When we open up the Fourth Gospel we note immediately that it is different from the other three. While the three synoptic gospels focus on what Jesus taught, the Fourth Gospel focuses on who Jesus is. [1] “Matthew and Luke begin with Jesus’ birth, Mark begins with his baptism, but John begins before the creation…” [2] While the other gospels focus on the natural events related to Jesus, John focuses on the spiritual significance of these events. Early Christian writers symbolized the Gospel of John as an eagle, likely because of the lofty heights the author attained. [3] It is reported that the great Augustine (354-430) said of this gospel that it is deep enough for an elephant to swim in but it is shallow enough for a little child not to drown. [4] In chapters 2 through 11 John demonstrates Jesus as the Christ and Son of God by presenting seven selected miracles or signs. [5] We are soon aware that the author of this gospel is an eyewitness to the events of Jesus’ life (Jn. 19:35; 21:24; 19:26). From ancient times, John the son of Zebedee, and close disciple of Jesus, was regarded as the author of this book. He is not mentioned by name in the text, but that is also was the case with authors of the other three gospels. John’s authorship was attested by Clement of Alexandria (c. AD 180-200) and by Irenaeus (around 200). [6] His authorship was attested by others such as Tatian, Theophilus of Antioch and by the church historian Eusebius. [7] The Gospel of John was probably aimed at the millions of new Gentile Christians who had some basic knowledge of the faith but needed more depth. They needed grounding in order to counteract the numerous heresies that were appearing at latter part of the century. [8] Many teachers were saying that Jesus was not the Son of God and some were claiming that he was not truly human. In addition, persecution of the church was beginning in a systematic manner and the believers were in need of strong faith. In his late life, and probably before the fall of Jerusalem to Rome in AD 70, John moved to the large Gentile city of Ephesus. It was from there that he likely wrote his gospel. Most conservative scholars think that the date of the writing was around 85 to 90. [9] Today we have a papyrus fragment of John’s gospel, the Rylands Papyri in the John Rylands University Library Manchester, UK. This fragment is dated around AD 130. [10] It is thought to be the earliest fragment of any New Testament text. In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. John 1:1-2 John, who was the beloved disciple of Jesus, was now looking back more than half a century and recalling his glorious days with Jesus, the Messiah of Israel. But over the half century many things had changed. Much of the land of Israel had been ravaged by the Romans in the late 60s and early 70s, including the Holy City of Jerusalem with the temple. Many of the Lord’s people had been killed, sold into slavery or dispersed to foreign lands. John himself was dispersed and was now a resident of the large Gentile city of Ephesus. It seemed that almost everything had changed from the days of Jesus. No longer did most people around him speak and think in the Semitic languages of Hebrew and Aramaic. Instead, the Greek language with its patterns of thought had become almost universal. The Scottish great William Barclay says, “By A.D. 60 there must have been a hundred thousand Greeks in the church for every Jew who was a Christian. Jewish ideas were completely strange to the Greeks. To take but one outstanding example, the Greeks had never heard of the Messiah.” [1] It was now imperative that a bridge from the ancient Hebrew to the popular Greek be built. It was to this great task that the aged John had now dedicated himself. To add to these problems, many authors and writings in the Greek language were now proposing heretical teachings, based upon erroneous Greek theological understandings. It seemed that something had to be done to present the pure truth of the gospel in a language the people could understand. John began his gospel by taking a Greek word and concept and using it to convey the wonderful truth of Jesus’ deity. For the “word of God” John substituted the Greek concept of “Logos.” This word had been around for some time in the Greek world and it was especially used among the Stoics. They felt that Logos was the mind of God, or reason that governed the universe. The Stoics saw Logos as roughly equivalent to God (theos). [2] The ideas of “word,” “reason” and even “wisdom,” were also not at all foreign to the Hebrew language and tradition. In many scriptures we see these connections with God: e.g. Genesis 1:3; 1:6;1:11; Psalms 107:20; 147:15; Proverbs 2:1-22; 3:13-26; 4:5-13: 8:1-9; 8:22-30; Isaiah 55:11. In Psalm 33:6, it is said, “By the word of the LORD the heavens were made, their starry host by the breath of his mouth.” John was intent upon tying together the prevailing Greek language with the ancient Hebrew language in his new and fresh presentation of Jesus and his gospel. It seems that today we are once again in need of understanding regarding the biblical concept of “word.” Today in our scientific age it sounds a bit like a fairy tale to state that God created the heavens and earth simply with his spoken word. No doubt there are many in the scientific world that would scoff at such an idea. Fortunately for us, there is now a growing number of prominent physicists who believe something very similar to this. The esteemed physicist Gerald Schroeder notes that his associate J. A. Wheeler sees the universe as “information” while James Jeans sees it as a “thought.” Werner Heisenberg likens it to an “idea” while Nobel Laurate George Wald observes it as “mind.” [3] It is particularly noteworthy what the great J. A. Wheeler has to say: “When I first started studying, I saw the world as composed of particles. Looking more deeply I discovered waves. Now after a lifetime of study, it appears that all existence is the expression of information.” [4] We must almost gasp at how closely this corresponds to John 1:1. In the realm of biology we know today that information or word determines growth and development of all living things. Lee Strobel says, “The six-feet of DNA coiled inside every one of our body’s one hundred trillion cells contains a four-letter chemical alphabet that spells out precise assembly instructions for all the proteins from which our bodies are made.” [5] Microsoft co-founder Bill Gates says, “Human DNA is like a computer program but far, far more advanced than any software ever created.” [6] Clearly, our world and universe are made and sustained by information or by the word of God. We should note that these first 18 verses of John are called the Prologue. Southeastern Baptist Seminary professor Andreas Kostenberger says, “John’s Prologue represents one of the most beautiful and carefully crafted poetic portions of the entire New Testament…Think of John’s Prologue as a kind of foyer to the Gospel. In it John introduces the most important themes he will develop in the rest of his work…” [7] John makes clear at the beginning of his Prologue that the Word (Jesus) was with God in the beginning. He was not a creation of God but he always existed. This presents us with one of the most amazing mysteries, of how God could be one, but yet be manifested by the Word, or his Son, who is also God. We can be certain that man did not come up with this idea. It is much too complicated and bewildering to have originated in the small brain of humans. We do not want to miss this incredible truth that is presented. The Word (Logos) was in the beginning with God and was God. Utley notes how the Greek theos (God) is placed before Logos for emphasis. [8] Clearly, the Word is God and God is the Word. Some folks have a lot of trouble with this verse today. The Jehovah’s Witness organization has gone so far as to translate (mistranslate) the verse by adding an “a” before God. Their translation reads that the word became a god. Dr. Julius R. Mantey says that it neither scholarly nor reasonable to make such a translation, and so far as he knows no one else has ever made such a one. [9] This simply illustrates how that even in this modern era there are many people who have serious problems with Jesus being God. “Through him all things were made; without him nothing was made that has been made” (1:3). God could have made the universe and world by himself but it is clear here that he did not wish to do so. He made all things through his Logos or Word. We mentioned earlier the scientific reality of how all created things were made by the Word or by information from and through the Son of God. Paul in Colossians 1:16-17 sums all this up pretty well saying: “For in him [Jesus] all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together” (cf. Heb.1:3; 2:1, 10). We must not miss the fact that Jesus not only created the world and universe but the whole thing is held together and sustained by the Lord. The sun came up this morning because of the Word; the ocean waves come in because of him and we live and breathe because of him. Australian New Testament scholar, Leon Morris, has it: “John is saying that everything owes its existence to the Word…The Father created, but he did it ‘through’ the Word.” [10] “In him was life, and that life was the light of all mankind” (1:4). Broadcaster and author Warren Wiersbe points out how “life” is a key theme in this gospel, being used thirty-six times. [11] Thus, more than a quarter of the New Testament references to life occur in this book. [12] The Greek word used for this spiritual and resurrection life is zoē. This can be contrasted with the earthly and biological life, which is seen in the Greek word bios. [13] The other important Greek word used here is light (phōs), appearing some twenty-one times in the gospel. This is the special light, the spiritual light that is found in Christ. We observe that this special light was present even before the creation of the sun (cf. Gen. 1:3 &14). The esteemed physicists Gerald Schroeder comments, “Both the Talmud and cosmology acknowledge that this first ‘light’ was of a nature so powerful that it would not have been visible by humans.” [14] It is through Christ that this light now shines in believing hearts, leading to the eternal life that is also promised us. In the natural world it is interesting how life and light are inextricably bound together. Where there is light, all manner of things grow but in the darkness there is usually only death. How interesting it is that in the Lord’s light we begin to see light (Psa. 36:9). With Jesus, the night shines like the day (Psa. 139:12). “The light shines in the darkness, and the darkness has not overcome it” (1:5). The Greek root for overcome is katalambanō, meaning “to grasp.” Here it can mean to overpower or to comprehend. [15] Several of our translations bring out these meanings: NASB, NKJV “the darkness did not comprehend it;” NRSV “the darkness did not overcome it;” and NJB “and darkness could not overpower it.” We see today in our society an awful battle between light and darkness. The darkness hates the light and tries its best to put it out. The light however, is very persistent and keeps on shining even in the midst of the gross darkness. Evangelist Ray Stedman comments on The Sounds of Silence, which was written by Simon and Garfunkel back in the 70s. Its words are, “Hello darkness my old friend, I’ve come to talk with you again.” How this work describes the way people act and feel today. [16] We are surely aware that much of the darkness today is found in the area of morality, or rather the lack of it. F. F. Bruce, Manchester professor, says, “a little candle can dispel a roomful of darkness and not be dimmed by it…1 Jn. 2:8.” [17] There was a man sent from God whose name was John. He came as a witness to testify concerning that light, so that through him all might believe. John 1:6-7 While on the subject of light the author introduces the ministry of John the Baptist who came to bear witness to the light. This is the first of two brief narrative sections introduced into the prologue. The next will begin with verse 15. John the Baptist was surely one of the most interesting characters in the New Testament. He was the predicted forerunner of Jesus as we see in Malachi 3:1 (cf. Matt. 3:1-17; Mk. 1:4-8). He was a remarkable person in that he knew he must decrease while Jesus was to increase in popularity (Jn. 3:25-30). He came not for himself but to bear witness to Jesus the True Light. His work was well received, in that large crowds gathered for his preaching and baptism. He was the first prophet who had appeared to Israel in four hundred years. Here we see the word “witness” (Gk. martureō). It is another of the author’s key words and it is said that he uses it more than any other writer in the New Testament. [18] Interestingly it is from this word that we get our word martyr. When his witness was finished John the Baptist would himself become a martyr under Herod Antipas. John came and gave his life that his hearers might believe in Jesus, the coming one. The word “believe” (Gk. pistis) is another key word in John’s gospel. It is said to be used 98 times by him. It is such a key word that Wheaton Bible professor Merril Tenney uses it in the title of his commentary, John: The Gospel of Belief. [19] “He himself was not the light; he came only as a witness to the light (1:8). Although John the Baptist was quite popular, with great crowds coming out to him, he never took the glory unto himself. In every instance he pointed to the one coming after him (Jesus) as the one who was really important (e.g. vs. 15 &20). “The true light that gives light to everyone was coming into the world” (1:9). Morris says, “There is a general illumination of the whole race, and it is the common teaching of the New Testament writers that God has revealed something of himself to all people (Rom. 1:20).” [20] There are probably ways unknown to us that the light of Christ illuminates all people to some degree. In 2016, biological researchers at Northwestern University in Chicago caught on film the bright flash of light that is emitted when the human sperm penetrates the egg at fertilization. Such an event had not been captured before. “‘It was remarkable,’ said Professor Teresa Woodruff, one of the study’s two senior authors and an expert in ovarian biology at Northwestern.” [21] The word for “world” here is the Greek kosmos. It appears some 78 times in John’s gospel but most often speaks in the negative of a world that is in rebellion against God. [22] It was just to such a world that the Holy Christ Child came. He was in the world, and though the world was made through him, the world did not recognize him. John 1:10 This is surely one of the most incredible and astounding statements ever made. The King of the Universe, indeed its very Creator, came to earth as a human being and was unrecognized. What a story! He was (and is) the Almighty God, incognito, clothed in human flesh, and he lived on earth for over thirty years unrecognized! Dear friends, we live on a visited planet. All nature must have held its breath as the Creator walked around in it for those years. John is here speaking again of the kosmos, that world that is in rebellion toward God (7:7; 15:18-19; 1 Jn. 3:13). Sadly, the rebellious world continues, and should there be even a new incarnation of God on earth today he would likely still be unrecognized. “He came to that which was his own, but his own did not receive him” (1:11). This is the tragedy of all tragedies. The Creator did not go to Babylon, Egypt or mighty Rome. Instead he came for a visit to his own people, the Israelites. They were his special and chosen people (Deut. 7:6; 14:2; 26:18; 32:9). Through hundreds of years God had prepared his people for just such an event. The prophets of Israel had spoken about it but still the Israelites were unprepared for the surprise visit. Our youngest son has spent much of his adult life as a store manager, often in charge of very large retail outlets. On one occasion he traveled to visit a new store that was just assigned to him. He was quite young at the time and he is naturally of small stature. That day he came in his shorts and tennis shoes. He entered the store and noticed first of all that no one bothered to help him. He wandered around and waited some time, as he carefully observed the store and its employees. Eventually one of the associates came up and asked how he could help. Our son replied, “You can take me to your office.” When they got there the clerk asked what he could do to help. Our son then said, “You can give me my keys.” We can be sure that after this incident the store clerks were much more alert in assisting new visitors to the establishment. Jesus came to his own people and they did not receive him. There should have been long lines of dignitaries to greet him. The king should have been first, followed by all the important officials of the kingdom. The high priest should have been in line and after him all the Sadducees and Pharisees. Then they should have been followed by hundreds of thousands of common folks all on their knees to greet the King of the Universe. But none of that happened. The Greek expressions ta idia means “his own things” (19:27) and the second expression hoi idioi is used in a narrower sense, of intimates, friends and family (13:1). [23] How tragic that his own home town of Nazareth did not believe in him and even sought to murder him (Lk. 4:16-30). And alas, his very own family, including his mother, once came apparently to take him away, probably thinking that he had lost his mind (Mk. 3:31:35). Even his own brothers did not believe in him. (Jn. 7:5). “Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— children born not of natural descent, nor of human decision or a husband’s will, but born of God” (1:12-13). Baptist professor Bob Utley says, “This concept of ‘receiving’ is theologically parallel to ‘believing’ and ‘confessing,’ which denoted a public profession of faith in Jesus as the Christ (cf. Matt. 10:32; Lk. 12:8; Jn. 9:22; 12:42; 1 Tim. 6:12; 1 Jn. 2:23; 4:15)…Those who ‘receive’ Jesus (1:12) receive the Father who sent him (cf. Matt. 10:40; Jn. 13:20)…” [24] To those who received him and believed in his name he gave the right (exousian) to become children of God. This Greek word means the freedom, right, ability and authority to become God’s children. [25] These children are not born in a natural way but rather they have a spiritual birth (3:3-7). They are not the products of natural descent nor do they come about due to the sexual desires of men and women. We cannot be children of God because our parents were Christians. As it has been said, “God has no grandchildren.” Each one of us must make a decision for Christ and thus be born again in their inner spiritual self. “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (1:14). Barclay says, “A life-time of study and thought could not exhaust the truth of this verse.” [26] Famed pastor and church planter Chuck Smith describes it as a, “…tremendous downward sweep from the area of the infinity into the realm of the finite, from the eternal into time. Surely our minds cannot grasp the scope of this.” [27] In this passage John is delivering a broadside charge against many of the heretics of the late first century. According to long-held Greek philosophical and theological opinions, it was absolutely impossible for God to come in the flesh. To the Greek, the whole realm of flesh and blood was defiled and useless. The Greeks considered that the spiritual world was the real world and that the spirit of man was only imprisoned in the body. [28] It was unthinkable that the holy God could come to reside in the lowly and defiled human body. There were several strands of thought in the latter part of the century, and some of these ideas went on to make up full-blown Gnosticism. One strand, Docetism, (from the Greek dokein, “to seem”), was an idea that Christ did not have a truly physical body but that he only seemed to have one. Of course, this was in essence a denial of the incarnation. Docetism apparently was widespread in the area of John’s influence. [29] I wonder today if most of us Christians really believe that Christ came in the flesh. Wiersbe says, “In his gospel, John points out that Jesus was weary (Jn. 4:6) and thirsty (Jn. 4:7), he groaned within (Jn. 11:33) and openly wept (Jn. 11:35). On the cross, he thirsted (Jn. 19:28), and died (Jn. 19:30), and bled (Jn. 19:34).” [30] It can easily reach 115 degrees (F) in a Galilee summer. Did Jesus sweat? Did he ever get body odor? Did the mosquitoes bite him during the hot Capernaum nights? If none of this happened, then he was not truly human. He came to be fully like us so that he could fully redeem us. The Word became flesh and lived among us (Lk. 1:35; 2 Cor. 8:9; Phil. 2:6; 1 Tim. 3:16; Heb. 2:14; 1 Jn. 4:2). We can never accuse God of not understanding our tragic human situation. Jesus made his dwelling with us. The Greek word for dwelling is eskēnōsen, from the old verb skēnoō, meaning to pitch one’s tent or tabernacle. [31] He pitched his tent with us those thirty-three years. We can thank God that the early church finally fought off the heresies and made the clear statements of faith in AD 325 at Nicea and in AD 451 at Chalcedon, affirming that Jesus, the divine Son of God, really did come in a human body. They fought off Arius and many others who sought to cheapen the incarnation. [32] John says, “We have seen his glory.” No doubt he was referring back to that wonderful day in Upper Galilee (probably on lofty Mt. Hermon) when he and the others experienced the transfiguration of Jesus. How could he ever forget that heavenly day when he actually saw Christ appear in his glory (Mt. 17:1-9). John knew Jesus was the one and only Son of God. The Greek word is monogenēs, and it means the only Son of God. It stresses the eternal relationship of the Logos or Son with the Father. The word means “only” and “unique” Son of God. [33] (John testified concerning him. He cried out, saying, “This is the one I spoke about when I said, ‘He who comes after me has surpassed me because he was before me’”) (1:15). John the Baptist bore true witness about Jesus. Although Jesus came after John, he was in essence before him, for he was and is eternal. What a witness was John! Wiersbe says of him, “John the Baptist is one of the most important persons in the New Testament. He is mentioned at least eighty-nine times.” [34] “Out of his fullness we have all received grace in place of grace already given” (1:16). When John speaks of “fullness” he seems to be chiding the Gnostic false teachers. The Greek word for fullness is pleroma. The Gnostics made much of this word as they described the imaginary angelic aeons that mediated between their god and lesser beings. [35] John knew nothing of aeons but he knew a lot about God’s grace. The idea here seems to be wave after wave of God’s grace coming down upon believers. [36] As the lines go: We need your grace again Grace for all our sin, Grace to show the way, Grace from day to day, To help us in this fight, To keep us through this night, O Father, we need your grace again. We can be thankful for God’s great grace. Barclay says, “The different ages and the different situations in life demand a different kind of grace. We need one grace in the days of prosperity and another in the days of adversity.” [37] Wiersbe says, “The will of God will never lead you where the grace of God cannot keep you.” [38] We can also be thankful that God deals with us according to grace and not just according to truth, otherwise we would probably not survive. “For the law was given through Moses; grace and truth came through Jesus Christ” (1:17). This is the first use of the name “Jesus” in the Prologue. John uses this blessed name 237 times, more than the other gospels and more than one quarter of all the times the name is used in the New Testament. [39] How thankful we are that we do not live under the dispensation of law. The law did not grade on the curve. When a person broke one law that person automatically broke them all and thus struck out (Jam. 2:10). With God’s grace, our sins are forgiven through the blood of Jesus. “No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known” (1:18). Stedman tells the story of a little boy who was busy drawing pictures while his mother was ironing. His mother asked “What are you drawing?” He replied, “I’m drawing a picture of God.” His mother said, “How can you do that? Nobody knows what God looks like.” The little boy replied, “They will when I get through!” [40] The simple biblical truth is that no person has ever seen God. He dwells in such unapproachable light that if we in our sinful state caught a single glimpse of him we would likely be destroyed. Moses was said to have seen him in Exodus 33:20-23, but what he likely saw was the afterglow of God rather than a face to face encounter. [41] While no one has seen God, many people got to see the Son of God in the early first century. We can now get a very accurate picture of him as we read through the gospels. Remember, Philip once asked to see God. “Jesus answered: ‘Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’?” (14:9). The expression “one and only Son who is himself God” has brought about a great deal of discussion through the centuries. Some Greek manuscripts read “monogenes ‘uios’” (only begotten Son) while others read “monogenes theos” (God only begotten). It seems the best and most ancient manuscripts read monogenes theos. [42] Hood Seminary professor Craig Keener simply says of this passage, “John calls Jesus ‘God.’” [43] Jesus is in closest relationship with the Father. The NKJ reads, “who is in the bosom of the Father;” the ESV reads, “who is at the Father’s side;” while the NJB has it, “who is close to the Father’s heart.” Early Methodist theologian Adam Clarke says, “Lying in the bosom, is spoken of in reference to the Asiatic custom of reclining while at meals; the person who was next to the other was said to lie in his bosom; and he who had this place in reference to the master of the feast was supposed to share his peculiar regards, and so be in a state of the utmost favor and intimacy with him.” [44] We recall that John lay in Christ’s bosom at the last supper (13:23). Clearly, Jesus has declared the Father to us. The Greek word for declare is exēgēsato. It is from this root word that we get “exegesis.” Simply, Jesus Christ is the “exegesis” of the Father. [45] Now this was John’s testimony when the Jewish leaders in Jerusalem sent priests and Levites to ask him who he was. He did not fail to confess, but confessed freely, “I am not the Messiah.” John 1:19-20 The ministry of John the Baptist in the wilderness caused quite a stirring in Israel. Great crowds came to hear him and many subjected themselves to his baptism. This got the attention of the religious establishment in Jerusalem, and they sent representatives to question John about his authority. The fact that John was from the priestly line (Lk. 1:5ff.) probably caused the priests in Jerusalem to wonder about him also. So a legal delegation from the Jerusalem headquarters came out to hear him. The term “Jewish leaders” here in several other translations is rendered simply as “Jews” (ESV, NJB, NKJ, NRS). We will hear the term “Jews” a lot in John’s gospel. It does not describe the Jewish people as a whole but is usually meant to describe the Jewish leadership around the temple and in Jerusalem. This leadership remained hostile to Jesus and the gospel throughout much of the first century. [46] This opposition actually intensified after the Jewish Council of Jamnia that was held in the year 90. [47] At this time in Israel’s history messianic fervor was running at a high pitch. There had already been a number of false messiahs that had come and agitated the people. No doubt the first question asked by this delegation was whether or not John was the real Messiah. He settled that question quickly by stating plainly that he was not. The word Messiah (Gk. Christos) Christ or anointed one. This was the one promised by Israel’s prophets. John had great and far reaching influence and we can believe that many of his disciples actually thought he was the Messiah. Later in the church we see people who had only John’s baptism (Acts 18:25; 19:1-5). Barclay mentions that as late as AD 250 the Clementine Recognitions mention some of John’s disciples who still referred to him as the Messiah. [48] Several scholars have wondered if John had any connection to the Qumran community that produced the Dead Sea Scrolls. They were situated in the wilderness very close to the area of John’s ministry and he no doubt had some contact with them. While there may be some similarities there are many differences. John is unique and independent in his thinking and in his ministry. [49] “They asked him, ‘Then who are you? Are you Elijah?’ He said, ‘I am not.’ ‘Are you the Prophet?’ He answered, ‘No.’” (1:21). They asked if he was Elijah who was prophesied to reappear. He denied being Elijah. This at first seems to present us with a problem. Jesus would later say that John was Elijah (Matt. 11:14). How do we explain this? After the disciples had seen Elijah with Jesus in the transfiguration, they asked Jesus about Elijah (Matt. 17:1-13). Jesus told them that Elijah was to come and restore all things. Jesus made plain to them that Elijah had come in John the Baptist. However, Israel did not listen to him or accept him (v. 12). Clearly John came in the spirit and power of Elijah (Mt. 11:13-14; Mk. 9:11-13; Lk. 1:17) but was rejected. In Matthew 11:14 Jesus said, “And if you are willing to accept it, he is the Elijah who was to come.” They were not willing to accept it, making it necessary for Elijah to appear yet again. The plain conclusion was that Elijah would have to appear once more at the end of the age. (cf. Mal. 4:5). They asked if he was the prophet who was to come. Moses had spoken of one like unto himself who would come (Deut. 18:15, 18). Utley says, “There are two distinct ways this term was used in the New Testament: (1) as an eschatological figure distinct from the Messiah (cf. John 7:40-41) or (2) as a figure identified with the Messiah (cf. Acts 3:22).” [50] Obviously, the questioners were becoming frustrated with John. “Finally they said, ‘Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?’” (1:22). “John did not seem to fit into any category familiar to the Jewish authorities, and his unusual success demanded an explanation.” [51] They were trying to put John into a box but he just would not fit. There was no religious tag that they could attach to him. “John replied in the words of Isaiah the prophet, ‘I am the voice of one calling in the wilderness, Make straight the way for the Lord’” (1:23). Here John the Baptist is mentioning Isaiah 40:3, and laying claim to the office of harbinger of the Messiah (cf. Matt. 3:3; Mk. 1:3; Lk. 3:4). [52] Utley feels that the author may here be intent on depreciating John the Baptist just a bit in light of the heretical groups of his day who were still acclaiming him as Messiah. [53] The Baptist cried out for Israel to “make straight the way of the Lord.” In Bible times Israel stretched from Dan in the north to Beersheba in the south. This journey would have taken perhaps a week on foot. Today in modern Israel, and because of the new Route 6, the journey of some 170 miles (273km.) takes only about three hours by car. That is what happens when the ways are made straight, the hills are leveled and the valleys are filled in (Lk. 3:5). John was calling for Israel to do something like that in the spiritual realm. The religious high places of pride had to come down and the valleys of despair and unbelief had to be filled in so the Lord could come. “Now the Pharisees who had been sent questioned him, ‘Why then do you baptize if you are not the Messiah, nor Elijah, nor the Prophet?’” (1:24-25). The Pharisees were the religious guardians of the day. They were interested in religious purity and doctrinal correctness. Josephus the historian mentions that there were about 6,000 Pharisees at this time. [54] In those days it was only proselytes, those coming into the Jewish faith, who were baptized. Those who were born Israelites were never baptized. [55] However, some apparently expected that baptizing might appear once more at the dawning of the messianic age (Ezek. 36:25; Zech. 13:1). [56] At the time the practice of baptizing Jews created a serious doctrinal question for the Pharisees. “‘I baptize with water,’ John replied, ‘but among you stands one you do not know. He is the one who comes after me, the straps of whose sandals I am not worthy to untie’” (1:26-27). It appears that John’s baptism was by immersion. He apparently looked for places where there was much water (3:23). His baptism was one of repentance (Mk. 1:4; Lk. 3:3) designed to prepare a people to meet their God. John never forgot his lowly place. In Bible times the lowest slave in the house was responsible for loosing sandals and washing the feet of guests. [57] John put himself in that low position in his relationship to Jesus. In the gospels of Matthew and Mark, John the Baptist adds that the coming one would baptize with the Holy Spirit (Mk. 1:7-8) and with fire (Matt. 3:11). Truly, John’s baptism was an introduction to the great spiritual work of Christ who was now appearing. “This all happened at Bethany on the other side of the Jordan, where John was baptizing” (1:28). For many centuries there was a confusion of this location. Following Origen, the King James Version had it Bethabara. Most all modern translations have corrected this to Bethany, a town across the Jordan on the east in Peraea. [58] This town is not to be confused with the Bethany near Jerusalem. Today the location of the eastern Bethany remains unknown, however it must be located near the Jordan River. The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!” John 1:29 John had obviously seen Jesus on at least one other occasion. Prior to that, he may have not known Jesus, since most of his life was spent in the desert. He is here silent about Jesus being baptized by him and seeing the Holy Spirit descend like a dove upon Jesus (Matt. 3:13-17; Mk. 1:9-11; Lk. 3:21-22). It was this vision that assured John that Jesus was the Messiah (v. 32-33). Kostenberger says, “This is one of several instances in John where the readers are assumed to have a basic familiarity with the gospel story (cf. 1:40; 4:44; 6:67; 11:2).” [59] The three Synoptic Gospels, Matthew, Mark and Luke were already in print by this time and they tell the basic story of Jesus and his coming to earth. John does not necessarily tell the story but he brings out much spiritual significance of the story. The word “synoptic” is a combination of two Greek words meaning “to see together.” Although sometimes slightly different the synoptics give us the gospel from three different points of view. [60] John here declares Jesus as the Lamb of God. Some scholars act surprised by the use of Lamb here, acting as if it were not a biblical symbol of redemption. Nothing could be further from the truth. The lamb sacrifices were everywhere in the Old Testament. A lamb was offered at the temple for Israel every morning and every evening (Exo. 29:38-42). Lambs were constantly offered for the sins of the people and for fellowship and other offerings. Isaiah uses this redemptive picture in 53:7 and applies it to the coming Messiah. In Revelation the picture is used 29 times and gives us one of the most precious titles of Christ Jesus. [61] Donald Guthrie of London Bible College says, “…The offering of lambs in temple sacrifices was so familiar to Jewish minds that it would be difficult to think of the concept ‘Lamb of God’ apart from this…” [62] Morris says, “All that the ancient sacrifices foreshadowed was perfectly fulfilled in the sacrifice of Christ.” [63] “This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me’” (1:30). Here John repeats verse 15 as he emphasizes his relation to Jesus. The Lord, unlike John, was preexistent (cf. Jn. 1:1, 15; 8:58; 16:28; 17:5, 24; 2 Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 1:3). [64] “I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel” (1:31). Again, John may never have actually met Jesus prior to these events, although he was related to him. John did not baptize to start a new doctrine or a new cult. He baptized for one purpose, that Jesus might be revealed to Israel. He was the forerunner. He led the way. “Then John gave this testimony: ‘I saw the Spirit come down from heaven as a dove and remain on him’” (1:32). The baptism of Jesus, which was not recorded in John’s gospel, was of critical importance to John himself. In Israel the dove was not hunted or eaten. It was a sacred bird. [65] That beautiful and gentle bird became the blessed symbol of the Holy Spirit and the baptism with the Spirit. In earlier biblical times the Holy Spirit came upon a number of people in order that they might do the mighty works of God, but the Spirit did not remain upon them after the works were done (Psa. 51:11). With Jesus a new era began where the Holy Spirit would come and remain. First of all, it remained on Jesus at his baptism and this was a sign for John. Then, Jesus gave us the promise that the Holy Spirit will never depart from those believing in him (14:16). “And I myself did not know him, but the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is the one who will baptize with the Holy Spirit.’ I have seen and I testify that this is God’s Chosen One” (1:33-34). Once more, John declares that Jesus was unknown to him before his meeting in the wilderness. We need to believe him about this. He did not know Jesus and he did not know him as Messiah of Israel until he saw this sign. [66] John gave clear testimony that this was God’s Chosen One. This last expression has been disputed over the centuries. The Greek reads ho huios tou theou. It seems very plain that it should be translated “the Son of God” instead of “God’s Chosen One,” and we see this in several other translations (NAS, ESV, NKJ, NRS, RSV). The NET Bible commentary states: “The majority of the witnesses, impressive because of their diversity in age and locales, read ‘This is the Son of God.’” [67] John’s clear testimony resulted in disciples beginning to follow Jesus. [68] Even some of John’s very own disciples left him that day and followed Jesus home. The next day John was there again with two of his disciples. When he saw Jesus passing by, he said, ‘Look, the Lamb of God!’ John 1:35-36 There is a beauty, simplicity and freshness in these beginning days of Christianity. John remarked to his disciples “Look, there is God’s Lamb!” John was intent upon bearing witness to Jesus. Perhaps he was surprised to see two of his disciples turn away from him and begin following Jesus. But again, maybe he expected it, since he knew he was to decrease while Jesus was to increase (3:30). “When the two disciples heard him say this, they followed Jesus” (1:37). When we read the synoptic gospels it appears that all the disciples heard Jesus for the very first time and immediately followed him, leaving their businesses and possessions. Here we get the other side of the story and realize that some of Jesus’ disciples were deeply involved with John’s ministry. Others had heard John and apparently had some previous relationship with Jesus. John did not minister in only one place. In Luke 3:3 we read of John: “He went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins.” In John 3:23, we are given a place name for some of his baptisms. While the traditional place of his baptisms was near Jericho, we know he also worked at Aenon which was near Salim. This location on the Jordan has been tentatively identified as a spot about 25 miles (40 km.) south of the Sea of Galilee. From John’s gospel we realize that some of Jesus’ disciples were in a rather close association with John and that would seem to place him near the Sea of Galilee on some occasions. Perhaps he was not far from the new and beautiful baptismal site of Yardenit. This traditional site is at the south end of the sea near where the Jordan River makes its exit from the lake. Local traditions claim that John ministered there. If so, the fishermen on the Sea of Galilee would have had good access to his preaching. One thing we know, that it is the seeking people who find (Jer. 29:13; Lk. 11:9). The disciples were seekers as we will also later point out. “Turning around, Jesus saw them following and asked, ‘What do you want?’ They said, ‘Rabbi’ (which means ‘Teacher’), ‘where are you staying?’” (1:38). Tenney says, “The inquiry was more than a polite request for his address. It was a desire for fellowship.” [69] Their addressing Jesus as “Rabbi” was in the general sense a mark of respect. [70] The title “Rabbi” was somewhat of a degree placed upon the teachers and masters in Jewish schools. It meant “Great One.” It would probably correspond to the title “Doctor” today. [71] While Jesus taught against being called Rabbi (Matt. 23:8) he nevertheless was often addressed by this title (Mar. 9:5; 10:51; Joh. 1:49; 3:2; 4:31). Jesus here asked one of life’s most fundamental questions, “What do you want?” or “What do you seek.” [72] People want and seek many things today but we have to think that most people are not wanting and seeking the things that count. In most hearts there is no room for God and his things (Psa. 10:4). Jesus is far from the lips of most, unless that holy name is uttered in a curse. “‘Come,’ he replied, ‘and you will see.’ So they went and saw where he was staying, and they spent that day with him. It was about four in the afternoon” (1:39). Jesus’ expression “come and see” is a very simple invitation that caught on. We see Philip using it in verse 46, and it would be well for us to use that same invitation today. The two disciples followed Jesus and we are told that it was about four in the afternoon. It is really difficult for us to tell exactly what time it was. The Greek reads “the tenth hour.” We do not know whether John is using Jewish time or Roman time. Utley tells us that Roman time began at 6:00 AM while Jewish time began at 6:00 PM or twilight. This would place the time in the morning. Utley thinks rather that the Roman time of 4:00 PM is correct. [73] “Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus” (1:40). We are told the name of Andrew but we are not told the name of the other disciple. By the time that John wrote, Simon Peter was so well known in the church that Andrew is here identified as Simon’s brother. [74] Scholars have generally felt that the other disciple was John and that he is hiding himself in the modest and secretive manner that he does throughout the gospel. It is interesting that after so many years, John still remembered the exact hour of the day that he met Jesus. [75] “The first thing Andrew did was to find his brother Simon and tell him, ‘We have found the Messiah’ (that is, the Christ)” (1:41). Again, we realize that these disciples were seeking and it is the seeking ones who find. We have to realize that something was going on with all these fishermen in Galilee. There was a spiritual awakening breaking forth and they were surely not willing to miss it, even if their fishing business suffered in the process. Andrew quickly found Peter and told him of his great discovery. What a difference it would have made in the church if this pattern had been kept— of each one telling another. It is interesting that wherever we see Andrew in scripture he is bringing someone to Jesus. (6:8-9; 12:20-22). [76] Since John is writing to many Gentile and Greek-speaking people, we will see him here and in other places stop to explain Jewish terms, like the term Messiah. [77] “And he brought him to Jesus. Jesus looked at him and said, ‘You are Simon son of John. You will be called Cephas’ (which, when translated, is Peter)” (1:42). It is interesting that from this point Andrew begins to fade and Peter becomes the chief apostle of Jesus. From what we see in scripture, Peter had a difficult personality. He was hot tempered and had a vindictive, volatile and even violent side. Jesus knew he was unsteady but was determined to change that. [78] Jesus called him Cephas or Peter, which meant a stone. Once again we realize that Andrew, Peter, John and perhaps several of the others had prior experience with Jesus. When he later officially called them all to discipleship we can understand why they immediately left their fishing business and families and followed him without question and without lingering. [79] The next day Jesus decided to leave for Galilee. Finding Philip, he said to him, “Follow me.” Philip, like Andrew and Peter, was from the town of Bethsaida. John 1:43-44 We realize that many of the disciples had a close association in their lives and work. Here we see that Philip (and Nathanael), Andrew, and Peter were from the small lakeside town of Bethsaida. Later Peter apparently moved to Capernaum (Mk. 1:21, 29). We gather from scripture that Peter, Andrew, James and John worked together in the fishing business. There has been considerable discussion over the centuries about the location of Bethsaida. The name means “house of fishing” or “house of hunting.” There is a natural harbor and ruin with the name of el- ‘Araj located at the point where the Jordan River empties into the Sea of Galilee at its northeast corner. Some have felt the fishing village was there. In AD 30 Herod Philip, tetrarch of the area, elevated Bethsaida and made it a polis or city. It was enlarged and named Julias (Bethsaida Julias) in honor of Livia-Julia, the mother of Tiberias. [80] Some have even speculated that there were two Bethsaidas. Today many think that the large mound of et-Tell, about 1.5 kilometers (.93 mi.) east of the shore is the remains of the city. This tell has now been officially designated as Bethsaida by the State of Israel. We see here that Jesus actually found Philip and called him to be a disciple. It is apparent in this verse that Jesus was in the process of moving his ministry from the area east of the Jordan to the Galilee. The following events may well have happened in the Galilee. “Philip found Nathanael and told him, ‘We have found the one Moses wrote about in the Law, and about whom the prophets also wrote— Jesus of Nazareth, the son of Joseph’” (1:45). Once more we see the blessed pattern of each one telling another and of brother telling brother. What a short work world missions would have been had this practice continued. Again, we see that both Philip and Nathanael were seekers and Jesus himself promised that seekers would be rewarded (Matt. 7:7-8). Over the years there has been a little confusion regarding Nathanael. Some have understood that he is the same person as Bartholomew. [81] That may be possible. Wiersbe notes: “John never mentions Bartholomew in his gospel, but the other three writers name Bartholomew and not Nathanael.” [82] “‘Nazareth! Can anything good come from there?’ Nathanael asked. ‘Come and see,’ said Philip” (1:46). Nazareth in Jesus’ time was a very small town with probably no more than 500 inhabitants. It was situated on a ridge with elevation of some 1300 ft. (396 m.) overlooking the beautiful Jezreel Valley. The village was so small that scholars today feel that many of its citizens were employed in building the new and large city of Sepphoris, only 3.5 miles (5.6 km.) away. The city of Nazareth was located about 15 miles (24 km.) in the southwest direction from the Sea of Galilee. [83] Nathanael wondered if anything good could come from such a place. Had he paid attention to his Hebrew he might have realized the answer to his question. Through the centuries scholars have wondered if Nazareth was spelled with a “tz” or a “z.” That question was solved by a 1962 archaeological discovery in favor of “tz.” The root of the city’s name would be netzer, meaning shoot or branch, and aligning the city with the prophecy of Isaiah 11:1: “A shoot will come up from the stump of Jesse; from his roots a Branch (Heb. netzer) will bear fruit.” [84] Although Nathanael was hesitant, Philip repeated Jesus’ own invitation, “come and see.” This is a simple witness device that we would be wise to use today. If our churches are what they ought to be, we should be able to say to folks on the outside, “Come and see.” “When Jesus saw Nathanael approaching, he said of him, ‘Here truly is an Israelite in whom there is no deceit.’ ‘How do you know me?’ Nathanael asked. Jesus answered, ‘I saw you while you were still under the fig tree before Philip called you’” (1:47-48). Jesus seemed to be delighted with Nathanael as he saw in him an Israelite without guile. My family and I lived among the Israelis for 16 years and we can affirm that Israelis are not generally prone to guile and deceit. In the US we politely deceive people with our talk. As the old song of Joe South goes, “Oh the games people play now, Every night and every day now, Never meaning what they say now, Never saying what they mean.” We do this to be nice, we think. Most Israelis we have known would never do such a thing. An Israeli woman might say to your face, “That dress looks terrible on you!” At least, after your shock, you likely would just go and change dresses. It does not mean that Israelis are rude. It just means that they are prone to tell you the truth. When Jesus spoke this prophetic word to Nathanael it melted him down immediately. He had been sitting under a fig tree. No doubt he was meditating since that was apparently a common practice. [85] From Jesus’ remarks we might assume he was meditating on Jacob’s ladder that reached to heaven (Gen. 28:10-16). [86] “Then Nathanael declared, ‘Rabbi, you are the Son of God; you are the king of Israel.’” (1:49). Nathanael correctly described Jesus as the Son of God. Then he called him the king of Israel. This is an unusual expression. It is found only three other times in the New Testament. [87] “Jesus said, ‘You believe because I told you I saw you under the fig tree. You will see greater things than that.’ He then added, ‘Very truly I tell you, you will see heaven open, and the angels of God ascending and descending on the Son of Man’” (1:50-51). Smith says, “Now, Jesus, in essence, is saying, ‘I am the ladder. I am the access by which man can come to God. I’m the One who ties heaven and earth together. You’re going to see heaven open. You’re going to see the angels of God ascending and descending upon the Son of man.’ So, the Son of man is the ladder by which heaven is joined to earth.” [88] Here Jesus again refers to himself as the Son of Man. This was a divine title (Dan. 7:13) that was not currently in use in the political arena so it was a safe title for the Lord to use. [89] However, the Jewish people knew that it was a messianic title (Jn. 12:34). Introduction 1. David Guzik, David Guzik Commentaries on the Bible; Commentary on John, 1997-2003, Introduction. https://enduringword.com/bible-commentary/john-1/ 2. Dr. Bob Utley, The Beloved Disciple’s Memoirs and Letters:The Gospel of John, 1, 2 and 3 John. Introduction. http://www.freebiblecommentary.org/new_testament_studies/VOL04/VOL04_01.html 3. Gary M. Burge, John’s Gospel, The Bible Knowledge Background Commentary (Colorado Springs: Cook Communications Ministries, 2005), p. 40. 4. Andreas J. Kostenberger, Encountering John (Grand Rapids: Baker Academic, 1999), p. 19. 5. Ibid., p. 39. 6. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 38. 7. Kenneth L. Barker &John R. Kohlenberger III, Zondervan NIV Bible Commentary, Vol. 2, New Testament (Grand Rapids: Zondervan Publishing House, 1994), p. 290. 8. Ibid., pp. 290-292. 9. Ibid., p. 291. 10. F. F. Bruce, The Gospel of John (Grand Rapids: William B. Eerdmans Publishing Company, 1983), p. 6. Chapter 1 1. William Barclay, William Barclay’s Daily Study Bible, Commentary on John, 1956-1959, vs. 1:1-18. www.studylight.org/commentaries/dsb/john-1.html 2. Kostenberger, Encountering John, p. 51. 3. Gerald L. Schroeder, God According to God, A Physicist Proves We’ve Been Wrong About God All Along (NY: Harper Collins, 2009), p. 202. 4. Quoted in Nancy Pearcey, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton IL: Crossway Books, 2004), p. 179. 5. Lee Strobel, The Case For A Creator, (Grand Rapids: Zondervan, 2004), p. 282. “The information needed to build the proteins for all the species of organisms that have ever lived-a number estimated to be approximately one thousand million – could be held in a teaspoon and there would still be room left for all the information in every book ever written.” (Strobel, p. 220). 6. Quoted in Rice Broocks, God’s Not Dead, Evidence For God In An Age Of Uncertainty (Nashville: Thomas Nelson, Inc., 2013), p. 90. 7. Kostenberger, Encountering John, pp. 57, 48. 8. Utley, The Beloved Disciple’s Memoirs and Letters, v. 1:1. 9. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 1:1-2. 10. Leon Morris, The Gospel According to John (Grand Rapids: William B. Eerdmans Publishing Company, 1995), p. 71. 11. Warren W. Wiersbe, The Wiersbe Bible Commentary, NT (Colorado Springs: David C. Cook Distribution, 2007), p. 229. 12. Morris, The Gospel According to John, p. 73. 13. Utley, The Beloved Disciple’s Memoirs and Letters, v. 1:4. 14. Gerald L. Schroeder, Ph.D., Genesis and the Big Bang, The Discovery of Harmony Between Modern Science and the Bible (New York: Bantam Books, 1990), p. 89. The physicists David Peat adds: “Two bombshells about to create a massive explosion in the twentieth century physics; Their names were relativity and quantum theory, and both theories had something to say about light.” F. David Peat, From Certainty to Uncertainty: The Story of Science and Ideas in the Twentieth Century (Washington: Joseph Henry Press, 2002), p. 1. 15. Utley, The Beloved Disciple’s Memoirs and Letters, v. 1:5. 16. Ray Stedman, John, Who Is This Man, Ray Stedman.Org., Authentic Christianity. vs. 1:5-13. http://www.raystedman.org/new-testament/john 17. Bruce, The Gospel of John, p. 34. 18. Morris, The Gospel According to John, p. 79. 19. Kostenberger, Encountering John, p. 56. 20. Morris, The Gospel According to John, p. 84. Bruce adds (p. 35): “It is from this true light that all genuine illumination proceeds. Whatever measure of truth men and women in all ages have apprehended has been derived from this source.” 21. Sarah Knapton, Bright flash of light marks incredible moment life begins when sperm meets egg, The Telegraph, April 26, 2016. http://www.telegraph.co.uk/science/2016/04/26/bright-flash-of-light-marks-incredible-moment-life-begins-when-s/ 22. Bruce, The Gospel of John, p. 42. 23. A. T. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on John, (Nashville: Broadman Press, 1932, 33, Renewal 1960). www.studylight.org/commentaries/rwp/john-1.html 24. Utley, The Beloved Disciple’s Memoirs and Letters, v. 1:12. 25. William F. Arndt &F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 1957), p. 277. 26. Barclay, William Barclay’s Daily Study Bible, Commentary on John, v. 1:14. 27. Charles Ward Smith, Chuck Smith Bible Commentary, Commentary on John, 2014, v. 1:14. www.studylight.org/commentaries/csc/john-1.html. 28. Barclay, William Barclay’s Daily Study Bible, Commentary on John, v. 1:14. 29. Bruce, The Gospel of John, p. 39. 30. Wiersbe, The Wiersbe Bible Commentary, NT, p. 228. 31. Robertson, Robertson’s Word Pictures of the New Testament, v. 1:14. 32. Bruce, The Gospel of John, p. 40. 33. Morris, The Gospel According to John, p. 93. 34. Wiersbe, The Wiersbe Bible Commentary, NT, pp. 229-30. 35. Utley, The Beloved Disciple’s Memoirs and Letters, v. 1:16. 36. Bruce, The Gospel of John, p. 43. 37. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 1:15-17. 38. Wiersbe, The Wiersbe Bible Commentary, NT, p. 883. 39. Morris, The Gospel According to John, p. 99. 40. Stedman, John, Who Is This Man, vs.1:1-41. 41. Utley, The Beloved Disciple’s Memoirs and Letters, v. 1:18. 42. Bruce, The Gospel of John, p. 44. 43. Craig S. Keener, The IVP Background Commentary, New Testament (Downers Grove: InterVarsity Press, 1993), p. 265. 44. Adam Clarke, The Adam Clarke Commentary, Commentary on John, 1932, v. 1:18. www.studylight.org/commentaries/acc/john-1.html. 45. Morris, The Gospel According to John, p. 101. 46. Burge, John’s Gospel, The Bible Knowledge Background Commentary, pp. 43-44. 47. Utley, The Beloved Disciple’s Memoirs and Letters, v. 1:19. 48. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 1:19-28. 49. Peter Pett, Peter Pett’s Commentary on the Bible, Commentary on John, 2013, vs. 1:19-51. www.studylight.org/commentaries/pet/john-1.html. 50. Utley, The Beloved Disciple’s Memoirs and Letters, v. 1:21. Burge adds: “…Elijah had been taken from the earth without dying (2 Ki. 2:11) Jewish speculation proposed that he was mysteriously alive and would return at the end of time (cf. Mk. 8:28)…” (Burge, p. 44). 51. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 299. 52. James Burton Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John (Abilene, TX: Abilene Christian University Press, 1983-1999), v. 1:23. www.studylight.org/commentaries/bcc/john-1.html 53. Utley, The Beloved Disciple’s Memoirs and Letters, v. 1:23. 54. Citing Josephus, Bruce, The Gospel of John, p. 50. 55. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 1:19-28. 56. Morris, The Gospel According to John, p. 123. 57. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 299. 58. Utley, The Beloved Disciple’s Memoirs and Letters, v. 1:28. 59. Kostenberger, Encountering John, pp. 64-65. 60. Stedman, John, Who Is This Man, vs.1:1-4. 61. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 1:29-31. 62. D. Guthrie, et. al. eds., The New Bible Commentary: Revised (Grand Rapids: William B. Eerdmans Publishing Co., 1970), p. 932. 63. Morris, The Gospel According to John, p. 130. 64. Utley, The Beloved Disciple’s Memoirs and Letters, v. 1:30. 65. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 1:32-34. 66. Morris, The Gospel According to John, p. 133. 67. The Net Bible, New English Translation, Biblical Studies Press, L.L.C., 1996, vs. 1:33-34. http://www.bible.org/copyright#cpyrt 68. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 300. 69. Merrill C. Tenney, John, The Gospel of Belief (Grand Rapids: William B. Eerdmans Publishing Company, 1948, 1976, 1997 paperback), p. 80. 70. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 933. 71. Albert Barnes, Barnes’ Notes on the New Testament, Commentary on John, 1870, v. 1:38. www.studylight.org/commentaries/bnb/john-1.html. 72. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 1:35ff. 73. Utley, The Beloved Disciple’s Memoirs and Letters, v. 1:39. 74. Bruce, The Gospel of John, p. 57. 75. Charles F. Pfeiffer &Everett F. Harrison, eds., The Wycliffe Bible Commentary (Chicago: The Moody Bible Institute, 1962), p. 1075. 76. Wiersbe, The Wiersbe Bible Commentary, NT, p. 231. 77. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 933. 78. Tenney, John, The Gospel of Belief, p. 81. 79. Kostenberger, Encountering John, p. 66. 80. John J. Rousseau &Ami Arav, Jesus &His World, An Archaeological and Cultural Dictionary (Minneapolis: Fortress Press, 1995), pp. 19-22. 81. Pett, Peter Pett’s Commentary on the Bible, v. 1:45. 82. Wiersbe, The Wiersbe Bible Commentary, NT, p. 232. 83. Rousseau &Arav, Jesus &His World, pp. 214-15. 84. Bargil Pixner, With Jesus Through Galilee According To The Fifth Gospel (Rosh Pina, Israel: Corazin Publishing, 1992), p. 25. 85. Guzik, Commentaries on the Bible; Commentary on John, vs. 1:45-51. Guzik citing Trench says, “It is said of Rabbi Hasa in the tract Bereshith that he and his disciples were in the habit of studying under a fig tree.” 86. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 301. 87. Morris, The Gospel According to John, p. 147. 88. Smith, Chuck Smith Bible Commentary, Commentary on John, vs. 1:48-51. 89. Bruce, The Gospel of John, p. 63. On the third day a wedding took place at Cana in Galilee. Jesus’ mother was there, and Jesus and his disciples had also been invited to the wedding. John 2:1-2 Jesus was now in Galilee and it was the third day. There has been a lot of discussion about what the expression “third day” actually indicates. It apparently had no reference to the Hebrew days of the week, which were known by their number. Wiersbe thinks it indicates three days after the call of Nathanael (1:45-51). [1] Some think it was the third day after arriving in Galilee. The day of the week would correspond to our Wednesday (which would have been the fourth day of the Hebrew week). We know it was Wednesday because it was customary in Israel that virgin brides be married on Wednesday. [2] This wedding was held in Cana of Galilee, home of the disciple Nathanael. It is only in John’s gospel that this city is mentioned. Today there is a traditional Cana (Kefr Kenna) on the outskirts of Nazareth, on the road to Tiberias and the Sea of Galilee. Several older churches are located at this site, all supposedly marking the event of the miracle. However a number of modern scholars opt for the site of Khirbet Qana, about nine miles north of Nazareth. Rousseau and Arav state: Archaeological data suggest that Khirbet Qana is the New Testament Cana. Most of the finds at Kefr Kenna, the “touristic” Cana near Nazareth, do not predate the Byzantine Period. Surveys of Khirbet Qana indicate that the site was occupied in the first century. [3] We need to understand that throughout history some tourist sites have been created because of their nearness to other important sites. It was handy for the early churches in Nazareth and their tourist trade to have Cana next door. We see the same thing with Mt. Tabor, which is also very near Nazareth, being designated as the Mount of Transfiguration. Mt. Tabor was not a “high mountain” as the scripture requires (Mt. 17:1) and it was also inhabited in the First Century. Still it makes a good story and it was nearby for the tourists. Many scholars today feel that far away Mount Hermon was the place of the Transfiguration, and we know from scripture that Jesus was in that area at the time (Mk. 8:27). During the four years we lived in Galilee there were two brand new holy sites opened up around the lake that may or may not prove to be the actual sites of biblical events. Jesus’ mother was at the wedding and apparently Jesus and his disciples were invited. This tells us something very important about Jesus. Unlike some long-faced Christians he joined in celebrations and enjoyed them. Barclay says, “Jesus never counted it a crime to be happy…There are certain religious people who shed a gloom wherever they go. They are suspicious of all joy and happiness.” [4] There is one thing for sure. It was a wise decision for the young couple to invite Jesus to their marriage. [5] Over sixty years ago my wife and I knelt beside our marriage bed and invited Jesus as the third party in our relationship. That has made all the difference! Like the young couple, we have witnessed many miracles of Jesus in our married lives. Jesus was there with his disciples. Not all twelve were called at this time. It appears that the disciple band only included Peter, Andrew, Philip and Nathanael. [6] “When the wine was gone, Jesus’ mother said to him, ‘They have no more wine’” (2:3). It would help us to understand a thing or two about the social situation in those days. The marriage ceremony came at the end of the long period of betrothal. The betrothal was much more serious than our engagement. It was a legal arrangement that had to be broken by a divorce. During this time the couple lived apart. At the end of the betrothal period the marriage ceremony would take place. A wedding was a huge event lasting some seven days with as many people as possible being invited. [7] A lot of food and wine had to be provided to feed such a gathering. Barclay adds: “…a newly married couple did not go away for their honeymoon; they stayed at home; and for a week they kept open house. They wore crowns and dressed in their bridal robes. They were treated like a king and queen, were actually addressed as king and queen, and their word was law. In a life where there was much poverty and constant hard work, this week of festivity and joy was one of the supreme occasions.” [8] Apparently Jesus’ mother was helping with the wedding. She knew about the wine running out and she was in a position to order the servants (2:5). Possibly the couple was friends of her family or else relatives. [9] It is obvious that the couple was poor and that the family had not supplied enough wine. Bible specialists, Kenneth Barker and John Kohlenberger state, “…To fail in providing adequately for the guests would involve social disgrace.” [10] It would probably cause them to be the subject of jests for years to come. It would likely be good for us here to say a word or two about wine. Wine was and still is a vital part of Jewish celebration. Wine is served every Sabbath in the Jewish home. Wine is also very much a part of all Jewish holidays. Even a circumcised child is given a drop of wine at the ceremony. Barclay says, “For a Jewish feast wine was essential. ‘Without wine,’ said the Rabbis, ‘there is no joy.’ It was not that people were drunken, but in the East wine was an essential. Drunkenness was in fact a great disgrace, and they actually drank their wine in a mixture composed of two parts of wine to three parts of water.” [11] Throughout our sixteen years in Israel we only saw one person drunk in public and that person was being ridiculed by all those around. “‘Woman, why do you involve me?’ Jesus replied. ‘My hour has not yet come’” (2:4). This reply of Jesus sounds harsh to our modern ears, but it was really not the case. The first part of Jesus’ reply in the Greek clears up this statement a bit. Bruce says, “The Greek wording ti emoi kai soi may mean either ‘what have I to do with thee?’ (RV) or ‘what have you to do with me?’ (RSV)….the present context points to the latter alternative.” [12] The NLT translation has it, “Dear woman, that’s not our problem…’” We can see that no insult was intended and that this was a normal way to address a woman at that time. “…Jesus uses the same form of address (‘woman’) for the woman of Samaria (4:21), the woman caught in adultery (8:10), his mother at the cross (19:26), and Mary at the tomb (20:15).” [13] Many commentators have felt that by this time Joseph was dead, since he is not mentioned. Since Jesus was the firstborn he had probably worked hard as a carpenter up to this time supplying the needs of the large family. However, since his baptism and anointing of the Spirit he had entered into a new phase of his life. No doubt he was kindly letting his mother know that their relationship had changed. He was now on a heavenly timetable. [14] His orders were coming from above and his time for ministry had not arrived. [15] “His mother said to the servants, ‘Do whatever he tells you’” (2:5). There is something that really stands out here. Jesus’ mother had implicit faith in him and faith can move mountains. We see several instances in the Bible where it is apparent that God’s will was “bent” or “nudged” somewhat by people of faith. On one occasion Joshua even got God to suspend the normal working of the earth and heavens and the sun stood still for many hours while Israel’s enemies were defeated. God responds to faith and it seems here that in response to Mary’s faith the timetable of Jesus’ miracles was moved up a few hours or days. Stedman says, “Notice the simplicity of this account, how easily, how quietly, with such dignity this was done.” [16] Jesus never took the spotlight away from the young couple. It is clear that the mother did not feel that Jesus’ reply was a reproof to her. [17] Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing, each holding from twenty to thirty gallons. John 2:6 These stone jars were used for the various Jewish purifications (Mk. 7:1-4). No doubt the guests at this feast had their hands ceremonially washed with water from these jars. This was the custom of the Jews and still is today. The Jewish people felt that stone jars could not be contaminated as clay jars could. Today around Jerusalem’s archaeological sites such jars as these can still be seen. Each pot held from 20 to 30 gallons (75 to 113 liters), and at this point they were apparently empty. Since they were handmade and not factory made jars they had slightly different capacities. “…The combined capacity of the water pots was about 150 gallons [567 liters]. Reckoning a half pint to a glass, these vessels would contain about 2400 servings of wine.” [18] It is interesting that these water pots have sparked much comment and no doubt many sermons over the centuries. It is almost impossible not to see types and illustrations of Judaism in these jars. Israel’s ceremonial pots were now empty and in need of filling. Six is usually a biblical symbol of human effort and of imperfection. Israel’s joy as well as the world’s joy eventually becomes empty. [19] Of course, wine was a symbol of the age to come (cf. Jer. 31:12; Hos. 2:22; 14:7; Joel 3:18; Amos 9:12-14). [20] Jesus would fill up their joy to the brim. The new wine provided would be far in excess of what the people could use. “Jesus said to the servants, ‘Fill the jars with water’; so they filled them to the brim.” Then he told them, ‘Now draw some out and take it to the master of the banquet.’ They did so,” (2:7-8). Jesus could have filled the jars himself but he involved the servants so that they could share in the great miracle he was about to perform. The servants then took some of the water to the master of the banquet. We can imagine that it took some faith to do this. The master of the feast would have been greatly angered had they brought him only water to taste. [21] The Greek word used for master of the banquet is architriklinos, who in our day could be compared to the head-waiter. [22] In the First Century the widespread Roman custom of using triclinium tables had reached Israel and the Greek word betrays this. The triclinium was a squared “U” shaped table slightly elevated from the floor. The guests reclined around the table and servants served from the middle. John continues, “and the master of the banquet tasted the water that had been turned into wine. He did not realize where it had come from, though the servants who had drawn the water knew. Then he called the bridegroom aside and said, ‘Everyone brings out the choice wine first and then the cheaper wine after the guests have had too much to drink; but you have saved the best till now’” (2:9-10). Jesus did not just make wine but he made some of the best wine the steward had ever tasted. He was amazed that such good wine had been held in store. It was customary in those days to begin with the good wine and after taste buds had been dulled, the lesser quality wine was brought forth. We want to point out that this was real wine and not grape juice as some conservative brethren have hoped. On Pentecost the disciples were accused of being full of new wine and therefore acting erratically (Acts 2:3-15). So the wine was the real stuff and not mere grape juice. [23] To the relief of our offended brethren, Wiersbe does point out that “…in heaven now, Jesus is a teetotaler!” [Matt. 26:29]. [24] We mentioned earlier that the Israelis are not prone to drunkenness and that was no doubt the case at Cana. Keener says, “…drunkenness as part of the celebration at Cana is unlikely.” [25] What a blessed miracle and what relief it must have brought to a greatly embarrassed couple. Jesus is just like that. He loves people and has compassion on the poor. He was no doubt glad to work his very first miracle to honor the institution of marriage. Long ago the great Augustine pointed out: “He who made the wine at this wedding does the same thing every year in the vines.” [26] Stedman comments, “Our Lord is able to take the humdrum, commonplace, ordinary events of any life and with his touch make them full of flavor, fragrance, strength and beauty; to turn them into wine.” [27] “What Jesus did here in Cana of Galilee was the first of the signs through which he revealed his glory; and his disciples believed in him. (2:11). In this gospel the miracles of Jesus are called signs (Gk. simeion). We all know that signs point to some reality and in the case of his signs, the reality is the presence of the Savior and his kingdom. Barclay says: “Always there are two things. There is a simple surface story that anyone can understand and re-tell; but there is also a wealth of deeper meaning for him who has the eagerness to search and the eye to see and the mind to understand...” [28] It might be helpful for us here to note the Seven Signs that Jesus gives in this gospel: “1 The changing of water into wine 2:1-11. 2 The temple cleansing 2:13-22. 3 The healing of the nobleman’s son 4:46-54. 4 The healing of the lame man 5:1-15. 5 The feeding of the multitude 6:1-15. 6 The healing of the blind man 9:1-41. 7 The raising of Lazarus 1:1-44.” [29] After this he went down to Capernaum with his mother and brothers and his disciples. There they stayed for a few days. John 2:12 There was a reason that Jesus went down to Capernaum. It would become his home during most of his ministry (Matt. 9:1; Mk. 2:1). We might ask why he chose Capernaum. Did he like to fish in the Sea of Galilee? Did he like the warm sub-tropical climate at 680 feet (207 m.) below sea level? It was none of these things. Jesus came to Capernaum to fulfill prophecy (Matt. 4:13-16). In Isaiah 9:1-2 we read: “Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the nations, by the Way of the Sea, beyond the Jordan—The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned.” In this Isaiah passage we have some very important information. Jesus grew up at Nazareth, in the land of Zebulun, and Capernaum was in the ancient tribal land of Naphtali. Both tribal areas are mentioned in this prophecy. The Way of the Sea is also mentioned. That ancient highway ran from the Mediterranean through the area of Capernaum. There is today on display at Capernaum a Roman mile-marker to illustrate this fact. Capernaum was actually the port of entry from the kingdom of Herod Philip which was east of the Jordan River. Jesus spent a good deal of time on that side, traveling up to Caesarea Philippi on one occasion. Then we see the expression, Galilee of the Gentiles. There were many Gentiles living in the Galilee and the same is true today. Most of the eastern and southern sides of the lake were in the area of Decapolis, an almost completely Gentile territory. One of the commentators mentioned that Jesus and his whole family moved to Capernaum, but that was not the case. We later will see his family continuing to live in Nazareth. Jesus came to Capernaum with the intent of establishing his base there and his family came along for a visit. Today Capernaum is generally accepted as the place where Jesus lived. [30] The foundation for the synagogue in Jesus’ day is still visible and the ruins of the house of Peter, where Jesus probably lived, have also been identified. When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. John 2:13 It was always the custom of Jesus’ family to attend the festivals at Jerusalem (Lk. 2:41), and it became his custom as well. Passover is a springtime festival and coupled with the seven days of Unleavened Bread it is a lengthy celebration. Jewish people came from all over the land and from many foreign nations to keep this festival. Every adult male living within fifteen miles of Jerusalem was obligated to attend. [31] It is thought that as many as two and a quarter million Jewish people at times came up to Jerusalem to keep the feast of Passover. [32] In the Synoptic Gospels it appears that Jesus only celebrated one Passover in Jerusalem but here in John it is clear that three Passovers fell in his ministry (cf. 6:4; 11:55; 12:1; 13:1; 18:28, 39; 19:14.). If the unnamed feast of John 5:1 was a Passover then there were four. [33] It is by these Passover celebrations that the length of Jesus’ ministry can be calculated. “In the temple courts he found people selling cattle, sheep and doves, and others sitting at tables exchanging money” (2:14). Stedman sighs at what Jesus found. He says at Passover time every house had to be cleansed of leaven, but at the temple of God he found it polluted with noise, money-changers, merchandise and animals. [34] Obviously, the business of sacrifice at the temple required animals. It was God’s plan that people would bring the best of their flocks, those without blemish, and offer them up. However, over time the Jerusalem religious leaders had gotten themselves into the business of providing sacrificial animals, at a price of course. It really had become a racket and these temple animals were sold at prices many times the market value. We can see how much graft could come about with such a system. No doubt many good animals that were brought to the temple were rejected, so that people would be forced to buy the expensive ones. Money-changing was also quite a lucrative business for the religious elite. Every Jew over nineteen years of age had to pay the Temple Tax. It was about the equivalent of two days’ wages. [35] That tax could not be paid in regular money but only with the coinage of Tyre. It was not because the shekel of Tyre was without images, because it was decorated with images on both sides, however, it had an exceptional purity in its silver content. The commission charged for exchanging money was around 12 ½ percent. [36] The scene for all these merchants and animals was the Court of the Gentiles. How tragic that Israel not only had little interest in winning the Gentiles, but the leaders filled the only place where Gentiles could worship the true God with all this noise and confusion. Jesus burst in upon this religious circus and was quite disgusted with what he saw. “So he made a whip out of cords, and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables” (2:15). Jesus likely did not need the whip because his eyes were probably like blazing fire (cf. Rev. 1:14; 2:18; 19:12). It takes a lot of force and authority to separate people from their money, but Jesus did it quickly and with finality. This was Jesus’ first great public act. [37] It was also his second sign. We cannot help but think of scriptures that spoke of this event. “‘…Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,’ says the LORD Almighty. But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap. He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver…” (Mal. 3:1-3). Zechariah says, “And on that day there will no longer be a Canaanite in the house of the LORD Almighty” (Zech. 14:21). In several Bible versions Canaanite is translated as “trader” (e.g. ESV, NJB, NRS, RSV). Stedman asks: “Can you imagine what the disciples felt while this was going on? How embarrassed they must have been by the actions of Jesus! They had not been with him very long; they did not know him very well…Yet the first thing he does is to embarrass them with this uncalled-for activity.” [38] The temple was the very heart of Judaism. Was Jesus now striking at the very heart of everything they held dear? “To those who sold doves he said, ‘Get these out of here! Stop turning my Father’s house into a market!’” (2:16). It is interesting that Jesus still calls the temple “my Father’s house.” The temple had many shortcomings. It seems clear from scripture that God never really wanted the temple in the first place (cf. 2 Chron. 