this verse attaches itself well to 7:52. The word “again” indicates that Jesus spoke once more to the people at this same Feast of Booths, or Tabernacles (see 7:2,10). While Jesus first used the water-drawing rite (7:37-39) as a metaphor to portray the ultimate spiritual truth of Himself as Messiah who fulfills all that the feast anticipated, He then turned to another rite that traditionally occurred at the feast: the lighting ceremony. During Tabernacles, 4 large lamps in the temple’s court of women were lit and an exuberant nightly celebration took place under their light with people dancing through the night and holding burning torches in their hands while singing songs and praises. The levitical orchestras also played. Jesus took this opportunity of the lighting celebration to portray another spiritual analogy for the people: “I am the Light of the world.” 8:12 I am the Light of the world. This is the second “I am” statement (see 6:35). John has already used the “light” metaphor for Jesus (1:4). Jesus’ metaphor here is steeped in OT allusions (Ex 13:21,22; 14:19-25; Pss 27:1; 119:105; Pr 6:23; Eze 1:4,13,26-28; Hab 3:3,4). The phrase highlights Jesus’ role as Messiah and Son of God (Ps 27:1; Mal 4:2). The OT indicates that the coming age of Messiah

“I Am the Light of the World” 12 Then Jesus again spoke to them, saying, “a I am the Light of the world; b he who follows Me will not walk in the darkness, but will have the Light of life.” 13 So the Pharisees said to Him, “a You are testifying about Yourself; Your testimony is not 1 true.” 14 Jesus answered and said to them, “a Even if I testify about Myself, My testimony is 1 true, for I know b where I came from and where I am going; but c you do not know where I come from or where I am going. 15 a You judge 1 according to the flesh; b I am not judging anyone. 16 But even a if I do judge, My judgment is true; for I am not alone in it, but I and the Father who sent Me. 17 Even in a your law it has been written that the testimony of b two men is 1 true. 18 I am He who testifies about Myself, and a the Father who sent Me testifies about Me.” 19 So they were saying to Him, “Where is Your Father?” Jesus answered, “You know neither Me nor My Father; a if you knew Me, you would know My Father also.” 20 These words He spoke in a the treasury, as b He taught in the temple; and no one seized Him, because c His hour had not yet come. 21 Then He said again to them, “I go away, and a you will seek Me, and b will die in your sin; where I am going, you cannot

would be a time when the Lord would be a light for His people (Is 60:19-22; cf. Rev 21:23,24) as well as for the whole earth (Is 42:6; 49:6). Zechariah 14:5b-8 has an emphasis on God as the light of the world who gives living waters to His people. This latter passage probably formed the liturgical readings for the Feast of Tabernacles. For further significance of Jesus as the “light,” see notes on 1:4,5; 1Jn 1:5. he who follows Me. The word “follows” conveys the idea of someone who gives himself completely to the person followed. No half-hearted followers exist in Jesus’ mind (cf. Mt 8:18-22; 10:38,39). A veiled reference exists here to the Jews, following the pillar of cloud and fire that led them during the Exodus (Ex 13:21). 8:13 You are testifying about Yourself. The Jews mockingly brought up Jesus’ own words from 5:31. However, Jesus’ words there and here are reconciled by the fact that OT law required not one but multiple witnesses to establish the truth of a matter (Dt 17:6). Jesus was not alone in His witness that pointed to Him as Messiah, for many had already testified concerning this truth (see note on 1:7). 8:14-18 These verses give 3 reasons why Jesus’ witness was true: 1) Jesus knew His origin and destiny while the Jews were ignorant even of basic spiritual truths, making their judgment limited and superficial (vv. 14,15); 2) the intimate union of the Son with the Father guaranteed the truth of the Son’s witness (v. 16); and 3) the Father and Son witnessed harmoniously together regarding the identity of the Son (vv. 17,18). 8:17 in your law it has been written. Cf. Dt 17:6; 19:15. See notes on 1:7. 8:19 Where is your Father? The Jews, as was their habit (e.g., 3:4; 4:11; 6:52), once again thought merely on human terms in asking about Jesus’ paternity. 8:21-30 Jesus revealed the consequence of the rejection of Him

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1565 come.” 22 So a the Jews were saying, “Surely He will not kill Himself, will He, since He says, ‘b Where I am going, you cannot come’?” 23 And He was saying to them, “a You are from below, I am from above; b you are of this world, c I am not of this world. 24 Therefore I said to you that you a will die in your sins; for unless you believe that 1 b I am He, a you will die in your sins.” 25 So they were saying to Him, “Who are You?” Jesus said to them, “1 What have I been saying to you from the beginning? 26 I have many things to speak and to judge concerning you, but a He who sent Me is true; and b the things which I heard from Him, these I speak to the world.” 27 They did not realize that He had been speaking to them about the Father. 28 So Jesus said, “When you a lift up the Son of Man, then you will know that 1 b I am He, and c I do

JOHN 8:34

22 a Jn 1:19; 8:48, 52, 57 b Jn 7:35 23 a Jn 3:31 b 1 Jn 4:5 c Jn 17:14, 16 24 1 Most authorities associate this with Ex 3:14, I AM WHO I AM a Jn 8:21 b Mt 24:5; Mk 13:6; Lk 21:8; Jn 4:26; 8:28, 58; 13:19 25 1 Or That which I have been saying to you from the beginning 26 a Jn 3:33; 7:28 b Jn 8:40; 12:49; 15:15 28 1 Lit I AM (v 24 note) a Jn 3:14; 12:32 b Mt 24:5; Mk 13:6; Lk 21:8; Jn 4:26; 8:24, 58; 13:19 c Jn 3:11; 5:19

nothing on My own initiative, but I speak these things as the Father taught Me. 29 And He who sent Me is with Me; a He 1 has not left Me alone, for b I always do the things that are pleasing to Him.” 30 As He spoke these things, a many came to believe in Him. 31 So Jesus was saying to those Jews who had believed Him, “a If you continue in My word, then you are truly b disciples of Mine; 32 and a you will know the truth, and b the truth will make you free.” 33 They answered Him, “a We are Abraham’s descendants and have never yet been enslaved to anyone; how is it that You say, ‘You will become free’?” 34 Jesus answered them, “Truly, truly, I say to you, a everyone who commits sin is

29 1 Or did not leave a Jn 8:16; 16:32 b Jn 4:34

30 a Jn 7:31 31 a Jn 15:7; 2 Jn 9 b Jn 2:2 32 a Jn 1:14, 17 b Jn 8:36; Ro 8:2; 2Co 3:17; Gal 5:1, 13; Jas 2:12; 1Pe 2:16 33 a Mt 3:9; Lk 3:8; Jn 8:37, 39 34 a Ro 6:16; 2Pe 2:19

as Messiah and Son of God, i.e., spiritual death (v. 24; cf. Heb 10:2631). These verses reveal 4 ways that ensure people will die in their sins and, as a result, experience spiritual death: 1) being selfrighteous (vv. 20-22); 2) being earthbound (vv. 23,24); 3) being unbelieving (v. 24); and 4) being willfully ignorant (vv. 25-29). The Jews who rejected Jesus displayed all 4 of these characteristics. 8:21 Jesus repeated His message of 7:33,34 but with more ominous overtones regarding the consequences of rejecting Him. I go away. By means of His impending death, resurrection, and ascension to the Father. 8:22 Surely He will not kill Himself. The Jews spoke either in confusion (see notes on 7:34,35) or, perhaps more likely, in mockery of Christ. Jewish tradition condemned suicide as a particularly heinous sin that resulted in permanent banishment to the worst part of Hades (Josephus, Jewish Wars iii.viii.5 [iii.375]). God did deliver Him to be killed (Ac 2:23); thus, as God, He gave up His own life (10:18). 8:23 You are from below. The contrast here is between the realm of God and that of the fallen, sinful world (i.e., “from below”). The world in this context is the invisible spiritual system of evil dominated by Satan and all that it offers in opposition to God, His Word, and His people (see notes on 1:9; 1Jn 5:19). Jesus declared that His opponents’ true kinship was with Satan and his realm. By this domination, they were spiritually blinded (see 2Co 4:4; Eph 2:1-3). 8:24 unless you believe. Jesus emphasized that the fatal, unforgivable, and eternal sin is failure to believe in Him as Messiah and Son of God. In truth, all other sins can be forgiven if this one is repented of. See notes on 16:8,9. I am He. The word “He” is not part of the original statement. Jesus’ words were not constructed normally but were influenced by OT Heb. usage. It is an absolute usage meaning “I AM” and has immense theological significance. The reference may be to both Ex 3:14 where the Lord declared His name as “I AM” and to Is 40–55 where the phrase “I am” occurs repeatedly (especially 43:10,13,25; 46:4; 48:12). In this, Jesus referred to Himself as the God (Yahweh—the Lord) of the OT, and directly claimed full deity for Himself, prompting the Jews’ question of v. 25. See note on v. 58. 8:25 Who are You? The Jews were willfully ignorant because chaps. 1–8 demonstrate that multiple witnesses testified to Jesus’ identity, and Jesus Himself in words and actions persistently proved throughout His ministry on earth that He was the Son of God and Messiah. from the beginning. The start of Jesus’ ministry among the Jews.

8:28 When you lift up the Son of Man. Jesus’ impending crucifixion. you will know that I am He. Having refused to accept Him by faith and having nailed Him to the cross, they would one day awaken to the terrifying realization that this One whom they despised was the One whom they should have worshiped (cf. Php 2:911; Rev 1:7). Many Jews believed on Christ after His death and ascension, realizing that the One whom they rejected was truly the Messiah (Ac 2:36,37,41). 8:31-36 These verses are a pivotal passage in understanding genuine salvation and true discipleship. John emphasized these realities by stressing truth and freedom. The focus in the passage is upon those who were exercising the beginnings of faith in Jesus as Messiah and Son of God. Jesus desired them to move on in their faith. Saving faith is not fickle but firm and settled. Such maturity expresses itself in full commitment to the truth in Jesus Christ resulting in genuine freedom. The passage has 3 features: 1) the progress of freedom (vv. 31,32); 2) the pretense of freedom (vv. 33,34); and 3) the promise of freedom (vv. 35,36). 8:31 who had believed Him. The first step in the progress toward true discipleship is belief in Jesus Christ as Messiah and Son of God. If you continue in My word, then you are truly disciples of Mine. This reveals the second step in the progress toward true discipleship. Perseverance in obedience to Scripture (cf. Mt 28:19,20) is the fruit or evidence of genuine faith (see Eph 2:10). The word “continue” means to habitually abide in Jesus’ words. A genuine believer holds fast, obeys, and practices Jesus’ teaching. The one who continues in His teaching has both the Father and the Son (2Jn 9; cf. Heb 3:14; Rev 2:26). Real disciples are both learners (the basic meaning of the word) and faithful followers. 8:32 the truth. “Truth” here has reference not only to the facts surrounding Jesus as the Messiah and Son of God but also to the teaching that He brought. A genuinely saved and obedient follower of the Lord Jesus will know divine truth and both freedom from sin (v. 34) and the search for reality. This divine truth comes not merely by intellectual assent (1Co 2:14) but saving commitment to Christ (cf. Tit 1:1,2). 8:33 never yet been enslaved to anyone. Because the Jews had often been in political subjection to many nations (Egypt, Assyria, Babylon, Greece, Syria, and Rome), they must have been referring to their inward sense of freedom. 8:34 Truly, truly. See note on 1:51. everyone who commits sin. The kind of slavery that Jesus had in mind was not physical slavery but slavery to sin (cf. Ro 6:17,18). The idea of “commits sin” means

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JOHN 8:35 the slave of sin. 35 a The slave does not remain in the house forever; b the son does remain forever. 36 So if the Son a makes you free, you will be free indeed. 37 I know that you are a Abraham’s descendants; yet b you seek to kill Me, because My word 1 has no place in you. 38 I speak the things which I have seen 1 with My Father; therefore you also do the things which you heard from a your father.” 39 They answered and *said to Him, “Abraham is a our father.” Jesus said to them, “b If you are Abraham’s children, do the deeds of Abraham. 40 But as it is, a you are seeking to kill Me, a man who has b told you the truth, which I heard from God; this Abraham did not do. 41 You are doing the deeds of a your father.” They said to Him, “We were not born of fornication; b we have one Father: God.” 42 Jesus said to them, “If God were your Father, a you would love Me, b for I proceeded forth and have come from God, for I have c not even come on My own initiative, but 1 d He sent Me. 43 Why do you not understand 1 a what I am saying? It is because you cannot b hear My word. 44 a You are of b your father the devil, and c you want to do the desires of your fa-

1566 35 a Ge 21:10; Gal 4:30 b Lk 15:31 36 a Jn 8:32 37 1 Or makes no progress a Mt 3:9; Jn 8:39 b Jn 7:1; 8:40 38 1 Or in the presence of a Jn 8:41, 44 39 a Mt 3:9; Jn 8:37 b Ro 9:7; Gal 3:7 40 a Jn 7:1; 8:37 b Jn 8:26 41 a Jn 8:38, 44 b Dt 32:6; Is 63:16; 64:8 42 1 Lit that One a 1 Jn 5:1 b Jn 13:3; 16:28, 30; 17:8 c Jn 7:28 d Jn 3:17 43 1 Or My way of speaking a Jn 8:33, 39, 41 b Jn 5:25 44 a 1 Jn 3:8 b Jn 8:38, 41 c Jn 7:17 1 Lit the lie 2 Lit it d Ge 3:4; 1 Jn 3:8, 15 e 1 Jn 2:4 f Mt 12:34 45 a Jn 18:37 46 a Jn 18:37 47 a 1 Jn 4:6 48 a Jn 1:19 b Mt 10:5; Jn 4:9 c Jn 7:20 49 a Jn 7:20 50 a Jn 5:41; 8:54 51 a Jn 8:55; 14:23; 15:20; 17:6 b Mt 16:28; Lk 2:26; Jn 8:52; Heb 2:9; 11:5

to practice sin habitually (1Jn 3:4,8,9). The ultimate bondage is not political or economic enslavement but spiritual bondage to sin and rebellion against God. Thus, this also explains why Jesus would not let Himself be reduced to merely a political Messiah (6:14,15). 8:35,36 The notion of slavery in v. 34 moves to the status of slaves. While the Jews thought of themselves only as free sons of Abraham, in reality, they were slaves of sin. The genuine son in the context is Christ Himself, who sets the slaves free from sin. Those whom Jesus Christ liberates from the tyranny of sin and the bondage of legalism are really free (Ro 8:2; Gal 5:1). 8:39 If you are Abraham’s children. The construction of this phrase indicates that Jesus was denying that mere physical lineage was sufficient for salvation (see Php 3:4-9). The sense would be “if you are Abraham’s children, but you are not, then you would act like Abraham did.” Just as children inherit genetic characteristics from their parents, so also those who are truly Abraham’s offspring will act like Abraham, i.e., imitate Abraham’s faith and obedience (see Ro 4:16; Gal 3:6-9; Heb 11:8-19; Jas 2:21-24). deeds of Abraham. Abraham’s faith was demonstrated through his obedience to God (Jas 2:21-24). Jesus’ point was that the conduct of the unbelieving Jews was diametrically opposed by the conduct of Abraham, who lived a life of obedience to all that God had commanded. Their conduct toward Jesus demonstrated that their real father was Satan (vv. 41,44). 8:41 We were not born of fornication. The Jews may well have been referring to the controversy surrounding Jesus’ birth. The Jews knew the story about Mary’s betrothal and that Joseph was not Jesus’ real father; thus they implied that Jesus’ birth was illegitimate (see Mt 1:18-25; Lk 1:26-38). 8:42 If God were your Father, you would love Me. The construction here (as in v. 39) denies that God is truly their Father. Although the OT calls Israel His “firstborn son” (Ex 4:22) and affirms that God is Israel’s father by creation and separation (Jer 31:9), the unbelief of the Jews toward Jesus demonstrated that God was not their Father spiritually. Jesus stressed that the explicit criterion ver-

ther. d He was a murderer from the beginning, and does not stand in the truth because e there is no truth in him. Whenever he speaks 1 a lie, he f speaks from his own nature, for he is a liar and the father of 2 lies. 45 But because a I speak the truth, you do not believe Me. 46 Which one of you convicts Me of sin? If a I speak truth, why do you not believe Me? 47 a He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.” 48 a The Jews answered and said to Him, “Do we not say rightly that You are a b Samaritan and c have a demon?” 49 Jesus answered, “I do not a have a demon; but I honor My Father, and you dishonor Me. 50 But a I do not seek My glory; there is One who seeks and judges. 51 Truly, truly, I say to you, if anyone a keeps My word he will never b see death.” 52 a The Jews said to Him, “Now we know that You b have a demon. Abraham died, and the prophets also; and You say, ‘If anyone c keeps My word, he will never d taste of death.’ 53 Surely You a are not greater than our 52 a Jn 1:19 b Jn 7:20 c Jn 8:55; 14:23; 15:20; 17:6 d Jn 8:51 53 a Jn 4:12

ifying the claim to be a child of God is love for His Son, Jesus. Since God is love, those who love His Son also demonstrate His nature (1Jn 4:7-11; 5:1). 8:44 your father the devil. Sonship is predicated on conduct. A son will manifest his father’s characteristics (cf. Eph 5:1,2). Since the Jews exhibited the patterns of Satan in their hostility toward Jesus and their failure to believe in Him as Messiah, their paternity was the exact opposite of their claims, i.e., they belonged to Satan. He was a murderer from the beginning. Jesus’ words refer to the fall when Satan tempted Adam and Eve and successfully killed their spiritual life (Ge 2:17; 3:17-24; Ro 5:12; Heb 2:14). Some think that the reference may also refer to Cain’s murder of Abel (Ge 4:19; 1Jn 3:12). 8:46 convicts Me of sin. Although the Jews argued that Jesus was guilty of sin (5:18), the sense here is that the perfect holiness of Christ was demonstrated, not by the Jews’ silence at Jesus’ question here, but by the assurance of His direct consciousness of the purity of His whole life. Only a perfectly holy One who has the closest and most intimate communion with the Father could speak such words. The Jews could martial no convincing evidence that could convict Him of sin in the heavenly court. 8:48 You are a Samaritan. Since the Jews could not attack Jesus’ personal life and conduct (v. 46), they tried an ad hominem attack of personal abuse toward Him. The reference to Jesus as a “Samaritan” probably centers in the fact that the Samaritans, like Jesus, questioned the Jews’ exclusive right to be called Abraham’s children (see vv. 33,39). 8:51 never see death. Heeding Jesus’ teaching and following Him results in eternal life (6:63,68). Physical death cannot extinguish such life (see 5:24; 6:40,47; 11:25,26). 8:52 Abraham died. Jesus’ assertion that anyone who keeps His word will never die (v. 51) prompted the Jews to offer a retort that once again revealed their thinking on strictly a literal and earthly level (see 3:4; 4:15).

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1567 father Abraham, who died? The prophets died too; whom do You make Yourself out to be?” 54 Jesus answered, “a If I glorify Myself, My glory is nothing; b it is My Father who glorifies Me, of whom you say, ‘He is our God’; 55 and a you have not come to know Him, b but I know Him; and if I say that I do not know Him, I will be c a liar like you, b but I do know Him and d keep His word. 56 a Your father Abraham b rejoiced 1 to see My day, and he saw it and was glad.” 57 a So the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?” 58 Jesus said to them, “Truly, truly, I say to you, before Abraham 1 was born, a I am.” 59 Therefore they a picked up stones to throw at Him, but Jesus 1 b hid Himself and went out of the temple.

Christ Heals the Blind Man

As He passed by, He saw a man blind from birth. 2 And His disciples asked Him, “a Rabbi, who sinned, b this man or his c parents, that he would be born blind?” 3 Jesus answered, “It was neither that this man sinned, nor his parents; but it was so

54 a Jn 8:50 b Jn 7:39 55 a Jn 8:19; 15:21 b Jn 7:29 c Jn 8:44 d Jn 8:51; 15:10 56 1 Lit in order that he might see a Jn 8:37, 39 b Mt 13:17; Heb 11:13 57 a Jn 1:19 58 1 Lit came into being a Ex 3:14; Jn 1:1; 17:5, 24 59 1 Lit was hidden a Mt 12:14; Jn 10:31; 11:8 b Jn 12:36 CHAPTER 9 2 a Mt 23:7 b Lk 13:2; Jn 9:34; Ac 28:4 c Ex 20:5 3 a Jn 11:4 4 a Jn 7:33; 11:9; 12:35; Gal 6:10 5 a Mt 5:14; Jn 1:4; 8:12; 12:46 6 a Mk 7:33; 8:23 7 a Ne 3:15; Is 8:6; Lk 13:4; Jn 9:11 b 2Ki 5:13f c Is 29:18; 35:5; 42:7; Mt 11:5; Jn 11:37 8 a Ac 3:2, 10 9 1 Lit That one 11 a Jn 9:7 14 a Jn 5:9

8:56 Hebrews 11:13 indicates that Abraham saw Christ’s day (“having seen them . . . from a distance”; see note there). Abraham particularly saw in the continuing seed of Isaac the beginning of God’s fulfilling the covenant (Ge 12:1-3; 15:1-21; 17:1-8; cf. 22:8) that would culminate in Christ. 8:58 Truly, truly. See note on 1:51. I am. See note on 6:22-58. Here Jesus declared Himself to be Yahweh, i.e., the Lord of the OT. Basic to the expression are such passages as Ex 3:14; Dt 32:39; Is 41:4; 43:10 where God declared Himself to be the eternally pre-existent God who revealed Himself in the OT to the Jews. See also notes on vv. 24,28. 8:59 they picked up stones. The Jews understood Jesus’ claim and followed Lv 24:16, which indicates that any man who falsely claims to be God should be stoned. hid Himself and went out of the temple. Jesus repeatedly escaped arrest and death because His hour had not yet come (see notes on 7:8,30). The verse most likely indicates escape by miraculous means. 9:1-13 Jesus performed a miracle by recreating the eyes of a man who was born with congenital blindness (v. 1). Four features highlight this healing: 1) the problem that precipitated the healing (v. 1); 2) the purpose for the man’s being born blind (vv. 2-5); 3) the power that healed him (vv. 6,7); and 4) the perplexity of the people who saw the healing (vv. 8-13). 9:2 who sinned. While sin may be a cause of suffering, as clearly indicated in Scripture (see 5:14; Nu 12; 1Co 11:30; Jas 5:15), it is not always the case necessarily (see Job; 2Co 12:7; Gal 4:13). The disciples assumed, like most Jews of their day, that sin was the primary, if not exclusive, cause of all suffering. In this instance, however, Jesus made it clear that personal sin was not the reason for the blindness (see v. 3). 9:3 Jesus did not deny the general connection between sin and suffering, but refuted the idea that personal acts of sin were the direct cause. God’s sovereignty and purposes play a part in such matters, as is clear from Job 1,2. 9:4 as long as it is day. Jesus meant as long as He was still on earth with His disciples. The phrase does not mean that Jesus some-

JOHN 9:14 a that the works of God might be displayed in him. 4 We must work the works of Him who sent Me a as long as it is day; night is coming when no one can work. 5 While I am in the world, I am a the Light of the world.” 6 When He had said this, He a spat on the ground, and made clay of the spittle, and applied the clay to his eyes, 7 and said to him, “Go, wash in a the pool of Siloam” (which is translated, Sent). So he went away and b washed, and c came back seeing. 8 Therefore the neighbors, and those who previously saw him as a beggar, were saying, “Is not this the one who used to a sit and beg?” 9 Others were saying, “This is he,” still others were saying, “No, but he is like him.” 1 He kept saying, “I am the one.” 10 So they were saying to him, “How then were your eyes opened?” 11 He answered, “The man who is called Jesus made clay, and anointed my eyes, and said to me, ‘Go to a Siloam and wash’; so I went away and washed, and I received sight.” 12 They *said to him, “Where is He?” He said, “I do not know.” 13 They *brought to the Pharisees the man who was formerly blind. 14 a Now it

how stopped being the light of the world once He ascended but that the light shone most brightly among men when He was on the earth doing the Father’s will (cf. 8:12). night is coming. See notes on 1:4,5; 1Jn 1:5-7. The darkness has special reference to the period when Jesus was taken from His disciples during His crucifixion (v. 5). 9:5 I am the Light of the world. See note on 8:12; cf. 1:5,9; 3:19; 12:35,46. Not only was Jesus spiritually the light of the world, but He would also provide the means of physical light for this blind man. 9:6 made clay of the spittle. As He had done when He originally made human beings out of the dust of the ground (Ge 2:7), Jesus may have used the clay to fashion a new pair of eyes. 9:7 wash in the pool of Siloam. The term “Siloam” is Heb. for “Sent.” The pool of Siloam was SE of the original City of David. Its water source was through a channel (Hezekiah’s tunnel) that carried water to it from the spring of Gihon in the Kidron Valley. It may be identified with the “lower pool” or “old pool” mentioned in Is 22:9,11. Water for the water-pouring rites at the Feast of Booths, or Tabernacles was drawn from this pool (see notes on 7:37-39). 9:8,9 In ancient times, such severe physical deformities as congenital blindness sentenced a person to begging as the only means of support (see Ac 3:1-7). The drastic change in the healed man caused many to faithlessly believe that he was not the person born blind. 9:13-34 This section in the story of the healing of the blind man reveals some key characteristics of willful unbelief: 1) unbelief sets false standards; 2) unbelief always wants more evidence but never has enough; 3) unbelief does biased research on a purely subjective basis; 4) unbelief rejects the facts; and 5) unbelief is self-centered. John included this section on the dialogue of the Pharisees with the blind man most likely for two reasons: 1) the dialogue carefully demonstrates the character of willful and fixed unbelief, and 2) the story confirms the first great schism between the synagogue and Christ’s new followers. The blind man was the first known person thrown out of the synagogue because he chose to follow Christ (see 16:1-3). 9:13 They. This has reference to the blind man’s “neighbors, and those who previously saw him as a beggar” (v. 8). to the Pharisees.

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JOHN 9:15 was a Sabbath on the day when Jesus made the clay and opened his eyes. 15 a Then the Pharisees also were asking him again how he received his sight. And he said to them, “He applied clay to my eyes, and I washed, and I see.” 16 Therefore some of the Pharisees were saying, “This man is not from God, because He a does not keep the Sabbath.” But others were saying, “How can a man who is a sinner perform such 1 b signs?” And c there was a division among them. 17 So they *said to the blind man a again, “What do you say about Him, since He opened your eyes?” And he said, “He is a b prophet.” 18 a The Jews then did not believe it of him, that he had been blind and had received sight, until they called the parents of the very one who had received his sight, 19 and questioned them, saying, “Is this your son, who you say was born blind? Then how does 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 how he now sees, we do not know; or who opened his eyes, we do not know. Ask him; he is of age, he will speak for himself.” 22 His parents said this because they a were afraid of the Jews; for the Jews b had already agreed that if anyone confessed Him to be 1 Christ, c he was to be put out of the synagogue. 23 For this reason his parents said, “a He is of age; ask him.”

1568 15 a Jn 9:10 16 1 Or attesting miracles a Mt 12:2; Lk 13:14; Jn 5:10; 7:23 b Jn 2:11 c Jn 6:52; 7:12, 43; 10:19 17 a Jn 9:15 b Dt 18:15; Mt 21:11 18 a Jn 1:19; 9:22 22 1 I.e. the Messiah a Jn 7:13 b Jn 7:45-52 c Lk 6:22; Jn 12:42; 16:2 23 a Jn 9:21

24 a Jos 7:19; Ezr 10:11; Rev 11:13 b Jn 9:16 27 a Jn 9:15 b Jn 5:25 28 a Jn 5:45; Ro 2:17 29 a Jn 8:14 31 a Job 27:8f; 35:13; Ps 34:15f; 66:18; 145:19; Pr 15:29; 28:9; Is 1:15; Jas 5:16ff 32 1 Lit From the age it was not heard 33 a Jn 3:2; 9:16 34 a Jn 9:2 b Jn 9:22, 35; 3 Jn 10 35 a Jn 9:22, 34; 3 Jn 10

The people brought the blind man to the Pharisees most likely because the miracle had happened on the Sabbath (v. 14), and they were aware that the Pharisees reacted negatively to those who violated the Sabbath (cf. 5:1-15). The people also wanted advice from their local synagogue and religious leaders. 9:16 not from God. The reasoning may have been that since Jesus violated their interpretation of the Sabbath law, He could not be the promised Prophet of God (Dt 13:1-5). a division. Earlier the crowds were divided in opinion regarding Jesus (7:40-43); here the authorities also became divided. 9:17 He is a prophet. While the blind man saw clearly that Jesus was more than a mere man, the sighted but obstinate Pharisees were spiritually blind to that truth (see v. 39). Blindness in the Bible is a metaphor for spiritual darkness, i.e., inability to discern God or His truth (2Co 4:3-6; Col 1:12-14). 9:18 called the parents. While neighbors may have been mistaken about the man’s identity, the parents would know if this was their own son. The authorities considered the witness of the healed man worthless. 9:24 Give glory to God. This means that the authorities wanted the man to own up and admit the truth that Jesus was a sinner because He violated their traditions and threatened their influence (cf. Jos 7:19). we know that this man is a sinner. Enough unanimity existed among the religious authorities to conclude that Jesus was a sinner (cf. 8:46). Because of this already predetermined opinion, they refused to accept any of the testimony that a miracle had actually taken place. 9:27 In order to forcefully emphasize their hypocrisy, the healed man resorted to biting sarcasm when he suggested they desired to be Jesus’ disciples.

24 So a second time they called the man who had been blind, and said to him, “a Give glory to God; we know that b this man is a sinner.” 25 He then answered, “Whether He is a sinner, I do not know; one thing I do know, that though I was blind, now I see.” 26 So they said to him, “What did He do to you? How did He open your eyes?” 27 He answered them, “a I told you already and you did not b listen; why do you want to hear it again? You do not want to become His disciples too, do you?” 28 They reviled him and said, “You are His disciple, but a we are disciples of Moses. 29 We know that God has spoken to Moses, but as for this man, a we do not know where He is from.” 30 The man answered and said to them, “Well, here is an amazing thing, that you do not know where He is from, and yet He opened my eyes. 31 We know that a God does not hear sinners; but if anyone is God-fearing and does His will, He hears him. 32 1 Since the beginning of time it has never been heard that anyone opened the eyes of a person born blind. 33 a If this man were not from God, He could do nothing.” 34 They answered him, “a You were born entirely in sins, and are you teaching us?” So they b put him out. 35 Jesus heard that they had a put him out, and finding him, He said, “Do you be-

9:28 You are His disciple, but we are disciples of Moses. At this point, the meeting degenerated into a shouting match of insults. The healed man’s wit had exposed the bias of his inquisitors. As far as the authorities were concerned, the conflict between Jesus and Moses was irreconcilable. If the healed man defended Jesus, then such defense could only mean that he was Jesus’ disciple. 9:30 The healed man demonstrated more spiritual insight and common sense than all of the religious authorities combined who sat in judgment of Jesus and him. His penetrating wit focused in on their intractable unbelief. His logic was that such an extraordinary miracle could only indicate that Jesus was from God, for the Jews believed that God responds in proportion to the righteousness of the one praying (see Job 27:9; 35:13; Pss 66:18; 109:7; Pr 15:29; Is 1:15; cf. 14:13,14; 16:23-27; 1Jn 3:21,22). The greatness of the miracle could only indicate that Jesus was actually from God. 9:34 are you teaching us? The Pharisees were incensed with the man, and their anger prevented them from seeing the penetrating insight that the uneducated, healed man had demonstrated. The phrase also revealed their ignorance of Scripture, for the OT indicated that the coming messianic age would be evidenced by restoration of sight to the blind (Is 29:18; 35:5; 42:7; cf. Mt 11:4,5; Lk 4:18,19). 9:35-41 While vv. 1-34 dealt with Jesus’ restoration of physical sight in the blind man, vv. 35-41 featured Jesus bringing spiritual “sight” to him. 9:35 Do you believe . . . ? Jesus invited the man to put his trust in Him as the One who revealed God to man. Jesus placed great emphasis on public acknowledgment of who He was and confession of faith in Him (Mt 10:32; Lk 12:8). Son of Man. Cf. 1:51; 3:13,14; 5:27; 6:27,53,62; 8:28.

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1569 lieve in the b Son of Man?” 36 He answered, “a Who is He, 1 Lord, that I may believe in Him?” 37 Jesus said to him, “You have both seen Him, and a He is the one who is talking with you.” 38 And he said, “Lord, I believe.” And he a worshiped Him. 39 And Jesus said, “a For judgment I came into this world, so that b those who do not see may see, and that c those who see may become blind.” 40 Those of the Pharisees who were with Him heard these things and said to Him, “a We are not blind too, are we?” 41 Jesus said to them, “a If you were blind, you would have no sin; but 1 since you say, ‘b We see,’ your sin remains.

“I Am the Good Shepherd”

“Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a a thief and a robber. 2 But he who enters by the door is a a shepherd of

35 b Mt 4:3 36 1 Or Sir a Ro 10:14 37 a Jn 4:26 38 a Mt 8:2 39 a Jn 3:19; 5:22, 27 b Lk 4:18 c Mt 13:13; 15:14 40 a Ro 2:19 41 1 Lit now a Jn 15:22, 24 b Pr 26:12 CHAPTER 10 1 a Jn 10:8 2 a Jn 10:11f

3 a Jn 10:4f, 16, 27 b Jn 10:9 4 a Jn 10:5, 16, 27 5 a Jn 10:4, 16, 27 6 a Jn 16:25, 29; 2Pe 2:22 7 a Jn 10:1f, 9 8 a Jer 23:1f; Eze 34:2ff; Jn 10:1 9 a Jn 10:1f, 9 10 1 Or have abundance a Jn 5:40

9:36 Lord. The word here should be understood not as an indication that he understood Jesus’ deity but as meaning “sir.” See also v. 38. Since the blind man had never seen Jesus (v. 7) nor met Him since he went to wash in the pool, he did not recognize Jesus at first as the One who healed him. 9:39 For judgment. Not that His purpose was to condemn, but rather to save (12:47; Lk 19:10); saving some, nevertheless, involves condemning others (see notes on 3:16-18). The last part of this verse is taken from Is 6:10; 42:19 (cf. Mk 4:12). those who do not see. Those people who know they are in spiritual darkness. those who see. Refers in an ironic way to those who think they are in the light, but are not (cf. Mk 2:17; Lk 5:31). 9:40 not blind too, are we? Apparently Jesus found (v. 35) the man in a public place, where the Pharisees were present listening. 9:41 your sin remains. Jesus had particular reference to the sin of unbelief and rejection of Him as Messiah and Son of God. If they knew their lostness and darkness and cried out for spiritual light, they would no longer be guilty of the sin of unbelief in Christ. But satisfied that their darkness was light, and continuing in rejection of Christ, their sin remained. See note on Mt 6:22,23. 10:1-39 Jesus’ discourse on Himself as the “Good Shepherd” flowed directly from chap. 9, as Jesus continued to talk to the very same people. The problem of chap. 9 was that Israel was led by false shepherds who drew them astray from the true knowledge and kingdom of Messiah (9:39-41). In chap. 10, Jesus declared Himself to be the “Good Shepherd” who was appointed by His Father as Savior and King, in contrast to the false shepherds of Israel who were selfappointed and self-righteous (Ps 23:1; Is 40:11; Jer 3:15; cf. Is 56:912; Jer 23:1-4; 25:32-38; Eze 34:1-31; Zec 11:16). 10:1 fold of the sheep. Jesus spoke in vv. 1-30 using a sustained metaphor based on first century sheep ranching. The sheep were kept in a pen, which had a gate through which the sheep entered and left. The shepherd engaged a “doorkeeper” (v. 3) or “hired hand” (v. 12) as an undershepherd to guard the gate. The shepherd entered through that gate. He whose interest was stealing or wounding the sheep would choose another way to attempt entrance. The words of Eze 34 most likely form the background to Jesus’ teaching since God decried the false shepherds of Israel (i.e., the spiritual leaders of the nation) for not caring properly for the flock of Israel (i.e., the nation). The gospels themselves contain ex-

JOHN 10:10 the sheep. 3 To him the doorkeeper opens, and the sheep hear a his voice, and he calls his own sheep by name and b leads them out. 4 When he puts forth all his own, he goes ahead of them, and the sheep follow him because they know a his voice. 5 A stranger they simply will not follow, but will flee from him, because they do not know a the voice of strangers.” 6 This a figure of speech Jesus spoke to them, but they did not understand what those things were which He had been saying to them. 7 So Jesus said to them again, “Truly, truly, I say to you, I am a the door of the sheep. 8 All who came before Me are a thieves and robbers, but the sheep did not hear them. 9 a I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture. 10 The thief comes only to steal and kill and destroy; I came that they a may have life, and 1 have it abundantly.

tensive sheep/shepherd imagery (see Mt 9:36; Mk 6:34; 14:27; Lk 15:1-7). 10:3 the doorkeeper. The doorkeeper was a hired undershepherd who recognized the true shepherd of the flock, opened the gate for Him, assisted the shepherd in caring for the flock, and especially guarded them at night. the sheep hear his voice. Near Eastern shepherds stand at different locations outside the sheep pen, sounding out their own unique calls which their sheep recognize. As a result, the sheep gather around the shepherd. he calls his own sheep by name. This shepherd goes even further by calling each sheep by its own special name. Jesus’ point is that He comes to the fold of Israel and calls out His own sheep individually to come into His own messianic fold. The assumption is that they are already in some way His sheep even before He calls them by name (see vv. 2527; 6:37,39,44,64,65; 17:6,9,24; 18:9). 10:4,5 Unlike Western shepherds who drive the sheep from the side or behind, often using sheep dogs, Near Eastern shepherds lead their flocks, their voice calling them to move on. This draws a remarkable picture of the master/disciple relationship. NT spiritual leadership is always by example, i.e., a call to imitate conduct (cf. 1Ti 4:12; 1Pe 5:1-3). 10:6 figure of speech. This phrase conveys the idea that something cryptic or enigmatic is intended in it. It occurs again in 16:25,29 but not in the synoptics. Having given the illustration (vv. 1-5), Jesus then began to draw salient spiritual truth from it. 10:7-10 I am the door. This is the third of 7 “I am” statements of Jesus (see 6:35; 8:12). Here, He changes the metaphor slightly. While in vv. 1-5 He was the shepherd, here He is the gate. While in vv. 1-5, the shepherd led the sheep out of the sheep fold, here He is the entrance to the fold (v. 9) that leads to proper pasture. This section echoes Jesus’ words in 14:6 that He is the only way to the Father. His point is that He serves as the sole means to approach the Father and partake of God’s promised salvation. As some Near Eastern shepherds slept in the gateway to guard the sheep, Jesus here pictures Himself as the gate. 10:9,10 These two verses are a proverbial way of insisting that belief in Jesus as the Messiah and Son of God is the only way of being “saved” from sin and hell and receiving eternal life. Only Jesus Christ is the one true source for the knowledge of God and the one basis for spiritual security.

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JOHN 10:11 11 “a I am the good shepherd; the good shepherd b lays down His life for the sheep. 12 He who is a hired hand, and not a a shepherd, who is not the owner of the sheep, sees the wolf coming, and leaves the sheep and flees, and the wolf snatches them and scatters them. 13 He flees because he is a hired hand and is not concerned about the sheep. 14 a I am the good shepherd, and b I know My own and My own know Me, 15 even as a the Father knows Me and I know the Father; and b I lay down My life for the sheep. 16 I have a other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become b one flock with c one shepherd. 17 For this reason the Father loves Me, because I a lay down My life so that I may take it again. 18 a No one has taken it away from Me, but I b lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. c This commandment I received from My Father.” 19 a A division occurred again among the Jews because of these words. 20 Many of them were saying, “He a has a demon and b is insane. Why do you listen to Him?” 21 Others were saying, “These are not the

1570 11 a Is 40:11; Eze 34:11-16, 23; Jn 10:14; Heb 13:20; 1Pe 5:4; Rev 7:17 b Jn 10:15, 17, 18; 15:13; 1 Jn 3:16 12 a Jn 10:2 14 a Jn 10:11 b Jn 10:27 15 a Mt 11:27; Lk 10:22 b Jn 10:11, 17, 18 16 a Is 56:8 b Jn 11:52; 17:20f; Eph 2:13-18; 1Pe 2:25 c Eze 34:23; 37:24 17 a Jn 10:11, 15, 18 18 a Mt 26:53; Jn 2:19; 5:26 b Jn 10:11, 15, 17 c Jn 14:31; 15:10; Php 2:8; Heb 5:8 19 a Jn 7:43; 9:16 20 a Jn 7:20 b Mk 3:21 21 a Mt 4:24 b Ex 4:11; Jn 9:32f 23 a Ac 3:11; 5:12 24 1 Lit do You lift up our soul 2 I.e. the Messiah a Jn 1:19; 10:31, 33 b Lk 22:67; Jn 16:25 25 a Jn 8:56, 58 b Jn 5:36; 10:38 26 a Jn 8:47 27 a Jn 10:4, 16 b Jn 10:14 28 a Jn 17:2f; 1 Jn 2:25; 5:11 b Jn 6:37, 39

10:11-18 Jesus picked up another expression from vv. 1-5, i.e., He is the “good shepherd” in contrast to the present evil leadership of Israel (9:40,41). This is the fourth of 7 “I am” statements of Jesus (see vv. 7,9; 6:35; 8:12). The term “good” has the idea of “noble” and stands in contrast to the “hired hand” who cares only for self-interest. 10:11 lays down His life for the sheep. This is a reference to Jesus’ substitutionary death for sinners on the cross. Cf. v. 15; 6:51; 11:50,51; 17:19; 18:14. 10:12 sees the wolf coming . . . flees. The hired hand likely represents religious leaders who perform their duty in good times but who never display sacrificial care for the sheep in times of danger. They stand in contrast to Jesus, who laid down His life for His flock (see 15:13). 10:16 not of this fold. This refers to Gentiles who will respond to His voice and become a part of the church (cf. Ro 1:16). Jesus’ death was not only for Jews (see notes on vv. 1,3), but also for non-Jews whom He will make into one new body, the church (see notes on 11:51,52; cf. Eph 2:11-22). 10:17,18 take it again. Jesus repeated this phrase twice in these two verses indicating that His sacrificial death was not the end. His resurrection followed in demonstration of His messiahship and deity (Ro 1:4). His death and resurrection resulted in His ultimate glorification (12:23; 17:5) and the outpouring of the Holy Spirit (7:37-39; cf. Ac 2:16-39). 10:19-21 The Jews once again had a mixed reaction to Jesus’ words (see 7:12,13). While some charged Him with demon possession (see 7:20; 8:48; cf. Mt 12:22-32), others concluded His works and words were a demonstration of God’s sanction upon Him. 10:22,23 Feast of the Dedication. The Jewish celebration of Hanukkah, which celebrates the Israelite victory over the Syrian leader Antiochus Epiphanes, who persecuted Israel. In ca. 170 B.C. he conquered Jerusalem and desecrated the Jewish temple by setting up a pagan altar to displace the altar of God. Under the lead-

sayings of one a demon-possessed. b A demon cannot open the eyes of the blind, can he?”

The Opposition at the Feast of Dedication in Jerusalem 22 At that time the Feast of the Dedication took place at Jerusalem; 23 it was winter, and Jesus was walking in the temple in the portico of a Solomon. 24 a The Jews then gathered around Him, and were saying to Him, “How long 1 will You keep us in suspense? If You are 2 the Christ, tell us b plainly.” 25 Jesus answered them, “a I told you, and you do not believe; b the works that I do in My Father’s name, these testify of Me. 26 But you do not believe because a you are not of My sheep. 27 My sheep a hear My voice, and b I know them, and they follow Me; 28 and I give a eternal life to them, and they will never perish; and b no one will snatch them out of My hand. 29 1 My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand. 30 a I and the Father are 1 one.”

29 1 One early ms reads What My Father has given Me is greater than all 30 1 Or a unity; or one essence a Jn 17:21ff

ership of an old priest named Mattathias (his family name was called the Hasmoneans), the Jews fought guerrilla warfare (known as the Maccabean Revolt—166–142 B.C.) against Syria and freed the temple and the land from Syrian dominance until 63 B.C. when Rome (Pompey) took control of Palestine. It was in 164 B.C. on 25 Chislev (Dec. approximately), that the Jews liberated the temple and rededicated it. The celebration is also known as the “Feast of Lights” because of the lighting of lamps and candles in Jewish homes to commemorate the event. it was winter. John indicated by this phrase that the cold weather drove Jesus to walk on the eastern side of the temple in the sheltered area of Solomon’s porch, which after the resurrection became the regular gathering place of Christians where they would proclaim the gospel (see Ac 3:11; 5:12). 10:24 tell us plainly. In light of the context of vv. 31-39, the Jews were not seeking merely for clarity and understanding regarding who Jesus was, but rather wanted Him to declare openly that He was Messiah in order to justify attacking Him. 10:26,27 This clearly indicates that God has chosen His sheep and it is they who believe and follow (see notes on vv. 3,16; cf. 6:3740,44,65). 10:28,29 The security of Jesus’ sheep rests with Him as the good shepherd, who has the power to keep them safe. Neither thieves and robbers (vv. 1,8) nor the wolf (v. 12) can harm them. Verse 29 makes clear that the Father ultimately stands behind the sheep’s security, for no one is able to steal from God, who is in sovereign control of all things (Col 3:3). See notes on Ro 8:31-39. No stronger passage in the OT or NT exists for the absolute, eternal security of every true Christian. 10:30 I and the Father are one. Both Father and Son are committed to the perfect protection and preservation of Jesus’ sheep. The sentence, stressing the united purpose and action of both in the security and safety of the flock, presupposes unity of nature and essence (see 5:17-23; 17:22).

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1571 31 The Jews a picked up stones again to stone Him. 32 Jesus answered them, “I showed you many good works from the Father; for which of them are you stoning Me?” 33 The Jews answered Him, “For a good work we do not stone You, but for a blasphemy; and because You, being a man, b make Yourself out to be God.” 34 Jesus answered them, “Has it not been written in a your b Law, ‘c I SAID, YOU ARE GODS’? 35 If he called them gods, to whom the word of God came (and the Scripture cannot be broken), 36 do you say of Him, whom the Father a sanctified and b sent into the world, ‘You are blaspheming,’ because I said, ‘c I am the Son of God’? 37 a If I do not do the works of My Father, do not believe Me; 38 but if I do them, though you do not believe Me, believe a the works, so that you may 1 know and understand that b the Father is in Me, and I in the Father.” 39 There-

31 a Jn 8:59 33 a Lv 24:16 b Jn 5:18 34 a Jn 8:17 b Jn 12:34; 15:25; Ro 3:19; 1Co 14:21 c Ps 82:6 36 a Jer 1:5; Jn 6:69 b Jn 3:17 c Jn 5:17f; 10:30 37 a Jn 10:25; 15:24 38 1 Lit know and continue knowing a Jn 10:25; 14:11 b Jn 14:10f, 20; 17:21, 23 39 a Jn 7:30 b Lk 4:30; Jn 8:59 40 a Jn 1:28 41 a Jn 2:11 b Jn 1:27, 30, 34; 3:27-30 42 a Jn 7:31 CHAPTER 11 1 a Mt 21:17; Jn 11:18 b Lk 10:38; Jn 11:5, 19ff 2 a Lk 7:38; Jn 12:3 b Lk 7:13; Jn 11:3, 21, 32; 13:13f 3 a Lk 7:13; Jn 11:2, 21, 32; 13:13f b Jn 11:5, 11, 36 4 a Jn 9:3; 10:38; 11:40

10:31 For the third time John records that the Jews attempted to stone Jesus (see 5:18; 8:59). Jesus’ assertion (v. 30) that He was One with the Father affirmed His claim to deity and caused the Jews to seek His execution (v. 33). Although the OT permitted stoning in certain instances (e.g., Lv 24:16), the Romans reserved the right of capital punishment for themselves (18:31). Nevertheless, out-of-control Jews attempted a mob action in lieu of legal proceedings (see Ac 7:54-60). 10:33 make Yourself out to be God. There was no doubt in the minds of those Jews that Jesus was claiming to be God (cf. 5:18). 10:34-36 Quoted from Ps 82:6 where God calls some unjust judges “gods” and pronounces calamity against them. Jesus’ argument is that this psalm proves that the word “god” can be legitimately used to refer to others than God Himself. His reasoning is that if there are others whom God can address as “god” or “sons of the Most High,” why then should the Jews object to Jesus’ statement that He is “the Son of God” (v. 36)? 10:35 Scripture cannot be broken. An affirmation of the absolute accuracy and authority of Scripture (see notes on Mt 5:17-19). 10:38 believe the works. Jesus did not expect to be believed merely on His own assertions. Since He did the same things that the Father does (see notes on 5:19), His enemies should consider this in their evaluation of Him. The implication is, however, that they were so ignorant of God that they could not recognize the works of the Father or the One whom the Father sent (see also 14:10,11). 10:40 He went away again beyond the Jordan. Because of the increasing hostility (see v. 39), Jesus went from the region of Judea into the unpopulated area across the Jordan. to the place where John was first baptizing. Cf. Mt 3:1-6; Mk 1:2-6; Lk 3:3-6. This is probably a reference to either Perea or Batanea, the general area in the tetrarchy of Philip in the E and NE of the Sea of Galilee. The statement is ironic, since the area where John first began became the last area in which Jesus stayed before He left for Jerusalem and crucifixion. The people remembered John’s testimony to Christ and affirmed their faith in Him (vv. 41,42). 11:1–12:50 The previous passage (10:40-42) marked the end of John’s treatment of Jesus’ public ministry. At that point, He began to move into seclusion and minister to His own disciples and those who loved Him as He prepared to face death. Israel had her day of opportunity; the sun was setting and the night was coming. These two chapters form the transition to chaps. 13–21 which record the passion of Christ, i.e., the events surrounding the cross.

JOHN 11:4 fore a they were seeking again to seize Him, and b He eluded their grasp. 40 And He went away a again beyond the Jordan to the place where John was first baptizing, and He was staying there. 41 Many came to Him and were saying, “While John performed no a sign, yet b everything John said about this man was true.” 42 a Many believed in Him there.

Christ Raises Lazarus

Now a certain man was sick, Lazarus of a Bethany, the village of Mary and her sister b Martha. 2 It was the Mary who a anointed b the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick. 3 So the sisters sent word to Him, saying, “a Lord, behold, b he whom You love is sick.” 4 But when Jesus heard this, He said, “This sickness is not to end in death, but for a the glory of God, so that the Son of God may be glorified by it.”