6:18; Acts 7:47-50). However, God sanctified the temple and dwelt there. God used the temple to teach us many things about the church (cf. Eph. 2:19-22). God desired that the temple be a house of prayer for all nations, not a den or robbers (Matt. 21:13). The Greek word used here is emporiou or market house. [39] We would understand this today as “emporium.” Long before Jeremiah had lamented: “Has this house, which bears my Name, become a den of robbers to you? But I have been watching! declares the LORD” (Jer. 7:11). Wiersbe remarks concerning this event, “When Jesus cleansed the temple, he ‘declared war’ on the hypocritical religious leaders (Matt. 23), and this ultimately led to his death.” [40] Beginning with verse 18 we will see some of the Jewish reaction to this episode. “His disciples remembered that it is written: ‘Zeal for your house will consume me’” (2:17). This is a quote from Psalm 69:9. In the Synoptic Gospels we will see that Jesus’ action and his pronouncements concerning the temple caused him to be condemned to death (Matt. 26:61; 27:39-40; Mk. 14:57-58; 15:29). When we look at John’s chronology here it reveals a rather serious problem. The Synoptic Gospels place the cleansing of the temple at the very end of Jesus’ ministry and John places it close to the beginning (cf. Matt. 21:12-13; Mk. 11:15-17; Lk. 19:45-46). There has been a lot of discussion about this problem among commentators. It seems that the best conclusion was that Jesus may have cleansed the temple twice. [41] Gruenler says, “There are two cleansings in the gospel accounts, appropriately framing the beginning and the ending of his redemptive ministry…” [42] The Jews then responded to him, “What sign can you show us to prove your authority to do all this?” John 2:18 It is amazing how blind the Jewish leaders were at this point. Jesus had just given them a sign (his second sign) by cleansing their temple. Bruce says, “…Their request for a ‘sign’ was misguided: what sign could have been more eloquent than that which they had just witnessed?” [43] “Jesus answered them, ‘Destroy this temple, and I will raise it again in three days.’” (2:19). When John spoke of the temple previously in verses 14 and 15 he used the Greek word hieron, which denoted the whole temple complex of buildings and courts. In this verse Jesus uses the word naos, which speaks of the inner sanctuary, or the dwelling of God. [44] In verse 21 we will see how Jesus was shifting the temple to his body. Utley says: “John 2:19, 20, and 21 refers to the inner sanctuary itself…These two statements are related to the truth that Jesus was setting up a new spiritual worship focused on himself and not ancient Judaism (cf. Jn. 4:21-24). Again, John uses a word in two senses!” [45] As we have mentioned, it was this statement that later caused Jesus a lot of trouble. Although the Jewish leaders used the statement falsely it still carried a lot of weight with people who had come to worship the brick and mortar temple. Within a generation that natural temple would be completely destroyed by the Romans. “They replied, ‘It has taken forty-six years to build this temple, and you are going to raise it in three days?’” (2:20). Herod’s building of the temple was quite an elaborate project that was begun in 20-19 BC. As the bulk of the work was being done, there were a total of 18,000 workers. In order to maintain the purity of the inner courts 1000 priests were also trained as architects and stonecutters. [46] The finishing touches to the temple went on until AD 64. Probably Jesus’ words spoken here were in AD 27. [47] “But the temple he had spoken of was his body” (2:21). In the fourth chapter we will see Jesus explaining this mystery to the Samaritan woman. It is amazing that Gentiles could understand what Jewish theologians and leaders could not understand. It is likely here that Jesus is speaking of the church as his body (cf. Eph. 1:23; 4:16; Col. 1:18). At his death and resurrection he raised up the church. Guthrie says, “…there is a close connection between the resurrection of Christ and the emergence of the church.” [48] Keeping the temple image, Jesus became the corner stone and foundation while the individual members became like living stones, raising up a glorious spiritual temple (1 Cor. 6:19; Eph. 2:19-22; 1 Pet. 2:4-5). “After he was raised from the dead, his disciples recalled what he had said. Then they believed the scripture and the words that Jesus had spoken” (2:22). The Jewish leaders could not understand what Jesus was talking about. Unfortunately, even his own disciples did not understand. It took the death and resurrection of the Savior for the light to come on in their heads and hearts. Now while he was in Jerusalem at the Passover Festival, many people saw the signs he was performing and believed in his name. John 2:23 Apparently during his Passover stay in Jerusalem Jesus did a number of signs and miracles before the people. It seems that many believed in his signs. As we have mentioned, great crowds from all over Israel and the known world were present for this feast. “But Jesus would not entrust himself to them, for he knew all people. (2:24). Here we have something very strange. As Tenney says, “The people believed in Christ, but he did not believe in them.” [49] Jesus was the example of a true man as God had created humankind. He was not limited by the sinfulness and dullness brought about by the fall. He obviously had human abilities lost to us today. Therefore, he could read people like a book. This is probably not a God-quality of Jesus because in order for him to come to earth and take on flesh he had to empty himself of most of his God-qualities and powers (Phil. 2:7 ESV, NET, NJB). However, we must mention that the Holy Spirit was upon Jesus in a mighty way and without limit (Jn. 3:34). By the Holy Spirit today the church is given prophetic gifts of understanding mysteries and sometimes of looking into people’s lives in order to help them. It is important to note that signs by themselves convince those who want to believe but for doubters signs are often ignored or explained away. A faith built only on signs is a flimsy faith. “Jesus knew that this was thin, superficial belief.” [50] “He did not need any testimony about mankind, for he knew what was in each person” (2:25). There were several instances in the gospels where Jesus saw clearly into people’s lives. For instance he knew that the Samaritan woman had five husbands (4:18). He also knew that Judas would betray him (Matt. 26:21). He knew that the Jewish leaders would kill him. In fact, he told this to his disciples on three occasions (Matt. 16:21; 17:22; 20:17-19). It is amazing that with the clearness of Jesus’ vision of the future that he still went up to Jerusalem to be crucified. 1. Wiersbe, The Wiersbe Bible Commentary, NT, p. 232. 2. Morris, The Gospel According to John, p. 157. Keener adds: “‘Third day’ here does not refer to the third day of the week, because virgins were married on the fourth day (Wednesday) and widows on the fifth…” (Keener, pp. 267-68). 3. Rousseau &Arav, Jesus &His World, p. 38. Bruce adds: “…traditionally identified with Kefr Kenna 4 miles from Nazareth on the road to the lake…But a more probably location is Khirbet Qana, a ruined village some 9 miles north of Nazareth. This is supported by Josephus’s information…” (Bruce, p. 68). 4. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 2:1-11. 5. Wiersbe, The Wiersbe Bible Commentary, NT, p. 233. 6. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 2:2. 7. Keener, The IVP Background Commentary, New Testament, p. 268. 8. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 2:1-11. 9. Utley, The Beloved Disciple’s Memoirs and Letters, v. 2:2. 10. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 302. 11. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 2:1-11. Morris adds: “But wine was a symbol. Its absence would mar so joyous an occasion as a wedding feast.” (Morris, p. 157). 12. Bruce, The Gospel of John, p. 69. 13. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 48. 14. Wiersbe, The Wiersbe Bible Commentary, NT, p. 233. 15. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1076. 16. Stedman, John, Who Is This Man, vs. 2:1-11. 17. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 2:5. 18. Tenney, John, The Gospel of Belief, p. 83. 19. Wiersbe, The Wiersbe Bible Commentary, NT, p. 234. 20. Utley, The Beloved Disciple’s Memoirs and Letters, vs. 2:6-7. 21. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 2:6-12. 22. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 2:1-11. 23. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 2:8. 24. Wiersbe, The Wiersbe Bible Commentary, NT, p. 234. 25. Keener, The IVP Background Commentary, New Testament, p. 269. 26. Quoted in Kostenberger, Encountering John, p. 73. 27. Stedman, John, Who Is This Man, vs. 2:1-11. 28. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 2:1-11. 29. Kostenberger, Encountering John, p. 70. Bruce supplements: “The New Testament miracles are not mere miracles; they are all signs of some underlying reality…John prefers to call the miracles of Jesus’ ‘signs’ (semeia) pure and simple.” (Bruce, p. 72). 30. Rousseau &Arav, Jesus &His World, p. 45. 31. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 2:12-16. 32. Ibid. 33. Utley, The Beloved Disciple’s Memoirs and Letters, v. 2:13. Morris adds: “John refers to three Passovers (four if 5:1 be taken as a Passover)…v 23…There is a second in 6:4, while the third is referred to several times (11:55; 12:1; 13:1; 18:18, 39; 19:14)….with three Passovers, which will give us a minimum of two years for Jesus’ ministry and possibly something approaching three years.” (Morris, p. 169). 34. Stedman, John, Who Is This Man, vs. 2:12-25. 35. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 2:12-16. 36. Bruce, The Gospel of John, p. 74. 37. Morris, The Gospel According to John, p. 166. 38. Stedman, John, Who Is This Man, vs. 2:12-25. 39. Robertson, Robertson’s Word Pictures of the New Testament, v. 2:16. 40. Wiersbe, The Wiersbe Bible Commentary, NT, p. 235. 41. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 49. Kostenberger also comments: “In short, it seems more likely that Jesus cleansed the temple twice.” (Kostenberger, p. 76). 42. Quoted in Morris, The Gospel According to John, p. 169. 43. Bruce, The Gospel of John, p. 76. 44. Ibid. 45. Utley, The Beloved Disciple’s Memoirs and Letters, v. 2:19. 46. Bruce, The Gospel of John, p. 50. 47. Keener, The IVP Background Commentary, New Testament, p. 269. 48. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 935. 49. Tenney, John, The Gospel of Belief, p. 85. 50. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 2:23-25. Wiersbe adds: “People who want his works but not his Word can never share his life…” (Wiersbe, p. 236). Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council. John 3:1 This man came to Jesus and it must have been a very unusual meeting. Here a Pharisee and member of the Sanhedrin came, although both of these institutions were deadly enemies of the Lord. The Pharisees were one of the two leading religious parties in Israel. Their history can be traced back to the Maccabean period (164-63 BC). [1] They were the devout keepers of the Law of God. They not only observed the written code but they also kept the traditions of the fathers or the Oral Law (later to be codified into the Mishnah). In all their religious efforts the Pharisees often tended to become self-righteous. The Pharisees sought to “build a fence around the law” by adding many other commandments to those of the Old Testament. For instance, in the First Division of the Mishnah, entitled Zeraim (seeds), the offerings of Israel are dealt with. There are 93 pages in this section. The second division, Moed (feasts) there are 110 pages. In the sixth division Tohoroth (cleanliness), there are 182 pages. There were literally thousands of commandments added (to supposedly protect the law), despite the warning that God had given concerning adding to his word (Deut. 4:2; 12:32; Pro. 30:6). After a while, the many added commands became ridiculous. A farmer or even a sailor could not tie a knot in a rope on the Sabbath day for this was considered working. If a person spat on the ground during Sabbath it was considered as making mortar, and was forbidden. However, if the person spat on a rock, where no soil was involved, that was permitted. [2] If there could have been righteousness through the law and the many commands, the Pharisees would certainly have achieved it. [3] But Nicodemus, like the rich young ruler, somehow must have realized that keeping the law was not enough. Nicodemus, although his name was Greek, was a member of the Sanhedrin or Israel’s highest religious court. He was obviously a very rich man (cf. Jn. 19:39) with a lot of influence. Apparently he had witnessed some of Jesus’ signs (cf. 2:23) that were done on his visit to Jerusalem. Barker &Kohlenberger say of him: “His approach shows that he was cautious, open-minded, and ready to receive a new revelation from God if he was sure of its genuineness.” [4] Tenney says: “His greeting revealed him as a gentleman and a thinker: a gentleman, because he paid Jesus a sincere compliment; a thinker, because his words implied that he had observed carefully Jesus’ works, and had concluded that only a heaven-sent person could perform them.” [5] “He came to Jesus at night and said, ‘Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him’” (3:2). There have been a number of speculations as to why Nicodemus came to Jesus at night. Several commentators have felt that he was timid or fearful that his associates in the Sanhedrin would condemn him. Perhaps that is true, but it simply may have been for the practical truth that he worked during the day, or possibly that he felt Jesus was too busy in the day for a deep conversation. We really do not know why he came at night. We do know that later he stood up for Jesus in the Sanhedrin and that took some courage (7:50-52). In calling Jesus “Rabbi” he was being very polite and complementary. “He acknowledges Jesus as a teacher (despite Jesus’ lack of credentials, 7:15).” [6] “Rabbi” was an esteemed title among the Jews, but Jesus had not attended the rabbinical schools of his day. Nicodemus was willing to overlook that since he realized that Jesus had obviously come from God. This statement was placed in the sentence for emphasis. [7] Here Nicodemus speaks in the plural “we.” He certainly was not speaking for the whole Sanhedrin because most were bitterly opposed to Jesus. Likely he was speaking of a few of his Pharisee friends who shared his opinion. [8] Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.” John 3:3 Jesus greeted Nicodemus with this sharp and penetrating sentence. It must have cut into the heart of Nicodemus like a sword. [9] Jesus began his conversation with “very truly I tell you.” In the Greek language it is literally amen, amen. This was adapted from the Old Testament word meaning “verily” or “truly.” [10] It became a way of affirming truthful pronouncements and was used by Jesus as a preface to significant statements. [11] Perhaps Jesus was dealing “head-on” with Nicodemus because he was a representative of the Pharisees and the Sanhedrin. In Matthew 5:20, Jesus would make the serious charge: “For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.” So obviously, Nicodemus, the Pharisees and the leaders of Israel were on shaky spiritual ground and Jesus wanted to make that fact known first of all. Jesus told Nicodemus that he must be born again. This was an astounding statement. This man was a member of the highest religious rank in Israel. He had probably studied the scripture all his life and had even become a famous teacher of religion. Jesus said to him that he had to start over. That was almost like saying to a distinguished PhD that he must begin anew in the first grade. Let us try to understand the concept of being born again. This is critically important, and if Jesus were here today he would probably say the same thing to a very high percentage of people in the Christian church. The Greek word anothen can mean three different things. It can mean a completely radical change; it can mean being born a second time; or it can mean being born from above. There is a sense in which all three meanings are in the word, however, Barclay feels the second idea is more prominent here. [12] All this must have sounded strange to the ears of Nicodemus. He was likely born into the Jewish faith and he had climbed to the highest ranks of the religion. Keener says, “Jesus explains to Nicodemus that religious knowledge and ethnicity are not a sufficient basis for a relationship with God; one must be born into his family by the Spirit.” [13] Back in 1993, I found it necessary to undergo a quadruple bypass heart operation in Israel. The staff was very good in preparing patients for this serious operation. One of the Jewish counselors tried to give me an illustration that I would understand as a Christian. In her halting English she said, “It is like being born again.” That was indeed a comfort to me. Had Nicodemus thought for a moment, the concept of being born again was prevalent in the Jewish faith. When a Gentile came into Judaism as a proselyte the Jews considered it as a new birth. The proselyte came by profession, confession and external washing. [14] Of course, if the person was a male, circumcision was also required. As we consider the kingdom of God, we should point out that this subject is only mentioned twice in John’s gospel (cf. 3:5). It was however at the core of Jesus’ teaching and very much a part of the Synoptic Gospels. The kingdom of God is the spiritual rule of Christ over the individual life and the church. This rule is primarily seated in the hearts of believers. It is thus not a territorial thing at all but an inward and spiritual thing. While the kingdom of God relates to the final day, it also relates to today. Through the “already, but not yet” tension in the gospel, the kingdom is something we can enter immediately but will only be fully realized at the consummation of the age. [15] “‘How can someone be born when they are old?’ Nicodemus asked. ‘Surely they cannot enter a second time into their mother’s womb to be born!’” (3:4). Nicodemus was a very learned teacher of Israel and he had to have some knowledge of spiritual rebirth. The concept was dealt with in Isaiah 32:15-20; 44:1-5; 45:8; Jeremiah 31:31-34; Ezekiel 36:25-27; 37:9; and Joel 2:28. When Nicodemus began to speak of new birth it is entirely possible that it was a sidetrack to keep him from going into an uncomfortable area. “Jesus answered, ‘Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit’” (3:5). While the concept of new birth was complex and difficult, Jesus added that the birth had to take place through water and Spirit. This has caused a great deal of discussion among commentators. How can we be born through water? The dilemma is the possibility that this is a reference to baptism, and several early Christian fathers saw this to be the case. [16] In one sense, it would be totally natural to speak of baptism here because both John and Jesus were baptizing, although Jesus’ disciples did the baptizing. However, if baptism is part of the new birth then baptism is a work of righteousness, something people can do for their own salvation. Such an idea is totally opposed in the whole of New Testament teaching. It actually negates the concept of a spiritual rebirth. How are we to deal with this dilemma? Morris comments: “It is the perennial heresy of the human race to think that by our own efforts we can fit ourselves for the kingdom of God…” [17] Baptism in itself cannot save us. Smith says, “…there are people who have gone through the ritual of water baptism who are not going to see the kingdom of heaven.” [18] There are other ways in seeing the “water” of this section. Guzik says, “… Some have thought that born of water means to be born again by the word of God. In other scriptures, water represents the word, as we are washed by the water of the word (Eph. 5:26).” [19] Kostenberger comments, “…It appears therefore that ‘to be born by water and the Spirit’ refers to a single event: spiritual rebirth, metaphorically expressed by the analogy of washing with clean water (cf. Tit. 3:5).” [20] Then, of course, there are those of Christian and Church of Christ backgrounds who see water baptism as a necessary part of the saving process. “Flesh gives birth to flesh, but the Spirit gives birth to spirit” (3:6). In Genesis 1:11-25, we see that all living things brought forth according to their kind. This is also true in the spiritual world. Just as flesh brings forth flesh, spirit brings forth spirit. Fleshly things and fleshly methods cannot bring forth the Spirit. Since God is Spirit (4:24), he is ever preparing us to dwell with him in the spiritual world. Flesh and blood cannot inherit that spiritual kingdom (1 Cor. 15:50). “You should not be surprised at my saying, ‘You must be born again’ (3:7). We should surely take note when Jesus says, “You must be…” This injunction not only applied to Nicodemus but it applies to every living soul then and now. There is no way to enter heaven without a completely new birth. Again, Nicodemus should have realized this. The Twentieth Century evangelist Ray Stedman has this to say: “…I have been preaching and teaching the scriptures for almost fifty years, and I want to tell you that the one thing that keeps most people from being born again is that they do not want to admit their need.” [21] How can we be born again? Here are the simple Bible steps. We must confess that we are sinners and that we have the need to be saved. We must in simple faith ask Jesus to save us. We must then believe that he has done so according to the sure promise, “for, ‘Everyone who calls on the name of the Lord will be saved’” (Rom. 10:13). That’s it. There are other things a newborn Christian should do, like being baptized immediately; like finding a good Bible believing church and being a part of it; and like praying and reading the Bible faithfully every day. We should also witness and tell others what has happened to us. “The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit” (3:8). When a person is saved or born again in the Spirit, that person enters a new realm of existence. He or she enters into the spiritual realm with the Lord Jesus, for God is spirit (4:24). Just like human birth is a mystery, spiritual birth is an even greater mystery. Jesus here compares the Spirit to the wind. Indeed, the same Greek word pneuma can mean “wind” or “Spirit.” [22] How true it is that we see the results of wind but we do not see the wind. We do not know where the wind is coming from or where it is going. When I was back in seminary, I read a sermon outline that has always stuck with me. The minister was writing on the life of the Spirit-born person. His three-point outline read: “The inscrutable origin of the Spirit; the indisputable evidence of the Spirit; and the incalculable destiny of the Spirit.” That sums up the spiritual life quite well. We have an inscrutable origin because we were chosen in Christ before the foundation of the world (Eph. 1:4). When the Holy Spirit is upon our lives it cannot be denied. And then, when Christ appears we will become like him (1 Jn. 3:2) and be with him in unknown heavenly realms forever. “How can this be?” Nicodemus asked. John 3:9 Pett says, “What is clear to many a Christian child is a total mystery to the learned scholar.” [23] It seems that Nicodemus was snared on the same false assumption that plagues many today. They think that it is necessary to understand before it is possible to believe. With just a quick reflection we can realize that we have numerous things around us today that we do not understand and yet we utilize them. Good examples of this are the ubiquitous computers and cyber devices we use constantly each day. Most people have no idea how these things work and yet that does not keep them from using these devices. “‘You are Israel’s teacher,’ said Jesus, ‘and do you not understand these things?’” (3:10). We cannot escape the fact that Jesus was being a little rough on Nicodemus. He was a teacher in Israel and yet he did not understand about spiritual renewal. Actually, the Greek reads not “a” teacher, but “the” teacher in Israel (ho didaskalos tou Israēl). Robertson says that this phrase means the well-known, authorized, accepted teacher in Israel. [24] Although he was in a very high position he nevertheless had an embarrassing ignorance of spiritual things. “Very truly I tell you, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? (3:11-12). The great F. B. Meyer says, “Though physically on earth, our Lord was spiritually in touch with the heavenly realities.” [25] The Lord had tried to illustrate heavenly realities by using earthly examples but Nicodemus could not understand. The Bible says, “The spiritual did not come first, but the natural, and after that the spiritual” (1 Cor. 15:46). Our understanding of spiritual things has to be based upon the natural pictures. The distinguished scholar, Hossein Nast, has said. “You cannot reach the formless except through form.” [26] There has been much discussion among scholars as to who is speaking in the following verses. Apparently the dialogue of Jesus and Nicodemus becomes a monologue on Jesus’ lips that may end with verse 15. Some scholars feel that it then becomes a meditation by John on the new birth. [27] “No one has ever gone into heaven except the one who came from heaven— the Son of Man” (3:13). After all, he had come down from heaven to earth (cf. 1:18; 6:46; Prov. 30:4). Some translations end this sentence with “who is in heaven.” (KJV, NKJ), but these words are not found in leading manuscripts. [28] Of course, by the time John wrote his gospel the Son of Man had ascended back to the heavenly realms. [29] Because of his knowledge of heaven Jesus was the only one who was capable of revealing heavenly things. “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him” (3:14-15). Here Jesus makes reference to Israel’s early history in the wilderness. The passage spoken of is found in Numbers 21:4-9. At this point in their wilderness journey the people rebelled against God and he sent fiery serpents to bite them. Many died from snakebite and the others came repenting to Moses. The great leader had a bronze snake fashioned and lifted on a pole. When the bitten people looked at the snake their lives were spared. The wilderness snake was thus a picture of the gospel and the salvation offered. Clearly, every human being is bitten by the poisonous serpent of sin, for all have sinned (Rom. 3:23). Jesus was lifted up on a pole to become a judgment upon sin and to deliver all those who would look to him. The Bible says, “Turn to me and be saved, all you ends of the earth…” (Isa. 45:22). Jesus would say in John 12:32: “And I, when I am lifted up from the earth, will draw all people to myself.” We see here that the words lifted up have a dual meaning. They mean “to be crucified” and even to be “glorified and exalted” (Jn. 8:28; 12:32-34). [30] It is interesting today that the image of the serpent wrapped around the pole has become the symbol of healing and medicine. [31] The image is a puzzling one, especially since the Jewish people were forbidden to make images. After several generations the Israelites began to worship the serpent on the pole and King Hezekiah had it broken into pieces (2 Ki. 18:4). This merely illustrates how religious symbols could cause spiritual trouble in biblical times and can do the same in our own day as well. For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. John 3:16 Through the ages of Christendom this has likely been the most popular verse in the Bible. Guzik says, that this verse “…has long been celebrated as a powerful, succinct, declaration of the gospel. Of the 31,373 verses in the Bible, it may be the most popular single verse used in evangelism.” [32] This verse assures us that the love of God is all-encompassing. It reaches to all people everywhere and it extends through eternity for all those who love him. This verse was news to the Jewish people. They knew that God loved Israel. Wheaton Professor Gary Burge says, “Judaism would rarely (or never) speak of God loving the world outside of Israel…It is a uniquely Christian idea to say that God’s love extends beyond the limits of race and nation.” [33] The word for “loved is the Greek word agapaō. This is the highest form of love – the God kind of love. This word was seldom used in Classical Greek but the early church took over the word and it exploded with special meaning. [34] This word and the concept behind it became the core of Christianity. It is clear that God loves the whole world with his special and all-inclusive love. In speaking of the world, he once more has reference to the kosmos or the fallen realm of humanity that is always opposed to God. [35] Here we see that those who trust in God will gain eternal life. In the Greek this word is aionios and it means age-long or eternal. [36] This is not simply a duration of life but an extremely high quality of life. If we had an ever-extended life in our fallen and sinful state, we would likely experience an eternal hell. Many people cannot bear to endure the short life assigned to them on earth. In the US the suicide rate has surged to a 30-year high. The overall rate has risen by 24 percent from 1999 to 2014. The rate has especially surged (63 percent) among middle-aged women. [37] The eternal life that Jesus gives has a wonderfully high quality – the quality of life that God has. And if we can imagine it, this life will go on, and on, and on. Abraham Heschel once said, “Monuments of stone are destined to disappear; days of spirit never pass away.” [38] One great thing about this eternal life is that believers are able to begin enjoying it at the present time. This is indicated by the present tense (‘have’) used here in the Greek. [39] We can experience it to a degree while we live, but the fullness of that life will come at the consummation, or the end of the age. For God did not send his Son into the world to condemn the world, but to save the world through him” (3:17). This verse presents us with a paradox. Jesus did not come to earth to judge us. However, later in John 9:39, he will say that he came to judge. Can both these things be true? [40] Many people today feel that Christ and Christians have come to condemn them and make them uneasy. Jesus did not come to condemn the world but he came to offer all people a free salvation by believing in him. However, by not believing, people will bring condemnation upon themselves. Quite simply, all people will not be saved. God has come to knock on each heart door, but the lock is on the inside of the door. When a person locks the door that person has become the author of his or her own condemnation. “Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (3:18). Simply put, the believer is already saved and the unbeliever is already condemned. While the love of God goes out to all people the world over, all people will not be saved. All people will not accept that love. The problem is the darkness and sinfulness of the human heart. Yet, if there was only love and no judgment then love would be meaningless. As Paul Copan says, “Without the language of sin, the language of salvation doesn’t make sense.” [41] “This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil” (3:19). John again is using one of his favorite words – light. That eternal and heavenly light of God has come into the world. But not everyone is happy about it. As Meyer says, “Evil men avoid the light, as an inflamed eye the sun.” [42] Evil people have tried to put out the light but they have not succeeded. Pett comments: “When we pick up a rock in the garden the light shines where it was previously dark and we find there many unpleasant creatures that immediately scuttle for cover. So when Christ’s light shines on men they too will respond or run for cover, depending on the state of their hearts, and the result of what they do will determine their eternal future.” [43] “Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God” (3:20-21). True repentance is in one sense a coming to the light and exposing all of one’s sins. Exposing sin is like exposing film. Once it is exposed for all to see the devil can no longer use his weapon of condemnation regarding that sin. It is said that an architect once came to Plato offering money to build him a house where no one could see into its rooms from the outside. Plato said, “I will give you double the money to build a house into whose every room everyone can see.” [44] Wicked people do not wish to be seen. They are night operators and scamper for the darkness. The police are usually busier at night and most crimes are committed in the darkness. [45] After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. John 3:22 Barker and Kohlenberger state, “This period of Jesus’ ministry in Judea is not paralleled by any account in the Synoptic Gospels (cf. Mt. 4:12-21; Mk. 1:14).” [46] We know of this baptizing ministry of Jesus from no other gospel account. However, we know from scriptures like John 4:2 that Jesus himself did not baptize but he left this to his disciples. We cannot tell for certain at this point exactly how many disciples were with Jesus. This ministry to Judea stresses the truth that the gospel had to first be offered to the Jewish people (Acts 1:8). Later this truth became the slogan for Paul as he preached among Jews and Gentiles (Rom. 1:16). This early ministry of Jesus among the Jews helps clear up a number of scriptures like Matthew 23:37; 26:6; Mark 14:3ff., and Luke 13:34-35. [47] Obviously, John’s imprisonment had not yet taken place and he and Jesus were working in rather close proximity. “Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were coming and being baptized. (This was before John was put in prison.)” (3:23-24). The word Aenon means “a fountain.” [48] Aharoni and his team of writers note that the spot was identified in the fourth century as lying two miles south of Salim. Today it is known as Khirbet ed-Dir. The area is just south of Beth-shean. [49] It was a place of much water. I often noticed, in my numerous trips up and down the Jordan Valley, that this area was a place where several large ponds of water could be seen. This always stood out, since the rest of the area was a dry and barren wilderness. It is interesting that John baptized in places where there was a good supply of water. His baptism, like that of Jesus, was by total immersion in water. Hendriksen notes that between the temptation of Christ and John’s arrest there was a great deal of time when John the Baptist and Jesus worked in a sort of parallel ministry. [50] When John was put in prison, then Jesus launched the major portion of his ministry. By 5:33-35, John was spoken of in the past tense. [51] “An argument developed between some of John’s disciples and a certain Jew over the matter of ceremonial washing.” They came to John and said to him, ‘Rabbi, that man who was with you on the other side of the Jordan— the one you testified about— look, he is baptizing, and everyone is going to him’” (3:25-26). Stedman says here, “A sense of rivalry between ministries is one of the devil’s most effective tools to impede the progress of the gospel.” [52] This rivalry illustrates the fact that there was close contact and communication between John’s group and Jesus. [53] “To this John replied, ‘A person can receive only what is given them from heaven’” (3:27). This portrait of John reveals him as an utterly selfless and giving person. He was not the least concerned with his own reputation. He knew that all supernatural gifts were from heaven. In his heart there was no room for jealousy over Jesus’ success. Wiersbe tells this story concerning the famous evangelists John Wesley and George Whitefield: It is reported that somebody asked Wesley if he expected to see Whitefield in heaven, and the evangelist replied, “No, I do not.” “Then do you think Whitefield is a converted man?” “Of course he is a converted man!” Wesley said, “But I do not expect to see him in heaven – because he will be so close to the throne of God and I so far away that I will not be able to see him!” [54] Of those born of women John had the highest place of all, but that did not compare with Jesus, who was born from above (Matt. 11:11). John would not dare to try and take Jesus’ place. “You yourselves can testify that I said, ‘I am not the Messiah but am sent ahead of him.” (3:28). There were many who suspected that John was the Messiah, despite his constant disclaimer of this title. We have seen earlier in our comment on 1:19-20, that there were still groups of people in the early church who had only the baptism of John and who likely still considered him the Messiah. John would have none of it. “The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete” (3:29). This verse refers us back to the ancient custom of the “friend of the bridegroom” or the shoshbin in Hebrew. No doubt, it was from this custom that we get the idea of “best man” in weddings today. [55] However, the job of the shoshbin was considerably more involved than the best man. Barclay describes some of his duties: He acted as the liaison between the bride and the bridegroom; he arranged the wedding; he took out the invitations; he presided at the wedding feast. He brought the bride and the bridegroom together. And he had one special duty. It was his duty to guard the bridal chamber and to let no false lover in. He would open the door only when in the dark he heard the bridegroom’s voice and recognized it. When he heard the bridegroom’s voice he let him in and went away rejoicing, for his task was completed and the lovers were together. [56] All through the Old Testament there are pictures of God as the bridegroom and Israel as the bride (Isa. 62:4-5; Ezek.16:8; Hos. 2:19-20). The picture is finally complete in the Book of Revelation as the bridegroom Jesus is finally united with his church, which is made up by the union of redeemed Israel and the Gentile church. (Rev. 19:7ff.). Wescott said it well: “The Baptist had fulfilled his office in preparing and bringing the representatives of the spiritual Israel – the new divine Bride – to Christ the Bridegroom.” [57] John could go on his way rejoicing for his task was finished. “He must become greater; I must become less” (3:30). Barnes says, “…the light of the morning star fades away and is lost in the beams of the rising sun.” [58] It is hard on a person when he or she becomes eclipsed by a greater person. Barclay tells another story that illustrates this situation: There was a certain American minister called Dr. Spence; once he was popular and his church was full; but as the years passed his people drifted away. To the church across the road came a new young minister who was attracting the crowds. One evening in Dr. Spence’s church there was a very small gathering. The doctor looked at the little flock. “Where have all the people gone?” he asked. There was an embarrassed silence; then one of his office-bearers said: “I think they have gone to the church across the street to hear the new minister.” Dr. Spence was silent for a moment; then he smiled. “Well, then,” he said, “I think we ought to follow them.” And he descended from his pulpit and led his people across the road. [59] The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all.” John 3:31 Again, Bible scholars are not sure who is speaking in this section (31-36). They wonder if it could be Jesus, John the apostle or John the Baptist speaking. Ancient manuscripts had no quotation marks, so it becomes difficult in certain places to know who is speaking. [60] In this case we may just allow the reader to decide. Clearly, there is no earthly messenger of whom it can be said that he is “from above.” [61] John the Baptist certainly would not claim such a title. “He testifies to what he has seen and heard, but no one accepts his testimony. Whoever has accepted it has certified that God is truthful” (3:32-33). Jesus came from heavenly realms and was able to declare what he had seen and heard with great authority and certainty. No one else could do such a thing. Jesus came to testify and bear witness. It is still true today that the best witness to the world is to share what has happened to us – to tell others what we have seen and heard. “For the one whom God has sent speaks the words of God, for God gives the Spirit without limit” (3:34). There is a great difference between the anointing of Jesus and the anointing we receive as children of God. Jesus received the Spirit without limit. There was no point or no time when the Spirit was not mightily at work in him. He did not have to wait until he was full of the Spirit as we might have to do. Indeed, he is the one who gives fullness of the Spirit to all of us (4:10-14; 7:37-39). Jesus came as God’s full revelation to us. “The Father loves the Son and has placed everything in his hands. Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them” (3:35-36). It is difficult to imagine, but Jesus is the heir of everything. All power and authority is given to him. “To reject the Son’s witness is to rebel against the highest authority in the universe.” [62] We see again here that when we believe in Jesus we immediately begin to enjoy eternal life. It is not just pie in the sky by and by when we die, but we can have some pie now. Of course, the fullness of our inheritance awaits the consummation of the age. Here we are told that those who reject the Son of God will have wrath upon them. This is the only place in John’s gospel and epistles that the subject of wrath is mentioned. However, he does mention it ten times in his Book of Revelation. This reminds us of the words of Moses in Deuteronomy 30:19: “This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live…” “It has been said that all life concentrates upon a man at the crossroads.” [63] The whole of humankind is at the crossroads today. We are reminded of the words of Joshua long ago as he challenged Israel: “But if serving the LORD seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your ancestors served beyond the Euphrates, or the gods of the Amorites, in whose land you are living. But as for me and my household, we will serve the LORD” (Josh. 24:15). 1. Utley, The Beloved Disciple’s Memoirs and Letters, v. 3:1. 2. Stedman, John, Who Is This Man, vs. 3:1-16. 3. Smith, Chuck Smith Bible Commentary, Commentary on John, vs. 3:1-36. 4. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 304. 5. Tenney, John, The Gospel of Belief, p. 85. 6. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 52. Barclay adds concerning Nicodemus: “Nicodemus was a ruler of the Jews. The word is archon…This is to say that he was a member of the Sanhedrin. The Sanhedrin was a court of seventy members and was the supreme court of the Jews… In particular the Sanhedrin had religious jurisdiction over every Jew in the world; and one of its duties was to examine and deal with anyone suspected of being a false prophet.” (Barclay, vs. 3:1-6). 7. Utley, The Beloved Disciple’s Memoirs and Letters, v. 3:2. 8. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 4:2. 9. Stedman, John, Who Is This Man, vs. 3:1-16. 10. Francis Brown, S. R. Driver &Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament (Glasgow: Oxford University Press, 1907, 1953, 1957), p. 53. 11. Utley, The Beloved Disciple’s Memoirs and Letters, v. 3:3. 12. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 3:1-6. 13. Keener, The IVP Background Commentary, New Testament, p. 269. 14. Clarke, The Adam Clarke Commentary, Commentary on John, v. 3:3. 15. Utley, The Beloved Disciple’s Memoirs and Letters, v. 3:3. 16. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 936. 17. Morris, The Gospel According to John, p. 194. 18. Smith, Chuck Smith Bible Commentary, Commentary on John, vs. 3:1-36. 19. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 3:5-8. 20. Kostenberger, Encountering John, p. 84. 21. Stedman, John, Who Is This Man, vs. 3:1-16. 22. Bruce, The Gospel of John, p. 85. Barclay adds: “The same is true of the Hebrew word ruach … it too means both spirit and wind.” (Barclay, vs. 3:7-13). 23. Pett, Peter Pett’s Commentary on the Bible, v. 3:9. 24. Robertson, Robertson’s Word Pictures of the New Testament, v. 3:10. 25. Frederick Brotherton Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary. 1914, vs. 3:9-21. www.studylight.org/commentaries/fbm/john-1.html. 26. Quoted in Hugh Hewitt, The Embarrassed Believer (Nashville: Word Publishing, 1998), p. 91. 27. Bruce, The Gospel of John, p. 86. 28. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1078. 29. Bruce, The Gospel of John, p. 88. 30. Wiersbe, The Wiersbe Bible Commentary, NT, p. 237. 31. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 3:14-15. 32. Ibid., vs. 3;16-21. 33. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 54. 34. Utley, The Beloved Disciple’s Memoirs and Letters, v. 3:16-21. 35. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 54. 36. G. Abbot-Smith, A Manual Greek Lexicon of the New Testament (Edinburgh: T &T Clark, 1960), p. 15. 37. Sabrina Tavernise, “U.S. Suicide Rate Surges to a 30-Year High,” New York Times, April 22, 2016. http://www.nytimes.com/2016/04/22/health/us-suicide-rate-surges-to-a-30-year-high.html?_r=0 38. Fritz A. Rothschild, Between God and Man, An Interpretation of Judaism, from the writings of Abraham J. Heschel (NY: The Free Press, NY, 1959), p. 228. 39. Keener, The IVP Background Commentary, New Testament, p. 271. 40. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 3:17-21. 41. Paul Copan, How Do You Know You’re Not Wrong? (Grand Rapids: Baker Books, 2005), p. 211. 42. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 3:9-21. 43. Pett, Peter Pett’s Commentary on the Bible, v. 3:19. 44. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 3:17-21. 45. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 3:20. 46. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 306. 47. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 3:22. 48. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 3:23. 49. Yohanan Aharoni, et. al. The Macmillan Bible Atlas, Revised (New York: Macmillan Publishing Company, 1968, 1993), p. 169. Barker &Kohlenberger add: “Aenon is uncertain though it is probably a site south of Bethshan, where there were numerous springs…” (Barker &Kohlenberger, p.306). 50. Cited in Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 3:24. 51. Bruce, The Gospel of John, p. 94. 52. Stedman, John, Who Is This Man, vs. 3:16-36. 53. Pett, Peter Pett’s Commentary on the Bible, v. 3:25. 54. Wiersbe, The Wiersbe Bible Commentary, NT, p. 632. 55. Keener, The IVP Background Commentary, New Testament, p. 271. 56. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 3:22-30. Clarke adds: “At the wedding: it was the business of the shoshabin, if necessary: -To vindicate the character of the bride….To sleep in an apartment contiguous to the new-married pair, to prevent the bride from receiving injury… it was his business to examine and exhibit the tokens of the bride’s purity, according to the law, Deuteronomy 22:13-21.” (Clarke, v. 3:36). 57. Quoted in Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 3:29. 58. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 3:30. 59. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 3:22-30. 60. Utley, The Beloved Disciple’s Memoirs and Letters, vs. 3:31-36. 61. Wiersbe, The Wiersbe Bible Commentary, NT, p. 239. 62. Ibid. 63. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 3:31-36. Now Jesus learned that the Pharisees had heard that he was gaining and baptizing more disciples than John—although in fact it was not Jesus who baptized, but his disciples. John 4:1-2 The Pharisees seemed always to be a source of problems for Jesus. Here they attempted to provoke a rivalry between Jesus and John the Baptist. Jesus’ success was obviously increasing just as John said it would. His work was beginning to obscure that of John. Under his ministry more and more people were being baptized, although it was the disciples who were doing the actual baptizing. [1] Still, Jesus was determined that there would be no rivalry. “So he left Judea and went back once more to Galilee” (4:3). We note that Jesus had already ministered in Galilee, for he had actually worked a great miracle at Cana. In the Synoptic Gospels we understand that Jesus’ change of location also had something to do with the arrest of John the Baptist (cf. Matt. 4:12; Mk. 1:14). It was a very early point in Jesus’ ministry and he probably wanted to avoid a direct conflict, which might have marred his work. [2] “Now he had to go through Samaria” (4:4). It was certainly not the most direct route for Jesus to go through Samaria from his location. Jesus was working in Judea, no doubt near the Jordan River, for that was the normal place of baptisms. For him to go through Samaria he had to do a difficult climb about midway in the Jordan River Valley up to the heights of Samaria, which was approximately 2000 feet (609 m.) in elevation. The normal route from the valley was to cross to the east side of the river thus avoiding Samaria and then re-cross the river to enter Lower Galilee. Of course, when traveling from the high country of Jerusalem the easiest route to Samaria was to follow the mountain ridge. It was a journey of about three days. [3] The words “had to go” are obviously not connected with a geographic necessity. Rather, they probably speak of divine necessity. [4] As Meyer says, “It was not necessary for Jesus to go through Samaria except for the purpose of mercy to one soul…” [5] The geographic term “Samaria” speaks of the northern portion of the divided kingdom under Jeroboam (2 Chron. Ch. 10). The heartlands of Samaria focused on the biblical tribal lands of Ephraim and Manasseh, but the ten separated tribes reached as far as Dan in the far north. In 722 BC this whole land was conquered by the Assyrian ruler Sennacherib. The later ruler Sargon replaced the deported Israelites with colonists from other conquered lands (2 Ki. 17:6, 24). These imported colonists mixed with the remaining Israelites and took on the name of Samaritans. When their settlement did not go well (2 Ki. 17:25) they sent for an Israelite priest to teach them (2 Ki. 17:27). The people then began to worship the God of Israel along with their idols. The Samaritans became a half-breed, religiously mixed people, and thus became despised by the Jews. “So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph” (4:5). The archaeologists Rousseau and Arav say of this location: “By the first century CE [AD], neither a biblical nor a Samaritan Shechem existed. In its stead a small town, possibly the Sychar of John 4:4-6, was built at walking distance from Jacob’s well, which was located at the intersection of two roads…The author of the Fourth Gospel was apparently familiar with the topography of the region….” [6] In early Bible times, Shechem was an important center for the patriarchs (Gen. 12:6-7; 33:18-19). It was at this city to which the Israelites assembled after conquest of the land. The covenant was renewed there and the blessing and cursing recited on the nearby mountains of Ebal and Gerizim (Deut. 11:29; 27:12; Josh. 8:33). We have no record of a well being dug by Jacob, but the patriarchs were prone to dig wells wherever they went. When Israel came out of Egypt they brought the bones of Joseph to Shechem and the tomb of Joseph exists there to this day. In Genesis 48:22, we note that Jacob, as he lay dying, gave his plot of land in Shechem to Joseph. “Jacob’s well was there, and Jesus, tired as he was from the journey, sat down by the well. It was about noon” (4:6). Here we see the human nature of Jesus clearly illustrated. He had come a long distance and he was weary from the journey. In order to rest himself he sat down by the well. The Greek word for well here is pege and it has reference to a spring or fountain. [7] Several scholars mention that this well was around 100 feet deep (30 m.) and was fed by an underground source. The well still exists today and it is generally recognized as the authentic site. [8] We are told here that the time of day was about noon or the sixth hour. Although there is some small dissension, most commentators agree with the time of day. We cannot be certain as to the time of the year but it obviously was not in the winter, the time of heavy rain and even snow in the high country. The weather was clearly warm enough to make Jesus thirsty. Jesus was probably tired, thirsty and hungry, but as Utley says, “He was never too tired to love people!…” [9] When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink? (His disciples had gone into the town to buy food.)” John 4:7-8 Culturally speaking, Jesus was placing himself in an extremely awkward position. Jesus was considered a Jewish rabbi and a rabbi was expected to avoid public contact with women in general and particularly with despised Samaritan women. [10] This woman was likely an outcast from society because of her blatantly immoral lifestyle. Women were often the water-bearers of ancient society, but they usually did their work of bearing water in the cooler hours of the day. [11] At that time they usually drew water in company. No doubt this woman was excluded from this company, and likely would have been ridiculed by the other women. As a result, she was probably forced to draw water in the hot part of the day. The disciples would be shocked at seeing Jesus speaking with this woman. “The Samaritan woman said to him, ‘You are a Jew and I am a Samaritan woman. How can you ask me for a drink?’ (For Jews do not associate with Samaritans)” (4:9). There was a national antipathy between Jews and Samaritans as we see in scripture (cf. Lk. 10:30-37; 17:16, 18). [12] There was a bitter quarrel of over 400 years between them. Wiersbe says: “So intense was their dislike of the Samaritans that some of the Pharisees prayed that no Samaritan would be raised in the resurrection! When his enemies wanted to call Jesus an insulting name, they called him a Samaritan (Jn. 8:48).” [13] The bitter feelings were augmented when the Samaritans erected a rival temple on Mt. Gerizim about 400 BC, and when the Jewish Hasmonean armies destroyed that temple in 108 BC. [14] It is more than amazing that today the rivalry of Jews and the so-called Palestinians, who are now residents of this same area, is even more hostile than this ancient rivalry. The tension today quite often ends in violence and bloodshed. “Jesus answered her, ‘If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water’” (4:10). It is obvious here that the Lord was drawing the woman into a spiritual conversation as he spoke to her of living water. In ancient times living water was spring water that bubbled up and seemed to be alive. [15] Such living water was often spoken of in a metaphorical sense in the Old Testament (cf. Ps. 23:2: 36:9; 46:4; Isa. 12:3; 44:3; 48:21; 55:1; Jer. 17:13; Zech. 14:8). Unfortunately, the people of Israel forsook this spiritual water and dug for themselves cisterns that could hold no water (Jer. 2:13). In the above verse Jesus speaks of the gift of God (dōrean). Guthrie says of this Greek word, “…whenever it is used in Acts or in the Epistles, it always used of a divine gift.” [16] This gift is no doubt that of his salvation (cf. Isa. 12:3; Rev. 7:17). “‘Sir,’ the woman said, ‘you have nothing to draw with and the well is deep. Where can you get this living water?’” (4:11). James Burton Coffman, tireless commentator of the Christian Church, remarks: “…her knowledge and understanding of Jesus grew rapidly. Note the following: ‘A Jew’ (John 4:7), ‘Sir’ (John 4:11), ‘a prophet’ (John 4:19), and ‘the Christ’ (John 4:29).” [17] The woman notes the obvious, that Jesus has nothing with which to draw and that the well is deep. Barclay tells how people in these times who were going on a journey made sure that they had a bucket made of skin so that they could draw water from wells along the route of their journey. [18] Presumably they would also carry a long cord of some type to let the leather bucket down into wells along the way. Barclay also notes how this conversation follows almost exactly the pattern as Jesus’ conversation with Nicodemus. He says: “…Jesus makes a statement. The statement is taken in the wrong sense. Jesus remakes the statement in an even more vivid way. It is still misunderstood; and then Jesus compels the person with whom he is speaking to discover and to face the truth…just as Nicodemus did…” [19] “Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his livestock?” (4:12). She seemed quite happy with her patriarchal well and seemed to dare Christ to produce something better. [20] Perhaps her mind was still partly stuck in the rut of water, water pots and the daily trip to the well. “Jesus answered, ‘Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life’” (4:13-14). Before we blame the Samaritan woman for having a mind stuck in a rut, we perhaps need to think about ourselves. The whole subject of living water is of critical importance to this age. Once again people en masse have relied on broken cisterns that can hold no water. Even as Christians today we sing, “Fill my cup Lord!” That makes a nice song but we will need more than a cup of water to keep us in the coming Day of the Lord (Am. 8:11-12). There is a time coming when cups and water pots will be empty. The whole idea of storing or hoarding water is somewhat selfish and futile anyway. Wells and cisterns are made to collect water and have it available for later use. But cisterns can become polluted and wells can run dry. What God really desires is that we become springs of living water (Num. 21:17; Isa. 58:11). This is the answer to empty water pots, cracked cisterns and dry wells. We need to ask ourselves, “Do I have my own spring? Does my life flow out to others, or am I always taking my cup or water pot out to others for filling?” Even some of us who have been Christians for many years need to periodically make an assessment of our spiritual condition. I have a little test which I give to people as I teach on this subject. Perhaps it would do us all good to take it. Check the answer which best applies to your life: My general spiritual condition is: 1. Dry as a bone; 2. Dry most of the time; 3. There’s some water, but not much, and it’s pretty stale; 4. Through Jesus I have my own spring to sustain me spiritually. I’ve got a river of life flowing out of me! If our answer is yes to any one of the first three statements, we need to make some changes. People have to come to cisterns and wells, but springs flow out to the people. The woman said to him, “Sir, give me this water so that I won’t get thirsty and have to keep coming here to draw water.” John 4:15 We sense desire rising in the heart of this woman. She could almost understand what Jesus was talking about and the offer of living water sounded so delightful to her. [21] Suddenly, the woman wanted the water, whatever it was. Then she broke and asked the stranger to give her some of the water. “He told her, ‘Go, call your husband and come back’” (4:16). Suddenly the woman was almost without words. The answer she would make was the shortest she had made in the whole conversation. She was now under conviction and it seemed her mouth was stopped (Rom. 3:19). Jesus certainly knew how to prepare the soil for planting, and that was to plow it up with conviction. [22] Pfeiffer and Harrison say, “Before the woman could receive the gift of living water, she had to be made to realize how desperately she needed it.” [23] Jesus’ reply to her also illustrates something else that is very important. Coffman sums it up well saying, “The gift of eternal life is not a blessing that anyone receives alone; it is always for others also; and those others always include, first of all, those who are members of one’s family.” [24] “‘I have no husband,’ she replied. Jesus said to her, ‘You are right when you say you have no husband. The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true’” (4:17-18). We see something interesting here that goes quite counter to this permissive age in which we live. Jesus recognized the bond of marriage, but he did not recognize the live-in relationship by which she was apparently involved. It was not made in the sight of God and there was no covenant bond. Meyer says, “A spasm of remorse seized the woman, as she remembered the grave within her heart where her first love lay buried, trampled down by the wild crew of later passion…” [25] Barclay says: “There are two revelations in Christianity: the revelation of God and the revelation of ourselves. No man ever really sees himself until he sees himself in the presence of Christ; and then he is appalled at the sight…” [26] “Sir,” the woman said, “I can see that you are a prophet. Our ancestors worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.” John 4:19-20 Several commentators feel that the woman was so uncomfortable with Jesus’ prophetic probe into her life that she abruptly changed the subject. Generally it is much more comfortable to talk about religion in general than about our own spiritual condition. Her diversion thus may seem to be a theological red herring. Other commentators feel that she may have had a genuine interest in getting an answer to the deep conflict between Jews and Samaritans. As we have mentioned, the quarrel between Jews and Samaritans had raged on for over 400 years. The Jews felt that the center of their religion was Jerusalem and its temple (cf. 2 Chron. 6:6; 7:12; 2 Sam. 7:13; 1 Ki. 5:5; 8:15-22; Psa. 78:68). However, the Samaritans did not recognize any of these scriptures because they accepted only the Pentateuch or the first five books of Moses as valid. [27] The Samaritans felt that the area of Shechem was sacred to Abraham since he built an altar there. They also felt that Mt. Gerizim was special to God since the tribes of Israel were directed to go there and worship after they entered Canaan (Deut. 11:29; 27; 27:4). Coffman says, “Deep within every heart the abiding question of how men ‘ought’ to worship God is firmly implanted.” [28] “‘Woman,’ Jesus replied, ‘believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem’” (4:21). Bruce says, “A new order was now being introduced which rendered such questions out-of-date and meaningless. The important question is not where people worship God but how they worship him.” [29] Thus, true worship would no longer be tied to certain holy places. Rather, the holy places would soon become obsolete. You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. John 4:22 Here Jesus deals a direct blow to the idea of syncretism or the mingling of beliefs that was practiced among the Samaritans. Instead, he makes a bold claim of exclusivism for the Jewish faith. We must understand that God has only revealed himself through Israel. Salvation is from the Jews. The scripture says, “He has revealed his word to Jacob, his laws and decrees to Israel. He has done this for no other nation; they do not know his laws. Praise the LORD” (Psa. 147:19-20). Why would the Psalmist say “Praise the LORD” after making such a statement? The truth is that Israel alone guarded the word of God through the centuries. Other nations and people would have corrupted the word, as the Samaritans had done and as is currently being done in our western society. By denying all the Old Testament except the Pentateuch, the Samaritans had a greatly truncated Bible and idea of truth. [30] Stedman rephrases this verse saying: “Your knowledge is incomplete. You have been the victim of garbled truth. You have some truth but there is much error mingled with it; you have been misled.” [31] Today in our society there is the New Age concept that there are many paths going up the mountain. Regardless of what religious path a person is on it is OK, because all the paths will meet at the top. All a person needs to do is be sincere in his or her belief. Jesus absolutely destroys this idea. People can be sincerely wrong just as the Samaritans were. This verse should be a wake-up call to the churches. Today many mainline denominations actually despise Israel. Through the BDS movement (boycott, divest and sanction) they are actively trying to destroy Israel through political, economic, educational, and social boycotts and sanctions. For the rest of the church, there is a coolness and suspicion toward Israel that has persisted since early times. As it has been said, “we received anti-Semitism with our mother’s milk.” “Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth” (4:23-24). This verse has got to be a spiritual high-water mark in John’s gospel. Here the Lord displays true worship in dazzling light. Since God’s essential nature is Spirit, he desires that we worship him in Spirit and in truth. [32] True worship no longer will be tied to places and religious shrines. True worship can take place anywhere and at any time. Jesus makes perfectly clear that the time for such worship has come and that God is looking for such people to worship him. Long before, it was Zephaniah’s vision that people would worship God “each in his place” (Zeph. 2:11). It was Malachi’s dream that in every place pure incense would be offered to God (Mal. 1:11). [33] William Cowper (1769) summed this great truth up with his beautiful hymn: Jesus, where’er thy people meet, There they behold thy mercy seat; Where’er they seek thee thou art found, And every place is hallowed ground. [34] It is amazing that Jesus revealed the wonderful truth of God’s spiritual temple to this Samaritan woman. Yet, his own disciples were not able to fully comprehend this truth. Even today in the church we are prone to focus on buildings and sanctuaries rather than the spiritual temple where true worshippers can worship at any time and place. We often miss the biblical idea that God’s saints make up his spiritual temple. They are like living stones, built upon Jesus the chief cornerstone. Peter says, “you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet. 2:5; cf. Eph. 2:19-22). “The woman said, ‘I know that Messiah’ (called Christ) ‘is coming. When he comes, he will explain everything to us’” (4:25). Later Samaritan documents have revealed more about their concept of the Messiah. He would be called the Taheb, or the restorer, and he would be a prophet like Moses (Deut. 18:15-18). [35] Unfortunately, because the Samaritans did not believe in the prophetic scriptures they had a blurred vision of the true Messiah. Yet, “What a priceless jewel of faith lay at the bottom of this poor beleaguered woman’s heart…There it was bubbling out of her heart spontaneously, her conviction that God would send the world a Savior.” [36] How different was Jesus’ approach than that of the rabbis. The rabbis thought it would be better that the law be burned than it be delivered to a woman. Jesus did not agree with that assessment. He shared this great spiritual truth with her (an unlikely prospect) and God promptly used her to win that Samaritan village. [37] The woman by this time was looking and longing for the Messiah. “Then Jesus declared, ‘I, the one speaking to you— I am he” (4:26). It is amazing that Jesus refers to himself as the Messiah. He was not able to make such a statement while among the Jews because of their false ideas of a political Messiah. [38] Not only does he now call himself the Messiah, he says more. Morris comments, “…the use of the emphatic pronoun in this expression is in the style of deity…There is no “he” in the Greek. Jesus says, ‘I that speak to you, I am.’” [39] Of course, “I am” was a way of designating himself as God (Exo. 3:14). Just then his disciples returned and were surprised to find him talking with a woman. But no one asked, “What do you want?” or “Why are you talking with her?” John 4:27 No doubt the disciples were shocked to see Jesus talking with this Samaritan woman. The rabbis had a precept which said: “Let no one talk with a woman in the street, no, not with his own wife.” [40] Burge says: “…The rabbis taught that theological education, instruction in the law, was for men alone. To teach women or girls not only was a waste of time, but a profaning of sacred things…here he is talking to a singularly irreligious woman about matters of utmost spiritual profundity…” [41] Today many would like to blame Christianity as a suppressor of religious rights for women. However, it is clear in scripture that Jesus was the one who set women free from the bondage that was everywhere prevalent in the ancient world. “Then, leaving her water jar, the woman went back to the town and said to the people, ‘Come, see a man who told me everything I ever did. Could this be the Messiah?’” (4:28-29). Pett comments: “She had come with the purpose of drawing water. But now that had been forgotten in her excitement. Perhaps there is also an indication in it that she considered that her water jar no longer mattered. Her thirst had been satisfied by better water and she wanted to take that with her.” [42] The woman left her water pot. Before, she had chided Jesus for not having one and now she forsook hers. This speaks volumes about the living water was now springing up within her very soul. [43] She ran home as a vocal witness to the truth she had just discovered. As we have seen, one of John’s great themes in his gospel is “witness” (cf. comment on 1:6-7). This woman became one, but what about us? Today we understand much more than this woman did, but for the most part we remain silent. Pastor Bill Hybels says that the longer people are in the church the fewer are their evangelistic discussions. He has a graph illustrating how our evangelistic contacts decline by the year after conversion. From the first year our contacts drop from 20 to 10; the third year from 10 to 6. After that they drop about one contact a year until they bottom out to 0 on the eighth year, where they remain for the rest of the person’s life. [44] “They came out of the town and made their way toward him” (4:30). Not only was this woman of poor character, but women were considered as poor witnesses in that day. There must have been a great sense of urgency in her voice that roused the whole Samaritan community. In an unbelievable way they all began to follow her back to the well to see for themselves if the Messiah had really come. Meanwhile his disciples urged him, “Rabbi, eat something.” But he said to them, “I have food to eat that you know nothing about.” John 4:31-32 The disciples were concerned about their Master and urged him to eat something. He refused, saying that he had food unknown to them. He was speaking about the spiritual food that comes from God. In Matthew 4:4, Jesus had said: “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’” His food at this hour was the deep satisfaction in knowing that he had done the Father’s will. “Then his disciples said to each other, ‘Could someone have brought him food?’” “‘My food,’ said Jesus, ‘is to do the will of him who sent me and to finish his work’” (4:33-34). We are reminded of Job 23:12, where the ancient saint said: “I have not departed from the commands of his lips; I have treasured the words of his mouth more than my daily bread.” Jesus then said: “Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest” (4:35). Several commentators have felt that as Jesus was making this statement the villagers were beginning to appear across the fields as the community came to the Lord. In their white robes and turbans they were a picture of a white harvest. [45] The world-famed Christian leader and prolific author, Derek Prince, once quoted the verse found in Proverbs 10:5, “He who gathers crops in summer is a prudent son, but he who sleeps during harvest is a disgraceful son.” He then chided his listeners as being disgraceful sons if they were not doing evangelistic work to bring in the harvest. In this verse Jesus was obviously referring to an agricultural maxim that the harvest would come four months from the sowing. The sowing of grains usually took place in the winter or in the early spring and the very first ripe barley came in at Passover time. Fifty days later at Pentecost the barley and wheat harvest were being concluded. Barclay tells us about the six-fold division of the agricultural year: “Each division was held to last two months— seedtime, winter, spring, harvest, summer and the season of extreme heat…” He notes that the Sychar region was famous for its corn. [46] “Even now the one who reaps draws a wage and harvests a crop for eternal life, so that the sower and the reaper may be glad together. Thus the saying ‘One sows and another reaps’ is true.” (4:36-37). Clearly, the harvest is a cooperative thing. Many hands go to make the harvest possible. Some people prepare the soil, some sow, some people water, some remove the weeds, and some gather in the harvest. We cannot forget the people who laboriously broke up the soil, perhaps people like John the Baptist. Some like him paid for the harvest with their lives. There is a beautiful and touching story of missions in Korea illustrating this: When Robert Thomas the Welsh missionary went to Korea, his meager possessions occupied only a small corner of his travel chest. The rest was filled with five hundred Chinese Bibles. In 1866 the missionary earned his passage by becoming a translator for the ship’s captain. The trip was a dangerous one because some eight thousand Catholics in the land had been rounded up by the government and slain just a few years earlier. Thomas and his mission was not to fare any better. His ship entered the Dae-dong River into Pyongyang but was not welcomed by the Koreans. Thomas tried to be calm and negotiate with his wary hosts but to no avail. He also tried to pass out his Bibles. Soon the ship became grounded in the harbor and was eventually set on fire by the angry mob. As the crew escaped to the land they were all slaughtered. Thomas, now the first Protestant missionary to Korea, came to shore shouting the name of Jesus, speaking words of peace and offering a Bible to the ones who met him. He then knelt to pray but his prayer was not finished as he was cruelly murdered. Some may say “what a waste,” but nothing is wasted in the kingdom of God and as Tertullian said, “The blood of the martyrs is the seed of the church.” The man who killed Thomas soon became convicted. He picked up the Bible that was offered him and took it home. Eventually he used the pages of the book to wallpaper his guesthouse. As he later read the words he became a follower of Christ. When other missionaries arrived in Korea they spoke with this man and learned that people had come from all over Korea to read the walls of his house. The man who had taken the life of Thomas ended up sharing the truth of Jesus with many others. The work was continued by his family and a nephew went on to Bible College in Pyongyang. Later this nephew served as part of the team that updated the Korean Bible translation, modernizing the words he first read on his uncle’s walls. [47] “I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor” (4:38). Morris feels that some of those who had worked in God’s field would include the prophets from days of old. [48] The disciples had not done the hard work but they would receive the harvest. For them the sowing and reaping almost came together as Psalm 126:6 says: “Those who go out weeping, carrying seed to sow, will return with songs of joy, carrying sheaves with them.” The days of the gospel were also a fulfillment of Amos 9:13, “‘The days are coming,’ declares the LORD, ‘when the reaper will be overtaken by the plowman and the planter by the one treading grapes. New wine will drip from the mountains and flow from all the hills…’” Many of the Samaritans from that town believed in him because of the woman’s testimony, “He told me everything I ever did.” John 4:39 Barnes remarks of this event saying, “There is seldom an instance of so remarkable success as this.” [49] These Samaritans initially believed based upon the testimony of a woman, and a fallen women at that. There must have been some compelling excitement in her voice or perhaps they could already glimpse in her a changed life. Wiersbe says of her efforts: “This is a perfect parallel to Acts 1:8…Nobody knows how many lost sinners have come to the Savior because of the witness of this woman recorded in John 4.” [50] “So when the Samaritans came to him, they urged him to stay with them, and he stayed two days. And because of his words many more became believers” (4:40-41). Bruce says of this incident: “That Samaritans should invite a Jewish teacher to stay with them, with no fear of a rebuff, shows how completely he had won their confidence…We may wonder if this was the same ‘city of Samaria’ as was evangelized by Philip a few years later…” [51] The word “urged” is a strong Greek word that might even be translated “begged.” [52] These people were insistent to learn more about this stranger. Jesus agreed to spend two days with them and during that time the believers increased. All this is amazing when we consider that Jesus, who was now becoming their Messiah, was not a Samaritan but was of the despised Jewish race. “They said to the woman, ‘We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world’” (4:42). It is amazing how quickly the Jews rejected Jesus and how quickly the Samaritans accepted him! [53] Their faith had progressed from a second-hand one, based upon the woman’s testimony, to a first-hand experience with the Master. Their faith and understanding had quickly jelled to the point that they could proclaim Jesus as the Savior of the world. How sad that Jesus’ own people the Jews could not bring themselves to such a confession during his life. After the two days he left for Galilee. (Now Jesus himself had pointed out that a prophet has no honor in his own country.) John 4:43-44 No doubt Jesus proceeded northward along the mountain ridge until it descended into the large Jezreel Valley, then across the valley and up the hill to his home in Nazareth, in what is called Lower Galilee today. We know from the other gospels that Jesus received a rather cool reception there. In all three Synoptics we see this same proverb is quoted, that a prophet has no honor in his own country (cf. Matt. 13:57; Mk. 6:4; Lk. 4:24). This section of scripture makes it clear that Jesus did a good deal of traveling between Galilee and Judea, much more than seems to be noted in the Synoptic Gospels. [54] As we have indicated previously, Jesus was in Judea and Jerusalem on several occasions. “When he arrived in Galilee, the Galileans welcomed him. They had seen all that he had done in Jerusalem at the Passover Festival, for they also had been there” (4:45). This verse seems to be more indicative of the whole area of Galilee rather than just in Jesus’ home town of Nazareth. As we have mentioned, he had a cool reception there. “Once more he visited Cana in Galilee, where he had turned the water into wine. And there was a certain royal official whose son lay sick at Capernaum” (4:46). Jesus’ reception was no doubt warmer in Cana because of the great miracle of the wine previously worked there. Jesus was then met there by a royal official. The Greek word for this official is basilikos, derived from basileus, which means “king.” He was likely from the entourage of Herod Antipas, the tetrarch of Galilee. He had probably heard about the wonderful signs Jesus had done in Jerusalem. [55] “When this man heard that Jesus had arrived in Galilee from Judea, he went to him and begged him to come and heal his son, who was close to death” (4:47). Morris points out that the word “begged” is in a continuous tense. It conveys the idea of a persistent request. [56] I think that if any of us fathers had a son who was dying we too would be persistent, even unto tears and begging. “‘Unless you people see signs and wonders,’ Jesus told him, ‘you will never believe.’” (4:48). Here, Jesus seems to be addressing the whole crowd that had apparently assembled. People tend to chase after miracles and likely Jesus was growing weary of this. [57] While miracles may awaken some to the gospel, such signs and wonders are not to be the whole basis of people’s faith. “The royal official said, ‘Sir, come down before my child dies.’ ‘Go,’ Jesus replied, ‘your son will live.’ The man took Jesus at his word and departed” (4:49-50). Apparently from the Greek this was a little boy who was about to die. Tenney says, “With short and simple command Jesus put the nobleman in the position where he would be compelled to show real faith if he had any to show.” [58] The man quickly took Jesus at his word and departed. The official was more than likely traveling on a horse or in a chariot. Although it was early afternoon and there was probably enough sunlight for him to return the 20 plus miles (32 + km.) to Capernaum, he did not do so. Meyer comments, “Why should he hasten! The boy was living, doing well, since the Master had said so.” [59] This was a long-distance miracle and they were rare. There were a limited number in the Old Testament and a few in the New Testament. Such miracles indicated that the miracle workers had unusual power. [60] “While he was still on the way, his servants met him with the news that his boy was living. When he inquired as to the time when his son got better, they said to him, ‘Yesterday, at one in the afternoon, the fever left him’” (4:51-52). Wonderful news travels fast. It seems that the servants rushed out and met the father before he arrived home. The father was anxious to confirm the faith that he had experienced the day before. Sure enough, the boy recovered exactly at the time the man had spoken to Jesus, at 1 PM on the previous day. It was simply an astounding miracle! “Then the father realized that this was the exact time at which Jesus had said to him, ‘Your son will live.’ So he and his whole household believed” (4:53). In the ancient Middle East the father, as the head of the house, usually determined the religion that would be followed in the family. This father made a firm decision to follow Jesus. We see several instances in scripture where the father’s will prevailed in the matter of religion (cf. Acts 10:44-48; 16: 31-34; 18:8; 1 Cor. 1:16). [61] “This was the second sign Jesus performed after coming from Judea to Galilee” (4:54). Obviously, this was not Jesus’ second miracle, for he had done many in Jerusalem. However, it was the second miracle performed in the Galilee. Pfeiffer and Harrison say: “At the first Cana miracle the disciples had believed. The second miracle from the same spot resulted in a wider circle of faith.” [62] 1. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 4:2. “The reason why Jesus did not baptize was probably because, if he had baptized, it might have made unhappy divisions among his followers: those might have considered themselves most worthy or honored who had been baptized by him. Compare 1 Corinthians 1:17.” 2. Robert Jamieson, A.R. Fausset &David Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on John, 1871-78, v. 4:3. www.studylight.org/commentaries/jfb/john-1.html. 3. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 4:1-9. 4. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1080. 5. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 4:1-14. 6. Rousseau &Arav, Jesus &His World, p. 268. “Biblical Shechem has been identified with Tell Balatah as a result of the excavations…1907-9” (Rousseau &Arav, p. 267). Barker &Kohlenberger add: “…Sychar was a small village near Shechem, about half a mile from Jacob’s well…” (Barker &Kohlenberger, p. 307). Bruce also comments: “Sychar, a name not previously attested. It is commonly identified with the modern village of Askar, on the slope of Mount Ebal, a mile or two north-east of Nablus and about half-a-mile north of Jacob’s well…The place name Sychar was known in the first half of the fourth century; the Bordeau pilgrim (AD 333) says that Sychar lay a Roman mile distant from Shechem…” (Bruce, p. 101). 7. Bruce, The Gospel of John, p. 102. 8. Pett, Peter Pett’s Commentary on the Bible, vs. 4:5-6. 9. Utley, The Beloved Disciple’s Memoirs and Letters, v. 4:6. 10. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1080. 11. Bruce, The Gospel of John, p. 102. 12. Jamieson, Fausset &Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on John, vs. 4:9-12. 13. Wiersbe, The Wiersbe Bible Commentary, NT, p. 240. 14. Bruce, The Gospel of John, p. 103. 15. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 4:10-15. 16. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 938. 17. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 4:9. 18. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 4:10-15. 19. Ibid. 20. Morris, The Gospel According to John, p. 232. 21. Pett, Peter Pett’s Commentary on the Bible, v. 4:15. 22. Wiersbe, The Wiersbe Bible Commentary, NT, p. 241. 23. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1080. 24. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 4:16. 25. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 4:15-26. 26. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 4:15-21. 27. Kostenberger, Encountering John, p. 88. 28. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 4:20. 29. Bruce, The Gospel of John, p. 109. 30. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 4:22-26. Burge adds: “The Samaritans rejected the writings of the prophets (including the histories [Kings, Chronicles]) and the wisdom literature (Proverbs, Psalms, etc.)