11:1-57 As chap. 11 begins, Jesus stands in the shadow of facing the cross. The little time that He had in the area beyond the Jordan came to an end. John picked up the story after He moved back into the area of Jerusalem, and His death on the cross was only a few days away. In those last few days before His death, the scene in John’s gospel changes from hatred and rejection (10:39) to an unmistakable and blessed witness of the glory of Christ. All the rejection and hatred could not dim His glory as displayed through the resurrection of Lazarus. That miracle evidences His glory in 3 ways: 1) it pointed to His deity; 2) it strengthened the faith of the disciples; and 3) it led directly to the cross (12:23). The chapter can be divided as follows: 1) the preparation for the miracle (vv. 1-16); 2) the arrival of Jesus (vv. 17-37); 3) the miracle itself (vv. 38-44); and 4) the results of the miracle (vv. 45-57). 11:1 Lazarus. The resurrection of Lazarus is the climactic and most dramatic sign in this gospel and the capstone of His public ministry. Six miracles have already been presented (water into wine [2:111], healing of the nobleman’s son [4:46-54], restoring the impotent man [5:1-15], multiplying the loaves and fishes [6:1-14], walking on the water [6:15-21], and curing the man born blind [9:1-12]). Lazarus’ resurrection is more potent than all those and even more monumental than the raising of the widow’s son in Nain (Lk 7:11-16) or Jairus’ daughter (Lk 8:40-56) because those two resurrections occurred immediately after death. Lazarus was raised after 4 days of being in the grave with the process of decomposition already having started (v. 39). Bethany. This Bethany is different from the other “Bethany beyond the Jordan” in 1:28 (see note there). It lies on the E side of the Mt. of Olives about two mi. from Jerusalem (v. 18) along the road leading toward Jericho. Mary . . . Martha. This is the first mention of this family in John. John related the story of Mary’s anointing of Jesus in 12:1-8, but this reference may indicate that the original readers were already familiar with the event. Cf. Lk 10:38-42. 11:3 sent word to Him. Since Jesus was in the Transjordan and Lazarus was near Jerusalem, the message to Jesus would most likely have taken one whole day to reach Him. Surely by omniscience, Jesus already knew of Lazarus’ condition (see v. 6; 1:47). He may have died before the messenger reached Jesus, since he was dead 4 days (v. 17) when Jesus arrived, after a two day delay (v. 6) and a one day journey. he whom You love. This phrase is a touching hint at the close friendship that Jesus had with Lazarus. Cf. 13:1. 11:4 the Son of God may be glorified. This phrase reveals the

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JOHN 11:5 5 Now Jesus loved a Martha and her sister and Lazarus. 6 So when He heard that he was sick, He then stayed two days longer in the place where He was. 7 Then after this He *said to the disciples, “a Let us go to Judea again.” 8 The disciples *said to Him, “a Rabbi, the Jews were just now seeking b to stone You, and are You going there again?” 9 Jesus answered, “a Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10 But if anyone walks in the night, he stumbles, because the light is not in him.” 11 This He *said, and after that He said to them, “Our a friend Lazarus b has fallen asleep; but I go, so that I may awaken him out of sleep.” 12 The disciples then said to Him, “Lord, if he has fallen asleep, he will 1 recover.” 13 Now a Jesus had spoken of his death, but they thought that He was speaking of 1 literal sleep. 14 So Jesus then said to them plainly, “Lazarus is dead, 15 and I am glad for your sakes that I was not there, so that you may believe; but let us go to him.” 16 a Therefore Thomas, who is called 1 b Didymus, said to his fellow disciples, “Let us also go, so that we may die with Him.” 17 So when Jesus came, He found that he

1572 5 a Jn 11:1 7 a Jn 10:40 8 a Mt 23:7 b Jn 8:59; 10:31 9 a Lk 13:33; Jn 9:4; 12:35 11 a Jn 11:3 b Mt 27:52; Mk 5:39; Jn 11:13; Ac 7:60 12 1 Lit be saved 13 1 Lit the slumber of sleep a Mt 9:24; Lk 8:52 16 1 I.e. the Twin a Mt 10:3; Mk 3:18; Lk 6:15; Jn 14:5; 20:2628; Ac 1:13 b Jn 20:24; 21:2 17 a Jn 11:39 18 1 Lit 15 stadia (9,090 ft) a Jn 11:1 19 a Jn 1:19; 11:8 b Jn 11:1 c 1Sa 31:13; 1Ch 10:12; Job 2:11; Jn 11:31 20 1 Lit was sitting a Lk 10:38-42 21 a Jn 11:2 b Jn 11:32, 37 22 a Jn 9:31; 11:41f 24 a Da 12:2; Jn 5:28f; Ac 24:15 25 a Jn 1:4; 5:26; 6:39f; Rev 1:18 26 a Jn 6:47, 50, 51; 8:51 27 1 I.e. the Messiah 2 The Coming One

real purpose behind Lazarus’ sickness, i.e., not death, but that the Son of God might be glorified through his resurrection (cf. v. 4; see note on 9:3). 11:6 He . . . stayed two days longer. The decision to delay coming did not bring about Lazarus’ death, since Jesus already supernaturally knew his plight. Most likely by the time the messenger arrived to inform Jesus, Lazarus was already dead. The delay was because He loved the family (v. 5) and that love would be clear as He greatly strengthened their faith by raising Lazarus from the dead. The delay also ensured that Lazarus had been dead long enough that no one could misinterpret the miracle as a fraud or mere resuscitation. 11:7,8 The disciples realized that the animosity toward Jesus was so great that His return could result in His death because of the murderous Jews (cf. 8:59; 10:31). 11:9,10 During the light of the sun, most people did their work safely. When darkness came, they stopped. The proverbial saying, however, had a deeper meaning. As long as the Son performed His Father’s will (i.e., during the daylight period of His ministry when He is able to work), He was safe. The time would soon come (nighttime) when, by God’s design, His earthly work would end and He would “stumble” in death. Jesus was stressing that as long as He was on earth doing God’s will, even at this late time in His ministry, He would safely complete God’s purposes. 11:11-13 fallen asleep. A euphemistic term used in the NT to refer to death, particularly with reference to believers who will be physically raised to eternal life (cf. 1Co 11:30; 15:51; 1Th 4:13). 11:14,15 The resurrection of Lazarus was designed to strengthen His disciples’ faith in Him as the Messiah and Son of God in the face of the strong Jewish rejection of Him. 11:16 Thomas’ words reflect loyal devotion and, at the same time, pessimism over the fact that they would probably all die. His fears were not unrealistic in the face of bitter hostility toward Jesus,

had already been in the tomb a four days. 18 Now a Bethany was near Jerusalem, about 1 two miles off; 19 and many of a the Jews had come to b Martha and Mary, c to console them concerning their brother. 20 a Martha therefore, when she heard that Jesus was coming, went to meet Him, but a Mary 1 stayed at the house. 21 Martha then said to Jesus, “a Lord, b if You had been here, my brother would not have died. 22 Even now I know that a whatever You ask of God, God will give You.” 23 Jesus *said to her, “Your brother will rise again.” 24 Martha *said to Him, “a I know that he will rise again in the resurrection on the last day.” 25 Jesus said to her, “a I am the resurrection and the life; he who believes in Me will live even if he dies, 26 and everyone who lives and believes in Me a will never die. Do you believe this?” 27 She *said to Him, “Yes, Lord; I have believed that You are 1 a the Christ, the Son of God, even 2 b He who comes into the world.” 28 When she had said this, she a went away and called Mary her sister, saying secretly, “b The Teacher is here and is calling was the Messianic title a Mt 16:16; Lk 2:11 b Jn 6:14 28 a Jn 11:30 b Mt 26:18; Mk 14:14; Lk 22:11; Jn 13:13

and had not the Lord protected them in the garden (18:1-11), they may also have been arrested and executed. Cf. 20:24-29. 11:17 in the tomb. The term “tomb” means a stone sepulcher. In first-century Israel such a grave was common. Either a cave or rock area would be hewn out, the floor inside leveled and graded to make a shallow descent. Shelves were cut out or constructed inside the area in order to bury additional family members. A rock was rolled in front to prevent wild animals or grave robbers from entering (see also v. 38). The evangelist made special mention of the fourth day (see note on v. 3) in order to stress the magnitude of the miracle, for the Jews did not embalm and by then the body would have been in a state of rapid decomposition. 11:18,19 The implication of these verses is that the family was rather prominent. The mention of the Jews also heightens the reader’s awareness of the great risk that Jesus took in coming so close to Jerusalem, which was seething with the leaders’ hatred for Him. 11:21 if You had been here. Cf. v. 32. Not a rebuke of Jesus but a testimony of her trust in His healing power. 11:22 whatever You ask of God. Based on her statement in v. 39, Martha was not saying she believed Jesus could raise Lazarus from the dead, but that she knew He had a special relationship to God so that His prayers could bring some good from this sad event. 11:25,26 This is the fifth in a series of 7 great “I am” statements of Jesus (see 6:35; 8:12; 10:7,9; 10:11,14). With this statement, Jesus moved Martha from an abstract belief in the resurrection that will take place “on the last day” (cf. 5:28,29) to a personalized trust in Him who alone can raise the dead. No resurrection or eternal life exists outside of the Son of God. Time (“on the last day”) is no barrier to the One who has the power of resurrection and life (1:4) for He can give life at any time. 11:27 She said to Him. Martha’s confession is representative of the very reason John wrote this inspired gospel (cf. 20:30,31). See Peter’s confession in Mt 16:16.

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1573 for you.” 29 And when she heard it, she *got up quickly and was coming to Him. 30 Now Jesus had not yet come into the village, but a was still in the place where Martha met Him. 31 a Then the Jews who were with her in the house, and b consoling her, when they saw that Mary got up quickly and went out, they followed her, supposing that she was going to the tomb to weep there. 32 Therefore, when Mary came where Jesus was, she saw Him, and fell at His feet, saying to Him, “a Lord, b if You had been here, my brother would not have died.” 33 When Jesus therefore saw her weeping, and a the Jews who came with her also weeping, He b was deeply moved in spirit and 1 c was troubled, 34 and *said, “Where have you laid him?” They said to Him, “Lord, come and see.” 35 Jesus a wept. 36 So a the Jews were saying, “See how He b loved him!” 37 But some of them said, “Could not this man, who a opened the eyes of the blind man, 1 have kept this man also from dying?” 38 So Jesus, again being deeply moved within, *came to the tomb. Now it was a a cave, and a stone was lying against it. 39 Jesus *said, “Remove the stone.” Martha, the sister of the deceased, *said to Him, “Lord, by this time 1 there will be a stench, for he has been dead a four days.” 40 Jesus

30 a Jn 11:20 31 a Jn 11:19, 33 b Jn 11:19 32 a Jn 11:2 b Jn 11:21 33 1 Lit troubled Himself a Jn 11:19 b Jn 11:38 c Jn 12:27; 13:21 35 a Lk 19:41; Jn 11:33 36 a Jn 11:19 b Jn 11:3 37 1 Lit have caused that this man also not die a Jn 9:7 38 a Mt 27:60; Mk 15:46; Lk 24:2; Jn 20:1 39 1 Lit he stinks a Jn 11:17

JOHN 11:49 *said to her, “a Did I not say to you that if you believe, you will see the glory of God?” 41 So they removed the a stone. Then Jesus b raised His eyes, and said, “c Father, I thank You that You have heard Me. 42 I knew that You always hear Me; but a because of the 1 people standing around I said it, so that they may believe that b You sent Me.” 43 When He had said these things, He cried out with a loud voice, “Lazarus, come forth.” 44 The man who had died came forth, a bound hand and foot with wrappings, and b his face was wrapped around with a cloth. Jesus *said to them, “Unbind him, and let him go.”

The Pharisees Plan to Kill Christ 40 a Jn 11:4, 23ff 41 a Mt 27:60; Mk 15:46; Lk 24:2; Jn 20:1 b Jn 17:1; Ac 7:55 c Mt 11:25 42 1 Lit crowd a Jn 12:30; 17:21 b Jn 3:17 44 a Jn 19:40 b Jn 20:7 45 a Jn 7:31 b Jn 11:19; 12:17f c Jn 2:23 46 a Jn 7:32, 45; 11:57 47 1 Or attesting miracles a Jn 7:32, 45; 11:57 b Mt 26:3 c Mt 5:22 d Jn 2:11 48 a Mt 24:15 49 a Mt 26:3 b Jn 11:51; 18:13

11:32 See note on v. 21. 11:33 saw . . . the Jews . . . weeping. According to Jewish oral tradition, the funeral custom indicated that even a poor family must hire at least two flute players and a professional wailing woman to mourn the dead. Because the family may have been well-to-do, a rather large group appears present. He was deeply moved in spirit and was troubled. The phrase here does not mean merely that Jesus was deeply touched or moved with sympathy at the sight. The Gr. term “deeply moved” always suggests anger, outrage, or emotional indignation (see v. 38; cf. Mt 9:30; Mk 1:43; 14:5). Most likely Jesus was angered at the emotional grief of the people because it implicitly revealed unbelief in the resurrection and the temporary nature of death. The group was acting like pagans who had no hope (1Th 4:13). While grief is understandable, the group was acting in despair, thus indicating a tacit denial of the resurrection and the Scripture that promised it. Jesus may also have been angered because He was indignant at the pain and sorrow in death that sin brought into the human condition. 11:35 Jesus wept. The Gr. word here has the connotation of silently bursting into tears in contrast to the loud lament of the group (see v. 33). His tears here were not generated out of mourning, since He was to raise Lazarus, but out of grief for a fallen world entangled in sin-caused sorrow and death. He was “a man of sorrows and acquainted with grief” (Is 53:3). 11:39 stench. Although Jews used aromatic spices, their custom was not to embalm the body but to use the spices to counteract the repulsive odors from decomposition. They would wrap the body in linen cloth, adding spice in the layers and folds. The Jews did not wrap the body tightly like Egyptian mummies, but rather loosely with the head wrapped separately. This is indicated by the fact that

45 a Therefore many of the Jews b who came to Mary, and c saw what He had done, believed in Him. 46 But some of them went to the a Pharisees and told them the things which Jesus had done. 47 Therefore a the chief priests and the Pharisees b convened a c council, and were saying, “What are we doing? For this man is performing many 1 d signs. 48 If we let Him go on like this, all men will believe in Him, and the Romans will come and take away both our a place and our nation.” 49 But one of them, a Caiaphas, b who was high priest that year, said to them, “You

Lazarus could move out of the tomb before he was unwrapped (v. 44; cf. 20:7). 11:41,42 Jesus’ prayer was not really a petition, but thanksgiving to the Father. The reason for the miracle was to authenticate His claims to be the Messiah and Son of God. 11:43 This was a preview of the power to be fully displayed in the final resurrection when all the dead hear the voice of the Son of God and live (5:25,28,29). 11:45,46 Jesus’ teaching and actions often divided the Jews (e.g., 6:14,15; 7:10-13, 45-52). While some believed (cf. v. 40), others, apparently with malicious intent, informed the Pharisees of Jesus’ action. 11:47 convened a council. Alerted by the Pharisees, a Sanhedrin committee consisting of chief priests (former High-Priests and members of High-Priestly families) and Pharisees, called the Sanhedrin to session. The Pharisees could not by themselves take any judicial action against Jesus. Though subject to Roman control, the Sanhedrin was the highest judicial body in Israel and exercised judicial, legislative, and executive powers at that time. In Jesus’ day, the 70 members of the Sanhedrin were dominated by the chief priests, and virtually all the priests were Sadducees. The Pharisees constituted an influential minority. While the Pharisees and Sadducees were often in conflict, their mutual hatred of Jesus united them into action. 11:48 the Romans will come. The Jews were not willing to believe in Jesus as the Son of God even though Lazarus had been raised. They feared that escalating messianic expectations could start a movement against Roman oppression and occupation that would cause the Romans to come and take away all their rights and freedoms. 11:49 Caiaphas. Caiaphas became High-Priest ca. A.D. 18, being appointed by the Roman prefect, Valerius Gratus. His father-in-law

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JOHN 11:50 know nothing at all, 50 nor do you take into account that a it is expedient for you that one man die for the people, and that the whole nation not perish.” 51 Now he did not say this 1 on his own initiative, but a being high priest that year, he prophesied that Jesus was going to die for the nation, 52 and not for the nation only, but in order that He might also a gather together into one the children of God who are scattered abroad. 53 So from that day on they a planned together to kill Him. 54 Therefore Jesus a no longer continued to walk publicly among the Jews, but went away from there to the country near the wilderness, into a city called b Ephraim; and there He stayed with the disciples. 55 Now a the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover b to purify themselves. 56 So they a were seeking for Jesus, and were saying to one another as they stood in the temple, “What do you think; that He will not come to the feast at all?” 57 Now a the chief priests and the Pharisees had given orders that if anyone

1574 50 a Jn 18:14 51 1 Lit from himself a Jn 18:13 52 a Jn 10:16 53 a Mt 26:4 54 a Jn 7:1 b 2Ch 13:19 mg 55 a Mt 26:1f; Mk 14:1; Lk 22:1; Jn 2:13; 12:1; 13:1 b Nu 9:10; 2Ch 30:17f; Jn 18:28 56 a Jn 7:11 57 a Jn 11:47 CHAPTER 12 1 a Jn 12:1-8: Mt 26:613; Mk 14:3-9; Lk 7:37-39 b Jn 11:55; 12:20 c Mt 21:17; Jn 11:43f 2 a Lk 10:38 3 1 I.e. a Roman pound, equaling 12 oz a Lk 7:37f; Jn 11:2 b Mk 14:3 4 1 Or hand Him over a Jn 6:71 5 1 Equivalent to 11 months’ wages 6 a Jn 13:29 b Lk 8:3 7 1 I.e. the custom of preparing the body for burial a Jn 19:40

was Annas, who had previously functioned in that same position from ca. A.D. 7–14 and who exercised great influence over the office even after his tenure (see 18:12-14). Caiaphas remained in office until A.D. 36 when, along with Pontius Pilate, he was removed by the Romans. He took a leading part in the trial and condemnation of Jesus. In his court or palace, the chief priests (Sadducees) and Pharisees assembled “and plotted together to seize Jesus by stealth and kill Him” (see Mt 26:3,4). 11:50 one man die for the people. He only meant that Jesus should be executed in order to spare their own positions and nation from Roman reprisals, but Caiaphas unwittingly used sacrificial, substitutionary language and prophesied the death of Christ for sinners. Cf. 2Co 5:21; 1Pe 2:24. 11:51 he prophesied. Caiaphas did not realize the implications of what he spoke. While he uttered blasphemy against Christ, God parodied his statement into truth (cf. Ps 76:10). The responsibility for the wicked meaning of his words belonged to Caiaphas, but God’s providence directed the choice of words so as to express the heart of God’s glorious plan of salvation (Ac 4:27,28). He actually was used by God as a prophet because he was the High-Priest and originally the High-Priest was the means of God’s will being revealed (2Sa 15:27). 11:52 gather together into one the children of God. In context, this had reference to believing Jews of the dispersion who would be gathered together in the Promised Land to share the kingdom of God (Is 43:5; Eze 34:12). In a wider sense, this also anticipated the Gentile mission (see 12:32). As a result of Christ’s sacrificial death and resurrection, both Jew and Gentile have been made into one group, the church (Eph 2:11-18). 11:53 from that day on. The phrase indicates that their course of action toward Jesus was then fixed. It remained only to accomplish it. Notice that Jesus was not arrested to be tried. He had already been judged guilty of blasphemy. The trial was a mere formality for a sentence already passed (Mk 14:1,2). 11:54 Ephraim. This probably refers to the OT city of Ephron (see 2Ch 13:19). Its modern village name is Et-Taiyibeh, and it is lo-

knew where He was, he was to report it, so that they might seize Him.

Mary Anoints Christ Mt 26:6-12; Mk 14:3-9 a Jesus, therefore, six days before b the Passover, came to c Bethany where Lazarus was, whom Jesus had raised from the dead. 2 So they made Him a supper there, and a Martha was serving; but Lazarus was one of those reclining at the table with Him. 3 a Mary then took a 1 pound of very costly b perfume of pure nard, and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the perfume. 4 But a Judas Iscariot, one of His disciples, who was intending to 1 betray Him, *said, 5 “Why was this perfume not sold for 1 three hundred denarii and given to poor people?” 6 Now he said this, not because he was concerned about the poor, but because he was a thief, and as he a had the money box, he used to pilfer b what was put into it. 7 Therefore Jesus said, “Let her alone, so that she may keep 1 it for a the day of My burial.

cated 4 mi. NE of Bethel and about 12 mi. from Jerusalem. The location was far enough away for temporary safety until the time of Passover (v. 55). 11:55 Passover. This is the third Passover mentioned in John (see 2:13; 6:4) and the last in Jesus’ earthly ministry at which His sacrificial death occurred. For the chronology of the Passover Week, see Introduction to Luke: Outline. 11:56 they were seeking for Jesus. The Jews who filled Jerusalem for Passover were wondering if Jesus would show Himself at this time and were actively seeking to find Him. The plot of the chief priests and Pharisees (see v. 47; 7:12) was known widely enough to pique their curiosity as to whether Jesus would dare show Himself in Jerusalem. 11:57 if anyone knew. The plotters ensured that the whole city was filled with potential informants. 12:1-50 This chapter focuses on the reactions of love and hate, belief and rejection toward Christ, leading to the cross. 12:1 six days before the Passover. This most likely was the previous Saturday with Passover coming 6 days later on Thursday evening through sunset Friday. See Introduction: Interpretive Challenges. 12:3 a pound of very costly perfume of pure nard. The term used for “pound” actually indicates a weight around three-fourths of a pound (approximately 12 ounces). “Nard” was an oil extracted from the root of a plant grown in India. anointed the feet of Jesus. Since those who were eating reclined at the table, their feet extended away from it, making it possible for Mary to anoint the feet of Jesus. The act symbolized Mary’s humble devotion and love for Him. 12:5 three hundred denarii. Since one denarius was a day’s wage given to common laborers, 300 was equivalent to a year’s wages (no money was earned on the Sabbath or other holy days). 12:6 a thief. Judas’ altruism was really a front for his own personal avarice. Because he was the apostolic band’s treasurer, he was able to secretly pilfer the group treasury for his own desires. 12:7 keep it for the day of My burial. Mary performed this act to

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you always have the poor with you, but you do not always have Me.” 9 The a large crowd of the Jews then learned that He was there; and they came, not for Jesus’ sake only, but that they might also see Lazarus, b whom He raised from the dead. 10 But the chief priests planned to put Lazarus to death also; 11 because a on account of him b many of the Jews were going away and were believing in Jesus.

The Triumphal Entry Mt 21:1-9; Mk 11:1-10; Lk 19:29-38 12 On the next day a the large crowd who had come to b the feast, when they heard that Jesus was coming to Jerusalem, 13 took the branches of the palm trees and went out to meet Him, and began to shout, “a Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the b King of Israel.” 14 Jesus, finding a young donkey, sat on it; as it is written, 15 “a FEAR NOT, DAUGHTER OF ZION; BEHOLD, YOUR KING IS COMING, SEATED ON A DONKEY’S COLT.” 16 a These things His disciples did not understand at the first; but when Jesus b was glorified, then they remembered that these things

8 a Dt 15:11; Mt 26:11; Mk 14:7 9 a Mk 12:37; Jn 12:12 mg b Jn 11:43f; 12:1, 17f 11 a Jn 11:45f; 12:18 b Jn 7:31; 11:42 12 a Jn 12:12-15: Mt 21:4-9; Mk 11:7-10; Lk 19:35-38 b Jn 12:1 13 a Ps 118:26 b Jn 1:49 15 a Zec 9:9 16 a Mk 9:32; Jn 2:22; 14:26 b Jn 7:39; 12:23

JOHN 12:25 were written of Him, and that they had done these things to Him. 17 So a the 1 people, who were with Him when He called Lazarus out of the tomb and raised him from the dead, continued to testify about Him. 18 a For this reason also the 1 people went and met Him, b because they heard that He had performed this 2 sign. 19 So the Pharisees said to one another, “You see that you are not doing any good; look, the world has gone after Him.”

The Messiah Teaches 17 1 Lit crowd a Jn 11:42 18 1 Lit crowd 2 Or attesting miracle a Lk 19:37; Jn 12:12 b Jn 12:11 20 a Jn 7:35 b Jn 12:1 21 a Jn 1:44 b Mt 11:21 22 a Jn 1:44 23 a Mt 26:45; Mk 14:35, 41; Jn 13:1; 17:1 b Jn 7:39; 12:16; 13:32 24 a Ro 14:9; 1Co 15:36 25 1 Lit soul a Mt 10:39; 16:25; Mk 8:35; Lk 9:24; 17:33 b Lk 14:26

signal her devotion but, as in the case of Caiaphas (11:49-52), her act revealed more than she realized at the time. During the first century, lavish sums were spent on funerals, which included costly perfumes to cover the smell of decay (see note on 11:39). 12:8 This does not mean that alms should not be distributed to the poor (Dt 15:11) but was a reminder that, while the poor would remain, Jesus would not always be with them. See Mt 26:11; Mk 14:7. 12:11 going away . . . believing. This phrase signaled both a conscious, deliberate move away from the religion of the authorities and a move toward genuine faith in Jesus as Messiah and Son of God. 12:12-19 This section marks Jesus’ triumphal entry into Jerusalem referred to as Palm Sunday. It is one of the few incidents in Jesus’ life reported in all 4 gospels (Mt 21:1-11; Mk 11:1-11; Lk 19:29-38). By this action, He presented Himself officially to the nation as the Messiah and Son of God. The Sanhedrin and other Jewish leaders wanted Him dead but did not want Him killed during the Passover time because they feared stirring up the multitudes with whom He was popular (Mt 26:5; Mk 14:2; Lk 22:2). Jesus entered the city, however, on His own time and forced the whole issue in order that it might happen exactly on the Passover day when the lambs were being sacrificed. As the Scripture says, “Christ, our Passover, also has been sacrificed” (1Co 5:7). In God’s perfect timing (see 7:30; 8:20), at the precise time foreordained from eternity, He presented Himself to die (v. 23; 10:17,18; 17:1; 19:10,11; cf. Ac 2:23; 4:27,28; Gal 4:4). 12:12 the next day. Sunday, the day after Jesus’ visit to Bethany (see note on v. 1). 12:13 took the branches of the palm trees. The supply of date palms was plentiful; they still grow in Jerusalem today. From about two centuries earlier, the waving of palm branches had become a national, if not nationalistic, symbol, which signaled the fervent hope that a messianic liberator was arriving on the scene (6:14,15). Hosanna! The term “hosanna” is a transliteration of a Heb. word that means “give salvation now.” It was a term of acclamation or

20 Now there were some a Greeks among those who were going up to worship at b the feast; 21 these then came to a Philip, who was from b Bethsaida of Galilee, and began to ask him, saying, “Sir, we wish to see Jesus.” 22 Philip *came and *told a Andrew; Andrew and Philip *came and *told Jesus. 23 And Jesus *answered them, saying, “a The hour has come for the Son of Man to b be glorified. 24 Truly, truly, I say to you, a unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. 25 a He who loves his 1 life loses it, and he who b hates his 1 life in this

praise occurring in Ps 118:25 which was familiar to every Jew, since that psalm was part of the Hallel (Pss 113–118) sung each morning by the temple choir during the Feast of Tabernacles (7:37) and associated with the Feast of Dedication (10:22) and especially the Passover. After shouting out the “Hosanna,” the crowds shouted Ps 118:26; significantly, the original context of Ps 118 may well have been the pronouncement of blessing upon a Davidic king. Jewish commentaries on the psalm have understood the verse to bear messianic implications. “HE WHO COMES IN THE NAME OF THE LORD” refers to Messiah, especially in context with the phrase, “the King of Israel,” though that messianic title is not from Ps 118. 12:14,15 The synoptic gospels give more information here regarding Jesus’ selection of a young donkey (see Mt 21:1-9; Mk 11:110; Lk 19:29-38). They convey the fact that Jesus deliberately planned to present Himself to the nation in this manner as a conscious fulfillment of the messianic prophecy of Zec 9:9 (quoted here). The words, “FEAR NOT,” are not found in the Zechariah passage but were added from Is 40:9. Only after His ascension did the disciples grasp the meaning of the triumphal entry (cf. 14:26). 12:19 the world has gone after Him. “The world” means the people in general, as opposed to everyone in particular. Clearly, most people in the world did not even know of Jesus at that time, and many in Israel did not believe in Him. Often, “world” is used in this general sense (v. 47; 1:29; 3:17; 4:42; 14:22; 17:9,21). 12:20,21 Most likely Gentile proselytes to Judaism who had come up for the Passover and who, in their desire to see Jesus, stood in direct antithesis to the attitude of the national leaders who desired to kill Him. At the very moment when the Jewish authorities plotted virulently to kill Him, Gentiles began to desire His attention. 12:23 hour. Refers to the time of Jesus’ death, resurrection, and exaltation (v. 27; 13:1; 17:1). Up to this point, Jesus’ hour had always been future (2:4; 4:21,23; 7:30; 8:20). Son of Man. See note on 1:51. 12:24 As the sown kernel dies to bring forth a rich harvest, so also the death of the Son of God will result in the salvation of many. 12:25,26 Not only is the principle of death applicable to Jesus

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JOHN 12:26 world will keep it to life eternal. 26 If anyone 1 serves Me, he must follow Me; and a where I am, there My servant will be also; if anyone 1 serves Me, the Father will b honor him. 27 “a Now My soul has become troubled; and what shall I say, ‘b Father, save Me from c this hour’? But for this purpose I came to this hour. 28 a Father, glorify Your name.” Then a b voice came out of heaven: “I have both glorified it, and will glorify it again.” 29 So the crowd of people who stood by and heard it were saying that it had thundered; others were saying, “a An angel has spoken to Him.” 30 Jesus answered and said, “a This voice has not come for My sake, but for your sakes. 31 a Now judgment is upon this world; now b the ruler of this world will be cast out. 32 And I, if I a am lifted up from the earth, will b draw all men to Myself.” 33 But He was saying this a to indicate the kind of death by which He was to die. 34 The crowd then answered Him, “We have heard out of a the Law that 1 b the Christ is to remain forever; and how can You say, ‘The c Son of Man must be d lifted up’? Who is this c Son of Man?” 35 So Jesus said to them, “a For a little while longer b the Light is among you. c Walk while you have the Light, so that darkness will not overtake you; he who d walks in the darkness does not know where he goes. 36 While you have the Light, a believe in the Light, so that you may become b sons of Light.” These things Jesus spoke, and He went away and 1 c hid Himself from them. 37 But

1576 26 1 Or is serving a Jn 14:3; 17:24; 2Co 5:8; Php 1:23; 1Th 4:17 b 1Sa 2:30; Ps 91:15; Lk 12:37 27 a Mt 26:38; Mk 14:34; Jn 11:33 b Mt 11:25 c Jn 12:23 28 a Mt 11:25 b Mt 3:17; 17:5; Mk 1:11; 9:7; Lk 3:22; 9:35 29 a Ac 23:9 30 a Jn 11:42 31 a Jn 3:19; 9:39; 16:11 b Jn 14:30; 16:11; 2Co 4:4; Eph 2:2; 6:12; 1 Jn 4:4; 5:19 32 a Jn 3:14; 8:28; 12:34 b Jn 6:44 33 a Jn 18:32; 21:19 34 1 I.e. the Messiah a Jn 10:34 b Ps 110:4; Is 9:7; Eze 37:25; Da 7:14 c Mt 8:20 d Jn 3:14; 8:28; 12:32 35 a Jn 7:33; 9:4 b Jn 12:46; 1 Jn 2:10 c Gal 6:10; Eph 5:8 d 1 Jn 1:6; 2:11 36 1 Lit was hidden a Jn 12:46 b Lk 16:8; Jn 8:12 c Jn 8:59 37 1 Or attesting signs 38 a Is 53:1; Ro 10:16 40 1 Lit be turned; i.e. turn about a Is 6:10; Mt 13:14f b Mk 6:52 41 a Is 6:1ff b Lk 24:27 42 1 I.e. excommunicated a Jn 7:48; 12:11 b Lk 23:13 c Jn 7:13 d Jn 9:22 43 1 Or glory a Jn 5:41, 44 44 a Mt 10:40; Jn 5:24 45 a Jn 14:9

(see v. 24) but it is also applicable to His followers. They, too, as His disciples may have to lose their life in service and witness for Him (see Mt 10:37-39; 16:24,25). 12:27 My soul has become troubled. The term used here is strong and signifies horror, anxiety, and agitation. Jesus’ contemplation of taking on the wrath of God for the sins of the world caused revulsion in the sinless Savior (cf. 2Co 5:21). 12:28 glorify Your name. This request embodied the principle that Jesus lived by and would die by. See 7:18; 8:29,50. I have . . . and will glorify. The Father answered the Son in an audible voice. This is only one of 3 instances during Jesus’ ministry when this took place (cf. Mt 3:17—His baptism; 17:5—His transfiguration). 12:31 the ruler of this world. A reference to Satan (see 14:30; 16:11; cf. Mt 4:8,9; Lk 4:6,7; 2Co 4:4; Eph 2:2; 6:12). Although the cross might have appeared to signal Satan’s victory over God, in reality it marked Satan’s defeat (cf. Ro 16:20; Heb 2:14). 12:32 lifted up from the earth. This refers to His crucifixion (v. 33; 18:32). See note on 3:14. 12:34 remain forever. The term “Law” was used broadly enough to include not only the 5 books of Moses but also the whole of the OT (see Ro 10:4). Perhaps they had in mind Is 9:7 which promised that Messiah’s kingdom would last forever, or Eze 37:25 where God promised that the final David would be Israel’s prince forever (see also Ps 89:35-37). 12:35,36 Jesus said to them. A final invitation from Jesus was

though He had performed so many 1 signs before them, yet they were not believing in Him. 38 This was to fulfill the word of Isaiah the prophet which he spoke: “a LORD, WHO HAS BELIEVED OUR REPORT? AND TO WHOM HAS THE ARM OF THE LORD BEEN REVEALED?” 39 For this reason they could not believe, for Isaiah said again, 40 “a HE HAS BLINDED THEIR EYES AND HE b HARDENED THEIR HEART, SO THAT THEY WOULD NOT SEE WITH THEIR EYES AND PERCEIVE WITH THEIR HEART, AND 1 BE CONVERTED AND I HEAL THEM.” 41 These

things Isaiah said because a he saw His glory, and b he spoke of Him. 42 Nevertheless a many even of b the rulers believed in Him, but c because of the Pharisees they were not confessing Him, for fear that they would be 1 d put out of the synagogue; 43 a for they loved the 1 approval of men rather than the 1 approval of God. 44 And Jesus cried out and said, “a He who believes in Me, does not believe in Me but in Him who sent Me. 45 a He who sees Me sees the One who sent Me. 46 a I have come as Light into the world, so that everyone who believes in Me will not remain in darkness. 47 If anyone hears My sayings and does not keep them, I do not judge him; for a I did not come to judge the world, but to save the world. 48 a He who rejects Me and does not receive My sayings, has one who judges him; b the word I spoke is what will judge him at c the last day. 49 a For 46 a Jn 1:4; 3:19; 8:12; 9:5; 12:35f 47 a Jn 3:17; 8:15f 48 a Lk 10:16 b Dt 18:18f; Jn 5:45ff; 8:47 c Mt 10:15; Jn 6:39; Ac 17:31; 1Pe 1:5; 2Pe 3:3, 7; Heb 10:25 49 a Jn 3:11; 7:16; 8:26, 28, 38; 14:10, 24

recorded by John to focus on his theme of believing in the Messiah and Son of God (see 20:30,31). 12:37-40 In these verses, John gave the scriptural explanation for such large-scale, catastrophic unbelief on the part of the Jewish nation. The explanation was that the unbelief was not only foreseen in Scripture but necessitated by it. In v. 38, John quotes Is 53:1 and in v. 40 he quotes Is 6:10 (see Ro 10:16), both of which stress the sovereign plan of God in His judicial hardening of Israel (cf. Paul’s argument in Ro 9–11). Although God predestined such judgment, it was not apart from human responsibility and culpability (see 8:24). 12:41 Isaiah . . . saw His glory, and . . . spoke of Him. This is a reference to Isaiah 6:1 (see notes there). John unambiguously ties Jesus to God or Yahweh of the OT (see note on 8:58). Therefore, since v. 41 refers to Jesus, it makes Him the author of the judicial hardening of Israel. That fits His role as Judge (see 5:22,23,27,30; 9:39). 12:42,43 The indictment of vv. 37-41 is followed by the exceptions of vv. 42,43 (see 1:10,11 vs. 1:12,13). While the people seemed to trust Jesus with much more candor and fervency, the leaders of Israel who believed in Him demonstrated inadequate, irresolute, even spurious faith (see note on 2:23-25). The faith of the latter was so weak that they refused to take any position that would threaten their position in the synagogue. This is one of the saddest statements about spiritual leadership, for they preferred the praises of men above the praises of God in their refusal to publicly acknowledge Jesus as Messiah and Son of God.

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1577 I did not speak 1 on My own initiative, but the Father Himself who sent Me b has given Me a commandment as to what to say and what to speak. 50 I know that a His commandment is eternal life; therefore the things I speak, I speak b just as the Father has told Me.”

Christ Washes the Disciples’ Feet

Now before the Feast of a the Passover, Jesus knowing that b His hour had come that He would depart out of this world c to the Father, having loved His own who were in the world, He loved them 1 to the end. 2 During supper, a the devil having already put into the heart of b Judas Iscariot, the son of Simon, to betray Him, 3 Jesus, a knowing that the Father had given all things into His hands, and that b He had come forth from God and was going back to God, 4 *got up from supper, and *laid aside His garments; and taking a towel, He a girded Himself. 5 Then He *poured water into the basin, and began to a wash the disciples’ feet and to wipe them with the towel with which He was girded. 6 So He *came to Simon Peter. He *said to Him, “Lord, do You wash my feet?” 7 Jesus answered and said to him, “What I do you do not realize now, but you will understand a hereafter.” 8 Peter *said to Him, “Never

49 1 Lit of Myself b Jn 14:31; 17:8 50 a Jn 6:68 b Jn 5:19; 8:28 CHAPTER 13 1 1 Or to the uttermost; or eternally a Jn 2:13; 11:55 b Jn 12:23 c Jn 13:3; 16:28 2 a Jn 6:70; 13:27 b Jn 6:71 3 a Jn 3:35 b Jn 8:42 4 a Lk 12:37; 17:8 5 a Ge 18:4; 19:2; 43:24; Jdg 19:21; Lk 7:44; 1Ti 5:10 7 a Jn 13:12ff 8 a Ps 51:2, 7; Eze 36:25; Ac 22:16; 1Co 6:11; Heb 10:22 b Dt 12:12; 2Sa 20:1; 1Ki 12:16 10 a Jn 15:3; Eph 5:26 11 a Jn 6:64; 13:2 12 a Jn 13:4 13 1 Lit you say well a Jn 11:28 b Jn 11:2; 1Co 12:3; Php 2:11 14 a Jn 11:2; 1Co 12:3; Php 2:11 15 a 1Pe 5:3 16 a Mt 10:24; Lk 6:40; Jn 15:20 b 2Co 8:23; Php 2:25 17 a Mt 7:24ff; Lk 11:28; Jas 1:25 18 a Jn 13:10f b Jn 6:70; 15:16, 19

13:1–17:16 In these remaining chapters before His crucifixion, the record looks at Jesus’ devoting Himself to His own disciples. While chaps. 1–12 center on the rejection of Jesus by the nation (cf. 1:11), chaps. 13–17 center on those who did receive Him (see 1:12). Beginning in chap. 13, Jesus moved completely away from public ministry to private ministry with those who had received Him. Chapters 13–17 were spoken by Jesus as a farewell on the night of His betrayal and arrest to communicate His coming legacy to His followers (chaps. 13–16) and pray for them (chap. 17). The cross was only one day away. 13:1 to the end. Meaning “to perfection” with perfect love. God loves the world (3:16), and sinners (3:16; Mt 5:44,45; Tit 3:4) with compassion and common grace, but loves His own with perfect, saving, eternal love. 13:2 supper. Passover on Thursday night after sunset. See Introduction: Interpretive Challenges. the devil . . . the heart of Judas. This does not exonerate Judas, because his wicked heart desired exactly what the devil desired, the death of Jesus. The devil and Judas were in accord. 13:3 going back to God. Jesus faced the betrayal, agony, and death because He knew He would be exalted to the Father afterward, where He would receive the glory and fellowship He had eternally enjoyed within the Trinity (see 17:4,5). This was the “joy set before Him” that enabled Him to “endure the cross” (Heb 12:2). 13:4,5 The dusty and dirty conditions of the region necessitated the need for footwashing. Although the disciples most likely would have been happy to wash Jesus’ feet, they could not conceive of washing one another’s feet. This was because in the society of the time footwashing was reserved for the lowliest of menial servants. Peers did not wash one another’s feet, except very rarely and as a mark of great love. Luke points out (22:24) that they were arguing about who was the greatest of them, so that none was willing to

JOHN 13:18 shall You wash my feet!” Jesus answered him, “a If I do not wash you, b you have no part with Me.” 9 Simon Peter *said to Him, “Lord, then wash not only my feet, but also my hands and my head.” 10 Jesus *said to him, “He who has bathed needs only to wash his feet, but is completely clean; and a you are clean, but not all of you.” 11 For a He knew the one who was betraying Him; for this reason He said, “Not all of you are clean.” 12 So when He had washed their feet, and a taken His garments and reclined at the table again, He said to them, “Do you know what I have done to you? 13 You call Me a Teacher and b Lord; and 1 you are right, for so I am. 14 If I then, a the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet. 15 For I gave you a an example that you also should do as I did to you. 16 Truly, truly, I say to you, a a slave is not greater than his master, nor is b one who is sent greater than the one who sent him. 17 If you know these things, you are a blessed if you do them. 18 a I do not speak of all of you. I know the ones I have b chosen; but it is c that the Scripture may be fulfilled, ‘d HE c Jn 15:25; 17:12; 18:32; 19:24, 36 d Ps 41:9; Mt 26:21ff; Mk 14:18f; Lk 22:21ff; Jn 13:21, 22, 26

stoop to wash feet. When Jesus moved to wash their feet, they were shocked. His actions serve also as symbolic of spiritual cleansing (vv. 6-9) and a model of Christian humility (vv. 12-17). Through this action Jesus taught the lesson of selfless service that was supremely exemplified by His death on the cross. 13:6-10 These proceedings embarrassed all of the disciples. While others remained silent, Peter, perhaps on behalf of others (see Mt 16:13-23), spoke up in indignation that Jesus would stoop so low as to wash his feet. He failed to see beyond the humble service itself to the symbolism of spiritual cleansing involved (v. 7; cf. 1Jn 1:7-9). Jesus’ response made the real point of His actions clear: Unless the Lamb of God cleanses a person’s sin (i.e., as portrayed in the symbolism of washing), one can have no part with Him. 13:10 needs only to wash his feet. The cleansing that Christ does at salvation never needs to be repeated—atonement is complete at that point. But all who have been cleansed by God’s gracious justification need constant washing in the experiential sense as they battle sin in the flesh. Believers are justified and granted imputed righteousness (Php 3:8,9), but still need sanctification and personal righteousness (Php 3:12-14). 13:11,12 Not all of you are clean. This verse refers to Judas (6:70), who was soon to lead the mob to capture Jesus (18:3). 13:15 an example. The word used here suggests both “example” and “pattern” (Heb 4:11; 8:5; 9:25; Jas 5:10; 2Pe 2:6). Jesus’ purpose in this action was to establish the model of loving humility. 13:17 you are blessed if you do them. Joy is always tied to obedience to God’s revealed Word (see 15:14). 13:18 the ones I have chosen. A reference to the 12 disciples whom the Lord had selected (see 15:16), whom the Lord knew perfectly, including Judas, who was chosen that the prophecy of Ps 41:9 would be fulfilled.

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JOHN 13:19 WHO EATS MY BREAD HAS LIFTED UP HIS HEEL AGAINST ME.’ 19 From now on a I am tell-

ing you before it comes to pass, so that when it does occur, you may believe that b I am He. 20 Truly, truly, I say to you, a he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me.”

Christ Announces Judas, the Betrayer Mt 26:21, 22; Mk 14:18, 19; Lk 22:21-23 21 When Jesus had said this, He a became troubled in spirit, and testified and said, “Truly, truly, I say to you, that b one of you will 1 betray Me.” 22 The disciples began looking at one another, a at a loss to know of which one He was speaking. 23 There was reclining on a Jesus’ bosom one of His disciples, b whom Jesus loved. 24 So Simon Peter *gestured to him, and *said to him, “Tell us who it is of whom He is speaking.” 25 He, a leaning back thus on Jesus’ bosom, *said to Him, “Lord, who is it?” 26 Jesus then *answered, “That is the one for whom I shall dip the morsel and give it to him.” So when He had dipped the morsel, He *took and *gave it to Judas, a the son of Simon Iscariot. 27 After the morsel, a Satan then b entered into him. Therefore Jesus *said to him, “What you do, do quickly.” 28 Now no one of those reclining at the table knew for what purpose He had said this to him. 29 For some were supposing, because Judas a had the money box, that Jesus was saying to him, “Buy the things we have need of b for the feast”; or else, that he

1578 19 a Jn 14:29; 16:4 b Jn 8:24 20 a Mt 10:40; Mk 9:37; Lk 9:48; 10:16; Gal 4:14 21 1 Or hand Me over a Jn 11:33 b Mt 26:21f; Mk 14:18ff; Lk 22:21ff; Jn 13:18, 22, 26 22 a Mt 26:21ff; Mk 14:18ff; Lk 22:21ff; Jn 13:18, 21, 26 23 a Jn 1:18 b Jn 19:26; 20:2; 21:7, 20 25 a Jn 21:20 26 a Jn 6:71 27 a Mt 4:10 b Lk 22:3; Jn 13:2 29 a Jn 12:6 b Jn 13:1 c Jn 12:5 30 a Lk 22:53 31 1 Or was a Mt 8:20 b Jn 7:39 c Jn 14:13; 17:4; 1Pe 4:11 32 1 Most early mss do not contain this phrase a Jn 17:1 33 a 1 Jn 2:1 b Jn 7:33 c Jn 7:34 34 a Jn 15:12, 17; 1 Jn 2:7f; 3:11, 23; 2 Jn 5 b Lv 19:18; Mt 5:44; Gal 5:14; 1Th 4:9; Heb 13:1; 1Pe 1:22; 1 Jn 4:7 c Eph 5:2; 1 Jn 4:10f 35 a 1 Jn 3:14; 4:20 36 a Jn 13:33; 14:2; 16:5 b Jn 21:18f; 2Pe 1:14 37 a Jn 13:37, 38: Mt 26:33-35; Mk 14:2931; Lk 22:33-34 38 a Mk 14:30; Jn 18:27

CHAPTER 14 1 1 Or you believe in God a Jn 14:27; 16:22, 24

13:21 troubled. For the meaning of this word, see note on 12:27. 13:23 one of His disciples, whom Jesus loved. This is the first reference to John the apostle, the author of the gospel (see Introduction: Author and Date). He specifically mentioned himself at the cross (19:26,27), at the empty tomb (20:2-9), by the Sea of Tiberias (21:1,20-23), and in the next to last verse where he is referenced as the author of the gospel (21:24). 13:26 He . . . gave it to Judas. The host at a feast (whose role was filled by Jesus) would dip into a common bowl and pull out a particularly tasty bit and pass it to a guest as a special mark of honor or friendship. Because Jesus passed it so easily to Judas, it has been suggested that he was seated near the Lord in a place of honor. Jesus was demonstrating a final gesture of His love for Judas even though he would betray Him. 13:27 Satan then entered into him. Judas was personally possessed by Satan himself in his betrayal of Jesus. See note on v. 2. 13:30 it was night. Although this was a historical reminiscence of John, the phrase may also be imbued with profound theological implications. It was the hour for Judas to be handed over completely to the power of darkness (Satan; cf. Lk 22:53). 13:31-33 glorified. With Judas gone, the final events were set in motion. Rather than looking at the agony of the cross, Jesus looked past the cross, anticipating the glory that He would have with the Father when it was over (see 17:4,5; Heb 12:2). 13:33 as I said to the Jews. That statement is recorded in 8:21.

should c give something to the poor. 30 So after receiving the morsel he went out immediately; and a it was night.

Christ Announces His Departure 31 Therefore when he had gone out, Jesus *said, “Now 1 is a the Son of Man b glorified, and c God 1 is glorified in Him; 32 1 if God is glorified in Him, a God will also glorify Him in Himself, and will glorify Him immediately. 33 a Little children, I am with you b a little while longer. c You will seek Me; and as I said to the Jews, now I also say to you, ‘Where I am going, you cannot come.’ 34 A a new commandment I give to you, b that you love one another, c even as I have loved you, that you also love one another. 35 a By this all men will know that you are My disciples, if you have love for one another.”

Christ Foretells Peter’s Denial Mt 26:34, 35; Mk 14:30, 31; Lk 22:33, 34 36 Simon Peter *said to Him, “Lord, where are You going?” Jesus answered, “a Where I go, you cannot follow Me now; but b you will follow later.” 37 Peter *said to Him, “Lord, why can I not follow You right now? a I will lay down my life for You.” 38 Jesus *answered, “Will you lay down your life for Me? Truly, truly, I say to you, a a rooster will not crow until you deny Me three times.

Christ Comforts His Disciples

“a Do not let your heart be troubled; 1 believe in God, believe also in Me.

13:34,35 Having announced His departure and having insisted that His disciples could not come with Him, Jesus began to lay out what He expected of them after His leaving. Love is to serve as the distinguishing characteristic of discipleship (v. 35; cf. 1Jn 2:7-11; 3:10-12; 4:7-10,20,21). 13:34 A new commandment . . . as I have loved you. The commandment to love was not new. Deuteronomy 6:5 commanded love for God, and Lv 19:18 commanded loving one’s neighbor as oneself (cf. Mt 22:34-40; Ro 13:8-10; Gal 5:14; Jas 2:8). However, Jesus’ command regarding love presented a distinctly new standard for two reasons: 1) it was sacrificial love modeled after His love (“as I have loved you”; cf. 15:13), and 2) it is produced through the New Covenant by the transforming power of the Holy Spirit (cf. Jer 31:2934; Eze 36:24-26; Gal 5:22). 13:36 you cannot follow. His work was nearly finished, theirs was just beginning (Mt 28:16-20; Mk 16:15; Lk 24:47). Particularly, Peter had a work to do (see notes on 21:15-19). Only Jesus, as the sinless sacrifice for the trespasses of the world, could go to the cross and die (1Pe 2:22-24). Also, only He could be glorified in the presence of the Father with the glory that He possessed before His incarnation (see 12:41; 17:1-5). 13:38 See 18:25-27; cf. Mt 26:71-75; Mk 16:69-72; Lk 22:54-62. 14:1-31 This whole chapter centers in the promise that Christ is the One who gives the believer comfort, not only in His future return but also in the present with the ministry of the Holy Spirit (v. 26).

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1579 In My Father’s house are many dwelling places; if it were not so, I would have told you; for a I go to prepare a place for you. 3 If I go and prepare a place for you, a I will come again and receive you to Myself, that b where I am, there you may be also. 4 And you know the way where I am going.” 5 a Thomas *said to Him, “Lord, we do not know where You are going, how do we know the way?” 6 Jesus *said to him, “I am a the way, and b the truth, and c the life; no one comes to the Father but through Me. 7 a If you had known Me, you would have known My Father also; from now on you b know Him, and have c seen Him.” 2

Christ Answers Philip 8 a Philip *said to Him, “Lord, show us the Father, and it is enough for us.” 9 Jesus *said to him, “Have I been so long with you, and yet you have not come to know Me, Philip?

2 a Jn 13:33, 36 3 a Jn 14:18, 28 b Jn 12:26 5 a Jn 11:16 6 a Jn 10:9; Ro 5:2; Eph 2:18; Heb 10:20 b Jn 1:14 c Jn 1:4; 11:25; 1 Jn 5:20 7 a Jn 8:19 b 1 Jn 2:13 c Jn 6:46 8 a Jn 1:43 9 a Jn 1:14; 12:45; Col 1:15; Heb 1:3 10 a Jn 10:38; 14:11, 20 b Jn 5:19; 14:24 11 a Jn 10:38; 14:10, 20 b Jn 5:36 12 a Jn 4:37f; 5:20 b Jn 7:33; 14:28 13 a Mt 7:7 b Jn 13:31 14 a Jn 15:16; 16:23f 15 a Jn 14:21, 23; 15:10; 1 Jn 5:3; 2 Jn 6 16 1 Gr Paracletos, one called alongside to help; or Comforter, Advocate, Intercessor a Jn 7:39; 14:26;

The scene continues to be the upper room where the disciples had gathered with Jesus before He was arrested. Judas had been dismissed (13:30) and Jesus had begun His valedictory address to the remaining 11. The world of the disciples was about to be shattered; they would be bewildered, confused, and ridden with anxiety because of the events that would soon transpire. Anticipating their devastation, Jesus spoke to comfort their hearts. 14:1 Instead of the disciples lending support to Jesus in the hours before His cross, He had to support them spiritually as well as emotionally. This reveals His heart of serving love (cf. Mt 20:26-28). troubled. Faith in Him can stop the heart from being agitated. See note on 12:27. 14:2 dwelling places. Lit. rooms, or even apartments (in modern terms). All are in the large “Father’s house.” 14:2,3 I go to prepare. His departure would be for their advantage since He was going away to prepare a heavenly home for them and will return to take them so that they may be with Him. This is one of the passages that refers to the rapture of the saints at the end of the age when Christ returns. The features in this description do not describe Christ coming to earth with His saints to establish His kingdom (Rev 19:11-15), but taking believers from earth to live in heaven. Since no judgment on the unsaved is described here, this is not the event of His return in glory and power to destroy the wicked (cf. Mt 13:36-43,47-50). Rather, this describes His coming to gather His own who are alive and raise the bodies of those who have died to take them all to heaven. This rapture event is also described in 1Co 15:51-54; 1Th 4:13-18. After being raptured, the church will celebrate the marriage supper (Rev 19:7-10), be rewarded (1Co 3:10-15; 4:5; 2Co 5:9,10), and later return to earth with Christ when He comes again to set up His kingdom (Rev 19:11– 20:6). 14:6 This is the sixth “I am” statement of Jesus in John (see 6:35; 8:12; 10:7,9; 10:11,14; 11:25; 15:1,5). In response to Thomas’ query (v. 4), Jesus declared that He is the way to God because He is the truth of God (1:14) and the life of God (1:4; 3:15; 11:25). In this verse, the exclusiveness of Jesus as the only approach to the Father is emphatic. Only one way, not many ways, exist to God, i.e., Jesus Christ (10:7-9; cf. Mt 7:13,14; Lk 13:24; Ac 4:12). 14:7-11 from now on you know Him. They know God because they had come to know Christ in His ministry and soon in His death and resurrection. To know Him is to know God. This constant em-

JOHN 14:16 a He who has seen Me has seen the Father; how can you say, ‘Show us the Father’? 10 Do you not believe that a I am in the Father, and the Father is in Me? b The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. 11 Believe Me that a I am in the Father and the Father is in Me; otherwise b believe because of the works themselves. 12 Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and a greater works than these he will do; because b I go to the Father. 13 a Whatever you ask in My name, that will I do, so that b the Father may be glorified in the Son. 14 If you ask Me anything a in My name, I will do it. 15 “a If you love Me, you will keep My commandments. 16 I will ask the Father, and He will give you another 1 a Helper, that He may be with you forever;

15:26; 16:7; Ro 8:26; 1 Jn 2:1

phasis on Jesus as God incarnate is unmistakably clear in this gospel (v. 11; 1:1-3,14,17,18; 5:10-23,26; 8:58; 9:35; 10:30,38; 12:41; 17:1-5; 20:28). 14:12 greater works than these he will do. Jesus did not mean greater works in power, but in extent. They would become witnesses to all the world through the power of the indwelling and infilling of the Holy Spirit (Ac 1:8) and would bring many to salvation because of the Comforter dwelling in them. The focus is on spiritual rather than physical miracles. The book of Acts constitutes the beginning historical record of the impact that the Spirit-empowered disciples had on the world (cf. Ac 17:6). because I go to the Father. The only way Jesus’ disciples would be able to be used to do those greater works was through the power of the Holy Spirit and He could not be sent as the Comforter until Jesus returned to the Father (v. 26; 7:39). 14:13,14 In their hour of loss at the departure of Jesus, He comforted them with the means that would provide them with the necessary resources to accomplish their task without His immediate presence which they had come to depend upon. To ask in Jesus’ “name” does not mean to tack such an expression on the end of a prayer as a mere formula. It means: 1) the believer’s prayer should be for His purposes and kingdom and not selfish reasons; 2) the believer’s prayer should be on the basis of His merits and not any personal merit or worthiness; and 3) the believer’s prayer should be in pursuit of His glory alone. See note on 16:26-28; on the disciples’ prayer, see notes on Mt 6:9,10. 14:15-31 In these verses, Jesus promises believers comfort from 5 supernatural blessings that the world does not enjoy: 1) a supernatural Helper (vv. 15-17); 2) a supernatural life (vv. 18,19); 3) a supernatural union (vv. 20-25), 4) a supernatural teacher (v. 26); and 5) a supernatural peace (vv. 27-31). The key to all of this is v. 15 which relates that these supernatural promises are for those who love Jesus Christ, whose love is evidenced by obedience. 14:15 If you love Me . . . keep My commandments. Cf. vv. 21-24. Love for Christ is inseparable from obedience (see Lk 6:46; 1Jn 5:2,3). “My commandments” are not only Jesus’ ethical commandments in context (vv. 23,24), but the entire revelation from the Father (see 3:31,32; 12:47-49; 17:6). 14:16 ask the Father. The priestly and intercessory work of Christ began with the request that the Father send the Holy Spirit to indwell in the people of faith (7:39; 15:26; 16:7; see note on 20:22; cf. Ac

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JOHN 14:17 17 that is a the Spirit of truth, b whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you.

Christ Answers Judas 18 “I will not leave you as orphans; a I will come to you. 19 1 a After a little while b the world will no longer see Me, but you will see Me; c because I live, you will live also. 20 a In that day you will know that b I am in My Father, and you in Me, and I in you. 21 a He who has My commandments and keeps them is the one who loves Me; and b he who loves Me will be loved by My Father, and I will love him and will c disclose Myself to him.” 22 a Judas (not Iscariot) *said to Him, “Lord, what then has happened b that You are going to disclose Yourself to us and not to the world?” 23 Jesus answered and said to him, “a If anyone loves Me, he will b keep My word; and c My Father will love him, and We d will come to him and make Our abode with him. 24 He who does not love Me a does not

1580 17 a Jn 15:26; 16:13; 1 Jn 4:6; 5:7 b 1Co 2:14 18 a Jn 14:3, 28 19 1 Lit Yet a little and the world a Jn 7:33 b Jn 16:16, 22 c Jn 6:57 20 a Jn 16:23, 26 b Jn 10:38; 14:11 21 a Jn 14:15, 23; 15:10; 1 Jn 5:3; 2 Jn 6 b Jn 14:23; 16:27 c Ex 33:18f; Pr 8:17 22 a Lk 6:16; Ac 1:13 b Ac 10:40, 41 23 a Jn 14:15, 21; 15:10; 1 Jn 5:3; 2 Jn 6 b Jn 8:51; 1 Jn 2:5 c Jn 14:21 d 2Co 6:16; Eph 3:17; 1 Jn 2:24; Rev 3:20; 21:3 24 a Jn 14:23 b Jn 7:16; 14:10 26 a Jn 14:16 b Lk 24:49; Jn 1:33; 15:26; 16:7; Ac 2:33 c Jn 16:13f; 1 Jn 2:20, 27 d Jn 2:22 27 a Jn 16:33; 20:19; Php 4:7; Col 3:15 b Jn 14:1 28 a Jn 14:2-4 b Jn 14:3, 18 c Jn 14:12 d Jn 10:29; Php 2:6

1:8; 2:4,33). another. The Gr. word specifically means another of the same kind, i.e., someone like Jesus Himself who will take His place and do His work. The Spirit of Christ is the Third Person of the Trinity, having the same essence of deity as Jesus and as perfectly one with Him as He is with the Father. Helper. The Gr. term here lit. means “one called alongside to help” and has the idea of someone who encourages and exhorts (see note on 16:7). “Be with you” has to do with His permanent residence in believers (Ro 8:9; 1Co 6:19,20; 12:13). 14:17 Spirit of truth. He is the Spirit of truth in that He is the source of truth and communicates the truth to His own (v. 26; 16:1215). Apart from Him, people cannot know God’s truth (1Co 2:12-16; 1Jn 2:20,27). abides with you and will be in you. This indicates some distinction between the ministry of the Holy Spirit to believers before and after Pentecost. While clearly the Holy Spirit has been with all who have ever believed throughout redemptive history as the source of truth, faith, and life, Jesus is saying something new is coming in His ministry. John 7:37-39 indicates this unique ministry would be like “rivers of living water.” Acts 19:1-7 introduces some Old Covenant believers who had not received the Holy Spirit in this unique fullness and intimacy. Cf. Ac 1:8; 2:1-4; 1Co 12:11-13. 14:18 orphans. In this veiled reference to His death, Jesus promised not to leave them alone (Ro 8:9). 14:18,19 I will come to you . . . you will see Me. First, He was referring to His resurrection, after which they would see Him (20:1929). There is no record that any unbelievers saw Him after He rose (see 1Co 15:1-9). In another sense, this has reference to the mystery of the Trinity. Through the coming and indwelling of the Holy Spirit at Pentecost, Jesus would be back with His children (16:16; cf. Mt 28:20; Ro 8:9; 1Jn 4:13). 14:19 you will live also. Because of His resurrection and by the indwelling life of the Spirit of Christ, believers possess eternal life (see Ro 6:1-11; Col 3:1-4). 14:20 In that day. This refers to His resurrection when He returns to them alive. 14:21-24 Once again, Jesus emphasized the need for the habitual practice of obedience to His commands as evidence of the believ-

keep My words; and b the word which you hear is not Mine, but the Father’s who sent Me. 25 “These things I have spoken to you while abiding with you. 26 But the a Helper, the Holy Spirit, b whom the Father will send in My name, c He will teach you all things, and d bring to your remembrance all that I said to you. 27 a Peace I leave with you; My peace I give to you; not as the world gives do I give to you. b Do not let your heart be troubled, nor let it be fearful. 28 a You heard that I said to you, ‘I go away, and b I will come to you.’ If you loved Me, you would have rejoiced because c I go to the Father, for d the Father is greater than I. 29 Now a I have told you before it happens, so that when it happens, you may believe. 30 I will not speak much more with you, for a the ruler of the world is coming, and he has nothing in Me; 31 but so that the world may know that I love the Father, 1 I do exactly as a the Father commanded Me. Get up, b let us go from here. 29 a Jn 13:19 30 a Jn 12:31 31 1 Lit and as the Father...so I do a Jn 10:18; 12:49 b Jn 13:1; 18:1

er’s love for Him and the Father (see note on v. 15). This is consistent with the teaching of Jas 2:14-26 that true saving faith is manifest by works produced by God in the transforming, regenerating power of the Spirit. Those works are expressions of the love which the Spirit pours into the believer’s heart (Ro 5:5; Gal 5:22). 14:26 will teach you all things. The Holy Spirit energized the hearts and minds of the apostles in their ministry, helping them to produce the NT Scripture. The disciples had failed to understand many things about Jesus and what He taught; but because of this supernatural work, they came to an inerrant and accurate understanding of the Lord and His work, and recorded it in the gospels and the rest of the NT Scriptures (2Ti 3:16; 2Pe 1:20,21). See note on 16:7. 14:27 Peace I leave . . . not as the world gives. The word “peace” reflects the Heb. “Shalom,” which became a greeting to His disciples after the resurrection (20:19-26). At the individual level this peace, unknown to the unsaved, secures composure in difficult trouble (cf. v. 1), dissolves fear (Php 4:7), and rules in the hearts of God’s people to maintain harmony (Col 3:15). The greatest reality of this peace will be in the messianic kingdom (Nu 6:26; Ps 29:11; Is 9:6,7; 52:7; 54:13; 57:19; Eze 37:26; Hag 2:9; cf. Ac 10:36; Ro 1:7; 5:1; 14:17). 14:28 greater than I. Jesus was not admitting inferiority to the Father (after claiming equality repeatedly, see note on vv. 7-11), but was saying that if the disciples loved Him, they would not be reluctant to let Him go to the Father because He was returning to the realm where He belonged and to the full glory He gave up (17:5). He was going back to share equal glory with the Father which would be greater than what He had experienced in His incarnation. He will in no way be inferior in that glory, because His humiliation was over. 14:30 the ruler of the world. Judas was only a tool of the “prince” who rules the system of darkness—Satan (6:70; 13:21,27). nothing in Me. The Heb. idiom means that Satan had nothing on Jesus, could make no claim on Him, nor charge Him with any sin. Therefore, Satan could not hold Him in death. Christ would triumph and destroy Satan (Heb 2:14). His death was no sign that Satan won, but that God’s will was being done. (v. 31).

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1581 The Relationship of Believers to Christ

“a I

am the true vine, and My Father is the b vinedresser. 2 Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He 1 prunes it so that it may bear more fruit. 3 a You are already 1 clean because of the word which I have spoken to you. 4 a Abide in Me, and I in you. As the branch cannot bear fruit 1 of itself unless it abides in the vine, so neither can you unless you abide in Me. 5 I am the vine, you are the branches; he who abides in Me and I in him, he a bears much fruit, for apart from Me you can do nothing. 6 If anyone does not abide in Me, he is a thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. 7 If you abide in Me, and My words abide in you, a ask whatever you wish, and it will be done for you. 8 My a Father is glorified by this, that you bear much fruit, and so 1 b prove to be My disciples. 9 Just as a the Father has loved Me, I have also loved you; abide in

CHAPTER 15 1 a Ps 80:8ff; Is 5:1ff; Eze 19:10ff; Mt 21:33ff b Mt 15:13; Ro 11:17; 1Co 3:9 2 1 Lit cleans; used to describe pruning 3 1 I.e. pruned like a branch a Jn 13:10; 17:17; Eph 5:26 4 1 Lit from a Jn 6:56; 15:4-7; 1 Jn 2:6 5 a Jn 15:16 6 a Jn 15:2 7 a Mt 7:7; Jn 15:16 8 1 Or become My disciples a Mt 5:16 b Jn 8:31 9 a Jn 3:35; 17:23, 24, 26 10 a Jn 14:15 b Jn 8:29 11 a Jn 17:13 b Jn 3:29 12 a Jn 13:34; 15:17; 1 Jn 3:23; 2 Jn 5 13 a Ro 5:7f b Jn 10:11 14 a Lk 12:4 b Mt 12:50 15 a Jn 8:26; 16:12 16 a Jn 6:70; 13:18; 15:19 b Jn 15:5 c Jn 14:13; 15:7; 16:23

15:1-17 Through this extended metaphor of the vine and branches, Jesus set forth the basis of Christian living. Jesus used the imagery of agricultural life at the time; i.e., vines and vine crops (see also Mt 20:1-16; 21:23-41; Mk 12:1-9; Lk 13:6-9; 20:9-16). In the OT, the vine is used commonly as a symbol for Israel, (Ps 80:9-16; Is 5:17; 27:2-6; Jer 2:21;12:10; Eze 15:1-8; 17:1-21; 19:10-14; Hos 10:1,2). He specifically identified Himself as the “true vine” and the Father as the “vinedresser” or caretaker of the vine. The vine has two types of branches: 1) branches that bear fruit (vv. 2,8), and 2) branches that do not (vv. 2,6). The branches that bear fruit are genuine believers. Though in immediate context the focus is upon the 11 faithful disciples, the imagery also encompasses all believers down through the ages. The branches that do not bear fruit are those who profess to believe, but their lack of fruit indicates genuine salvation has never taken place and they have no life from the vine. Especially in the immediate context, Judas was in view, but the imagery extends from him to all those who make a profession of faith in Christ but do not actually possess salvation. The image of non-fruit-bearing branches being burned pictures eschatological judgment and eternal rejection (see Eze 15:6-8). 15:1 I am the true vine. This is the last of 7 claims to deity in the form of “I am” statements by Jesus in the gospel of John (see 6:35; 8:12; 10:7,9; 10:11,14; 11:25; 14:6). 15:2 He takes away. The picture is of the vinedresser (i.e., the Father) getting rid of dead wood so that the living, fruit bearing branches may be sharply distinguished. This is a picture of apostate Christians who never genuinely believed and will be taken away in judgment (v. 6; Mt 7:16; Eph 2:10); the transforming life of Christ has never pulsated within them (8:31,32; cf. Mt 13:18-23; 24:12; Heb 3:14-19; 6:4-8; 10:27-31; 1Jn 2:19; 2Jn 9). He prunes. God removes all things in the believer’s life that would hinder fruit-bearing, i.e., He chastises to cut away sin and hindrances that would drain spiritual life just as the farmer removes anything on the branches that keep them from bearing maximum fruit (Heb 12:3-11). 15:4-6 Abide in Me. The word “abide” means to remain or stay around. The “remaining” is evidence that salvation has already taken place (1Jn 2:19) and not vice versa. The fruit or evidence of salvation is continuance in service to Him and in His teaching (8:31; Col 1:23;

JOHN 15:16 My love. 10 a If you keep My commandments, you will abide in My love; just as b I have kept My Father’s commandments and abide in His love. 11 a These things I have spoken to you so that My joy may be in you, and that your b joy may be made full.

The Relationship of Believers to Each Other 12 “This is a My commandment, that you love one another, just as I have loved you. 13 a Greater love has no one than this, that one b lay down his life for his friends. 14 You are My a friends if b you do what I command you. 15 No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for a all things that I have heard from My Father I have made known to you. 16 a You did not choose Me but I chose you, and appointed you that you would go and b bear fruit, and that your fruit would remain, so that c whatever you ask of the Father in My name He may give to you.

1Jn 2:24). The abiding believer is the only legitimate believer. Abiding and believing actually are addressing the same issue of genuine salvation (Heb 3:6-19). For a discussion of the perseverance of the saints, see note on Mt 24:13. 15:6 The imagery here is one of destruction (cf. Mt 3:10-12; 5:22; 13:40-42,50; 25:41; Mk 9:43-49; Lk 3:17; 2Th 1:7-9; Rev 20:10-15). It pictures the judgment awaiting all those who were never saved. 15:7-10 True believers obey the Lord’s commands, submitting to His Word (14:21,23). Because of their commitment to God’s Word, they are devoted to His will, thus their prayers are fruitful (14:13,14), which puts God’s glory on display as He answers. 15:9,10 abide in My love. Cf. Jude 21. This is not emotional or mystical, but defined in v. 10 as obedience. Jesus set the model by His perfect obedience to the Father, which we are to use as the pattern for our obedience to Him. 15:11 your joy may be made full. Just as Jesus maintained that His obedience to the Father was the basis of His joy, so also the believers who are obedient to His commandments will experience the same joy (17:13; cf. 16:24). 15:12 Cf. 13:34,35. See note on 1Jn 2:7-11. 15:13 This is a reference to the supreme evidence and expression of Jesus’ love (v. 12), His sacrificial death upon the cross. Christians are called to exemplify the same kind of sacrificial giving toward one another, even if such sacrifice involves the laying down of one’s own life in imitation of Christ’s example (cf. 1Jn 3:16). 15:14,15 friends. Just as Abraham was called the “friend of God” (2Ch 20:7; Jas 2:23) because he enjoyed extraordinary access to the mind of God through God’s revelation to him which he believed, so also those who follow Christ are privileged with extraordinary revelation through the Messiah and Son of God and, believing, become “friends” of God also. It was for His “friends” that the Lord laid down His life (v. 13; 10:11,15,17). 15:16 I chose you. Cf. v. 19. In case any pretense might exist among the disciples in terms of spiritual pride because of the privileges they enjoyed, Jesus made it clear that such privilege rested not in their own merit, but on His sovereign choice of them. God chose Israel (Is 45:4; Am 3:2), but not for any merit (Dt 7:7; 9:4-6). God elected angels to be forever holy (1Ti 5:21). He elected believers to

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JOHN 15:17 This a I command you, that you love one another.

The Relationship of Believers to the World 18 “a If the world hates you, 1 you know that it has hated Me before it hated you. 19 If you were of the world, the world would love its own; but because you are not of the world, but a I chose you out of the world, b because of this the world hates you. 20 Remember the word that I said to you, ‘a A slave is not greater than his master.’ If they persecuted Me, b they will also persecute you; if they c kept My word, they will keep yours also. 21 But all these things they will do to you a for My name’s sake, b because they do not know the One who sent Me. 22 a If I had not come and spoken to them, they would not have 1 sin, but now they have no excuse for their sin. 23 He who hates Me hates My Father also. 24 a If I had not done among them b the works which no one else did, they would not have 1 sin; but now they have both seen and hated Me and My Father as well. 25 But they have done this to fulfill the word that is written in their a Law, ‘b THEY HATED ME WITHOUT A CAUSE.’

1582 17 a Jn 15:12 18 1 Or (imperative) know that a Jn 7:7; 1 Jn 3:13 19 a Jn 15:16 b Mt 10:22; 24:9; Jn 17:14 20 a Mt 10:24; Jn 13:16 b 1Co 4:12; 2Co 4:9; 2Ti 3:12 c Jn 8:51 21 a Mt 10:22; 24:9; Mk 13:13; Lk 21:12, 17; Ac 4:17; 5:41; 9:14; 26:9; 1Pe 4:14; Rev 2:3 b Jn 8:19, 55; 16:3; 17:25; Ac 3:17; 1 Jn 3:1 22 1 I.e. guilt a Jn 9:41; 15:24 24 1 I.e. guilt a Jn 9:41; 15:21 b Jn 5:36; 10:37 25 a Jn 10:34 b Ps 35:19; 69:4 26 1 Gr Paracletos, one called alongside to help; or Comforter, Advocate, Intercessor a Jn 14:16 b Jn 14:26 c Jn 14:17 d 1 Jn 5:7 27 1 Or (imperative) and bear witness a Lk 24:48; Jn 19:35; 21:24; 1 Jn 1:2; 4:14 b Lk 1:2 CHAPTER 16 1 a Jn 15:18-27 b Mt 11:6

salvation apart from any merit (Mt 24:24,31; see notes on Ro 8:29-33; Eph 1:3-6; Col 3:12; Tit 1:1; 1Pe 1:2). bear fruit. One purpose of God’s sovereign election is that the disciples who have been blessed with such revelation and understanding should produce spiritual fruit. The NT describes fruit as godly attitudes (Gal 5:22,23), righteous behavior (Php 1:11), praise (Heb 13:15), and especially leading others to faith in Jesus as Messiah and Son of God (Ro 1:13-16). 15:18,19 Since Satan is the one who dominates the evil world system in rebellion against God (14:30), the result is that the world hates not only Jesus, but those who follow Him (2Ti 3:12). Hatred toward Jesus means also hatred toward the Father who sent Him (v. 23). 15:20 slave . . . master. That axiom, spoken also in 13:16, reflects the obvious truth that led Jesus to inform His disciples. They could expect to be treated like He was treated because those who hated Him don’t know God (v. 21) and would hate them also; and conversely, those who listened with faith to Him, would hear them also. 15:22-24 they would not have sin. Jesus did not mean that if He had not come, they would have been sinless. But His coming incited the severest and most deadly sin, that of rejecting and rebelling against God and His truth. It was the decisive sin of rejection, the deliberate and fatal choice of darkness over light and death over life of which He spoke. He had done so many miracles and spoken innumerable words to prove He was Messiah and Son of God, but they were belligerent in their love of sin and rejection of the Savior. See Heb 4:2-5; 6:4-6; 10:29-31. 15:25 Jesus quotes Pss 35:19; 69:4. The logic here is that if David, a mere man, could have been hated in such a terrible manner by the enemies of God, how much more would the wicked hate David’s perfect, divine Son who was the promised king that would confront sin and reign forever over His kingdom of righteousness (see 2 Sam 7:16). 15:26,27 When the Helper comes. Again, Jesus promised to

The Promise of the Holy Spirit 26 “When the 1 a Helper comes, b whom I will send to you from the Father, that is c the Spirit of truth who proceeds from the Father, d He will testify about Me, 27 1 and a you will testify also, because you have been with Me b from the beginning. “a These things I have spoken to you so that you may be kept from b stumbling. 2 1 They will a make you outcasts from the synagogue, but b an hour is coming for everyone c who kills you to think that he is offering service to God. 3 These things they will do a because they have not known the Father or Me. 4 But these things I have spoken to you, a so that when their hour comes, you 1 may remember that I told you of them. These things I did not say to you b at the beginning, because I was with you. 5 “But now a I am going to Him who sent Me; and none of you asks Me, ‘b Where are You going?’ 6 But because I have said these things to you, a sorrow has filled your

2 1 Or They will have you excommunicated a Jn 9:22 b Jn 4:21; 16:25 c Is 66:5; Ac 26:9-11; Rev 6:9 3 a Jn 8:19, 55; 15:21; 17:25; Ac 3:17; 1 Jn 3:1 4 1 Or will remember them, that I told you a Jn 13:19 b Lk 1:2 5 a Jn 7:33; 16:10, 17, 28 b Jn 13:36; 14:5 6 a Jn 14:1; 16:22

send the Holy Spirit (7:39; 14:16,17,26; 16:7,13,14). This time He emphasized the Spirit’s help for witnessing—proclaiming the gospel. See note on 16:7. 16:1-15 Jesus continued the thoughts of 15:18-25 regarding the world’s hatred of His disciples and its opposition to the testimony of the Holy Spirit regarding Him as Messiah and Son of God. In this section, He specified in greater detail how the Spirit confronts the world, i.e., not only does He testify about Jesus but He convicts men of sin. Through conviction of sin and testimony of the gospel, the Spirit turns the hostile hearts of men away from rebellion against God into belief regarding Jesus as Savior and Lord. This section may be divided into 4 parts: 1) the killing of the disciples by the world (vv. 1-4); 2) the comforting of the disciples by the Lord (vv. 5-7); 3) the conviction of men by the Holy Spirit (vv. 8-12); and 4) the guidance of the believer into all truth by the Holy Spirit (vv. 13-15). 16:1 These things. This is what He had just said in 15:18-25. stumbling. The connotation of this word has the idea of setting a trap. The hatred of the world was such that it would seek to trap and destroy the disciples in an effort to prevent their witness to Jesus as Messiah and Son of God. Jesus did not want them to be caught unaware (v. 4). 16:2 he is offering service to God. Paul, before he was saved, personified this attitude as he persecuted the church thinking that he was doing service for God (Ac 22:4,5; 26:9-11; Gal 1:13-17; Php 3:6; 1Ti 1:12-17). After Paul’s conversion, the persecutor became the persecuted because of the hatred of the world (2Co 11:22-27; cf. Stephen in Ac 7:54–8:3). 16:4 I was with you. Jesus didn’t need to warn them because He was there to protect them. 16:5 none of you asks. Earlier they had done so (13:36; 14:5), but they were then so absorbed in their own sorrow and confusion that they lost interest in where He was going. They were apparently consumed with what would happen to them (v. 6).

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1583 heart. 7 But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the 1 a Helper will not come to you; but if I go, b I will send Him to you. 8 And He, when He comes, will convict the world concerning sin and righteousness and judgment; 9 concerning sin, a because they do not believe in Me; 10 and concerning a righteousness, because b I go to the Father and you no longer see Me; 11 a and concerning judgment, because the ruler of this world has been judged. 12 “I have many more things to say to you, but you cannot bear them now. 13 But when He, a the Spirit of truth, comes, He will b guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. 14 He will a glorify Me, for He will take of Mine and will disclose it to you. 15 a All things that the Father has are Mine; therefore I said that He takes of Mine and will disclose it to you.

The Prediction of Christ’s Death and Resurrection 16 “a A little while, and b you will no longer see Me; and again a little while, and

7 1 Gr Paracletos, one called alongside to help; or Comforter, Advocate, Intercessor a Jn 14:16 b Jn 14:26 9 a Jn 15:22, 24 10 a Ac 3:14; 7:52; 17:31; 1Pe 3:18 b Jn 16:5 11 a Jn 12:31 13 a Jn 14:17 b Jn 14:26 14 a Jn 7:39 15 a Jn 17:10 16 a Jn 7:33 b Jn 14:1824; 16:16-24

c Jn 16:22 17 a Jn 16:16 b Jn 16:5 19 a Mk 9:32; Jn 6:61 20 a Mk 16:10; Lk 23:27 b Jn 20:20 21 1 Lit grief 2 Lit human being a Is 13:8; 21:3; 26:17; 66:7; Hos 13:13; Mic 4:9; 1Th 5:3 22 a Jn 16:6 b Jn 16:16 23 a Jn 14:20; 16:26 b Jn 16:19, 30 c Jn 15:16

16:7 the Helper will not come. Again, the promise of the Holy Spirit being sent is given to comfort the disciples. See note on 15:26,27. The first emphasis was on His life-giving power (7:37-39). The next featured His indwelling presence (14:16,17). The next marked His teaching ministry (14:26). His ministry of empowering for witness is marked in 15:26. 16:8 when He comes. The coming of the Holy Spirit at Pentecost was approximately 40 or more days away at this point (see Ac 2:113). convict. This word has two meanings: 1) the judicial act of conviction with a view toward sentencing (i.e., a courtroom term—conviction of sin) or 2) the act of convincing. Here the second idea is best, since the purpose of the Holy Spirit is not condemnation but conviction of the need for the Savior. The Son does the judgment, with the Father (5:22,27,30). In v. 14, it is said that He will reveal the glories of Christ to His people. He will also inspire the writing of the NT, guiding the apostles to write it (v. 13), and He will reveal “what is to come,” through the NT prophecies (v. 13). 16:9 sin. The singular indicates that a specific sin is in view; i.e., that of not believing in Jesus as Messiah and Son of God. This is the only sin, ultimately, that damns people to hell (see note on 8:24). Though all men are depraved, cursed by their violation of God’s law and sinful by nature, what ultimately damns them to hell is their unwillingness to believe in the Lord Jesus Christ as Savior (cf. 8:24). 16:10 righteousness. The Holy Spirit’s purpose here is to shatter the pretensions of self-righteousness (hypocrisy), exposing the darkness of the heart (3:19-21; 7:7; 15:22,24). While Jesus was on the earth, He performed this task especially toward the shallowness and emptiness of Judaism that had degenerated into legalistic modes without life-giving reality (e.g., 2:13-22; 5:10-16; 7:24; Is 64:5,6). With Jesus gone to the Father, the Holy Spirit continues His convicting role. 16:11 judgment. The judgment here in context is that of the world under Satan’s control. Its judgments are blind, faulty, and evil as evidenced in their verdict on Christ. The world can’t make righteous judgments (7:24), but the Spirit of Christ does (8:16). All Satan’s adjudica-

JOHN 16:23 c you will see Me.” 17 Some of His disciples then said to one another, “What is this thing He is telling us, ‘a A little while, and you will not see Me; and again a little while, and you will see Me’; and, ‘because b I go to the Father’?” 18 So they were saying, “What is this that He says, ‘A little while’? We do not know what He is talking about.” 19 a Jesus knew that they wished to question Him, and He said to them, “Are you deliberating together about this, that I said, ‘A little while, and you will not see Me, and again a little while, and you will see Me’? 20 Truly, truly, I say to you, that a you will weep and lament, but the world will rejoice; you will grieve, but b your grief will be turned into joy. 21 a Whenever a woman is in labor she has 1 pain, because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy that a 2 child has been born into the world. 22 Therefore a you too have grief now; but b I will see you again, and your heart will rejoice, and no one will take your joy away from you. 23 a In that day b you will not question Me about anything. Truly, truly, I say to you, c if you ask the Father for anything in My

tions are lies (8:44-47), so the Spirit convicts men of their false judgment of Christ. Satan, the ruler of the world (14:30; Eph 2:1-3) who, as the god of this world, has perverted the world’s judgment and turned people from believing in Jesus as the Messiah and Son of God (2Co 4:4), was defeated at the cross. While Christ’s death looked like Satan’s greatest victory, it actually was Satan’s destruction (cf. Col 2:15; Heb 2:14,15; Rev 20:10). The Spirit will lead sinners to true judgment. 16:13 all the truth. This verse, like 14:26, points to the supernatural revelation of all truth by which God has revealed Himself in Christ (vv. 14,15), particularly. This is the subject of the inspired NT writings. See note on v. 7. 16:14 He will glorify Me. This is really the same as v. 13, in that all NT truth revealed by God centers in Christ (Heb 1:1,2). Christ was the theme of the OT, as the NT claims (1:45; 5:37; Lk 24:27,44; Ac 10:43; 18:28; Ro 1:1,2; 1Co 15:3; 1Pe 1:10,11; Rev 19:10). 16:16-19 Jesus was referring to His ascension (“you will no longer see Me”) and the coming of the Holy Spirit (“you will see Me”), emphatically claiming that the Spirit and He are one (Ro 8:9; Php 1:19; 1Pe 1:11; Rev 19:10). Christ dwells in believers through the Holy Spirit—in that sense they see Him. See notes on 14:16-18. 16:20 grief will be turned into joy. The very event that made the hateful realm of mankind (“world”) rejoice and cause grief to Jesus’ disciples, will be the same event that will lead to the world’s sorrow and the believer’s joy. The disciples would soon realize the marvelous nature of God’s gift of salvation and the Spirit through what He accomplished, and the blessing of answered prayer (v. 24). Acts records the coming of the Holy Spirit and the power and joy (Ac 2:4-47; 13:52) of the early church. 16:22 I will see you. After the resurrection, Jesus did see His disciples (20:19-29; 21:1-23; cf. 1Co 15:1-8). Beyond that brief time of personal fellowship (Ac 1:1-3), He would be with them permanently in His Spirit (see notes on vv. 16-19; 14:16-19). 16:23 In that day. This is a reference to Pentecost when the Holy Spirit came (Ac 2:1-13) and sorrow turned to joy. This is a reference

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JOHN 16:24 name, He will give it to you. 24 a Until now you have asked for nothing in My name; ask and you will receive, so that your b joy may be made full. 25 “These things I have spoken to you in 1 a figurative language; b an hour is coming when I will no longer speak to you in 1 figurative language, but will tell you plainly of the Father. 26 a In that day b you will ask in My name, and I do not say to you that I will request of the Father on your behalf; 27 for a the Father Himself loves you, because you have loved Me and b have believed that c I came forth from the Father. 28 a I came forth from the Father and have come into the world; I am leaving the world again and b going to the Father.” 29 His disciples *said, “Lo, now You are speaking plainly and are not 1 using a a figure of speech. 30 Now we know that You know all things, and have no need for anyone to question You; by this we a believe that You b came from God.” 31 Jesus answered them, “Do you now believe? 32 Behold, a an hour is coming, and has already

1584 24 a Jn 14:14 b Jn 3:29; 15:11 25 1 Lit proverbs; or figures of speech a Mt 13:34; Jn 10:6; 16:29 b Jn 16:2 26 a Jn 14:20; 16:23 b Jn 16:19, 30 27 a Jn 14:21, 23 b Jn 2:11; 16:30 c Jn 8:42 28 a Jn 8:42; 16:30 b Jn 13:1, 3; 16:5, 10, 17 29 1 Lit saying a proverb a Mt 13:34; Jn 10:6; 16:25 30 a Jn 2:11; 16:27 b Jn 8:42; 16:28 32 a Jn 4:23; 16:2, 25 b Zec 13:7; Mt 26:31 c Jn 19:27 d Jn 8:29 33 a Jn 14:27 b Jn 15:18ff c Mt 9:2 d Ro 8:37; 2Co 2:14; 4:7ff; 6:4ff; Rev 3:21; 12:11

CHAPTER 17 1 a Jn 11:41 b Jn 7:39; 13:31f 2 1 Lit everything that You have given Him, to them He may a Jn 3:35 b Jn 10:28

also to the “last days” which were inaugurated after His resurrection and the Spirit’s coming (Ac 2:17; 2Ti 3:1; Heb 1:2; Jas 5:3; 2Pe 3:3; 1Jn 2:18). not question Me. After His departure and sending of the Spirit, believers will no longer ask Him since He is not present. Instead, they will ask the Father in His name (see notes on vv. 26-28; 14:13,14). 16:24 joy may be made full. In this case, the believer’s joy will be related to answered prayer and a full supply of heavenly blessing for everything consistent with the purpose of the Lord in one’s life. See note on 15:11. 16:25 in figurative language. The word means “veiled, pointed statement” that is pregnant with meaning, i.e., something that is obscure. What seemed hard to understand for the disciples during the life of Jesus would become clear after His death, resurrection, and the coming of the Holy Spirit (see vv. 13,14; 14:26; 15:26,27). They would actually understand the ministry of Christ better than they had while they were with Him, as the Spirit inspired them to write the gospels and epistles and ministered in and through them. 16:26-28 I do not say. Christ was clarifying what He meant by praying in His name. He did not mean asking Him to ask the Father, as if the Father was indifferent to believers, but not to His Son. On the contrary, the Father loves Christ’s own. In fact, the Father sent the Son to redeem them and then return. Asking in Jesus’ name means simply asking on the basis of His merit, His righteousness, and for whatever would honor and glorify Him so as to build His kingdom. 16:33 in Me you may have peace. See note on 14:27. tribulation. This word often refers to eschatological woes (Mk 13:9; Ro 2:9) and to persecution of believers because of their testimony for Christ (cf. 15:18–16:4; Ac 11:19; Eph 3:13). overcome. The fundamental ground for endurance in persecution is the victory of Jesus over the world (12:31; 1Co 15:57). Through His impending death, He rendered the world’s opposition null and void. While the world continues to attack His people, such attacks fall harmlessly, for Christ’s victory has already accomplished a smashing defeat of the whole evil rebellious system. See notes on Ro 8:35-39. 17:1-26 Although Mt 6:9-13 and Lk 11:2-4 have become known popularly as the “Lord’s Prayer,” that prayer was actually a prayer

come, for b you to be scattered, each to c his own home, and to leave Me alone; and yet d I am not alone, because the Father is with Me. 33 These things I have spoken to you, so that a in Me you may have peace. b In the world you have tribulation, but c take courage; d I have overcome the world.”

Christ Prays for Himself

Jesus spoke these things; and a lifting up His eyes to heaven, He said, “Father, the hour has come; b glorify Your Son, that the Son may glorify You, 2 even as a You gave Him authority over all flesh, that b to 1 all whom You have given Him, c He may give eternal life. 3 This is eternal life, that they may know You, a the only true God, and Jesus Christ whom b You have sent. 4 a I glorified You on the earth, 1 b having accomplished the work which You have given Me to do. 5 Now, Father, a glorify Me together with Yourself, with the glory which I had b with You before the world was. c Jn 6:37, 39; 17:6, 9, 24 3 a Jn 5:44 b Jn 3:17; 17:8, 21, 23, 25 4 1 Or by accomplishing a Jn 13:31 b Lk 22:37; Jn 4:34 5 a Jn 17:1 b Jn 1:1; 8:58; 17:24; Php 2:6

taught to the disciples by Jesus as a pattern for their prayers. The prayer recorded here is truly the Lord’s Prayer, exhibiting the face to face communion the Son had with the Father. Very little is recorded of the content of Jesus’ frequent prayers to the Father (Mt 14:23; Lk 5:16), so this prayer reveals some of the precious content of the Son’s communion and intercession with Him. This chapter is a transitional chapter, marking the end of Jesus’ earthly ministry and the beginning of His intercessory ministry for believers (Heb 7:25). In many respects, the prayer is a summary of John’s entire gospel. Its principal themes include: 1) Jesus’ obedience to His Father; 2) the glorification of His Father through His death and exaltation; 3) the revelation of God in Jesus Christ; 4) the choosing of the disciples out of the world; 5) their mission to the world; 6) their unity modeled on the unity of the Father and Son; and 7) the believer’s final destiny in the presence of the Father and Son. The chapter divides into three parts: 1) Jesus’ prayer for Himself (vv. 1-5); 2) Jesus’ prayer for the apostles (vv. 6-19); and 3) Jesus’ prayer for all NT believers who will form the church (vv. 20-26). 17:1 the hour has come. The time of His death. See note on 12:23. glorify Your Son. The very event that would glorify the Son was His death. By it, He has received the adoration, worship, and love of millions whose sins He bore. He accepted this path to glory, knowing that by it He would be exalted to the Father. The goal is that the Father may be glorified for His redemptive plan in the Son. So He sought by His own glory the glory of His Father (13:31,32). 17:2 authority over all flesh. Cf. 5:27; see note on Mt 28:18. to all whom You have given Him. A reference to God’s choosing of those who will come to Christ (see notes on 6:37,44). The biblical doctrine of election or predestination is presented throughout the NT (15:16,19; Ac 13:48; Ro 8:29-33; Eph 1:3-6; 2Th 2:13; Tit 1:1; 1Pe 1:2). 17:3 eternal life. See notes on 3:15,16; 5:24; cf. 1Jn 5:20. 17:5 glorify Me together with Yourself. Having completed His work (v. 4), Jesus looked past the cross and asked to be returned to the glory that He shared with the Father before the world began (see notes on 1:1; 8:58; 12:41). The actual completion of bearing judgment wrath for sinners was declared by Christ in the cry, “It is finished” (19:30).

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1585 Christ Prays for His Disciples “a I have manifested Your name to the men whom b You gave Me out of the world; they were c Yours and You gave them to Me, and they have d kept Your word. 7 Now they have come to know that everything You have given Me is from You; 8 for a the words which You gave Me b I have given to them; and they received them and truly understood that c I came forth from You, and they believed that d You sent Me. 9 a I ask on their behalf; b I do not ask on behalf of the world, but of those whom c You have given Me; for d they are Yours; 10 and a all things that are Mine are Yours, and Yours are Mine; and I have been glorified in them. 11 I am no longer in the world; and yet a they themselves are in the world, and b I come to You. c Holy Father, keep them in Your name, the name d which You have given Me, that e they may be one even as We are. 12 While I was with them, I was keeping them in Your name a which You have given Me; and I guarded them and b not one of them perished but c the 1 son of perdition, so that the d Scripture would be fulfilled. 13 But now a I come to You; and b these things I speak in the world so that they may have My c joy made full in themselves. 14 I have given them Your word; 6

6 a Jn 17:26 b Jn 6:37, 39; 17:2, 9, 24 c Jn 17:9 d Jn 8:51 8 a Jn 6:68; 12:49 b Jn 15:15; 17:14, 26 c Jn 8:42; 16:27, 30 d Jn 3:17; 17:18, 21, 23, 25 9 a Lk 22:32; Jn 14:16 b Lk 23:34; Jn 17:20f c Jn 6:37, 39; 17:2, 6, 24 d Jn 17:6 10 a Jn 16:15 11 a Jn 13:1 b Jn 7:33; 17:13 c Jn 17:25 d Jn 17:6; Php 2:9; Rev 19:12 e Jn 17:21f; Ro 12:5; Gal 3:28 12 1 Heb idiom for one destined to perish a Jn 17:6; Php 2:9; Rev 19:12 b Jn 6:39; 18:9 c Jn 6:70 d Ps 41:9; Jn 13:18 13 a Jn 7:33; 17:11 b Jn 15:11 c Jn 3:29 14 a Jn 15:19 b Jn 8:23; 17:16 15 1 Or out of the power of 2 Or evil a Mt 5:37 16 a Jn 17:14 17 a Jn 15:3 18 a Jn 3:17; 17:3, 8, 21, 23, 25 b Mt 10:5; Jn 4:38; 20:21 19 a Jn 15:13 b Jn 15:3 c 2Co 7:14; Col 1:6; 1 Jn 3:18

17:6-10 they were Yours. This phrase sums up all of Jesus’ ministry, including the cross that was just hours away. Again, the Son emphasized that those who believed in Him were given by the Father (see note on v. 2). “They were Yours” (cf. v. 9) is a potent assertion that before conversion, they belonged to God (cf. 6:37). That is true because of God’s election. They were chosen before the foundation of the world (Eph 1:4), when their names were written in the Lamb’s book of life (Rev 17:8). Cf. Ac 18:10, where God says He has many people in Corinth who belong to Him but are not yet saved. See notes on 10:1-5,16. 17:8 they believed. The Son of God affirmed the genuine saving faith of His disciples. 17:11 I am no longer in the world. So sure was His death and departure back to the Father that Jesus treated His departure as an already accomplished fact. He prayed here for His disciples because they would have to face the world’s temptation and hatred without His immediate presence and protection (15:18–16:4). Based on the eternal nature of immutable God (“name”), He prayed for the eternal security of those who believed. He prayed that as the Trinity experiences eternal unity, so may believers. See Ro 8:31-39. 17:12 I was keeping them in Your name. Jesus protected them and kept them safe from the world as He said in 6:37-40,44. One illustration of that can be seen in 18:1-11. Believers are secure forever because they are held by Christ and by God. See note on 10:28,29. son of perdition. This identifies Judas by pointing to his destiny, i.e., eternal damnation (Mt 7:13; Ac 8:20; Ro 9:22; Php 1:28; 3:19; 1Ti 6:9; Heb 10:39; 2Pe 2:1; 3:7; Rev 17:8,11). The defection of Judas was not a failure on Jesus’ part, but was foreseen and foreordained in Scripture (Pss 41:9; 109:8; cf. 13:18). 17:15 keep them from the evil one. The reference here refers to protection from Satan and all the wicked forces following him (Mt 6:13; 1Jn 2:13,14; 3:12; 5:18,19). Though Jesus’ sacrifice on the cross

JOHN 17:23 and a the world has hated them, because b they are not of the world, even as I am not of the world. 15 I do not ask You to take them out of the world, but to keep them 1 from 2 a the evil one. 16 a They are not of the world, even as I am not of the world. 17 a Sanctify them in the truth; Your word is truth. 18 As a You sent Me into the world, b I also have sent them into the world. 19 For their sakes I a sanctify Myself, that they themselves also may be b sanctified c in truth.

Christ Prays for All Believers 20 “I do not ask on behalf of these alone, but for those also who believe in Me through their word; 21 that they may all be one; a even as You, Father, are in Me and I in You, that they also may be in Us, b so that the world may 1 believe that c You sent Me. 22 The a glory which You have given Me I have given to them, that they may be one, just as We are one; 23 a I in them and You in Me, that they may be perfected 1 in unity, so that the world may 2 know that b You sent Me, and c loved them, even as You have

21 1 Gr tense indicates continually believe a Jn 10:38; 17:11, 23 b Jn 17:8 c Jn 3:17; 17:3, 8, 18, 23, 25 22 a Jn 1:14; 17:24 23 1 Lit into one 2 Gr tense indicates continually know a Jn 10:38; 17:11, 21 b Jn 3:17; 17:3, 8, 18, 21, 25 c Jn 16:27

was the defeat of Satan, he is still loose and orchestrating his evil system against believers. He seeks to destroy believers (1Pe 5:8), as with Job and Peter (Lk 22:31,32), and in general (Eph 6:12), but God is their strong protector (12:31; 16:11; cf. Ps 27:1-3; 2Co 4:4; Jude 24,25). 17:17 Sanctify. This verb also occurs in John’s gospel at v. 19; 10:36. The idea of sanctification is the setting apart of something for a particular use. Accordingly, believers are set apart for God and His purposes alone so that the believer does only what God wants and hates all that God hates (Lv 11:44,45; 1 Peter 1:16). Sanctification is accomplished by means of the truth, which is the revelation that the Son gave regarding all that the Father commanded Him to communicate and is now contained in the Scriptures left by the apostles. Cf. Eph 5:26; 2Th 2:13; Jas 1:21; 1Pe 1:22,23. 17:19 I sanctify Myself. Meaning only that He was totally set apart for the Father’s will (cf. 4:34; 5:19; 6:38; 7:16; 9:4). He did that in order that believers might be set apart to God by the truth He brought. 17:21 they may all be one. The basis of this unity centers in adherence to the revelation the Father mediated to His first disciples through His Son. Believers are also to be united in the common belief of the truth that was received in the Word of God (Php 2:2). This is not still a wish, but it became a reality when the Spirit came (cf. Ac 2:4; 1Co 12:13). It is not experiential unity, but the unity of common eternal life shared by all who believe the truth, and it results in the one body of Christ all sharing His life. See notes on Eph 4:4-6. 17:22 The glory which You have given Me. This refers to the believer’s participation in all of the attributes and essence of God through the indwelling presence of the Holy Spirit (v. 10; cf. Col 1:27; 2Pe 1:4), as v. 23 makes clear (“I in them”). 17:23 perfected in unity. The idea here is that they may be brought together in the same spiritual life around the truth that saves. That prayer was answered by the reality of 1Co 12:12,13; Eph 2:14-22.

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JOHN 17:24 loved Me. 24 Father, I desire that a they also, whom You have given Me, b be with Me where I am, so that they may see My c glory which You have given Me, for You loved Me before d the foundation of the world. 25 “O a righteous Father, 1 although b the world has not known You, yet I have known You; and these have known that c You sent Me; 26 and a I have made Your name known to them, and will make it known, so that b the love with which You loved Me may be in them, and I in them.”

The Arrest of Christ Mt 26:47-56; Mk 14:43-52; Lk 22:47-53 When Jesus had spoken these words, a He went forth with His disciples over b the 1 ravine of the Kidron, where there was c a garden, in which He entered 2 with His disciples. 2 Now Judas also, who was 1 betraying Him, knew the place, for Jesus had a often met there with His disciples. 3 a Judas then, having received b the Roman 1 cohort and c officers from the chief priests and the Pharisees, *came there with lanterns and d torches and weapons. 4 So Jesus, a knowing all the things that were

1586 24 a Jn 17:2 b Jn 12:26 c Jn 1:14; 17:22 d Mt 25:34; Jn 17:5 25 1 Lit even the world a Jn 17:11; 1 Jn 1:9 b Jn 7:29; 15:21 c Jn 3:17; 17:3, 8, 18, 21, 23 26 a Jn 17:6 b Jn 15:9 CHAPTER 18 1 1 Lit winter-torrent 2 Lit and a Mt 26:30, 36; Mk 14:26, 32; Lk 22:39 b 2Sa 15:23; 1Ki 2:37; 15:13; 2Ki 23:4, 6, 12; 2Ch 15:16; 29:16; 30:14; Jer 31:40 c Mt 26:36; Mk 14:32; Jn 18:26 2 1 Or handing Him over a Lk 21:37; 22:39 3 1 Normally 600 men; a battalion a Jn 18:311: Mt 26:47-56; Mk 14:43-50; Lk 22:47-53 b Jn 18:12; Ac 10:1 c Jn 7:32; 18:12, 18 d Mt 25:1 4 a Jn 6:64; 13:1, 11 b Jn 18:7 7 a Jn 18:4 9 a Jn 17:12 10 a Mt 26:51; Mk 14:47 11 a Mt 20:22; 26:39;

17:24 be with Me. This will be in heaven, where one can see the full glory that is His (cf. v. 5). Someday believers will not only see His glory, but share it (Php 3:20,21; 1Jn 3:2). Until then, we participate in it spiritually (2Co 3:18). 17:25,26 This summarizes the prayer of this chapter and promises the continuing indwelling Christ and His love. Cf. Ro 5:5. 18:1-40 The events of Jesus’ arrest and trial receive emphasis in this chapter. Since John’s purpose was to present Jesus as the Messiah and Son of God, he produced evidence to substantiate this purpose throughout his account of Jesus’ passion. Through all of the debasing, shameful acts that were directed toward Jesus, John skillfully shows that these events, rather than detracting from His person and mission, actually constitute decisive evidence confirming who He was and the reason for which He came (1:29; cf. 2Co 5:21). 18:1 He went forth. Jesus’ supreme courage is seen in His determination to go to the cross, where His purity and sinlessness would be violated as He bore the wrath of God for the sins of the world (3:16; see note on 12:27). The time of “the power of darkness” had come (Lk 22:53; see notes on 1:5; 9:4; 13:30). ravine of the Kidron. The Kidron valley was between the temple mount on the E of Jerusalem and the Mt. of Olives further to the E. a garden. On the slopes of the Mt. of Olives, named for ever present olive groves, were many gardens. Matthew 26:36 and Mark 14:32 call this particular garden “Gethsemane,” which means “oil press.” entered. The wording here suggests a walled enclosure around the garden. 18:3 the Roman cohort and officers from the chief priests and the Pharisees. A full auxiliary Roman cohort had the potential strength of 1,000 men (i.e., 760 foot soldiers and 240 cavalry led by a chiliarch or “leader of a thousand”). Usually, however, in practice a cohort normally numbered 600 men, but could sometimes refer to as little as 200 (i.e., a “maniple”). Roman auxiliary troops were usually stationed at Caesarea, but during feast days they were garrisoned in the Antonia Fortress, on the NW perimeter of the temple complex (in order to ensure against mob violence or rebellion because of the large population that filled Jerusalem). The second group designat-

coming upon Him, went forth and *said to them, “b Whom do you seek?” 5 They answered Him, “Jesus the Nazarene.” He *said to them, “I am He.” And Judas also, who was betraying Him, was standing with them. 6 So when He said to them, “I am He,” they drew back and fell to the ground. 7 Therefore He again asked them, “a Whom do you seek?” And they said, “Jesus the Nazarene.” 8 Jesus answered, “I told you that I am He; so if you seek Me, let these go their way,” 9 to fulfill the word which He spoke, “a Of those whom You have given Me I lost not one.” 10 Simon Peter then, a having a sword, drew it and struck the high priest’s slave, and cut off his right ear; and the slave’s name was Malchus. 11 So Jesus said to Peter, “Put the sword into the sheath; a the cup which the Father has given Me, shall I not drink it?”

First Jewish Trial Before Annas Mt 26:69, 70; Mk 14:66-68; Lk 22:55-57 12 a So b the Roman 1 cohort and the 2 commander and the b officers of the Jews, Mk 14:36; Lk 22:42 12 1 Or battalion 2 I.e. chiliarch, in command of a thousand troops a Jn 18:12f: Mt 26:57ff b Jn 18:3

ed as “officers” refers to temple police who were the primary arresting officers since Jesus’ destination after the arrest was to be brought before the High-Priest (vv. 12-14). They came ready for resistance from Jesus and His followers (“weapons”). 18:4 knowing all . . . things. John, in a matter-of-fact way, states that Jesus was omniscient, thus God. 18:4-8 Whom do you seek? By twice asking that question (vv. 4,7), to which they replied, “Jesus the Nazarene” (vv. 5,7), Jesus was forcing them to acknowledge that they had no authority to take His disciples. In fact, He demanded that they let the disciples go (v. 8). The force of His demand was established by the power of His words. When He spoke, “I am He” (v. 6), a designation He had used before to declare Himself God (8:28,58; cf. 6:35; 8:12; 10:7,9,11,14; 11:25; 14:6; 15:1,5), they were jolted backward and to the ground (v. 6). This power display and the authoritative demand not to take the disciples were of immense significance, as the next verse indicates. 18:9 I lost not one. Jesus was saying that He protected the disciples from being arrested, so He would not lose any of them, thus fulfilling the promises He made earlier (6:39,40,44; 10:28; 17:12). He knew that being arrested and perhaps imprisoned or executed was more than they could bear, and it could shatter their faith. So He made sure it did not happen. All believers are weak and vulnerable if not protected by the Lord. But He will never let them be tempted beyond what they can bear (1Co 10:13), as evidenced here. Believers are eternally secure, not in their own strength, but by the gracious and constant protection of the Savior (cf. Ro 8:35-39). 18:10 Simon Peter. He surely aimed for Malchus’ head, ready to start the battle in defense of His Lord, but his was an ignorant love and courage. Christ healed Malchus’ ear (Lk 22:51). 18:11 cup . . . given Me . . . not drink it? Peter’s impetuous bravery in v. 10 was not only misguided, but exhibited failure to understand the centrality of the death that Jesus came to die. The “cup” in the OT is associated with suffering and especially judgment, i.e., the cup of God’s wrath (Ps 75:8; Is 51:17,22; Jer 25:15; Eze 23:31-34; see notes on Mt 26:39; Mk 14:36; Lk 22:42; cf. Rev 14:10; 16:19).

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1587 arrested Jesus and bound Him, 13 and led Him to a Annas first; for he was father-inlaw of b Caiaphas, who was high priest that year. 14 Now Caiaphas was the one who had advised the Jews that a it was expedient for one man to die on behalf of the people. 15 a Simon Peter was following Jesus, and so was another disciple. Now that disciple was known to the high priest, and entered with Jesus into b the court of the high priest, 16 a but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and brought Peter in. 17 a Then the slave-girl who kept the door *said to Peter, “b You are not also one of this man’s disciples, are you?” He *said, “I am not.” 18 Now the slaves and the a officers were standing there, having made b a charcoal fire, for it was cold and they were c warming themselves; and Peter was also with them, standing and warming himself. 19 a The high priest then questioned Jesus about His disciples, and about His teaching. 20 Jesus answered him, “I a have spoken openly to the world; I always b taught in 1 synagogues and c in the temple, where all the Jews come together; and I spoke nothing in secret. 21 Why do you question Me? Question those who have heard what I

13 a Lk 3:2; Jn 18:24 b Mt 26:3; Jn 11:49, 51 14 a Jn 11:50 15 a Mt 26:58; Mk 14:54; Lk 22:54 b Mt 26:3; Jn 18:24, 28 16 a Jn 18:16-18: Mt 26:69f; Mk 14:66-68; Lk 22:55-57 17 a Ac 12:13 b Jn 18:25 18 a Jn 18:3 b Jn 21:9 c Mk 14:54, 67 19 a Jn 18:19-24: Mt 26:59-68; Mk 14:5565; Lk 22:63-71 20 1 Lit a synagogue a Jn 7:26; 8:26 b Mt 4:23; Jn 6:59 c Mt 26:55

22 a Jn 18:3 b Jn 19:3 23 a Mt 5:39; Ac 23:2-5 24 a Jn 18:13 25 a Jn 18:25-27: Mt 26:71-75; Mk 14:6972; Lk 22:58-62 b Jn 18:18 c Jn 18:17 26 a Jn 18:10 b Jn 18:1 27 a Jn 13:38 28 1 I.e. governor’s official residence a Mt 27:2; Mk 15:1; Lk 23:1 b Jn 18:13 c Mt 27:27; Jn 18:33; 19:9 d Jn 11:55; Ac 11:3

18:13 Annas first. Annas held the High-Priesthood office from A.D. 6–15 when Valerius Gratus, Pilate’s predecessor, removed him from office. In spite of this, Annas continued to wield influence over the office, most likely because he was still regarded as the true High-Priest and also because no fewer than 5 of his sons, and his son-in-law Caiaphas, held the office at one time or another. Two trials occurred: one Jewish and one Roman. The Jewish phase began with the informal examination by Annas (vv. 12-14,19-23), probably giving time for the members of the Sanhedrin to hurriedly gather together. A session before the Sanhedrin was next (Mt 26:57-68) at which consensus was reached to send Jesus to Pilate (Mt 27:1,2). The Roman phase began with a first examination before Pilate (vv. 28-38a; Mt 27:11-14) and then Herod Antipas (“that fox”—Lk 13:32) interrogated Him (Lk 23:6-12). Lastly, Jesus appeared again before Pilate (vv. 38b–19:16; Mt 27:15-31). 18:13,14 Caiaphas. See notes on 11:49. The examination under Caiaphas was not reported by John (see Mt 26:57-68). 18:15 another disciple . . . that disciple. Traditionally this person has been identified with the “disciple whom Jesus loved” (13:23,24), i.e., John the apostle who authored this gospel, but he never mentioned his own name (see Introduction: Author and Date). 18:16-18 Peter. Here is the record of the first of Peter’s predicted 3 denials (see note on 18:25-27). 18:16 known to the high priest. Apparently, John was more than just an acquaintance, because the term for “known” can mean a friend (Lk 2:44). The fact that he mentioned Nicodemus (3:1) and Joseph (19:38) may indicate his knowledge of other prominent Jews. 18:19 At the core of their concern was Jesus’ claim that He was the Son of God (19:7). In a formal Jewish hearing, to question the defendant may have been illegal because a case had to rest on the weight of the testimony of witnesses (see note on 1:7). If this was an informal interrogation before the High-Priest emeritus and not be-

JOHN 18:28 spoke to them; they know what I said.” 22 When He had said this, one of the a officers standing nearby b struck Jesus, saying, “Is that the way You answer the high priest?” 23 a Jesus answered him, “If I have spoken wrongly, testify of the wrong; but if rightly, why do you strike Me?” 24 a So Annas sent Him bound to a Caiaphas the high priest.

Second Jewish Trial Before Caiaphas Mt 26:57-68, 73-75; Mk 14:53-65, 70-72; Lk 22:59-65 25 a Now b Simon Peter was standing and warming himself. So they said to him, “c You are not also one of His disciples, are you?” He denied it, and said, “I am not.” 26 One of the slaves of the high priest, being a relative of the one a whose ear Peter cut off, *said, “Did I not see you in b the garden with Him?” 27 Peter then denied it again, and immediately a a rooster crowed.

First Roman Trial Before Pilate Mt 27:2, 11-14; Mk 15:1-5; Lk 23:1-5 28 a Then they *led Jesus from b Caiaphas into c the 1 Praetorium, and it was early; and they themselves did not enter into c the 1 Praetorium so that d they would not be defiled, but might eat the Passover.

fore the Sanhedrin, Annas may have thought that he was not bound by such rules. Jesus, however, knew the law and demanded that witnesses be called (vv. 20,21). An official knew Jesus was rebuking Annas and retaliated (v. 22). 18:23 In essence, Jesus was asking for a fair trial, while His opponents, who had already decided on the sentence (see 11:47-57), had no intention of providing one. 18:24 Annas recognized that he was not getting anywhere with Jesus and sent Him to Caiaphas because, if Jesus was to be brought before Pilate for execution, the legal accusation must be brought by the current reigning High-Priest (i.e., Caiaphas) in his capacity as chairman of the Sanhedrin (see also note on v. 13). 18:25-27 Simon Peter. Here was the final fulfillment of Jesus’ prediction that Peter would deny Him 3 times (cf. Mt 26:34). 18:28–19:16 This section deals with Jesus’ trial before Pilate. Although Pilate appears in every scene here, Jesus Himself and the nature of His kingdom occupy center stage. 18:28 Praetorium. The headquarters of the commanding officer of the Roman military camp or the headquarters of the Roman military governor (i.e., Pilate). Pilate’s normal headquarters was in Caesarea, in the palace that Herod the Great had built for himself. However, Pilate and his predecessors made it a point to be in Jerusalem during the feasts in order to quell any riots. Jerusalem became his praetorium or headquarters. early. The word is ambiguous. Most likely, it refers to around 6:00 a.m. since many Roman officials began their day very early and finished by 10:00 or 11:00 a.m. not be defiled. Jewish oral law gives evidence that a Jew who entered the dwelling places of Gentiles became ceremonially unclean. Their remaining outside in the colonnade avoided that pollution. John loads this statement with great irony by noting the chief priests’ scrupulousness in the matter of ceremonial cleansing, when all the time

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JOHN 18:29 29 a Therefore

Pilate went out to them and *said, “What accusation do you bring against this Man?” 30 They answered and said to him, “If this Man were not an evildoer, we would not have delivered Him to you.” 31 So Pilate said to them, “Take Him yourselves, and judge Him according to your law.” The Jews said to him, “We are not permitted to put anyone to death,” 32 to fulfill a the word of Jesus which He spoke, signifying by what kind of death He was about to die. 33 Therefore Pilate a entered again into the Praetorium, and summoned Jesus and said to Him, “b Are You the King of the Jews?” 34 Jesus answered, “Are you saying this 1 on your own initiative, or did others tell you about Me?” 35 Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?” 36 Jesus answered, “a My kingdom 1 is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not 2 of this realm.” 37 Therefore Pilate said to Him, “So You are a

1588 29 a Jn 18:29-38: Mt 27:11-14; Mk 15:2-5; Lk 23:2, 3 32 a Mt 20:19; 26:2; Mk 10:33f; Lk 18:32f; Jn 3:14; 8:28; 12:32f 33 a Jn 18:28, 29; 19:9 b Lk 23:3; Jn 19:12 34 1 Lit from yourself 36 1 Or is not derived from 2 Lit from here a Mt 26:53; Lk 17:21; Jn 6:15 37 a Mt 27:11; Mk 15:2; Lk 22:70; 23:3 b Jn 1:14; 3:32; 8:14 c Jn 8:47; 1 Jn 4:6 38 a Jn 18:33; 19:4 b Lk 23:4; Jn 19:4, 6 39 1 Or to you a Jn 18:39-19:16: Mt 27:15-26; Mk 15:6-15; Lk 23:18-25 40 a Ac 3:14 CHAPTER 19 1 1 Or had Him scourged a Mt 27:26 2 a Mt 27:27-30: Mk 15:16-19 3 a Mt 27:29; Mk 15:18 b Jn 18:22 4 a Jn 18:33, 38 b Lk 23:4; Jn 18:38; 19:6

they were incurring incomparably greater moral defilement by their proceedings against Jesus. 18:29 What accusation . . . ? This question formally opened the Roman civil phase of proceedings against Jesus (in contrast to the religious phase before the Jews in v. 24). The fact that Roman troops were used at the arrest (see note on v. 3) proves that the Jewish authorities communicated something about this case to Pilate in advance. Although they most likely had expected Pilate to confirm their judgment against Jesus and order His death sentence, Pilate ordered instead a fresh hearing in his presence. 18:31 We are not permitted. When Rome took over Judea and began direct rule through a prefect in A.D. 6, capital jurisdiction (i.e., the right to execute) was taken away from the Jews and given to the Roman governor. Capital punishment was the most jealously guarded of all the attributes in Roman provincial administration. 18:32 to fulfill the word of Jesus. Jesus had said that He would die by being “lifted up” (3:14; 8:28; 12:32,33). If the Jews had executed Him it would have been by throwing Him down and stoning Him. But God providentially controlled all the political procedures to assure that when sentence was finally passed, He would be crucified by the Romans and not stoned by the Jews, as was Stephen (Ac 7:59). The Jews may have preferred this form of execution based on Dt 21:23. 18:34 others. Again (cf. vv. 20,21), Jesus demanded witnesses. 18:36 My kingdom is not of this realm. By this phrase, Jesus meant that His kingdom is not connected to earthly political and national entities, nor does it have its origin in the evil world system that is in rebellion against God. If His kingdom was of this world, He would have fought. The kingships of this world preserve themselves by fighting with force. Messiah’s kingdom does not originate in the efforts of man but with the Son of Man forcefully and decisively conquering sin in the lives of His people and someday conquering the evil world system at His second coming when He establishes the earthly form of His kingdom. His kingdom was no threat to the national identity of Israel or the political and military identity of Rome. It exists in the spiritual dimension until the end of the age (Rev 11:15).

king?” Jesus answered, “a You say correctly that I am a king. For this I have been born, and for this I have come into the world, b to testify to the truth. c Everyone who is of the truth hears My voice.” 38 Pilate *said to Him, “What is truth?”

Second Roman Trial Before Pilate Mt 27:15-31; Mk 15:6-20; Lk 23:13-25 And when he had said this, he a went out again to the Jews and *said to them, “b I find no guilt in Him. 39 a But you have a custom that I release someone 1 for you at the Passover; do you wish then that I release 1 for you the King of the Jews?” 40 So they cried out again, saying, “a Not this Man, but Barabbas.” Now Barabbas was a robber. Pilate then took Jesus and 1 a scourged Him. 2 a And the soldiers twisted together a crown of thorns and put it on His head, and put a purple robe on Him; 3 and they began to come up to Him and say, “a Hail, King of the Jews!” and to b give Him slaps in the face. 4 Pilate a came out again and *said to them, “Behold, I am bringing Him out to you so that you may know that b I find no guilt in Him.”

18:38 What is truth? In response to Jesus’ mention of “truth” in v. 37, Pilate responded rhetorically with cynicism, convinced that no answer existed to the question. The retort proved that he was not among those whom the Father had given to the Son (“Everyone who is of the truth hears My voice”—v. 37; see notes on 10:1-5). no guilt. Cf. 19:4. John made it clear that Jesus was not guilty of any sin or crime, thus exhibiting the severe injustice and guilt of both the Jews and Romans who executed Him. 18:40 Now Barabbas was a robber. The word “robber” means “one who seizes plunder” and may depict not only a robber but a terrorist or guerrilla fighter who participated in bloody insurrection (see Mk 15:7). 19:1 scourged. Pilate appears to have flogged Jesus as a strategy to set Him free (see vv. 4-6). He was hoping that the Jews would be appeased by this action and that sympathy for Jesus’ suffering would result in their desire that He be released (see Lk 23:13-16). Scourging was a horribly cruel act in which the victim was stripped, tied to a post and beaten by several torturers, i.e., soldiers who alternated when exhausted. For victims who were not Roman citizens, the preferred instrument was a short wooden handle to which several leather thongs were attached. Each leather thong had pieces of bones or metal on the end. The beatings were so savage that sometimes victims died. The body could be torn or lacerated to such an extent that muscles, veins or bones were exposed. Such flogging often preceded execution in order to weaken and dehumanize the victim (Is 53:5). Apparently, however, Pilate intended this to create sympathy for Jesus. 19:2 crown of thorns. This “crown” was made from the long spikes (up to 12 inches) of a date palm formed into an imitation of the radiating crowns which oriental kings wore. The long thorns would have cut deeply into Jesus’ head, adding to the pain and bleeding. purple robe. The color represented royalty. The robe probably was a military cloak flung around Jesus’ shoulders, intended to mock His claim to be King of the Jews. 19:4 I find no guilt in Him. See note on 18:38.

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1589 5 Jesus then came out, a wearing the crown of thorns and the purple robe. Pilate *said to them, “Behold, the Man!” 6 So when the chief priests and the a officers saw Him, they cried out saying, “Crucify, crucify!” Pilate *said to them, “Take Him yourselves and crucify Him, for b I find no guilt in Him.” 7 The Jews answered him, “a We have a law, and by that law He ought to die because He b made Himself out to be the Son of God.” 8 Therefore when Pilate heard this statement, he was even more afraid; 9 and he a entered into the 1 Praetorium again and *said to Jesus, “Where are You from?” But b Jesus gave him no answer. 10 So Pilate *said to Him, “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” 11 Jesus answered, “a You would have no authority 1 over Me, unless it had been given you from above; for this reason b he who delivered Me to you has the greater sin.” 12 As a result of this Pilate 1 made efforts to release Him, but the Jews cried out saying, “a If you release this Man, you are

5 a Jn 19:2 6 a Mt 26:58; Jn 18:3 b Lk 23:4; Jn 18:38; 19:4 7 a Lv 24:16; Mt 26:6366 b Jn 5:18; 10:33 9 1 I.e. governor’s official residence a Jn 18:33 b Mt 26:63; 27:12, 14; Jn 18:34-37 11 1 Lit against a Ro 13:1 b Jn 18:13f, 28ff; Ac 3:13 12 1 Lit was seeking to a Lk 23:2; Jn 18:33ff 2 Or speaks against 13 1 Gr The Lithostrotos 2 I.e. Jewish Aramaic a Mt 27:19 b Jn 5:2; 19:17, 20 14 1 Perhaps 6 a.m. a Mt 27:62; Jn 19:31, 42 b Mt 27:45; Mk 15:25 c Jn 19:19, 21 15 a Lk 23:18 16 a Mt 27:26; Mk 15:15; Lk 23:25 17 1 Lit bearing the cross for Himself 2 I.e. Jewish Aramaic a Jn 19:17-24: Mt 27:3344; Mk 15:22-32; Lk 23:33-43 b Mt 27:32;

19:5 “Behold, the Man!” Pilate dramatically presented Jesus after His torturous treatment by the soldiers. Jesus would have been swollen, bruised, and bleeding. Pilate displayed Jesus as a beaten and pathetic figure hoping to gain the people’s choice of Jesus for release. Pilate’s phrase is filled with sarcasm since he was attempting to impress upon the Jewish authorities that Jesus was not the dangerous man that they had made Him out to be. 19:6 Take Him yourselves and crucify Him. The pronouns “yourselves” and “Him” have an emphatic force indicating Pilate’s disgust and indignation at the Jews for their callousness toward Jesus. 19:7 We have a law. This probably refers to Lv 24:16: “the one who blasphemes the name of the LORD shall surely be put to death.” The charge of blasphemy (5:18; 8:58,59; 10:33,36) was central in Jesus’ trial before Caiaphas (see Mt 26:57-68). 19:8 more afraid. Many Roman officials were deeply superstitious. While Jews interpreted Jesus’ claims as messianic, to the Greco-Roman person, the title “Son of God” would place Jesus in the category of “divine men” who were gifted with supernatural powers. Pilate was afraid because he had just whipped and tortured someone who, in his mind, could bring down a curse or vengeance upon him. 19:9 Where are You from? Pilate was concerned about Jesus’ origins. His superstitious mind was wondering just what kind of person he was dealing with. 19:11 Jesus’ statement here indicates that even the worst evil cannot escape the sovereignty of God. Pilate had no real control (vv. 10,11), yet still stood as a responsible moral agent for his actions. When confronted with opposition and evil, Jesus often found solace in the sovereignty of His Father (e.g., 6:43,44,65; 10:18,28,29). he who delivered Me to you has the greater sin. This could refer either to Judas or Caiaphas. Since Caiaphas took such an active part in the plot against Jesus (11:49-53) and presided over the Sanhedrin, the reference may center on him (18:30,35). The critical point is not the identity of the person but guilt because of the deliberate, high-handed, and coldly calculated act of handing Jesus over to Pilate, after having seen and heard the overwhelming evidence that He was Messiah and Son of God.

JOHN 19:17 no friend of Caesar; everyone who makes himself out to be a king 2 opposes Caesar.” 13 Therefore when Pilate heard these words, he brought Jesus out, and a sat down on the judgment seat at a place called 1 The Pavement, but b in 2 Hebrew, Gabbatha. 14 Now it was a the day of preparation for the Passover; it was about the 1 b sixth hour. And he *said to the Jews, “Behold, c your King!” 15 So they cried out, “a Away with Him, away with Him, crucify Him!” Pilate *said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” 16 So he then a handed Him over to them to be crucified.

The Crucifixion of Christ Mt 27:32-38, 48, 50; Mk 15:21-26, 36, 37; Lk 23:26-33, 38, 46 17 a They took Jesus, therefore, and He went out, 1 b bearing His own cross, to the place called c the Place of a Skull, which is called d in 2 Hebrew, Golgotha. Mk 15:21; Lk 14:27; 23:26 c Lk 23:33 d Jn 19:13

Pilate had not been exposed to that. See notes on 9:41; 15:22-24; Heb 10:26-31. 19:12 no friend of Caesar. This statement by the Jews was loaded with irony, for the Jews’ hatred of Rome certainly indicated they too were no friends of Caesar. But they knew Pilate feared Tiberius Caesar (the Roman emperor at the time of Jesus’ crucifixion) since he had a highly suspicious personality and exacted ruthless punishment. Pilate had already created upheaval in Palestine by several foolish acts that had infuriated the Jews, and so was under the scrutiny of Rome to see if his ineptness continued. The Jews were intimidating him by threatening another upheaval that could spell the end of his power in Palestine, if he did not execute Jesus. 19:13 the judgment seat. Pilate capitulated under pressure (v. 12) and prepared to render judgment on the original charge of sedition against Rome. This “judgment seat” was the place Pilate sat to render the official verdict. The seat was placed on an area paved with stones known as “The Pavement.” The irony is that Pilate rendered judgment on the One whom the Father Himself entrusted with all judgment (5:22) and who would render a just condemnation of Pilate. 19:14 day of preparation for the Passover. Since this refers to the day before the Passover when preparation for the Passover was done, John presents Jesus as being sent to execution about the time Passover lambs were being slaughtered. For the chronology of the week, see Introduction: Interpretive Challenges. about the sixth hour. John is here reckoning time by the Roman method of the day beginning at midnight. See note on Mk 15:25. Behold, your King! That was Pilate’s mockery—that such a brutalized and helpless man was a fitting king for them. This mockery continued in the placard on the cross (vv. 19-22). 19:17 bearing His own cross. This refers to the cross-member, the horizontal bar. The condemned man carried it on his shoulders to the place of execution. Jesus carried His cross as far as the city gate, but due to the effects of the previous brutal beating, someone else had to eventually carry it for Him, i.e., Simon of Cyrene (Mt 27:32; Mk 15:21; Lk 23:26). Golgotha. This term is an Eng. transliteration of the Gr. which, in turn, is a translation of the Aram. word

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JOHN 19:18 There they crucified Him, and with Him other men, one on either side, and Jesus in between. 19 Pilate also wrote an inscription and put it on the cross. It was written, “a JESUS THE NAZARENE, b THE KING OF THE JEWS.” 20 Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written a in 1 Hebrew, Latin and in Greek. 21 So the chief priests of the Jews were saying to Pilate, “Do not write, ‘a The King of the Jews’; but that He said, ‘I am a King of the Jews.’” 22 Pilate answered, “a What I have written I have written.” 23 Then a the soldiers, when they had crucified Jesus, took His outer garments and made b four parts, a part to every soldier and also the 1 tunic; now the tunic was seamless, woven 2 in one piece. 24 So they said to one another, “a Let us not tear it, but cast lots for it, to decide whose it shall be”; b this was to fulfill the Scripture: “THEY c DIVIDED MY OUTER GARMENTS AMONG THEM, AND FOR MY CLOTHING THEY CAST 1 LOTS.” 25 Therefore the soldiers did these things. 18

a two

1590 18 a Lk 23:32 19 a Mt 27:37; Mk 15:26; Lk 23:38 b Jn 19:14, 21 20 1 I.e. Jewish Aramaic a Jn 19:13 21 a Jn 19:14, 19 22 a Ge 43:14; Est 4:16 23 1 Gr khiton, the garment worn next to the skin 2 Lit from the upper part through the whole a Mt 27:35; Mk 15:24; Lk 23:34 b Ac 12:4 24 1 Lit a lot a Ex 28:32; Mt 27:35; Mk 15:24; Lk 23:34 b Jn 19:28, 36f c Ps 22:18 25 a Mt 27:55f; Mk 15:40f; Lk 23:49 b Mt 12:46 c Lk 8:2; Jn 20:1, 18 26 a Jn 13:23 b Jn 2:4 27 a Lk 18:28; Jn 1:11; 16:32; Ac 21:6 28 a Jn 13:1; 17:4 b Jn 19:24, 36f c Ps 69:21 29 a Jn 19:29, 30: Mt 27:48, 50; Mk 15:36f; Lk 23:36 30 a Jn 17:4 b Mt 27:50; Mk 15:37;

meaning “skull.” The place probably derived its name from its appearance. The precise location of the site today is uncertain. 19:18 crucified Him. Jesus was made to lie on the ground while His arms were stretched out and nailed to the horizontal beam that He carried. The beam was then hoisted up, along with the victim, and fastened to the vertical beam. His feet were nailed to the vertical beam to which sometimes was attached a piece of wood that served as a kind of seat that partially supported the weight of the body. The latter, however, was designed to prolong and increase the agony, not relieve it. Having been stripped naked and beaten, Jesus could hang in the hot sun for hours if not days. To breathe, it was necessary to push with the legs and pull with the arms, creating excruciating pain. Terrible muscle spasms wracked the entire body; but since collapse meant asphyxiation, the struggle for life continued (see note on Mt 27:31). two other men. Matthew (27:38) and Luke (23:33) use the same word for these two as John used for Barabbas, i.e., guerrilla fighters. See note on 18:40. 19:19-22 wrote an inscription. The custom in such executions was to place a placard or tablet around the neck of the victim as he made his way to execution. The tablet would then be nailed to the victim’s cross (see Mt 27:37; Mk 15:26; Lk 23:38). Pilate used this opportunity for mocking revenge on the Jews who had so intimidated him into this execution (see note on v. 12). 19:23 His outer garments . . . and also the tunic. By custom, the clothes of the condemned person were the property of the executioners. The division of the garments suggests that the execution squad was made up of 4 soldiers (cf. Ac 12:4). The tunic was worn next to the skin. The plural “garments” probably refers to other clothes, including an outer garment, belt, sandals, and head covering. 19:24 John cites Ps 22:18. In the psalm, David, beset by physical distress and mockery by his opponents, used the symbolism of the common practice in an execution scene in which the executioner divided the victim’s clothes to portray the depth of his trouble. It is notable that David precisely described a form of execution that he had never seen. The passage was typologically prophetic of Jesus, David’s heir to the messianic throne (see Mt 27:46; Mk 15:34).

a But

standing by the cross of Jesus were mother, and His mother’s sister, Mary the wife of Clopas, and c Mary Magdalene. 26 When Jesus then saw His mother, and a the disciple whom He loved standing nearby, He *said to His mother, “b Woman, behold, your son!” 27 Then He *said to the disciple, “Behold, your mother!” From that hour the disciple took her into a his own household. 28 After this, Jesus, a knowing that all things had already been accomplished, b to fulfill the Scripture, *said, “c I am thirsty.” 29 A jar full of sour wine was standing there; so a they put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth. 30 Therefore when Jesus had received the sour wine, He said, “a It is finished!” And He bowed His head and b gave up His spirit. 31 Then the Jews, because it was a the day of preparation, so that b the bodies would not remain on the cross on the Sabbath (1 for that Sabbath was a c high day), asked b His

Lk 23:46 31 1 Lit for the day of that Sabbath was great a Jn 19:14, 42 b Dt 21:23; Jos 8:29; 10:26f c Ex 12:16

19:25 Although the exact number of women mentioned here is questioned, John probably refers to 4 women rather than 3, i.e., two by name and two without naming them: 1) “His mother” (Mary); 2) “His mother’s sister” (probably Salome [Mk 15:40] the sister of Mary and mother of James and John, the sons of Zebedee [Mt 27:56,57; Mk 15:40]); 3) “Mary the wife of Cleopas” (the mother of James the younger and Joses—Mt 27:56); and 4) Mary Magdalene (“Magdalene” signifies “Magdala” a village on the W shore of Galilee, 2 or 3 mi. N of Tiberias). Mary Magdalene figures prominently in the resurrection account (see 20:1-18; cf. Lk 8:2,3 where Jesus healed her from demon possession). 19:26 the disciple whom He loved. This is a reference to John (see note on 13:23; cf. Introduction: Author and Date). Jesus, as firstborn and breadwinner of the family before He started His ministry, did not give the responsibility to His brothers because they were not sympathetic to His ministry nor did they believe in Him (7:3-5) and they likely were not present at the time (i.e., their home was in Capernaum—see 2:12). 19:29 The drink here is not to be confused with the wine “mixed with gall” offered to Him on the way to the cross (Mt 27:34) intended to help deaden pain. The purpose of this drink (cf. Mk 15:36) was to prolong life and increase the torture and pain. It was a cheap, sour wine used by soldiers. The use of this word recalls Ps 69:21 where the same noun occurs in the LXX. Hyssop is a little plant that is ideal for sprinkling (see Ex 12:22). 19:30 It is finished! The verb here carries the idea of fulfilling one’s task and, in religious contexts, has the idea of fulfilling one’s religious obligations (see 17:4). The entire work of redemption had been brought to completion. The single Gr. word here (translated “it is finished”) has been found in the papyri being placed on receipts for taxes meaning “paid in full” (see Col 3:13,14). He . . . gave up His spirit. The sentence signaled that Jesus “handed over” His spirit as an act of His will. No one took His life from Him, for He voluntarily and willingly gave it up (see 10:17,18). 19:31 day of preparation. This refers to Friday, the day before or the “preparation” day for the Sabbath. See Introduction: Interpretive Challenges. would not remain on the cross on the Sabbath. The

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1591 Pilate that their legs might be broken, and that they might be taken away. 32 So the soldiers came, and broke the legs of the first man and of the other who was a crucified with Him; 33 but coming to Jesus, when they saw that He was already dead, they did not break His legs. 34 But one of the soldiers pierced His side with a spear, and immediately a blood and water came out. 35 And he who has seen has a testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe. 36 For these things came to pass a to fulfill the Scripture, “b NOT A BONE OF HIM SHALL BE 1 BROKEN.” 37 And again another Scripture says, “a THEY SHALL LOOK ON HIM WHOM THEY PIERCED.”

The Burial of Christ Mt 27:57-60; Mk 15:42-46; Lk 23:50-54 38 a After these things Joseph of Arimathea, being a disciple of Jesus, but a b secret one for c fear of the Jews, asked Pilate

32 a Jn 19:18 34 a 1 Jn 5:6, 8 35 a Jn 15:27; 21:24 36 1 Or crushed or shattered a Jn 19:24, 28 b Ex 12:46; Nu 9:12; Ps 34:20 37 a Zec 12:10; Rev 1:7 38 a Jn 19:38-42: Mt 27:57-61; Mk 15:4247; Lk 23:50-56 b Mk 15:43 c Jn 7:13 39 1 Two early mss read package of 2 Lit 100 litras (12 oz each) a Jn 3:1 b Mk 16:1 c Ps 45:8; Pr 7:17; SS 4:14; Mt 2:11 d Jn 12:3 40 a Mt 26:12; Mk 14:8; Jn 11:44 b Lk 24:12; Jn 20:5, 7 41 a Mt 27:60 b Lk 23:53 42 a Jn 19:14, 31 b Jn 19:20, 41 CHAPTER 20 1 a Jn 20:1-8: Mt 28:1-8; Mk 16:1-8; Lk 24:1-10

normal Roman practice was to leave crucified men and women on the cross until they died (and this could take days) and then leave their rotting bodies hanging there to be devoured by vultures. The Mosaic law insisted that anyone being impaled (usually after execution) should not remain there overnight (Dt 21:22,23). Such a person was under God’s curse, and to leave him exposed would be to desecrate the land in their minds. their legs might be broken. In order to hasten death for certain reasons, soldiers would smash the legs of the victim with an iron mallet. Not only did this action induce shock and additional loss of blood, but it prevented the victim from pushing with his legs to keep breathing (see note on v. 18.), and thus the victim died due to asphyxiation. 19:34 The soldier’s stabbing of Jesus’ side caused significant penetration because of the sudden flow of blood and water. Either the spear pierced Jesus’ heart or the chest cavity was pierced at the bottom. In either event, John mentioned the outflow of “blood and water” to emphasize that Jesus was unquestionably dead. 19:35 he who has seen. This has reference to John the apostle who was an eyewitness of these events (v. 26; 13:23; 20:2; 21:7,20; cf. 1Jn 1:1-4). 19:36,37 John quoted from either Ex 12:46 or Nu 9:12, both of which specify that no bone of the Passover lamb may be broken. Since the NT portrays Jesus as the Passover Lamb that takes away the sins of the world (1:29; cf. 1Co 5:7; 1Pe 1:19), these verses have special typologically prophetic significance for Him. The quote in v. 37 comes from Zec 12:10, which indicates God Himself was pierced when His representative, the Shepherd (Zec 13:7; cf. Zec 11:4,8,9,1517) was pierced. The anguish and contrition of the Jews in the Zechariah passage, because of their wounding of God’s Shepherd, is typologically prophetic of the time of the coming of the Son of God, Messiah, when at His return, Israel shall mourn for the rejection and killing of their King (cf. Rev 1:7). 19:38 Joseph of Arimathea. This man appears in all 4 gospels, only in connection with Jesus’ burial. The synoptics relate that he was a member of the Sanhedrin (Mk 15:43), he was rich (Mt 27:57), and he was looking for the kingdom of God (Lk 23:51). John treated the idea of secret disciples negatively (see 12:42,43) but since Joseph publicly risked his reputation and even his life in asking for the body of Jesus, John pictured him in a more positive light.

JOHN 20:1 that he might take away the body of Jesus; and Pilate granted permission. So he came and took away His body. 39 a Nicodemus, who had first come to Him by night, also came, b bringing a 1 mixture of c myrrh and aloes, about a d hundred 2 pounds weight. 40 So they took the body of Jesus and a bound it in b linen wrappings with the spices, as is the burial custom of the Jews. 41 Now in the place where He was crucified there was a garden, and in the garden a a new tomb b in which no one had yet been laid. 42 Therefore because of the Jewish day of a preparation, since the tomb was b nearby, they laid Jesus there.

The Resurrection of Christ Mt 28:1-8; Mk 16:1-8; Lk 24:1-12 a Now on the first day of the week b Mary Magdalene *came early to the tomb, while it *was still dark, and *saw c the stone already taken away from the tomb.

b Jn 19:25; 20:18 c Mt 27:60, 66; 28:2; Mk 15:46; 16:3f; Lk 24:2; Jn 11:38

19:39 Nicodemus. See notes on 3:1-10. about a hundred pounds. An inaccurate understanding of the term used in the original, this mixture of spices weighed closer to 65 pounds. Myrrh was a very fragrant gummy resin, which the Jews turned into a powdered form and mixed with aloes, a powder from the aromatic sandalwood. The Jews did not embalm but did this procedure to stifle the smell of putrefaction (see note on 11:39). 19:40 linen wrappings . . . spices. The spices most likely were laid on the entire length of the strips of linen which were then wound around Jesus’ body. More spices were laid under the body and perhaps packed around it. The sticky resin would help the cloth adhere. 19:41,42 garden . . . new tomb. Only John relates that the tomb was near the place where Jesus was crucified. Since the Sabbath, when all work had to cease, was nearly upon them (6:00 p.m., sunset), the nearness of the tomb was helpful. John does not mention that Joseph of Arimathea rolled a stone across the tomb’s mouth or that Mary Madgdalene and Mary the mother of Joses saw where He was laid (Mt 27:58-61). For the time of the Lord’s death and burial, see note on Mt 27:45. 20:1-31 This chapter records the appearances of Jesus to His own followers: 1) the appearance to Mary Magdalene (vv. 1-18); 2) the appearance to the 10 disciples (vv. 19-23); and 3) the appearance to Thomas (vv. 24-29). Jesus did not appear to unbelievers (see 14:19; 16:16,22) because the evidence of His resurrection would not have convinced them as the miracles had not (Lk 16:31). The god of this world had blinded them and prevented their belief (2Co 4:4). Jesus, therefore, appears exclusively to His own in order to confirm their faith in the living Christ. Such appearances were so profound that they transformed the disciples from cowardly men hiding in fear to bold witnesses for Jesus (e.g., Peter; see 18:27; cf. Ac 2:14-39). Once again John’s purpose in recording these resurrection appearances was to demonstrate that Jesus’ physical and bodily resurrection was the crowning proof that He truly is the Messiah and Son of God who laid down His life for His own (10:17,18; 15:13; cf. Ro 1:4). 20:1 first day of the week. A reference to Sunday. From then on, believers set aside Sunday to meet and remember the marvelous resurrection of the Lord (see Ac 20:7; 1Co 16:2). It became known as the Lord’s Day (Rev 1:10). See notes on Lk 24:4,34. Mary Magdalene came

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JOHN 20:2 So she *ran and *came to Simon Peter and to the other a disciple whom Jesus loved, and *said to them, “b They have taken away the Lord out of the tomb, and we do not know where they have laid Him.” 3 a So Peter and the other disciple went forth, and they were going to the tomb. 4 The two were running together; and the other disciple ran ahead faster than Peter and came to the tomb first; 5 and a stooping and looking in, he *saw the b linen wrappings lying there; but he did not go in. 6 And so Simon Peter also *came, following him, and entered the tomb; and he *saw the linen wrappings lying there, 7 and a the face-cloth which had been on His head, not lying with the b linen wrappings, but rolled up in a place by itself. 8 So the other disciple who a had first come to the tomb then also entered, and he saw and believed. 9 For as yet a they did not understand the Scripture, b that He must rise again from the dead. 10 So the disciples went away again a to their own homes. 2

Christ Appears to Mary Magdalene 11 a But Mary was standing outside the tomb weeping; and so, as she wept, she b stooped and looked into the tomb; 12 and she *saw a two angels in white sitting, one

1592 2 a Jn 13:23 b Jn 20:13 3 a Lk 24:12; Jn 20:310 5 a Jn 20:11 b Jn 19:40 7 a Jn 11:44 b Jn 19:40 8 a Jn 20:4 9 a Mt 22:29; Jn 2:22 b Lk 24:26ff, 46 10 a Lk 24:12 11 a Mk 16:5 b Jn 20:5 12 a Mt 28:2f; Mk 16:5; Lk 24:4

13 a Jn 20:15 b Jn 20:2 14 a Mt 28:9; Mk 16:9 b Jn 21:4 15 a Jn 20:13 16 1 I.e. Jewish Aramaic a Jn 5:2 b Mt 23:7; Mk 10:51 17 a Mt 28:10 b Mk 12:26; 16:19; Jn 7:33 18 a Jn 20:1 b Mk 16:10; Lk 24:10, 23

early to the tomb, while it was still dark. Perhaps the reason why Jesus first appeared to Mary Magdalene was to demonstrate grace by His personal, loving faithfulness to someone who formerly had a sordid past; but clearly also because she loved Him so dearly and deeply, that she appeared before anyone else at the tomb. Her purpose in coming was to finish the preparation of Jesus’ body for burial by bringing more spices to anoint the corpse (Lk 24:1). 20:2 other disciple whom Jesus loved. This is the author John. They have taken. Though Jesus had predicted His resurrection numerous times, it was more than she could believe at that point. It would take His showing Himself alive to them by many “convincing proofs” (Ac 1:3) for them to believe. 20:5-7 saw the linen wrappings lying there. A contrast existed between the resurrection of Lazarus (11:44) and that of Jesus. While Lazarus came forth from the grave wearing his graveclothes, Jesus’ body, though physical and material, was glorified and was now able to pass through the graveclothes much in the same way that He later appeared in the locked room (see vv. 19,20; cf. Php 3:21). linen wrappings . . . face-cloth. The state of those items indicates no struggle, no hurried unwrapping of the body by grave robbers, who wouldn’t unwrap the body anyway, since transporting it elsewhere would be easier and more pleasant if it was left in its wrapped and spiced condition. All appearances indicated that no one had taken the body, but that it had moved through the cloth and left it behind in the tomb. 20:8 the other disciple. John saw the graveclothes and was convinced by them that He had risen. 20:9 did not understand the Scripture. Neither Peter nor John understood that Scripture said Jesus would rise (Ps 16:10). This is evident by the reports of Luke (24:25-27,32,44-47). Jesus had foretold His resurrection (2:19; Mt 16:21; Mk 8:31; 9:31; Lk 9:22), but they would not accept it (Mt 16:22; Lk 9:44,45). By the time John wrote this gospel, the church had developed an understanding of the OT prediction of Messiah’s resurrection (cf. “as yet”).

at the head and one at the feet, where the body of Jesus had been lying. 13 And they *said to her, “a Woman, why are you weeping?” She *said to them, “Because b they have taken away my Lord, and I do not know where they have laid Him.” 14 When she had said this, she turned around and *a saw Jesus standing there, and b did not know that it was Jesus. 15 Jesus *said to her, “a Woman, why are you weeping? Whom are you seeking?” Supposing Him to be the gardener, she *said to Him, “Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away.” 16 Jesus *said to her, “Mary!” She turned and *said to Him a in 1 Hebrew, “b Rabboni!” (which means, Teacher). 17 Jesus *said to her, “Stop clinging to Me, for I have not yet ascended to the Father; but go to a My brethren and say to them, ‘I b ascend to My Father and your Father, and My God and your God.’” 18 a Mary Magdalene *came, b announcing to the disciples, “I have seen the Lord,” and that He had said these things to her.

Christ Appears to the Disciples (Thomas Absent)—Mk 16:14; Lk 24:36-43 19 So when it was evening on that day, the first day of the week, and when the

20:11-13 weeping. Mary’s sense of grief and loss may have driven her back to the tomb. She apparently had not crossed paths with Peter or John and thus did not know of Jesus’ resurrection (see v. 9). 20:12 two angels. Luke (24:4) describes both. Matthew (28:2,3) and Mark (16:5) report only one. John’s reason for the mention of angels is to demonstrate that no grave robbers took the body. This was an operation of the power of God. 20:14 did not know that it was Jesus. The reason for Mary’s failure to recognize Jesus is uncertain. She may not have recognized Him because her tears blurred her eyes (v. 11). Possibly also, the vivid memories of Jesus’ bruised and broken body were still etched in her mind, and Jesus’ resurrection appearance was so dramatically different that she failed to recognize Him. Perhaps, however, like the disciples on the road to Emmaus, she was supernaturally prevented from recognizing Him until He chose for her to do so (see Lk 24:16). 20:16 Mary! Whatever the reason for her failure to recognize Jesus, the moment He spoke the single word, “Mary,” she immediately recognized Him. This is reminiscent of Jesus’ words “My sheep hear My voice, and I know them, and they follow Me” (10:27; cf. 10:3,4). 20:17 Stop clinging to Me, for I have not yet ascended. Mary was expressing a desire to hold on to His physical presence for fear that she would once again lose Him. Jesus’ reference to His ascension signifies that He would only be temporarily with them and though she desperately wanted Him to stay, He could not. Jesus was with them only for 40 more days and then He ascended (Ac 1:3-11). After He went to the Father, He sent the Holy Spirit (“The Helper”) so that they would not feel abandoned (see note on 14:18,19). My brethren. Disciples have been called “slaves” or “friends” (15:15), but not “brothers,” until here. Because of Jesus’ work on the cross in place of the sinner, this new relationship to Christ was made possible (Ro 8:14-17; Gal 3:26,27; Eph 1:5; Heb 2:10-13). 20:19 on that day. See note on v. 1. the doors were shut. The Gr.

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1593 doors were shut where the disciples were, for a fear of the Jews, Jesus came and stood in their midst and *said to them, “1 b Peace be with you.” 20 And when He had said this, a He showed them both His hands and His side. The disciples then b rejoiced when they saw the Lord. 21 So Jesus said to them again, “a Peace be with you; b as the Father has sent Me, I also send you.” 22 And when He had *said this, He breathed on them and said to them, “Receive the Holy Spirit. 23 a If you forgive the sins of any, their sins 1 have been forgiven them; if you retain the sins of any, they have been retained.” 24 But a Thomas, one of b the twelve, called 1 a Didymus, was not with them when Jesus came. 25 So the other disciples were saying to him, “We have seen the Lord!” But he said to them, “Unless I see in a His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, b I will not believe.”

Christ Appears to the Disciples (Thomas Present)—1Co 15:5 26 1 After eight days His disciples were again inside, and Thomas with them. Jesus *came, the doors having been 2 shut, and stood in their midst and said, “a Peace be with you.” 27 Then He *said to Thomas,

19 1 Lit Peace to you a Jn 7:13 b Lk 24:36; Jn 14:27; 20:21, 26 20 a Lk 24:39, 40; Jn 19:34 b Jn 16:20, 22 21 a Lk 24:36; Jn 14:27; 20:19, 26 b Jn 17:18 23 1 I.e. have previously been forgiven a Mt 16:19; 18:18 24 1 I.e. the Twin a Jn 11:16 b Jn 6:67 25 a Jn 20:20 b Mk 16:11 26 1 Or A week later 2 Or locked a Lk 24:36; Jn 14:27; 20:19, 21

27 a Lk 24:40; Jn 20:25 29 a 1Pe 1:8 30 1 Or attesting miracles a Jn 21:25 b Jn 2:11 31 1 I.e. the Messiah a Jn 19:35 b Mt 4:3 c Jn 3:15 CHAPTER 21 1 1 Or made Himself visible a Mk 16:12; Jn 21:14 b Jn 20:19, 26 c Jn 6:1 2 1 I.e. the Twin a Jn 11:16 b Jn 1:45ff c Jn 2:1 d Mt 4:21; Mk 1:19; Lk 5:10

word indicates the doors were locked for fear of the Jews. Since the authorities had executed their leader, they reasonably expected that Jesus’ fate could be their own. Peace be with you. See notes on 14:27; 16:33. Jesus’ greeting complements His “It is finished,” for His work on the cross accomplished peace between God and His people (Ro 5:1; Eph 2:14-17). 20:20 Jesus proved that He who appeared to them was the same One who was crucified (cf. Lk 24:39). 20:21 This commission builds on 17:18. See Mt 28:19,20. 20:22 Since the disciples did not actually receive the Holy Spirit until the day of Pentecost, some 40 days in the future (Ac 1:8; 2:1-3), this statement must be understood as a pledge on Christ’s part that the Holy Spirit would be coming. 20:23 See notes on Mt 16:19; 18:18. This verse does not give authority to Christians to forgive sins. Jesus was saying that the believer can boldly declare the certainty of a sinner’s forgiveness by the Father because of the work of His Son if that sinner has repented and believed the gospel. The believer with certainty can also tell those who do not respond to the message of God’s forgiveness through faith in Christ that their sins, as a result, are not forgiven. 20:24-26 Thomas has already been portrayed as loyal but pessimistic. Jesus did not rebuke Thomas for his failure, but instead compassionately offered him proof of His resurrection. Jesus lovingly met him at the point of his weakness (2Ti 2:13). Thomas’ actions indicated that Jesus had to convince the disciples rather forcefully of His resurrection, i.e., they were not gullible people predisposed to believing in resurrection. The point is they would not have fabricated it or hallucinated it, since they were so reluctant to believe even with the evidence they could see. 20:28 My Lord and my God! With these words, Thomas declared his firm belief in the resurrection and, therefore, the deity of Jesus

JOHN 21:3 “a Reach here with your finger, and see My hands; and reach here your hand and put it into My side; and do not be unbelieving, but believing.” 28 Thomas answered and said to Him, “My Lord and my God!” 29 Jesus *said to him, “Because you have seen Me, have you believed? a Blessed are they who did not see, and yet believed.”

The Purpose of John’s Gospel 30 a Therefore many other 1 b signs Jesus also performed in the presence of the disciples, which are not written in this book; 31 but these have been written a so that you may believe that Jesus is 1 the Christ, b the Son of God; and that c believing you may have life in His name.

Christ Appears to the Seven Disciples

After these things Jesus 1 a manifested Himself b again to the disciples at the c Sea of Tiberias, and He manifested Himself in this way. 2 Simon Peter, and a Thomas called 1 Didymus, and b Nathanael of c Cana in Galilee, and d the sons of Zebedee, and two others of His disciples were together. 3 Simon Peter *said to them, “I am going fishing.” They *said to him, “We will also come with you.” They went

the Messiah and Son of God (Tit 2:13). This is the greatest confession a person can make. Thomas’ confession functions as the fitting capstone of John’s purpose in writing (see vv. 30,31). 20:29 Jesus foresaw the time when such tangible evidence as Thomas received would not be available. When Jesus ascended permanently to the Father, all those who believe would do so without the benefit of seeing the resurrected Lord. Jesus pronounced a special blessing on those who believe without having Thomas’ privilege (1Pe 1:8,9). 20:30,31 These verses constitute the goal and purpose for which John wrote the gospel (see Introduction: Background and Setting). 21:1-25 The epilogue or appendix of John’s gospel. While 20:30,31 constitute the conclusion of the body of the fourth gospel, the information here at the end of his work provides a balance to his prologue in 1:1-18. The epilogue essentially ties up 5 loose ends that were unanswered in chap. 20. 1) Will Jesus no longer directly provide for His own (cf. 20:17)? This question is answered in vv. 1-14. 2) What happened to Peter? Peter had denied Christ 3 times and fled. The last time Peter was seen was in 20:6-8 where both he and John saw the empty tomb but only John believed (20:8). This question is answered in vv. 15-17. 3) What about the future of the disciples now that they are without their Master? This question is answered in vv. 18,19. 4) Was John going to die? Jesus answers this question in vv. 20-23. 5) Why weren’t other things that Jesus did recorded by John? John gives the answer to that in vv. 24,25. 21:1 Sea of Tiberias. An alternate name for the Sea of Galilee, found only in John (see 6:1). 21:2 Simon Peter. In all lists of the apostles, he is named first, indicating his general leadership of the group (e.g., Mt 10:2). 21:3 I am going fishing. The most reasonable explanation for Peter and the others to go to Galilee in order to fish was that they

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JOHN 21:4 out and got into the boat; and a that night they caught nothing. 4 But when the day was now breaking, Jesus stood on the beach; yet the disciples did not a know that it was Jesus. 5 So Jesus *said to them, “Children, a you do not have 1 any fish, do you?” They answered Him, “No.” 6 And He said to them, “a Cast the net on the right-hand side of the boat and you will find a catch.” So they cast, and then they were not able to haul it in because of the great number of fish. 7 a Therefore that disciple whom Jesus loved *said to Peter, “It is the Lord.” So when Simon Peter heard that it was the Lord, he put his outer garment on (for he was stripped for work), and threw himself into the sea. 8 But the other disciples came in the little boat, for they were not far from the land, but about 1 one hundred yards away, dragging the net full of fish. 9 So when they got out on the land, they *saw a charcoal a fire already laid and b fish placed on it, and bread. 10 Jesus *said to them, “Bring some of the a fish which you have now caught.” 11 Simon Peter went up and drew the net to land, full of large fish, a hundred and fifty-three; and although there were so many, the net was not torn. 12 Jesus *said to them, “Come and have a breakfast.” None of the disciples ventured

1594 3 a Lk 5:5 4 a Lk 24:16; Jn 20:14 5 1 Lit something eaten with bread a Lk 24:41 6 a Lk 5:4ff 7 a Jn 13:23; 21:20 8 1 Lit 200 cubits 9 a Jn 18:18 b Jn 6:9, 11; 21:10, 13 10 a Jn 6:9, 11; 21:9, 13 12 a Jn 21:15

13 a Jn 21:9 b Jn 6:9, 11; 21:9, 10 14 1 Or made Himself visible a Jn 20:19, 26 15 1 Gr agapao 2 Gr phileo a Jn 21:12 b Mt 26:33; Mk 14:29; Jn 13:37 c Lk 12:32 16 1 Gr agapao 2 Gr phileo a Mt 2:6; Ac 20:28; 1Pe 5:2; Rev 7:17 17 1 Gr phileo a Jn 13:38 b Jn 16:30 c Jn 21:15, 16 19 a Jn 12:33; 18:32 b 2Pe 1:14

went in obedience to the Lord’s command to meet Him in Galilee (Mt 28:16). Peter and the others occupied themselves with fishing, which was their former livelihood, while they awaited Jesus’ appearance. 21:4 This could be another instance in which the Lord kept His disciples from recognizing Him (20:14,15; cf. Lk 24:16). 21:7 that disciple whom Jesus loved. John immediately recognized that the stranger was the risen Lord, for only He had such supernatural knowledge and power (v. 6). Peter impulsively jumped in and headed to see the Lord. 21:9 fish . . . and bread. Apparently, the Lord created this breakfast as He had created food for the multitudes (6:1-13). 21:11 a hundred and fifty-three. John’s recording of the precise number reinforces the fact that he was an eyewitness author of the events he recorded (1Jn 1:1-4). Jesus’ action here in providing the fish also indicated that He would still provide for His disciples’ needs (see Php 4:19; Mt 6:25-33). 21:14 the third time. The reference to the “third time” refers only to the appearances reported in John’s gospel, i.e., the first being in 20:19-23 and the second in 20:26-29. 21:15-17 The meaning of this section hinges upon the usage of two synonyms for love. In terms of interpretation, when two synonyms are placed in close proximity in context, a difference in meaning, however slight, is emphasized. When Jesus asked Peter if he loved Him, He used a word for love that signified total commitment. Peter responded with a word for love that signified his love for Jesus, but not necessarily his total commitment. This was not because he was reluctant to express that greater love, but because he had been disobedient and denied the Lord in the past. He was, perhaps, now reluctant to make a claim of supreme devotion when, in the past, his life did not support such a claim. Jesus pressed home to

to question Him, “Who are You?” knowing that it was the Lord. 13 Jesus *came and *took a the bread and *gave it to them, and the b fish likewise. 14 This is now the a third time that Jesus 1 was manifested to the disciples, after He was raised from the dead.

Christ Speaks to Peter 15 So when they had a finished breakfast, Jesus *said to Simon Peter, “Simon, son of John, do you 1 b love Me more than these?” He *said to Him, “Yes, Lord; You know that I 2 love You.” He *said to him, “Tend c My lambs.” 16 He *said to him again a second time, “Simon, son of John, do you 1 love Me?” He *said to Him, “Yes, Lord; You know that I 2 love You.” He *said to him, “a Shepherd My sheep.” 17 He *said to him the third time, “Simon, son of John, do you 1 love Me?” Peter was grieved because He said to him a the third time, “Do you 1 love Me?” And he said to Him, “Lord, b You know all things; You know that I 1 love You.” Jesus *said to him, “c Tend My sheep. 18 Truly, truly, I say to you, when you were younger, you used to gird yourself and walk wherever you wished; but when you grow old, you will stretch out your hands and someone else will gird you, and bring you where you do not wish to go.” 19 Now this He *said, a signifying by b what kind of

Peter the need for unswerving devotion by repeatedly asking Peter if he loved Him supremely. The essential message here is that Jesus demands total commitment from His followers. Their love for Him must place Him above their love for all else. Jesus confronted Peter with love because He wanted Peter to lead the apostles (Mt 16:18), but in order for Peter to be an effective shepherd, his overwhelming drive must exemplify supreme love for his Lord. 21:15 more than these? This probably refers to the fish (v. 11) representing Peter’s profession as a fisherman, for he had gone back to it while waiting for Jesus (see v. 3). Jesus wanted Peter to love Him so supremely as to forsake all that he was familiar with and be exclusively devoted to being a fisher of men (Mt 4:19). The phrase may refer to the other disciples, since Peter had claimed he would be more devoted than all the others (Mt 26:33). Tend My lambs. The word “tend” conveys the idea of being devoted to the Lord’s service as an undershepherd who cares for His flock (see 1Pe 5:1-4). The word has the idea of constantly feeding and nourishing the sheep. This served as a reminder that the primary duty of the messenger of Jesus Christ is to teach the Word of God (2Ti 4:2). Acts 1–12 records Peter’s obedience to this commission. 21:17 Peter was grieved. The third time Jesus asked Peter, He used Peter’s word for love that signified something less than total devotion, questioning even that level of love Peter thought he was safe in claiming (see note on vv. 15-17). The lessons driven home to Peter grieved his heart, so that he sought for a proper understanding of his heart, not by what he said or had done, but based on the Lord’s omniscience (cf. 2:24,25). 21:18,19 A prophecy of Peter’s martyrdom. Jesus’ call of devotion to Him would also mean that Peter’s devotion would entail his own death (Mt 10:37-39). Whenever any Christian follows Christ, he must be prepared to suffer and die (Mt 16:24-26). Peter lived 3 decades

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1595 death he would glorify God. And when He had spoken this, He said to him, “c Follow Me!” 20 Peter, turning around, *saw the a disciple whom Jesus loved following them; the one who also had b leaned back on His bosom at the supper and said, “Lord, who is the one who betrays You?” 21 So Peter seeing him *said to Jesus, “Lord, and what about this man?” 22 Jesus *said to him, “If I want him to remain a until I come, what is that to you? You b follow Me!” 23 Therefore this saying went out among a the brethren that that disciple

19 c Mt 8:22; 16:24; Jn 21:22 20 a Jn 21:7 b Jn 13:25 22 a Mt 16:27f; 1Co 4:5; 11:26; Jas 5:7; Rev 2:25 b Mt 8:22; 16:24; Jn 21:19 23 a Ac 1:15

b Mt 16:27f; 1Co 4:5; 11:26; Jas 5:7; Rev 2:25 24 a Jn 15:27 25 a Jn 20:30

serving the Lord and anticipating the death that was before him (2Pe 1:12-15), but he wrote that such suffering and death for the Lord brings praise to God (1Pe 4:14-16). Church tradition records that Peter suffered martyrdom under Nero (ca. A.D. 67–68), being crucified upside down, because he refused to be crucified like his Lord. 21:20-22 Jesus’ prophecy regarding Peter’s martyrdom prompted Peter to ask what would happen to John (“the disciple whom Jesus loved”—see 13:23). He may have asked this because of his deep concern for John’s future, since he was an intimate friend. Jesus’ reply, “You follow Me,” signified that his primary concern must not be John but his continued devotion to the Lord and His service, i.e., Christ’s service must be his all-consuming passion and nothing must detract from it.

JOHN 21:25 would not die; yet Jesus did not say to him that he would not die, but only, “If I want him to remain b until I come, what is that to you?”

The Conclusion of John’s Gospel 24 This is the disciple who a is testifying to these things and wrote these things, and we know that his testimony is true. 25 And there are also a many other things which Jesus did, which if they *were written in detail, I suppose that even the world itself *would not contain the books that *would be written.

21:22,23 until I come. Jesus’ hypothetical statement for emphasis was that, if John lived until His second coming, it was none of Peter’s concern. He needed to live his own life in faithfulness, not compare it with any other. 21:24 the disciple who is testifying. John is a personal witness of the truth of the events that he recorded. The “we” most likely is an editorial device referring only to John (see 1:14; 1Jn 1:1-4; 3Jn 12), or it may include the collective witness of his apostolic colleagues. 21:25 John explained that he had been selective rather than exhaustive in his testimony. Although selective, the truth revealed in John’s gospel is sufficient to bring anyone to faith in the Messiah and Son of God (14:26; 16:13).