…their worship was centered on a new temple on Mt. Gerizim towering above ancient Shechem while Jerusalem was rejected as a place of pilgrimage…When the Jews had their opportunity…they attacked Samaria, destroyed Shechem, and burned the Samaritan temple on Mt. Gerizim.” (Burge, p. 57). 31. Stedman, John, Who Is This Man, vs. 4:1-42. 32. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 939. 33. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 4:15-21. 34. Hymnary Organization: https://hymnary.org/text/jesus_whereer_thy_people_meet 35. Keener, The IVP Background Commentary, New Testament, p. 274. 36. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 4:25. 37. Wiersbe, The Wiersbe Bible Commentary, NT, p. 241. 38. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1081. 39. Morris, The Gospel According to John, p. 241. 40. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 4:27-30. Morris adds: “One of their sayings ran, ‘A man shall not be alone with a woman in an inn, not even with his sister or his daughter, on account of what men may think. A man shall not talk with a woman in the street, not even with his own wife, and especially not with another woman, on account of what men may say.’” (Morris, p. 242). 41. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 62. Keener also adds: “Judaism did not have much regard for the witness of a woman, and the witness of an adulteress would be worthless; the situation was probably the same among the Samaritans…” (Keener, p. 274). 42. Pett, Peter Pett’s Commentary on the Bible, v. 4:27. 43. Jamieson, Fausset &Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on John, vs. 4:28-30. 44. Bill Hybels, Just Walk Across the Room, Simple Steps Pointing People to Faith (Grand Rapids: Zondervan, 2006), p. 61. 45. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 4:35-38. 46. Ibid. Barnes adds: “The common time from sowing the seed to the harvest, in Judea, was about ‘four months.’” (Barnes, v. 4:35). Keener augments: “The main wheat harvest ran from mid-April through the end of May; the barley harvest, which made fields “white” …ripe…was in March.” (Keener, p. 274). 47. Lynn Copeland, ed., North Korea: Good News Reaches the Hermit Kingdom, (Bartlesville, OK: Living Sacrifice Book Company, 2008). 48. Morris, The Gospel According to John, p. 249. 49. Barnes, Barnes’ Notes on the New Testament, Commentary on John, vs. 4:39-42. 50. Wiersbe, The Wiersbe Bible Commentary, NT, p. 242. 51. Bruce, The Gospel of John, p. 115. 52. Utley, The Beloved Disciple’s Memoirs and Letters, v. 4:40. 53. Ibid., v. 4:42. 54. Ibid., v. 4:43. 55. Bruce, The Gospel of John, p. 117. 56. Morris, The Gospel According to John, p. 256. 57. Tenney, John, The Gospel of Belief, p. 98. 58. Ibid. 59. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 4:46-54. 60. Keener, The IVP Background Commentary, New Testament, p. 275. 61. Utley, The Beloved Disciple’s Memoirs and Letters, v. 4:53. 62. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1082. Some time later, Jesus went up to Jerusalem for one of the Jewish festivals. John 5:1 John was not so interested in a time sequence, but he was interested in presenting the Lord Jesus as the holy and powerful Son of God. In the first section of his book, he is presenting Jesus through his mighty works and miracles. Probably some months had passed since the events of the previous chapter. [1] His coming miracle at the pool in Jerusalem would place him in a serious and extended conflict with the Jewish leaders. We do not know to which of the feasts Jesus had come. There have been many guesses over the centuries. Previous scholars thought it was Pentecost while more modern scholars have felt it to be Passover. Should the feast have been that of Passover it would obviously have been the first of three Passovers (cf. 6:4; 11:55) and it would have extended the time of Jesus’ ministry to at least three years. [2] The simple truth is that we do not know the name of this feast. We would be much safer to assume that it was one of the three pilgrimage festivals of Passover, Pentecost and Tabernacles. Jewish men were commanded to observe these festivals in Jerusalem (Exo. 23:17). [3] We know from scripture that Jesus was always faithful in going to these feasts (e.g. Mat. 26:17; Jn. 7:2). He even celebrated the winter Feast of Dedication in 11:55. “Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades” (5:2). Here, as in other geographical descriptions, John is relying on his sharp memories of Jesus’ ministry. The pool likely had been destroyed by the Romans in AD 70, along with virtually everything else in Jerusalem. John is writing at least 20 years after that event. We have mention here of the Sheep Gate. This gate was also spoken of in Nehemiah 3:1, 32; and 12:39. It probably stood in the general location of the Lion’s Gate today, which opens immediately into the northeastern part of the Old City and the Temple Mount. For centuries, Bible scholars scoffed at the idea of a five-sided pool, but as in most of these cases, God had the last laugh. Such a pool was discovered in the late 19th century. A 2015 article by the Biblical Archaeology Society staff says that it has taken over 100 years for the pool to be properly identified. The site now reveals a rectangular pool with two basins separated by a wall, thus producing a five-sided pool, with each pool having a portico. Scholars now feel that the pool possibly served as a mikveh, a ritual purification bath. [4] Its nearness to the temple makes this a very likely possibility. The name of this pool has undergone some discussion over the years. It is known as Bethesda, House of Mercy or Bethzatha, House of Olives. [5] Modern translations choose between the names with Bethesda probably being more popular. Today this pool can be seen at the St. Anne Church compound just off the Via Dolorosa in Old Jerusalem. Over the years I have been there many times alone and with groups. The St. Anne Church has great acoustics and our tour groups always liked to stop and sing choruses there. “Here a great number of disabled people used to lie— the blind, the lame, the paralyzed” (5:3-4). There is considerable evidence that this site was a sort of healing shrine. [6] Of course, this meant that many disabled and needy folks were there awaiting their chance at a cure. The fourth verse goes into an explanation about how these folks were waiting for the moving of the water which was brought about by an angel’s presence. This verse appears in a few versions like the KJV, the NKJ, the NAS, and the ASV, but it is not found in most modern versions today, including the NIV. Robertson says, “All of this verse is wanting in the oldest and best manuscripts like Aleph, B, C, D, W, 33, Old Syriac, Coptic versions, Latin Vulgate.” [7] It was obviously some scribal explanation that became attached to the text over the centuries. One who was there had been an invalid for thirty-eight years. John 5:5 This man had been an invalid for a long, long time. Some manuscripts read that he was actually paralyzed. [8] We do not know that the man had spent all thirty-eight years there by the pool, but he had been there far too long. There was a great crowd of needy people at the pool but Jesus picked only one. Perhaps he realized that this man had been there the longest and was the most needy. Tenney says, “Thirty-eight years of sickness would indicate hopelessness from the physical standpoint; but there was a hint that the man was even more hopeless psychologically.” [9] He seemed to be placing the blame for the continued existence of his situation upon other people. When we look at this man, he seems to be a picture of Israel, helpless and paralyzed through centuries of erroneous teaching. He is also a very good picture of the lost sinner, who is unable to do anything for himself and who is paralyzed to accomplish anything good. It is only Jesus who is able to have mercy and help such as these. “When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, ‘Do you want to get well?’” (5:6). This question might sound strange to us at first. What man would not want to get well? However, experience tells us that some people are quite comfortable in their misery. Some enjoy having other people wait on them. Others might be quite fearful of giving up their life of begging and having to get a job to make their own way. Jesus wanted the man to indicate that he had a desire to get well. “‘Sir,’ the invalid replied, ‘I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me’” (5:7). Keener says, “Healing shrines were common throughout the ancient world, especially for the worship of Asclepius and other popular deities renowned for healing powers…” [10] There was likely some superstition regarding this pool that an angel did periodically stir the water and at such a time a fortunate person could get healed by jumping in. “Then Jesus said to him, ‘Get up! Pick up your mat and walk’” (5:8). Jesus was commanding the impossible, since the man had not walked for thirty-eight years. He was likely paralyzed and all his muscles were no doubt atrophied through disuse. Not only could he not walk but he could certainly not carry his mat. “At once the man was cured; he picked up his mat and walked. The day on which this took place was a Sabbath, and so the Jewish leaders said to the man who had been healed, ‘It is the Sabbath; the law forbids you to carry your mat’” (5:9-10). What an astounding miracle this was! The man who had been an invalid for much of a normal lifetime sprang up, walked around, and began to carry his bed. This act should have been an eye-opener for the Jewish people. Long before, Isaiah had spoken of the Messianic Age and prophesied: “Then will the lame leap like a deer, and the mute tongue shout for joy” (Isa. 35:6; cf. Matt. 11:5-6). When we westerners think of a man carrying a bed it seems to be quite a large task. The bed Jesus spoke of was not a large mattress with metal or wooden frames. The Greek word is krabbatos and it really meant a pallet. [11] We can imagine this man carrying his pallet as he must have been walking, leaping and praising God. However, Jewish leaders were standing in the wings ready to douse his joy. They quickly reminded the man that it was the Sabbath and that carrying beds was forbidden on the holy day (Exo. 20:10). Not only did the Scribes and Pharisees acknowledge the law but they busily added numerous commands to the law, ostensibly to protect it. There were in fact thirty-nine categories of work on the Sabbath which they had devised and carrying a load was one of these. [12] They had really made the law ridiculous by arguing that a person sinned even if he carried a needle in his robe. They declared that even wearing artificial teeth or a wooden leg was a sin. [13] Jesus would say of them, “They worship me in vain; their teachings are merely human rules” (Matt. 15:9). They loaded people down with burdens while they themselves were not willing to lift a finger to help (Lk. 11:46). Augustine said of them, “…They sought darkness from the Sabbath more than light from the miracle.” [14] Jesus who was “Lord of the Sabbath” (Matt. 12:8), and the one who actually created the Sabbath, did not accept their ideas of Sabbath worship. Instead, he made a special point to heal and deliver people on the Sabbath (cf. Matt. 12:1-14; Mk. 2:23 – 3:6; Lk. 6:1-11; 14:1-6; Jn. 9:1-14). This was much more in line with God’s original plan for the day. After all, the Lord who made the Sabbath had a right to declare what might or might not be done on that special day. [15] It is utterly amazing that these Jewish leaders were not in the least interested in the fact that an astounding miracle had been worked. As Pet says, “They were only interested in furniture removal on the Sabbath.” [16] “But he replied, ‘The man who made me well said to me, ‘Pick up your mat and walk’” (5:11). The Pharisees, Scribes and others were experts at producing new laws that would burden people, but they were incapable of producing miracles to help them. The evidence of a divine miracle certainly outranked the burdensome laws they had manufactured. “So they asked him, ‘Who is this fellow who told you to pick it up and walk?’” (5:12). Apparently, these officials were unfamiliar with Jesus at this time. However, we do pick up a note of contempt in their expression “this fellow.” [17] “The man who was healed had no idea who it was, for Jesus had slipped away into the crowd that was there” (5:13). Bruce says, “…Jesus, in keeping with his common policy, shunned publicity for acts of this kind…” [18] Apparently, the man was released since his supposed transgression was not his fault. “Later Jesus found him at the temple and said to him, ‘See, you are well again. Stop sinning or something worse may happen to you’” (5:14). Jesus sought this man out and found him. We are reminded of Francis Thompson’s poem, “The Hound of Heaven,” picturing God as one pursuing sinners to their salvation. Jesus would not give up on this man because there was more that he needed. His problem was both physical and spiritual. Apparently, the spiritual problem in this case had caused the physical problem. Jesus charged him to stop sinning. Pett notes that the exhortation is in the present tense, indicating that the man was still continuing to sin. [19] Sometimes sin can cause sickness, but it is a tricky business to suppose that sin always causes sickness and that all sickness is caused somehow by sin. In John 9:1-3, Jesus’ disciples wondered if a certain blind man had sinned or whether it was the sin of his parents that he was born blind. Jesus assured them that it was neither. His healing was just God’s opportunity to display his mighty works in him. “The man went away and told the Jewish leaders that it was Jesus who had made him well” (5:15). Morris says of him: “The man was not of the stuff of which heroes are made. He put the whole blame on the shoulders of him who had healed him.” [20] He purposefully squealed on Jesus, exposing him to the wrath of the Jewish leadership. However, we cannot be too hard on this man. It might well have been the divine purpose for Jesus to come into conflict with the corrupted Jewish leadership. So, because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him. John 5:16 Wiersbe says here: “He deliberately challenged the legalistic traditions of the scribes and Pharisees. They had taken the Sabbath – God’s gift to man – and had transformed it into a prison house of regulations and restrictions.” [21] It is interesting to note a couple of things in the Greek language here. The language implies that Jesus habitually did things like this on the Sabbath. [22] Also, the word for persecute is the Greek dioko which in Greek literature is used for legal prosecution. In a very real sense, Jesus’ final trial had begun and the charge of blasphemy was already being formulated. [23] Their attitudes and charges were really ridiculous. All that Jesus had done was to help a poor man in need. The Jewish leaders habitually did a similar thing to their cattle. Jesus once said to them: “…If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? How much more valuable is a person than a sheep! Therefore it is lawful to do good on the Sabbath” (Matt. 12:11-12). They had forgotten that the Sabbath was made for man and not man for the Sabbath (Mk. 2:27). While this event marks the first open hostility to Jesus, it was destined to continue and increase in intensity until it would ultimately end in his death. [24] “In his defense Jesus said to them, ‘My Father is always at his work to this very day, and I too am working’” (5:17). It is clear in scripture that God rested after all his works of creation, but he has been at work ever since. There is not a Sabbath that the Lord is not at work keeping the heavens in alignment and making the earth rotate on its axis. He makes the sun come up, the waves come in and the flowers bloom. While he is busy with the old creation he is also quite busy with the new creation. [25] The Lord is very busy laboring in his church (2 Cor. 5:17; Gal. 6:15), and that work certainly goes on during the Sabbath. The Father also never slumbers or sleeps as he watches over Israel (Psa. 121:3-4). There is something else in this verse that alarmed the Jews. In speaking of God Jesus called him “My Father.” Bruce says about this: “In their synagogue services of prayer and thanksgiving the Jews were accustomed to address God as ‘our Father’; but Jesus appeared to be claiming God as ‘his own Father’ in an exceptional, if not exclusive, sense.” [26] Clearly, he was making himself equal to God and that did not go unnoticed by the Jews. “For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God” (5:18). Of course, such a claim was blasphemy to the Jews and they began immediately with their evil plans. They never ceased with this overall plan and the only thing preventing Jesus’ murder was the hand of God the Father and their need of an opportunity. Jesus gave them this answer: “Very truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does.” John 5:19 In verse 25 Jesus will clearly apply the term “Son of God” to himself. While the term appears 39 times in the New Testament it does not appear in the Old Testament. Simply, the Jews did not believe that God has a Son. Thus, the talk of Jesus as Son of God was blasphemy to them. Of course, there are several occasions in the Old Testament where it appears that God has a Son (Psa. 2:7; Prov. 30:4). It is always interesting that God strangely used the plural when he spoke of creating the heavens and the earth (Gen. 1:26). Theologically speaking, God is one, but he has revealed himself in the persons of Father, Son and Holy Spirit. This is the profound mystery that we Christians term as the Trinity. In this passage Jesus is showing forth the essential and true unity of the Father and the Son. [27] This whole section “…is built on the motif of the cultural family relationship where a son would learn a skill or trade from his father.” [28] Thus, the two would work perfectly and harmoniously together. It also conveys the idea of agency, where the Son is “sent” by the Father to accomplish his will and work. [29] This passage is critical. Ryle says of it: “Nowhere else in the gospels do we find our Lord making such a formal, systematic, orderly, regular statement of his own unity with the Father, his divine commission and authority, and the proofs of his Messiahship, as we find in this discourse…” [30] Wiersbe says, “The ‘religious’ people who say that they worship God, but who deny the deity of Christ, have neither the Father nor the Son! Apart from Jesus Christ, we cannot know the Father, worship the Father, or serve the Father.” [31] “For the Father loves the Son and shows him all he does. Yes, and he will show him even greater works than these, so that you will be amazed. For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it” (5:20-21). This passage must have caused the Jewish leaders to back away in dumbfounded astonishment. Now, Jesus is claiming that he will raise the dead and give resurrection life to all whom he pleases. This was always considered to be the work of the Father but here it is made plain that the Father and Son are doing the same work. This is really an astoundingly clear description of the Lord’s purpose and work. “Moreover, the Father judges no one, but has entrusted all judgment to the Son, that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father, who sent him” (5:22-23). To the Jewish people God was judge of all (Gen. 18:25). But here Jesus claims that now all judgment is given to the Son of God. We see in 2 Corinthians 5:10, that all will appear before the judgment seat of Christ. In John 12:47, we see Jesus saying that he did not come to judge the world but to save it. That was the purpose of his first coming. However, in his second appearance he will come to judge the world. “Very truly I tell you, whoever hears my word and believes him who sent me has eternal life and will not be judged but has crossed over from death to life” (5:24). The solemn introduction, “verily truly” (Gk. amen, amen) as we have mentioned before is often used of Jesus to stress the importance of a statement. In fact, it is used over twenty times in this gospel. [32] Here we have what theologians have called “Realized” or “Inaugurated” Eschatology. [33] If we hear the word and believe in Jesus we will presently begin to enjoy eternal life. It is not something for which we will have to wait. Of course, eternal life at its fullest will be ours only at the resurrection of the dead. Jesus says that such a one will not be judged. Of course we will all appear before the judgment seat of Christ as we have said previously, but for the righteous in Christ there is no condemnation (Rom. 8:1). Very truly I tell you, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live. John 5:25 Jesus will say later in 6:40, “For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise them up at the last day.” Guthrie remarks, “It is noticeable that Jesus uses the title Son of God when speaking of resurrection and Son of Man (v. 27) when speaking of judgment.” [34] Perhaps this is because the Son of Man in his flesh had experienced every human temptation and had done so victoriously. He was thus especially qualified to judge humanity. This is shocking language that the dead will hear the voice of Christ and will arise. In his earthly ministry Jesus had called several people from the dead. There was the damsel of Mark 5:41; the young man of Luke 7:14; Lazarus of John 11:43. However, all these died again eventually. The resurrection of the last days is a resurrection to eternal life. Wiersbe says of this resurrection: “Keep in mind that resurrection is not reconstruction. He does not imply that God ‘puts the pieces back together again.’ The resurrection body is a new body, a glorified body, suited to the new heavenly environment.” [35] Let us illustrate the difference between earthly body that ages, dies and decomposes and the spiritual resurrected body. Today we can have articles and books on our computers and we can have the same articles and books printed out in hard copy. The printed versions discolor and degenerate with age. We spill coffee on them and they become wrinkled and brittle. Finally they are ready for the trash. However, with the flick of our finger we can print out a brand new and spotless copy. We can also send that new copy around the world at lightning speed in the cyber realm. This is only a faint illustration of the resurrected life. “For as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to judge because he is the Son of Man (5:26-27). The Son of God is the very embodiment of life (1 Jn. 1:2). He is the life (14:6). He also is the resurrection (11:25). Not only does the Son have life in himself but he also has the authority to judge. We saw in 5:22: “Moreover, the Father judges no one, but has entrusted all judgment to the Son…” It is important to understand that all judgment is now turned over to the Son of Man. Barker and Kohlenberger say, “As the Son of Man Jesus is qualified to judge humanity because he belongs to it and can understand the needs and viewpoints of humans…Heb. 2:17.” [36] Barclay adds: “Only a man whose heart is pure and whose motives are completely unmixed can rightly judge another man – which means to say that no man can.” [37] “Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice and come out— those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned” (5:28-29). Barker and Kohlenberger comment: “This passage contains one of the few references to eschatology (study of last things) in John’s gospel…The double resurrection assumes that both the righteous and the wicked will receive bodies in the future life and that presumably each body will express the character of the person who is resurrected.” [38] We note that this final judgment is based upon deeds (cf. Psa. 62:12; 28:4; Job 34:11; Pro. 24:12; Matt. 16:27; Rom. 2:6-8; 1 Cor. 3:8; 2 Cor. 5:10; Eph. 6:8 and Col. 3:25). After all, deeds are the expression of true faith. “By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me” (5:30). In this verse we once again see the principle of agency at work. Jesus perfectly represents the Father and speaks only that which the Father speaks. Pett says, “By his very nature he cannot act on his own. The unity of the Godhead is too close.” [39] If I testify about myself, my testimony is not true. John 5:31 Tenney remarks here: “There is an apparent conflict between the statement in 5:31, ‘If I bear witness of myself, my witness is not true,’ and that in 8:14, ‘Even if I bear witness of myself, my witness is true.’ The former was a concession to the legal rule that a man’s testimony about himself is inadmissible as evidence in court, since it might be assumed that his judgment would be prejudiced. The latter was an avowal of personal competency to speak concerning himself since he knew more about himself than anybody else did.” [40] We know from scripture that there had to be at least two witnesses before a judgment could be made (Deut. 17:6; 19:15; cf. 1 Tim. 5:19). This was the day before DNA testing and cell phone pictures so individual testimonies were of critical importance. Jesus will continue to name five witnesses to his claims. (1)“There is another who testifies in my favor, and I know that his testimony about me is true. You have sent to John and he has testified to the truth” (5:32-33). The Jewish leaders had actually sent a delegation that questioned John the Baptist. He verified to them that the one coming after him was greater than himself (1:26-27). John lived in the wilderness and was not influenced by society or politics. He bore a true and unsolicited witness to Jesus. “Not that I accept human testimony; but I mention it that you may be saved. John was a lamp that burned and gave light, and you chose for a time to enjoy his light” (5:34-35). Truly, the Son of God did not need human testimony to validate his ministry. He gave such testimony to save the Jewish people from disaster. The Jews had not seen a prophet for some 400 years. But when one appeared, the leaders disdained him and allowed their ruler to finally behead him. He bore the fate that many more prophets of Israel had suffered. They enjoyed his light for a season – “that is, till they saw that it pointed whither they were not prepared to go.” [41] (2) “I have testimony weightier than that of John. For the works that the Father has given me to finish— the very works that I am doing— testify that the Father has sent me” (5:36). Jesus did mighty works all over Israel. However, he did many mighty works right in Jerusalem, in the presence of the leaders of Israel. They could never acknowledge these works because their concern was always that Jesus was breaking their traditions. (3) “And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, nor does his word dwell in you, for you do not believe the one he sent” (5:37-38). It is likely that Jesus was here referring to God’s voice from heaven on three different occasions during Jesus’ ministry (cf. Matt. 3:17; 17:5; Mk. 1:11; 9:7; Lk. 3:22; 9:35; Jn. 12:28). (4) “You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, yet you refuse to come to me to have life” (5:39-40). The Jewish people studied the scriptures from early childhood. Many people had much of the scripture memorized. Yet, somehow they missed the Messiah, who was the focal point of all scripture. It is clear that the Pharisees practiced a sort of bibliolatry or worship of the Bible. We cannot be fanatics about the Bible while at the same time missing the Bible’s essential message. The message of the word of God must be laid up in our hearts (Psa. 119:11) but it must also be seen in our works or way of life. Tenney says, “…Jesus was attempting to point out the inconsistency of professing to study the law and of rejecting him, since the law spoke of him.” [42] In a very real sense Jesus was and is the Living Law. The Risen Christ said to his disciples: “…This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms. Then he opened their minds so they could understand the Scriptures” (Lk. 24:44-45; cf. Psa. 40:7). Those who have been around seminaries know how some people (like the Pharisees) can become puffed up with their religious knowledge. They may in fact be highly skilled scholars in biblical matters. However, they do not reflect the warmth, simplicity, love and humility of Jesus. Wiersbe asks: “…Does our knowledge of the Bible give us a “big head” or a “burning heart”? [43] I do not accept glory from human beings, but I know you. I know that you do not have the love of God in your hearts. John 5:41-42 Bruce says: “Had there been any love for God in their hearts, it would have manifested itself by their acceptance of the one who came to them in the name of God…and chief among his commandments is this: ‘that we should believe in the name of his Son Jesus Christ (1 Jn. 3:23).’” [44] Apparently, the Jewish leaders were busy seeking honor from each other (cf. 12:43) and not from God. [45] There is a lot of that going on in religious circles today where one preacher builds up another, knowing that the favor will be quickly returned to him. Such things are fading glories while the glory that God gives will last forever. “I have come in my Father’s name, and you do not accept me; but if someone else comes in his own name, you will accept him” (5:43). Michael Magill (New Testament TransLine) has a very good quote in this regard: “The Jewish leaders will receive a human teacher or rabbi who does not claim to be sent by God. With a human teacher, they are in a reciprocal relationship of peers, exchanging glory on an equal basis. With a prophet sent from God, they must be in a subordinate position, hearing and obeying. This has always been at the root of why God’s prophets were rejected.” [46] There was a very tragic fulfillment of Jesus’ words that happened around AD 132. A Jewish leader by the name of Simon bar Kokhba arose, claiming to be from David’s line, and he led the Jewish people in a second revolt against the Roman Empire. At that time Akiba, Israel’s most eminent rabbi, hailed Simon as ‘the star out of Jacob’ (Num. 24:17). Unfortunately, Kokhba’s war resulted in another awful defeat by Rome. [47] This defeat essentially resulted in the dispersion of Israel from the land for the next nineteen centuries. “How can you believe since you accept glory from one another but do not seek the glory that comes from the only God?” (5:44). Clarke says, “The grand obstacle to the salvation of the scribes and Pharisees was their pride, vanity, and self-love. They lived on each other’s praise.” [48] One of America’s great pastors, Adrian Rogers, once said, “Our theology has been changed to me-ology.” (5) “But do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. If you believed Moses, you would believe me, for he wrote about me. But since you do not believe what he wrote, how are you going to believe what I say?” (5:45-47). Here is the fifth and final witness regarding Jesus. It was none other than their great hero Moses. In the First Century the Jewish people regarded Moses as their primary prophetic figure. [49] Now Jesus points to their highly venerated Moses as their accuser. The use of the present tense makes clear that Moses is at present standing as a witness against them. [50] After all, the great Moses had said: “The LORD your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him” (Deut. 18:15). That prophet had now appeared, working miracles like Moses did so long ago. Yet, the Jews refused to believe in him. Jesus at the end of his ministry would rise from the dead. This was something that the great Moses was unable to do. Still the Jewish people did not believe in him. Scripture had spoken about this very thing: “…If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead” (Lk.16:31). 1. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 5:1-9. 2. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 2:12-16. “According to the law, it was obligatory for every adult male Jew who lived within fifteen miles of Jerusalem to attend the feast…” 3. Ibid. 4. Biblical Archaeology, http://www.biblicalarchaeology.org/daily/biblical-sites-places/jerusalem/the-bethesda-pool-site-of-one-of-jesus%E2%80%99-miracles/(12/03/2015). “So why a pool with two basins? The archaeological evidence shows that the southern basin had broad steps with landings, indicating that it was indeed a mikveh. The northern basin provided a reservoir, or otzer, to continually replenish and re-purify the mikveh with fresh water flowing south through the dam between them. Jerusalem’s pilgrims would flock to the Bethesda Pool and Siloam Pool to purify themselves in these public mikva’ot and, at times, to seek healing.” Bruce adds: “It is now clear that there were two adjacent pools, a northern and a southern, and that the trapezoidal area which they occupied was surrounded by four covered colonnades…” (Bruce, p. 122). 5. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 5:1-9. 6. Keener, The IVP Background Commentary, New Testament, p. 275. 7. Robertson, Robertson’s Word Pictures of the New Testament, v. 5:4. 8. Morris, The Gospel According to John, p. 264. 9. Tenney, John, The Gospel of Belief, p. 104. 10. Keener, The IVP Background Commentary, New Testament, p. 275. 11. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 5: 1-9. 12. Bruce, The Gospel of John, p. 125. 13. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 5:10-18. 14. Quoted in Morris, The Gospel According to John, p. 273. 15. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 5:9. 16. Pett, Peter Pett’s Commentary on the Bible, vs. 5:11-13. 17. Morris, The Gospel According to John, p. 272. 18. Bruce, The Gospel of John, p.125. 19. Pett, Peter Pett’s Commentary on the Bible, v. 5:14. 20. Morris, The Gospel According to John, p. 271. “The man who had been healed seems to have been an unpleasant creature.” (Morris, pp. 272-73). Guthrie adds: “…his action shows little sense of gratitude to Jesus.” (Guthrie, p. 941). 21. Wiersbe, The Wiersbe Bible Commentary, NT, p. 245. 22. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 66. 23. Ibid. 24. Morris, The Gospel According to John, p. 265. 25. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1083. 26. Bruce, The Gospel of John, p.127. 27. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 941. 28. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 68. 29. Ibid. 30. Quoted in Morris, The Gospel According to John, p. 276. 31. Wiersbe, The Wiersbe Bible Commentary, NT, p. 246. 32. Ibid. 33. In the 20th century a scholar by the name of C.H. Dodd came up with the idea of realized eschatology. The idea put forth was that last things could be experienced to some degree in the present. While this theory seemed to deny final last things, it still opened up great possibilities for understanding the kingdom of God. Other theologians have redefined this theory. Anthony Hoekema has brought forth the theory of Inaugurated Eschatology. He states that the last days were inaugurated by Jesus. Thus, the end times are already here but will not be consummated until the second coming of the Lord. In the meantime we have the “already and not yet.” We can already enjoy some end-day things but we must still wait on the final fulfillment. 34. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 941. 35. Wiersbe, The Wiersbe Bible Commentary, NT, p. 246. 36. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 312. 37. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 5:25-29. 38. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 312. 39. Pett, Peter Pett’s Commentary on the Bible, v. 5:30. 40. Tenney, John, The Gospel of Belief, pp. 107-08. 41. Jamieson, Fausset &Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on John, v. 5:35. 42. Tenney, John, The Gospel of Belief, p. 110. 43. Wiersbe, The Wiersbe Bible Commentary, NT, p. 247. 44. Bruce, The Gospel of John, p. 137. 45. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1084. 46. Quoted in Utley, The Beloved Disciple’s Memoirs and Letters, v. 5:43. 47. Bruce, The Gospel of John, p. 138. 48. Clarke, The Adam Clarke Commentary, Commentary on John, v. 5:44. 49. Keener, The IVP Background Commentary, New Testament, p. 278. Burge adds: “Moses was the ‘patron saint’ of Judaism.” (Burge, p. 69). 50. Morris, The Gospel According to John, p. 295. Some time after this, Jesus crossed to the far shore of the Sea of Galilee (that is, the Sea of Tiberias), and a great crowd of people followed him because they saw the signs he had performed by healing the sick. John 6:1-2 John once again uses an imprecise time designation and we do not know exactly how many days or weeks had passed since the last event. It is clear in this gospel that Jesus traveled to the far side of the lake, meaning the east side, and that would be the scene of the coming miracle. This place is identified in Luke 9:10 as in the vicinity of Bethsaida.” Bethsaida was the name of the small port city at the mouth of the Jordan River. Apparently in Bible times there were large pasture lands adjoining the town and extending from both sides of the Jordan’s mouth. [1] The same thing is true today, in that there is a good deal of open country around the ancient port. We note here that the body of water was known as the Sea of Tiberias. Herod Antipas had built the city of Tiberias and named it after the Emperor. It was located on the west side of the lake. The city was built in the AD 20s and was a Gentile city. It was built over a graveyard and thus it was an unclean place for the Jews. [2] We have no record of Jesus or his disciples ever going there. No doubt, in Jesus’ time the lake did not have this name. However, by the time of John’s writing, in the late First Century, the new name had caught on. [3] Today the lake is referred to as the Kinneret. It is named after the harp (Heb. kinor), and the little body of water actually resembles the shape of an ancient harp. It is important to understand that John is quite selective in his coverage of events in Jesus’ ministry (Jn. 20:30-31). For instance, in his gospel John gives no coverage of the Sermon on the Mount (Matt. 5-7) or of the many parables of the kingdom (Matt. 13). [4] John tells of events and miracles that would inspire folks to believe in Jesus as the Messiah. Clarke says of him, “John seems more intent on supplying the deficiencies of the other evangelists than in writing a connected history himself.” [5] Here we are told that a great crowd followed Jesus. He had apparently become quite famous because of his signs and miracles. It is likely that the crowd included many people who were on their way to Jerusalem to celebrate the upcoming Feast of Passover. We will soon see that many of these people were not true believers but rather sign-seekers. “Then Jesus went up on a mountainside and sat down with his disciples. The Jewish Passover Festival was near” (6:3-4). The symbolism of Jesus being pictured as a new Moses cannot be missed here (cf. Exo. 24:9-11). [6] Moses had also gone up into a mountain and miraculous things had happened at the time. It is possible that Jesus ascended one of the small foothills that now make up part of the Golan Heights. [7] If so, the miracle may have happened in the territory of Herod Philip the Tetrarch. As we have mentioned from our study of the synoptics, it is extremely difficult if not impossible to determine the exact location of this miracle. Mark, for instance, apparently places it around the area of Tabgha, on the northwestern side of the lake. Early Christian tradition seems to agree. From what we know at this time, we simply cannot come up with an accurate and satisfying location for the miracle that was about to happen. In one way or another Bethsaida appears to be involved in the miracle. This first feeding was for the sake of the Jewish people while the second feeding recorded in Matthew 15:32-39; Mark. 8:1-10 was for Gentiles and took place along the Gentile portion of the lake. When Jesus looked up and saw a great crowd coming toward him, he said to Philip, “Where shall we buy bread for these people to eat?” He asked this only to test him, for he already had in mind what he was going to do. John 6:5-6 There are several things that John did not record in this episode. He did not tell of the disciples needing rest and how Jesus had led them to a deserted place so they could be alone. He did not tell us that Jesus had spent the day teaching and healing and that it was now evening. [8] No doubt, the people were tired and hungry. Upon looking at the vast crowd, Jesus began to test his disciples. Keener says, “Teachers quizzed their disciples with questions, and they occasionally tested their resolve or understanding of a matter by posing a difficult situation.” [9] Jesus quizzed Philip about how such a crowd could be fed. Perhaps he did so because they were in the vicinity of Bethsaida and that was the hometown of Philip (cf. Jn. 1:44). No doubt he was quite knowledgeable of all the small markets in the area. However, this crowd was quite large, with five-thousand men, plus all the women and children. Barker and Kohlenberger estimate the crowd at 10,000 souls. [10] Such demand would have surely overwhelmed the resources of an out-of-the-way place like Bethsaida. “Philip answered him, ‘It would take more than half a year’s wages to buy enough bread for each one to have a bite!’” (6:7). The Roman coin mentioned here in the Greek is dēnariōn and it was equivalent of a day’s wage for a working man (Matt. 20:2, 9; 13). Two hundred of these coins would be much more than a half year’s wage. No doubt, such an amount was much more than the contents of the money bag which Jesus and his disciples carried. Clearly, Philip was overwhelmed with his own calculations. “Another of his disciples, Andrew, Simon Peter’s brother, spoke up, ‘Here is a boy with five small barley loaves and two small fish, but how far will they go among so many?’” (6:8-9). Wiersbe mentions that wherever we see Andrew he is always bringing someone to Jesus. [11] Here he brings a small boy who had brought a little lunch along with him that day. Morris notes that the double diminutive used here in the Greek likely means that he was a very small boy. [12] In his lunch the little boy had five barley loaves and two small fish. The barley loaves were the bread of the poor in that day. [13] The small fish (Gk. opsaria) most probably referred to the small fresh water sardines found in great abundance on the eastern shoals of the Sea of Galilee. Mendel Nun, who was the resident expert on Galilee fishing in New Testament times, feels that these sardines were salted at the city of Magdala, across the lake. The name of this city in Greek was Tarachaea, which meant a place where fish were salted. [14] In a day when fresh fish were an unheard of luxury in most parts, the salted fish from the Sea of Galilee were known throughout the Roman world. [15] These little fish and bread made up the staple diet for many. [16] Jesus said, “Have the people sit down.” There was plenty of grass in that place, and they sat down (about five thousand men were there). John 6:10 Jesus immediately took control of what could have become an unruly situation. He had the people sit down on the green grass. This statement speaks of an eyewitness account. We are told that it was near Passover and therefore it was early spring. In the early spring, beginning at the end of January in the Galilee, the grasses and wildflowers abound. However, as the late spring heat increases and the rains totally cease for the next six months, the grass and wildflowers all turn brown. In the middle of the summer the Galilee often becomes a tinderbox, with afternoon winds from the Mediterranean blowing upon the dry grass. Wildfires are an almost weekly occurrence in that area. Barker and Kohlenberger state, “His order to have the people sit down was necessary to stabilize the crowd so that there would not be a rush for the food. It also served to organize them into groups to facilitate serving.” [17] His setting them in groups made counting a possibility, since this crowd may have numbered 10,000 souls. “Jesus then took the loaves, gave thanks, and distributed to those who were seated as much as they wanted. He did the same with the fish” (6:11). We note that Jesus initially blessed the Father for the meal. He probably spoke the age-old blessing that is still used among the Jews today. [18] The Hebrew goes: “Ba-ruk a-tah A-do-nai El-o-hay-nu Mel-ek ha-o-lam, ha-mo-tze le-hem min ha ar-etz.” (Blessed art Thou O Lord our God, King of the Universe, who brings forth bread from the earth). He then distributed the meal to the disciples and they distributed it to the crowd. Wiersbe notes the important fact that “the miracle took place in the hands of the Savior, not in the hands of the disciples.” [19] We note that this was a thoroughly satisfying meal. People ate to their heart’s content and a great amount was left over after everyone was finished. Jesus had spoken of Moses (5:45-47) and now he was performing a sign that might have been expected by one like unto Moses (Deut. 18:15) as he provided the manna. [20] This whole picture brings back memories of the barley loaves and the miraculous feeding of the crowd in the days of the prophet Elisha (2 Ki. 4:42-44). [21] How true it is that in so many biblical miracles God begins with what we have in hand, be it ever so small, and works his miracle from that. In commenting on this great event C. S. Lewis once remarked that “…Jesus simply short-circuited something that happens regularly in nature over a long period of time so that it happened in an instant. Wheat multiplies in the fields, and it makes possible a continuing supply of bread as it is ground and baked. Fish multiply in the sea, and that process of nature keeps a plentiful supply of fish available all the time for the fish markets of the world.” [22] “When they had all had enough to eat, he said to his disciples, ‘Gather the pieces that are left over. Let nothing be wasted.’ So they gathered them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten” (6:12-13). Nothing goes to waste in the heavenly kingdom. In those days it was customary for the Jewish people to carry a basket with them wherever they went. The basket, (kophinos in Greek) was a bottle-shaped container in which supplies were gathered along with the kosher food needed to maintain the Jewish special diet. [23] The twelve baskets full were certainly symbolic of the twelve tribes of Israel and God’s marvelous supply to his people. It seems important that this feeding of the five thousand was the only miracle of Jesus recorded by all four gospel writers. It therefore must have been regarded as having special significance. [24] “After the people saw the sign Jesus performed, they began to say, ‘Surely this is the Prophet who is to come into the world’” (6:14). Of course, Moses had spoken of one like himself who was to come and how the people must listen to him (Deut. 18:15). Unfortunately, despite Israel’s preponderance of Bible teachers they had totally missed the nature and purpose of the Messiah who was coming. Israel was thus cursed with the concept of a political superman who would deliver the nation from the Romans. They had not heeded Isaiah’s picture of a suffering Servant who would deliver them from their sins (Isa. 52:13 – 53:1-12). Because it was Passover season, the hope of such a natural deliverance was very high. [25] Until the inner person was dealt with all natural deliverance would have been in vain anyway. Some of this same crowd now elevating Jesus would likely help make up the crowd that eventually soon cried, “Crucify him!” [26] Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself. John 6:15 Clearly, this was a dangerous time for Jesus and for his disciples. The crowd had decided to force Jesus into his role of king. Wiersbe says that he could have “…become famous and powerful! Judas would have become treasurer of the kingdom, and perhaps Peter would have been named prime minister!” [27] We can only imagine how quickly the Romans would have swooped down to destroy such a rebellion. Wiersbe continues saying, “…our Lord was never impressed by the great crowds. He knew that their motives were not pure and that most of them followed him in order to watch his miracles of healing.” [28] This was the very thing that Satan had tempted Jesus with in the wilderness, that he should be given the kingdoms of this world (Matt. 4:8-9). [29] Morris sighs, “…thus they fail to get the king they want, and also lose the kingdom he offers.” [30] From this point the popularity of Jesus began to decline. “When evening came, his disciples went down to the lake, where they got into a boat and set off across the lake for Capernaum. By now it was dark, and Jesus had not yet joined them” (6:16-17). We see from Mark 6:45, that Jesus immediately ordered the disciples to get into the boat. He sent them ahead of him to the other side of the lake, to Bethsaida. From this verse, and the mention of Bethsaida as their destination, we can understand why it is impossible, with information we have, to state for certain where this miracle happened. Nevertheless, it was urgent for Jesus to get himself and his disciples far away from this crowd. In Mark 6:52, as Jesus entered the boat he mentioned that the hearts of the disciples were already hardened. No doubt, they had been affected by the idea of a political Messiah. It is clear that Jesus had made arrangements to join the disciples but he had not done so and now it was dark. To make matters worse, there was a very strong wind that hindered their progress. It is possible that this storm was the dreaded Sharkia. This was a colder weather storm that came sweeping down on the lake from the east. [31] A strong wind was blowing and the waters grew rough. When they had rowed about three or four miles, they saw Jesus approaching the boat, walking on the water; and they were frightened. John 6:18-19 While the most severe storms on the Sea of Galilee come in the winter, a squall can come up on the Sea almost at any season. I once remember a storm that caught us in Tiberias. We had to go inside one of the stores for safety. While we were huddled there we watched the chairs blow by the store window. When it was over a tree had blown down upon the car next to where we were parked. Fortunately we were not damaged. The winter Sharkia has been known to drive damaging waves into some of the lakeside stores in Tiberias. We know from the discovery of the Jesus Boat at Kibbutz Ginosar that ancient fishing boats were equipped with both sails and oars. The sails would have been quite counterproductive with this storm. [32] This picture reminds us of Psalm 107: “They saw the works of the LORD, his wonderful deeds in the deep. For he spoke and stirred up a tempest that lifted high the waves. They mounted up to the heavens and went down to the depths; in their peril their courage melted away. They reeled and staggered like drunkards; they were at their wits’ end” (Psa. 107:24-27). As the disciples struggled to row the boat they were suddenly terrified to see Jesus walking towards them on the water. We learn from Matthew 14:26 and Mark 6:49 that the disciples thought Jesus was a ghost. Their hair probably stood on end. He was not a ghost but was the all-powerful Son of God. Job says of the Almighty, “He alone stretches out the heavens and treads on the waves of the sea” (Job 9:8). This event was one of John’s signs, of which he was fond. Liberal commentators have tried to belittle this miracle by saying that Jesus was walking on the beach, or on submerged stones or sandbars. Coffman chides them saying, “…how could they possibly have seen the Lord walking on the shore at night and during a storm?” [33] Besides that, Mark tells us that their boat was out in the middle of the lake (Mk. 6:47). “But he said to them, ‘It is I; don’t be afraid.’ Then they were willing to take him into the boat, and immediately the boat reached the shore where they were heading” (6:20-21). It is interesting that Jesus said to them, “It is I.” This is the Greek “Ego Eimi.” Literally it states, “I am.” Of course, this expression has the nuance of deity. [34] It seems that as soon as Jesus entered the boat the craft reached the shore. Pfeiffer and Harrison state: “His miraculous power manifested itself also in removing the barrier of distance. Gravity and space alike are under his control.” [35] Morris says, “…John may wish us to think of a second miracle…” [36] How often today we find ourselves at wits end with troubles and pressures all around us. The storms of life seem to hopelessly batter our small ship. When we repent of our self-effort and allow Jesus on board, how quickly things change. The storm is suddenly over and we find ourselves safely ashore. The next day the crowd that had stayed on the opposite shore of the lake realized that only one boat had been there, and that Jesus had not entered it with his disciples, but that they had gone away alone. John 6:22 In this verse we see that the crowd was mystified about Jesus’ whereabouts. They knew that only one boat was present there and that the disciples had taken it. Yet, Jesus was nowhere to be found. They would have been more mystified if they later learned that he had walked on the water and arrived miraculously at Capernaum. “Then some boats from Tiberias landed near the place where the people had eaten the bread after the Lord had given thanks” (6:23). The boats arriving from Tiberias that morning may be an argument against the storm being that of a Sharkia. These storms usually swept down from Mt. Hermon and the Golan and thus blew in from the northeast. Had such a storm been blowing that night ships could hardly come from Tiberias facing such a ferocious wind. “Once the crowd realized that neither Jesus nor his disciples were there, they got into the boats and went to Capernaum in search of Jesus” (6:24). We do not know how much of the crowd remained in the area. Probably many had crossed the fords of the Jordan River, just above Bethsaida, and made their way over to Capernaum on foot. Many were obviously left in the area and these may have boarded the Tiberias boats and made their way to Capernaum. As Clarke says, “…it is not at all likely that five or six thousand persons could get boats enough to carry them.” [37] When they found him on the other side of the lake, they asked him, “Rabbi, when did you get here?” Jesus answered, “Very truly I tell you, you are looking for me, not because you saw the signs I performed but because you ate the loaves and had your fill.” John 6:25-26 The people acted as if they were seeking Jesus himself, however, Jesus knew their real motive for seeking him. Lange says: “Faith that rests on the miracles is not the highest kind of faith, but it is better than no faith at all. But these people were crass materialists. They had not reflected on the spiritual significance of the sign they had seen. Instead of seeing in the bread the sign, they had seen in the sign only the bread.” [38] We have to admit today that many folks, and probably some Christians, are seeking only bread and fish from the Master. As Isaac Watts had it: There are a number of us creep Into this world to eat and sleep, And know no reason why they’re born But merely to consume the corn, Devour the cattle, fowl and fish, And leave behind an empty dish… [39] Jesus said to them: “Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. For on him God the Father has placed his seal of approval” (6:27). Long before, the prophet Isaiah had asked, “Why spend money on what is not bread, and your labor on what does not satisfy? Listen, listen to me, and eat what is good, and you will delight in the richest of fare” (Isa. 55:2). It seems that few today find that soul food in Jesus – that can keep them alive in famine, enabling them to endure to the end of the age. When we nourish the soul it results in eternal life (cf. Matt. 6:19-21; Col. 3:1-3). [40] It is noted here that the Father has placed his seal of approval upon Jesus. In ancient times the seal represented authenticity, ownership, authority and security. [41] Perhaps John has reference here to Jesus’ baptism, when the Holy Spirit came upon him (1:32-34). “Then they asked him, ‘What must we do to do the works God requires?’“(6:28). Morris says, “‘What must we do?’ shows that the questioners had not grasped Jesus’ point that life was his gift.” [42] We cannot work for it or earn eternal life. God grants it to us through faith, and even faith itself is his gift (Eph. 2:8). “Jesus answered, ‘The work of God is this: to believe in the one he has sent’” (6:29). It could not be said more simply than this, or the words of Paul to the Philippian jailer. “… ‘Believe in the Lord Jesus, and you will be saved— you and your household’” (Acts 16:31). Unfortunately, today we do not live in an age of faith. Philip Yancey asks, “Does faith matter? One need only consider the last century to see grim proof that, at the least, no-faith matters. Stalin and Mao, ardent enemies of religion, together caused the deaths of one hundred million of their own citizens.” [43] We should note here that Jesus replaces the word “works” with the word “work.” [44] The work of God is singular and it is that we believe in the one he has sent, Jesus Christ, his Son. “So they asked him, ‘What sign then will you give that we may see it and believe you? What will you do?” (6:30). Morris says: “This section of the discourse is to be understood against the background of a Jewish expectation that, when the Messiah came, he would renew the miracle of the manna. Comfortably filled with the loaves Jesus had provided, the multitude challenge him to give them a permanent supply of bread…Their thoughts are hopelessly earthbound…” [45] “Our ancestors ate the manna in the wilderness; as it is written: ‘He gave them bread from heaven to eat’” (6:31). The people are probably referring here to Exodus 16:4, 14-15; Nehemiah 9:15 or Psalm78:24-25. The manna was like thin flakes of frost on the ground and the people gathered it up. It tasted like wafers made with honey (Exo. 16:31). How true it was and still is today that Jews require a sign (1 Cor. 1:22). Somehow they had already forgotten the sign that Jesus gave when he miraculously brought forth bread and fish. Jesus said to them, “Very truly I tell you, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. For the bread of God is the bread that comes down from heaven and gives life to the world.” John 6:32-33 Wiersbe comments, “It was God not Moses, who gave the manna, so they must take their eyes off Moses and focus them on God.” [46] Barker and Kohlenberger say: “Moses had not given them the genuine spiritual bread. He did not mean that the manna had no food value; rather, it was not the means of sustaining spiritual life…As physical food is necessary for physical life, so spiritual food is necessary for spiritual life.” [47] It is Jesus and Jesus only who has come down to earth from heaven and who has given us the genuine spiritual bread to nourish our souls. “‘Sir,’ they said, ‘always give us this bread’” (6:34). This reminds us so much of what the Samaritan woman asked in the fourth chapter. She asked for living water, but Jesus told her to go call her husband. He asked her simply to open up her depraved lifestyle to him and thus be able to receive the gospel. These people would need to do the same, and as we will see later, they were unable to trust their lives to him. “Then Jesus declared, ‘I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty’” (6:35). Here we are introduced to the first of the seven “I am” statements of Jesus in John’s gospel. He will go on to say: “I am the light of the world” 8:12 “I am the gate (for the sheep)” 10:7 “I am the good shepherd” 10:11, 14 “I am the resurrection and the life” 11:25 “I am the way, the truth, and the life” 14:6 “I am the true vine” 15:1, 5 Bruce says, “In each of these declarations Jesus takes a motif from Judaism (often in the context of a miracle or major festival discourse) and applies it to himself.” [48] Kostenberger adds, “Isaiah’s longing has been fulfilled in Jesus, God has come down from heaven and not merely to feed his people as he did in the wilderness, but to atone for their sins (cf. Is. 52:13-53:12).” [49] He goes on to say, “It is not so much that Jesus gives certain gifts – he himself is the gift (cf. 2 Cor. 9:15)!” [50] Just as the Samaritan woman would no longer suffer spiritual thirst, these, if they would but believe, would no longer suffer spiritual hunger. “But as I told you, you have seen me and still you do not believe. All those the Father gives me will come to me, and whoever comes to me I will never drive away” (6:36-37). They saw him and feasted upon his miracle but they still did not believe. Jesus would later say, “…blessed are those who have not seen and yet have believed” (20:29). Blessed are those today who have not seen Jesus or his miracles but have simply believed the gospel. Pett comments: “John …quite clearly depicts the difference between those whose faith is temporary and based on the emotion of a moment, and those whose faith is permanent and lasting, and he sees Jesus as demonstrating that this second kind of faith results from the work of the Father.” [51] Jesus is certain that all those the Father has given to him will come to him. Somehow, someway, and at some time their hearts would be touched and they would come. This speaks of what the theologians call predestination. It is a difficult doctrine but Utley says of it: “Predestination is a doctrine for the redeemed, not a barrier to the unsaved….” [52] Those who come to him will never be cast out. Robertson says that this is a strong double negative. [53] Jesus is saying that he will never, never cast out the one who comes to him. What beautiful assurance this is today for the seeking soul. “For I have come down from heaven not to do my will but to do the will of him who sent me. And this is the will of him who sent me, that I shall lose none of all those he has given me, but raise them up at the last day” (6:38-39). In this immediate context Jesus will say six times that he has come down from heaven (vs. 33, 38, 41, 50, 51, 58).” [54] Still, somehow the people missed this important information. Jesus will not lose a single one that has trusted in him for salvation. What a great assurance of the future is this whole passage! He will in fact raise each one of us up from the dead on that last day. What an example of his keeping power and his resurrection power. “For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise them up at the last day” (6:40). How can such things be, considering that we are but flesh and blood and made from dust? N.T. Wright in commenting on the resurrection says: “Dust we are and to dust we shall return. But God can do new things with dust.” [55] While the resurrection was center-stage for Christians in the First Century, it has lost much of its appeal for postmodern folks. Wright continues saying, “Frankly, what we have at the moment isn’t, as the old liturgies used to say, ‘the sure and certain hope of the resurrection of the dead’ but the vague and fuzzy optimism that somehow things may work out in the end.” [56] We need to be clear in our minds about the matter of resurrection. It separates Christianity form all other religions. It is absolutely necessary, and religion without it is vain. Faith, preaching, and teaching are also vain if there is no resurrection from the dead (1 Cor. 15:15). At this the Jews there began to grumble about him because he said, “I am the bread that came down from heaven.” John. 6:41 We remember how Moses continually put up with Jewish grumbling during the Exodus out of Egypt (Ex. 15:24; 17:3; Num. 14:2). Utley points out how the Greek for grumble (egogguzon) is in the imperfect tense and that it implies that they continued to grumble. [57] It is clear in scripture that their murmuring and complaining caused the Lord to destroy many of them in ancient times (1 Cor. 10:10). “They said, ‘Is this not Jesus, the son of Joseph, whose father and mother we know? How can he now say, I came down from heaven?’” (6:42). These folks were becoming seriously confused. Stedman tells of a man who wore a button on his shirt inscribed “BAIK.” When asked what the letters stood for he answered, “Boy, am I confused.” The questioner then reminded the man that “confused” was spelled with a “c” rather than a “k.” To this he replied, “You don’t know how confused I am!” [58] The people were confusing the Messiah with being from Nazareth when they knew he had to be born in Bethlehem. At this point his Bethlehem birth was apparently not generally known. Had they but meditated a bit on scripture, even his being a Nazarene would have turned on the light for them. In Matthew 2:23 it is written: “and he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets, that he would be called a Nazarene.” For centuries, until present archaeological excavations, the spelling of Nazareth was not clear. There seemed to be no Old Testament verse to this effect. Now we know that the name of the city was spelled not with a “z” but a “tz.” Today in Hebrew it is properly pronounced Natzeret. In Hebrew netzer means “branch.” In Isaiah 11:1, Jesus was prophesied to be “the Branch (Heb. netzer),” meaning that he was of the root of David. At this point Jesus’ humanity blinded them to his divinity. How strange, that by the Second Century of Christian history his divinity blinded people to his humanity. They assumed that Joseph was his natural father when, in fact, he was born of the Holy Spirit and Joseph was only his legal father. In those days when a couple was betrothed it took a legal divorce to separate them. Thus Joseph had given Jesus a legal claim to inherit from the house and lineage of David. [59] It is thought by some that Jesus was now in the synagogue at Capernaum and that his discussion involved the leaders of that congregation. [60] Of course, the leaders at Capernaum had surely become acquainted with Jesus’ family because they had visited there on more than one occasion (2:12; Mk. 3:31-35). “‘Stop grumbling among yourselves,’ Jesus answered. ‘No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day” (6:43-44). The Jews were still grumbling among themselves and once more the Lord rebukes them for it. We note here that no one can come to God unless they are drawn. Salvation is wholly a divine initiative. This involves the deep mystery of election. God knows those who are his (2 Tim. 2:19) and they will be drawn to him. Stedman tells us another story that happened to an acquaintance of his who was raised in a nonreligious family and had never attended church. This young woman was invited to a Billy Graham meeting in Sacramento. She decided to attend but was determined that she would not be influenced by him. As she listened to the choir, the testimonies, and the sermon she felt she was being manipulated and she psychologically prepared herself to resist with all her might. But when Billy Graham gave the invitation she said, “I was the first one to respond! I jumped out of my seat and went down immediately. I was embarrassed because, as I walked down, I saw that I was the very first person to respond.” [61] The young lady was born again at that meeting because the Lord’s sheep hear his voice and they follow him (Jn. 10:4). “It is written in the Prophets: ‘They will all be taught by God.’ Everyone who has heard the Father and learned from him comes to me” (6:45). John is referring here to Isaiah 54:13, which says, “All your children will be taught by the LORD, and great will be their peace” (cf. Jer. 31:33-34). I still remember, in my young married life, the point at which the Lord began to teach me personally. At that time I was off by myself in the mountains and he began to teach me about his word. Today, over a half-century later that message still sets me afire and I am always able to teach on the subject of God’s eternal word. “No one has seen the Father except the one who is from God; only he has seen the Father. Very truly I tell you, the one who believes has eternal life. I am the bread of life” (6:46-48). We remember what John said in his first chapter: “No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known” (1:18). Only Jesus has been in the presence of the Father. It is only Jesus who has seen him and known him. It is only Jesus who can grant us eternal life. This eternal life is not something we get when we die but we can begin enjoying it now as we have said before. The simple truth is that Jesus is the bread of life. “Your ancestors ate the manna in the wilderness, yet they died. But here is the bread that comes down from heaven, which anyone may eat and not die” (6:49-50). The people were so insistent on having manna rain down from heaven as in the days of Moses. Jesus politely pointed out that all those people who ate the manna died. The manna from heaven could sustain physical life for a season but it could not give spiritual life. Only Jesus, the bread from heaven, could do that. “One long-time Cuban believer made these observations: ‘The search for meaning is just as crucial as the search for bread.’” [62] I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world. John 6:51 At this point Jesus is definitely teaching in the synagogue. Listening to him, would not only be the people but their leaders as well. Quite often leaders from far-away places, especially from Jerusalem shadowed Jesus in order to snare him with his words. This section of scripture is one of the most difficult ones to fully understand. Barclay says of this passage: It speaks in language and moves in a world of ideas which are quite strange to us and which may seem even fantastic and grotesque …These ideas would be quite normal to anyone brought up in ancient sacrifice. The animal was very seldom burned entirely. Usually only a token part was burned on the altar, although the whole animal was offered to the god. Part of the flesh was given to the priests as their perquisite; and part to the worshipper to make a feast for himself and his friends within the temple precincts. At that feast the god himself was held to be a guest. More, once the flesh had been offered to the god, it was held that he had entered into it; and therefore when the worshipper ate it he was literally eating the god. [63] We must understand that this whole passage of scripture is clothed with the symbolism of sacrifice. Jesus is now making plain that he would give his body and his blood for the life of his people. Because the Jewish people so far had seen things only in the natural, they would unfortunately see only the natural in Jesus’s words. Because of this, his words would cause them grave offense. They well knew from scripture that eating someone’s flesh referred to hostility toward them (Psa. 27:2; Zech. 11:9) and that drinking someone’s blood was totally forbidden and a terrible thing (Gen. 9:4; Lev. 3:17; Deut. 12:23). [64] Bruce comments: “To give one’s flesh can scarcely mean anything other than death, and the wording here points to a death which is both voluntary (‘I will give’) and vicarious (‘for the life of the world’)…The Servant’s death was to bring blessing to ‘the many’ (Isa. 53:11 f.).” [65] In words that were now almost foreign to them, their Messiah, who was supposed to be their great leader, would die on behalf of his people. As we have mentioned, Israel in the First Century was certain that their Messiah would be a conquering king who would rid them of their Roman enemies. H. L. Mencken once said, “For every complex problem there is an answer that is clear, simple, and wrong.” [66] “Then the Jews began to argue sharply among themselves, ‘How can this man give us his flesh to eat?’ Jesus said to them, ‘Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you” (6:52-53). As we have seen, the eating of human flesh was an abominable thing to the Jews. Actually the whole Roman world abhorred cannibalism. [67] Yet, Jesus says very plainly that they must eat his flesh and drink his blood to have eternal life in them. Once again, Jesus was speaking in deep symbolic language. It would have been disastrous to take his language literally. Over the centuries the church has tried to do just that and has ended up with the Roman Catholic idea of Transubstantiation. In this doctrine it is taught that the elements of the Lord’s Supper actually become the body and blood of Jesus at consecration. This false doctrine has resulted in the deaths of thousands of Jewish people over the centuries. They have been accused of host desecration and have been rounded up and executed by the church. Because John’s gospel does not deal with the institution of the Last Supper, some still think that these verses have to do with the Eucharist. Morris says, “This is the section of the discourse that is claimed most confidently to refer to the Holy Communion…the very strength of the language is against it.” [68] At this point we may ask, “What in the world is Jesus saying here?” He is saying that we must spiritually feast on his crucified body and drink his shed blood. The crucifixion is central in Jesus’ thought. The Jews saw Jesus as a triumphant deliverer but we must see him as a crucified Savior. Barclay understands his words as saying: “You must drink my blood— you must take my life into the very center of your being…” [69] This is a clear picture of completely digesting the life and death of Christ so that they can be a vital part of our being. This is similar to Paul’s expression of our being in Christ and Christ being in us (Rom. 8:1; Col. 1:27). In Philippians 3:10-11 Paul says, “I want to know Christ— yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead.” Tenney comments about this: “The metaphor of eating and drinking is the best possible figure that can be employed to express the assimilation of one body by another, the method whereby life is transferred from the eaten to the eater.” [70] Once again, Jesus uses the words “Very truly” (Gk. amen, amen) to emphasize the importance of his words. “Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink” (6:54-55). As Paul has just said in Philippians, to share in Christ’s suffering is to then share in his resurrection. This is a sure promise of the Lord which he has now repeated four times. The word for eat used here is the Greek trōgōn. It is in the present active tense and signifies a continual, habitual eating. [71] This reminds us of Psalm 1:2, where the righteous person meditates in the word of God day and night. “Whoever eats my flesh and drinks my blood remains in me, and I in them. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me” (6:56-57). The one continually feasting on the crucified Jesus abides or remains in him (cf. 15:4-7; 1 Jn. 2:6, 27, 28; 3:6, 24). Meyer says, “In John 6:57, our Lord gives the secret of his inner life” [72] Bruce adds: “At every point the unity of Father and Son is reproduced in the unity of Christ and believers.” [73] “‘This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.’ He said this while teaching in the synagogue in Capernaum” (6:58-59). Once again Jesus reminds them that their ancestors who ate manna are all dead. It did not give eternal life, but the bread Jesus offers will give eternal life. That heavenly bread must now be taken and devoured by all who wish to live in him. As Morris says, “…he is not simply another rabbi…it is no longer possible to follow him unreflectively and without committing oneself.” [74] As we know from the rest of this chapter many, even of his disciples, walked away and followed him no more. Where else would they find life? Today vast crowds have turned away from him seeking to find life and fulfillment in many different places. The prophet Amos says of them: “‘The days are coming,’ declares the Sovereign LORD, ‘when I will send a famine through the land— not a famine of food or a thirst for water, but a famine of hearing the words of the LORD. People will stagger from sea to sea and wander from north to east, searching for the word of the LORD, but they will not find it” (Amos 8:11-12). On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?” John 6:60 Kostenberger says of this event: “Structurally, this event marks a crucial watershed in Jesus ministry…The first half of Jesus’ public ministry narrated in John’s Gospel thus closes on a note of failure…just as the second and final half concludes with the remark that ‘even after Jesus had done all these miraculous signs in their presence, they still would not believe in him’ (12:37).” [75] How accurately Jesus was fulfilling the role of the Suffering Servant. Isaiah said of him: “He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem” (Isa. 53:3). “Aware that his disciples were grumbling about this, Jesus said to them, ‘Does this offend you? Then what if you see the Son of Man ascend to where he was before!” (6:61-62). Most of the disciples who were there that day would not see this event. However, the faithful twelve would see it, as Jesus ascended into the cloud and left their physical presence that day on the Mount of Olives (Acts 1:9). He had gone to where he was before the incarnation, into the very presence of the Father. “‘The Spirit gives life; the flesh counts for nothing. The words I have spoken to you— they are full of the Spirit and life. Yet there are some of you who do not believe.’ For Jesus had known from the beginning which of them did not believe and who would betray him” (6:63-64). Most of his listeners that day were bound hand and foot with fleshly thinking. They were simply not able to visualize in the Spirit what Jesus was teaching. Morris says here: “There is unquestionably a reference to the Holy Spirit, the Life-giver…All his teaching presupposes the need for a work of the divine Spirit within us.” [76] His true disciples would faithfully wait the giving of his Holy Spirit at the Pentecost season. “He went on to say, ‘This is why I told you that no one can come to me unless the Father has enabled them’” (6:65). Barker and Kohlenberger state, “Jesus strongly implied that faith is the result of God’s enabling…‘I do believe; help me overcome my unbelief’ (Mk. 9:24).” [77] “From this time many of his disciples turned back and no longer followed him. ‘You do not want to leave too, do you?’ Jesus asked the Twelve. Simon Peter answered him, ‘Lord, to whom shall we go? You have the words of eternal life. We have come to believe and to know that you are the Holy One of God.’” (6:66-69). Meyer says here: The teaching of this chapter involves a deliberate act of Christ to arrest the revolutionary movement that was gathering around his person and making him its figure-head, John 6:15… [He] was not intended to raise a standard of revolt against Rome, but to lead to a spiritual revolution…[This] must have shattered any ambitions that had begun to stir in the hearts of his disciples…he was left alone with the little company of twelve, who had sorrowfully watched the overthrow of their hopes. Christ’s pathetic question-Will ye also go away? elicited from Peter a reply which proved that the inner meaning of his words had already broken upon their souls.” [78] It appears at long last that Peter had gotten a firm hold on Christ. Tenney terms his reply to the Lord as “magnificent in its sturdy faith.” [79] “Then Jesus replied, ‘Have I not chosen you, the Twelve? Yet one of you is a devil!’ (He meant Judas, the son of Simon Iscariot, who, though one of the Twelve, was later to betray him.)” (6:70-71). He knew from the beginning that Judas would betray him. At this time Judas should have walked out with the departing throng, but somehow he stayed on. [80] We have no evidence at this point that the other disciples suspected Judas. Even at the Last Supper they were still in the dark about who the betrayer was. With this, the Great Galilean Ministry of Jesus, that is so detailed in the other three gospels, is drawn to a close. [81] Jesus would now concentrate his efforts on training his disciples and preparing them for the last days in Jerusalem. 1. Biblical Encyclopedia http://www.biblicalcyclopedia.com/W/wilderness.html Pett adds: “It is probable that there were two Bethsaidas, as the name ‘Bethsaida of Galilee’ (John 12:21) suggests a distinguishing identification from another of the same name.” (Pett, v. 6:1). 2. Keener, The IVP Background Commentary, New Testament, p. 279. 3. Bruce, The Gospel of John, p. 142. 4. Wiersbe, The Wiersbe Bible Commentary, NT, p. 248. Coffman clarifies: “From the synoptics, it is clear that John passed over practically a full year of the great Galilean ministry which lay between the second and third Passovers.” (Coffman, v. 6:1). 5. Clarke, The Adam Clarke Commentary, Commentary on John, v. 6:2. 6. Pett, Peter Pett’s Commentary on the Bible, v. 6:3. 7. Bruce, The Gospel of John, p. 142. 8. Morris, The Gospel According to John, p. 303. 9. Keener, The IVP Background Commentary, New Testament, p. 278. 10. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 314. 11. Wiersbe, The Wiersbe Bible Commentary, NT, p. 248. 12. Morris, The Gospel According to John, p. 304. 13. Clarke, The Adam Clarke Commentary, Commentary on John, v. 6:9. 14. Mendel Nun, The Sea of Galilee and its Fishermen In the New Testament (Kibbuts Ein Gev, Tourist Department &Kinnereth Sailing Co., 1989), p. 51. 15. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 6:1-13. 16. Keener, The IVP Background Commentary, New Testament, p. 278. 17. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 314. Keener adds: “John numbers five thousand ‘men’ (the Greek term here is gender-specific, and only men were usually numbered); the whole crowd, including women and children may have been four times that number.” (Keener, p. 278). 18. Bruce, The Gospel of John, p. 145. 19. Wiersbe, The Wiersbe Bible Commentary, NT, p. 248. 20. Keener, The IVP Background Commentary, New Testament, p. 278. 21. Kostenberger, Encountering John, p. 99. 22. Quoted in Stedman, John, Who Is This Man, vs. 6:1-15. 23. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 6:1-13. 24. Tenney, John, The Gospel of Belief, p. 111. 25. Keener, The IVP Background Commentary, New Testament, pp. 278-79. 26. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 6:14-15. 27. Wiersbe, The Wiersbe Bible Commentary, NT, p. 248. 28. Ibid., p. 249. 29. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 72. 30. Morris, The Gospel According to John, p. 307. 31. Nun, The Sea of Galilee and its Fishermen In the New Testament, p. 54. 32. Keener, The IVP Background Commentary, New Testament, p. 279. 33. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 6:19. 34. Keener, The IVP Background Commentary, New Testament, p. 279. 35. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1086. 36. Morris, The Gospel According to John, p. 310. 37. Clarke, The Adam Clarke Commentary, Commentary on John, v. 6:24. 38. Quoted in Morris, The Gospel According to John, p. 317. 39. http://www.theotherpages.org/poems/watts01.html 40. Pett, Peter Pett’s Commentary on the Bible, v. 6:27. 41. Utley, The Beloved Disciple’s Memoirs and Letters, vs. 6:27. 42. Morris, The Gospel According to John, p. 318. 43. Philip Yancey, What Good is God? In search of a faith that really matters (FaithWords, 2010), p. 286. 44. Morris, The Gospel According to John, p. 319. 45. Ibid., p. 320. Bruce augments: “In later times the rabbis taught that the new age would be marked by the restoration of the gift of manna, and there are some indications that this idea was current in the first Christian century (cf. the reference to ‘the hidden manna’ in Rev. 2:17). (Bruce, p. 151). 46. Wiersbe, The Wiersbe Bible Commentary, NT, p. 250. 47. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 316. 48. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 74. 49. Kostenberger, Encountering John, p. 104. 50. Ibid., p. 102. 51. Pett, Peter Pett’s Commentary on the Bible, v. 6:37. 52. Utley, The Beloved Disciple’s Memoirs and Letters, v. 6:37. 53. Robertson, Robertson’s Word Pictures of the New Testament, v. 6:37. 54. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 316. 55. N. T. Wright, Surprised By Hope, Rethinking Heaven, he Resurrection, and the Mission of the Church (New York: Harper, Collins, 2008), p. 158. 56. Ibid., p. 25. 57. Utley, The Beloved Disciple’s Memoirs and Letters, v. 6:41. 58. Stedman, John, Who Is This Man, vs. 6:22-40. 59. Asher Intrater, Revive Israel Newsletter. https://www.youtube.com/watch?v=SZyMVFubqBk&list=PLrQIjPM4N0r2FFYWlwO2eu0yUT4sNkLJG&index=33 Israeli pastor Asher Intrater points out how the word for virgin in Isaiah 7:14 is the Hebrew alemah. It is not the normal word for virgin, which is betulah. He mentions how this word is used only four times in the Old Testament with three of those times being significant for us (Genesis 24:43; Exodus 2:8; Isaiah 7:14). In these three cases we realize that alemah can speak of a virgin. In Isaiah 7, it speaks of a virgin who is in the state of betrothal. The state of betrothal was a legal state (it had to be broken by a divorce). Therefore, because Mary was in a state of betrothal and a virgin as well, her child could be born of the Holy Spirit, but would also be able to be the heir of David’s line through his legal father.” Asher notes how this word has its root in the word for “mystery.” 60. Bruce, The Gospel of John, p. 155. 61. Stedman, John, Who Is This Man, vs. 6: 41-59. 62. Frank Thielman, Philippians, The NIV Application Commentary (Grand Rapids: Zondervan Publishing House, 1995), p. 70. 63. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 6:51-59. 64. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 76. 65. Bruce, The Gospel of John, p.158. 66. https://www.brainyquote.com/quotes/quotes/h/hlmencke129796.html 67. Keener, The IVP Background Commentary, New Testament, p. 280. 68. Morris, The Gospel According to John, p. 333. 69. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 6:51-59. 70. Tenney, John, The Gospel of Belief, p. 122. 71. Robertson, Robertson’s Word Pictures of the New Testament, v. 6:54. 72. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 6:52-59. 73. Bruce, The Gospel of John, p.161. 74. Morris, The Gospel According to John, p. 338. 75. Kostenberger, Encountering John, p. 105. 76. Morris, The Gospel According to John, pp. 340-341. 77. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 318. 78. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 6:60-71. 79. Tenney, John, The Gospel of Belief, p. 124. 80. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1087. 81. Morris, The Gospel According to John, p. 343. After this, Jesus went around in Galilee. He did not want to go about in Judea because the Jewish leaders there were looking for a way to kill him. John 7:1 Jesus had worked in the Galilee for probably half a year because it was dangerous for him to work in Judea, especially in Jerusalem. After the feeding of the five thousand, Jesus and his disciples made a long ministry trip to the Gentile areas of Tyre and Sidon (Mk. 7:24-31). Then Jesus and his group ministered in the Gentile area of the Decapolis on the east side of the lake (Mk. 7:31 – 8:9). In Jesus’ time the land of Israel had become divided by the Romans into three major areas. There was Judea, governed under the Roman prefects; then Galilee and Peraea governed by Herod Antipas and finally the areas of Traconitis, Lysanias and Abilene, ruled by Herod Philip. These last areas were east of the Jordan River. When things got too hot for Jesus in one area he could easily go to another and safer area. [1] The Galilee was relatively safe. However, Judea was becoming life-threatening for the Master because of the Jewish leadership in Jerusalem. From this point, the conflict would build until the crucifixion, which was roughly about six months after the upcoming Festival of Tabernacles. [2] “But when the Jewish Festival of Tabernacles was near, Jesus’ brothers said to him, ‘Leave Galilee and go to Judea, so that your disciples there may see the works you do’” (7:2-3). The Festival of Tabernacles was and continues to be one of the greatest festivals. It celebrates the bounty of Israel’s harvest with joy and rejoicing (Exo. 23:16; Lev. 23: 33-36; Dt. 16:13-14). The festival falls in the Hebrew month of Tishri, which corresponds to our September/October. During the festival, the Jewish people are commanded to live in booths or sukkot. These are flimsy temporary huts reminding them of their wilderness dwellings of long ago. These sukkot can be seen till this day during the festival. They decorate the porches on high-rise apartment buildings; they are built in backyards, and they show up along the sidewalks of Israel. Through the centuries Jews have come to Jerusalem from all over the country, plus from many foreign lands, to celebrate Tabernacles. Today there are even thousands of evangelical Christians who join Israel each year in this celebration. Jesus’ brothers were insistent that he go up to the feast. His brothers were James, Joseph, Judas and Simon (Mt. 13:55; Mk. 6:3). It appears from scripture that they did not believe in Jesus or understand his ministry at this time (v. 5). With them we see the fulfillment of Psalm 69:8: “I am a foreigner to my own family, a stranger to my own mother’s children…” The brothers continued saying, “No one who wants to become a public figure acts in secret. Since you are doing these things, show yourself to the world” (7:4). They were looking on Jesus’ ministry in a worldly fashion, that he had to get the word out about himself and that “it pays to advertise.” [3] They belonged to the world or the present evil age and it loved them, but it was impossible for that world to love Jesus. They felt that popularity was the key for Jesus, and that to stay in Galilee was to act “in secret.” “For even his own brothers did not believe in him” (7:5). Undoubtedly, his brothers knew that Jesus was different and that he possessed special powers. However, they seemed to have a preconception of a certain kind of Messiah and Jesus was not living up to their preconception. [4] Things would not change with the brothers until the resurrection of the Lord. At that time he appeared to James (1 Cor. 15:7), and apparently that convinced the other brothers to accept him and join in with the believers at Jerusalem (Acts 1:14). James went on to become the undisputed leader of the Jerusalem church. Both he and Judas or Jude later wrote general epistles to the church. “Therefore Jesus told them, ‘My time is not yet here; for you any time will do’” (7:6). Jesus ran by a heavenly clock and calendar. The Greek word kairos is used here for “time,” and it has the meaning of right, proper or favorable time. [5] Jesus must have lived by the words in Psalm 31:15, “My times are in your hands…” The brothers could go to Jerusalem at any time, but not the Lord. “The world cannot hate you, but it hates me because I testify that its works are evil” (7:7). The world loves its own, but it could not love Jesus. The brothers, “…had no idea that Jesus’ mission, in its very nature must be unpopular.” [6] As followers of the Lord we should not be amazed if the world also hates us (1 Jn. 3:13). By our lives, we should be a standing rebuke to the world and its evil ways. We should only remember that the world hated Jesus before it hates us (cf. 15:18). “‘You go to the festival. I am not going up to this festival, because my time has not yet fully come.’ After he had said this, he stayed in Galilee” (7:8-9). There is a textual problem in this verse. A few translations like the NKJ version have it reading, “I am not yet going up to this feast.” Most other translations do not have the word “yet.” Utley feels that the word was a scribal attempt to remove the obvious contradiction between verses 7:8 and 7:10. [7] The obvious sense of the verse is that Jesus intended to go up later when the right time had come. Barker and Kohlenberger think that his brothers may have wanted to make a show of his arrival in Jerusalem. [8] Such an introduction could have turned out really bad. I remember a certain radio preacher telling how a pastor once introduced him. The pastor called him “the prince of the power of the air.” Of course that description was applied to the antichrist in Ephesians 2:2 (KJV, ASV). However, after his brothers had left for the festival, he went also, not publicly, but in secret. John 7:10 It is pretty obvious that Jesus intended to go to the feast but at the right time, and not with his unbelieving brothers. He chose to go incognito and in secret. It is possible that his disciples went up to the feast with his brothers, because they do not appear to be traveling with Jesus. Yet, they show up later in Jerusalem. [9] “Now at the festival the Jewish leaders were watching for Jesus and asking, ‘Where is he?’ Among the crowds there was widespread whispering about him. Some said, ‘He is a good man.’ Others replied, ‘No, he deceives the people’” (7:11-12). The Jewish leaders in Jerusalem were certainly on the lookout for Jesus. They had plans to kill him if they only could. The crowd was anxious to see him because he had not been in Jerusalem for several months. There was much whispering and disagreement about Jesus. As it is said, “where there are two Jews there are three opinions.” The Lutheran professor and commentator Paul Kretzmann says, “The unbelievers of all times may be classified in much the same manner as in this passage. The one class believes Jesus to be a champion of virtue, the other holds the opinion that he is a deliberate liar and cheat.” [10] It was Napoleon who once said: “I know men, and Jesus Christ is more than a man.” [11] Sometimes, a total outsider can make better sense of a situation than all the dumbfounded insiders. Clearly, the people were whispering and murmuring much as their forefathers had done in the days of Moses (Exo. 17:3; Num. 11:1). By their attitudes they were making it impossible to believe and receive Jesus. It was Sybil Morial who said: “You can’t hoot with owls and soar with the eagles.” [12] “But no one would say anything publicly about him for fear of the leaders” (7:13). The Jewish leaders in Jerusalem plainly “ran the show.” It was very sad that in those days the leadership was politically compromised with the Romans. Barclay says of them: “Pharisees …loved their own little system more than they loved God…Nearly all the priests were Sadducees. They collaborated with their Roman masters, and they had a very comfortable and even luxurious time…They hated Jesus because he interfered with the vested interests which were dearer to them than God.” [13] Obviously, the ruling parties could make it rough on any person who dissented from their view. Not until halfway through the festival did Jesus go up to the temple courts and begin to teach. John 7:14 There was wisdom in Jesus coming at mid-feast. His enemies would not have enough time during the remaining feast to plot a case against him. [14] The temple was the central area where religious teachers gathered groups and taught. Jesus was probably under Solomon’s Portico, where his disciples would later teach in the Book of Acts. Once again, the Messenger of the Covenant had suddenly come to his temple (Mal. 3:1). [15] “The Jews there were amazed and asked, ‘How did this man get such learning without having been taught?’” (7:15). The Jews mentioned here were probably the Sadducees, Pharisees and other leaders of the people. Jesus did not teach like they taught, “because he taught as one who had authority, and not as their teachers of the law” (Matt. 7:29). He had not been through their rabbinical schools nor had he attached himself to a leading rabbi. He did not quote the leading rabbis as the leaders did. Still, they were all astonished at his teaching. [16] Jesus then gives them the source of his teaching: “Jesus answered, ‘My teaching is not my own. It comes from the one who sent me’” (7:16). Jesus did not quote the leading rabbis, but instead he quoted God. [17] Jesus could say with Isaiah the prophet: “The Sovereign LORD has given me a well-instructed tongue, to know the word that sustains the weary. He wakens me morning by morning, wakens my ear to listen like one being instructed” (Isa. 50:4). Bruce says, “…whereas the prophets said ‘Thus says the Lord’, Jesus, exercising the authority given to him by the Father, said ‘I say to you.’” [18] Jesus then gives them a simple pragmatic test so that they can know whether or not his teaching is from God: “Anyone who chooses to do the will of God will find out whether my teaching comes from God or whether I speak on my own” (7:17). Stedman tells of meeting up with a tough and self-sufficient retired Marine general in Washington, D.C. Since his retirement he had become a Christian, and everyone saw a change in him. They still deeply respected him but they saw a new element of compassion that was not there before. When asked to explain why the General grew so rapidly as a Christian, one of them said: “When General Silverthorn hears something from the scripture, he obeys it immediately.” That was the secret of his rapid growth. [19] Jesus was giving them a sort of “taste test” for the Christian faith – do it and you will understand it. Dr. G. Campbell Morgan once said: “When men are wholly, completely consecrated to the will of God and want to do that above everything else, then they find out that Christ’s teaching is divine, that it is the teaching of God.” [20] This is quite opposite from the way most of us think in the West. We want to fully understand something before we commit to it or do it. “Whoever speaks on their own does so to gain personal glory, but he who seeks the glory of the one who sent him is a man of truth; there is nothing false about him” (7:18). People often seek their own glory but that effort usually fails. The true representatives seek not their own glory but the glory of the one who sent them. Jesus did not seek his glory but rather the glory of God (cf. 5:44). In the process he himself received glory. “Has not Moses given you the law? Yet not one of you keeps the law. Why are you trying to kill me?” (7:19). Although they would have denied it, the Jewish authorities were still gravely upset over the Sabbath healing of chapter 5. It was at that point they decided to kill Jesus (5:18) and their plans had not changed. [21] Jesus chided them for trying to uphold the law with one hand and trying to kill him with the other. The very law they sought to uphold commanded them not to kill (Exo. 20:13). The law was designed to stop premeditated murder, and that was exactly what the leaders were plotting. [22] “‘You are demon-possessed,’ the crowd answered. ‘Who is trying to kill you?’” (7:20). We really do not know the makeup of this crowd. If they were pilgrims from abroad they would not know that the leaders planned to murder Jesus. If they were local Jewish people they would not dare come against their leaders or dispute them, although they likely knew of their secret plans. The leaders probably had come up with the “demon possessed” charge against Jesus. The local Jewish crowd may be echoing the charge. It is true that when we cannot defeat the logic of the argument we resort to attacking the person instead. We see them making this charge in several instances (cf. Matt. 10:25; 12:24ff.; Jn. 8:48; 10:20). This was likely the most serious charge made against Jesus so far. [23] This charge was one way to explain Jesus’ mighty works. As we have previously mentioned, Jesus was despised and rejected by his people (Isa. 53:3). “Jesus said to them, ‘I did one miracle, and you are all amazed’” (7:21). It is rather remarkable that the people and their leaders were still stirred up over the miracle of healing that Jesus had performed at Bethesda some eighteen months previously. [24] It had seriously offended them because the miracle had broken some of the myriad regulations which they had added to the Sabbath law. It did not matter at all to them that a very sick man was healed. “Yet, because Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs), you circumcise a boy on the Sabbath” (7:22). Circumcision was an old, old rite. It was begun in the days of Abraham (Gen. 17:9-14; 21:4; 34:22), but was included in the Law of Moses (Exo. 12:48; Lev. 12:3). The Jewish leaders had a flaw in their theology and in their logic as well. They overrode the Sabbath to provide ceremonial needs of one person while refusing to override it to provide greatly needed bodily healing for another person. [25] “Now if a boy can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with me for healing a man’s whole body on the Sabbath?” (7:23). Barclay sums up Jesus’ response saying, “How can you in reason blame me for making a man’s body whole when you allow yourselves to mutilate it on the Sabbath day?” [26] Morris says, “Moses quite understood that some things should be done even on the Sabbath.” [27] “Stop judging by mere appearances, but instead judge correctly” (7:24). Clarke would say, “Judge not according to the appearance – Attend to the law, not merely in the letter, but in its spirit and design.” [28] In this matter, as well as in their tithing, they were neglecting the weightier matters of the law, such as justice, mercy and faith (Matt. 23:23). At that point some of the people of Jerusalem began to ask, “Isn’t this the man they are trying to kill?” John 7:25 It seems that at this point the light was about to come on for some in the crowd. The Jerusalem Jews probably knew that their leaders were trying to kill Jesus. Bruce thinks this is the first occasion where the idea of Jesus being the Messiah is dealt with in Jerusalem. [29] Some people felt that the Messiah would be a man of mystery who would arise out of total obscurity. Obviously, such attitudes were opposed to the prophetic scriptures (Mic. 5:2; Mt. 2:5). [30] It never ceases to be amazing how God’s chosen people, who loved and read his holy word daily, could have so completely missed the coming of their promised Messiah. This challenges us to stay very close to the word of God today. “Here he is, speaking publicly, and they are not saying a word to him. Have the authorities really concluded that he is the Messiah?” (7:26). We do see a hint here that some of the people were wondering if their leaders knew that Jesus actually was the Messiah. Some passages, like Matthew 21:33:46; Mk. 12:1-12, do seem to indicate that the rulers did actually know who he was. “But we know where this man is from; when the Messiah comes, no one will know where he is from” (7:27). It is amazing how so many false ideas could find lodging in the midst of God’s very own people! The scripture goes to great lengths to relate where the Messiah would be from. He would be of the house and lineage of David (2 Sam. 7:11-13; cf. Lk. 2:4). He would be born in the little town of Bethlehem (Mic. 5:2). He would be called a Nazarene (Matt. 2:23) because of his connection with Nazareth as we discussed in John 6:42 (cf. Isa. 11:1). He would be a great light in the Galilee, around the lake and the Jordan River (Isa. 9:1-2). The scriptures had also made plain that Jesus would be of a heavenly origin. He would be the divine Son of God and the eternal government would be on his shoulders. Isaiah says of him: “…And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isa. 9:6). “Then Jesus, still teaching in the temple courts, cried out, ‘Yes, you know me, and you know where I am from. I am not here on my own authority, but he who sent me is true. You do not know him, but I know him because I am from him and he sent me” (7:28-29). Coffman feels that Jesus is using sarcastic irony in this statement. [31] They really did not know him, nor did they know where he was from. As good Jewish people, they thought they knew the Father. However, the scripture plainly says that no one could know the Father except through the Son (Matt. 11:27; cf. Lk. 10:22). The simple truth was that in all their knowing, they really did not know the Father or the Son. It took some nerve for Jesus to tell these devout Jewish people that they did not know their God. “At this they tried to seize him, but no one laid a hand on him, because his hour had not yet come” (7:30). Bruce feels that this incident may be more fully described in verses 32 and 45 below. [32] Someone has said that a man is indestructible until God’s purpose has been fulfilled in him. We may remember how the early American leader, George Washington had several bullet holes in his jacket, and bullet fragments in his hair. He also had two horses shot out from under him, but he remained unharmed. He was God’s man of the hour and he surely enjoyed divine protection. Simply, Jesus’ hour had not come. Until it would come, people would not be able to apprehend him. We see this idiom recurring through much of this gospel (cf. 2:4; 7:6, 30; 8:20; 12:23, 27; 13:1; 17:1). [33] It was likely the temple guard that was dispatched to apprehend Jesus. However, for some unknown reason they were not able to accomplish their task. “Still, many in the crowd believed in him. They said, ‘When the Messiah comes, will he perform more signs than this man?’” (7:31). The simple truth is that many Jews put their trust in Jesus. In times to come, some of these would no doubt help make up the strong Jerusalem church. Some of these people were greatly moved by Jesus’ miracles. There was a Jewish belief based upon Isaiah 35:5-6, that the Messiah when he came would do all kinds of miracles. [34] Jesus had certainly done that. The Pharisees heard the crowd whispering such things about him. Then the chief priests and the Pharisees sent temple guards to arrest him. John 7:32 This verse could refer back to the botched arrest attempt in verse 30, or it could have been an entirely new effort to capture Jesus. We will soon learn (v. 45) that this attempt would also be unsuccessful. Jesus’ hour had still not come. Despite the efforts of the Pharisees and other leaders, we learn in Mark 12:37, that many of the common people heard Jesus gladly. It was the leaders who were poisoned against him from the outset, and their opinion never changed. “Jesus said, ‘I am with you for only a short time, and then I am going to the one who sent me. You will look for me, but you will not find me; and where I am, you cannot come’” (7:33-34). It is clear here that Jesus’ mind was already on his coming passion. [35] His earthly mission would soon be over and he would return to his Father. Coffman says, “… It was October, and Christ was appointed to die at the Passover in April. During that intervening six months, all the powers of hell were not sufficient to have harmed the little finger of Jesus. Finally, when the blow fell, it was with our Lord’s full knowledge and consent.” [36] Jesus said to the Jewish leaders, “where I am, you cannot come.” Wiersbe notes the great contrast with the Lord’s words in this verse and with those in 14:3. In this verse he assures the leaders that they could not come with him, but in 14:3 he tells the ones who believe in him, “where I am you may be also.” [37] “The Jews said to one another, ‘Where does this man intend to go that we cannot find him? Will he go where our people live scattered among the Greeks, and teach the Greeks?” (7:35). The Jewish leaders were once again thinking in the natural. They wondered if Jesus might go out to the dispersed of Israel in foreign lands (Diaspora) and teach them. The historian Paul Johnson mentions one estimate that during the Herodian period there were about eight million Jews in the world, but probably less than 2,250,000 to 2, 500,000 of these lived in the land of Israel. [38] Later, when Saul was converted he would go out to these dispersed of Israel and gather them into the kingdom of God in great numbers. “What did he mean when he said, ‘You will look for me, but you will not find me,’ and ‘Where I am, you cannot come’?” (7:36). The Jews were mystified by these earlier statements of Jesus. Long before, the prophet Jeremiah had answered their question: “You will seek me and find me when you seek me with all your heart” (Jer. 29:13). Isaiah had also said, “Seek the LORD while he may be found; call on him while he is near. Let the wicked forsake their ways and the unrighteous their thoughts. Let them turn to the LORD, and he will have mercy on them, and to our God, for he will freely pardon” (Isa. 55:6-7). Jesus himself had earlier said in his Sermon on the Mount, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (Matt. 7:7). It was a very sad fact, but because of their stubbornness and hardness of heart, the time of great opportunity was passing them by. Jesus said of them: “They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you” (Lk. 19:44). On the last and greatest day of the festival, Jesus stood and said in a loud voice, “Let anyone who is thirsty come to me and drink.” John 7:37 There are two great symbols that were used in the Festival of Tabernacles. The first was water and the second was light. Jesus will base teaching on both of these symbols. In Jesus time at Tabernacles there was what is known as The Water-libation or Bet ha-She’ubah. For seven days the priest would go down to the Pool of Siloam with a golden pitcher and fill it with water. The water would be carried to the temple and poured out at the altar. All this took place amid much rejoicing and with sounding of flutes and trumpets. In the Mishnah it is said, “He that never has seen the joy of the Beth ha-She’ubah has never in his life seen joy” (Mishnah, Sukkah 5.1). The Water-libation was an earnest prayer for rain, which was necessary for the life of Israel. We need to remember that in Israel there is no rain from May to October. So for five or six months out of the year the whole country is dry. Usually the very first light shower comes during Tabernacles. When we first went to live in Israel, I learned quickly to never stand under a tree for the first rain. All the dust, debris and bird droppings for six months suddenly washes down upon one’s head. The Water-libation is not just a prayer for rain but in essence it is a prayer for eschatological blessing. [39] This prayer reflects many scriptures such as Psalms 42:1-2; 105:41; Isaiah. 12:3: 32:2; 33:21; 44:3; 55:1; 58:11; Ezekiel 47:1,12; Joel 3:18; and Zechariah 14:8, 16-19. Remembered in all this was the good grace of the Lord who provided water for Israel during their wilderness wanderings (Exo. 17:1-7). We remember how Moses smote the rock and water came out for the thirsty people. Some years ago I had occasion to visit the Wilderness of Zin and noticed a large sheer rock face on a hillside. It was interesting that on that occasion water was seeping out of the face of the large rock just as in days of old. “Whoever believes in me, as Scripture has said, rivers of living water will flow from within them” (7:38). With the image of water all around Jesus made his great pronouncement. It may be impossible for us to locate the exact passage Jesus refers to but it is likely a general reference to scriptures like Isaiah 58:11, Ezekiel 47:1, or Zechariah 14:8. [40] While there is some discussion about whether the water flows from the Lord or from the individual who believes, most all popular translations agree with the NIV rendering here. [41] We see the idea of living water flowing from the believing individual in Isaiah 44:3-4 and Joel 3:18. This is also a very similar picture that Jesus painted for the thirsty Samaritan woman of chapter 4. “By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified” (7:39). Keener says here: “Most of Judaism did not believe that the Spirit was prophetically active in their own time but expected the full outpouring of the Spirit in the messianic age or the world to come. Water usually symbolized Torah (law) or wisdom in Jewish texts, but John follows Old Testament precedent in using it for the Spirit (Is. 44:3; Ezek. 36:24-27; Joel 2:28).” [42] Obviously at this point the Holy Spirit had not been poured out, since this could only happen after Jesus was glorified (crucified, resurrected and ascended). When the Holy Spirit came at Pentecost then the spiritual water was poured out: “For I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessing on your descendants” (Isa. 44:3). “On hearing his words, some of the people said, ‘Surely this man is the Prophet.’ Others said, ‘He is the Messiah.’ Still others asked, ‘How can the Messiah come from Galilee?’” (7:40-41). Obviously, Jesus had gathered some true followers around him, although many were false. It is amazing that Israel’s numerous theologians had completely missed the fact that the Messiah would have Galilee connections. We have already mentioned the Nazareth connection with the Hebrew concept of “Branch” (Netzer). The great passage in Isaiah 9 was also totally overlooked by Israel’s wise men. It says: “Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the nations, by the Way of the Sea, beyond the Jordan— The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned” (Isa. 9:1-2). This passage is incredible for its accuracy. Isaiah mentions the two Galilee tribal areas of Zebulun and Naphtali where Jesus would spend most of his time. He lived as a child in Nazareth (the land of Zebulun) and established his ministry headquarters at Capernaum (the land of Naphtali). Galilee had many Gentile people living in it just as it does today. Most of the eastern and southern areas of the lakeshore were part of the Decapolis, a wholly Gentile area. The ancient highway called The Way of the Sea likely passed through Capernaum. Also, Jesus spent much of his time near the Jordan and on several occasions ministered across the Jordan River. We have to credit the prophet Isaiah with 100 percent accuracy for locating Jesus in the Galilee. “Does not Scripture say that the Messiah will come from David’s descendants and from Bethlehem, the town where David lived?” (7:42). Clarke says, “Had they examined the matter a little farther, they would have found that he had his birth exactly as the prophets had foretold.” [43] There had to be written proof available in the royal records that the Messiah was born over thirty years previously. Barker and Kohlenberger in speaking of Micah 5:2 say: “…The very passage that convinced his critics that he could not be the Messiah was one of the strongest to prove that he was.” [44] “Thus the people were divided because of Jesus. Some wanted to seize him, but no one laid a hand on him” (7:43-44). Jesus said that he would come to divide (Matt.10:35-36) and that proved to be the case. We note that his message always tended to cause division with its hearers (7:48-52; 9:16; 10:19; Lk. 12:51-53). [45] Finally the temple guards went back to the chief priests and the Pharisees, who asked them, “Why didn’t you bring him in? “No one ever spoke the way this man does,” the guards replied.” John 7:45-46 Though it was a high holy day, it appears that the Sanhedrin was in session and awaiting the report of the guards. [46] This was a breach of their own laws and we will see the same thing happening with the legal treatment of Jesus during the Passover holiday. Keener says, “Powerful and wise speech was highly regarded in antiquity; in that era, listening to public speakers was a form of entertainment as well as of learning…” [47] Obviously, the speech of Jesus mesmerized the guards. They had never in their lives heard anyone speak with such authority as Jesus. They were almost implying that Jesus was more than an ordinary human. [48] “‘You mean he has deceived you also?’ the Pharisees retorted” (7:47). “The arrogant sophistry of the Pharisees had entrenched itself in this position: ‘Nobody should dare to believe in Jesus as long as we Pharisees have not done so; we are the people; we decide what is true or false.’” [49] It is not difficult to detect the aloofness with which the Pharisees were afflicted. Even a generation before Christ the great Rabbi Hillel had said, “No member of the common people is pious.” [50] Wiersbe says, “We should not be surprised when ‘the intelligentsia’ refuses to trust Jesus Christ, or when religious leaders reject him, God has hidden his truth from ‘the wise and prudent’ and revealed it to ‘spiritual babes,’ the humble people who will yield to him (Matt. 11:25-27).” [51] “Have any of the rulers or of the Pharisees believed in him? No! But this mob that knows nothing of the law— there is a curse on them” (7:48-49). “…Trained rabbis often looked down on the amme ha’aretz, ‘the people of the land’ common people who did not even try to follow rabbinic interpretations of the law.” [52] Burge says, “…The irony in John’s gospel is that these are the very people who seem to have the only hunch about Jesus’ true identity.” [53] How tragic that, with all their combined learning, the Pharisees, Sadducees, scribes and Priests had no idea about Jesus’ prophetic fulfillment. The all-important Day of Visitation thus passed them by. The rulers were clearly mistaken in thinking that none of their number had believed in Jesus. Both Joseph of Arimathea and Nicodemus certainly had strong leanings toward Jesus. There were perhaps others who had leanings but were afraid to speak or act. “Nicodemus, who had gone to Jesus earlier and who was one of their own number, asked, ‘Does our law condemn a man without first hearing him to find out what he has been doing?’” (7:50-51). We have to be appreciative of Nicodemus. He was risking his position in the Sanhedrin for asking such a question. We can guess that he received many icy stares from the other leaders. Perhaps Nicodemus was thinking of passages in the Old Testament like Deuteronomy 17:8 and 19:15. It is possible that Nicodemus became a strong believer and later reported this whole incident to the early church. [54] “They replied, ‘Are you from Galilee, too? Look into it, and you will find that a prophet does not come out of Galilee’” (7:52). They were sadly and eternally mistaken about the Messiah and his relationship to the Galilee, as we have pointed out. They were also mistaken about other prophets not being from Galilee. Elijah came from Gilead. This was really the Galilee beyond the Jordan River. [55] The prophet Jonah had also come from the Galilee (2 Ki. 14:25; cf. Josh. 19:13). Interestingly, it was admitted by later Jewish rabbis that prophets arose from every Galilee tribe. [56] “Then they all went home,” (7:53). The meeting thus ended with the group probably in considerable distress concerning the remark of Nicodemus. 1. Keener, The IVP Background Commentary, New Testament, p. 281. 2. Tenney, John, The Gospel of Belief, p. 130. Burge adds: “In the light of Jesus’ past experience in Judea (Jn. 5), we can understand his reluctance to return there now…This would be Jesus’ last visit to Jerusalem (in September/October) and in the coming spring he would be crucified…” (Burge, p. 77). 3. Ibid. 4. Bruce, The Gospel of John, p. 172. 5. William F. Arndt &F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: The University of Chicago Press, 1957), p. 395. 6. Morris, The Gospel According to John, pp. 350, 351. 7. Utley, The Beloved Disciple’s Memoirs and Letters, v. 7:8. 8. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 319. 9. Stedman, John, Who Is This Man, vs. 7:1-24. 10. Paul Kretzmann, Kretzmann’s Popular Commentary, 1921-23, vs. 7:10-13. http://www.studylight.org/commentaries/kpc/john-0.html. 11. Quoted in Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 7:10-13. 12. Sybil Haydel Morial, Witness To Change (Winston Salem: John. F. Blair, Publisher, 2015), p. 165. 13. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 7:10-13. 14. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 7:10. 15. Ibid., v. 7:14. 16. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1088. Burge adds: “Educational requirements for rabbis were firmly delineated in the first century…Jesus possessed no such credentials.” (Burge, p. 81). Utley augments: “He had not attended one of the official rabbinical schools, nor had he been a disciple of one of the noted rabbis…Jesus’ teaching often surprised his hearers (cf. Mark 1:21-22; Luke 4:22) because of (1) the content and (2) the form. Other rabbis quoted one another; Jesus claimed to quote God!” (Utley, v. 7:15). 17. Utley, The Beloved Disciple’s Memoirs and Letters, v. 7:15. 18. Bruce, The Gospel of John, p. 175. 19. Stedman, John, Who Is This Man, vs. 7:1-24. 20. Quoted in Wiersbe, The Wiersbe Bible Commentary, NT, p. 253. 21. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 81. 22. Utley, The Beloved Disciple’s Memoirs and Letters, v. 7:19. 23. Kostenberger, Encountering John, p. 109. 24. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 7:21. 25. Morris, The Gospel According to John, p. 362. 26. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 7:19-24. 27. Morris, The Gospel According to John, p. 362. 28. Clarke, The Adam Clarke Commentary, Commentary on John, v. 7:24. 29. Bruce, The Gospel of John, p. 178. 30. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 320. 31. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 7:28. 32. Bruce, The Gospel of John, p. 179. 33. Utley, The Beloved Disciple’s Memoirs and Letters, v. 7:30. 34. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 7:31. Utley adds this from theologian George Ladd: “In A Theology of the New Testament, George E. Ladd has an interesting comment on the use of ‘signs’ to encourage faith in Jesus: ‘The question of the relationship of the signs to faith is not easy, because the data seem to look in two different directions. Sometimes signs are designed to lead to faith in Jesus (2:23; 6:14; 7:31; 10:42). On the other hand, there were those who beheld the signs and did not believe (6:27; 11:47; 12:37). Furthermore, on occasion Jesus rebukes the Jews because they will not believe unless they see signs (4:48; 6:30). The answer must be found in a sort of tension between signs and faith. It requires faith to recognize the true meaning of the signs and their witness to Jesus; to those who had no faith, the signs are merely meaningless prodigies. To those who are responsive, the signs are the means of confirming and deepening faith. It is clear that Jesus’ signs were not designed to compel faith. On the other hand, the works of Jesus are sufficient testimony to those able to see what is happening in his mission. Jesus’ works will serve as a means of condemnation and confirming blind men in their sinfulness’ (p. 274).” (Utley, v. 7:31). 35. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 945. 36. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 7:33. 37. Wiersbe, The Wiersbe Bible Commentary, NT, p. 254. 38. Paul Johnson, A History of the Jews (NY: Harper &Roe, 1987), p.112. 39. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 84. Burge says concerning this custom: “Every day during the feast, a procession of priests would go to the south border of the city to the Gihon Spring (which flowed into the Pool of Siloam). The Gihon Spring originally flowed into the Kidron Valley on Jerusalem’s east side, but was rerouted by King Hezekiah in order to fill a pool on the southwest side of the lower city…There a priest filled a golden pitcher as a choir chanted Isa. 12:3…The water was then carried back up the hill to the “Water Gate” followed by crowds carrying a lulab in the right hand…The crowds would shake these and sing Psalms 113-118…On the seventh day of the festival, this procession took place seven times…a plea to God for rain…” (Burge, p. 83). Morris augments this: “It seems that the feast at one time went on for seven days (Deut. 16:13), but there came to be an eighth day even though it could be mentioned separately from the seven (Lev. 23:36).” (Morris, p. 373). 40. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 945. 41. Morris, The Gospel According to John, p. 375. 42. Keener, The IVP Background Commentary, New Testament, p. 283. 43. Clarke, The Adam Clarke Commentary, Commentary on John, v. 7:41. 44. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 321. 45. Utley, The Beloved Disciple’s Memoirs and Letters, v. 7:43. 46. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 7:40-53. 47. Keener, The IVP Background Commentary, New Testament, p. 284. 48. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 321. 49. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 7:47. 50. Quoted in Bruce, The Gospel of John, p. 185. 51. Wiersbe, The Wiersbe Bible Commentary, NT, p. 255. 52. Keener, The IVP Background Commentary, New Testament, p. 284. 53. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 85. 54. Tenney, John, The Gospel of Belief, p. 136. 55. Bruce, The Gospel of John, p. 186. 56. Keener, The IVP Background Commentary, New Testament, p. 384. but Jesus went to the Mount of Olives. At dawn he appeared again in the temple courts, where all the people gathered around him, and he sat down to teach them. John 8:1-2 We know that Jesus had some very good friends on the Mount of Olives. They were Mary, Martha and Lazarus. They lived on the backside (eastern slopes) of the mountain in a little town called Bethany (11:1; Lk. 10:38-42). Also, we know that Jesus often resorted to the Garden of Gethsemane on the western slope of the mountain, quite near the Temple Mount (Matt. 26:36). During the Tabernacles season the weather is usually quite mild and it would have been no problem for Jesus and his disciples to sleep in the open there. That would have given Jesus quick and early access to the temple. As Jesus taught the people we note that he assumed the sitting position and that was customary for teaching rabbis. “The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group and said to Jesus, ‘Teacher, this woman was caught in the act of adultery’” (8:3-4). Here we have a section of scripture that has been debated for centuries because it is absent from most of the ancient copies of the gospel, [1] but nevertheless seems to be a sterling example of Jesus and his teaching. In its present location the story appears to interrupt Jesus’ Tabernacles discourse as we can see by comparing 7:52 with 8:12. [2] Many scholars feel that it is a true story and should be included in scripture, however, they are unsure exactly where it fits in. [3] Meyer says of it: “…there is no possibility of accounting for it except on the supposition that this incident really took place. It reveals in our Lord’s character such tenderness, wisdom, hatred of sin, and insight into the heart of man, that it is impossible to suppose that any evangelist could have invented the story.” [4] Guthrie says, “…there is no reason to suppose that it does not represent genuine tradition.” [5] Today the story appears in most all modern popular versions. It immediately becomes apparent that the whole situation of the story is born out of trickery and that it is set up as a trap to catch Jesus. [6] There are many things in the story that do not seem to fit. For instance, why is the woman brought alone? Where is the man who was equally guilty of this sin? Under the law, both should be stoned (Lev. 20:10; Deut. 22:22). How are they able to catch this couple in the act just at the time of Jesus’ teaching? The whole thing would have required intricate planning and scheming. Guzik says that very few people were executed for adultery in those days. The reason was that the evidence required extreme strictness. The act had to be observed by more than one witness and their testimony had to be exact. [7] We gather from other statements of Jesus that adultery was quite common at the time. Because the people were seeking signs Jesus said, “…A wicked and adulterous generation asks for a sign…” (Matt. 12:39). Now, just how did the leaders plan to trap Jesus with this issue? What would happen if Jesus convicted the woman? What would happen if he let her go? Barclay says, “…. First, he would lose the name he had gained for love and for mercy and never again would be called the friend of sinners. Second, he would come into collision with the Roman law, for the Jews had no power to pass or carry out the death sentence on anyone. If he said that the woman should be pardoned, it could immediately be said that he was teaching men to break the Law of Moses, and that he was condoning and even encouraging people to commit adultery.” [8] “‘In the Law Moses commanded us to stone such women. Now what do you say?’ They were using this question as a trap, in order to have a basis for accusing him. But Jesus bent down and started to write on the ground with his finger” (8:5-6). The pressure was on Jesus, and John states clearly that the whole thing was a trap. At this tense moment Jesus surprised everyone by beginning to write on the ground. Since this was on the Temple Mount and most all of it had stone or tile flooring Jesus must have been writing in the accumulated dust. Many have wondered what the Master wrote in the dust that day. Several commentators have suggested that he wrote down the individual sins of those adversaries. That may be likely. He may have written some particular passage such as Jeremiah 17:13, “…Those who turn away from you will be written in the dust…” Whatever he wrote, it should be noted that this was the only time that Jesus ever wrote anything. [9] Whatever he wrote was no doubt trampled in the dust that day. We do have a record of God once writing the Ten Commandments. The same day they were trampled in the dust by the disobedient Israelites. [10] It probably did not take much written evidence to strike the consciences of those thugs gathered around Jesus. Someone once said, “If the inner thoughts of a man were written on his forehead, he would never take his hat off!” [11] No doubt these lusty men were filled with evil thoughts. It seems that we are always most severe in our judgment of others at exactly the point of our own guilt. These men had no concern for the righteousness of Israel, otherwise they would not have been involved in a double standard concerning the woman’s guilt. They were willing to treat the poor woman as a thing. They only wanted to trap Jesus and embarrass him before the crowd. What hypocrisy! “When they kept on questioning him, he straightened up and said to them, ‘Let any one of you who is without sin be the first to throw a stone at her.’ Again he stooped down and wrote on the ground” (8:7-8). We must not suppose that Jesus lightly regarded the sin of adultery. The sin of adultery was and is an awful sin. It does much to destroy the marriage relationship. It also can reach down through the generations to curse those yet unborn, thus it messes with the generations to come. It afflicts the partners with lifelong guilt and sorrow. It brings shame and disgrace to those God has made in his image and for his glory. It cheapens the most holy relationship between humans. It is an affront to the Creator. Still, it is probably no worse than the sin of hatred and murder in the hearts of those men assembled. Kretzmann says, that the Pharisees, “…were often guilty, in secret, of all the sins in the Decalogue.” [12] In Israelite society it was the job of the witness to cast the first stone (Acts 7:58). Jesus adds that these witnesses must also be without sin. Clarke points out that the Greek word used here (anamartētos) speaks of the same kind of sin of adultery and fornication. [13] Other commentators feel that it could be a reference to any sin. “At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there” (8:9). There were undoubtedly some sweaty palms and nervous looks in the group of leaders that day. Slowly, some began to drift away, starting with the oldest and more experienced. They knew their ruse was finished. Jesus continued to write in the dust. By doing this Jesus was giving the accusers an opportunity to escape. No doubt they also wanted to “avoid an exposure to his eye, which they could ill have stood.” [14] “Jesus straightened up and asked her, ‘Woman, where are they? Has no one condemned you?’ ‘No one, sir,’ she said. ‘Then neither do I condemn you,’ Jesus declared. ‘Go now and leave your life of sin’” (8:10-11). Finally, only two were left, “the sinner and the Friend of sinners.” [15] As Coffman says, “Once more the Galilean had conquered.” [16] This whole scene must have been terribly embarrassing for the Pharisees and the other leaders. They had interrupted Jesus’ teaching session so there was probably a crowd of people still standing around watching and listening to this whole episode. Tenney exclaims, “…The case was dismissed for lack of executioners.” [17] We must not think that Jesus condoned this sin for a moment. He instructed the bewildered woman to go and sin no more. With the miracle that had just happened, the woman would need no further explanation of how the wages of sin bring death (Rom. 6:23). When Jesus spoke again to the people, he said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” John 8:12 At this point, Jesus begins to teach, using the second great symbol of Tabernacles, the symbol of light. In the Court of the Women, there were great candlesticks with four golden bowls filled with oil on top of them. Wicks were made of the discarded clothing of the priests and the great lights were lit. In the Mishnah it is said, “…and there was not a courtyard in Jerusalem that did not reflect the light of the Beth ha She’ubah. (Mishnah Sukkah 5, 1-4). This was done to the sound of harps, lyres, cymbals, trumpets and other instruments. In the midst of this great scene Jesus made a startling pronouncement, “I am the light of the world…” Those who would follow Jesus would not walk in darkness. We know in the natural sense that darkness is dangerous. Stedman tells a story that I have recounted before but I relate it again because it so clearly pictures the danger of darkness: Years ago, when I was driving from Dallas to Southern California, I picked up a couple of young hitchhikers. As we were driving past the entrance to the Grand Canyon, I asked them if they had ever seen the canyon. They said, “No,” so we decided to spend the night there. It was late at night and pitch black when we turned off the road. We could not see a thing, but we found what seemed to be an open space and crawled into our sleeping bags. When I awoke in the morning the sun was up. I stretched and threw out my arms, only to find that my left arm dropped down in the void! In the darkness of the dead of the night we had actually made our bed on the edge of a cliff that dropped into the Grand Canyon! If we had gone two steps further we would have fallen over the edge. I gave grateful thanks for the light that morning. That is what the light is for. [18] Walking in the darkness is dangerous. That is true both in a physical and a spiritual sense. Yet, many today insist upon walking in spiritual darkness. Many Christians seem all too comfortable in shadow land. We saw from the Prologue that John uses the symbol of light and his use of it continues through the first half of his gospel. At this point it would be good for us to pause and think a little about the value of light in the natural realm. At the beginning of the 20th century our world was shaken by some incredible discoveries concerning natural light. It was Max Planck and Albert Einstein who made many of these discoveries. They learned that light does not only come in waves but in discrete chunks or quanta (photons). This has been called “the single most shocking discovery in the history of science.” [19] Sometimes light can behave like a wave and sometimes it can behave like a stream of particles. [20] It is interesting that the Quantum Era began with studies concerning light. [21] It is also interesting that as our quantum age progressed, many of our discoveries and inventions related to light in some way. Without the understandings of light in the quantum sense there would be no computers, copiers, lasers, smart phones and hundreds and perhaps thousands of other “light-based” inventions. In 1921, Einstein was awarded the Nobel Prize for his correct explanation of the photoelectric effect. [22] We can rejoice at all the discoveries concerning natural light but we must bemoan the fact that we as the church are not making discoveries concerning spiritual light. We are as opaque as the Pharisees were when they encountered the Light of the World. Shame on us! We need to start making and sharing spiritual discoveries about Jesus as the Light of the World. Today people flock to buy the latest iPad or other light-based wonder. People would flock to the doors of our churches if we would begin to make life-changing and life-enhancing discoveries concerning spiritual light. Because we are not making discoveries (revelations) about the spiritual light of Christ we are now about to condemn ourselves and our children to enter into a new Dark Ages. The early church had numerous spiritual truths and wonders to relay to the pagans of that era. They knew about repentance and forgiveness; salvation in Christ; justification and sanctification; filling of the Holy Spirit; the Living Christ within the heart; the partly realized Kingdom of God; the mystery of being joined to Israel; the Second Coming of Jesus; and the resurrection. Pagans must have stood in wonder at all of these things. But where are our exciting revelations and discoveries today? Israel for forty years in the wilderness followed the pillar of cloud, which became a pillar of light at night. There was never a time when they could not look out of their tents and see the glory of God. That cloud is an ancient picture of our heritage. We also need to follow the light. The Greek word used here for follow is akolouthein. It has the meaning of a soldier following the captain, a slave following his master or a student following the teacher’s instruction. [23] Utley says of the phrase “he who follows me,” “this is a present active participle. It must be remembered that Christianity is not primarily a creed or a theology, rather, it is a personal relationship followed by a lifestyle of discipleship (cf. Matt. 28:18-20; 1 John 1:7).” [24] Meyer says, “What the pillar of cloud and fire was to Israel, Jesus will be to his church and the individual soul.” [25] “The Pharisees challenged him, ‘Here you are, appearing as your own witness; your testimony is not valid’” (8:13). In a Jewish court no person was allowed to testify on his or her behalf. [26] Such testimony was considered as inaccurate and self-serving. Yet, we see Jesus here testifying on his own behalf. How do we explain this? We have dealt with this same challenge already in 5:31 and following. In that section Jesus pointed out that he had the testimony of John the Baptist; the testimony of his great miraculous works; the testimony of the Father; and the testimony of Holy Scripture. Morris says, “… light establishes its claim and does so, not by arguments, but by shining.” [27] Barclay says, “…The witness of God is in the effect of Jesus upon men. He works changes in men which are obviously beyond human power to work. The very fact that Jesus can make bad men good is proof that his power is not simply a man’s power, but God’s.” [28] “Jesus answered, ‘Even if I testify on my own behalf, my testimony is valid, for I know where I came from and where I am going. But you have no idea where I come from or where I am going” (8:14). “He knows both his origin and his destination, but they know neither.” [29] Barnes likens this to an ambassador of a foreign country, who fully understands the purpose of the one who sent him. He is thus able to bear witness to the one who sent him and no court is competent to judge the accuracy of worth of his testimony. All they can do is demand that he give his credentials. Jesus had already given his credentials by the nature of his doctrine and his miracles. [30] “You judge by human standards; I pass judgment on no one. But if I do judge, my decisions are true, because I am not alone. I stand with the Father, who sent me” (8:15-16). Jesus once said, “Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven” (Lk. 6:37). Later Paul would say, “Therefore judge nothing before the appointed time…” (1 Cor. 4:5). Earlier in John’s gospel Jesus had said: “For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (3:17-18). In his first coming Jesus did not come as a judge but as a Savior. However, it is clear that people brought judgment upon themselves by rejecting him. Light had come into the world and people loved darkness better than light because of their evil deeds (3:19). We know that at Jesus’ Second Coming he will judge everything. All will appear before Christ’s judgment seat (2 Cor. 5:10). “In your own Law it is written that the testimony of two witnesses is true. I am one who testifies for myself; my other witness is the Father, who sent me” (8:17-18). Jesus continues to revert to the argument of 5:31 and following verses. Jesus is here probably referring to Deuteronomy 17:6 and 19:15 (cf. 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28). As we said in 5:37-38, Jesus here is likely speaking of God’s voice from heaven on three different occasions during his ministry (cf. Mt. 3:17; 17:5; Mk. 1:11; 9:7; Lk. 3:22; 9:35; Jn. 12:28). What better witness than the words of the Almighty and Eternal God. Then they asked him, “Where is your father?” “You do not know me or my Father,” Jesus replied. “If you knew me, you would know my Father also.” John 8:19 What a terribly sad situation this was! For many centuries the Jews had waited for the coming of their Messiah. Now he was standing there before them and they were totally unable to recognize him. They were at this disadvantage because of the false theology and false teaching of their own leaders. On a later occasion Jesus would say to his disciples, “…Anyone who has seen me has seen the Father…” (14:9). Jesus then told them the obvious truth, that they did not know the one they were calling “Father,” and neither did they know their own Messiah. Jesus had come to reveal the Father and make him fully known (14:9), but his own people would not accept him. “He spoke these words while teaching in the temple courts near the place where the offerings were put. Yet no one seized him, because his hour had not yet come” (8:20). The Messenger of the Covenant had now come into his temple, but these wicked men could not stand the day of his coming. He was to them like a refiner’s fire and like fuller’s soap (Mal. 3:1-5). They hated him and would have destroyed him in a moment but his time of crucifixion had not yet come and he was protected by the hand of God. At this time Jesus stood in the treasury, which was located in the Court of the Women. In this area there were thirteen money receptacles, into which the various offerings of Israel were placed. [31] This court was not exclusively for women but it marked the limits to which the women could go in the temple. Once more Jesus said to them, “I am going away, and you will look for me, and you will die in your sin. Where I go, you cannot come.” John 8:21 Burge points out how this closely parallels the section of 7:25-36. [32] In that section Jesus had made a statement very similar to this (7:33-34). Jesus would be with his ancient people for a very short time. Decisions had to be made while they were with him that short time. After that, they would not be able to find him. In fact, two thousand years would pass without them finding him. The Lord’s dreadful judgment was that they would die in their sins. What a terrible thought! Without the Messiah people die in their sins. There is no other program on earth whereby sins can be forgiven. All of Israel’s offerings could not atone for a single sin without the Messiah (Heb. 10:4). All Israel had anxiously awaited his arrival for centuries. Now, because of their unbelief, he was about to leave them unredeemed. “This made the Jews ask, ‘Will he kill himself? Is that why he says, ‘Where I go, you cannot come’?” (8:22). Barnes says, “Self-murder was esteemed then, as it is now, as one of the greatest crimes.” [33] The Jewish people have a great love and respect of life, even the lives of their enemies. We have seen Jewish doctors rushing to save wounded terrorists after they have attacked and maimed citizens in the streets of Jerusalem. Because of that great respect for life the Jews even today look aghast upon suicide. It is still considered today as a most awful sin. “But he continued, ‘You are from below; I am from above. You are of this world; I am not of this world. I told you that you would die in your sins; if you do not believe that I am he, you will indeed die in your sins” (8:23-24). This was the rallying and battle cry of the early church: “…there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12). [34] Jesus would later say, “…I am the way and the truth and the life. No one comes to the Father except through me” (14:6). Utley says, “This is one of the strongest statements of Jesus’ self-understanding of his own divine nature…” [35] He was from above and they were from below. They could not follow him because they were victims of their own poor theology. Coffman says, “Jesus explained it again; but they were not operating on any wavelength that would have permitted them to receive what the Lord said.” [36] “Who are you?’ they asked. ‘Just what I have been telling you from the beginning,’ Jesus replied. ‘I have much to say in judgment of you. But he who sent me is trustworthy, and what I have heard from him I tell the world.’ They did not understand that he was telling them about his Father” (8:25-27). Bruce says here: “‘Who are you?’ is perhaps the most difficult clause to translate in the whole gospel. The translation, ‘Why should I speak to you at all?’ conveys the meanings put upon the words by most of the Greek writers who dealt with them in the early centuries AD.” [37] However, today most of the modern and popular versions stick with the translation “Who are you?” (NAS, ESV, NET, NKJ). Pett sighs saying, “Jesus now no longer saw any hope that they would respond to his teaching…” [38] Utley sums it up saying, “They want him killed. They are not looking for information but for condemnation.” [39] “So Jesus said, ‘When you have lifted up the Son of Man, then you will know that I am he and that I do nothing on my own but speak just what the Father has taught me’” (8:28). After all, it has never been by arguments, theological or any other kind, that truth really settles upon the human heart. Here, Jesus says that the victory will come by the cross. The cross has to be planted in the hard head of humanity, on the hill of the skull, Golgotha. As Morris says, “There is a revelatory aspect to the cross, and after the crucifixion those who reflect on it will be in a position to appreciate that Jesus is indeed more than man.” [40] The cross filled up the measure of human iniquity. It was proof positive that humanity was grossly sinful, even to the point of deicide. How could God’s very own people want to kill their God? The expression concerning lifting up the Son has a double meaning. It can mean lifting up on the cross (cf. 3:14; 12:32, 34) and it can express the sense of being exalted (Act 2:33; 5:31; Phil. 2:9). [41] The cross has become the symbol of Christianity and the hope of all nations. As the old hymn states it, “In the cross of Christ I glory, towering o’er the wrecks of time; all the light of sacred story gathers round its head sublime.” [42] As Vice President, George Bush represented the U.S. at the funeral of former Soviet leader Leonid Brezhnev, Bush was deeply moved by a silent protest carried out by Brezhnev’s widow. She stood motionless by the coffin until seconds before it was closed. Then, just as the soldiers touched the lid, Brezhnev’s wife performed an act of great courage and hope, a gesture that must surely rank as one of the most profound acts of civil disobedience ever committed: She reached down and made the sign of the cross on her husband’s chest. There in the citadel of secular, atheistic power, the wife of the man who had run it all hoped that her husband was wrong. She hoped that there was another life, and that that life was best represented by Jesus who died on the cross, and that the same Jesus might yet have mercy on her husband. [43] “‘The one who sent me is with me; he has not left me alone, for I always do what pleases him.’ Even as he spoke, many believed in him” (8:29-30). This verse reminds us of Psalm 40:7-8: “Then I said, ‘Here I am, I have come— it is written about me in the scroll. I desire to do your will, my God; your law is within my heart.’” Barnes says, “It is a small matter to have men opposed to us, if we have a conscience void of offence, and evidence that we please God.” [44] We see here that many believed in Jesus but it seems pretty clear that the “many” did not include the elite leaders of Israel. Some of them would come along later as a good number of priests would decide to accept Jesus and join with the Jerusalem church (Acts 6:7). Clarke sums it up with an old adage, “The same sun that hardens the clay softens the wax.” [45] To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.” John 8:31-32. Once more, we cannot be too sure of the crowd around Jesus. There were obviously some believers but apparently some of the unbelieving leaders were still hanging around. [46] Jesus sought here to strengthen the believers and bring them to real discipleship. The unbelievers in the crowd were still offended at Jesus’ every word. To hold to Jesus’ teaching is really what discipleship is all about. A disciple (Gk. mathētēs) is a pupil or learner. [47] It is one who keeps on following and keeps on learning from the Lord and his word. In this way the disciple eventually gets a firm grip on truth, and truth sets one free – really free. Bruce says, “Truth by its very nature cannot be imposed by external compulsion, nor can it be validated by anything other than itself.” [48] “They answered him, ‘We are Abraham’s descendants and have never been slaves of anyone. How can you say that we shall be set free?’” (8:33). These unbelieving Jewish leaders should have choked on their own words. The Jewish people had experienced very little freedom in their whole history. Their bondage began in Egypt where they were slaves. In 722 BC, ten of the twelve tribes were carried away from home by the Assyrians and few captives have ever returned to this day. Later, most of the remaining Jews were carried away captive to Babylon. Later still, the Persians continued their bondage and after that the Greeks exercised rule over them. Finally, it was the Romans who were still at this very moment ruling them with an iron fist. Obviously being Abraham’s descendants in the natural sense did not keep them from chains. Clearly, these unbelieving leaders did not know a thing about being spiritual descendants of Abraham. It was Ryle who said, “The power of self-deception in the unconverted man is infinite.” [49] There are many folks around today who are certain that they are free but they are really slaves. Paul Copan says, “Freedom isn’t simply doing what we want. A drug addict or an alcoholic may do what he wants, but he has become enslaved over time through a series of choices he has made.” [50] The great preacher D. James Kennedy once said, “Fish leap out of their tank – they are free, but they are also dead.” [51] We notice many cults around today whose members think they are free but they are bound hand and foot with very poor theology. So it was with the greatly deceived Jewish leaders. There are really a lot of slaves around today in our supposed age of freedom. I once heard Wess Stafford, CEO of Compassion International say: “There are 27 million slaves in the world and 80 percent of these are in the sex trade.” Islam, the second largest religion in the world, has been virtually founded upon slavery. Geert Wilders in speaking of Islamic history says: “Most of the key elements of the Caliphate, from its finances to its economy to its military to its governmental administration, relied on slavery.” [52] I have always felt that real freedom is surely one of the scarcest commodities on earth. “Jesus replied, ‘Very truly I tell you, everyone who sins is a slave to sin. Now a slave has no permanent place in the family, but a son belongs to it forever’” (8:34-35). Guthrie says, “He proceeds to show the true nature of moral slavery, in order to bring out the true nature of freedom.” [53] There is one important fact about sin of all kinds. It is habit-forming and its habits are difficult to break. We have a great deal of visual evidence of this today with such moral ills as drug addiction and pornography. Bruce comments, “A slave, no matter to whom he belongs, has no permanent standing in his master’s house. He can very easily be sold to someone else, he is then in bondage to his new owner.” [54] It is certain from scripture that slaves to sexual immorality, slaves to thievery and greed, slaves to alcohol, and slaves to evil talk will not inherit the kingdom of God (1 Cor. 6:9-10). They will not live forever in God’s house and with God’s family. “But what does Scripture say? ‘Get rid of the slave woman and her son, for the slave woman’s son will never share in the inheritance with the free woman’s son” (Gal. 4:30). “So if the Son sets you free, you will be free indeed. I know that you are Abraham’s descendants. Yet you are looking for a way to kill me, because you have no room for my word. I am telling you what I have seen in the Father’s presence, and you are doing what you have heard from your father” (8:36-38). Real freedom comes only through the Son of God. As Guthrie says, “…that freedom can come only through One who is himself free.” [55] The Jewish leaders were betting their eternity on the fact that they were physical descendants of Abraham. Jesus does not dispute this physical link, but he makes clear that it is not enough. Sometime before, John the Baptist had told certain of these leaders that God was able to raise up physical descendants of Abraham from the stones (Matt. 3:9). God’s desire was not physical descendants but spiritual descendants. Keener says, “In popular Jewish belief, descent from Abraham virtually guaranteed salvation except for the most wicked…” [56] While these people were physical descendants they were far indeed from being spiritual descendants of Abraham. On one occasion Abraham welcomed heavenly visitors with open arms. He killed the fatted calf and prepared a splendid feast for them (Gen. 18:1-6). But these men, quite unlike Abraham, were rejecting the heavenly visitor and even planning to murder him. “‘Abraham is our father,’ they answered. ‘If you were Abraham’s children,’ said Jesus, ‘then you would do what Abraham did. As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things’” (8:39-40). Guthrie comments, “Abraham’s children must be defined on moral, not on genetic, grounds.” [57] They could boast of being Abraham’s children but they were about to murder the Messiah whom Abraham saw and revered. Tenney says, “Violence is the last resort of defeated men, who, when reason fails, try stones.” [58] “‘You are doing the works of your own father.’ ‘We are not illegitimate children,’ they protested. ‘The only Father we have is God himself’” (8:41). Jesus is about to make a very serious charge. However, they seem to anticipate it and make a counter charge. There seems to be little doubt here that these men are picking up on what must have been a popular slander about Jesus in the First Century. It was the slander that he was an illegitimate child born out of wedlock. [59] Thus, they stoop to defaming Jesus in order to try and establish their own link to fame and prestige. Jesus said to them, “If God were your Father, you would love me, for I have come here from God. I have not come on my own; God sent me.” John 8:42 Bruce comments, “Jesus insists on using the terms ‘father’ and ‘children’ in an ethical sense: the children are those who reproduce the father’s qualities.” [60] Since God’s love is a family affair, God’s true children could not fail to love God’s True Son. [61] Jesus never doubted that he was God’s Son and that he was sent from heaven to reveal the Father to the human race. “Why is my language not clear to you? Because you are unable to hear what I say. You belong to your father, the devil, and you want to carry out your father’s desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies” (8:43-44). They could not tolerate Jesus. Barnes says, “…A disposition to believe God is one of the best helps for understanding the Bible.” [62] In the great and oft-repeated Hebrew Sh’mah, the Jewish people were constantly challenged to hear: “Sh’mah Israel Adonai Elohenu, Adonai Echad.” (Hear O Israel, the Lord our God is One) (Deut. 6:4). Then Jesus makes his charge plainly. It is the most serious charge that could ever be made against the human soul. Jesus said “You belong to your father, the devil.” It was quite natural for them to mimic their father. One of his chief characteristics is murder. Later on in 10:10, Jesus would say that the devil has a three-pronged attack, to steal, kill and destroy. All over the world today we see the results of the devil’s work. At the present time in Syria we are watching as a quarter of a million people are being cruelly murdered by the devil. Not only does the devil murder, destroy and steal, but he is the chief liar of the universe. Jesus calls him the father of lies. He invented lying. Today so much of our world is based upon falsehood. David Kupelian almost mocks our western society in these words: We have phony rich people (with interest-only mortgages and piles of debt), phony beauty (with plastic surgery and cosmetic procedures), phony athletes (with performance enhancing drugs), phony celebrities (via reality TV and You-Tube), phony genius students (with grade inflation), a phony national economy (with $11 trillion of government debt), [now over 20 trillion] phony feelings of being special among children (with parenting and education focused on self-esteem), and phony friends (with the social networking explosion). [63] “Yet because I tell the truth, you do not believe me! Can any of you prove me guilty of sin? If I am telling the truth, why don’t you believe me?” (8:45-46). Guthrie comments: “The sequence in this verse moreover suggests that their rejection of the truth shows their basic allegiance to falsehood.” [64] Barclay sees a lot of drama here as Jesus opens up his life for their examination. He challenges these leaders to accuse him of a single sin. He probably looked around at the whole crowd waiting for an accusation but none came. [65] Barker and Kohlenberger state, “…Had Jesus not been sinless, someone in the hostile crowd would eagerly have charged him with at least one sin.” [66] The great truth of the New Testament is that Jesus was totally without sin (2 Cor. 5:21; Heb. 4:15; 1 Pet. 2:22; 1 Jn. 3:5). “Whoever belongs to God hears what God says. The reason you do not hear is that you do not belong to God” (8:47). Today we have all sorts of sound systems and sound magnification equipment, but so few people really hear. They do not really hear one another and they certainly do not hear God. This account comes from the Great Awakening revival: The story is told of an unbeliever who wanted to see 18th century evangelist George Whitefield preach but did not want to listen to his message. Deliberately putting fingers in both his ears, he watched the great preacher without listening to a word he said. But a stubborn fly landed on his nose, and no matter what he did, he could not shake him off. He unplugged his ears long enough to shoo the fly away, and in those brief seconds, Whitefield proclaimed loudly, “Him who has ears to hear, let him hear!” The amazing timing of it so intrigued the man that he listened to the rest of Whitefield’s sermon and was saved. [67] The Jews answered him, “Aren’t we right in saying that you are a Samaritan and demon-possessed?” “I am not possessed by a demon,” said Jesus, “but I honor my Father and you dishonor me.” John 8:48-49 The charge of demon possession was about the only way these leaders could account for all of Jesus’ miraculous and supernatural works. Here they were also comparing Jesus to a Samaritan. As we have pointed out, the factional and dissenting Samaritans were despised by the Jewish nation. It was the lowest slander to be compared with them. Utley remarks, “There is a possibility that the true contextual meaning is reflected in the Aramaic word translated by the Greek term ‘Samaritan,’ which meant ‘the chief of demons.’” [68] As we have mentioned, when people cannot withstand the logic of an argument they next resort to attacking the person. “I am not seeking glory for myself; but there is one who seeks it, and he is the judge” (8:50). John in his gospel uses quite a bit of irony. Morris says, “There is a further ironical touch in that, while the Jews sought the death of Jesus, when it was brought about this would turn out to be his real glory.” [69] Jesus would find his glory in the cross, as strange as that seems. “Very truly I tell you, whoever obeys my word will never see death.” At this they exclaimed, “Now we know that you are demon-possessed! Abraham died and so did the prophets, yet you say that whoever obeys your word will never taste death. Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?” (8:51-53). It has been the longing of humans since the fall to eat once more from the Tree of Life. Here Jesus promises that life – that eternal life. After all, being the “Life” was one of his great titles (14:6). Jesus continues to speak of spiritual things and the Jewish leaders continue to speak of natural things. They knew that Abraham and the prophets had all died in the natural. Jesus knew they were still living (Mk. 12:26-27). “Jesus replied, ‘If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. Though you do not know him, I know him. If I said I did not, I would be a liar like you, but I do know him and obey his word” (8:54-55). His Father would glorify him, but not in the way that most people expected. He would be glorified in the cross. Through that cross he would pass on to death, resurrection and ascension to where he was before his incarnation began. Jesus knew God for he was and is God’s Son. They claimed to know God but they were liars. “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad” (8:56). This was one of the most astounding things Jesus ever said. Barclay comments here: “From all this we see clearly that the Jews did believe that somehow Abraham, while he was still alive, had a vision of the history of Israel and the coming of the Messiah. So when Jesus said that Abraham had seen his day, he was making a deliberate claim that he was the Messiah. He was really saying: ‘I am the Messiah Abraham saw in his vision.’” [70] Somehow, Father Abraham saw the promise from afar off (Heb. 11:13). “‘You are not yet fifty years old,’ they said to him, ‘and you have seen Abraham!’” (8:57). The age of fifty years was a sort of benchmark for them because it was the age that the Levites were forced to retire from the strenuous work of ministry around the tabernacle (Num. 4:3ff.; 8:25). Jesus was not that old and was probably in his early thirties. Yet, he had seen Abraham. No doubt he was one of the three heavenly visitors who dined with Abraham on that special day (Gen. 18:2-8). “‘Very truly I tell you,’ Jesus answered, ‘before Abraham was born, I am!’” (8:58). Here again Jesus uses the words of divine attribute, “I am.” This title belonged only to God Almighty (Exo. 3:13-14). It was a title implying absolute existence. [71] The Eternal One was standing in their midst and they knew it not. Instead of falling prostrate in praise they fumed in frustration and anger. “At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds” (8:59). Once again these unbelievers began looking for stones. No doubt there were plenty of stones ready at hand since the temple area was still under some degree of construction even throughout Jesus’ life. [72] To them Jesus was a blasphemer and deserved death (Lev. 24:16). At this point Jesus was once more hidden from them for his time had not yet come. The Greek word for hid (ekrubē) is passive. [73] Somehow Jesus was hidden by the hand of the Almighty. 1. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 322. Burge adds: “The account is not found in any of the major Greek manuscripts…In these texts, John 7:52 is followed by 8:12 (omitting the story)…in the east no Greek Father mentions the passage for one thousand years. Lectionaries and commentaries alike fail to mention it. Origen’s commentary on John moves from 7:52 to 8:12…However the story was quite well-known in the west…When Jerome began working on the Latin vulgate in the 4th century, he says that he found the story in many Greek and Latin codices…He included it in the Vulgate and so it entered into the mainstream Latin text tradition and the western church canon. …it seems to have a strong currency only in the west…The story also appears foreign to the context of John 7 and 8…Most likely, the story was tacked on to John’s gospel after having circulated on its own for some time.” (Burge, pp. 90, 91). 2. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 85. 3. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 8:1ff. Wiersbe adds: “Most scholars seem to agree that the passage is a part of inspired Scripture…” (Wiersbe, p. 256). Tenney augments: “…on textual grounds admit that its tenor is wholly in keeping with the character and ministry of Jesus, and that it doubtless constitutes a genuine account of an episode of his career, though it may be misplaced.” (Tenney, p. 138). 4. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 8:1-11. 5. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 946. 6. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 322. 7. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 8:1ff. 8. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 8:1ff. 9. Tenney, John, The Gospel of Belief, p. 140. 10. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 8:5. 11. Stedman, John, Who Is This Man, vs. 8:1-11. 12. Kretzmann, Kretzmann’s Popular Commentary, vs. 8:7-11. 13. Clarke, The Adam Clarke Commentary, Commentary on John, v. 8:7. 14. Jamieson, Fausset &Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on John, v. 8:8. 15. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1090. 16. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, vs. 8:9. 17. Tenney, John, The Gospel of Belief, p. 142. 18. Stedman, John, Who Is This Man, vs. 8:12-30. 19. Marcus Chown, The Quantum Zoo, A Tourist’s Guide to the Neverending Universe, (Washington: Joseph Henry Press, 2006), p. 16. 20. Ibid., p. 19. 21. F. David Peat, From Certainty to Uncertainty (Washington: Joseph Henry Press, 2002), p. 1. Note: While Einstein made great discoveries with light, it was the physicist Max Planck’s discoveries relating to black body radiation that actually began the quantum era in 1900. 22. Fred Alan Wolf, Taking the Quantum Leap (Grand Rapids: Harper &Row, 1989), p. 71. 23. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 8:12-20. 24. Utley, The Beloved Disciple’s Memoirs and Letters, v. 8:12. 25. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 8:12-20. 26. Tenney, John, The Gospel of Belief, p. 144. 27. Morris, The Gospel According to John, p. 390. 28. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 8:12-20. 29. Morris, The Gospel According to John, p. 391. 30. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 8:14. 31. Pett, Peter Pett’s Commentary on the Bible, v. 8:20. “These thirteen money boxes all had their allotted offering. Into the first two were dropped the half shekels which every Jew had to pay towards the upkeep of the Temple. Into the third and fourth were dropped sums which would purchase the two pigeons which a woman had to offer for her purification after the birth of a child (Leviticus 12:8). Into the fifth were put contributions towards the cost of the wood which was needed to keep the altar fire alight. Into the sixth were dropped contributions towards the cost of the incense which was used at the Temple services. Into the seventh went contributions towards the upkeep of the golden vessels which were used at these services. Sometimes a man or a family would set apart a certain sum to make a guilt-offering or thank-offering, and into the remaining six trumpets people dropped any money which remained after such an offering had been made, or anything extra which they wished to offer.” 32. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 87. 33. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 8:22. 34. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 8:24. 35. Utley, The Beloved Disciple’s Memoirs and Letters, v. 8:24. 36. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 8:23. 37. Bruce, The Gospel of John, pp. 193-194. 38. Pett, Peter Pett’s Commentary on the Bible, v. 8:26. 39. Utley, The Beloved Disciple’s Memoirs and Letters, v. 8:26. 40. Morris, The Gospel According to John, p. 401. 41. Utley, The Beloved Disciple’s Memoirs and Letters, v. 8:28. 42. Hymnary Organization. http://www.hymnary.org/text/in_the_cross_of_christ_i_glory_towering 43. Gary Thomas, in Christian Times, October 3, 1994, p. 26. 44. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 8:29. 45. Clarke, The Adam Clarke Commentary, Commentary on John, v. 8:30. 46. Bruce, The Gospel of John, p. 197. “The polemical tone of the exchange which now follows between Jesus and his hearers makes it difficult to think of those hearers as confined to the Jews who had newly believed in him. At some point early in the exchange the circle of his interlocutors widens. By the time verse 37 is reached, it is unbelieving Jews who are addressed.” 47. Arndt &Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, p. 486. 48. Bruce, The Gospel of John, p. 196. 49. Quoted in Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 8:33-36. 50. Paul Copan, How Do You Know You’re Not Wrong? (Grand Rapids, Baker Books, 2005), p. 105. 51. D. James Kennedy, What If America Were A Christian Nation Again? (Nashville: Thomas Nelson Publishers, 2003), p. 62. 52. Geert Wilders, Marked For Death: Islam’s War Against the West and Me (Washington: Regnery, 2012), p. 102. 53. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 947. 54. Bruce, The Gospel of John, p. 197. 55. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 947. 56. Keener, The IVP Background Commentary, New Testament, p. 286. 57. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 948. 58. Tenney, John, The Gospel of Belief, p. 151. 59. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 8:41-45. “It is certainly true in later times that the Jews spread abroad a most malicious slander against Jesus. The Christians very early preached the miraculous birth of Jesus. The Jews put it about that Mary had been unfaithful to Joseph; that her paramour had been a Roman soldier called Panthers; and that Jesus was the child of that adulterous union. It is just possible that the Jews were flinging at Jesus even then an insult over his birth, as if to say: ‘What right have you to speak to the like of us as you do?’” 60. Bruce, The Gospel of John, p. 200. 61. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 948. 62. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 8:43. 63. David Kupelian, How Evil Works: Understanding and Overcoming the Destructive Forces That Are Transforming America (New York: Threshold Editions, 2010), p. 81. 64. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 948. 65. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 8:46-50. 66. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 326. 67. Charisma Magazine, Feb. 2006. 68. Utley, The Beloved Disciple’s Memoirs and Letters, vs. 8: 48-59. 69. Morris, The Gospel According to John, p. 415. 70. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 8:56-59. Pett adds: “There was also a Rabbinic tradition that when God made his covenant with Abraham he showed him the day of the Messiah. Genesis Rabbah 44:25ff. states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come, which would include the days of the Messiah.” (Pett, v. 8:50). 71. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 949. 72. Morris, The Gospel According to John, p. 421. 73. Robertson, Robertson’s Word Pictures of the New Testament, v. 8:59. As he went along, he saw a man blind from birth. John 9:1 In the previous chapter Jesus spoke of being the Light of the World. In this chapter the Lord demonstrates that aspect of his divine nature. [1] It is likely that this event took place soon after the Tabernacles celebration, with its emphasis on light. Jesus will also weave into this account the ideas of light and darkness incorporated with figures of sight and blindness. [2] We note that this man was blind from birth. It is this miracle alone in the gospels that we see a person afflicted from birth. [3] Guthrie says, “It is worth noting that the healing miracles in John are specifically stated to concern people in a chronic state (cf. 5:5).” [4] In this approaching action of the Lord we will see the continuation of a pattern in his ministry. There is generally a healing that is followed by a controversy. [5] “His disciples asked him, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’” (9:2). With their question, the disciples were only reflecting commonly held opinions of that day. The rabbis even had the strange idea that a baby could sin even in its mother’s womb. [6] It is clear in the Old Testament that children can inherit curses from their parents. We are told that the iniquity of the parents can be visited upon the children to the third and fourth generation of people who hate the Lord (Exo. 20:5; cf. 34:7; Num. 14:18). [7] Sometimes people’s sins do cause them problems in the physical realm. Although it is tricky business to make judgments about this, no doubt many people in our rest homes whose bodies are in terrible condition got that way by abusing their bodies. We think of the ravages of tobacco, alcohol and drug abuse. What is not so visible are the ravages of fornication and adultery, yet the Bible does say that such things lead to death (Prov. 2:18; 5:5; 7:27). It was a widely-held view in those days that such an affliction as blindness was due to the person’s sin. [8] Obviously, there is no hard and fast rule about this as Jesus points out. “‘Neither this man nor his parents sinned,’ said Jesus, ‘but this happened so that the works of God might be displayed in him’” (9:3). Clearly, all of people’s problems and sufferings are not due to their sin. There is a suffering that is simply a part of living in a curse-infested world. This suffering may manifest itself in many ways, such as conflict, corruption, frustration, anxiety, drudgery, etc. There are thorns and thistles in humanity’s path as we see from Genesis. No doubt, God wanted to put a little redemptive pressure on fallen humans to have them cry out for mercy. There is also physical suffering and death that is strictly part of the curse. Even apostolic workers got sick (1 Tim. 5:23; 2 Tim. 4:20; Phil. 2:25-27). We thus cannot claim that all sickness is due to lack of faith or sin. There is suffering that we strictly bring upon ourselves. Sometimes we just do dumb things. For instance, we may not pay attention while driving and have a collision with another vehicle. Because of it, we may suffer and perhaps others will suffer needlessly with us. Often we have wrong attitudes and opinions about ourselves or others. This type of suffering is an extremely painful and intense kind to bear. When we fail to ask the Lord for guidance, we often suffer for it. God allows us to go in a wrong and foolish direction until we realize our mistake. Then there is the suffering brought on by our deliberate sin. When we disobey the Lord and walk contrary to his way, we suffer. It may be a part of the Lord’s chastisement (Heb. 12:6). One of the most mysterious forms of suffering is that which we are called upon to do for the sake of the Lord’s kingdom. Israel has long suffered this way (Psa. 124; 129). The clearest pattern for this suffering is the Lord Jesus who suffered and died for sinners (Heb. 2:9). In scripture, believers are warned that the same type of suffering may await them (1 Pet. 4:1; Phil.1:29). There are even more subtle forms of suffering under the headings of rejection, slander, persecution, opposition, spiritual attack, and sickness that is of a redemptive nature (2 Cor. 12:7; 2 Tim. 3:12 and the whole Book of Job). We should note that most other kinds of sickness can be healed by prayer. This type cannot be. So, in the case of the man born blind it was not his fault or the fault of his parents. In this case God wanted to show forth his power and glory. Long before, Isaiah had spoken of the Suffering Servant who would cause the blind to see (Isa. 29:18; 35:5; 42:7). Now those prophecies were about to be fulfilled. “The disciples regarded this man as an unsolved riddle; but Jesus regarded him as a suffering person needing relief.” [9] “As long as it is day, we must do the works of him who sent me. Night is coming, when no one can work. While I am in the world, I am the light of the world” (9:4-5). Jesus continues to keep the symbols of light and darkness before us. He is aware of his impending death and the dark night that was approaching. While it was day he was intent upon working. All of us like the Lord must labor while it is day. The night is also coming for us in our physical demise and also in the coming of the antichrist at the end of the age. No one will be able to work on that dark day. Abraham Heschel said, “It is the dimension of time wherein man meets God, wherein man becomes aware that every instant is an act of creation, a beginning, opening up new roads for ultimate realizations. Time is the presence of God in the world of space…” [10] Jesus had no time to waste and neither should we. We need to make the most of every opportunity. It is interesting that Jesus said he was the light of the world while in the world, but he plainly taught that once he was removed, we his followers would become the light of the world (Matt. 5:14), as he would shine through us. He instructs us, “…let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matt. 5:16). After saying this, he spit on the ground, made some mud with the saliva, and put it on the man’s eyes. John 9:6 To western ears this whole episode sounds a little strange. For us, spitting is crude and unsanitary. However, in ancient times “…there was enormous superstition attached to the spittle of a renowned person.” [11] So in popular thought spittle was considered as a healing agent. We see Jesus using this method again in Mark 7:33 and 8:22-25. We know today that spittle does not cure but it is interesting how Jesus uses this ancient symbol and understanding to transmit his curative power. Barclay does mention that when we burn our finger today our first impulse is to place it into our mouths. [12] The idea of mixing spittle with clay may have spiritual implications. In the beginning man was made from the clay-like dust of the ground. Jesus created man from clay and now he is using clay in the process of re-creation. [13] We see from scripture that the opening of blind eyes was a specific work of the Messiah (Isa. 35:5). The opening of blind eyes was almost a hallmark of Jesus’s ministry (e.g. Matt. 9:27-31; 11:5; Mk. 8:22-26; 10:46-52; Lk. 4:17; 7:22; 18:35-43). We would think that the scholars of Israel would have quickly connected up these scriptures with the work of Jesus, but alas, they never did. “Go,’ he told him, ‘wash in the Pool of Siloam’ (this word means ‘Sent’). So the man went and washed, and came home seeing” (9:7). The popular Pool of Siloam came into being during the days of Hezekiah. The water source of ancient Jerusalem was in the valley directly outside the city. King Hezekiah knew that the city would not be able to withstand the siege of the Assyrian King Sennacherib unless the source could be secured. In haste he had his engineers bore through ancient Mt. Zion and transfer the precious water to the inside of the city walls (2 Chron. 32:2-8; 32:30; Isa. 22:9-11; 2 Ki. 20:20). This was a distance of over one thousand feet (304 m.). The engineers started digging from each end and met in the middle. The stone inscription describing this meeting has been discovered in modern times. [14] Today, tourists to Israel are able to walk through this tunnel. The flowing and cooling water is about knee-deep and it empties into the ancient Pool of Siloam. The name “Siloam” is taken from the Hebrew word for “sent.” [15] This name was probably derived from the sending of the waters from the spring to the pool. The name has implications applying to Christ who was sent from the Father. [16] Not only was Christ the Sent One from God but the blind man is also sent to the pool so that his obedience and healing could be complete. The command for a blind man to walk to the southern extremity of the old City of David to the Pool of Siloam (perhaps 3000 ft. or over 900 m. away) was a difficult one with many steps and a steep downhill path. It would likely have been much easier to walk to the nearby Pool of Bethesda, but he would not have been healed at that pool. There is great importance for us in strictly obeying the Master. The man washed in the pool and came back seeing. Pett remarks how the word of God can open blind eyes for all those who sit in darkness today (Eph. 5:26). [17] John gives us a very abbreviated account of the man’s healing. No doubt he was ecstatic as he came back up the hill. We can almost hear him exclaiming, “So that is what a tree looks like!” or “Wow, so that is what the Mount of Olives looks like!” He may have exclaimed, “Praise God, I can actually see the Temple Mount!” His neighbors and those who had formerly seen him begging asked, “Isn’t this the same man who used to sit and beg?” Some claimed that he was. Others said, “No, he only looks like him.” But he himself insisted, “I am the man.” John 9:8-9 We did not know before that the man was a beggar, but that was about the only way a blind person could make a living in those days. Wiersbe thinks that the man and his parents were well known. [18] But obviously, people were having a difficult time recognizing him. We know today that the shape and color of one’s eyes play a big part in our ability to recognize people. This man’s face and countenance had really changed. While even the neighbors doubted him, the man assured them that it was he who was the blind beggar. “‘How then were your eyes opened?’ they asked” (9:10). Keener informs us that people who were born blind were not known to recover in the ancient world. [19] We can see how the eyes of the neighbors were open wide in amazement at this wondrous healing. “He replied, ‘The man they call Jesus made some mud and put it on my eyes. He told me to go to Siloam and wash. So I went and washed, and then I could see.’ ‘Where is this man?’ they asked him. ‘I don’t know,’ he said” (9:11-12). Obviously, the blind man did not know much about Jesus. He knew his name but he had never seen him because he was blind. This clearly illustrates the fact that we do not have to know much about Jesus today to be saved. The Bible says simply, “for ‘Whoever will call upon the name of the LORD will be saved’” (Rom. 10:13 NAS). They brought to the Pharisees the man who had been blind. John 9:13 The people were so puzzled and overwhelmed by this great miracle that they took the man to the religious authorities, the Pharisees. By now we have understood that the Pharisees felt it was their mission to douse every spark of hope and every flame of faith. But supposedly they were the experts on the law and the people turned to them. “Now the day on which Jesus had made the mud and opened the man’s eyes was a Sabbath” (9:14). No doubt, this information was partly what caused the neighbors to refer the man to the Pharisees. According to Pharisaic doctrine healing was strictly forbidden on the Sabbath. We discussed in 5:9-10, how the Scribes and Pharisees had devised thirty-nine categories of work on the Sabbath. In this legal muddle it was not permitted to heal a person on the Sabbath. It was also not permitted for a person to produce a clay mixture. Jesus, who kept God’s law perfectly, looked with scorn on these man-made laws. He knew it was legal to do good things on the Sabbath (Matt. 12:12). Kretzmann comments, “Jesus had, as it seems, purposely performed the miracle on the Sabbath, in order to give offense to the Pharisees.” [20] He knew his Father was still working on the Sabbath to maintain the world and universe and thus he too would work on the Sabbath (5:17). “Therefore the Pharisees also asked him how he had received his sight. ‘He put mud on my eyes,’ the man replied, ‘and I washed, and now I see’” (9:15). There seems to be a total lack of wonder on the part of the Pharisees that an outstanding miracle had just taken place. We must always be careful that the minutiae of our religious laws do not blind us to the presence and glory of God. “Some of the Pharisees said, ‘This man is not from God, for he does not keep the Sabbath.’ But others asked, ‘How can a sinner perform such signs?’ So they were divided” (9:16). Barnes says, “They assumed that their views of the Sabbath were correct, and by those views they judged others. It did not occur to them to inquire whether the interpretation which they put on the law might not be erroneous.” [21] We can hold the Bible in our hands and read it religiously and still become enemies of the Lord. It appears that some of the Pharisees or some in the crowd had some sense of amazement that a so-called “sinner” could do such marvelous works. How could the others reject an astounding miracle because of their petty man-made laws? Stedman says it was a lot like rejecting the gift of a very expensive diamond just because it came in a plastic box. [22] “Then they turned again to the blind man, ‘What have you to say about him? It was your eyes he opened.’ The man replied, ‘He is a prophet’” (9:17). Clarke says of him that “…as the mercy of God had given him his sight, so the wisdom of God taught him how to escape the snares laid for his ruin.” [23] Meyer comments: “It is marvelous to note this man proving himself more than a match for his opponents, and answering them with a simplicity and a majesty that confounded them.” [24] When we are brought before courts to testify of our belief (and that day is coming) we would be wise to heed the words of our Lord who assures that the Holy Spirit will give us wisdom to answer at that time (Matt. 10:19-20). They still did not believe that he had been blind and had received his sight until they sent for the man’s parents. “Is this your son?” they asked. “Is this the one you say was born blind? How is it that now he can see?” John 9:18-19 We gather that this miracle was a huge problem for the Pharisees. Somehow, they had to prove that it was bogus if they were to defend their narrow bigoted interpretations of scripture. Guthrie comments: “…their enquiries do not appear to be made in the spirit of impartial examination…” [25] Their purpose seemed to be that of intimidating the parents and getting them to answer in some way that would discount the miracle. “‘We know he is our son,’ the parents answered, ‘and we know he was born blind. But how he can see now, or who opened his eyes, we don’t know. Ask him. He is of age; he will speak for himself’” (9:20-21). The parents frustrate the Pharisees by identifying him as their son and by verifying that he was born blind. They have no desire to speak further lest they anger the Pharisees and find themselves excommunicated from the synagogue. Their son was of age and he could speak for himself. In the Jewish world a son became of age at the age of thirteen. [26] At that point he was able to give testimony concerning himself. This man was obviously much older than thirteen years. Bruce feels that “…they were unhappy that he should be mixed up with someone who was in disfavor with the authorities.” [27] The Pharisees were obviously frustrated that their hope of denying the miracle was fleeing away from them. “His parents said this because they were afraid of the Jewish leaders, who already had decided that anyone who acknowledged that Jesus was the Messiah would be put out of the synagogue. That was why his parents said, ‘He is of age; ask him’” (9:22-23). To be cast out of the synagogue (Gk. aposunagōgos) was a dreadful thing for Jewish people. It was very similar but probably worse than excommunication in the church. This whole thought must have struck terror in the minds of the Jewish believers to whom John was writing. From AD 70 onward the Romans had allowed the Sanhedrin to be reconstituted. In the 90s one of the tragic things the Sanhedrin did was to turn one of the synagogue blessings into a curse against heretics, particularly the Nazarenes or Jewish Christians. From that point on they were essentially excluded from synagogue services because they could not take part in cursing themselves. [28] A second time they summoned the man who had been blind. “Give glory to God by telling the truth,” they said. “We know this man is a sinner.” He replied, “Whether he is a sinner or not, I don’t know. One thing I do know. I was blind but now I see!” John 9:24-25 The Pharisees charged the man with the words “Give the glory to God.” These words were used long before in Joshua’s trial of Achan (Josh. 7:19). Achan was guilty of causing Israel’s defeat on the battlefield and Joshua wanted him to “come clean” before he and his family were stoned to death. Of course, the man who was born blind had already confessed the truth to the Pharisees, even if they did not like it and would not accept it. Wiersbe says of this man, “After all, he had been blind all his life, and there was so much now to see. He certainly did not want to spend much longer in a synagogue court, looking at angry faces and answering the same questions!” [29] At this point the man did something which should serve as a lesson for all of us. He did not resort to some theological explanation or some proof text. He simply told what Christ had done for him. Most often that is what people really want to hear from us. Even today a person’s simple testimony is often the most effective tool in evangelism. As Morris says, “No fine-spun web of airy theory can budge a person who can say with conviction ‘one thing I do know.’” [30] “Then they asked him, ‘What did he do to you? How did he open your eyes?’ He answered, ‘I have told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples too?’” (9:26-27). Here we sense the great frustration of the Pharisees. They had not found a way to discount the miracle so they decided to hear it all again that they might find some flaw. The man was becoming weary of their questioning. Pfeiffer and Harrison say, “Sensing that the purpose of the questioning was not to learn the facts, the man became impatient…Thoroughly disgusted, he began to do some needling of his own…” [31] Using a little irony he asked if they were interested in becoming disciples of Jesus. Clearly, they were in no mood for irony. “Then they hurled insults at him and said, ‘You are this fellow’s disciple! We are disciples of Moses! We know that God spoke to Moses, but as for this fellow, we don’t even know where he comes from’” (9:28-29). They claimed to be disciples of Moses but at the same time they were ignoring what Moses had commanded them to do. Moses had said: “The LORD your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him” (Deut. 18:15). They were not listening. They were fulfilling the words of Isaiah 29:13: “The Lord says: ‘These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught.’” “The man answered, ‘Now that is remarkable! You don’t know where he comes from, yet he opened my eyes” (9:30). Coffman says of him: “The poor blind beggar suddenly emerged here as a thinker of remarkable and penetrating insight into God’s moral government of the universe.” [32] His practical wisdom and impenetrable logic were impossible for the Pharisees to overcome. Only one from heaven could do a miracle like the opening of eyes for one born blind. “We know that God does not listen to sinners. He listens to the godly person who does his will. Nobody has ever heard of opening the eyes of a man born blind. If this man were not from God, he could do nothing” (9:31-33). Plainly, God will not give heed to the wicked (cf. 1 Sam. 8:18; Job 27:9; Pro. 1:28; Isa. 1:15; 59.2). But God has heeded Jesus and worked a mighty miracle through him. It was an unheard of miracle, even from the beginning of the world there had been none like this miracle. “How preposterous was the thought that God would have allowed some impostor to work a miracle like that!” [33] Utley says, “This uneducated blind man had better, more consistent theology then the religious leaders!” [34] “To this they replied, ‘You were steeped in sin at birth; how dare you lecture us!’ And they threw him out’” (9:34). The Pharisees and other leaders of Israel looked upon the people of the land as sinners, because the common people could never keep all the myriads of laws that they had devised. In their prejudice they disputed the words of Jesus who said this blind man’s problem was not because of his sin. He had defeated them and the leaders angrily cast him out. Most commentators feel that he was cast out of the synagogue or in a sense excommunicated from the Jewish community. This was a terrible thing for the Jew since it cut him off from worship and fellowship with other Jews. It caused him to be shunned, even by his family, and made it practically impossible for him to have employment. [35] Barclay speaks of two types of excommunication. The worst was the ban or the cherem, which banished a person from the synagogue for life. The man was anathematized and thrusts from his people and his God. The second kind was temporary, which might last a month or two, or some fixed period. [36] Either one was a dreaded terror in the close-knit religious community of Israel. Where could one go? Would he have to flee to Egypt or Babylon? Tenney sighs as he comments on this sad situation. He says, “Pride prevented their learning any more, and their bigotry caused them to drive away the very man from whom they might have taken lessons in faith.” [37] Jesus heard that they had thrown him out, and when he found him, he said, “Do you believe in the Son of Man?” “Who is he, sir?” the man asked. “Tell me so that I may believe in him.” John 9:35-36 It is just like Jesus to look up a poor soul who has just had the world cave in upon him. The man must have been somewhat despondent to be cast out from his own people. Here I think of those lines from the old hymn of Francis J. Crosby: Take the world, but give me Jesus, All its joys are but a name; But his love abideth ever, Through eternal years the same. [38] As Chrysostom said it: “The Jews cast him out of the Temple; the Lord of the Temple found him…” [39] This was the sixth of John’s great signs and once again we see that the signs should lead to faith in Jesus. [40] We must remember that this man had heard the voice of Jesus as he was healed but he had never seen the face of Jesus. In seeing that face he was affirmed, and no doubt overjoyed. Pett says, “They had thought that they were excluding him from the worship of God, not realizing that they were rather throwing him into the hands of God.” [41] “Jesus said, ‘You have now seen him; in fact, he is the one speaking with you’” (9:37). Morris says, “His use of the verb ‘you have seen’ must have meant a good deal to the man who until that day had seen nothing.” [42] The scholar Lightfoot thinks that he was the very first worshipper and follower of Christ to suffer for the Lord’s sake. [43] “Then the man said, ‘Lord, I believe,’ and he worshiped him” (9:38). The Pharisees went back to their temple and synagogue to worship but this man had a true and wonderful worship experience in person with Jesus the Son of the Most High God. Barker and Kohlenberger marvel at the spiritual progression of this once blind man. First he called Jesus a man (v. 11); then he called him a prophet (v. 17); later he referred to him as “from God” (v. 33); then “Son of Man (v. 35) and finally as “Lord” (v. 38). [44] He had regained both physical and spiritual sight. “Jesus said, ‘For judgment I have come into this world, so that the blind will see and those who see will become blind’” (9:39). Again, Jesus did not come to bring judgment, but as a result of his coming people brought judgment upon themselves. “The Pharisees possessed natural sight, but their reaction to Jesus shows they were really blind. In this sense his coming brought judgment.” [45] “Some Pharisees who were with him heard him say this and asked, ‘What? Are we blind too?’ Jesus said, ‘If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains’” (9:40-41). As the old saying goes, “There are none so blind as those who will not see.” This old saying is sometimes credited to Matthew Henry but may actually be traced back to one John Heywood in 1546. [46] As Keener says, “…the religious authorities, who are sure they are not spiritually blind, are the blindest of all.” [47] 1. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1092. 2. Kostenberger, Encountering John, p. 120. 3. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 9:1-5. 4. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 949. 5. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 94. 6. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 9:1-5. 7. Ibid. 8. Morris, The Gospel According to John, pp. 424-25. 9. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 9:1-2. 10. Fritz A. Rothschild, Between God and Man, An Interpretation of Judaism, from the writings of Abraham J. Heschel (NY: The Free Press, 1959), p. 229. 11. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 94. Barclay adds: “The use of spittle seems to us strange and repulsive and unhygienic; but in the ancient world it was quite common. Spittle, and especially the spittle of some distinguished person, was believed to possess certain curative qualities…Pliny, the famous Roman collector of what was then called scientific information, has a whole chapter on the use of spittle…” (Barclay, vs. 9:6-12). 12. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 9:6-12. 13. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 9:6-7. 14. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 9:6-12. 15. Bruce, The Gospel of John, p. 210. 16. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p.1093. 17. Pett, Peter Pett’s Commentary on the Bible, v. 9:7. 18. Wiersbe, The Wiersbe Bible Commentary, NT, p. 260. 19. Keener, The IVP Background Commentary, New Testament, p. 288. 20. Kretzmann, Kretzmann’s Popular Commentary, vs. 9:13-17. Barclay adds further: “Medical attention could be given only if life was in actual danger. Even then it must be only such as to keep the patient from getting worse, not to make him any better…It was forbidden to set a broken limb… Clearly the man who was born blind was in no danger of his life; therefore Jesus broke the Sabbath when he healed him…It was quite definitely laid down: ‘As to fasting spittle, it is not lawful to put it so much as upon the eyelids.’…The Pharisees are typical of the people in every generation who condemn anyone whose idea of religion is not theirs…Whatever else, this was a brave man. He knew quite well what the Pharisees thought of Jesus. He knew quite well that if he came out on Jesus’ side he was certain to be excommunicated. But he made his statement and took his stand.” (Barclay, vs. 9:13-16) 21. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 9:16. 22. Stedman, John, Who Is This Man, vs. 9:1-39. 23. Clarke, The Adam Clarke Commentary, Commentary on John, v. 9:17. 24. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 9:13-25. 25. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 950. 26. Barnes, Barnes’ Notes on the New Testament, Commentary on John, vs. 9:20-22. 27. Bruce, The Gospel of John, p. 214. 28. Ibid., p. 215. 29. Wiersbe, The Wiersbe Bible Commentary, NT, p. 261. 30. Morris, The Gospel According to John, pp. 436-37. 31. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1094. 32. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 9:30. 33. Ibid. 34. Utley, The Beloved Disciple’s Memoirs and Letters, vs. 9:31-33. 35. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 329. 36. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 9:17-34. 37. Tenney, John, The Gospel of Belief, p. 160. 38. Timeless Truths. http://library.timelesstruths.org/music/Give_Me_Jesus/ 39. Quoted in Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 9: 35-41. 40. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 950. 41. Pett, Peter Pett’s Commentary on the Bible, v. 9:35. 42. Morris, The Gospel According to John, p. 440. 43. Cited in Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 9:37. 44. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 329. 45. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 950. 46. http://www.actualfreedom.com.au/richard/abditorium/nonesoblind.htm 47. Keener, The IVP Background Commentary, New Testament, p. 289. “Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber.” John10:1 Once again Jesus uses the phrase “Very truly” (Gk. Amēn, amēn) to indicate that this is a really important subject. This message seems primarily directed at the Pharisees, although they do not appear in the Greek text at this point. It is very clear that Jesus is the gate or door of the sheep pen. There are probably two types of pens spoken of here. First there is the sheep pen in the settled area where shepherds would lodge their flocks each night. These pens were community ones where several shepherds would bed down their flocks together. Individual flocks were generally limited to about 100 sheep. [1] The flocks were assigned to a gate-keeper who would watch over them through the nighttime. When morning came each shepherd would arrive and call out his sheep and his flock would separate themselves from the others and follow him. Since this gate-keeper was a hired person, Jesus was probably not comparing himself to this figure. However, he uses this sheepfold picture to some degree, and it probably represents the nation of Israel (cf. 10:16). [2] As the shepherd led his individual flock out from the others, it was his job to take it to some fine and safe grazing area where the sheep could be satisfied with “green pastures” (Psa. 23:2). Quite often these pastures were on the high mountains of Israel (cf. Gen. 37:12ff.). When the weather was fitting (and that was most of the year) the shepherd might then lodge the flock out in the fields in a makeshift shelter made of stones. This shelter was a “U” shaped affair with only one opening and that was the door. The stones were high enough to provide protection from predators and in addition, there was usually a fence on top made of briars and thorns to keep predators and thieves from climbing over. [3] In my many travels around Israel I have observed examples of these ancient folds that are still being used today. It is this sheepfold that Jesus wants us to visualize. The shepherd was the door of this sheepfold and to protect his flock at night he would often lie down in the doorway, thus becoming the door or gate with his own body. Sometimes one of the many caves in the mountain areas could be used as a sheepfold. Today on the outskirts of Bethlehem at the Shepherd’s Field, a fine example of such a cave can be seen. This cave is big enough to have housed a very large flock, and who knows, the shepherds of the Christmas story may have bedded down their flocks in this very cave. It is certainly clear from the shepherd story that the birth of Jesus did not happen at the Christmas season. At that time of year, Israel usually receives its yearly supply of cold driving rain and often even snowfall at higher elevations like Bethlehem. Such weather would not have been fitting for shepherds and their flocks to be out in the open. Let us think a little about the sheep themselves. Domesticated sheep are rather helpless creatures. They are nice, fat and fluffy and no doubt cause the mouths of wolves, lions and other predators to drool. They also appear as an easy target for thieves and robbers. Sheep thus require constant care of the shepherd. They are not the wisest of animals and cannot find their way to pasture or to home. They often wander away from the flock and endanger themselves. They can get lost, fall into pits, suffer from bloat, from parasites and many diseases. One shepherd tells how a sheep can get turned over on its back and not be able to right itself without help. Once I was taking my walk on the Galilee hills and suddenly found myself surrounded by a flock of sheep. The first thing I noticed was that sheep are smelly. We might wonder how the Lord puts up with our stench. In spite of all this, raising sheep was a very important part of the economy in ancient Israel. Sheep were a valuable source of meat, milk, wool and skins. They were the most common victims for Israel’s sacrificial system. [4] In fact, sheep were offered every day at the temple. Sheep, lambs, ewes and rams appear in scripture more than five hundred times. [5] Let us think a little about the shepherd. Shepherding was a lonely life. It was also a very dangerous life. We read of young David and how he defended his sheep by killing a lion and a bear (1 Sam. 17:34-36). Thieves and robbers were also a constant problem. Keener says, “…Jewish law distinguished thieves from robbers: the former broke in, whereas the latter often lived in the wilderness and assaulted passerby.” [6] The shepherd had to be willing to give his life for his sheep (12b, 15, 17), just as Christ would later lay down his life for his flock, the church (Eph. 5:25, 27). Because of the danger, the shepherd was equipped with a sling, a staff, which was a wooden club sometimes studded with nails, a knife and a rod, which had a crook at its end for catching sheep. [7] The early writer Sir George Adam Smith described the shepherd with these words: “On some high moor, across which at night the hyenas howl, when you meet him, sleepless, far-sighted, weather-beaten, leaning on his staff, and looking out over his scattered sheep, every one of them on his heart, you understand why the shepherd of Judaea sprang to the front in his people’s history; why they gave his name to their king, and made him the symbol of providence; why Christ took him as the type of self-sacrifice.” [8] We can understand how God was the shepherd of Israel (Gen. 49:24; Ps. 78: 52f.; 80:1; Psa. 23:1; Isa. 40:10-11), and Jesus the shepherd of the church (Ezek. 34:23; 37:24; Zech. 13:7; Heb. 13:20). Also, we can understand why the “pastor” of the church is the under-shepherd (Acts 20:28) or overseer (the word being taken from the Latin for shepherd). [9] Today in Israel a Christian pastor is called a ro-eh in Hebrew, or a shepherd. “The one who enters by the gate is the shepherd of the sheep” (10:2). This is no doubt speaking of the community fold where several flocks are bedded down at night. Each shepherd had authority to enter the gate into that fold and call out his sheep. Those who were thieves and robbers sought some other means of entering. We notice a mixing of metaphors in this chapter. We see that Jesus enters by the gate but we see him also represented as the gate. We must understand that the mixing of metaphors is quite common in scripture. For instance, Jesus is pictured as the bread and also as the giver of bread (6:35, 51). He is pictured as truth and the one speaking truth (10:8; 14:6). Jesus is the Way and the one who shows us the way (14:6). [10] As the old adage says, we must not try to make a metaphor run on all fours. “The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out” (10:3). Once again, this is the sheepfold where several flocks were bedded-down for the night. The shepherd would be recognized by the gate-keeper and allowed to gather his flock. We might see a picture of the gate-keeper as John the Baptist. He immediately recognized Jesus and proclaimed him as the true shepherd to all the sheep who were in his care. [11] We note here that a very important part of shepherding has to do with the shepherd’s voice. I have heard Israeli shepherds make some very strange sounds as they directed their sheep. The shepherd knows each of his sheep and calls them all by nicknames. They are almost his pets. The sheep follow the shepherd right out of the fold separating themselves from all the other sheep. They know the shepherd’s voice and will follow only him. We note another thing about the shepherd. He goes in front of the flock and leads them. Thieves, robbers, and those who herd them to slaughter drive them from behind. We must remember that there were no sheep dogs in ancient Israel. The shepherd directed the flock by the sound of his voice. How important it is for us Christians to listen carefully to the voice of our Shepherd! He knows his sheep by name (Ex. 33:12, 17; cf. Is. 43:1) and can give individual instructions. [12] As the sheep always need the shepherd for their survival so do Christian sheep in the 21st century. “When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice. But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice” (10:4-5). Again, the voice of the shepherd is critical in shepherding. Guzik tells how that during World War I there was an attempt by some Turkish soldiers to steal a flock of sheep near Jerusalem. As they began, the shepherd was sleeping and only woke up to find his flock being driven away. He couldn’t take back his sheep by force so he summoned the flock by his distinctive call. They immediately fled the soldiers and returned to their shepherd. [13] We note how the Pharisees were examples of bad shepherds. They cared nothing about the man born blind. They tried him and abused him but he had heard the True Shepherd’s voice. After they had cast him out, Jesus found him and cared for him with tender love. [14] There were many passages about false shepherds in the Old Testament (e.g. Isa. 56:9-12; Jer. 23:1-4; 25: 32-38; and Zech. 11). Also, the New Testament has much to say about false shepherds (e.g. 1 Tim. 4:1-3; 2 Tim. 4:3-4; 2 Pet. 2:1f.; 1 Jn. 4:5-6). Pett says of this parable that it “is as much about the false shepherds as it is about the true.” [15] There have been some sad tales of how false shepherds have led people away from the church in modern times. Perhaps the worst account was that of Jim Jones, who in the 70s founded the People’s Temple in California. He led his large group to Guyana and ultimately led them into a mass murder-suicide pact where 918 of them perished. Israel was always plagued with false messiah’s and it was finally a false messiah, Simon bar Kokhba who led them in a disastrous second war against Rome in AD 132-136. After that, most of the people were finally dispersed from the land. “Jesus used this figure of speech, but the Pharisees did not understand what he was telling them” (10:6). The Pharisees did not get the point that they were the false shepherds of Israel. The Lord had to speak to them in parables because his word was too painful for them without the story form. The Greek word here is paroimian and it is not the normal word for parable. Although it is not the normal form (parabolē), it does seem synonymous with it as used here. [16] Therefore Jesus said again, “Very truly I tell you, I am the gate for the sheep.” John 10:7. Once more, this is something very important. Here Jesus does not have reference to the communal sheepfold in the village but the makeshift one out on the mountains. We remember that it was made of stones with briars affixed to the top to keep predators out. In this smaller fold the shepherd himself often acted as the gate or door by lying down in the opening. This passage begins to bring out what has been called “the scandal of exclusivism in the gospel.” [17] The New Testament presents Jesus not only as the gate, but as the only gate – not only as the way, but as the only way. This not only angered the Pharisees but has angered the godless ever since. Clearly, no one can come to the Father except through Jesus (Jn. 14:6). He is the one way and the only way to God (cf. 1 Tim. 2:5). Acts 4:12 says, “…for there is no other name under heaven given to mankind by which we must be saved.” Jesus here makes the gospel more exclusive still. He says, “All who have come before me are thieves and robbers, but the sheep have not listened to them” (10:8). Bible commentators are quite uniform is saying that this passage does not apply to the prophets, leaders and other good men of Israel’s history. It rather refers to false leaders and rabble-rousers who had brought Israel to folly. Among these would surely be listed the Pharisees and Sadducees who cared nothing for Israel but were concerned with their own security. Also, New Testament times were times of great upheaval. There were plenty of people around like Theudas and Judas the Galilean. These men brought great trial and travail to Israel (Acts 5:36-37). Actually, there had been several false leaders in Israel’s history (Isa. 56:9-12; Jer. 23; Ezek. 34; and Zech. 11). Barclay says, “…At this very time Josephus speaks of there being ten thousand disorders in Judaea, tumults caused by men of war…” [18] We should note here that there is a difference between the thief (Gk. kleptes) and robber (Gk. lestes). One took sheep by cunning and by stealth while the other took sheep by violence. [19] The way of the Pharisees and other leaders was more or less by stealth, by pretending to be godly men while they fleeced the flock of God. Morris says, “He must have in view the whole of the Jewish hierarchy of his day. They were not interested in the well-being of the sheep but in their own advantage.” [20] “I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture” (10:9). Barclay comments, “To be able to come and go unmolested was the Jewish way of describing a life that is absolutely secure and safe.” [21] Jesus says to the weary soul today, “Come to me, all you who are weary and burdened, and I will give you rest” (Matt. 11:28). “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full” (10:10). Not only were there thieves in the Lord’s work in ancient times, but there are thieves today. Years ago, when I took my third pastorate, I moved from Kentucky to Colorado. Many of the churches of our denomination were struggling in the western states. When my family and I got settled in, I learned to my dismay that the pastor before me had committed adultery with several of the women in the church. Also, it was pretty generally thought that he had murdered his own wife, although somehow the case was never investigated. I spent several months in the comforting work among those abused people. It is this scripture that tells us of Satan’s three-pronged attack on our souls. He comes to steal, kill and destroy. Wherever the devil has worked we will see evidence of one or all of these three attacks. Jesus, on the other hand, comes to give life, wonderful, fulfilling life in this age and eternal life in the age to come. I am the good shepherd. The good shepherd lays down his life for the sheep. John 10:11. Jesus is the good shepherd. The Greek word for good is kalos. Barclay says with this word it “means that in the goodness there is a quality of winsomeness which makes it lovely. [22] The shepherd Jesus is intrinsically beautiful and fair. This reminds us of the old hymn written by 17th century German Jesuits: Fairest Lord Jesus, Ruler of all nature, O Thou of God and man the Son, Thee will I cherish, Thee will I honor, Thou, my soul’s glory, joy and crown. [23] The idea of God as our shepherd goes back to the pages of the Old Testament. We see it in places like the beloved Psalm 23, or Psalm 80:1. We see it also in Isaiah 40:10-11; Jeremiah 23:1-3 and Ezekiel 34:11-16. The idea has appeared in many hymns and sermons over the centuries. We sing “He leadeth me: O blessed thought! O words with heavenly comfort fraught! Whate’er I do, where’er I be, still ‘tis God’s hand that leadeth me.” [24] As we have indicated, the life of the shepherd was a hazardous one, sometimes ending in the shepherd’s death. In his book on the land of Israel, Dr. W. M. Thomson writes: “… A poor faithful fellow last spring, between Tiberias and Tabor, instead of fleeing, actually fought three Bedouin robbers until he was hacked to pieces with their khanjars, and died among the sheep he was defending.” [25] Jesus as the good shepherd came to earth and laid down his life for his sheep. No one took his life from him but he willingly laid it down (v. 18). He died, that we his sheep might live. Wiersbe remarks, “Under the old dispensation, the sheep died for the shepherd, but now the Good Shepherd dies for the sheep!” [26] “The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. The man runs away because he is a hired hand and cares nothing for the sheep” (10:12-13). We see in scripture that the shepherd was to be totally responsible for the welfare of the sheep. He had to give an accounting to the owner. If a sheep was destroyed the shepherd had to relate how it happened. He had to rescue a portion of the dead sheep, even if he had to snatch it from the lion’s mouth (Amos 3:12). He had to bring the evidence of how the sheep died (Exod. 22:13). Barclay says, “To the shepherd it was the most natural thing to risk his life in defense of his flock.” [27] Of course, the hireling had no such concern. He cared only for his own welfare and for his pay. When the wolf pack came he ran for his life and let the sheep worry about themselves. “I am the good shepherd; I know my sheep and my sheep know me—just as the Father knows me and I know the Father— and I lay down my life for the sheep” (10:14-15). This speaks of a very intimate relationship between Jesus and his people. He knows them and calls them all by name (10:3). They know him and follow him. There is a lot of religion in the world and many different types of Christianity. However, the big question we should ask ourselves is this: “Do I really know the Lord?” “I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd” (10:16). In this verse the Lord is speaking of the Gentiles. We note that they were already considered as his sheep although they had not yet come to him (cf. Acts 18:10). [28] God’s purpose was that there be one worldwide flock including Jews and Gentiles (Eph. 2:11 – 3:13 and 4:1-6). This is a mystery that few in the church seem to understand, even in this 21st century. Barclay tells the story of how this mystery once dawned upon an Indian chief in the Americas. Egerton Young was the first missionary to the Red Indians. In Saskatchewan he went out and told them of the love of God. To the Indians it was like a new revelation. When the missionary had told his message, an old chief said: “When you spoke of the great Spirit just now, did I hear you say, ‘Our Father’?” “Yes,” said Egerton Young. “That is very new and sweet to me,” said the chief. “We never thought of the great Spirit as Father. We heard him in the thunder; we saw him in the lightning, the tempest and the blizzard, and we were afraid. So when you tell us that the great Spirit is our Father, that is very beautiful to us.” The old man paused, and then he went on, as a glimpse of glory suddenly shone on him. “Missionary, did you say that the great Spirit is your Father?” “Yes,” said the missionary. “And,” said the chief, “did you say that he is the Indians’ Father?” “I did,” said the missionary. “Then,” said the old chief, like a man on whom a dawn of joy had burst, “you and I are brothers!” [29] “The reason my Father loves me is that I lay down my life— only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father” (10:17-18). We have noted how the Pharisees were to this point unable to stone Jesus, since his time had not come. When his time did come he laid down his life. It was not taken from him. There is the story of a French lad who was seriously wounded in the First World War: His arm was so badly smashed that it had to be amputated. He was a magnificent specimen of young manhood, and the surgeon was grieved that he must go through life maimed. So he waited beside his bedside to tell him the bad news when he recovered consciousness. When the lad’s eyes opened, the surgeon said to him: “I am sorry to tell you that you have lost your arm.” “Sir,” said the lad, “I did not lose it; I gave it – for France.” [30] Jesus says that he laid down his life in order to take it up again. Usually the New Testament speaks of the Father raising the Son (cf. Acts 2:32; Rom. 6:4; Heb. 13:20), but here the Son takes up his own life. Being the Son of God he has that power. [31] Also, the Father and Son always work in beautiful unity and harmony. [32] “The Jews who heard these words were again divided. Many of them said, ‘He is demon-possessed and raving mad. Why listen to him?’ But others said, ‘These are not the sayings of a man possessed by a demon. Can a demon open the eyes of the blind?’” (10:19-21). While the Jewish listeners were divided over Jesus, there never seemed to be much division among the Pharisees and other leaders. We perceive that the charge of demon possession made by the Pharisees has come up again (7:20; 8:48). The blind man’s healing had made a great impression on the people and this was the only way the Pharisees could discount such an incredible miracle. Morris remarks: “It is not without its interest that the only occasions in this gospel when the word ‘demon’ occurs are when the Jews are accusing Jesus of being demon-possessed or when he is defending himself from the charge (or others are doing so, as in v. 21).” [33] Then came the Festival of Dedication at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomon’s Colonnade. John 10:22-23 The Feast of Dedication mentioned here is one and the same with the Festival of Hanukkah. It must have been an important festival for Jesus because he was in Jerusalem at the heart of the winter. Hanukkah falls in our December and is usually close to the Christmas celebration. No doubt the weather was not very favorable, with cold rain accompanied by wind and sometimes even by snow. Solomon’s Colonnade, which was made up of stone pillars and a roof no doubt offered some protection to the Lord. Obviously, this festival was about three months after his previous appearance in Jerusalem. Hanukkah was the youngest of Israel’s great festivals. The holiday came about as a result of the invasion of the Greek/Syrian ruler Antiochus IV Epiphanes in 170 BC. The rage of Antiochus knew no end. He enslaved and murdered many Jewish people, with about 80,000 perishing. He utterly ravaged the temple and polluted it by offering swine’s flesh upon the altar. He stole the temple treasure and on the temple mount he set up an image of Olympian Zeus. He made it a capital crime to circumcise a child, read or have possession of scripture. Of course, with his defilement of the temple the normal sacrifices and worship came to an end. [34] These outrages soon provoked a guerilla war against the Greeks by the devout Maccabee family and their followers. The little band was small and their provisions were scanty but their faith and devotion to their God was strong. By 165 BC the struggle was won and the temple was taken and re-dedicated. Legend holds that they managed to find only one flask of undefiled oil. With it they relit the great menorah and by some miracle it continued to burn for eight days. Today this miracle is celebrated once more and the holiday lasts for eight days. Often this holiday is called the Festival of Lights. No doubt, at this time messianic fervor was at a high pitch. Wiersbe says, “The Jewish leaders were celebrating a great event in history, yet passing by a great opportunity right in their own temple!” [35] “The Jews who were there gathered around him, saying, ‘How long will you keep us in suspense? If you are the Messiah, tell us plainly’” (10:24). When among the Jews Jesus was very tight-lipped regarding his messiahship. In Mark’s gospel this tendency is often referred to by commentators as the “messianic secret.” Bruce says, “Jesus had not so far said outright in Jerusalem that he was the Messiah…among the Jews it had political and military implications, which Jesus was careful to avoid. In this gospel he never makes an explicit messianic claim before the Jewish authorities – not even at his trial…” [36] “Jesus answered, ‘I did tell you, but you do not believe. The works I do in my Father’s name testify about me, but you do not believe because you are not my sheep” (10:25-26). Jesus constantly asserted that his actions verified his claims (cf. Jn. 2:23; 5:36; 10:38; 14:11; 15:24). [37] The Pharisees and other leaders could not hear him because quite simply they were not his sheep. This seems a terrible thing to say about people, but in this case it was absolutely true. “My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand” (10:27-28). The man born blind had heard his voice and followed him regardless of the cost. He was the Lord’s sheep, along with many others in Israel. The Lord promises eternal life to these. In fact, the Greek verb here is in the present tense and this indicates that these people are already enjoying that eternal life. [38] It is good to know that no one can take us from the Lord’s protection. The Apostle Paul says: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Rom. 8:38-39). “My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. I and the Father are one” (10:29-30). What a mystery we have here! The Father is greater than Jesus but they are still one. Quite frankly, this mystery is far beyond our understanding. The Jewish people, because of their long exile, had been totally purged from idolatry. Jesus’ claim to be one with God was taken by the Jews to be a most serious form of idolatry. [39] C.S. Lewis once said regarding Jesus’ claim: I am trying here to prevent anyone saying the really foolish thing that people often say about him: “I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God.” That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on the level with the man who says he is a poached egg — or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to. [40] Morris says, “John is presenting us with the last act in Jesus’ public ministry and with the Jews’ final rejection of all that he stood for.” [41] Earlier Jesus had closed out his great Galilean ministry and now he was in the process of closing out his public ministry in Jerusalem. Jesus in a sense would soon go into exile until the time of his crucifixion. “Again his Jewish opponents picked up stones to stone him, but Jesus said to them, ‘I have shown you many good works from the Father. For which of these do you stone me?’” (10:31-32). Jesus’ relationship with the Jewish leaders has become critical. This is the second time that he has almost been stoned (cf. 8:59). Of course, according to Levitical law a blasphemer could and should be stoned (Lev. 24:16). “‘We are not stoning you for any good work,’ they replied, ‘but for blasphemy, because you, a mere man, claim to be God’” (10:33). As time went on many co-called Christians doubted that Jesus claimed to be God. Some still do today. However, there is no question that the Jews knew that he was making such a claim. They were prepared to stone him to death for making the claim. Pett says, “On the whole the time for reasoning with them was past. He had made clear the truth about himself and they had rejected it…” [42] Jesus answered them, “Is it not written in your Law, ‘I have said you are ‘gods?’ If he called them ‘gods,’ to whom the word of God came— and Scripture cannot be set aside— what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, ‘I am God’s Son?’” John 10:34-36 In Exodus 21:6 we read, “…then his master must take him before the judges.” The word “judges” is elohim in Hebrew and that is the word for God (cf. Exo. 22:9, 28; Psa. 82:6). So, in the Old Testament, judges who are mere men are sometimes called gods. Jesus here as in several other places accuses the Pharisees of being ignorant of their own scriptures. If judges are called gods, how could they be offended if Jesus called himself God’s Son? It was a masterful understanding and use of the scripture. Apparently, the Pharisees were dumbfounded. Jesus makes plain that the scripture could not be broken. He had a much different understanding of the Bible than many do today. Jesus felt that every word in the Bible was important (Matt. 4:4). He made plain to the Pharisees that even a small word like “am” was of critical importance in understanding scripture (Mk. 12:18-27). Scripture cannot be broken or set aside. Even the punctuation marks are important. In Matthew 5:18 he says, “For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.” Many Christians, and especially Christian scholars, no longer look at the Bible in this way. The great Bible scholar Bishop H. C. G. Moule once said: “He [Christ] absolutely trusted the Bible, and, though there are in it things inexplicable and intricate that have puzzled me so much, I am going, not in a blind sense, but reverently to trust the Book because of him.” [43] “Do not believe me unless I do the works of my Father. But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father” (10:37-38). The Pharisees would not believe that Jesus was who he said he was. However, they should have believed the mighty works that Jesus did before them. From the beginning of creation no one had opened the eyes of a man born blind. They saw that miracle and all the others but would still not believe. “Again they tried to seize him, but he escaped their grasp” (10:39). It is rather amazing that the Pharisees, and no doubt the temple police as well, could not arrest Jesus. He was invincible until his proper time would come. It is likely that his enemies were fearful that the holiday crowds might riot if they laid a hand on the Lord. Still, Jesus’ Jerusalem ministry was drawing to a close. Pett says, “The summer days had passed and the chill of winter was on Jesus’ ministry.” [44] “Then Jesus went back across the Jordan to the place where John had been baptizing in the early days. There he stayed, and many people came to him. They said, ‘Though John never performed a sign, all that John said about this man was true.’ And in that place many believed in Jesus” (10:40-42). Jesus went back across the Jordan to the area of Perea. This land, like Galilee, was also ruled by Herod Antipas, and for that reason was beyond the jurisdiction of Jerusalem’s leaders. [45] This was the place where John the Baptist and Jesus had baptized in the early days (although Jesus’ disciples did the baptizing). In that area many had believed in John and it appears that many of these now put their trust in Jesus. It must have been a great relief for Jesus to see smiling faces of new believers rather than the perpetually frowny faces of the Pharisees in Jerusalem. 1. Rousseau &Arav, Jesus &His World, p. 252. 2. Wiersbe, The Wiersbe Bible Commentary, NT, p. 264. 3. Bruce, The Gospel of John, p. 224. 4. Rousseau &Arav, Jesus &His World, p. 251. 5. Ibid, p. 252. 6. Keener, The IVP Background Commentary, New Testament, p. 290. 7. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 10:1-6. 8. Quoted in Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 10:1-6. 9. Ibid. 10. Utley, The Beloved Disciple’s Memoirs and Letters, v. 10:2. 11. Stedman, John, Who Is This Man, vs. 10:1-21. 12. Keener, The IVP Background Commentary, New Testament, p. 290. 13. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 10:3-6. 14. Wiersbe, The Wiersbe Bible Commentary, NT, p. 263. 15. Pett, Peter Pett’s Commentary on the Bible, vs. 10:1-18. 16. Utley, The Beloved Disciple’s Memoirs and Letters, v. 10:6. 17. Ibid., v. 10:7. 18. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 10:7-10. 19. Clarke, The Adam Clarke Commentary, Commentary on John, v. 10:8. 20. Morris, The Gospel According to John, p. 451. 21. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 10:7-10. 22. Ibid., vs. 10:11-15. 23. Hymnary Organization. https://hymnary.org/text/fairest_lord_jesus_ruler_of_all_nature 24. Hymnary Organization. http://www.hymnary.org/text/he_leadeth_me_o_blessed_thought 25. Quoted in Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 10:11-15. 26. Wiersbe, The Wiersbe Bible Commentary, NT, p. 264. 27. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 10:22-25. 28. Morris, The Gospel According to John, p. 455. 29. Quoted in Barclay, William Barclay’s Daily Study Bible, Commentary on John, v. 10:16. 30. As told in Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 10:17-18. 31. Utley, The Beloved Disciple’s Memoirs and Letters, v. 10:17. Guzik adds: “Anyone can lay down his life; only Jesus can take his life up again…But we are surprised to see Copeland, Hagin, Price and others teach that Jesus was a helpless victim in hell, saved only by the intervention of God the Father.” (Guzik, 10:17-18). 32. Wiersbe, The Wiersbe Bible Commentary, NT, p. 265. 33. Morris, The Gospel According to John, p. 457. 34. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 10:22-28. 35. Wiersbe, The Wiersbe Bible Commentary, NT, p. 266. 36. Bruce, The Gospel of John, p. 230. 37. Utley, The Beloved Disciple’s Memoirs and Letters, v. 10:25. 38. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 952. 39. Kostenberger, Encountering John, p. 126. 40. Good Reads. http://www.goodreads.com/quotes/6979-i-am-trying-here-to-prevent-anyone-saying-the-really 41. Morris, The Gospel According to John, p. 459. 42. Pett, Peter Pett’s Commentary on the Bible, vs. 10:34-36. 43. Quoted in Utley, The Beloved Disciple’s Memoirs and Letters, v. 10:35. Barker and Kohlenberger add: “The parenthetic statement ‘and the Scripture cannot be broken’ illustrates the high regard Jesus had for the Old Testament.” (Barker and Kohlenberger, p. 333). 44. Pett, Peter Pett’s Commentary on the Bible, v. 10:22. 45. Keener, The IVP Background Commentary, New Testament, p. 292. Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. John 11:1 Here we run into a man named Lazarus. This particular Lazarus has no mention in the three synoptic gospels. His name in Hebrew would be “Eleazer,” meaning “God is helper” or “God helps.” [1] From this account we would have to agree that God really helped Lazarus. Lazarus lived in the little village of Bethany, which was about 1.5 miles (2.4 km.) from Jerusalem. Today Bethany is known as the Palestinian town of El-Aziriyeh. Lazarus lived there with his two sisters, Mary and Martha. Although Mary is mentioned first, Martha was probably older and was more in charge of the household. In ancient Israel it was customary for children to marry at a young age and it was quite unnatural for them to be unmarried. So, it is possible that all three siblings were married and we cannot even assume that they were living in the same house. [2] Lazarus is introduced to us because he was probably unknown to Christian tradition, while his sister Mary was well known for her anointing of Jesus. [3] It is clear from the gospels that Jesus and his disciples made much use of the hospitality of Mary, Martha and Lazarus. Like Capernaum in Galilee, Bethany was a sort of base of operation for Jesus while he was in the Jerusalem area (cf. Mk. 11:11). The three were like extended family to him. [4] It is even possible that there were others in the village who offered hospitality, since we read of Simon the Leper in Matthew 26:6. Barclay says, “It is one of the most precious things in the world to have a house and a home into which one can go at any time and find rest and understanding and peace and love. That was doubly true for Jesus, for he had no home of his own; he had nowhere to lay his head (Lk. 9:58).” [5] We read here that Lazarus was sick. Since the Greek is in the imperfect tense it may in indicate that Lazarus had been sick for a lengthy period of time. [6] We should understand that the people of God do have to reckon with sickness. There has been an idea in modern Christianity that believers should never be sick and if they are sick it is simply due to their lack of faith. The scripture does not bear out this idea as we see that even apostles and apostolic helpers got sick (2 Cor. 12:7; 1 Tim. 5:23; 2 Tim. 4:20), as well as saints who got sick and even died (Acts 9:36-42). We know from human experience that eventually everyone will get sick or die in some manner. “(This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair)” (11:2). John wrote his gospel in the late first century and by that time the tradition about Mary anointing Jesus was well known. [7] This precious event will be covered in the next chapter. Some have wondered why the other three gospels failed to mention the resurrection account of Lazarus. Perhaps Grotius had the best idea in thinking that the story was not mentioned in the synoptic gospels because it would still have been dangerous for Lazarus and the family. We will see in the next chapter how the Jewish leaders wanted to put Lazarus to death (12:10). Of course, when John was writing, near the end of the century, there was no longer such a danger and it was even likely that the family was no longer alive. [8] Mary’s anointing of Jesus, as we have said, will be seen in the next chapter. Mary’s action is also covered in Matt. 26:6-13; Mark 14:3-9. We perceive in scripture that Jesus was anointed at least twice, with one being in the house of Simon the Pharisee (Lk. 7:36-50) and by a woman of ill repute. We realize that Mary of Bethany was famous throughout the church for her loving deed to Jesus. The Master had even assured those watching that the story of her act would be told wherever the gospel was to be preached (Matt. 26:13). “So the sisters sent word to Jesus, ‘Lord, the one you love is sick’” (11:3). We can believe that Lazarus was really sick and that the sisters were alarmed enough to call Jesus back to an area where his life would be in grave danger. [9] At this time Jesus was in the area of Perea and probably at the town also called Bethany, where he and John the Baptist worked together earlier (Jn. 1:28; 10:40). It was across the Jordan River and about 20 miles (32 km.) from the Bethany near Jerusalem. From what we can make out from the time-frame of this story, Lazarus must have died shortly after the messenger was sent to contact Jesus. [10] The messenger could have easily traveled from the Bethany near Jerusalem to the Bethany in Perea in one day, since the journey was steeply downhill with close to a 4000 ft. (1219 m.) drop. The elevation differential was so drastic since the Jerusalem area was around 2500 feet (762 m.) above sea level and much of the Jordan Valley was several hundred feet below sea level. The journey back up the hill would not be so rapid or pleasant. When he heard this, Jesus said, “This sickness will not end in death. No, it is for God’s glory so that God’s Son may be glorified through it.” John 11:4 By this time, Lazarus was probably already dead and yet Jesus says that the sickness is not unto death. Pet comments, “The whole incident was to be a means by which God’s glory would be manifested, and the glorious reality of the resurrection would be revealed in picture form.” [11] Again we are reminded that “Sickness enters homes even where God is honored and loved. It is permitted because it affords an opportunity and platform for his delivering help.” [12] “Now Jesus loved Martha and her sister and Lazarus. So when he heard that Lazarus was sick, he stayed where he was two more days, and then he said to his disciples, ‘Let us go back to Judea’” (11:5-7). While Jesus had a deep love for Lazarus and the family, we see a strange thing here. He responded to their urgent request by delaying his visit. Every Christian alive has probably witnessed a thing like this. We have prayed urgently but found that the answer was delayed. God does not work according to our time schedule but he works in a way to bring forth the greatest good for us and for others. Wiersbe says here, “God’s love for his own is not a pampering love; it is a perfecting love.” [13] Like the formation of a precious diamond, God’s plan and purpose often takes time. Delay with God does not mean denial. Tenney comments: “Had he been only human, he would have hurried to the bedside of Lazarus to give what he could of aid and comfort. Knowing, however, that he was the resurrection and the life, it was just as easy to raise the dead as to cure the sick, and far more necessary to his purpose…” [14] We must remember that Jesus worked on a divine timetable and not on a human one. After two days had elapsed Jesus gave the order that they should go back to the Jerusalem area. Because Jesus greatly loved Lazarus he would now come to his aid. Barclay shares with us this wartime account: C. F. Andrews tells of two friends who served together in the First World War. One of them was wounded and left lying helpless and in pain in no-man’s-land. The other, at peril of his life, crawled out to help his friend; and, when he reached him, the wounded man looked up and said simply: “I knew you would come.” The simple fact of human need brings Jesus to our side in the twinkling of an eye. [15] At Jesus’ decision the group protested: “‘But Rabbi,’ they said, ‘a short while ago the Jews there tried to stone you, and yet you are going back?’” (11:8). The disciples knew that another trip to Jerusalem could be perilous. The Jerusalem leaders had already tried to arrest Jesus (10:39). They desired to kill him (7:25). They had tried repeatedly to stone him (8:54-59; 10:31, 39; 11:8). “Jesus answered, ‘Are there not twelve hours of daylight? Anyone who walks in the daytime will not stumble, for they see by this world’s light. It is when a person walks at night that they stumble, for they have no light’” (11:9-10). The Jewish people, as well as other nations, divided the day into twelve parts, from sun-rising to sun-setting. As the seasons progressed the parts became shorter or longer to accommodate the varying amounts of sunlight. [16] Since Jesus ran on a divine time-table he knew that the spiritual daytime was still at hand (cf. 9:4). He also knew that it would become spiritually dark at the time of his crucifixion. So, there was still enough time that they could go to Jerusalem and walk in the light. His hour (the twelfth hour) had not yet come so they could journey without fear. [17] After he had said this, he went on to tell them, “Our friend Lazarus has fallen asleep; but I am going there to wake him up” (11:11). Sleep was a commonly used metaphor for death in Jewish texts, as well as throughout the ancient world. [18] However, as usual, the disciples would choose to understand Jesus in a literal manner. Barclay says, “In the Fourth Gospel, Jesus’ conversations always follow the same pattern. Jesus says something which sounds quite simple. His saying is misunderstood, and he goes on to explain more fully and unmistakably what he meant.” [19] Regarding physical death, some have taught that there is such a thing as soul-sleep, that after death a person remains unconscious until the resurrection. The Bible does not support such an idea. For instance, Paul felt that at his death he would immediately be in the presence of Jesus (2 Cor. 5:8). “His disciples replied, ‘Lord, if he sleeps, he will get better.’ Jesus had been speaking of his death, but his disciples thought he meant natural sleep” (11:12-13). As we have mentioned, the disciples had a habit of misunderstanding Jesus’ simple statements. They knew that in a natural sense a person asleep would many times recover. However, Jesus was not speaking in the natural sense. “So then he told them plainly, ‘Lazarus is dead, and for your sake I am glad I was not there, so that you may believe. But let us go to him’” (11:14-15). Finally, Jesus announced that Lazarus was dead. His death would be for the benefit of the disciples and for many other people. Clarke says, “It was a greater miracle to raise a dead man than to cure a sick man. And it was a still greater miracle, to raise one that was three or four days buried, and in whose body putrefaction might have begun to take place, than to raise one that was but newly dead…” [20] For the sake of the disciples Jesus was glad he was not there. Had he been there he would have surely healed Lazarus. Wiersbe says, “nobody ever died in the presence of Jesus Christ.” [21] Of course, the healing would not have been as great a miracle as the resurrection. “Then Thomas (also known as Didymus) said to the rest of the disciples, ‘Let us also go, that we may die with him’” (11:16). Thomas was probably a twin since both the Greek and Hebrew words for his name have this meaning. [22] When we think of this disciple we usually think of “Doubting Thomas.” Here we get a different picture of the man. From this incident we might call him “Devoted Thomas.” [23] He was not only willing to make the exhausting journey back up the mountain to Jerusalem but he was willing to die with the Master if that was required. On his arrival, Jesus found that Lazarus had already been in the tomb for four days. John 11:17 The trip back up the mountain would have taken at least a day, [24] and a very difficult and tiring day at that. When Jesus arrived he was told that Lazarus was already in the tomb and had been there for four days. It was customary in the Jewish world for the dead to be buried the same day as the death occurred. Bruce comments; “The belief is attributed to rabbis of a later date that the dead person’s soul revisited the tomb during the first three days but left it permanently from the fourth day onwards; death was then irreversible. It is possible that such a belief is implied in the further reference to Lazarus’s four days; entombment…” [25] If this was the thinking in Jesus’ day we can see how people would not have suspected that Lazarus could be raised, and why both Martha and Mary would not have been looking for such a thing. “Now Bethany was less than two miles from Jerusalem, and many Jews had come to Martha and Mary to comfort them in the loss of their brother (11:18-19). As we can see, Jerusalem was uncomfortably close to Jesus and his disciples. It was just over the hill called Olivet. Because of the nearness, many Jewish people had come to bring comfort to the grieving family. Jewish custom required that the family remain in a state of mourning for seven days. During this time the family sat on the floor or on low stools. Throughout the time of mourning, no study or business was conducted and there was to be no kind of anointing or washing of a person’s body. [26] Burial customs among the Jews today are very similar regarding mourning. The custom is commonly known as “sitting shiva” (sitting seven days). Friends and relatives come to sit for periods of time with the family. When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home. John 11:20 Bethany was a very small village. Jesus and his disciples remained on its outskirts but the word must have quickly traveled to Martha that he was in town. She immediately rushed out to meet the Master. Martha was the busy person and her sister was the contemplative one, so she apparently elected to remain at home. “‘Lord,’ Martha said to Jesus, ‘if you had been here, my brother would not have died. But I know that even now God will give you whatever you ask’” (11:21-22). Barclay comments: “When Martha met Jesus her heart spoke through her lips. Here is one of the most human speeches in all the Bible, for Martha spoke, half with a reproach that she could not keep back, and half with a faith that nothing could shake…Martha would have liked to say: ‘When you got our message, why didn’t you come at once?’” [27] Now in Martha’s thinking it was too late. We will later see Mary saying these same words, “if you had been here, my brother would not have died.” No doubt, these words were said over and over between the sisters in the last four days. [28] Jesus’ words that follow make up what has been called “the most theological section of the whole narrative…” [29] “Jesus said to her, ‘Your brother will rise again’” (11:23). It was a very strange fact that Jewish people of the Old Testament hardly believed in life after death. They believed that the dead would go to a place called Sheol, the abode of the dead. It was not Hell as we know it but was a shadowy existence without joy and without praise (Psa. 6:5; 115:17). It was a place of silence and forgetfulness. Occasionally in the Old Testament the light would break forth such as in Psalm 16:9-11, where the Psalmist is assured that God would not leave his soul in Sheol. [30] Ancient Job made a similar statement saying, “I know that my redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God…” (Job 19:25-26). Then we remember David’s words: “Surely your goodness and love will follow me all the days of my life, and I will dwell in the house of the LORD forever” (Psa. 23:6). The Pharisees had come to believe in the resurrection but the Sadducees still did not. Bruce says, “Thanks to the influence of the Pharisees and those who followed their line, this was now the general belief among Jews, in spite of Sadducean resistance to it…” [31] Thus we see that Martha would not be shocked by Jesus’ statement, but she obviously did not have a complete understanding of resurrection. “Martha answered, ‘I know he will rise again in the resurrection at the last day’” (11:24). Here Martha reflects the understanding of most in Israel, that there would be a general resurrection at the last day. Pett says, “Her reply was carefully worded. She knew what she was asking and dare not press it too far, but she would not just be satisfied with words of comfort, however glorious their content.” [32] “Jesus said to her, ‘I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die. Do you believe this?’” (11:25-26). Jesus has just made an astounding statement. It is the fifth of the great “I am” statements in this gospel as we related in 6:35. Here Jesus takes the doctrine out of the book and applies it to himself. [33] Also, with this he takes something out of the future and makes it applicable in the present. Guzik says, “With this statement, Jesus overthrows everything we know about the law of entropy and the way things work in this world.” [34] As Meyer so aptly puts it, “He turns tears into jewels, as the sun does with dewdrops.” [35] We realize here how true are the words of 2 Timothy 1:10, that it is only Christ who brings life and immortality to light. “‘Yes, Lord,’ she replied, ‘I believe that you are the Messiah, the Son of God, who is to come into the world’” (11:27). Jesus had asked for her assent to his astounding statement and Martha had a quick reply. We might say that this confession was a classic one, probably the thing Jesus had been looking for throughout the gospel (cf. Matt. 16:16). Although it was beyond her comprehension Martha reached out to accept and believe it. She even called Jesus “Messiah” which was a term Jesus generally could not use among the Jews because of their flawed political understanding of the word. Kostenberger comments, “Martha issues the most complete christological confession in the entire gospel, remarkably similar to John’s purpose statement at the end of the gospel…” [36] “After she had said this, she went back and called her sister Mary aside. ‘The Teacher is here,’ she said, ‘and is asking for you’” (11:28). Martha did not want her sister to miss this blessing so she called her. It is quite amazing the importance Jesus assigned to women. In the Greco-Roman world, as well as the Hebrew world, a woman had little value. Jesus changed all that by elevating women and ministering to women. The rabbis refused to teach women but Jesus seemed to make a special effort to teach them. [37] This fact about Jesus is routinely ignored by the women’s liberation movements of our day. When Mary heard this, she got up quickly and went to him. Now Jesus had not yet entered the village, but was still at the place where Martha had met him. John 11:29-30 Mary was a person who dearly loved the Lord and who clung to him and to his teaching as we learn from Luke10:38-42. She was very responsive to the Master and rushed out to see him. It appears that he and his disciples were still on the edge of the village, which was probably not far away. “When the Jews who had been with Mary in the house, comforting her, noticed how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there. When Mary reached the place where Jesus was and saw him, she fell at his feet and said, ‘Lord, if you had been here, my brother would not have died’” (11:31-32). She ran and fell at Jesus’ feet. This seemed to always be her practice, to be at Jesus’ feet (cf. Lk. 10:39; Jn. 12:3). The Jews who were assembled there to comfort the family mistook her movements, and thinking she was going once more to weep at the tomb, they followed her. “When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled” (11:33). Barclay says of Jewish mourning, “We must remember that this would be no gentle shedding of tears. It would be almost hysterical wailing and shrieking, for it was the Jewish point of view that the more unrestrained the weeping, the more honor it paid to the dead…” [38] With all this emotion Jesus was deeply moved. The Greek word meaning moved and troubled is enebrimēsato. “The Greek word…describes the snort of a horse (in war or in a race). For humans it describes outrage, fury, or anger…angry at death itself and the devastation it brings…all this unnecessary wreckage amidst the human race brings outrage to the Son of God.” [39] After all, it was Jesus who made the world and populated it with the first humans. He looked upon it and said, “It is good” (Gen. 1:31). Now, the devil had brought wreckage, ruin and death to his beautiful creation. “‘Where have you laid him?’ he asked. ‘Come and see, Lord,’ they replied” (11:34). It would help us here to understand a thing or two about Jewish burial customs in the first century. For tombs, the Jews used existing caves and modified them or else they would hew out burial vaults in the soft limestone rock around Jerusalem. They sought to have a vault some six feet long (1.8 m.) and nine feet wide (2.7 m.). The ceilings of the vault were to be about ten feet high (3 m.). Usually there were some eight shelves cut into the rock sides. The body of the deceased was laid out in the tomb. Then the bodies, including hands and feet were wrapped with strips of linen. The head was wrapped separately with a napkin. [40] The whole body was lavishly treated with expensive spices to offset the smells of decay. The door of the tomb was closed, often by a rolling stone. About a year later the relatives would take the bones apart and store them permanently in an ossuary, a small stone burial box about the length of the femur bone. These would be placed on the burial shelves. Interestingly, there are many tombs of this type that have been discovered around Jerusalem, some even with the rolling stone doors still intact. “Jesus wept” (11:35). This has long been noted as the shortest verse in the Bible. While it may be the shortest verse, it is a verse with great significance. It tells us that Jesus was really a human being and had emotions like the rest of humanity. It tells us of his great love for people. It tells us that he fulfilled the role of being the man of sorrows and one who was acquainted with grief (Isa. 53:3). We humans really want someone who can sympathize with our troubles. Stedman tells of a little girl who hurt her finger and ran to her preacher daddy for sympathy. He was busy with studies and just looked at the wound assuring her that everything would be OK. She then ran in tears to her sympathetic mother. Her mother asked her if it hurt much and she answered “No mommy, it’s just that daddy didn’t even say, ‘Oh!’” The little girl like us just wanted somebody to say “Oh” with her. [41] “Then the Jews said, ‘See how he loved him!’ But some of them said, ‘Could not he who opened the eyes of the blind man have kept this man from dying?’” (11:36-37). The Jews present were touched by Jesus’ sincere expression of love. It is interesting that the healing of the man born blind was still on their minds (cf. 10:21). It was such an incredible miracle and it assured them that Jesus could have kept Lazarus from dying had he been present. Jesus, once more deeply moved, came to the tomb. It was a cave with a stone laid across the entrance. John 11:38 Again, Jesus was deeply moved and filled with indignation (Gk. enebrimēsato) as he approached the tomb. We note that this tomb was a modified cave with a stone door. Jesus was about to perform his greatest miracle. He had raised the daughter of Jairus (Matt. 9:18-26). He had also brought the widow’s son back to life at Nain (Lk. 7:11-16). However, both of these were newly deceased. Lazarus had been in the tomb four days and his body had surely begun to decompose. Nevertheless, “…as John makes clear throughout his gospel, Jesus specializes in ‘hard’ miracles, the present being the ‘hardest’ of all.” [42] “‘Take away the stone,’ he said. ‘But, Lord,’ said Martha, the sister of the dead man, ‘by this time there is a bad odor, for he has been there four days.’ Then Jesus said, ‘Did I not tell you that if you believe, you will see the glory of God?’” (11:39-40). The Jewish people were quite careful not to become defiled with a tomb or with the dead. Because of this they avoided coming near a grave. [43] Some might expect that Jesus by his mighty power would have just caused to large stone to roll away or be lifted off miraculously. “As Welshimer said, ‘God does for us what we cannot do for ourselves, and God never does what we are able to do. This is seen in both the natural and spiritual realms.’” [44] Once the door of the tomb was opened there was no turning back for Jesus. “So they took away the stone. Then Jesus looked up and said, ‘Father, I thank you that you have heard me. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me’” (11:41-42). Jesus assumed the normal posture of Jewish prayer, with his eyes opened and his hands stretched out to heaven. [45] Today we put much stock in silent or private prayers but in Bible times people usually prayed out loud. [46] Obviously, Jesus had no doubt about what he was going to do. He had prayed about it previously and was certain that the Father had heard him. His prayer was made for the benefit of the people standing by that they might believe. “When he had said this, Jesus called in a loud voice, ‘Lazarus, come out!’ The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face. Jesus said to them, ‘Take off the grave clothes and let him go’” (11:43-44). Jesus shouted with a great voice, reminding us of that final shout that will raise all the dead. Bible scholars, Jamieson, Fausset &Brown compare this loud authoritative cry to the weak whisperings and mutterings of the magicians in those days. [47] Lazarus immediately appeared in the tomb and apparently needed much help since he was thoroughly bound with grave clothes. It may have taken another miracle of God just to get him to the door of the tomb. As we have mentioned, tight wrappings were made all around the body, with hands and feet being bound. [48] We can surely believe that all those witnessing this miracle were absolutely astounded. There was no way of faking this miracle because the whole community knew for certain that Lazarus was dead. This event “…constitutes the climactic, seventh sign selected by the evangelist in order to document Jesus’ identity as ‘the resurrection and the life’ (11:25). Moreover, the raising of Lazarus is the sign that most closely foreshadows Jesus’ own resurrection…Lazarus provides the focal point of Jesus’ escalating conflict with the Jews…” [49] The story of the death and resurrection of Lazarus has, through the centuries, provided much hope for Christians at the funerals of their loved ones. Paul says, “For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are of all people most to be pitied” (1 Cor. 15:16-19). Therefore many of the Jews who had come to visit Mary, and had seen what Jesus did, believed in him. But some of them went to the Pharisees and told them what Jesus had done. John 11:45-46 How true it is with Jesus’ miracles. All through the gospel the miracles, regardless of how great always tended to divide people. Many saw this great miracle and believed, however, others rushed off as informers to tell the Pharisees. Wiersbe says, “…These ‘informers’ were so near the kingdom, yet there is no evidence that they believed.” [50] The final conspiracy of the Jewish leaders was now set in motion and it would end in Jesus’ crucifixion. “Then the chief priests and the Pharisees called a meeting of the Sanhedrin. ‘What are we accomplishing?’ they asked. ‘Here is this man performing many signs’” (11:47). It is truly amazing, but it seemed never to enter the minds of the Pharisees that Jesus had just raised a man from the dead. One would think that they would have fallen to their knees; repented of their evil opposition and then gone out with the crowds to greet their Messiah. Such was not to be the case. Instead, in their frustration they only became more determined to do away with Jesus. How true the words of the Lord’s parable, “’If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead’” (Lk. 16:31). They called together the Jewish high court, the Sanhedrin, consisting of seventy-one members, with the inclusion of the high priest. [51] Together they began to formulate their final plot to kill Jesus. The real power of the Sanhedrin was vested in the Sadducee party, or the party of the priests. They were unashamed collaborators with Rome and cared for little more than maintaining their wealthy and powerful status. “If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our temple and our nation” (11:48). Clearly, they were extremely jealous and fearful of Jesus. Some have felt that they secretly knew that he was the Messiah but were not about to lose their powerful position in the land. Unfortunately for them, the very thing that they feared eventually happened to them in the Roman war of AD 66-70. [52] They lost their position, their temple, their nation and their lives. Once again, the subtle irony of John becomes apparent. “Then one of them, named Caiaphas, who was high priest that year, spoke up, ‘You know nothing at all!’” (11:49). This seems to be a very rough and calloused way to address the Sanhedrin members. However, the historian Josephus says this about the Sadducees: “…the behavior of the Sadducees one towards another is in some degrees wild; and their conversation with those that are of their own party is as barbarous as if they were strangers to them.” [53] No doubt, their failure to believe in the afterlife had a great bearing upon their actions. Here we note that Joseph Caiaphas was the high priest. He was the longest serving high priest of New Testament times (AD 16-36). [54] He was the son-in-law of Annas, who was deposed by the Romans but who still wielded powerful influence in the government. “You do not realize that it is better for you that one man die for the people than that the whole nation perish” (11:50). No doubt, Caiaphas was speaking in words of political cunning, but he did not realize that his words had prophetic and eternal significance. Morris rephrases his words: “Better that one man, however innocent, should die than that the nation as a whole should perish is the reasoning of this worldly-wise politician.” [55] But John and the early Christians saw this as a prophecy of Jesus’ atoning death for the nation and for all people. “He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, and not only for that nation but also for the scattered children of God, to bring them together and make them one” (11:51-52). Meyer says, “…he spoke more widely and truly than he knew, because the death of Jesus is gathering into one the children of God who are scattered abroad – that is, the heathen who were living up to their light, as in John 10:16 – that of the twain he might make one new man.” [56] Barker and Kohlenberger say of this statement: “John takes Caiaphas’s statement as a kind of double entendre, an unconscious and involuntary prophecy that Jesus would become the sacrifice for the nation so that it might not perish…These words might apply to the Jews of the Dispersion. But in the light of the universalism of this gospel they probably refer to the future ingathering of the Gentiles…” [57] “So from that day on they plotted to take his life” (11:53). The meeting of that court was critical and final so far as Jesus’ continued life on earth was concerned. He had received his official death sentence. It meant that Jesus would no longer be able to travel and minister in the midst of the people of Israel. Therefore Jesus no longer moved about publicly among the people of Judea. Instead he withdrew to a region near the wilderness, to a village called Ephraim, where he stayed with his disciples. John 11:54 John is especially good and accurate with his understanding of Israel’s geography. Since Jesus could not minister publicly he and his disciples went into a self-imposed exile in a little village by the name of Ephraim. What a shame that the Messiah of Israel was not able to be in the midst of his people during in the final days of his life on earth! Ephraim was a little town near Bethel and also near the wilderness. It was about 15 miles north of Jerusalem. The town is probably mentioned as “Ephron” in 2 Chronicles 13:19 and probably identified today with modern et-Taybey, located about 4 miles northeast of Bethel. [58] Coffman remarks “… How strange that the Lord of life should have spent the last months of his ministry in this out-of-the-way place.” [59] “When it was almost time for the Jewish Passover, many went up from the country to Jerusalem for their ceremonial cleansing before the Passover” (11:55). Devout Jewish people were intent upon ensuring their ceremonial cleanliness for the Passover. In order to do this it was customary for them to come up to Jerusalem a few days early. [60] This would likely be the third Passover of Jesus’ ministry (cf. 2:13ff; and 6:4). [61] “They kept looking for Jesus, and as they stood in the temple courts they asked one another, ‘What do you think? Isn’t he coming to the festival at all?” (11:56). The Passover, including Firstfruits and the adjoining Festival of Unleavened Bread were feasts of key importance to Israel. No doubt, the people expected Jesus to appear. His recent miracles of the man born blind and the raising of Lazarus had made Jesus really important to many folks and they were on the lookout for him. Unfortunately, their leaders were also on the lookout for him, and not for good purposes. “But the chief priests and the Pharisees had given orders that anyone who found out where Jesus was should report it so that they might arrest him” (11:57). In a sense, the warrant was out for Jesus’ arrest. As some before them had done, many devout Jews would find themselves more faithful to the ruling religious elite than to Jesus. Morris says, “This would make anyone who came to know where he was but did nothing about it an accessory, and would thus constrain people to supply information and facilitate arrest.” [62] 1. Utley, The Beloved Disciple’s Memoirs and Letters, v. 11:1. 2. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 103. 3. Tenney, John, The Gospel of Belief, p. 171. 4. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 103. Bruce adds: “…It is an interesting coincidence, though no more than a coincidence, that the three names (Mary, Martha, Lazarus) were found in 1873 in ossuary inscriptions in one tomb near Bethany.” (Bruce, p. 240). 5. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 11:1-5. 6. Utley, The Beloved Disciple’s Memoirs and Letters, v. 11:1. 7. Kostenberger, Encountering John, p. 130. 8. Quoted in Clarke, The Adam Clarke Commentary, Commentary on John, v. 11:1. 9. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 333. 10. Wiersbe, The Wiersbe Bible Commentary, NT, p. 267. 11. Pett, Peter Pett’s Commentary on the Bible, v. 11:4. 12. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 11:1-16. 13. Wiersbe, The Wiersbe Bible Commentary, NT, p. 268. 14. Tenney, John, The Gospel of Belief, p. 172. 15. As told in Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 11:1-5. 16. Clarke, The Adam Clarke Commentary, Commentary on John, v. 11:9. Morris adds: “They divided the whole of the daylight into twelve, so that one hour meant one-twelfth of the whole day. The actual amount of time in twelve hours would thus vary from one part of the year to another.” (Morris, p. 480). 17. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 953. 18. Keener, The IVP Background Commentary, New Testament, p. 292. 19. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 11:11-16. 20. Clarke, The Adam Clarke Commentary, Commentary on John, v. 11:15. 21. Wiersbe, The Wiersbe Bible Commentary, NT, p. 269. 22. Morris, The Gospel According to John, p. 483. 23. Wiersbe, The Wiersbe Bible Commentary, NT, p. 268. 24. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 334. 25. Bruce, The Gospel of John, p. 243. 26. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 11:17-19. 27. Ibid., vs. 11:20-27. 28. Morris, The Gospel According to John, p. 487. 29. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 953. 30. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 11:20-27. 31. Bruce, The Gospel of John, p. 244. 32. Pett, Peter Pett’s Commentary on the Bible, v. 11:24. 33. Wiersbe, The Wiersbe Bible Commentary, NT, p. 269. 34. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 11:23-27. 35. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 11:17-27. 36. Kostenberger, Encountering John, p. 131. 37. Utley, The Beloved Disciple’s Memoirs and Letters, v. 11:28. 38. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 11:28-33. 39. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 107. 40. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 11:34-44. Burge enhances: “According to Jewish burial customs, the deceased was to be buried the day he died, unless he died at night…The period of mourning was usually one week…One year later, the bones of the deceased were gathered and placed in an ossuary (or bone box)…Because the skeleton was dismembered the bones could be placed in a box no longer than the femur…no wider than the hips…no deeper than the rib cage. In about one case in four, relatives would inscribe…the name of the deceased on the side, end or lid of the ossuary. (Burge, p. 104). 41. Stedman, John, Who Is This Man, vs. 11:17-44. 42. Kostenberger, Encountering John, p. 131. 43. Jamieson, Fausset &Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on John, vs. 11:39-40. 44. Quoted in Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 11:39. 45. Utley, The Beloved Disciple’s Memoirs and Letters, v. 11:41. 46. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 108. 47. Jamieson, Fausset &Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on John, vs. 11:43-44. 48. Keener, The IVP Background Commentary, New Testament, p. 293. “This wrapping was thorough, binding the limbs to keep them straight and even the cheeks to keep the mouth shut…This tight wrapping would have made it hard enough for a living person to walk, not to mention a formerly dead person coming forth from the entrance of the tomb…” 49. Kostenberger, Encountering John, p. 130. 50. Wiersbe, The Wiersbe Bible Commentary, NT, p. 270. 51. Bruce, The Gospel of John, p. 249. 52. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1099. 53. Josephus Flavius, Wars of the Jews, Bk. 2, Ch. 8, 14. 54. Keener, The IVP Background Commentary, New Testament, p. 293. 55. Morris, The Gospel According to John, p. 504. 56. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 11:45-57. 57. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 336. 58. Bruce, The Gospel of John, p. 252. 59. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 11:54. 60. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 11:54-57. 61. Bruce, The Gospel of John, p. 252. 62. Morris, The Gospel According to John, p. 506. Six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom Jesus had raised from the dead. John 12:1 The countdown to the Passover and the crucifixion of Jesus had now begun in earnest. Jesus and his disciples visited once more at their safe-house in Bethany. The city of Bethany was one of the cities and boundaries laid down by the law where the overflow crowds of pilgrims could go and lodge for the Passover. [1] Of course, Jesus was already famous in Bethany due to the resurrection of Lazarus. It is only John’s gospel that mentions the presence of Lazarus there. [2] However, Lazarus was raised from the dead and was no doubt ready to enjoy a great banquet. Stedman cannot help but speculate on how Lazarus would be received in our day: “We can only imagine what the media today would do with a story like that. Lazarus would have been on the 700 Club and on the PTL program. He probably would have already signed a contract to write of his experiences during the four days he was dead! He would be so pressed he probably wouldn’t even have time to be at this supper!” [3] Lord, spare us! “Here a dinner was given in Jesus’ honor. Martha served, while Lazarus was among those reclining at the table with him” (12:2). There has been some question about this dinner or banquet, as to where it was served. Two other gospels, Matthew and Mark state that it was indeed in Bethany, and was at the home of Simon the leper (cf. Matt. 26:6-13; Mk. 14:3-9. The commentator Barnes feels certain that the banquet took place at Simon’s house. [4] Certainly, Simon was a healed leper or otherwise social contact with him would have been prohibited. Luke tells of a similar story that took place in the house of Simon the Pharisee (Lk. 7:36-50). Morris notes that this anointing probably took place in the Galilee, earlier in the ministry of Jesus. It was located in the house of a Pharisee, also by the name of Simon. There is no evidence that this Simon was a leper. The woman in that case also anointed Jesus from an alabaster jar and wiped his feet with her tears. It is specifically noted that she was a sinful woman. Morris says, “There is no reason for equating Mary of Bethany with Luke’s ‘sinner.’” [5] This meal in Bethany was obviously a banquet celebrating Jesus, but it might have included some celebration of the raising of Lazarus. It could have been a large banquet and Martha thus may have helped in the serving. Martha probably could not be kept from doing the thing she loved, serving others. Lazarus was probably just enjoying the good meal. Coffman says, “This is the only New Testament reference to activity on the part of persons raised from the dead by Jesus; and the glimpse of Lazarus’ life is one of normality.” [6] Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume” John 12:3 We have here an incredible and quite astounding picture of Mary’s service to Jesus. In this public banquet Mary came and poured a pint (.47 lit.) of pure nard on Jesus and began to wipe his feet with her hair. Since this was a public banquet it may have been that the feet of the guests were not washed as was the usual custom. Today we might wonder how Mary could have gotten under the table and ministered to Jesus. In those days regular meals were conducted with people sitting, but banquets were given Roman style, with people lounging alongside low-rising tables. [7] People propped up on their left elbows, ate with their right hands, with their feet pointing away from the table in a prone position. Therefore, it was very easy for Mary to anoint Jesus’ feet. In this account we note that the nard was a very precious item. With reckless abandon she broke the alabaster jar and poured its whole contents on Jesus (Mk. 14:3). Then she did a most unusual thing in that society. She let her hair down and wiped Jesus’ feet with her hair. In those days a respectable woman would never appear in public with unbound hair. [8] It is still true today in Israel that orthodox Jewish women try to always have their heads covered in some fashion when in public. When we look at this account we need to compare it with the corresponding accounts in Matthew 26:6-13 and Mark 14:3-9. In both these accounts we learn that the expensive anointment was also put on Jesus’ head. It no doubt ran down from his head and touched other parts of his body. Then the feet were anointed. It seems that John was very interested in the fact of Jesus’ feet being anointed. Since it was usually the lowest slave’s job to wash the feet of the guests, Mary was doing a very humble work. Barker and Kohlenberger say “…Wiping his feet with her hair was a gesture of utmost devotion and reverence.” [9] We are told that the aroma of the anointment filled the house where the banquet was held. How the fragrance of her act has also filled the pages of Christian history since that time. This act may make us wonder how we in our day can anoint Jesus with our precious things. It cannot just involve our giving to the church or even helping out some poor soul who is in need, although these things are important. What do we have today that is really precious? In this hurried and almost frantic age one really precious thing we have is time. It is precious because we seem to have less and less of it. One way we can pour precious oil on Jesus is to set aside some wholly devoted time just to worship and love him. This needs to be without distraction. It can be in a time of prayer or meditation or both. Barclay says, “There is a time for doing and for saying things; and, when it is past, they may never be said and never be done.” [10] This ointment is quite unknown to us in this day. However, for the ancients it was exceedingly precious. The encyclopedia tells us: “Spikenard, also called nard, nardin, and muskroot, is a class of aromatic amber-colored essential oil derived from Nardostachys jatamansi, a flowering plant of the Valerian family which grows in the Himalayas of Nepal, China, and India.” [11] In the Greek of this verse the expression is murou nardou pistikēs (perfume of nard that is pure). The descriptive word pistikēs has been much debated by scholars. It has been translated as “pure.” However, the truth is that no one actually knows what the word means. [12] It could refer to the fact that it was pure, or that it was a liquid. It could even refer to a place name. [13] A large part of the value of this substance was the great distance over which it had to be transported. But one of his disciples, Judas Iscariot, who was later to betray him, objected, “Why wasn’t this perfume sold and the money given to the poor? It was worth a year’s wages.” John 12:4-5. We might know that Judas would object to what he considered a waste of this valuable substance. Matthew 26:8, however, indicates that Judas was not alone and that several of the disciples objected and joined in with Judas. In the calculating mind of Judas Iscariot he was able to come up with a value to the ointment. It was worth more than 300 denarii (Mk. 14:5 NJB). Since a denari was about the value of a day’s wages for a working man (Mt. 20:1-16), it would have amounted to a year’s wages (people did not earn on Sabbaths and holidays). [14] So what we have here is something exceedingly precious. Each person can arrive at a value in his or her own currency. In the US today it would surely be worth a bare minimum of $20,000. This tells us that the family of Lazarus was not poor. Still, this ointment was more than likely an heirloom. Utley suggests that Mary was still unmarried and this very expensive spice was likely set aside as her dowry. [15] Amazingly, she was able to pour every drop of it out on Jesus. How important it is that we should give our roses to people while they can still smell them and not just bring roses to their funerals. [16] “He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it” (12:6). Not much was said in a derogatory way about Judas while he was alive. However, Jesus always knew that Judas was of the devil and would betray him (6:70-71). Because of his greed he sold the Lord for a few pieces of silver and then went out to a horrible end by hanging himself. John, near the end of the first century could accurately appraise the character of Judas. He was simply a thief. How poorly he compares here to Mary. He stole from Jesus and the disciples while Mary gave the most precious thing she had to the Lord. The Bible says, “The memory of the righteous is blessed, But the name of the wicked will rot” (Prov. 10:7 NAS). Judas had been designated as the keeper of the disciples’ funds. We note that he helped himself to make unauthorized withdrawals from the funds. They were carried by him in a money bag (Gk. glōssokomon) sometimes translated as money box. Whether bag or box, Judas usually had his hand in it. “‘Leave her alone,’ Jesus replied. ‘It was intended that she should save this perfume for the day of my burial. You will always have the poor among you, but you will not always have me’” (12:7-8). Barker and Kohlenberger comment: “Mary seems to have been the only one who was sensitive to the impending death of Jesus and who was willing to give a material expression of her esteem for him.” [17] It is interesting that after the resurrection several devout women came to anoint the body of Jesus, but they were too late. He was already risen from the dead. Mary anointed his body while she still had opportunity. Here we might remember the words of Isaac Watts’ great hymn: When I survey the wondrous cross On which the Prince of glory died, My richest gain I count but loss, And pour contempt on all my pride. What great lines! Charles Wesley reportedly said that he “would give up all his other hymns to have written this one.” [18] We realize that Jesus’ words were a very stern and embarrassing rebuke to Judas. Wiersbe suspects that this rebuke played a big part in his later decision to betray the Master. [19] Jesus’ words conveyed the idea that Mary would somehow “save” the perfume. Coffman feels that it was saved as “…a timeless and world-wide memorial to Mary’s name and honor.” [20] Indeed, Matthew and Mark speak of Jesus lauding her. Jesus says in Matthew 26:13, “Truly I tell you, wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her” (cf. Mk. 14:9). Jesus’ note on the poor is of interest. Societies will always have poor people no matter how affluent they are. The poor are always on the bottom rung of society. In some countries the poor are almost like the rich when compared to poorer nations. Meanwhile a large crowd of Jews found out that Jesus was there and came, not only because of him but also to see Lazarus, whom he had raised from the dead. John 12:9 It is clear that Jesus’ raising of Lazarus had a shocking and unifying effect upon the crowds of people, including those multitudes who were gathering for the Passover. The people wanted to see Jesus but they also wanted to get a glimpse of Lazarus who had been raised from the dead. At the major festivals, and especially at Passover, very large crowds gathered in Jerusalem. Jewish people came together throughout the land and from many foreign countries for this event. Barclay says that one occasion as many as 256,000 lambs were slain at Passover. He estimates a minimum of ten people for each lamb, and he calculates the crowds could be as large as 2,700,000. [21] There were crowds of people camping all over the hills near Jerusalem and thus we can see how many of these people were looking for Jesus and Lazarus. No doubt, the good news of Lazarus was like electricity running through the masses. “So the chief priests made plans to kill Lazarus as well, for on account of him many of the Jews were going over to Jesus and believing in him” (12:10-11). Clearly, the rampant jealousy and envy of the priests had caused the spirit of murder to lurk in their hearts. They could not stand the thought of the vast crowds going over to Lazarus and to Jesus. The Sadducees, who did not believe in the resurrection were now confronted with Lazarus who had now been raised from the dead. The leaders were very fearful of losing their positions. The Romans allowed much freedom in their ruled countries but the one thing they did not allow was civil disorder. When significant disorder occurred the Roman government acted swiftly upon those responsible and often removed those in authority. [22] Utley says, “The blindness and bias of these Jewish leaders reflect the darkness of fallen humanity.” [23] The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem. They took palm branches and went out to meet him, shouting, “Hosanna!” “Blessed is he who comes in the name of the Lord!” “Blessed is the king of Israel!” John 12:12-13 Clearly there were two crowds represented here. There were those residents who had been present in Bethany and the many who had come to be with Mary and Martha. Then there were the crowds who had arrived for the great festival. [24] This triumphal entry into Jerusalem was very important and was spoken of in all four gospels (cf. Matt. 21:1-11; Mk. 11:1-11; Lk. 19:28-38). We see people waving palm branches in this demonstration. It is only John who mentions the palm branches. As the people wave their palms they shout Hosanna, a Hebrew word meaning “Save, I pray…” [25] They seem to be quoting Psalm 118:1-29, which is part of the Hallel. Palm trees of various types flourish in the warmer parts of Israel but they can also be found at Jerusalem and other higher elevations. The waving of palms was a customary greeting for Israel’s heroes. They were used in the worship of God (Lev. 23:40) and we see the redeemed of Revelation 7:9 waving palms before the Lord. [26] Palms also have given their name to the great Christian holiday of Palm Sunday. “Jesus found a young donkey and sat on it, as it is written: ‘Do not be afraid, Daughter Zion; see, your king is coming, seated on a donkey’s colt’” (12:14-15). When we compare this to the accounts in the three synoptic gospels we get some added information. We learn that the triumphal march began around Bethphage and Bethany on the eastern side of the Mount of Olives. There Jesus sent the disciples to acquire a donkey colt that was somehow miraculously ready and waiting for him. When the celebration began people threw their garments over the colt and Jesus sat upon it. Then they spread leafy branches on the road and even threw their garments before Jesus. The people then proclaimed blessing on the kingdom of David; peace in heaven and glory to God in the highest (Mt. 21:1-9; Mk. 11:1-10; Lk. 19:28-38). As the people marched to Jerusalem they began to celebrate fulfilling Zechariah 9:9: “Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey.” Jesus’ action could not be mistaken. He was not the warrior king that the people, leaders and even the disciples had expected. He was arriving in humility on a little donkey as the Prince of Peace. [27] This type of entry must have discouraged Judas and perhaps helped set him on his final course of betrayal. “At first his disciples did not understand all this. Only after Jesus was glorified did they realize that these things had been written about him and that these things had been done to him” (12:16). The disciples were painfully slow to understand all this. They did not know they were watching scripture being fulfilled until after the resurrection. Perhaps many of the people were also still dense in their understanding and were looking vainly for an earthly king who would free them from the Romans. No doubt the Roman soldiers quartered in the nearby Fortress of Antonia laughed with scorn to see this king coming on a little donkey, without weapons and without armies. At this point they had no idea that someday soon this king would rule over the whole Roman Empire. “Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word. Many people, because they had heard that he had performed this sign, went out to meet him” (12:17-18). We seem to have crowds coming in two directions as we have said. One crowd was coming down the Mount of Olives and another crowd of pilgrims was going out from the city to meet Jesus. [28] What a glorious scene it must have been. Something within us makes us want to join in this great celebration. “So the Pharisees said to one another, ‘See, this is getting us nowhere. Look how the whole world has gone after him!’” (12:19). The Pharisees could only watch in envy and jealousy from the city walls. At this point it looked like their evil cause was lost. Now there were some Greeks among those who went up to worship at the festival. John 12:20 Here we note that Greeks came up to the Jewish festival of Passover. In the first century the Greek language was spoken throughout the Roman world. It is not that these people were actually of Greek descent but more than likely they were simply Gentiles who spoke Greek and were a part of the Greek-speaking culture. Kostenberger points out how in most instances the New Testament uses “Greeks” in contrast with “Jews,” and how the word simply means “Gentile.” [29] No doubt these “Greeks” were Gentiles who had become “God fearers” or “proselytes” to the Jewish faith. Many Gentiles were fed up with the horrors of the Gentile lifestyle and with its abhorrent idolatry. Thus they had become attracted to Judaism and its high standard of morality. Some had become proselytes to Judaism while others were not able to accept the required circumcision and had just become God-fearers. The synagogues of this early time had great numbers of these Gentiles in attendance and later they would come to make up a good portion of the early churches. We immediately think of people like the Ethiopian eunuch (Acts 8:27ff.); like Cornelius (Acts chs. 10-11); and Lydia (Acts 16:14ff.). Utley points out how the use of the Greek present tense indicates that these Gentiles were in the habit of going up to Israel’s feasts. [30] Pett says, “These God-fearing non-Jews were in direct contrast with the Pharisees. They saw what the majority of Pharisees refused to see.” [31] We have noted earlier how John in writing the Fourth Gospel was attempting to present Christianity in a way that the Greek-speaking world could understand and appreciate. After all, the Greeks by their nature had inquiring minds and were seekers after truth. [32] Mark with his gospel had attempted to do a similar thing to the Gentiles in Rome. “They came to Philip, who was from Bethsaida in Galilee, with a request. ‘Sir,’ they said, ‘we would like to see Jesus.’ Philip went to tell Andrew; Andrew and Philip in turn told Jesus” (12:21-22). There was probably a good reason why these Greek-speakers came to Philip. He had a Greek name and he most likely was a Greek-speaker himself. Philip was from Bethsaida, the little harbor town at the mouth of the Jordan River. It is interesting that his town was less than five miles (8 km.) from the border of the Decapolis, a Greek-speaking area that covered most of the eastern side of the Sea of Galilee. Obviously, Philip and the other disciples were dealing with Greek-speaking Gentiles every day in their social/commercial connections and in their fishing. [33] They all probably had to speak some Greek and that was the norm for most people living in the Mediterranean world. We should note at this point that Jesus came specifically to the Jewish people. He even forbade his disciples to minister in Gentile cities or areas (Matt. 10:5-6). Later in his ministry he did go to the Gentile cities of Tyre and Sidon, and for a brief time he ministered in the Decapolis. However, the main thrust of his work was always with the Jewish people. For this reason Philip and Andrew were both stunned that Greeks now wanted to see Jesus. The Greek tense indicates that they kept on asking to see the Lord. [34] When Philip turned to Andrew he turned to the right man. Andrew always had the reputation of bringing people to Jesus (1:41-42; 6:8-9). Jesus replied, “The hour has come for the Son of Man to be glorified.” John 12:23 This was a truly prophetic moment for Jesus. His own people had rejected him but the Gentiles were now seeking him. [35] When Jesus spoke of himself as being glorified he was speaking in terms that the Jews could not understand. Because of centuries of faulty teaching by Pharisees and others, they saw the Messiah only in terms of a conquering king who would free them from hated Roman rule. This was a total misconception and it failed to reckon with numerous prophetic scriptures that spoke of Jesus as a Suffering Servant who would give himself to free the Jews and all people from their sins (Isa. 53:5, 6, 8, 10; Dan. 9:21-27). When Jesus spoke of glorification, he was speaking of his crucifixion by which he would redeem humanity. Only in death would come life. Morris says, “The fact that the Greeks had reached the point of wanting to meet Jesus showed that the time had come for him to die for the world.” [36] Utley adds, “Apparently this was the last tick on the prophetic clock before Jesus’ death …” [37] Gentile God-fearers and proselytes had come to celebrate the Passover with the Jewish people. They were soon to learn that the Passover they were celebrating would at last reveal the true Passover Lamb who would take away the sins of the world (1:29, 36). They would no doubt watch as the real Passover Lamb would be crucified and slaughtered before their eyes. Clarke comments: “The time is just at hand in which the gospel shall be preached to all nations, the middle wall of partition broken down, and Jews and Gentiles united in one fold. But this could not be till after his death and resurrection, as the succeeding verse teaches.” [38] Jesus came to earth as the Son of Man (See discussion in 5:26-27). He was a real human being who came to the earth in real human flesh. By being a human he became acquainted with all our trials, temptations and sorrows. Therefore he was fully able to redeem humanity. The great mystery about Jesus was that he was fully man and at the same time fully God. [39] Hebrews 2:9 says, “But we do see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone.” Philippians 2:8 adds: “And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” When Jesus spoke of glorification it was beyond the understanding of the Pharisees and other leaders. For Jesus, to be glorified was to be crucified, to die a sinner’s death, to be resurrected and at last to ascend to the Father’s glory from which he came. All this had to happen before Gentile people could come into the kingdom. So it appears that Jesus, by not giving a response to the Greeks and by seemingly changing the subject, was giving a gentle “no” or possibly “not yet.” [40] “Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds” (12:24). Here Jesus deals with a very deep spiritual principle. It is only in dying that we really live. Wiersbe tells of some Christians who visited a remote mission station. One of them made a remark, “You certainly have buried yourself out here!” The missionaries replied, “We haven’t buried ourselves, we were planted!” [41] In the year 197 the church father Tertullian wrote, “The blood [of martyrs] is the seed of Christians.” [42] So Jesus is comparing himself and his followers to seeds that when buried in the ground bring forth an abundant harvest. As Morris says, “…the way of fruitfulness lies through death.” [43] To renounce “life” as most people understand it is to really gain the life that is everlasting. “Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life” (12:25). This advice goes against virtually everything we see and hear in the modern and postmodern world. Stedman speaks of the television programs, the magazines and popular songs that mouth this philosophy: “Your life is your own! Live it the way you please! Watch out for number 1! Do your own thing! Live so that you can join with Frank Sinatra singing, ‘I Did It My Way!’ But Jesus declares that if you follow that philosophy you will lose everything.” [44] It was for this reason that Jesus had to embrace the cross and die upon it. He thought of it as his “glory.” It is for this reason that in all true Christianity there is a cross (Matt. 16:24; Mk. 8:34; Lk. 9:23). To be real Christians we have to die to this world and literally be planted for Christ in this earth. In the Prayer of St. Francis, the great saint expressed this: Lord, make me an instrument of your peace: where there is hatred, let me sow love; where there is injury, pardon; where there is doubt, faith; where there is despair, hope; where there is darkness, light; where there is sadness, joy. O divine Master, grant that I may not so much seek to be consoled as to console, to be understood as to understand, to be loved as to love. For it is in giving that we receive, it is in pardoning that we are pardoned, and it is in dying that we are born to eternal life. Amen. [45] Quite contrary to the prevailing philosophy of this present evil age the scripture reminds us that we were bought with a price and that we should glorify God in our mortal bodies while we live on this earth (1 Cor. 6:20). If we love our lives and hold on to them we will lose them (Matt.10:39; Lk. 14:26) but if we lose them for Christ’s sake we will have them. Utley tries to help us understand this kind of eastern thinking. He says: “Christian doctrine, being Bible-based, often comes in paradoxical, tension-filled pairs. Eastern literature is characterized by these figurative, contrasting thought patterns. Often modern western readers force the paradoxes into either/or choices when they are meant to be both/and truths.” [46] He gives us some biblical examples of these paradoxes: predestination vs. free will; security of the believer vs. perseverance; Jesus as God vs. Jesus as man; Jesus equal to the Father vs. Jesus as subservient to the Father; instantaneous sanctification vs. progressive sanctification; Christian freedom vs. Christian responsibility; and God’s transcendence vs. God’s immanence. [47] “Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me” (12:26). A disciple is a follower and a learner. There is no way to be a disciple without following and learning from the Lord. Today we cannot follow Jesus naturally speaking but we can follow him by being disciples or learners of his word. We can also follow him by walking in his Holy Spirit. The word and the Spirit; the Spirit and the word are two key elements for modern disciples. Through the word and the Spirit we can walk after the Lord and serve him. Through these things we can be where the Lord is. We note some interesting things about this relationship. When Jesus died we died with him (Rom. 6:8); when he was resurrected, we were resurrected with him (Col. 3:1); when he took a heavenly seat we were seated with him (Eph. 2:6); and when he comes again we will appear with him (Col. 3:4). These honors have all the saints. Now my soul is troubled, and what shall I say? “Father, save me from this hour”? No, it was for this very reason I came to this hour. John 12:27 Jesus was being called upon to die in the prime of his life. No human being can be happy at the thought of his or her demise. Since Jesus was truly human he was probably tempted to call on his Father to save him but he knew that was not the choice he should take. He had come to the earth and lived for the very purpose of giving himself for his people. Bruce says of this moment, “This passage may be regarded as to some extent John’s counterpart to the Synoptic narrative of the agony in Gethsemane (cf. also 18:11).” [48] How could the divine Son of Man be placed upon a cross; how could the Son of God die and be buried in the earth? What paradoxes these were to consider! “His resolution was final. He wanted the Father’s name to be glorified, no matter what the cost!” [49] “‘Father, glorify your name!’ Then a voice came from heaven, ‘I have glorified it, and will glorify it again’” (12:28). Jesus had expressed his total surrender to the will of his Father. With this, another voice from heaven came to sustain him. We remember how that at critical points God had spoken audibly to Jesus. There was a voice at his baptism (Matt. 3:17), and another at his transfiguration (Matt. 17:5). Now as he faced the cross God spoke from heaven once again. At this time in their history the Jewish people no longer felt that authentic prophets were present. They felt that God could speak audibly but only in what they termed as the Bath Qol, or “daughter voice.” This was more of an indirect voice, a distant echo or faint whisper of the divine voice. [50] However, the voice the Jews heard was no echo or faint whisper. It came crashing as the sound of mighty thunder. Unfortunately, the voice was unintelligible to the Jews that day. “The crowd that was there and heard it said it had thundered; others said an angel had spoken to him. Jesus said, ‘This voice was for your benefit, not mine’” (12:29-30). It seems that many in the crowd knew that the voice was supernatural even if they did not understand it. Jesus understood it and no doubt gained some assurance and confidence from it. Yet, the voice was not necessary for him. It was only a sign to the people. Later in Acts we will see a similar thing as God spoke to Paul. All those traveling with him saw the light and heard the noise but did not understand what God was saying to him (Acts 9:3-8). Now is the time for judgment on this world; now the prince of this world will be driven out. John 12:31 Again, we are reminded that Jesus did not come to judge the world. However, with his coming both people and the devil brought judgment upon themselves. Jesus had come with marvelous teaching and spectacular signs and the people rejected him. The devil was about to crucify a perfectly innocent man and somehow that act would bring eternal judgment upon him and his kingdom. Paul speaks of this in Colossians 2:15. He says, “And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.” For ages the devil had strutted up and down the earth due to humanity’s fall. He was known as the god of this age (2 Cor. 4:4); the power of this dark world (Eph. 6:12); the ruler of the kingdom of the air (Eph. 2:2). However, with the cross his head was now bruised (Gen. 3:15). The cross was decisive for Satan. His forces were crushed at Calvary. It would take a few hundred years of mopping-up operations but essentially the decisive battle was over. Jesus could not have won the battle with a great show of force and with calling down legions of powerful angels. The battle had to be won through love, humility and sacrifice. As Tenney says, “It was a victory over the devil because the sacrifice of God triumphed over the selfishness which is the root of the devil’s whole philosophy.” [51] “‘And I, when I am lifted up from the earth, will draw all people to myself.’ He said this to show the kind of death he was going to die” (12:32-33). John has spoken previously of Jesus being lifted up (3:14; 8:28). This very thing was also spoken of in the Old Testament in Isaiah 52:13. [52] Strangely today it is still the cross that draws people to the Lord. John Newton was a reckless, dissolute, reprobate and slave trader, until in a great storm at sea he found Christ. With that, he became a pastor and hymn writer. Here is how he described the effects of the cross on his life: In evil long I took delight Unawed by shame or fear Until a new object met my sight And stopped my wild career. I saw One hanging on a tree In agony and blood Who fixed his languid eyes on me As near His cross I stood. Sure, never till my latest breath Will I forget that look It seemed to charge me with his death Though not a word He spoke. [53] Today, the essence of the gospel of the Lord Jesus is found in the cross. It is the cross that proves beyond the shadow of a doubt the evil that is in humankind and in the devil. It is the cross that makes people forsake sin and call on the name of the Lord for salvation. Today preachers may say many wonderful things but they need to be aware that it is the cross that draws people to the Lord and salvation. That should challenge all of us to proclaim the cross of Christ in our every sermon and to display that cross in our lives. The crowd spoke up, “We have heard from the Law that the Messiah will remain forever, so how can you say, ‘The Son of Man must be lifted up’? Who is this ‘Son of Man’?” John 12:34 The crowd was mystified by Jesus’ expression “Son of Man.” They knew that Daniel 7:13-14 spoke of such a one who was to come, but they read there that he would come in the clouds of heaven, that is with great glory, majesty and power. He would come with an everlasting dominion that would not be destroyed. How could that Son of Man be reconciled with the Son of Man who would be crucified and buried? Quite simply, the crowd was missing a great amount of critical information. They had no understanding of the biblical mystery of the dual comings of the Messiah. He would indeed come as a Suffering Servant to save Israel (Isa. 42:1-9; 49:1-13; 50:4-11; 52:13 – 53:12). At the end of the age he would come in the clouds of heaven in majesty and power to judge all nations. When the crowds spoke of the Law, it was a normal way of speaking of the whole Old Testament. It is interesting that this is the last mention made of the crowd in the Lord’s ministry. [54] “Then Jesus told them, ‘You are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you. Whoever walks in the dark does not know where they are going’” (12:35). John began his book by speaking about the importance of light. “By welcoming or avoiding this light that men show the quality of their lives and deeds (3:19-21; 1 Jn. 1:5ff.).” [55] The gospel light would shine only a little while longer and then the darkness would close in. In just one generation after this, darkness was everywhere in the land due to the Roman conquest of Israel. Hundreds of thousands perished in war and famine or were sold into slavery. It is interesting that the Qumran sectarians also contrasted the light with the darkness. They too spoke of children of light and children of darkness. [56] The darkness at last engulfed them as they were also destroyed by the Romans. Today one can visualize their concepts by looking at the Shrine of the Book in Jerusalem. The architecture contrasts dark colors with white to symbolize the struggle of darkness and the light. “‘Believe in the light while you have the light, so that you may become children of light.’ When he had finished speaking, Jesus left and hid himself from them” (12:36). When John wrote his little epistles he had much to say about walking in the light: “But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin” (1 Jn. 1:7). Tenney says: “A clear break is made in the sequence of John’s narrative with the second clause of 12:36. There is a change from public activity to private seclusion…the transition between the long public ministry of Jesus and the brief hours of private conference that preceded the passion.” [57] Even after Jesus had performed so many signs in their presence, they still would not believe in him. John 12:37 John has made clear throughout his gospel that the spectacular signs given to the Jewish people by Jesus should have helped promote their belief. Alas, this was not to be. As we have seen, the leaders asked for miraculous signs even while they were in the midst of seeing a miraculous sign. All this hardness and blindness was predicted long before by Israel’s prophets. “This was to fulfill the word of Isaiah the prophet: ‘Lord, who has believed our message and to whom has the arm of the Lord been revealed?’” (12:38). This passage is found in Isaiah 53:1. This important passage was also from the Servant Songs that Israel’s scholars had somehow overlooked. It is sad today that Israel still pays little attention to this whole section of scripture. This portion of God’s word also gives details of Jesus’ suffering and crucifixion. [58] The section makes plain that Jesus would be offered as an atonement for Israel’s sin (53:5). The Servant would be despised, oppressed, crushed and pierced, for the people’s iniquities. “For this reason they could not believe, because, as Isaiah says elsewhere: ‘He has blinded their eyes and hardened their hearts, so they can neither see with their eyes, nor understand with their hearts, nor turn— and I would heal them’” (12:39-40). These words are a reference to Isaiah 6:10. In Romans 11:7-25, Paul will later deal with this temporary hardness of Israel. [59] Paul will say: “…Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious. But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their full inclusion bring!” (Rom. 11:11-12). What a mystery we have here! Israel would stumble in unbelief. The gospel would then be offered to the Gentiles. In time, the Gentiles would make Israel jealous or envious. Then in the last days Israel would turn to the Lord. The Bible says that Israel and the Gentiles will then be joined together to make up one people and one holy temple to the Lord (Eph. 2:17-22; 3:6). It was initially very unfortunate for Israel. Because of their consistent unbelief their hearts were hardened. It is much like a very thin layer of ice forms on a pond and then it grows harder and thicker until a loaded truck can drive across it. God hardens our hearts only after we have hardened them ourselves. God causes our eyes to be blind only after we have refused to see. “Isaiah said this because he saw Jesus’ glory and spoke about him” (12:41). It is true that in Old Testament times many prophets and wise men glimpsed the coming Messiah and his salvation. We remember what Jesus said in 8:56: “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.” The prophets only glimpsed these things and they wanted to know more. Jesus says in Luke 10:24: “For I tell you that many prophets and kings wanted to see what you see but did not see it, and to hear what you hear but did not hear it.” (cf. 1 Pet. 1:10-12). John goes on to describe the difficult situation of that day saying, “Yet at the same time many even among the leaders believed in him. But because of the Pharisees they would not openly acknowledge their faith for fear they would be put out of the synagogue; for they loved human praise more than praise from God” (12:42-43). Apparently, a number of Jewish leaders secretly believed in Jesus but were terrified to confess that belief to their associates, lest they be put out of office and out of the synagogue. Wiersbe says, “…Nicodemus and Joseph of Arimathea belonged to this group initially, but eventually came out openly in their confession of Christ (Jn. 19:38ff.)…” [60] As we have mentioned previously, to be cast out of the synagogue was disastrous for the Jewish people in Israel. The likelihood was that they would be shunned by the community and even be barred from their necessary work. For those in high office it meant embarrassment and perhaps also being stripped of their positions. “Then Jesus cried out, ‘Whoever believes in me does not believe in me only, but in the one who sent me. The one who looks at me is seeing the one who sent me” (12:44-45). Once again Jesus claims to be divine. He and the Father are One. All through this gospel Jesus has claimed to be working together with God and fully representing God. All along this has been a stumbling block for Israel. “I have come into the world as a light, so that no one who believes in me should stay in darkness” (12:46). We have pointed out previously how John never gets away from his emphasis of Jesus being the light of the world and how humanity is to accept that light and walk in it while there is time. He has made clear that it is the sinfulness of the human race that causes people to walk in the dark. “If anyone hears my words but does not keep them, I do not judge that person. For I did not come to judge the world, but to save the world. There is a judge for the one who rejects me and does not accept my words; the very words I have spoken will condemn them at the last day” (12:47-48). Jesus came not to judge but to save. However, we have seen that in rejecting his message people bring judgment upon themselves. That is also true of nations. Jesus makes plain that there will be a final judgment of all humanity. “For I did not speak on my own, but the Father who sent me commanded me to say all that I have spoken. I know that his command leads to eternal life. So whatever I say is just what the Father has told me to say” (12:49-50). In these two verses Jesus makes a quick summary of the essential themes of his ministry. [61] With this, he officially closes out his long public ministry to the Lord’s own people. [62] 1. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 12:1-8. 2. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1099. 3. Stedman, John, Who Is This Man, vs. 12:1f. 4. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 12:2. “The names of Martha and Lazarus are mentioned because it was not in their own house, but in that of Simon.” 5. Morris, The Gospel According to John, p. 508. 6. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 12:2. 7. Keener, The IVP Background Commentary, New Testament, p. 294. 8. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 12:1f. 9. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 337. 10. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 12:1-8. 11. Wikipedia. https://en.wikipedia.org/wiki/Spikenard Guzik citing Eerdman adds: “Spices and ointments were often used as an investment because they occupied a small space, were portable, and were easily negotiable in the open market.” (Guzik, vs. 12:1-3). 12. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 12:1-8. 13. Utley, The Beloved Disciple’s Memoirs and Letters, v. 12:3. 14. Bruce, The Gospel of John, p. 256. 15. Utley, The Beloved Disciple’s Memoirs and Letters, v. 12:3. 16. Wiersbe, The Wiersbe Bible Commentary, NT, p. 271. 17. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 337. 18. Hymnary Organization. https://hymnary.org/text/when_i_survey_the_wondrous_cross_watts 19. Wiersbe, The Wiersbe Bible Commentary, NT, p. 272. 20. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 12:7. 21. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 12:12-19. 22. Ibid., pp. 9-11. 23. Utley, The Beloved Disciple’s Memoirs and Letters, v. 12:10. 24. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 338. 25. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p.100. Keener adds: “Psalms 113-118, called the Hallel, were regularly sung at Passover season, so these words were fresh in everyone’s mind.” (Keener, p. 295). 26. Morris, The Gospel According to John, p. 519. Pett augments: “Palm branches had become a national symbol (compare the Jewish histories 1 Maccabees 13:51; 2 Maccabees 10:7), and they appeared on coins that the Jewish nationalists produced during the war with the Romans in 66-70 AD.” (Pett, vs. 12:12-15). 27. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 12:12-19. 28. Bruce, The Gospel of John, p. 261. 29. Kostenberger, Encountering John, p. 137. 30. Utley, The Beloved Disciple’s Memoirs and Letters, v. 12:20. 31. Pett, Peter Pett’s Commentary on the Bible, vs. 12:20-21. 32. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 12:20-22. 33. Keener, The IVP Background Commentary, New Testament, p. 295. 34. Morris, The Gospel According to John, p. 525. 35. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 12:22. 36. Morris, The Gospel According to John, p. 524. 37. Utley, The Beloved Disciple’s Memoirs and Letters, v. 12:21. 38. Clarke, The Adam Clarke Commentary, Commentary on John, v. 12:23. 39. Utley, The Beloved Disciple’s Memoirs and Letters, v. 12:23. “The ‘Son of Man,’ This is an Aramaic phrase that simply meant ‘human being’ (cf. Ps. 8:4; Ezek. 2:1). However, it is used in Dan. 7:13 with the added connotation of Deity. This is Jesus’ self-designated title that combines his two natures, human and divine (cf. 1 John 4:1-3).” Wiersbe adds: “…Some teachers held that there were two Messiahs, one who would suffer and one who would reign.” (Wiersbe, p. 273). 40. Kostenberger, Encountering John, p. 139. 41. Wiersbe, The Wiersbe Bible Commentary, NT, p. 274. 42. Clerus Organization. http://www.clerus.org/clerus/dati/2004-05/31-13/12MarIn.html 43. Morris, The Gospel According to John, p. 527. 44. Stedman, John, Who Is This Man, vs. 12:12-26. 45. Loyola Press. http://www.loyolapress.com/our-catholic-faith/prayer/traditional-catholic-prayers/saints-prayers/peace-prayer-of-saint-francis 46. Utley, The Beloved Disciple’s Memoirs and Letters, v. 12:26. 47. Ibid. 48. Bruce, The Gospel of John, p. 265. 49. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 339. 50. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 12:27-34. 51. Tenney, John, The Gospel of Belief, p. 188. 52. Keener, The IVP Background Commentary, New Testament, p. 295. 53. Quoted in Ray C. Stedman, Ray Stedman Expository Studies, Commentary on 1 John, 2010, Comment on 4:6-13. http://www.studylight.org/commentaries/rsc/view.cgi?bk=61&ch=1. 54. Morris, The Gospel According to John, p. 533. 55. Bruce, The Gospel of John, p. 269. 56. Keener, The IVP Background Commentary, New Testament, p. 296. 57. Tenney, John, The Gospel of Belief, p. 193. 58. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 12:38. 59. Bruce, The Gospel of John, p. 271. 60. Wiersbe, The Wiersbe Bible Commentary, NT, p. 275. 61. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 956. 62. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 341. It was just before the Passover Festival. Jesus knew that the hour had come for him to leave this world and go to the Father. Having loved his own who were in the world, he loved them to the end. John 13:1 When we come to the preparation for the Passover, we come into an area where there has been a great number of conflicting opinions. In fact, the whole timing of Passover and Jesus’ death has been hotly debated through the centuries. Because of the many scholarly opinions and seeming conflicts, we will probably not be able to speak with absolute certainty on this whole subject. Even the gospels themselves seem to present a conflicting scenario. Since we are now two thousand years distant from these events, it makes it all the more difficult. Nevertheless, we will try our best to sort out a reasonable approach. By way of background, quite a number of Bible scholars feel that Jesus was crucified in the year AD 30. Some scholars have gone to great lengths to determine this date. They have checked the phases of the moon in the early centuries (Israel operates on a lunar calendar). In the year AD 30, the fourteenth of the Hebrew month of Nisan, or Passover, fell on Thursday. Thus the day of Jesus’ crucifixion would have been on Thursday in the late afternoon and not on Friday according to this scientific evidence. [1] The Day of Preparation mentioned would then have been for the Passover Sabbath and not for the normal Sabbath (Passover can fall on any day of the week and it always begins with a Sabbath). In effect, there would have been two Sabbaths in close proximity to each other. The interesting use of “Sabbaths” (Gk. sabbaton) in the plural in Matthew 28:1, seems to corroborate the passing of two Sabbaths while Jesus was in the tomb. [2] Alfred Edersheim (1825-89) was a biblical scholar and Jewish convert to Christianity. He had deeply studied the Talmud and Torah and was very familiar with Jewish practices. Edersheim in his book The Temple carefully explains the Passover chronology for us. He tells us how the festival of Passover included Unleavened Bread, and lasted from the fourteenth to the twenty-first days of Nisan (a total festival time of eight days). [3] Edersheim states that the Passover lambs in Jesus’ time were slaughtered on the afternoon of the fourteenth. Because of the multitudes of Passover lambs to be slaughtered, the daily evening sacrifice on the fourteenth, which normally would have been slain at 2:30 PM and offered at about 3:30, was moved up an hour. [4] At the beginning of the fourteenth day, the leaven was removed from homes. If all the leaven had not been removed the previous evening it could be removed in the forenoon of the fourteenth. [5] The leaven was then taken out and burned by the head of the family. In Judea some work could continue until mid-day. However, new work could not be started on the fourteenth day. As we have mentioned, the Passover lambs were sacrificed in the afternoon of the fourteenth day. As Edersheim, and others mention, the Paschal Supper for Israel would have necessarily happened at the beginning of the fifteenth day, which would have started after sundown of course. [6] Because of the Jewish calendar and the fact that festivals began in the evening, the chronology of Passover can be quite complicated. All our gospel writers even seem to record the events somewhat differently. Of course, there is a great deal of confusion and varying opinions among Gentile commentators today. John seems to make clear that Jesus was crucified in the afternoon of Nisan 14, as the other Passover lambs were being slain. This would mean that the Passover meal of Jesus would have happened on the previous evening. This being the case, we can suspect that the meal was more of a commemoration and teaching session rather than an actual Passover where the lamb was slain and eaten. We actually have no mention of the lamb, [7] and judging from the tensions between Jesus, his disciples and the temple leadership, it may have been difficult if not impossible for a lamb to have been slain by Jesus and his followers. We note from history that the Essenes celebrated Passover a day early because they had similar tensions with the temple establishment. Thus, some of the difficulty in dating may be the result of two different calendars for Passover. [8] At the heart of the problem in dating is the fact that the three synoptic gospels seem to declare that the feast of Jesus and his disciples happened as Passover began (Mt. 26:17, 19; Mk. 14:12, 14, 16; Lk. 22:7-8, 15). This might be cleared up when we remember that the Passover began at sundown of Nisan 13 (Wednesday evening). [9] This was the actual start of the holiday and its preparation. It was a possible time for Jesus and his disciples to have had their meal. This would have allowed for Jesus to be crucified the next day with the Passover lambs. It would also have allowed for Jesus to be in the tomb three days and three nights as the prophecy of Matthew 12:40 requires. As we can see, the whole subject of dating for the Passover and crucifixion is an extremely complex mind-bender. The subject has been muddled considerably by the subsequent practices of the church and of Judaism. There are many factors that enter in and we will probably have to wait until the second coming of Jesus to get it completely solved. We note that the crowds are no longer present. It has been narrowed down to just Jesus and his twelve disciples. [10] The emphasis is now on his great love for them. He would love them to the end. The next few hours would be a time of his intense teaching. In our years of Israel work my wife and I have done many Passovers in order to help Gentiles understand their significance. We have never used lamb or even the shank bone of a lamb. Instead, we have always emphasized that our Lamb is living and present with us in the celebration. It may be this kind of Seder that Jesus had with his disciples. The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus. John 13:2 Wiersbe notes that Judas is mentioned more in John than any of the other gospels. [11] We see that it was in this supper that the devil took over the heart of Judas. It is important that we understand something of the devil’s working in human lives. So far as we can see from the Bible, Satan is not omniscient or all-knowing. Neither is he omnipresent, for he has to work through his agents. [12] The Jewish people feel that although Satan cannot know what is going on in our minds he can nevertheless give us an evil impulse (Heb. yatzer ha-ra). It seems that he did this very thing to Judas. Now obviously, in Jesus we have the power by our faith to resist such impulses. Unfortunately, Judas was not a truly converted person and was apparently missing this shield of faith. “Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God; so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist” (13:3-4). Can we even imagine this scene? Jesus was the most powerful figure on earth as Son of the Most High God. Yet, he immediately assumed the position of the lowest servant. We know from other references that at this time the disciples were in the midst of a hot argument about which one of them would be the greatest (Lk. 22:24). It was customary that when guests came into a house the lowest servant would wash their feet. The disciples in their pride would certainly not submit themselves to doing such a job for each other. It was at this point that Jesus prepared himself to do the necessary washing. In those days there were some major Roman roads to the main cities but many roads were nothing more than dirt trails. Since most people wore sandals in the warmer months (most of the year) their feet became very dirty. It was therefore customary for the lowest slave of a household to wash the feet of the guests. It was considered an insult when feet were not washed (cf. Lk. 7:36-50). Foot-washing therefore became a metaphor for humble service. [13] What a symbol this was of Jesus great love for his disciples! He laid down his life for his friends (Jn. 15:13). Although he was rich, for their sakes he became poor (2 Cor. 8:9). Barclay says, “Few incidents in the gospel story so reveal the character of Jesus and so perfectly show his love…” [14] “After that, he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him” (13:5). What a picture! Paul will later speak of it in Philippians 2:6-7. He will say of Jesus: “Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness.” It was the thing about Jesus being a servant that the Jews could not comprehend. He would continue in his servanthood to become obedient to death upon a cross. He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” Jesus replied, “You do not realize now what I am doing, but later you will understand.” John 13:6-7 Wiersbe comments, “It takes humility and grace to serve others, but it also takes humility and grace to allow others to serve us.” [15] Peter was not noted for that kind of humility. He was noted for occasionally telling Jesus what to do or what not to do. [16] Jesus knew that the foot-washing would be better understood on the other side of Calvary. Of course, a lot of other things about Jesus would be better understood then. “‘No,’ said Peter, ‘you shall never wash my feet.’ Jesus answered, ‘Unless I wash you, you have no part with me’” (13:8). Utley says that this expression is a strong double negative in the Greek. Peter is saying, “never no never under any circumstances.” [17] Utley also feels that this idiom has to do with inheritance (cf. Deut. 12:12; 2 Sam. 20:1; 1 Kgs. 12:16). [18] This verse has deep spiritual implications for believers today. Our lives have been cleansed and purged by the atonement of the Lord. Still, we spend our days walking in this filthy and polluted world system. Our feet are the part of us that touch the ground. Quite simply, although we are clean in Christ, our feet still get dirtied in the world. It is absolutely necessary that we allow the Lord to wash our feet with his presence, with his word and with his Holy Spirit. There is a serious warning here. If we do not allow this daily washing of our feet it may prove that we have no part with the Lord and his kingdom. Someday we will walk on a street of gold (Rev. 21:21) and we will never have to worry about dirty feet again for all eternity. Walking with Christ means keeping ourselves unspotted from the world (Jam. 1:27). It is interesting that in the Old Testament priests bathed completely when they came into the priesthood (Exo. 29:4). This experience was never repeated, but they did wash their hands and feet in the laver before ministering in the tabernacle each day (Exo. 30:18-21). [19] “‘Then, Lord,’ Simon Peter replied, ‘not just my feet but my hands and my head as well!’” (13:9). We have to appreciate impetuous Peter. His mouth was usually in gear before his brain was. But in spite of that, we always sense a true heart that really wanted to wholly serve the Lord. Peter’s reply reminds us of Paul’s words regarding sanctification in 1 Thessalonians 5:23: “May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.” “Jesus answered, ‘Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you.’ For he knew who was going to betray him, and that was why he said not every one was clean” (13:10-11). Jesus speaks here of the two cleansings. The first is the cleansing of the whole person with the blood of the Lamb. This whole cleansing is never repeated. The second is the daily cleansing brought about by the washing of the word and the Holy Spirit. The Greek words used here point out the difference. The Greek word for bath is louō, and means washing the whole body while the washing of a part of the body is niptō. [20] When we are saved, our whole body is washed by the blood of the Lamb, but this is not repeated. Our sins are thus washed away and forgiven (see 1 Cor. 6:9-11; Tit. 3:3-7; and Rev. 1:5). The other washing is daily. Once again, it is made clear that the daily washing of our feet in a spiritual sense is indispensable for fellowship with the Lord. [21] The theologians would call this progressive sanctification. Jesus knew that all the disciples were not clean. Judas was never truly saved and Jesus always knew it. No doubt, the Lord had tried to reach him on many occasions but to no avail. There is clear evidence that on this night of the supper the Lord was still trying to reach the heart of Judas. Judas refused, just “as the rock in a flower garden refuses to respond to the genial influences of spring!” [22] When he had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them. John 13:12 “The discernment of the disciples developed slowly. It took them a long time to begin to comprehend the intensity of Jesus’ love for them and the nature of his humility in dealing with them.” [23] It appears from scripture that the disciples were slow learners, but we today may be even slower learners. It has taken us two thousand years and we still do not understand many of the Lord’s simplest teachings. Jesus’ action would surely put an end to the argument about who was the greatest. Jesus said to them in Luke’s Passover account: “The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves” (Lk. 22:25-26). “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet” (13:13-14). The word for teacher here is the Greek didaskalos and it is quite equivalent to the Jewish word “Rabbi.” [24] Although Jesus has given a teaching to the church we can be quite sure that he was not establishing another sacrament like Baptism and the Lord’s Supper. Some groups have done foot-washing over the years. In my ministry experience I have run into this practice a time or two. Our roads today are no longer filled with dust. Most of us wear shoes and not sandals, and thus there is really no practical reason to wash each-other’s feet. In those services where I have attended, it seemed to be more of an embarrassing thing than a blessed sacrament. I have to admit that I came away from these experiences mostly perplexed rather than edified. The New Testament does not make a continual requirement for such a thing. In fact we never see it again in the New Testament by way of teaching or practice. [25] What is taught by this instance is that Christians should be ready to do the lowest service for each other. [26] Just as the Lord did not come to be served but to serve (Matt. 20:28), we likewise should not seek to be served but to serve. Today such a “foot-washing” in the church could be any needy service to members of the body. It could amount to a hospital visit for the sick, or prayer for one in need, or even a mutual confession of sin (Jam. 5:16). There are many ways we can wash the feet of the saints today (cf. 1 Tim. 5:10). “I have set you an example that you should do as I have done for you. Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him” (13:15-16). The example of Jesus is very clear and we should follow it. We are not greater than our Master. Whatever he did we should try to imitate. Regarding what he had to endure and suffer, there is an excellent chance that we will have to endure and suffer the same things. There is even a cross for us as Jesus makes very clear (Matt. 10:38; Mk. 8:34; Lk. 9:23). “Now that you know these things, you will be blessed if you do them” (13:17). The New Testament has no patience with those who only hear and never do what is commanded of them. Coffman says, “…It is not in the mere knowledge of sacred truth, but in the faithful obedience of it, that men are blessed.” [27] We will soon notice in John’s Gospel that there begins to be a very strong emphasis upon obedience. “I am not referring to all of you; I know those I have chosen. But this is to fulfill this passage of Scripture: ‘He who shared my bread has turned against me.’ I am telling you now before it happens, so that when it does happen you will believe that I am who I am.” John 13:18-19 Here we remember the Lord’s stern words, “For many are invited, but few are chosen” (Matt. 22:14). It is probable that Judas was called but never chosen. Jesus uses Psalm 41:9 and deals with it as a sort of prewritten treachery of Judas. [28] Where the NIV here has “turned against me,” many other translations have the words “lifted his heel against me” (NAS, ASV, ESV, NKJ, NRS, RSV). This could be a picture of a horse lifting up his heel as it prepared to kick. “Very truly I tell you, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me” (13:20). It seems here that the matter of agency is reflected. When a person is sent, that person goes with all the authority of the sender. Jesus came in the authority of the Father. The ones he sends out go with the authority of Jesus. This statement has powerful implications for present-day disciples. These can go out with full authority from the Lord to do mighty works and to proclaim the gospel with power. “After he had said this, Jesus was troubled in spirit and testified, ‘Very truly I tell you, one of you is going to betray me’” (13:21). Suddenly, with Jesus’ words a very dark shadow was cast over the supper. No doubt, all the disciples wondered if the words could possibly apply to them (v. 22). Jesus had spoken of this problem before (6:70) but somehow the information did not soak into to their minds. Barclay comments concerning Judas: “He must have been the perfect actor and the perfect hypocrite. One thing is clear—if the other disciples had known what Judas was about, he would never have left that room alive…” [29] Undoubtedly, Peter himself would have torn him limb from limb. “His disciples stared at one another, at a loss to know which of them he meant” (13:22). I do not believe that there is a disciple alive today who has not at some point wondered if he or she could betray the Lord. Such a thought is usually overcome immediately by our God-given faith in Jesus. Judas did not have such an advantage and the thought of betrayal took root in his heart. Finally he sold himself to the power of evil and to treachery. [30] WHO IS THE TRAITOR? One of them, the disciple whom Jesus loved, was reclining next to him. John 13:23 To appreciate this section of scripture we need to get some understanding of table arrangement in the first century. For regular meals the people sat in chairs but for banquets they lounged around low-lying, “squared U shaped” tables. These were a few inches off the floor and the diners propped up on their left arms and fed themselves with their right hands. They usually had pillows and cushions to recline upon. With such an arrangement, the head was near the table and the feet were stretched out as in a prone position. Those who served did so from inside the “U” shaped table. Around such Roman or triclinium-style table the position of the host was at the top or center of the “U” with the position of honor at his left. [31] From the story we note that the Beloved Disciple, or John, was at the right of the host and thus leaning on Jesus’ breast. We do not know who was at Jesus’ left in the position of honor. However, since Jesus was able to later pass a morsel to him, this person almost certainly had to be Judas. Thus, Jesus was still trying to reach out to him, putting him in a place of honor. “Simon Peter motioned to this disciple and said, ‘Ask him which one he means.’ Leaning back against Jesus, he asked him, ‘Lord, who is it?’” (13:24-25). It is clear that Peter was not in the place of honor at this banquet. He may have been at one of the far ends of the table. We note that John’s name is never mentioned in his gospel and that this was the same with the writers of all the other gospels. He was obviously close enough to Jesus to whisper to the Lord without the other disciples hearing. “Jesus answered, ‘It is the one to whom I will give this piece of bread when I have dipped it in the dish.’ Then, dipping the piece of bread, he gave it to Judas, the son of Simon Iscariot” (13:26). Jesus dipped the unleavened bread into one of the dishes near him and passed it to Judas. In the Passover celebration there is a dipping into the haroset, which is made up of a mixture of fruit and wine. It is a very pleasant and tasty dish. If Jesus had dipped into this and passed it to Judas it would have been a sign of special friendship. [32] However, if Jesus sensed that the lot was cast and that Judas could not be redeemed, he could have dipped the bread into the bitter herbs. In the Passover meal this is often made up of extremely hot and bitter horseradish. The fact that Judas immediately got up and left makes us wonder if it was not the bitter herbs that Jesus gave him. Often in Passover celebrations the guests spew, grimace and complain when this dish is served. For certain, the next few hours would be the most bitter hours of Judas’ life. “As soon as Judas took the bread, Satan entered into him. So Jesus told him, ‘What you are about to do, do quickly.’ But no one at the meal understood why Jesus said this to him” (13:27-28). Satan, who is mentioned only here in John’s gospel, then took full control of Judas as the latter made a quick exit. [33] Judas left before the Lord instituted his special supper, as recorded in the other gospels. “Since Judas had charge of the money, some thought Jesus was telling him to buy what was needed for the festival, or to give something to the poor” (13:29). Barker and Kohlenberger say, “The reference to making a purchase for the Passover may corroborate the view that this Last Supper was held on the night preceding the Passover…” [34] Judas walked away from the Light that night. When we walk away from the light the shadows are always in front of us, but when we walk to the light the shadows are behind us. Judas faced a dark and dismal future. His quick departure was no concern to the other disciples. They thought he was going out to buy for the coming festival or else give alms to the poor. Burge mentions that almsgiving was a Passover tradition and that even the gates of the temple were left open so the beggars could assemble and receive gifts that night. [35] It is amazing that Jesus and his disciples lived on charity but they still were in the habit of giving gifts to others. [36] “As soon as Judas had taken the bread, he went out. And it was night” (13:30). Judas left the light and plunged off into the darkness. It was his hour, a time when darkness reigned (Lk. 22:53). He loved darkness better than light because his deeds were evil (3:19). When he was gone, Jesus said, “Now the Son of Man is glorified and God is glorified in him. If God is glorified in him, God will glorify the Son in himself, and will glorify him at once. John 13:31-32 It was probably a great relief for Judas to be gone. Now Jesus could begin preparing his disciples for what lay ahead. The Lord immediately launches into a subject that some have called the theme of his gospel, the subject of glory. [37] Around this subject Jesus weaves his rather lengthy farewell discourse (13:31 –17:26). In some ways it is similar to the farewell of Moses or that of Jacob (Gen. ch. 49; Deut. chs. 20-34). [38] Jesus needed to tell them of his soon departure. He spoke of it in terms of his glorification, since it would be by his death on the cross that he would be glorified. When we think of the cross we think of everything besides glorification. Jesus however knew that the cross was the will of God and that it would bring glory to himself and to his Father. He knew that his disciples could not immediately follow him in this plan, but they surely would follow him later. The word “glorify” is a key word for Jesus as he mentions it five times in verses 31 and 32. [39] Jesus knew that by going to the cross he would bring glory to his Father because he would finish up his great plan of salvation. By going through the awful cross and being buried he would finally be raised from the dead and then later ascend to heaven and the glory of the Father which he had once left in order to redeem humankind. “My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come” (13:33). This information must have been terribly shocking to the disciples. They had left everything in order to follow the Master and now he was leaving them. They no doubt felt like scared little children. Jesus addresses them with the Greek diminutive, teknia, or “little children.” This designation is found only in this verse. [40] “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” (13:34-35). The command to love had been given in the Old Testament (Lev. 19:18) but now it has been given an entirely new meaning based on Jesus and his sacrifice. They were to love as he had loved them. They were even to lay their lives down for the brethren (1 Jn. 3:16). Many in Old Testament times felt they were to love their friends and hate their enemies. The sectarians of the Dead Sea Scrolls had said that they were “to love all the sons of light and hate all the sons of darkness.” [41] However, Jesus taught that love was even to go out to enemies. In the time of Tertullian he remarked that the pagans were saying: “See, said they, how they love one another, and are ready to lay down their lives for each other.” [42] It is nice when the pagans can say such things about the church. “Simon Peter asked him, ‘Lord, where are you going?’ Jesus replied, ‘Where I am going, you cannot follow now, but you will follow later’” (13:36). There is an amazing accuracy in this prophecy of Jesus. Peter would follow Jesus and would eventually be crucified on a Roman cross just like his Master. “Peter asked, ‘Lord, why can’t I follow you now? I will lay down my life for you” (13:37). Stedman asks us how many times we have heard such things from our children. They demand, “Why can’t I go, Daddy?” [43] Peter had no idea what he was asking. He could not walk into the future and it would soon be obvious that he could not walk very well even in the present. “Then Jesus answered, ‘Will you really lay down your life for me? Very truly I tell you, before the rooster crows, you will disown me three times!’” (13:38). Jesus here gave Peter a very accurate word of prophecy. He would disown the Lord three times before the rooster would crow that very night. “The crowing of the rooster was reckoned as the watch between twelve midnight and three o’clock in the morning.” [44] The first crowing happened about 12:30 AM according to some reports. [45] I remember how during our four year stay in the Galilee it seemed the roosters crowed most of the night. One would crow and another would answer and it would go on and on. For Peter, the roosters didn’t have a chance to crow before he denied his Lord. Guzik comments, “Poor Peter! He would have died for Jesus but he could not stand being laughed at for Jesus’ sake. To him, a servant-girl’s tongue was sharper than an executioner’s sword.” [46] 1. James Burton Coffman, Commentary on Mark, Coffman Commentaries on the Old and New Testament (Abilene, TX: Abilene Christian University Press, 1983-1999), v. 15:42. http://www.studylight.org/com/bcc/view.cgi?book=mr&chapter=001 2. Ibid. 3. Alfred Edersheim, The Temple, Its Ministry and Services (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1975), p. 208. 4. Ibid. pp. 212, 222. 5. Ibid., p. 220. 6. Ibid. 7. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 341. 8. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 957. Pett adds: “We do know that the Essenes had their own calendar to which they rigidly adhered, and forbade their members to follow the orthodox calendar, and they would therefore celebrate the Passover on a different day from the priests. And there are grounds for suggesting that Galileans, an independent lot who were looked on by Judeans as somewhat unorthodox, may well have celebrated the Passover a day earlier than Judeans. Thus it may be that Jesus and his disciples, who were Galileans, followed this Galilean tradition, if it existed, and celebrated the Passover a day earlier than the priests.” (Pett, vs. 13:36-38). Pfeiffer and Harrison augment: “Was the meal in the upper room a fellowship meal, or was it truly the Passover? In two other passages John seems to say that the Passover had not yet come (13:29; 18:28)…John may represent a protest against the official Jewish observance of the day, on the ground of following a different calendar, in line with the practice of the Qumran sect…” (Pfeiffer &Harrison, p. 1101). 9. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 120. 10. Ibid., p. 119. 11. Wiersbe, The Wiersbe Bible Commentary, NT, p. 276. 12. Pett, Peter Pett’s Commentary on the Bible, v. 13:2. 13. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 121. 14. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 13:1-17. 15. Wiersbe, The Wiersbe Bible Commentary, NT, p. 277. 16. Utley, The Beloved Disciple’s Memoirs and Letters, v. 13:6. 17. Ibid., v. 13:8. 18. Ibid. 19. Wiersbe, The Wiersbe Bible Commentary, NT, p. 277. 20. Tenney, John, The Gospel of Belief, p. 200. 21. Bruce, The Gospel of John, p. 283. 22. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 13:12-20. 23. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 342. 24. Bruce, The Gospel of John, p. 284. 25. Utley, The Beloved Disciple’s Memoirs and Letters, vs. 13:14-15. 26. Morris, The Gospel According to John, p. 551. 27. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 13:17. Bruce adds: “…but that Jesus’ words in verse 14 and 15 should be understood as the institution of a recurring sacramental act is (to say the least) doubtful.” (Bruce, p. 285). 28. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p.103. 29. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 13: 21-30. 30. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 13:22-30. 31. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 13:21-30. 32. Ibid. vs. 13:21-20. 33. Morris, The Gospel According to John, p. 557. 34. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 343. 35. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p.124. 36. Clarke, The Adam Clarke Commentary, Commentary on John, v. 13:29. 37. Pett, Peter Pett’s Commentary on the Bible, vs. 13:31-38. 38. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p.124. 39. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 344. 40. Bruce, The Gospel of John, p. 293. 41. Samuel Tobias Lachs, A Rabbinic Commentary on the New Testament, The Gospels of Matthew, Mark and Luke (Hoboken, NJ &NY: Katav Publishing House, Hoboken, NJ and Anti-Defamation League of B’Nai B’rith, New York, 1987), p. 107. 42. Quoted in Clarke, The Adam Clarke Commentary, Commentary on John, v. 13:35. 43. Stedman, John, Who Is This Man, vs. 13:18-38. 44. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 345. Utley adds: “…This must have been a Roman rooster. Jews did not allow animals in the city because it was holy ground. This is why most wealthy people had gardens (which needed fertilizer) outside the city walls on the Mt. of Olives. The Garden of Gethsemane was one such garden.” (Utley, v. 13:38). 45. Keener, The IVP Background Commentary, New Testament, p. 298. 46. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 13:36-38. “Do not let your hearts be troubled. You believe in God; believe also in me.” John 14:1 Steadman thinks that this verse might make up a good lesson on stress management. [1] We are in a very stressful world and more and more people are stressed out. As recent as 2001 the Girl Scouts of America introduced a “Stress Less Badge” for girls aged eight to eleven. It pictured an embroidered hammock that was suspended from two green trees. [2] Max Lucado speaking on the 700 Club in 2009 noted that today’s children have the anxiety level of the psychiatric patients in the 1950s. [3] We can surely believe that the eleven disciples were stressed out as the night of Jesus’ trial, conviction and crucifixion rapidly closed in upon them. In this passage, he assured them that he would return to them but they did not seem to understand the particulars of this promise. The sense of the Greek used here signifies that they should “stop being troubled,” so clearly, they were already deeply troubled. [4] Jesus charged them to have faith in God. How often in our own lives has the simple recovery of faith turned our shadows into sunshine? We should note here that faith is not only placed in God but in Jesus. Morris makes clear that “faith in Jesus is not something additional to faith in God.” [5] In the truest sense, they are one in the same. “My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you?” (14:2). Beginning centuries ago, with the King James Version of the Bible, this passage started to confuse people about heaven. The King James reads, “In my Father’s house are many mansions.” A lot of folks today are eagerly awaiting their heavenly mansions, but this is not what the Greek says. The Greek word is monai (from menō) and it means to abide, or to have abiding places. [6] The NIV here translates it as “rooms.” Barnes says, “It denotes a dwelling of less permanency than the word house.” [7] We may see this reflected in verse 23, the only other place where the word is used. Barclay sees it as speaking of spiritual stages that may argue against the idea of a static heaven. [8] Grundy sees it as references to spiritual positions attained in Christ. [9] Burge says, “To ‘remain’ with Jesus is the highest virtue in John’s Gospel (15:4-10) and he is promising that death will not interrupt that intimacy enjoyed with him.” [10] As we can see, there are considerable differences of opinion reflected in the various scholars. This does not mean that we will not go to heaven when we die. The Bible is clear that upon death we believers will go to be with the Lord in heaven (2 Cor. 5:8). We will abide with him in heaven until we return to earth with him in glory (Col. 3:4; 1 Thess. 4:13-18). Some scholars have begun to think that the church has put entirely too much emphasis upon our going up to heaven and living forever in our blissful but static heavenly mansions. In a sense, we seem to have everything going up in our theology while the Bible seems to have everything coming down. Jesus is coming down with myriads of his saints (Jude 1:14), and he is coming to take over the world; the New Jerusalem is coming down; the Bride is coming down (Rev. 21:2). The biblical emphasis is upon the renewing of both heaven and earth (Rev. 21:1) with redeemed humanity having a large role in the management of the new earth (Matt. 5:5; Rev. 5:10). The scholar Randy Alcorn says: “The great redemptive promises of God will find their ultimate fulfillment on the New Earth, not in the present Heaven…Heaven and the New Earth will be essentially the same place.” [11] He goes on to say: “Many religions, including Buddhism and Hinduism, characterize the afterlife as vague and intangible. Christianity specifically refutes this notion. Biblical Christianity doesn’t give up on humanity or the earth…We won’t go to Heaven and leave earth behind. Rather, God will bring Heaven and Earth together into the same dimension, with no wall of Separation…” [12] Alcorn’s ideas certainly give us something to think about. “And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. You know the way to the place where I am going” (14:3-4). The whole idea here is that Jesus would not leave or forsake his people. He would rather go before them. This seems to have the same idea as that presented in Hebrews 6:20. There it is the Greek word prodromos, which may be translated “forerunner.” In the Roman army the prodromos was involved in reconnaissance work for the other troops. [13] Jesus has gone into the spiritual realm to make a way and a place for us. Like the explorers Lewis and Clark did for the vast western areas of what was to become the US, Jesus has done for the vast heavenly realms. A number of commentators see verse 3 as a reference to the Second Coming of Christ. Keener, however, sees it as a reference to the return of Christ after the resurrection. [14] We realize that this whole picture is intensely spiritual. In verse 5 we will see that Jesus is the Way into this spiritual abode. Jesus is the Way to heaven and in a real sense he is the essence of heaven since he and the Father make up the temple in heaven (Rev. 21:22). Samuel Rutherford once said: “O my Lord Jesus Christ, if I could be in heaven without thee, it would be a hell; and if I could be in hell, and have thee still, it would be a heaven to me, for thou art all the heaven I want.” [15] Utley thinks this could speak of the Second Coming or of death. He says, “Heaven is where Jesus is (cf. John 17:24)! Heaven is really face-to-face fellowship with the Triune God!” [16] Alcorn says, “God’s plan of the ages is ‘to bring all things in heaven and on earth together under one head, even Christ (Eph. 1:10).’” [17] Thomas said to him, “Lord, we don’t know where you are going, so how can we know the way?” John 14:5 Jesus had regularly urged his disciples to think in the spiritual realm but they had habitually lingered in the natural realm. Thomas suffered from literalism. He did not know where Jesus was going so how could he know the directions? Thomas was utterly honest, uninhibited and pessimistic. [18] The disciples could still not comprehend that Jesus was going in the direction of the cross in order to return to the Father. [19] “Jesus answered, ‘I am the way and the truth and the life. No one comes to the Father except through me’” (14:6). This verse makes our pluralistic world shudder to its core. The prevalent religious idea today is that there is value in all religions, providing that the devotee is sincere in his or her beliefs. This is really a crazy idea. It would mean that a headhunter from the darkest jungle would only have to be sincere to please God. He certainly would not please many others! History is littered with millions of people who were sincerely wrong in their beliefs. Pluralism supposedly accepts truth claims from all other religions. However, it does not accept truth claims from Christianity. “It has been said that pluralism accepts no absolute truth claims other than its contention that there are no absolute truth claims.” [20] Here is the problem with Christianity. The Judeo/Christian tradition is exclusivist in its nature. Both Judaism and Christianity make an absolute truth claim. Somewhere around 2000 BC the Lord revealed himself as the Almighty God to our Father Abraham (Gen. 17:1). Several hundred years later the Lord further revealed himself to Moses. He said, “You shall have no other gods before me” (Exod. 20:3). Later the Lord said to Israel, “Acknowledge and take to heart this day that the LORD is God in heaven above and on the earth below. There is no other” (Deut. 4:39). When Jesus, who was God in the flesh, came to earth, he likewise made an exclusive claim: “I am the way and the truth and the life. No one comes to the Father except through me.” If he is the only God, then it makes sense that he is the only way. All other ways are based upon falsehood. Thus, we can never accept Jesus as just a good man or even as a prophet. Jesus, in order to make this claim, would have had to be a madman, a lying devil, or else the one and only Son of God. When Jesus was here on earth even the demons of hell admitted that he was God’s Son (Matt. 8:29). Today, it is the privilege and joy of all Christians to proclaim him as the true Son of God and as the true Way to life eternal. The Lord’s statement here is perhaps the most profound, the most awesome, and the most exclusivist statement ever made on earth. The great Christian writer, Thomas à Kempis, said: “Without the way there is no going; without the truth there is no knowing; without the life there is no living.” [21] Indeed, Jesus is the true and living way (Heb. 10:20). He is the only authorized mediator between God the Father and humankind. [22] The Apostle Paul says, “For there is one God and one mediator between God and mankind, the man Christ Jesus…” (1 Tim. 2:5). That does not leave much room for all other religions. It is not surprising that one of the earliest names for Christianity was “The Way” (Acts 9:2; 19:9, 23; 22:4; 24:14, 22). “If you really know me, you will know my Father as well. From now on, you do know him and have seen him.” (14:7). The whole Bible is about our knowing God. This knowing is not a casual thing. It is not just a cognitive thing but a most intimate and personal relationship with God (cf. Gen. 4:1; Jer. 1:5). [23] All through John’s gospel we have seen clearly displayed the triune nature of God. [24] In Hebrews 1:3 we read, “The Son is the radiance of God’s glory and the exact representation of his being…” To know the Son is to know the Father. In fact, it is not possible to know the Father except through the Son (Matt. 11:27; Lk. 10:22). Barclay says, “Jesus is the revelation of God and that revelation leaves the mind of man staggered and amazed.” [25] “Philip said, ‘Lord, show us the Father and that will be enough for us’” (14:8). All of us would secretly like to have a god that we could see and manipulate. That desire, of course, was the basis for all idolatry. No doubt Philip wanted a vision of God or theophany like that of Abraham (Gen. 15:17), Moses (Exo. 3:2; 33:23) or the elders and people of Israel (Exo. 24:9-10; 24:17). [26] Philip wanted to see God but he had no idea that he had already seen God in Jesus. “Jesus answered: ‘Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, Show us the Father’?” (14:9). Morris says, “…now comes the explanation, staggering in its simplicity and its profundity. To see Jesus is to see the Father…” [27] This is something that the mind of humanity has not been able to accept, that Jesus came to earth as the Almighty God, clothed in human flesh. To most humans such a thing is still unthinkable. [28] “Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work” (14:10). The ontological expressions, “in the Father” or “in the Son” are some of the most frequent statements in John’s gospel. [29] Such expressions clearly show the unity of Father and Son. Jesus only said what he heard the Father saying and he only did what he saw the Father doing. He thus lived a life of perfect obedience. John’s expressions here are very similar to Paul’s later expressions of “in Christ” and “Christ in you.” (cf. 2 Cor. 1:21; Col. 1:27). “Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the works themselves” (14:11). As we have said, Jesus did what he saw the Father doing. His works bore witness to the Father. While miracles are not the best basis of faith, they are far better than having no faith at all. [30] Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father. John 14:12 Clearly, Jesus is here giving his followers (including all of us) the power and authority to do the kind of works he did. This would include healing the sick, casting out demons, and even raising the dead (Matt. 10:8; Mk. 16:15-18). The surprising thing here is that Jesus assures us that we will even do greater works than he did. We should probably not think of “greater” as works that are more profound. What could we do that is more profound than raising the dead, for death is the last enemy. [31] Probably Jesus is speaking of works on a much broader scale. We know that Peter at Pentecost won more converts in one day than Jesus probably did in his whole career (cf. 2:41). [32] Today we have massive evangelistic campaigns going on all over the world. For instance, in the year 2016, the vast Christian Broadcasting Network aired programs in 47 languages across 117 countries and territories. They reached a projected 360 million people and a projected 88 million of these people made professions of faith in Christ. [33] “And I will do whatever you ask in my name, so that the Father may be glorified in the Son” (14:13). Wiersbe assures us here that Jesus is not handing us a carte blanche for any and all of our wants. [34] Serious Bible students know that there are many conditions involved before we receive what we ask. Petitions have to be in Jesus’ name (Jn. 14:13-14;16:23). We have to be persistent (Matt. 7:7-8; Lk. 11:5-13; 18:1-8). It is important to agree with others in prayer (Matt. 18:19). We must pray believing (Matt. 21:22) and without doubt (Mk. 11:22-24; Jam. 1:6-7). Our prayers must not be selfish (Jam. 4:2-3). They must be obedient (1 Jn. 3:22) and according to the will of God (1 Jn. 5:14-15). [35] Praying in the name of Jesus is important. In the Old Testament, “name” had to do with honor, reputation and renown. [36] Whatever was asked had to bring glory to that great name. It had to be prayed in unity with his great purpose. Prayer is not really about us but about him. Robert Law said of prayer that it, “is not getting man’s will done in heaven. It’s getting God’s will done on earth.” [37] “You may ask me for anything in my name, and I will do it” (14:14). Barclay feels that there are not two promises in all the scriptures greater than in these last two verses. [38] One big problem we have today is that people are not asking God for things. James puts his finger on our postmodern problem. He says, “…You do not have because you do not ask God. When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures” (Jas. 4:2-3). “If you love me, keep my commands.” John 14:15 “If anyone really loves Jesus, then that love will be shown in keeping his commandments.” [39] As we have mentioned previously, John begins to make a very strong emphasis upon obedience and keeping the Lord’s commands. As Christians, we know that we do not live by the law. We also know that we do not live without it. Part of our problem in the modern and postmodern church is that we have not placed enough emphasis upon obedience and keeping the Lord’s commands. If we love him, it is a command that we keep his commands. Of course, we cannot do this by our own strength but by the Spirit that he will introduce in the next verse. The Jewish people often speak of the 613 commands of the Torah (Law), we know there are hundreds of other commands given in the writings, and also in the prophets (cf. Dan.9:10). What might really surprise us is that according to my careful count there are over a thousand additional commands given in our New Testament. This would not count the great number of implied commands or teachings that are quite similar to actual commandments. I once compiled these New Testament commands and put them into a little booklet. It is available free on my website. [40] I try to read through these commands on occasions just to see how seriously I am taking the Lord’s instructions. When we really love someone we seek to please that one. I have dearly loved my wife for over sixty years and I do everything in my power to please her and make her happy. Sometimes that requires doing some jobs that I had rather not do, but love usually wins out. As we say around our house, “I don’t have to do it – I get to do it!” “And I will ask the Father, and he will give you another advocate to help you and be with you forever…” (14:16). Jesus is going away but he is promising to send a wonderful heavenly gift to his church. In the Greek language this gift is called allon paraklēton. The NIV here calls this one “another advocate.” The Greek indicates that it is another of the same kind. [41] The differing translations refer to this one also as a Comforter, Helper, Advocate, Counselor or even Paraclete. All these terms are fitting to some degree. Today the terms Comforter and Counselor are a little confusing due to present day usage of the words. Morris says, “The thought is rather that of the advocacy of one’s cause than of comforting in our sense of the term; modern translations favor “Advocate”…or “Counselor…The word means a friend, especially a legal friend.” [42] We have noticed especially on Fox News Network that the organization has hired several beautiful female lawyers as newscasters and anchors. The organization has no doubt realized how much of the news in our day has legal content involved with it. The devil is also a great lawyer and tries relentlessly to convict us of some sin. Fortunately for us, God has now provided a wonderful legal Advocate in the Holy Spirit, who is always with us, and often defending us. The word Paraclete has the meaning of someone who has come beside us to help us or defend us. [43] We surely need that help. Long before, John the Baptist had predicted that Jesus would baptize with the Holy Spirit (Matt. 3:11; Mk. 1:8; Lk. 3:16; Jn. 1:33). Now the Lord will further develop the teaching (14:26; 15:26; 16:7-15). He identifies this heavenly gift as, “the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you” (14:17). Today, people are at a great disadvantage in trying to understand the Spirit of Truth. Several of our postmodern philosophers have succeeded in bequeathing to us a totally false and defective concept of truth. They have assured us that there is no such thing as universal truth. This new concept has itself almost become universal. Today 72 percent of Americans deny that there is such a thing as absolute truth. As a result, few have confidence in the accuracy or authority of the Bible. [44] Researcher Nancy Pearcey says, “The very meaning of the word true has been distorted. It no longer means that a statement matches what really exists in the world but only that it matches my inner experience.” [45] Robert Ringer adds, “People say they love truth, but, instead, they try to make true that which they love.” [46] We can see that postmodern people are certain to have difficulty with the Spirit of Truth that the Lord has sent to believers. As John says, “they cannot accept him.” But we believers can accept him and we rejoice in the Truth. We know that the Spirit of Truth is one and the same with Jesus who is the Truth (v. 6). He will guide us into all truth (16:13). Jesus did not leave us as orphans at the mercy of the cruel world. He sent us a Comforter, a Counselor, an Advocate to help us in life. Jesus has returned to live in us. There is an old hymn written by Austin Miles in 1908 that expresses our new confidence in his presence: If Jesus goes with me, I’ll go Anywhere! ’Tis heaven to me, Where’er I may be, If he is there! [47] Today we believers can thank God for sending his Holy Spirit. He will never leave us or forsake us. He will lead us, comfort us, and defend us until the end of the age. He will strengthen us, teach us and cause us to remember all the things the Lord has taught us. “I will not leave you as orphans; I will come to you” (14:18). In the Old Testament, orphans were powerless and they needed a legal defender. [48] The Lord has not left us in such a condition. Since the Holy Spirit is our advocate we now have a good reply to make to Satan and all his accusations. We can say, “Satan, you will have to go talk with my lawyer!” Before long, the world will not see me anymore, but you will see me. Because I live, you also will live. John 14:19 There is an interesting thing about Jesus’ post resurrection appearances to hundreds of people. He never made a single appearance to an unbeliever, but only to his friends. The great preacher, Charles Spurgeon once said, “Little faith will take your soul to heaven, but great faith will bring heaven to our soul.” [49] What wonders we possess! His life is now in us. His truth is now in us. We are the recipients of his presence, his power, his love, his wisdom. It is just too much to imagine! “On that day you will realize that I am in my Father, and you are in me, and I am in you” (14:20). While the expression “on that day” often speaks in an eschatological sense, here it likely refers to Jesus’ post-resurrection appearances or to the fullness of the Spirit that was quickly coming. [50] We just cannot escape the fact of the Triune Godhead in John’s gospel. Jesus is in the Father and the Father is in Jesus. Because his Holy Spirit is in us, Jesus and the Father are also in us. (cf. 14:10; 14:23). “Whoever has my commands and keeps them is the one who loves me. The one who loves me will be loved by my Father, and I too will love them and show myself to them” (14:21). Here he is reemphasizing what he said in verse 15. Someone has said that it does not matter how high you jump when the Holy Spirit comes upon you but it is how straight you walk when you hit the ground. If we love the Lord we will obey him. In his little book of First John we read this warning and instruction: “Whoever says, ‘I know him,’ but does not do what he commands is a liar, and the truth is not in that person. But if anyone obeys his word, love for God is truly made complete in them. This is how we know we are in him: Whoever claims to live in him must live as Jesus did” (1 Jn. 2:4-6). It is to obedient people that Jesus will show himself. These are the ones that really love him. “Then Judas (not Judas Iscariot) said, ‘But, Lord, why do you intend to show yourself to us and not to the world?’” (14:22). Judas the betrayer had now gone to the authorities to do his awful deed. This Judas can probably be identified with Judas, son of James (Lk. 6:16; Acts 1:13). He could also be identified with Thaddeus (Mt. 10:3; Mk. 3:18). [51] Quite simply, the Lord points out love as the condition of his revelation. [52] For this reason he could not reveal himself to the world in general. It was good that this disciple was concerned about the lost world because he and the others would shortly be sent as missionaries to that world. “Jesus replied, ‘Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them. Anyone who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me’” (14:23-24). Wiersbe comments, “Salvation means we are going to heaven, but submission means that heaven comes to us!” [53] John will not let us get away from the thought that love means obedience. In the New Testament there is no such thing as a squishy, sentimental, namby-pamby love of Jesus. All real love must be attached to obedience. Where there is no obedience there is no love. How could we in our modern and postmodern churches forget this all-important fact? All this I have spoken while still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you. John 14:25-26 Here we see one wonderful thing about the Advocate or the Holy Spirit who is to come. He is a teacher like Jesus and he will prod our memories to recall the things that we have learned from Jesus and his word. At the age of 81, I find that aspect of the Holy Spirit a great benefit to my failing mind. We should remember, however, that the Holy Spirit only recalls that which we have heard from the Lord and which we have read in the word. If we are not praying, meditating in scripture and reading our Bibles consistently the Holy Spirit recall will not work for us. [54] Morris says: “This is the fullest description of the Spirit to be found in this gospel…For the first Christians the important thing was that he is holy…He is to be sent by the Father, but in the name of the Son. In 15:26, he is sent by the Son from the Father…It comes from both.” [55] Once again, the Trinitarian implications are abounding in this section. We can see how the early church had to struggle for a few hundred years to finally sort out and formulate the Trinitarian truth found in all of these passages. “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (14:27). For the Hebrew, “Shalom” or peace was a normal benediction (or greeting). The same thing is true today in modern Israel. To the Hebrew, Shalom meant many things like, wholeness, completeness, health, security and even prosperity in its best sense. [56] Tenney says, “His peace did not consist in freedom from turmoil and suffering, but in a calm undeviating devotion to the will of God.” [57] In our troubled world we hear much about peace, peace conferences and peace treaties but these have nothing to do with the blessed and lasting peace that Jesus gives us. “You heard me say, ‘I am going away and I am coming back to you.’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I” (14:28). Instead of sadness the disciples should have had joy. Jesus was going back from whence he came, back to the Father and his glory. He would no longer have to work under the limitations of the flesh. Once with his Father he could send the Holy Spirit to them. Of course, Jesus would appear to them in his glorious resurrection body before he would ascend to the Father. “I have told you now before it happens, so that when it does happen you will believe” (14:29). We note the great care and preparation the Lord made so that his disciples could accomplish the difficult transitions ahead of them. With all this preparation we would think that the disciples would have done better with the Lord’s trial, crucifixion and burial. “I will not say much more to you, for the prince of this world is coming. He has no hold over me, but he comes so that the world may learn that I love the Father and do exactly what my Father has commanded me. ‘Come now; let us leave’” (14:30-31). We have said earlier that Satan is not omniscient or omnipresent. However, we can be pretty sure that Satan himself was going to be present for this event. He would not assign something as important as the crucifixion of Jesus to one of his lackeys. Jesus lived such a trusting and obedient life that Satan could not get his hands on him. There was nothing of the flesh for him to hold. Unfortunately, the devil can often find something in our lives that gives him a reasonably good foothold. Commentators have supposed at this point that Jesus’ upper room discourse had come to an end. It is likely that he continued to do some more teaching on his way from the Upper Room through the temple area and on to the Garden of Gethsemane. 1. Stedman, John, Who Is This Man, vs. 14:1-14. 2. Christina Hoff Sommers and Sally Satel, M.D., One Nation Under Therapy, How The Helping Culture is Eroding Self-Reliance (New York: St. Martin’s Press, 2005), p. 11. 3. Max Lucado on the 700 Club, Nov. 24, 2009. 4. Morris, The Gospel According to John, p. 565. 5. Ibid., p. 566. 6. Robertson, Robertson’s Word Pictures of the New Testament, v. 14:1. 7. Barnes, Barnes’ Notes on the New Testament, Commentary on John, vs. 14:2-3. 8. Barclay, William Barclay’s Daily Study Bible, Commentary on John, v. 14:2. “In the Greek writer Pausanias the word monai… means stages upon the way. …There is something very attractive here. There is a sense in which the soul shrinks from what we might call a static heaven. There is something attractive in the idea of a development which goes on even in the heavenly places.” 9. Cited in Morris, The Gospel According to John, p. 567. 10. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 126. 11. Randy Alcorn, Heaven (Tyndale House Publishers, 2004), pp. 44, 45. 12. Ibid., pp. 77, 88. 13. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 14:1-3. 14. Keener, The IVP Background Commentary, New Testament, p. 299. 15. Quoted in Alcorn, Heaven, p. 187. 16. Utley, The Beloved Disciple’s Memoirs and Letters, v. 14:3. 17. Alcorn, Heaven, p. 102. 18. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 345. 19. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 126. 20. Kostenberger, Encountering John, p. 153. 21. Quoted in Bruce, The Gospel of John, p. 299. 22. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 345. 23. Utley, The Beloved Disciple’s Memoirs and Letters, v. 14:7. 24. Kostenberger, Encountering John, p. 153. 25. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 14:7-11. 26. Pett, Peter Pett’s Commentary on the Bible, v. 14:8. 27. Morris, The Gospel According to John, p. 572. 28. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 14:9. 29. Kostenberger, Encountering John, p. 154. 30. Morris, The Gospel According to John, p. 573. 31. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 14:12. 32. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 346. 33. CBN Booklet (Virginia Beach, VA: The Christian Broadcasting Network, Inc.), Report from 2016. 34. Wiersbe, The Wiersbe Bible Commentary, NT, p. 281. 35. Utley, The Beloved Disciple’s Memoirs and Letters, vs. 14:13-14. 36. Keener, The IVP Background Commentary, New Testament, p. 300. 37. Wiersbe, The Wiersbe Bible Commentary, NT, p. 887. 38. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 14:12-14. 39. Morris, The Gospel According to John, p. 575. 40. Jim Gerrish, The Commands of the New Testament, 2004. https://www.wordofgodtoday.com/bible/ 41. Robertson, Robertson’s Word Pictures of the New Testament, v. 14:16. 42. Morris, The Gospel According to John, p. 576. 43. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 128. 44. David S. Dockery, ed., The Challenge of Postmodernism, an Evangelical engagement (Grand Rapids: Baker Books, 1995), p. 365. 45. Nancy Pearcey, Saving Leonardo, A Call to Resist the Secular Assault on Mind, Morals, &Meaning (Nashville: B&H Publishing Group, 2010), p. 30. 46. Robert Ringer, Restoring the American Dream (Hoboken, NJ: John Wiley &Sons, Inc., 2010), p. xxi. 47. Hymnary Organization. http://www.hymnary.org/text/it_may_be_in_the_valley_where_countless 48. Keener, The IVP Background Commentary, New Testament, p. 300. 49. Wiersbe, The Wiersbe Bible Commentary, NT, p. 283. 50. Utley, The Beloved Disciple’s Memoirs and Letters, v. 14:20. 51. Bruce, The Gospel of John, p. 304. 52. Tenney, John, The Gospel of Belief, p. 222. 53. Wiersbe, The Wiersbe Bible Commentary, NT, p. 282. 54. Tenney, John, The Gospel of Belief, p. 224. 55. Morris, The Gospel According to John, p. 582. Burge adds: “The rudimentary Trinitarian implications of 14:25-26 are inescapable…” (Burge, p. 129). Utley expands: “…we are forced into a tri-unity – not progressive manifestations, but eternal persons!” (Utley, v. 14:26). 56. Wiersbe, The Wiersbe Bible Commentary, NT, p. 283. 57. Tenney, John, The Gospel of Belief, p. 225. “I am the true vine, and my Father is the gardener.” John 15:1 With this verse, Jesus completes his seven famous “I am” statements of John’s gospel. This passage also involves the Father who is pictured as the gardener. The word for gardener here is the Greek geōrgos, simply, the word for farmer rather than vinedresser. [1] The Synoptic Gospels all mention that the Lord’s Supper was instituted on this night and we can imagine that the idea of the cups of wine were fresh in the disciples’ minds. The vine was one of the most beautiful and expressive symbols for the Jewish people. Actually, the vine was the ancient symbol of Israel and had even appeared on her coins. According to Josephus, [2] a massive and magnificent golden vine was constructed on the inside of the temple. In the years that followed, great people counted it an honor to add golden fruit or a pod of gold grapes to this vine. [3] In reality, God’s vineyard was the whole house of Israel (Isa. 5:1-7). Unfortunately, the nation of Israel did not live up to the ideal of being God’s choice vine. In Psalm 80:8-19, the failure of Israel was pictured. God brought this choice vine from Egypt and transplanted it in the land of Israel. The vine flourished and covered the mountains with its branches. But God had to break down his vineyard and turn it over to the wild boars. At last God had to cut down the vine and burn it in the fire because of its worthless folly. Other prophets in Israel had spoken of God’s vine. The Lord said in Jeremiah, “I had planted you like a choice vine of sound and reliable stock. How then did you turn against me into a corrupt, wild vine?” (Jer. 2:21). Hosea said, “Israel was a spreading vine; he brought forth fruit for himself. As his fruit increased, he built more altars; as his land prospered, he adorned his sacred stones. Their heart is deceitful, and now they must bear their guilt. The LORD will demolish their altars and destroy their sacred stones” (Hos. 10:1-2; cf. Ezek. 19:10-12). Israel failed God and became a degenerate vine. Very soon, the whole nation would be destroyed for her sin. The clear picture here is that Jesus the Messiah of Israel is now the True Vine of which Israel was only the type. [4] This True Vine is eternally planted in God’s garden. In fact, God is the gardener. We want to be clear that Jesus has replaced the vine and it is not the church that has replaced it. Kostenberger says, “Paul’s discussion in Romans 9-11 makes clear that God still has a purpose for ethnic Israel.” [5] From the last chapter we can conclude that this teaching was probably given as Jesus and his eleven disciples strolled from the Upper City (Mt. Zion today) down through the Tyropoeon Valley, and possibly up to the temple mount (it was open at night for this festival). [6] Jesus considered the temple as his Father’s House (Lk. 2:49) and it seems unlikely that he would not have visited it for this last time. As they strolled through Jerusalem, on into the Kidron Valley and the Garden of Gethsemane they must have passed numerous grapevines, so no doubt, Jesus had plenty of teaching aids. In the full moonlight of Passover the vines could have been easily seen. “He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. You are already clean because of the word I have spoken to you” (15:2-3). At our study center in Migdal (home of Mary Magdalene) we had a very large vine that grew upwards past the second story of our building and then spread out to mostly cover our large open porch. It was our favorite shady place to sit in the summer evenings as we looked out over almost the whole Sea of Galilee. That large vine gave me plenty of opportunity to learn about pruning. Without pruning, the vine became one vast cluster of leaves with little fruit. With proper pruning, we were able to enjoy its delicious white grapes. The grapevine produces many suckers that will never develop grapes. In addition, unnecessary wood or dead wood in the vines can cause rot and disease. If vines are not pruned, most of the growth goes into the leaves and thus the fruit is small or nonexistent. If the branches are trimmed back mercilessly the fruit will be large and delicious. Tenney describes some pruned arbors that he had examined. He says of them, “…The vineyards in the early spring look like a collection of barren, bleeding stumps…” [7] Jesus was the vine and his disciples were the branches. We note how he relentlessly pruned those who would follow him. We saw in 6:66, how many of his disciples could not endure his teaching and walked away from him. Now we have just seen how Jesus pruned Judas from his followers. It is by their fruit that true branches are known (Matt. 7:15-23). Actually branches are not good for anything else but to produce fruit. The prophet Ezekiel once chided Israel, pointing out to the nation that the wood of the vine was good for nothing. They could not make a peg with it or any useful furniture. It was only good to be thrown into the fire, and was not even good firewood (Ezek. 15:2 -8). While the wood of the vine is useless for most purposes it is wonderfully adapted to producing grapes. I love to eat grapes and I am continually amazed at the miraculous fruitfulness of the grapevine. Once in Israel I bought a cluster of grapes that reached from my hand to the ground. They reminded me of the cluster that was carried between two of the spies in the Wilderness Period (Num. 13:23-24). Anyway, it is quite amazing that so many wonderful and delicious grapes can be produced from one tiny stalk. What a picture of fruitfulness! There are many lessons in the grapevine and the picture is ripe for our meditation. Grapes grow in clusters and not individually just as Christians are designed to grow in the church. Some varieties of wild grapes grow in small numbers but these are the exceptions and not the rule. [8] The vine requires a great deal of care. Vines have to be carefully protected from wild creatures by a sturdy wall. A winepress has to be built (cf. Mk. 12:1). The young vines are not allowed to produce fruit for the first three years and then they have to be vigorously pruned as we have said. [9] Wiersbe remarks: “The greatest judgment God could bring to a believer would be to let him alone…A machine can produce results, and so can a robot, but it takes a living organism to produce fruit…real spiritual fruit has in it the seeds for more fruit.” [10] We note in this verse that the gardener not only takes away the vines that do not bear but he also prunes the ones that do. The word for pruning is the Greek kathairō, and has its root in the idea of making clean. [11] We remember the statement of 13:10, where Jesus announces that all the disciples were clean except Judas. We cannot escape the fact that the Christian life can be difficult, with many trials and tribulations. By these the Lord prunes his followers. The Lord also prunes us through his Holy Spirit and his word. We call this the process of sanctification or becoming holy. “Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me” (15:4). We cannot miss the idea of remaining or abiding in Jesus, an idea that is used so often here (15:4, 5, 6, 7, 9, 10). The Greek word for abiding is menō and here it means to “maintain vital spiritual connection with Christ.” [12] This is pictured as a continuous abiding in the Lord. Tenney mentions that cuttings will often bear leaves and look like they are thriving, but they will never bear fruit and will soon wither. He notes God’s desired progression that is mentioned throughout this passage. It is fruit…more fruit…much fruit. [13] When we are abiding in the vine the production of spiritual fruit is quite a natural thing. We do not have to grunt to produce this fruit. It just happens quietly. We do not even have to see it. It is interesting how most fruit trees just hold their fruit up as with lifted hands to God. “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.” John 15:5 As we see here, Jesus has replaced Israel as God’s vine. Now the righteous must remain in him. He is the essence of everything good and holy. He is the essence of the vine just as he is the essence of the olive tree (Rom. 9 – 11). The remnant of God’s people, both Jew and Gentile must remain in him and in him alone. He is the vine and we are the branches. It is only by a continuous and close relationship with Jesus that we can bear fruit. Kostenberger says, “The vine metaphor thus becomes an illustration of the close-knit, organic relationship Jesus desired with his disciples.” [14] This metaphor speaks volumes to us about our spiritual unity and communion in Christ. It also speaks volumes about the whole subject of our fruitfulness. Guzik says, “Fruit bearing is impossible without abiding; but it is inevitable with abiding. …Fruit also implies inherent reproduction. Virtually every piece of fruit has seeds within it, seeds that are meant to reproduce more fruit.” [15] We really are worthless in ourselves and all our natural energy and strength cannot produce even a single spiritual fruit. So often it seems that the church promotes natural talents and abilities. However, such things cannot produce spiritual results or help others to grow spiritually. With Christ, wonderful and miraculous things can be done (Phil. 4:13). Natural gifts have to be filtered through the cross and the blood of the Lamb to be of any spiritual value. “If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned” (15:6). Kretzmann comments, “Ten times in these ten verses the necessity of abiding in Christ is emphasized, the need of keeping a firm hold on the Savior by love.” [16] We probably do not realize just how snug a relationship the Lord envisions here. Real religion is based upon relationship with God. Paul wanted to know Christ, to participate in his sufferings, death and resurrection (Phil. 3:10-11). He wanted to be “found in him” not having his own righteousness but the righteousness that comes from Christ (Phil. 3:9). This is real religion. This is what we should strive for today, even if we have to miss everything else. Actually all else, without this, is loss and fuel for the fire. “If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you. This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples” (15:7-8). Here is Christianity in its purest and truest form. Here is real discipleship. It is simply about abiding in Jesus moment by moment, hour by hour, day by day, and year by year. For those blessed ones who abide in Christ, absolutely all things are possible. Utley notes how this passage has been badly proof-texted. [17] Insincere Christians have tried to use it to their benefit without paying the price of devotion to the Master. There are many descriptive words that could fit in here, words like prevailing prayer, daily meditation, constant obedience, love of God’s word and of his people. All this is how we produce fruit…more fruit…much fruit. “As the Father has loved me, so have I loved you. Now remain in my love. If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love.” John 15:9-10 Barnes says, “The love of the Father toward his only-begotten Son is the highest affection of which we can conceive.” [18] That great affection is filtered down through Christ and to all of us believers. As we bask in that love, obedience becomes spontaneous and full of joy. We can see that obedience is a fruit of true love. There is really no love without obedience. Again, our works are not our own but they spring from Christ and his love and work in us. Once again we see the unity of Father and Son. This unity is beyond natural understanding. All the church creeds in the world cannot describe it or formulate it exactly. Today in our world of quantum physics we are beginning to see how atoms can be in many places at once and do many things at once. It is this truth that is behind the idea of the quantum computer. [19] Maybe this can help us. All this may foreshadow the spiritual worlds available to us in Jesus. Hopefully, as we probe into the spiritual depths now available to us in Christ, the mystery of the Trinity will become clearer. “I have told you this so that my joy may be in you and that your joy may be complete. (15:11). Today many people seek after happiness. However, happiness is usually based upon circumstances and these can change. In the US each year some 2.4 billion prescriptions are written, and the largest group, some 118 million, are for anti-depressants. [20] Obviously, the world’s joy does not stick around very long. Real joy is not based upon circumstances but upon Christ Jesus and he does not change. My command is this: Love each other as I have loved you. John 15:12 “As I have loved you” thus becomes the standard by which we measure all real love. The first element of this great love is the cross and the sacrifice of Jesus for us. [21] We might ask how this real love can be commanded. It can be commanded because it is not basically a feeling but rather an act of the will. This command continues to be repeated by the Master (13:34-35; 15:12, 17). [22] We might ask if there is a difference between duty and love. Richard Braunstein says, “The difference between duty and love is that the first represents Sinai and the second represents Calvary.” All the demands of the law are summed up in two commandments. They are: “‘Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these” (Mk. 12:30-31). It was said of our great author, John, that when he was of extreme old age he had to be carried to church. When they would ask him to speak he would only say, “Little children, love one another.” The people becoming wearied ask him why he did not speak more. He replied “Because (said he) it is the commandment of the Lord, and the observation of it alone is sufficient.” [23] In Koine Greek there are several words for love, while English has only one. The prominent words for love in the New Testament are “agapaō” and “phileō.” Sometimes they are used interchangeably as in 11:3. [24] The word, agape, was not used much in Classical of Koine Greek but it was taken over by the church and began to be used in a specialized sense. [25] While phileō was a reference to brotherly love agapaō began to speak of divine love. We see that high and holy love of God used often in these verses. “Greater love has no one than this: to lay down one’s life for one’s friends. (15:13). On one occasion when David and his men were hiding from Saul, he became very thirsty and longed for a cool drink of water from the well at Bethlehem, his hometown. Some of his brave men overheard his longing and at the risk of their lives they went into Bethlehem and secured water from the well (2 Sam. 23:15-17). David was so overcome with the greatness of their sacrifice that he refused to drink the water, but rather offered it up to God. [26] Today we have a very mistaken concept of martyrdom that is constantly evident in the Moslem religion. In true martyrdom people offer their lives for the sake of God and others. With this false martyrdom people try to destroy as many others as possible in their own suicide deaths. “You are my friends if you do what I command” (15:14). Enoch was a great friend of God and the Lord took Enoch to himself. Abraham was known as a great friend of God. These men were friends of God because they were anxious to do what God said. Abraham was willing to offer up his only son to God, although he was the son of all his promises. When he was commanded he acted immediately, not even waiting a day or two to think about the awesome decision. (Gen. 22:1ff.). Friends of God obey God’s commands. The Lord asks through Amos the prophet: “Can two walk together, unless they are agreed?” (Am. 3:3 NKJ). “I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you” (15:15). With Christ’s impending sacrifice we note that the status of believers is changing. We are no longer called servants but friends. While the servant normally does not know his master’s business a good friend can know. Coffman cautions us saying that this “…is not an excuse for Christians to abandon the concept of themselves as bond slaves of Christ (Rom. 1:1).” [27] In the New Testament, Christians are called sons of God (1 Jn. 3:1) and even joint-heirs with Christ (Rom. 8:17). However, the most common designation of Christians in the New Testament is servants or slaves of God (Gk. doulous). It is safe for us to always keep that perspective and be willing to do the hard work for the Lord as he requires. “You did not choose me, but I chose you and appointed you so that you might go and bear fruit— fruit that will last— and so that whatever you ask in my name the Father will give you” (15:16). There are no volunteers in God’s army. Each soldier is especially chosen. The purpose of God’s choice for each saint is that they bear spiritual fruit. We remember the model of this chapter, fruit…more fruit…much fruit. When the Lord returns he will not be looking for gifts, for they are but his investment in the harvest. Rather, he will be looking for fruit (e.g. Gal. 5:22-23). We need to ask ourselves what we are producing. Do we only have sour grapes on our vines? Are our trees only producing prunes and crabapples? Some trees may have fruit but the worms have gotten to it and the storms of life have bruised and battered it. The Lord is looking for fruit that will last and survive to the end of the age. “This is my command: Love each other” (15:17). This is the trademark of the Lord’s people. [28] As John says, “the observation of it alone is sufficient.” “If the world hates you, keep in mind that it hated me first.” John 15:18 Now Jesus begins to deal with the topic of Christian persecution. The world hated Jesus and he now assures us that if we truly love him the world will hate us also. Apparently the devil was quick to supply the pagans with imaginary reasons for hating the Christians. They were charged with being cannibals because they supposedly ate the body and drank the blood of Jesus. They were charged with flagrant immorality because they joined in the love feast and gave each other the kiss of peace. They were charged with disrupting family relationships because family groups were often divided over the faith. [29] All these were lies but they well served the purpose of the God haters. Jesus said there would be problems and there were (cf. Matt.10:23-29; Mk. 13:9-13; Lk. 12:2-9; 51-53). Jewish believers began to be cast out of the synagogues and this was tantamount to being cast totally out of society. By the time John wrote, the persecution had become life-threatening across the empire. By his time Caesar had become deified and it was required of loyal Romans to offer a sacrifice of incense to him as God once each year. When this was accomplished, a certificate was given to the one offering. [30] Of course, Christians could not make such an idolatrous sacrifice. As a result believers were severely persecuted and even martyred. We must not think that Christians were only persecuted in the early centuries of the church. Peter warned: “Dear friends, do not be surprised at the fiery ordeal that has come on you to test you, as though something strange were happening to you. But rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed” (1 Pet. 4:12-13). Throughout the history of Christianity there has been a trail of righteous blood. Already, for the bulk of Christians today, persecution is an unpleasant reality. The organization Open Doors in its World Watch tells us that “More Christians were martyred in the twentieth century than in all previous centuries combined.” [31] John L. Allen, Jr. in his book The Global War on Christians, tells us that 80 percent of all discrimination today is targeted against Christians. [32] We need to remember that the civilized world is not white and English-speaking and that most Christians today are people of color. Allen points out how “Three-quarters of the world’s population, meaning 5:25 billion people, live in countries with significant restrictions on religious freedom.” [33] We can see the screws tightening down on our easy-going Christianity in the West. Cardinal Francis George of Chicago recently expressed his opinion about this. He said, “I expect to die in bed, my successor will die in prison, and his successor will die a martyr in the public square.” [34] Kostenberger says, “Many Christians live in a cocoon that enables them to go through life almost completely insulated, without even having to deal with non-Christians.” [35] He is speaking of western Christianity of course and that situation is fast drawing to a close. If we look carefully at the Book of Revelation we will see that persecution of Christians will become worldwide in scope and demonic in its direction. Billions of people will die and there will be millions of Christian martyrs before all is ended by Christ’s appearance. “If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you” (15:19). The world will love its own, even as it destroys them. The law of Christ condemns the world and makes it exceedingly nervous. Therefore the world hates Christianity and everything connected with it. As Pett says, “The world likes a little bit of goodness, but not too much, for then it becomes a nuisance and interferes with their plans. So the disciples should not be surprised to find themselves hated.” [36] “Remember what I told you: ‘A servant is not greater than his master.’ If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also. They will treat you this way because of my name, for they do not know the one who sent me” (15:20-21). The servant and master comparison is repeated from 13:16. People will treat Christians as they treat their Master. If we are sincere believers we cannot really expect to be treated any better than Jesus was treated. That is why Jesus promises each of us a cross to bear (Matt. 10:38). As Pett says, “The world is consistent. Where it hates the Master, it hates those who are like the Master.” [37] Barker and Kohlenberger mention two reasons for the world’s hatred. They say, “The first is ignorance: the world does not have a proper concept of God…This ignorance is both intellectual and spiritual. The second reason is resentment of Jesus’ claims and standards…He uncovers the inner corruption and hypocrisy of people, and they react violently to this disclosure.” [38] “If I had not come and spoken to them, they would not be guilty of sin; but now they have no excuse for their sin” (15:22). The Bible says that specific sin is not chargeable unless there is law (Rom. 5:13). Jesus came to earth as the Living Word and as the Living Law. By his presence he brought people’s sins to light. At that moment they became guilty of sin (cf. 9:41). Coffman says that the wicked desire to be left alone (cf. Mk. 1:24). [39] Thus for the wicked the presence of Jesus was a troubling thing. Later the author of Hebrews will encourage us with these words: “Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart” (Heb. 12:3). “Whoever hates me hates my Father as well” (15:23). The Jews by hating Jesus became haters of their own God. The underlying problem today with the people of this world is that they really hate God. Therefore, they hate his Christ, his word and his people. Pett explains it: “He who hates the One who is a true revealer of the Father also hates the Father.” [40] If I had not done among them the works no one else did, they would not be guilty of sin. As it is, they have seen, and yet they have hated both me and my Father. John 15:24 As we have said, specific sin is chargeable only where there is law. Jesus, with his words and also with his mighty acts caused the witnesses of these things to become guilty of sin. It may well be that this was an underlying reason why Jesus often spoke in parables. People could only be charged with what they could understand. Because Jesus did so much teaching and worked so many miracles in the cities of Capernaum, Chorazin and Bethsaida, these cities became especially cursed for their unbelief (Matt. 11:21; Lk. 10:13). Because of their sin and unbelief people began to hate Jesus. “But this is to fulfill what is written in their Law: ‘They hated me without reason.’ (15:25). This is a reference to Psalm 69:4, how people in early times hated God without any cause for doing so. The secret underlying cause was revealed in John 3:19: “This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil.” Pfeiffer and Harrison say, “The very scriptures which the Jews gloried in rose up to condemn them…” [41] When the Advocate comes, whom I will send to you from the Father— the Spirit of truth who goes out from the Father— he will testify about me. John 15:26 The Holy Spirit, the Advocate, the Counselor, the Comforter and Paraclete was about to be sent to the Lord’s people. He would continue the ministry of Jesus. He would cause people to witness. The Advocate could not be sent as long as Jesus was in the world. Thus it was good for the disciples that he would make his departure. “And you also must testify, for you have been with me from the beginning” (15:27). This is a troubling subject for Christians living comfortably in the West today. It has been reported by Prophecy Today that “…less than a quarter of adults attending church are motivated to evangelize or even to witness.” [42] However, in other parts of the world there is much witness. David Reagan in his book God’s Plan For The Ages, says: In 1900 there were only 10 million Christians in Africa. Today there are more than 350 million. Latin America is being swept by revival. In China, 25,000 people per day are accepting Jesus as their Savior. Among Muslims, more have been converted to Jesus in the last 20 years than in the previous 1,000 years. [43] In many places the Holy Spirit fires are burning today. Philip Jenkins gives us some more examples: “The number of Christians in the whole of Korea was only 300,000 or so in 1920, but this has now risen to 10 million or 12 million, about a quarter of the national population.” He says, “At least 40 percent of Nigerians are currently Christian, some 50 million people.” [44] In the West, as foolish sons and daughters, we sleep on through the harvest (Prov. 10:5). What are we missing? Why are we not out witnessing for our Lord? Barclay puts his finger on our problem. He says: “Christian witness comes from long fellowship and intimacy with Christ…We can witness for Christ only when we have been with him…There can be no effective Christian witness without this inner conviction which comes from personal intimacy with Christ.” [45] Our problem is that we are just not close enough to Jesus and to his Holy Spirit. 1. Bruce, The Gospel of John, p. 308. 2. Josephus Flavius, Antiquities, Bk. 15, Ch. 11, Par. 3 3. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 15:1-10. 4. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 959. 5. Kostenberger, Encountering John, p. 159. 6. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 131. 7. Tenney, John, The Gospel of Belief, p. 227. 8. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 15:8. 9. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 15:1-10. 10. Wiersbe, The Wiersbe Bible Commentary, NT, p. 285. 11. Utley, The Beloved Disciple’s Memoirs and Letters, v. 15:3. Barker and Kohlenberger add concerning pruning: “Dead wood is worse than fruitlessness, for dead wood can harbor disease and decay. An untrimmed vine will develop long rambling branches that produce little fruit because most of the strength of the vine is given to growing wood.” (Barker &Kohlenberger, p. 350). 12. Robertson, Robertson’s Word Pictures of the New Testament, v. 15:4. 13. Tenney, John, The Gospel of Belief, p. 228. 14. Kostenberger, Encountering John, p. 161. 15. Guzik, David Guzik Commentaries on the Bible; Commentary on John, v. 15:2. 16. Kretzmann, Kretzmann’s Popular Commentary, vs. 15:6-10. 17. Utley, The Beloved Disciple’s Memoirs and Letters, v. 15:7. 18. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 15:9. 19. Marcus Chown, The Quantum Zoo, A Tourist’s Guide to the Neverending Universe, pp. 28, 59. 20. ABC News, July 31, 2007. 21. Tenney, John, The Gospel of Belief, p. 229. 22. Wiersbe, The Wiersbe Bible Commentary, NT, pp. 286-287. 23. Quoted in Clarke, The Adam Clarke Commentary, Commentary on John, v. 15:12. 24. Utley, The Beloved Disciple’s Memoirs and Letters, v. 15:3. 25. Utley, The Beloved Disciple’s Memoirs and Letters, v. 15:10. 26. Wiersbe, The Wiersbe Bible Commentary, NT, p. 286. 27. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 15:14. 28. Pett, Peter Pett’s Commentary on the Bible, v. 15:17. 29. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 15:18-21. 30. Ibid. 31. “World Watch List,” Open Doors, www.world watchlist.us/world.watch-list-countries. 32. John L. Allen Jr., The Global War on Christians (New York: Image, 2013), p. 33. 33. Ibid., p. 35. 34. Ibid., p. 9. 35. Kostenberger, Encountering John, p. 164. 36. Pett, Peter Pett’s Commentary on the Bible, vs. 15:18-19. 37. Ibid., vs. 15:20-21. 38. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 352. 39. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 15:22. 40. Pett, Peter Pett’s Commentary on the Bible, vs. 15:23-24. 41. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1108. 42. Prophecy Today, Jan/Feb 1998, p. 11. 43. David Reagan, God’s Plan ForThe Ages (McKinney, TX: Lamb &Lion Ministries, 2005), p. 269. 44. Philip Jenkins, The Next Christendom (Oxford: Oxford Univ. Press, 2002), pp. 71, 89. 45. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 15:26-27. All this I have told you so that you will not fall away. John 16:1 For the first four verses John continues with his section on warnings from the previous chapter. He wanted his disciples to be fully informed about what was to happen. The word for “fall away” here is the Greek skandalisthēte. It originally had reference to a baited trap used for catching animals. [1] To fall away to Satan was in one sense to be trapped and caught by the devil. Jesus was intent upon giving the disciples prior warning. “They will put you out of the synagogue; in fact, the time is coming when anyone who kills you will think they are offering a service to God” (16:2). We have spoken before of the difficulties brought about when Jewish people were put out of the synagogue. There was both a temporary and a permanent dis-fellowshipping from the synagogue. The permanent dis-fellowshipping or excommunication was a dreadful thing for the Jew. Some years after AD 70 the Jewish council at Jamnia devised a curse upon all Jewish Christians and essentially made it impossible for them to fellowship with the Jews. [2] Up until that time there was some mixing and mingling of Jewish and Christian groups. [3] The Jewish community was tight-knit and it was unthinkable for a Jewish person to be cut off from other Jews. Coffman says, “… This was a penalty dreaded by every Hebrew, meaning loss of social acceptability, employment, and all access to the religious life of the community. Excommunicated persons were held to be worse than pagans and were the object of total rejection and hatred.” [4] We should mention that even in the era of Jesus, some Jews had very extreme opinions concerning the Christians. Certain of the militant Zealots felt that killing apostates was a true and acceptable service to God. [5] Dummelow recalls a Jewish saying: “Every one that sheddeth the blood of the wicked, is as he that offereth a sacrifice.” [6] We have only to remember Saul of Tarsus who inflicted many ravages upon the early church (Gal. 1:13; Phil. 3:6). He seemed to have held a similar idea. At the time of this gospel’s writing many Jewish Christians were being betrayed to Roman authorities by the Jews. [7] Christian history has not been free of this deluded kind of religion. Many great saints have been martyred in the church and by the church. In Christian Spain and Portugal during the 15th through the 18th centuries the church burned somewhat over 30,000 “heretics.” Many of these were Jewish Christians. In addition somewhere between 300,000 and 3,000,000 “heretics” were expelled from these two countries. [8] In England when Archbishop Cranmer was burned as a martyr a sermon was actually preached. [9] William Tyndale (c. 1494–1536) gave the English Bible to the church, but it was the church that put him to death by strangulation. He said calmly, “I never expected anything else.” [10] “They will do such things because they have not known the Father or me” (16:3). As we have said already, real religion is based upon a personal relationship with God. In the Old Testament “to know” was centered upon an intimate personal relationship not unlike that of husband and wife (Gen. 4:1; Jer. 1:5). [11] Obviously, many religious folks through the ages have not had such a relationship and therefore they were able to do the most outlandish things in the name of their religion. It is of utmost importance that we have that personal relationship with God the Father and that can only come through Jesus his Son. “I have told you this, so that when their time comes you will remember that I warned you about them. I did not tell you this from the beginning because I was with you,” (16:4). We cannot help but note that there are many parallels between this chapter and chapter 14. Jesus will focus much of this chapter upon the work of the Holy Spirit or the Paraclete as well as his own anticipated return. [12] As long as he was with them he could help and protect them but shortly he would be taken away. He wanted them to be assured that he would not leave them alone. While he was with them the venom of the enemy would be directed at him. But now that he was going away that venom would be directed toward them. [13] “…but now I am going to him who sent me. None of you asks me, ‘Where are you going?’” John 16:5 Guthrie says of the disciples that they had not, “…as yet attained sufficient spiritual insight to ask this question or even to understand the true mission of Jesus.” [14] The great Passover celebration was at hand and they had not yet realized that he was about to die with the Passover lambs. They should have asked, “Master, please tell us plainly where you are going?” When we look back at 13:36, it seems that Peter did actually ask this question. However, neither he nor the other disciples pressed the question at that time. [15] “Rather, you are filled with grief because I have said these things” (16:6). There had been a flood of sorrow already in the lives of the disciples. The Upper Room experience was one of sorrow over the betrayal. Now they were facing more sorrow as Jesus spoke of his going away. It is amazing that even as the Lord was facing an immediate trial and crucifixion he was still deeply sensitive to the needs of his disciples. [16] “But very truly I tell you, it is for your good that I am going away. Unless I go away, the Advocate will not come to you; but if I go, I will send him to you” (16:7). The Lord has already mentioned the Holy Spirit (14:6-7, 26; 15:26) but now he begins to develop the doctrine for his anxious followers. It would certainly be better for Jesus to go away because he was greatly limited by the flesh. He could only be in one place at a time and only a few people at a time would be able to partake of his ministry. [17] He was about to change all that. With the Spirit’s coming, the ministry of Jesus could reach millions at once and he could disciple millions at the same time. The Christian faith could reach the whole world. Several commentators have pointed out that the Holy Spirit is given for the sake of believers only and not for the world in general. Actually, the world cannot see him or know him (14:17). There is a real sense that the world can only see him in the lives of believers. [18] It is his action in believer’s lives that convinces and convicts the world. This understanding should help us take our spiritual position in the world a lot more seriously. We should mention, however, that the Holy Spirit is God and we should be careful not to try and restrict God. Since the Holy Spirit is God he can do what he pleases. In 1857, a prayer revival led by Jeremiah Lanphier began in at the North Dutch Church in New York. The movement became generalized and spread to other states. Eventually it became a widespread revival movement. Authors Peter Marshall and David Manuel give these accounts of the revival: “a ship arrived in New York Harbor whose captain and entire crew of 29 had been converted in the middle of the Atlantic Ocean, ‘without any obvious special instrumentality!’ Soon after that, five other ships arrived, all of whose captains had been brought to Christ in the open sea.” [19] Later, in 1885, a revivalist by the name of Maria Woodworth-Etter held a meeting in Tipton Indiana. She reported on that meeting saying: The fear of the Lord fell upon all the people. For twenty miles around men and women were struck down in their homes, in business places, and on the roads and streets. Some lay for hours and had wonderful visions. Many went into the ministry or became evangelists.” [20] In order to realize the advantage of the Spirit’s coming we only have to contrast the state of Jesus’ followers before his death with that of their state after the resurrection and at Pentecost. Guzik comments: “… Look at the disciples before Jesus left, confused, thick headed, afraid, selfish and self-centered. Look at them after Jesus left, and after the Helper had come. They are wise, surrendered, bold, and giving.” [21] It was truly to their advantage that Jesus left them. They were suddenly people of power, who went out and turned the world upside down for Christ (Acts 17:6). “When he comes, he will prove the world to be in the wrong about sin and righteousness and judgment: about sin, because people do not believe in me; about righteousness, because I am going to the Father, where you can see me no longer; and about judgment, because the prince of this world now stands condemned” (16:8-11). As we have mentioned, the Holy Spirit is our advocate (1 Jn. 2:1) or legal helper. He serves as our defense counsel against the wild and false charges of the devil. However, he also serves as heaven’s prosecuting attorney concerning the wicked. As Keener says, “The believers’ Advocate becomes a ‘prosecutor’ of the world…” [22] The prosecutor, the Holy Spirit, will come and prove the world wrong. The Greek word for prove or convict is elegchō. It means to expose, to refute, to convince or to convict. [23] Barclay feels the word has a strong sense of “cross-examination” attached to it. By this cross-examination a sinner is forced to admit his or her guilt. [24] We live in a very unusual time. Many people in our postmodern world do not seem to understand what sin is. The theologian John Hannah says that many folks would likely define sin as a Peanut Butter Binge or as Chocolate Decadence, while they would at the same time not define lying as sin. Sin is often merely caloric in our society. [25] Because of our increasing biblical ignorance, there are many people walking around today who would never consider themselves sinners. They feel they are far removed from the inherited sinful nature of Adam and they do not believe the many wicked things they do and say would be classified as sin. Tenney says, “Many believe in a general law of retribution; but it is almost impossible to convince them that they already stand condemned.” [26] People in our day have believed the lie that whatever a person does is his or her own business and only affects that person. Historian Paul Johnson says, “Implicit in the Bible is the holistic notion that one man’s sin however small, affects the entire world, however imperceptibly, and vice versa.” [27] The painful truth is that our sin affects everybody to some degree. It affects children, parents, friends, the church and the community. There is another thing about sin that people tend to overlook. Pastor James Kennedy describes this: “One of the tragic things about all sin is that it is addictive. Whether it’s sex, drugs, alcohol, overeating, or gambling – it doesn’t matter what sin you fall prey to, it is addictive. And the more you do it, the stronger the addiction becomes.” [28] It is only the Holy Spirit, God’s prosecuting attorney, who can convict the world of sin. It seems that he often does this through the words and actions of committed Christians. While a court may convict a person of murder, the Holy Spirit has the ability to convict a person of unbelief. [29] After all, unbelief is the basic sin of humanity. We note here that the Holy Spirit convicts of righteousness. Tenney comments, “The return of Jesus to the Father was the ultimate proof that he was the perfect pattern for righteousness, accepted by the Father…” [30] The word for righteousness is the Greek dikaiosunēs and it means “conformity to the Divine will in purpose, thought and action.” [31] Jesus lived a perfect life in this regard and was accepted by the Father. The prevailing concept today is that each person must determine what is right or wrong for himself or herself. This reminds us of the early days of Israel: “In those days there was no king in Israel; everyone did what was right in his own eyes” (Jdg. 17:6 NKJ). We are beginning to see that this concept makes for a very crazy world. “In its insanity, the world regarded Jesus as a sinner, itself as righteous, and it ended up pronouncing false judgment on Jesus himself…” [32] There was something about Calvary that brought judgment upon Satan. We are not privy to the whole episode of Satan’s rebellion in heaven. We can speculate and say that God may have wanted to produce a fool-proof conviction of the devil and his angels. He could have just blasted the whole lot to smithereens, but there would no doubt have remained questions in the minds of some angels and principalities in the heavenly realms. God evidently chose the long and tortuous process of letting Satan prove who he actually was, though much blood, sweat and tears of the human race, through the fallen world, and at last through the redemption of Christ. When Satan convicted Jesus he convicted a perfect man and somehow this brought God’s final judgment upon him. Meyer says, “There the prince of this world was condemned and cast out. His power is broken, though he still does his utmost to intimidate and hinder the followers of Jesus.” [33] He always had plenty of cause to condemn sinful humankind, but he had no cause to condemn Jesus. What wonderful news this is for the saints of God! We must take in this news and understand it. Satan is cast out. His usurped reign is over (Heb. 2:14; 1 Jn. 3:8; Col. 2:15). It may take a few centuries for the mopping up operation to be complete but Heaven sees this battle as won, and we should see it the same way. His continued activity is no more than a strategy of make believe, threats, bluff and intimidation. “I have much more to say to you, more than you can now bear. But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come.” John 16:12-13 The disciples were just humans with their heads stuffed full of traditions concerning their faith. Jesus had a lot of new wine to share and these old wineskins could not hold it. At this point we can let our imaginations work a little regarding some things that Jesus would like to have shared with them. The temple and current priesthood would be destroyed, along with the city of Jerusalem. Moses’ sacrificial system would be ended. God would pour out his Holy Spirit at Pentecost. The Holy Spirit would lead all believers into truth and the New Testament would be written. The Jews would be dispersed once more and this time to the ends of the earth. Because of Jewish rejection and stubbornness, the Gentiles would be given the kingdom. In the end, they would make the Jews jealous. The church and its message would reach to the far limits of the world. At last, Jew and Gentile would come together to create one new and redeemed humanity. Guzik comments: “Jesus frankly admitted that his own teaching was incomplete, and anticipated the further instruction of the church by the Holy Spirit. This statement of Jesus leads us to anticipate the formation of the New Testament… Today, the Holy Spirit continues to personally lead us into truth, but never in opposition to the scripture, because God’s supremely authoritative revelation is closed with the New Testament.” [34] The Holy Spirit will lead believers into all truth. Barclay says, “God’s revelation to men is a revelation of all truth. It is quite wrong to think of it as confined to what we might call theological truth.” [35] God’s truth is deep and wide just like his love. There are things about Jesus and his gospel that our minds cannot grasp even twenty centuries after he came to earth. At the end of his gospel John will says, “Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written” (21:25). A part of the mystery Jesus desired to reveal concerned things to come. These probably revolved around eschatological things and no doubt concerned his second coming and the final development of his kingdom. The disciples could not have stood such a mind stretching, and even in the 21st century our minds cannot cope with the depth and glory of such things. For this reason, the Book of Revelation remains essentially a closed book to most Christians. “He will glorify me because it is from me that he will receive what he will make known to you. All that belongs to the Father is mine. That is why I said the Spirit will receive from me what he will make known to you” (16:14-15). The Holy Spirit has one great purpose and that purpose is to glorify Jesus. Morris says, “The work of the Spirit is Christocentric.” [36] When we see people being glorified in the spiritual movements we can know for certain that the movements are off course. Only Jesus can be in the spiritual spotlight. If the focus is upon the phenomena the movement is off course. [37] While the Charismatic Movement had many good blessings, too often the emphasis was upon prophecy, healing or speaking in tongues rather than upon Jesus. There is a sense in which the Holy Spirit by means of the word and biblical meditation will reveal the deepest mysteries to us. As it is written, “…the Spirit searches all things, even the deep things of God.” (1 Cor. 2:10). The Spirit then reveals these deep things to the listening heart. Once again we see the closeness of operation between Father, Son and Holy Spirit. Utley remarks of Jesus, “‘all things that the Father has are Mine,’ What an astonishing claim (cf. John 3:35; 5:20; 13:3; 17:10; Matt. 11:27)…There is a functional order, not an inequality, within the Trinity. As Jesus reflected the Father, the Spirit reflects Jesus.” [38] Morris adds, “There is no division in the Godhead.” [39] Jesus went on to say, “In a little while you will see me no more, and then after a little while you will see me.” John 16:16 The disciples were mystified about Jesus’ expression “a little while.” In a little while they would see him no more. It seems obvious that Jesus was speaking of his sojourn in the flesh. It was coming to a quick and abrupt end, even within hours. A little while after that they would see him again (3 days later) but he would not be in the flesh. He would be in his newly resurrected spiritual body. Jesus always made clear that the world would not see him (14:19) but only his followers. [40] Some have tried to explain these words as the Second Coming (cf. Heb. 10:37) but this seems far-fetched. “At this, some of his disciples said to one another, What does he mean by saying, ‘In a little while you will see me no more, and then after a little while you will see me,’ and ‘Because I am going to the Father’?” (16:17). Jesus could not go to the Father in his flesh, for flesh and blood could not inherit the kingdom of God (1 Cor. 15:50). He could only ascend to God in his resurrected spiritual body. He would do that after forty days. It is almost unthinkable to us but Jesus is the only person in heaven today with a fully resurrected body. Think of it, Jesus is the only part of the Trinity with a fully resurrected body. How the Master continues to identify with us! Of course, all this was a complete puzzle and enigma to the disciples. “They kept asking, What does he mean by ‘a little while’? We don’t understand what he is saying” (16:18). We sense a deep reverence and almost a fear of Jesus in their hearts. They were really afraid to ask him what he meant. We might compare this with the “good old buddy” approach that some have to the Lord today. [41] While we have a very close connection with the Lord we are nevertheless still told to work out our salvation with fear and trembling, knowing that he is working in us (Phil. 2:12-13). “Jesus saw that they wanted to ask him about this, so he said to them, Are you asking one another what I meant when I said, ‘In a little while you will see me no more, and then after a little while you will see me’?” (16:19). It is clear in the New Testament that Jesus often knew people’s thoughts (cf. 2:25; 6:61, 64; 13:11). We cannot tell if this was due to his complete and sinless human nature or an outworking of his divine nature. [42] Very truly I tell you, you will weep and mourn while the world rejoices. You will grieve, but your grief will turn to joy. John 16:20 The world system would rejoice when Christ died. No doubt people would send gifts to each other and give celebration parties because truth was on the scaffold. However, the disciples would remain in deep mourning. The Bible says, “It is better to go to a house of mourning than to go to a house of feasting, for death is the destiny of everyone; the living should take this to heart” (Eccl. 7:2). As the poem by Robert Browning Hamilton has it: I walked a mile with Pleasure, she chatted all the way; But left me none the wiser for all she had to say. I walked a mile with Sorrow, and ne’er a word said she; But oh, the things I learned from her, When Sorrow walked with me! “A woman giving birth to a child has pain because her time has come; but when her baby is born she forgets the anguish because of her joy that a child is born into the world. So with you: Now is your time of grief, but I will see you again and you will rejoice, and no one will take away your joy” (16:21-22). Not only the death and resurrection of Christ is linked to birth pains, but the age to come is also thus linked (cf. Isa. 26:17-18; 66:7-14; Mk. 13:8). [43] In early times women could die in childbirth so the pains were a very serious thing. Wiersbe comments: “God brings joy to our lives, not by substitution, but by transformation…Jesus did not say that the mother’s sorrow (pain) was replaced by joy, but that the sorrow was transformed into joy.” [44] Stedman asks and answers, “…What caused the mother’s anguish? The baby. What causes her joy? The baby.” [45] Clearly, the world would not give this joy and the world could not take it away. “In that day you will no longer ask me anything. Very truly I tell you, my Father will give you whatever you ask in my name. Until now you have not asked for anything in my name. Ask and you will receive, and your joy will be complete” (16:23-24). Pett says, “Up to this point they have not needed to ask. The Great Provider has been with them and they could look to him…” [46] Now that Jesus was going away they would need to pray to the Father in Jesus’ name. How this teaching corresponds with that in Matthew 7:7-8: “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened.” “Though I have been speaking figuratively, a time is coming when I will no longer use this kind of language but will tell you plainly about my Father.” John 16:25 The Lord still had to speak in proverbs and figurative language because of their spiritual immaturity. No doubt their minds were still blocked with the faulty ideas of an earthly kingdom. After his resurrection Jesus appeared to his disciples and breathed the Holy Spirit into them (20:22). From that point on they began to have a spiritual understanding. There would no longer be a need to speak in parables (Gk. paroimiai) but he would be able to speak plainly (Gk. parrēsiāi). We see the importance of parables in Isaiah 6:9-10. “In that day you will ask in my name. I am not saying that I will ask the Father on your behalf. No, the Father himself loves you because you have loved me and have believed that I came from God” (16:26-27). Believers would soon be able to make their own requests to the Father. Soon after, Christ would ascend to heaven itself and would ever live to make intercession for the saints (Heb. 7:25). Hebrews says, “For Christ did not enter a sanctuary made with human hands that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence” (Heb. 9:24). We simply have to stop a moment and realize the great advantages we believers now have in Christ. We can pray to the Father in Jesus’ name and he will hear us. Jesus is now in heaven interceding for us as we have seen. Even the Holy Spirit is interceding for believers (Rom. 8:26-27). In this last passage we learn that the Spirit is making intercession with groans that cannot be uttered. “I came from the Father and entered the world; now I am leaving the world and going back to the Father” (16:28). Pett says, “He who was the Lord of glory had divested himself of his glory and humbled himself for a time, entering servitude and becoming man (Philippians 2:6-7). He had taken the lower place, made lower than the angels (Hebrews 2:9).” [47] This reminds us of the refrain of that old hymn written in 1915 by Henry Barraclough. Out of the ivory palaces, Into a world of woe, Only his great eternal love Made my Savior go. [48] St. Simeon once said: “I know that the Immovable comes down; I know that the Invisible appears to me; I know that he who is outside the whole creation takes me within himself and hides me in his arms, and then I find myself outside the whole world.” [49] “Then Jesus’ disciples said, ‘Now you are speaking clearly and without figures of speech. Now we can see that you know all things and that you do not even need to have anyone ask you questions. This makes us believe that you came from God’” (16:29-30). Suddenly the disciples seem to display great confidence. They now understand, or do they? Jesus knew what Zechariah said in 13:7, “…smite the shepherd, and the sheep shall be scattered…” (cf. Matt. 26:31; Mk. 14:27). BELIEF AT LAST! “Do you now believe?” Jesus replied. John 16:31 The words of the Lord had engendered faith in the disciples but now he must warn them of overconfidence. Barclay puts these words in the Master’s mouth, “I know that in your weakness you will desert me; nevertheless I know that you will still be conquerors.” Barclay adds, “Never in all the world were forgiveness and trust so combined.” [50] “A time is coming and in fact has come when you will be scattered, each to your own home. You will leave me all alone. Yet I am not alone, for my Father is with me” (16:32). Utley remarks, “Apparently only John was present at the trials and crucifixion (cf. Jn. 19:34-35). John 21:1-3 suggests that several of the apostles had gone back to fishing as a vocation.” [51] Barnes even thinks that the two disciples on the Emmaus road were actually going back to their dwellings (cf. Lk. 24:13-55). [52] “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (16:33). In Jesus we have peace –sweet peace – perfect peace. This peace will last through the storms of life, and there will be storms. They are promised and guaranteed. In the world we will have tribulation but our peace will last. At the end of the age God’s people will face the Great Tribulation brought on by Antichrist himself. Still our peace will last. In the end there will be only two classes of people on earth, the overcomers and the overcome. The overcomers will have the Lord’s perfect peace. Yet, he alone is the overcomer and he will help us become overcomers. 1. Utley, The Beloved Disciple’s Memoirs and Letters, v. 16:1. 2. Ibid., v. 15:2. 3. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1109. 4. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 16:2. 5. Bruce, The Gospel of John, p. 317. 6. Quoted in Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 16:2. 7. Keener, The IVP Background Commentary, New Testament, p. 303. Barker &Kohnelberger add: “The Apocalypse indicates a wide break between the church and the synagogue at the end of the first century (Rev. 2:9; 3:9); those who professed faith in Jesus were completely disowned by their Jewish compatriots.” (Barker &Kohlenberger, p. 353). 8. Jim Gerrish, Does God Play Favorites? (Minneapolis: Cornerstone Publishing, 2000, 2003), pp. 188-189. 9. Morris, The Gospel According to John, p. 615. 10. Quoted in Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 16:1-4. 11. Utley, The Beloved Disciple’s Memoirs and Letters, v. 16:3. 12. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 135. 13. Morris, The Gospel According to John, p. 616. 14. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 960. 15. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 353. 16. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 960. 17. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 353. 18. Keener, The IVP Background Commentary, New Testament, p. 303. “The Advocate comes to the believers, which implies that his ministry to the world (16:8-11) is through them (cf. Neh. 9:30).” 19. Peter Marshall and David Manuel, Sounding Forth The Trumpet (Grand Rapid: Fleming H. Revell, 1997), pp. 423-24. 20. Quoted in Michael L. Brown, Whatever Happened to the Power of God (Shippenburg, PA: Destiny Image Publishers, 1991), pp. 70-71. 21. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 16:5-7. 22. Keener, The IVP Background Commentary, New Testament, p. 303. 23. Bruce, The Gospel of John, p. 319. 24. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 16:5-11. 25. John D. Hannah, Our Legacy, The History of Christian Doctrine (Colorado Springs: Navpress, 2001), p. 341. 26. Tenney, John, The Gospel of Belief, p. 237. 27. Paul Johnson, A History of the Jews (NY: Harper &Roe, 1987), p.159. 28. James D. Kennedy, Why the Ten Commandments Matter (New York: Time Warner Book Group, 2005), p. 129. 29. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 354. 30. Tenney, John, The Gospel of Belief, p. 236. 31. Abbot-Smith, A Manual Greek Lexicon of the New Testament, p. 116. 32. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 16:8-11. 33. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 16:1-11. Bruce adds: “…Behind the men who acted as Jesus’ prosecutors and judges stood the adversary-in-chief, ‘the ruler of this world’…Now it is this world’s judgment; he said; ‘now the ruler of this world is to be cast out’ (Jn. 12:31).” (Bruce, p. 319). 34. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 16:12-15. 35. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 16:12-15. 36. Morris, The Gospel According to John, p. 622. 37. Tenney, John, The Gospel of Belief, p. 239. 38. Utley, The Beloved Disciple’s Memoirs and Letters, vs. 16:14-15. 39. Morris, The Gospel According to John, p. 622. 40. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 961. 41. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 16:18. 42. Utley, The Beloved Disciple’s Memoirs and Letters, v. 16:19. 43. Ibid., v. 16:21. Barclay adds: “The Jews believed that all time was divided into two ages— the present age and the age to come. The present age was wholly bad and wholly under condemnation; the age to come was the golden age of God. In between the two ages, preceding the coming of the Messiah, who would bring in the new age, there lay the Day of the Lord; and the Day of the Lord was to be a terrible day, when the world would be shattered into fragments before the golden age would dawn. The Jews were in the habit of calling that terrible between-time ‘the birth travail of the days of the Messiah.’” (Barclay, vs: 16:16-24). 44. Wiersbe, The Wiersbe Bible Commentary, NT, p. 291. 45. Stedman, John, Who Is This Man, vs. 16:5-33. 46. Pett, Peter Pett’s Commentary on the Bible, v. 16:24. 47. Ibid., v. 16:28. 48. Hymnary Organization http://www.hymnary.org/text/my_lord_has_garments_so_wondrous_fine 49. https://theinnerkingdom.wordpress.com/2011/03/31/st-simeon-the-new-theologian-on-his-relationship-with-god/ 50. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 16:20-33. 51. Utley, The Beloved Disciple’s Memoirs and Letters, v. 16:32. 52. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 16:32. After Jesus said this, he looked toward heaven and prayed: “Father, the hour has come. Glorify your Son, that your Son may glorify you. John 17:1 John’s gospel does not include the prayers of agony that Jesus prayed in Gethsemane but instead it includes what has been called his Great High-Priestly Prayer of this chapter. Someone has said that this is the real Lord’s Prayer. This is the longest recorded prayer of Jesus and it has a striking solemnity about it. [1] Kretzmann says “There is so much beauty, comfort, and power in this simple prayer that its main thoughts at least, if not the entire text, should be memorized.” [2] The focus of the prayer is the subject of glory and this subject is mentioned six times. This subject might be called the theme of John’s gospel. The great desire of Jesus was to glorify the Father and to return to the Father’s glory that he had left before his coming to earth. Jesus knew that the path to glorifying the Father and receiving glory unto himself was by the cross. “For Jesus the Cross was his return to God.” [3] He knew that it was by the cross that he would be lifted up from the earth and that through the cross he would ultimately draw all people unto himself (12:32; cf. Dan. 7:13-14). Some of the beauty of this awesome picture is conveyed in the old hymn written by John Bowring in 1825: In the cross of Christ I glory, towering o’er the wrecks of time; all the light of sacred story gathers round its head sublime. [4] Barker and Kohlenberger tell us that this great prayer can be divided into three sections. They are: “(1) Jesus’ prayer concerning himself (vv. 1-5), (2) his prayer for the disciples (vv. 6-19), and (3) his prayer for all believers present and future (vv. 20-26).” [5] As Jesus prayed this great prayer he lifted his eyes toward heaven. This was the traditional manner of prayer for the Jews. Burge suggests that he might have lifted his hands in the same direction since this too was traditional with the Jews (Exo. 9:33; 17:11; Ps. 28:2). [6] Guzik reminds us of the fact that, “The Bible is filled with great prayers. We are impressed with Solomon’s prayer (1 Kings 8:1-66), Abraham’s prayer (Genesis 18:1-33), and Moses’ prayer (Exodus 32:1-35), but this prayer is by far the greatest recorded in the Bible…” [7] One thing we cannot miss in this prayer is the extremely close relationship between Jesus and his Father in Heaven. Tenney says, “…this prayer was addressed to one member of the Godhead by another, and that in reading it men are listening to the family conversation of deity.” [8] Both Jews and Moslems have looked upon God as a single being. This concept has its limitations both in scripture, in philosophy and in logic. The Christian researcher and philosopher, Nancy Pearcey comments: “A genuinely personal God requires distinct ‘Persons,’ because that alone makes it possible for love and communication to exist within the Godhead itself.” [9] She goes on to say, “Christianity is completely consonant with human experience…The whole range of human personality is accounted for only by the Christian worldview, because it begins with a personal God.” [10] We want to understand that this personal God has revealed himself in three distinct persons or in what the church has come to call the Trinity of Father, Son and Holy Spirit. This concept of Godhead is displayed numerous times in scripture, and especially in John’s gospel. It is also clear in scripture that there is an eternal subordination of the Son to the Father, [11] while all parties of the Trinity are equally God. As we have mentioned before, this whole concept is beyond our human understanding. We would do well to just believe it as the earliest church did and move on with our Christian living. All through the Gospel of John we have heard Jesus speaking of “his hour.” Jesus worked on a definite schedule as prescribed by his Father. On several occasions it was remarked that his hour had not come (2:4; 7:30; 8:20). Then he noted that his hour was drawing close (12:23; 13:1). Now at last, he announces that his hour has come. It seems that it was difficult for the Jewish people to recognize Jesus until after his death on the cross. This has been the case with many great people in history. America’s president Abraham Lincoln was held in contempt by many when he was alive. Even his own war minister, Edwin Stanton, considered Lincoln crude and uncouth and he often expressed this opinion publicly. However when Lincoln lay dead Stanton looked upon his body with tears in his eyes and said, “There lies the greatest ruler of men the world has ever seen.” [12] At Jesus’ death, even the Roman centurion gasped and said, “Surely he was the Son of God!” (Matt. 27:54). We do not know exactly where this great prayer was prayed. From the information we have in John, it appears that it was prayed somewhere between the Upper Room and Gethsemane. We have mentioned earlier that the temple was open at night at the Passover and it seems quite probable that the party may have turned aside to the temple, since it was in route and this would have been the last time Jesus could have visited his Father’s House. What would have been more appropriate than the Great High Priest, praying the high priestly prayer, in the very place where the priests ministered? “For you granted him authority over all people that he might give eternal life to all those you have given him (17:2). Jesus knew that all authority in heaven and earth was about to be given him (Matt. 28:18). We have seen the concept of authority expressed in several other places (1:12; 5:27; 19:10, 11). The word is the Greek exousia and can be translated as “power” or “legal right.” [13] Pfeiffer and Harrison say, “This glorification of the Father includes in it the elevation of the Son to glory and power where he is head over all things.” [14]. This prayer also focuses on eternal life as it is mentioned in this verse. We note here a great secret and the key to real religion, as we will see pointed out clearly in the next verse. Tenney says, “The prayer as a whole is keyed to one central idea, eternal life.” [15] Eternal life is quite beyond our human imagination. Tenney says of it: “Eternal life is growing and expanding, not static…Eternal life is the end of the philosopher’s quest for ultimate reality, and of the scientist’s search for truth… [it] is the final expression of triumphant Christian experience.” [16] “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent (17:3). This is the very essence of eternal life, to have a personal knowledge of the eternal God and to enjoy a dynamic relationship with him. This verse puts an end to all other religions that claim to know God. As we have seen, real relationship with the Father can only be possible through the Son whom he has sent to the world. We cannot know the Father except through the Son. All religions that pretend to come directly to the Father have not come through the “Gate” or “Door” and are thus thieves and robbers (10:1, 9). It is really quite presumptuous to think that we can ignore the one specially sent to us humans and still find God. He was sent with the express purpose of helping us know God the Father and have a relationship with him. As Coffman has it, “No one can know God except by knowing him ‘in Christ.’” [17] G. B. F. Hallock says, “…this word ‘know’ is marvelously deep, and no man has ever touched bottom.” [18] Today there is so little of the true knowledge of God around that we might despair of many ever finding it. However, the prophet Habakkuk assures us: “For the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea” (Hab. 2:14). This speaks of a thorough world-wide saturation of the knowledge of God at some future point in history. Interestingly, this is the only place in the New Testament where the Lord refers to himself as Jesus Christ. [19] “I have brought you glory on earth by finishing the work you gave me to do. And now, Father, glorify me in your presence with the glory I had with you before the world began” (17:4-5). Although it is almost unthinkable to us, the cross of Jesus brought glory to God the Father. In the end, it also brought glory to Jesus himself. The cross was God’s plan of salvation for the human race. When Jesus died on the cross he finished God’s work and said so with his last breath (19:30). In this verse we see clearly the preexistence of Christ. John has made this plain several other places in his gospel (cf. 1:1-2, 15; 3:13, 31; 5:36, 38, 6:46, 62; 7:28; 6:58). In fact, John’s gospel is the one that most clearly confirms the preexistence of the Lord. [20] “I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. John 17:6 In the Greek language, it reads that the name (onoma) of God has been revealed to those given to the Messiah. In many other translations (NAS, ASV, ESV, NET, NKJ) the Greek is rendered as “name.” Morris says, “The ‘name’…stands for the whole person…Clearly ‘the name’ is an important concept for the understanding of this prayer.” [21] Utley says, “Hebrew names were meant to reflect character (cf. Jn. 17:11, 12, 25-26). This phrase also theologically asserts that to see Jesus is to see God (cf. Jn. 1:18; 12:45; 14:8-11; Col. 1:15; Heb. 1:3).” [22] The fact that he has manifested the name of God stands in contrast with the continued refusal of Jewish people to pronounce the ineffable name. [23] Now, after all the centuries of secrecy, the correct pronunciation of the name is no longer known. The Lord did reveal his own saving name of Yeshua, the Hebrew name for Jesus, meaning “salvation.” We cannot overlook the fact that those disciples given to Jesus were required to obey. So far, we have seen a very strong emphasis upon obedience in this gospel. That emphasis will continue. Discipleship without obedience was an impossible thing. Barclay relates a story that took place in Bristol. A messenger by the name of Derek Bellfall was attached to one of the air raid stations. He was sent on his bicycle with a message for another of the stations but was seriously wounded by a bomb in route. When they found him he was barely conscious but was still able to whisper these words: “Messenger Bellfall reporting –I have delivered my message.” [24] What a challenge for us to be faithful with the very important message given to us. “Now they know that everything you have given me comes from you. For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me (17:7-8). Jesus taught what came from God and nothing else. His words were God’s words and they were divine. We must take great care to treasure the word of God for those words are vital to us. The Lord spoke through Moses saying of his message, “They are not just idle words for you— they are your life” (Deut. 32:47). Our whole salvation is made possible today simply by believing God’s word. It is rather astounding that God’s word was delivered by Jesus to the inhabitants of this earth but still, after two thousand years, very few people accept that word. Even Christians are today displaying an abysmal ignorance of the Bible. Evangelist Ray Stedman says, “Everywhere I go, I am saddened and depressed by the biblical ignorance of church members. There is a terrible biblical illiteracy across the face of this apparently Christianized nation. People have only the most superficial knowledge of the scriptures… One man said, ‘I thought Dan and Beersheba were husband and wife, like Sodom and Gomorrah.’” [25] “I pray for them. I am not praying for the world, but for those you have given me, for they are yours (17:9). Here, Jesus is not specifically praying for the world, although he would die to redeem the world (3:16). He is rather praying for his agents in the world, since it will be through them that the world is reached. We need to remember that when we speak of world we are not talking about geography. The “world” as we have seen through John’s gospel is “…a spiritual realm, and atmosphere of darkness and unbelief (3:19).” [26] “All I have is yours, and all you have is mine. And glory has come to me through them. (17:10). Here, we see a splendid snapshot of the Godhead’s unity. What the Son has belongs to the Father and what the Father has belongs to the Son. As Coffman says, “God in Christ, Christ in Christians, Christians in Christ, and Christ in God this (mutual unity and identification) is another summary of how men are saved.” [27] “I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name, the name you gave me, so that they may be one as we are one (17:11). Jesus knew that he was shortly leaving the world and that the disciples would be without his physical presence. In fact, his departure was so near that he could speak of it in present tense. [28] He now asks his Holy Father to watch over his disciples by his powerful name. David once said: “May the LORD answer you when you are in distress; may the name of the God of Jacob protect you” (Psa. 20:1). We are reminded again that with the concept of name, “It does not mean simply the name by which a person is called; it means the whole character of the person in so far as it can be known.” [29] Here we have a great appeal for unity in the church. That unity must be based upon the perfect unity between Father, Son and Spirit. Wiersbe aptly says, “Uniformity is the result of compulsion from the outside; unity is the result of compassion on the inside.” [30] Tenney adds: “Unity… prevails wherever there is a deep and genuine experience of Christ; for the fellowship of the new birth transcends all historical and denominational boundaries.” [31] Thankfully, today the church encompasses people of all languages, colors and physical locations throughout the earth. “While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled (17:12). In 18:8, we will see a good example of Jesus protecting his disciples. He requests that the mob let his disciples go, since their main interest was in capturing him. The Greek words for protecting (tēreō) and preserving or keeping (phulassō) are quite similar in meaning, to keep and to guard. [32] Christ did both and he was assured that his Father would do the same. The only one lost was the one destined for destruction, Judas Iscariot. Jesus loved Judas and may have sat him at the place of honor at the Last Supper. Jesus dined with him but the words of Psalm 41:9 still came true: “Even my close friend, someone I trusted, one who shared my bread, has turned against me.” It was not that God chose to send Judas into perdition, it was that Judas chose that course. God in his foreknowledge knew the awful choice Judas would make. “I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them. (17:13). Jesus gave his words to the disciples in order that they may have his joy within them. In the hours ahead they would need much strength and the prophet Nehemiah had said: “…the joy of the LORD is your strength” (Neh. 8:10; cf. Jn. 15:11). Wiersbe says, “God’s truth has been given to us in three ‘editions’; His word is truth (Jn. 17:17); His Son is the truth (Jn. 14:6); and his Spirit is the truth (1 Jn. 5:6). We need all three…” [33] “I have given them your word and the world has hated them, for they are not of the world any more than I am of the world (17:14). Jesus was and is the Living Word, and that Living Word had been with the disciples some three years. He was the original edition of the Living Bible. However, the disciples could hardly receive his word. Of course the world and its system would despise his word. The world system was then as now dominated by a usurper, the devil (1 Jn. 2:13; 3:12; 5:18-19). Barker and Kohlenberger say, “Such a radical contrast draws the hatred of the world, which always demands conformity to its viewpoint and practices.” [34] “My prayer is not that you take them out of the world but that you protect them from the evil one. They are not of the world, even as I am not of it (17:15-16). Clearly, the place of God’s people is to be in the world, though not a part of it. Morris says, “It would be bad for them and disastrous for the world if they were taken out of the world. Moses and Elijah and Jonah all prayed that they be taken out of the world (Num. 11:15; 1 Ki. 19:4; Jon. 4:3, 8) but in no case was the request granted. The place for the people of God is in the world.” [35] We can realize by this verse how off-base much of our eschatological thinking is today. In the last couple of centuries the new doctrine of the Pre-Tribulation Rapture has emerged and become quite popular. This doctrine teaches that Christians in the last day will be rescued from the earth and taken to heaven during the difficult days. This teaching is diametrically opposed to the continuous teaching of the Bible, which always finds believers at the heart of every struggle on earth, including the final struggle. In this struggle with antichrist they will be overcomers. The whole Book of Revelation speaks of their struggle and triumph. “Sanctify them by the truth; your word is truth (17:17). The Greek word for sanctify is hagiason, and it conveys the idea of being set apart for a holy purpose. [36] Numerous scriptures speak of sanctification (cf. Acts 20:32; 26:18; Rom. 15:16; 1 Cor. 1:2; 6:11; 1 Thess. 4:3, etc.). Clearly, the word of God is one great avenue of our sanctification. Unfortunately, today we are getting away from the biblical idea of sanctification, of being separate from the world’s program and being holy. We are also rapidly getting away from the word of God. Tim Challies says, “The systematic theologies of the future will be crowd sourced, with any one of us contributing, any one of us changing the words of the greatest theologian. In the end it is not truth that will prevail, but consensus.” [37] “As you sent me into the world, I have sent them into the world. For them I sanctify myself, that they too may be truly sanctified (17:18-19). Morris says here, “…he sanctifies himself. He sets himself apart for the doing of the Father’s will and in this context this must mean death.” [38] We cannot miss the picture here of Israel’s high priest, who sanctified himself before going into the Holy of Holies and sprinkling the holy blood before the holy altar of God (Heb. 9:11-13). [39] Jesus would come into the awesome holy place of the heavenly sanctuary offering his own blood for the redemption of humankind. “My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. John 17:20-21 We are amazed at the great scope of Jesus’ prayer. He reaches across the centuries and even prays for us in the church today. We note that the message is passed on from one generation to the next. So, all of us must take care that we are not the broken link in regards to passing on this message. Again, the wonderful and perfect unity between the Son and the Father is emphasized. As Jesus is in the Father, the Father is in Jesus, and both are in us if we believe. Clearly, the thrust of this passage is upon unity and unity is essential in the matter of evangelism. [40] Jesus has already said: “By this everyone will know that you are my disciples, if you love one another” (13:35). As Meyer says, “When we abide in Christ, we abide in each other.” [41] This is apparently the one thing that convinces the world that our faith is real. We remember how in Acts 4:32, the early believers were one in heart, and thus others were added to their number daily (Acts 2:47). “I have given them the glory that you gave me, that they may be one as we are one—I in them and you in me— so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me (17:22-23). The precious unity of the Godhead is the basis for all unity in the church. This is a glorious thing when it is manifested. This glorious unity convinces the world as we have seen. Unfortunately, we do not see so much of this unity. For instance, I grew up as a Baptist and it is well-known that there are over a hundred different kinds of Baptists today. Much of our division was brought about by separation over small and often insignificant matters. Christians will never believe exactly alike. We should be united on the major themes, such as the Lordship of Christ and the integrity of the Bible. On the other matters, Paul advises us to accept one another and overlook the small and disputable matters (Rom. 14:1f.). “Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world” (17:24). Here, the Lord seems to be anxious to show around his believers in the glorious heavenly realms. Most of us would be anxious to take that tour. Once again the Lord is remembering his pre-incarnate state of glory with the Father (Matt. 25:34; Eph. 1:4; 1 Pet. 1:20). That position with the Father and in the glorious heavenly realms would soon be enjoyed once more by the Lord. “Righteous Father, though the world does not know you, I know you, and they know that you have sent me. I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them” (17:25-26). Jesus knows the Father in a real and wonderful way; believers know Jesus and through him are made known to the Father. God is in Christ; Christ is in us; and we are brought into a holy and loving relationship with the Godhead. All this is because of the Father’s love that was expressed in Jesus and now in us. Jamieson, Fausset &Brown say, “But hardly has the sound of the last word died away, when he passes with the disciples over the brook Kedron to Gethsemane.” [42] 1. Morris, The Gospel According to John, p. 634. 2. Kretzmann, Kretzmann’s Popular Commentary, vs. 17:1-5. 3. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 17:1-5. 4. Hymnary Organization. http://www.hymnary.org/text/in_the_cross_of_christ_i_glory_towering 5. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 356. 6. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 140. 7. Guzik, David Guzik Commentaries on the Bible; Commentary on John, v. 17:1. 8. Tenney, John, The Gospel of Belief, p. 244. 9. Pearcey, Total Truth: Liberating Christianity from Its Cultural Captivity, p. 387. 10. Ibid., p. 395. 11. Kostenberger, Encountering John, p. 170. “As the Son, Jesus voluntarily submits to the Father. The doctrine of the eternal subordination of the Son has recently come under attack by some who seek to limit the Son’s subordination to his temporary earthly state of existence.” 12. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 17:1-5. 13. Utley, The Beloved Disciple’s Memoirs and Letters, v. 17:2. 14. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1111. 15. Tenney, John, The Gospel of Belief, p. 244. 16. Ibid., p. 246. 17. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 17:3. 18. Quoted in Coffman Commentaries on the Old and New Testament, Commentary on John, v. 17:3. Overman adds: “Following Marcel and Kierkegaard one may argue that the most powerful form of knowledge is not empirical, but an encounter or personal acquaintance with the divine.” Dean L. Overman, A Case For The Existence of God (New York: Rowman &Littlefield Publishers, Inc., 2009), p. 158. 19. Jamieson, Fausset &Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on John, v. 17:3. 20. Kostenberger, Encountering John, p. 171. 21. Morris, The Gospel According to John, p. 640. 22. Utley, The Beloved Disciple’s Memoirs and Letters, v. 17:6. 23. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 962. 24. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 17:1-5. 25. Ray Stedman, Commentary on 2 Timothy 3:1-9. http://www.raystedman.org/new-testament/timothy. 26. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 141. Utley adds, that “world” is, “human society organized and functioning apart from God.” (Utley, v. 17:9). 27. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 17:10. 28. Morris, The Gospel According to John, p. 643. 29. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 17:6-8. 30. Wiersbe, The Wiersbe Bible Commentary, NT, p. 663. 31. Tenney, John, The Gospel of Belief, p. 249. 32. Robertson, Robertson’s Word Pictures of the New Testament, v. 17:12. 33. Wiersbe, The Wiersbe Bible Commentary, NT, p. 296. 34. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 357. 35. Morris, The Gospel According to John, p. 646. 36. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 141. 37. Tim Challies, The Next Story, Life and Faith after The Digital Explosion (Grand Rapids: Zondervan, 2011), p. 171. 38. Morris, The Gospel According to John, pp. 647-48. 39. Clarke, The Adam Clarke Commentary, Commentary on John, v. 17:19. 40. Kostenberger, Encountering John, p. 172. 41. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 17:18-26. 42. Jamieson, Fausset &Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on John, v. 17:26. When he had finished praying, Jesus left with his disciples and crossed the Kidron Valley. On the other side there was a garden, and he and his disciples went into it. John 18:1 The Kidron Valley was a deep ravine immediately east of the Temple Mount. A small stream (wadi), that was active in winter and dry in summer, ran through the valley. John mentions a garden but it is named as Gethsemane only in the Synoptic Gospels (Matt. 26:36; Mk. 14:32). The name Gethsemane seems to have been taken from the Hebrew words for oil press. [1] There were many olive trees in the area just as there are today. We know from Luke 21:37 and 22:39, that Jesus and his disciples often frequented this spot. It is interesting that John omits Jesus’ agonizing prayers in Gethsemane. No doubt he felt that they were sufficiently covered in the other gospels. Perhaps Jesus would have longed for the warm hospitality of his friends, Lazarus and family at Bethany in this stressful time. However, during Passover, Jewish pilgrims were required to stay within a certain perimeter of the city. [2] The Garden of Gethsemane, with its very ancient olive trees and the Church of all Nations, is a very popular tourist spot today. It seems that during Bible times many wealthy people had their private gardens in this area. It was forbidden to raise gardens and fertilize them with manure in the Holy City. No doubt, Jesus or his disciples had some wealthy friend who allowed them to use his private garden. [3] On some of our tours to Israel our eldest son, who is an Israeli tour guide, would get permission for our group to spend some quiet time in one of these private gardens. It is important for us to realize that the Gospel of John has much information that is not found in the other gospels. It includes Roman soldiers (who fall to the ground when confronted by the majesty of Jesus). It includes the meeting before Annas; the private conversation with Pilate; the giving of mother Mary to his Beloved Disciple; his body threatened with the breaking of legs; a full description of Jesus’ garments; his piercing by a soldier’s lance; and the activity of Nicodemus at his burial. [4] Some things are absent in John’s account. These are Judas’ betrayal with a kiss; the agonizing prayers in the Garden of Gethsemane; the sleepiness of the disciples; the healing of the servant’s ear; the account of Simon of Cyrene; the account of the mocking crowds and Jesus’ cry from the cross. [5] Tenney remarks that it is still this section which bears closest resemblance to the Synoptic Gospels. [6] Commentators have noted the parallels of King David and his flight from Absalom as he crossed the Kidron on foot (2 Sam. 15:23). He too was fleeing from one of his very own who had betrayed him. [7] It seems that Kidron was a place of sorrow. Today much of the eastern slope of Kidron is covered by a massive Jewish graveyard. We know at the end of the ages this valley, which is also known as the Valley of Jehoshaphat, will be the setting of the awful end-day conflict when God judges the nations (Joel 3:2, 12). “Now Judas, who betrayed him, knew the place, because Jesus had often met there with his disciples” (18:2). As we have mentioned, and as is noted here, Jesus and his disciples often resorted to this garden. Judas was well aware of its location. It was, in fact, a very short distance from the temple area. It is likely for this reason that Jesus and his disciples often lodged in the garden. Many of Jesus’ activities took place around the temple area and it was convenient for him to lodge nearby, but outside the city walls. “So Judas came to the garden, guiding a detachment of soldiers and some officials from the chief priests and the Pharisees. They were carrying torches, lanterns and weapons. (18:3). It is only in John’s gospel that we read of Roman soldiers being involved. We know that a cohort (Gk. speira) was regularly headquartered at the Antonia Fortress on the northern side of the temple complex. This unit comprised a paper strength of a thousand men (760 infantry and 240 cavalry). The unit was commanded by a military tribune (Gk. chilarchos). [8] We need not think that the whole force was assigned to arrest Jesus. No doubt what we have represented here was a detachment to assist the temple police. [9] We have noted earlier how the temple police were very inept at arresting Jesus (7:32, 45-47). This whole show of force seems absurd since they were sent out merely to arrest a Galilean peasant and his few followers. Several commentators have ridiculed this motley crew with their clubs, torches and lanterns in pursuit of an unarmed peasant. Since it was Passover it was probably a bright night lit with the full moon. They were apparently prepared to search in every cave and dark grove to find the fleeing Jesus. [10] Burge comments: “At the beginning, then, we have a signal of Roman interest in Jesus and a hint that Pilate may already be participating…The entire world – both Jew and Gentile – has come against Jesus.” [11] It was their hour and the power of darkness was with them (Lk. 22:53). Jesus, knowing all that was going to happen to him, went out and asked them, “Who is it you want?” John 18:4 John omits the betrayal kiss of Judas and presents Jesus as in complete charge from the very first moment of this encounter. Barker and Kohlenberger say, “…his calm demeanor and commanding presence temporarily unnerved his captors.” [12] Burge comments: “…there are distinct theological emphases in John which must be understood. Throughout John’s Passion Jesus is sovereign; he will not be the victim. The cross is a fate that he has chosen voluntarily and which he controls…Jesus is protecting his followers (18:8) so that none will be lost (17:12)…” [13] “‘Jesus of Nazareth,’ they replied. ‘I am he,’ Jesus said. (And Judas the traitor was standing there with them.)” (18:5). Jesus’ reply in the Greek is Egō eimi (I am). This can be understood in two ways, as “I am he,” or as an affirmation of the God of Israel, the Great I Am. [14] We have seen similar expressions before in this gospel (e.g. 4:26; 8:24, 28, 58 and 13:19). Something about Jesus’ statement completely unnerved his opponents. No doubt the Jews remembered past instances when fire fell from heaven on those who were attempting to arrest the prophet of God (2 Ki. 1:9, 12). [15] John notes that Judas was standing there with the arresting party. Pfeiffer and Harrison say of the poor wretch, “Judas…stood with them. At last he was in his own element, mingling with the enemies of Jesus.” [16] “When Jesus said, ‘I am he,’ they drew back and fell to the ground” (18:6). Perhaps it was an almost comical domino effect of one falling backwards and knocking the one behind him down and so forth. Clearly, there was something about Jesus that caused a near panic among these troops. Burge says, “…This is a theophany in which God has been revealed before mortals and the only response is to fall prostrate…Ez. 1:28.” [17] None of the other evangelists mention this important and strange encounter. “Again he asked them, ‘Who is it you want?’ ‘Jesus of Nazareth,’ they said. Jesus answered, ‘I told you that I am he. If you are looking for me, then let these men go.’” (18:7-8). We cannot help but be amazed at how completely Jesus is in control of his own arrest. He was not taken, but he gave himself up for us. He continued to exercise his great authority in demanding that his disciples be let go. The mob seemed to agree with this request. To the very end of his earthly life the Good Shepherd cared for his sheep. Had they been delivered to this mob, some could have been killed. In a sense, “he sacrificed himself for their safety.” [18] It is only John who tells of Jesus sparing his disciples. “This happened so that the words he had spoken would be fulfilled: ‘I have not lost one of those you gave me’” (18:9). This verse no doubt refers back to Jesus’ sayings in John 6:39 and in 17:12. What a comfort is this verse to the sheep of God in this difficult and even dangerous 21st century. Jesus will not lose a single one who has come to him for salvation. Paul will later say, “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Rom. 8:38-39). “Then Simon Peter, who had a sword, drew it and struck the high priest’s servant, cutting off his right ear. (The servant’s name was Malchus.) Jesus commanded Peter, ‘Put your sword away! Shall I not drink the cup the Father has given me?’” (18:10-11). Barker and Kohlenberger say, “The action of Peter illustrates the curious combination of loyalty and obtuseness that characterized him.” [19] Peter’s effort was rather amateurish. No doubt he was aiming for the head and missed, hitting only the servant’s ear. It is likely that Peter’s act was based upon the Lord’s counsel in Luke 22:35-38. Peter probably interpreted the Lord’s words literally when they were meant only in a symbolic sense. [20] John alone names Peter as the swordsman and Malchus as the servant. Only Luke the Physician notes that Jesus healed the wounded ear (Lk. 22:51). It is Matthew alone who mentions Jesus’ words that those who take the sword shall perish by it (Matt. 26:52). Then the detachment of soldiers with its commander and the Jewish officials arrested Jesus. They bound him and brought him first to Annas, who was the father-in-law of Caiaphas, the high priest that year. Caiaphas was the one who had advised the Jewish leaders that it would be good if one man died for the people. John 18:12-14 Jesus was bound like a dangerous criminal. It is only in John’s gospel where we learn that Jesus first went before Annas. History tells us that Annas was the high priest of Israel from the years AD 6 – 15. He was then deposed by the Romans and his son-in-law Caiaphas eventually took his place. However, the Jewish people felt that the priesthood was for life (Num. 35:25), so they continued to look up to Annas as a high priest. Caiaphas reigned as high priest from the years 18 – 36. He was in that position longer than any other high priest in the first century. However, Annas continued to be the power behind the throne. Luke even speaks of the high priesthood of Annas and Caiaphas (Lk. 3:2). It is possibly for this reason that Jesus was taken first to Annas. As we should know, the Romans kept a tight control on Israel’s priesthood. Even the high priest’s robes were kept in custody by the Romans in the Fortress of Antonia. [21] The priesthood had become a cheap political office that was auctioned off by the Romans. The priests had become political pawns, out to make as much money as they could and to hold on to their political power whatever the cost. The priesthood was a far cry from the holiness and devotion seen of Aaron in the early days of that office. The priesthood had total control of the temple and of all its sacrifices. The sacrificial animals were now often part of a fraudulent scheme, where legitimate sacrifices would be rejected and where the people would be forced to purchase animals at exorbitant prices from the priesthood. When Jesus cleansed the temple he probably did considerable financial damage to Annas and his cronies. [22] They were the “den of robbers” that Jesus spoke of in Matthew 21:13, Mark 11:17and Luke 19:46. We can understand how Caiaphas, although he unknowingly prophesied about Jesus’ death, certainly did not do so on purpose or for any true religious reasons. It was a prophecy purely made by accident (cf. 11:50). Simon Peter and another disciple were following Jesus. Because this disciple was known to the high priest, he went with Jesus into the high priest’s courtyard, but Peter had to wait outside at the door. The other disciple, who was known to the high priest, came back, spoke to the servant girl on duty there and brought Peter in. John 18:15-16 This is a sad and discouraging section, as Peter denies his Lord. However, we need to applaud him for wanting to follow Jesus all the way to his trial and death. The other disciples, except John, were long gone from the scene. It would be good for us to try and locate this setting. For many years the Church of Saint Peter in Gallicantu in the upper city of Jerusalem has been considered the house of the high priest where Jesus was held and questioned. This house is quite a distance from the temple area with hundreds of steps up hill to its location. We can hardly imagine the priesthood living in a place so inaccessible to the temple. In recent years much new excavation has taken place under the auspices of the Wohl Archaeological Museum (Herodian Estates Museum) underneath the Jewish Quarter. Here archaeologists have found a very large and opulent building equipped with mikve pools and other accessories that would have been necessary for the priesthood. This large structure has immediate access to the temple compound. It is now thought by some that this is the real house of the high priest. Perhaps the weightiest evidence for the high priestly compound comes from the nearby Burnt House Museum where they found an inscription on stone: “Dvar Kathros” and Kathros (Greek for purity) is a high priestly name we find in the Talmud – and that reference is to a priest in Jerusalem before 70 AD. [23] We can assume from all this that there was a large priestly compound very near to the temple area. Many of the priests may have lived together in this area. Morris says, “It is quite possible that Caiaphas and Annas shared the same palace…In any case it is not necessary to postulate a change of courtyard…” [24] Coffman says, “The sending of Jesus bound to Caiaphas involved nothing more than leading him across the courtyard.” [25] Through church history there has been much commentary about the identity of Peter’s companion. Early writers like Jerome, Chrysostom, and Theophylact, felt sure it was John himself, as John did often speak of himself in third person. [26] This seems a very natural interpretation of the text. However, others have felt that it would have been impossible for a common fisherman like John to have had access to such elite company. These have conjectured that the other person may have been a disciple like Nicodemus or Joseph of Arimathea. These would surely have had access to the high priest. Some have mentioned that salt-fish from Galilee were exported all over the country and that John may have served the priestly families. We are not likely to arrive at a definitive answer to this question. “‘You aren’t one of this man’s disciples too, are you?’ she asked Peter. He replied, ‘I am not’” (18:17). It is amazing that the first words out of Peter’s mouth were a denial of Jesus. His denial came immediately and apparently even in the presence of John. Wiersbe notes that in the Greek text she expected a negative answer and Peter quickly obliged her. [27] Guzik quips, “He was bold with a sword in his hand, but a coward before a servant girl.” [28] Stedman also chimes in saying, “He believed like the little boy who said about a lie, ‘A lie is an abomination to the Lord, but a very present help in time of trouble!’” [29] “It was cold, and the servants and officials stood around a fire they had made to keep warm. Peter also was standing with them, warming himself” (18:18). Many Christians seem to think that Israel is a hot desert land. Some of it is, but Jerusalem has an elevation of around 2,500 feet (762 m.) and in the springtime it can get cold at night. Many times even in the summer a jacket is needed for Jerusalem at night. A small fire was built and the people out in the courtyard gathered around it to warm themselves. Peter joined in with them. We might say that whoever warms himself at the devil’s fire is certain to get singed. Meanwhile, the high priest questioned Jesus about his disciples and his teaching. John 18:19 As we have mentioned, it is only John who tells us that Jesus was first questioned by Annas, the father-in-law of the reigning priest Caiaphas. Perhaps his residence was closest to them, but since Annas was in a sense the power behind the priestly throne, it was quite natural for him to be involved. It is clear from the outset that the trial before Annas was a sham. Burge comments, “This is like a ‘police interrogation’…Jesus’ sharp answer – pointing out that Annas should be talking to witnesses – unmasks the priest’s attempt to make Jesus incriminate himself.” [30] Keener adds: “…it is doubtful that Annas is attempting to follow any law.” [31] The most obvious fallacy of this hearing was that it is being held at night. Clarke notes how the later Talmud spells out that criminal processes were required to commence and terminate during the day. [32] Other illegalities were that no witnesses were present and these were required. Jesus makes note of their absence. Another illegality was Jesus being struck in the face. [33] “‘I have spoken openly to the world,’ Jesus replied. ‘I always taught in synagogues or at the temple, where all the Jews come together. I said nothing in secret. Why question me? Ask those who heard me. Surely they know what I said’” (18:20-21). Here Jesus is making known the absence of witnesses. They should have been present for such a hearing. Actually, the defense witnesses should have been called first of all for such a proceeding and a person was not required to incriminate himself. Barclay comments: It was an essential regulation of the Jewish law that a prisoner must be asked no question which would incriminate him. Maimonides, the great Jewish medieval scholar, lays it down: “Our true law does not inflict the penalty of death upon a sinner by his own confession.” …He [Jesus] was, in effect, saying: “Take your evidence about me in the proper and legal way. Examine your witnesses, which you have every right to do; stop examining me, which you have no right to do.” …The self-interest of Annas and his colleagues had been touched; and Jesus was condemned before he was tried. [34] “When Jesus said this, one of the officials nearby slapped him in the face. ‘Is this the way you answer the high priest?’ he demanded ‘If I said something wrong,’ Jesus replied, ‘testify as to what is wrong. But if I spoke the truth, why did you strike me?’” (18:22-23). The slap in the face was an illegal act since no sentence had been passed. [35] It reflected a presumption of guilt when this was not the case at all. Jesus called their hand on this illegality. Barnes says, “While an accused person is on trial he is under the protection of the court, and has a right to demand that all legal measures shall be taken to secure his rights.” [36] “Then Annas sent him bound to Caiaphas the high priest” (18:24). The Synoptic Gospels do not mention Jesus’ going before Annas but they begin with Caiaphas (cf. Matt. 26:57). Annas may have realized that his questioning of Jesus was a bumbling disaster. Likely, he was anxious to get rid of Jesus so he sent him on to Caiaphas. Meanwhile, Simon Peter was still standing there warming himself. So they asked him, “You aren’t one of his disciples too, are you?” He denied it, saying, “I am not.” John 18:25 We note that Peter is still warming himself by the charcoal fire. Bruce says, “The charcoal fire…it seems to have burned itself into someone’s memory, for Mark (14:54) and Luke (22:55) both mention it in their account…” [37] Once again Peter is questioned about his relationship to Jesus. Luke goes into considerable detail regarding this encounter. He says, “A servant girl saw him seated there in the firelight. She looked closely at him and said, ‘This man was with him.’ But he denied it. ‘Woman, I don’t know him,’ he said” (Lk. 22:56-57). From the different accounts it is a little confusing as to exactly who all these accusers were. It is possible that others added their agreement to these accusations. “One of the high priest’s servants, a relative of the man whose ear Peter had cut off, challenged him, ‘Didn’t I see you with him in the garden?’ Again Peter denied it, and at that moment a rooster began to crow” (18:26-27). Jesus had predicted that Peter would deny him three times and sure enough it came to pass (Matt. 26:34; Jn. 13:38). Peter had attacked Malchus, a servant of the high priest, in the garden and guess who should show up to accuse him now? It was none other than the relative of Malchus. Once again we witness John’s first-hand knowledge of this event. Peter was obviously bewildered, frustrated and scared to be so accused. Once again he denied it. The other gospels give us a little more color for his last denials. Matthew 26:69-74 deals with these and we learn that Peter gave an oath with his second denial. In his third and last denial, “…he began to call down curses, and he swore to them, ‘I don’t know the man!’” (v. 74). It was at that point that the cock crowed. The Lord had predicted that Peter would deny him three times before the cock could crow twice (Mk. 14:30). Luke mentions how at this very moment Jesus looked at Peter (Lk. 22:61). We know from Luke that Peter was suddenly smitten with remorse and wept bitterly. Previously Jesus had prayed for him that his faith would not fail (Lk. 22:32-32). It was a close call, but somehow Peter hung on through that terrible time. Perhaps just a note on the cock crowing would be in order here. This might have been a Roman rooster, since keeping chickens was not allowed in the city of Jerusalem. However, we do not know how well this rule was enforced. [38] The night was divided into four watches: 6 to 9 PM, 9 to 12 midnight, 12 midnight to 3 AM., and 3 to 6 AM. [39] Burge reminds us that the cock crowing can take place anywhere between 3 to 5 AM. [40] Then the Jewish leaders took Jesus from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness they did not enter the palace, because they wanted to be able to eat the Passover. John 18:28 John obviously does not deal with Jesus’ lengthy trial before Caiaphas. Instead, he has Jesus going directly to Pilate. We know the night trial before Caiaphas went on for many hours while the meeting with Pilate was at daybreak, as was the Roman custom. [41] The palace of the Roman governor was most likely the palace that Herod had built at the present Jaffa Gate on Old Jerusalem’s western boundary. Normally Pilate resided at Caesarea but for major holidays he came to Jerusalem. For several centuries pilgrims have been told that the Roman governor lodged at the Antonia Fortress with all the other Roman troops. The famous Via Delorosa led out from that place. However, these traditions date only from Byzantine times. The location at Herod’s palace provided much comfort and seclusion. An added benefit was that it was located on a high point. From the top of the towers which Herod built one was provided with an excellent view of the Old City and the temple area. That grand vista was surely important to Pilate and his staff, allowing them to keep a close check on the temple. We note that the Jewish officials refused to enter the palace lest they would become ritually defiled and not be able to celebrate the Passover. This brings us once more to the whole discussion of when the Passover was celebrated and at what point Jesus died. John relates very clearly that the Passover meal was to be celebrated on that coming evening. Therefore, Jesus would have died at exactly the time the Passover lambs were being slaughtered, around mid-afternoon of that very day. [42] Guzik remarks concerning the matter of ceremonial defilement. He says, “John exposes the hypocrisy of the priests. They will murder an innocent Jesus, yet they were afraid of ceremonial defilement...” [43]“So Pilate came out to them and asked, ‘What charges are you bringing against this man?’” (18:29). Unfortunately for them, the Sanhedrin had prepared no formal charges against Jesus. [44] Pontius Pilate was the Roman governor (perfectus) who ruled Judea from AD 26-36. History tells us that he was very distrustful of the Jewish people. No doubt, Pilate was able immediately to see through the Jewish charade against Jesus. Bruce says, “…a Roman governor had complete discretion in deciding how to exercise his imperium, and if Pilate decided to investigate the case de novo, they had to accept his decision.” [45] From the proceedings we gather that Pilate did investigate the case himself. The account of the Lord’s trial before Pilate is the longest account found in the four gospels. [46] “‘If he were not a criminal,’ they replied, ‘we would not have handed him over to you.’” (18:30). Morris says, “They had no charge that would stand up in a Roman court of law, and they knew it.” [47] They were determined to get the death sentence by one means or another, and only Pilate could give that sentence. “Pilate said, ‘Take him yourselves and judge him by your own law.’ ‘But we have no right to execute anyone,’ they objected.” This took place to fulfill what Jesus had said about the kind of death he was going to die (18:31-32). It was recorded in the Talmud that the Romans had taken the judgment in matters of life and death away from Israel some forty years before the destruction of the temple. [48] A small concession was made that allowed them to pass the death sentence on those who violated the sanctity of the temple. It was by this right that they were able to stone Stephen some years later (Acts 6:9 ff.). [49] While the Jews felt that hanging a person alive was an abomination they still desired that Jesus be crucified. This was important to them because their rabbis felt that anyone so hanged was cursed by God (Deut. 21:23). [50] Jesus knew that he would be killed in this way and that his body would be lifted up from the earth (8:28; 12:32-33). Pilate then went back inside the palace, summoned Jesus and asked him, “Are you the king of the Jews?” John 18:33 Pilate had much experience with criminals and revolutionaries and he knew that Jesus was neither. Morris comments: “John pictures for us the lowly majesty of Jesus confronting the proud majesty of Rome’s representative…the power of the state is swayed by unseen forces…Subtly, but very definitely, John brings out the supreme royalty of Jesus.” [51] Pilate asks Jesus if he is really the king of the Jews. Barclay says, “There is a kind of superstitious curiosity about Pilate. He wished to know whence Jesus came— and it was more than Jesus’ native place that he was thinking of. When he heard that Jesus had claimed to be the Son of God, he was still more disturbed.” [52] We get the clear impression that it is not Jesus who is on trial but it is Pilate. [53] To make matters worse for Pilate, Matthew records how the man’s wife had experienced a dream about Jesus, warning them to have nothing to do with him (Matt. 27:19). We sense that Pilate was becoming quite nervous about his dealing with Jesus. “‘Is that your own idea,’ Jesus asked, ‘or did others talk to you about me?’” (18:34). Here the Lord seems to be trying to help Pilate clarify his own thinking. Once again, it is Jesus who is in control of this hearing while Pilate seems to be floundering. “‘Am I a Jew?’ Pilate replied. ‘Your own people and chief priests handed you over to me. What is it you have done?’” (18:35). This whole private interview is missing from the other gospels and it is very interesting. Pilate still had hopes that he could draw out of Jesus the information of how he had so offended the Jewish leadership. He then needed to determine whether or not that offence violated Roman law. [54] “Jesus said, ‘My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (18:36). We can imagine that with this information the superstitious Pilate may have shuddered a bit. We sense that he somehow suspected that he was dealing with someone supernatural, perhaps the incarnation of some pagan god. Such accounts were common at that time. “‘You are a king, then!’ said Pilate. Jesus answered, ‘You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me’” (18:37). Guthrey says, “The royalty of the world was not generally linked to the idea of truth.” [55] The same is a correct assessment today. Political leaders seem to have little concern for truth but rather for political correctness and political advantage. “‘What is truth?’ retorted Pilate. With this he went out again to the Jews gathered there and said, ‘I find no basis for a charge against him’” (18:38). With the question regarding truth Pilate did not expect an answer. His was almost a statement of frustration. No doubt, Pilate had heard many philosophical arguments concerning truth and was disgusted with all of them. He did perceive one thing from his talk with Jesus. This man might be a philosopher or a dreamer but he certainly was not a dangerous subversive. [56] With this, Pilate terminated the interview. All this reminds us of the famous lines from the American romantic poet, James Russell Lowell (1819-1891): Truth forever on the scaffold, Wrong forever on the throne,— Yet that scaffold sways the future, and, behind the dim unknown, Standeth God within the shadow, keeping watch above his own. [57] “But it is your custom for me to release to you one prisoner at the time of the Passover. Do you want me to release ‘the king of the Jews’’?” (18:39). History provides us with no account of such a custom as this, but it was obviously a practice in Jesus’ time. Pilate could not refrain from poking his fingers in Jewish eyes by calling Jesus “the king of the Jews.” He would continue to do so by finally placing a sign with this title upon Jesus’ cross. “They shouted back,’ “No, not him! Give us Barabbas!’ Now Barabbas had taken part in an uprising” (18:40). Strong nationalist feelings often erupted around the holiday of Passover. Thus, a vote for Barabbas, a revolutionary, was a vote against Rome. [58] Simply, Barabbas was a brigand (Gk. lēistēs) but to the Jews he was likely a revolutionary hero. While Jesus was no threat to Rome, Barabbas was a serious threat, the very kind of person Rome would want to execute. [59] There is a bit of irony in his name. Barabbas meant “son of the father.” [60] He was set free while the real Son of the Father was crucified. There is even more irony in the story. It is reflected “…in the fact that the chief priests persuaded the people to ask for and secure the release for a man who was guilty of the very crime of which, though he was innocent, they accused Jesus.” [61] 1. Bruce, The Gospel of John, p. 339. 2. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 144. 3. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 18:1-11. Utley adds: “Gardens were not allowed in Jerusalem because the necessary fertilizer made it unclean. Many wealthy persons, therefore, owned vineyards, orchards, etc. on the Mount of Olives.” (Utley, v. 18:1). 4. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 144. 5. Ibid., p. 143. 6. Tenney, John, The Gospel of Belief, p. 253. 7. Clarke, The Adam Clarke Commentary, Commentary on John, v. 18:1. 8. Bruce, The Gospel of John, p. 340. 9. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 144. 10. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 18:1-11. 11. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 145. 12. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 359. 13. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 144. 14. Bruce, The Gospel of John, p. 341. 15. Pett, Peter Pett’s Commentary on the Bible, vs. 18:4-6. 16. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1114. 17. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 145. 18. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 359. 19. Ibid. 20. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 114. 21. Pett, Peter Pett’s Commentary on the Bible, vs. 18:13-14. 22. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 18:12-14. 23. Our son Yoni has been a lecturer and registered tour guide in Israel for over 25 years. On several occasions we have gone with him to examine this very large and opulent building that lies under the Old City of Jerusalem. It is quite near the Western Wall and would have given the priests quick access to the temple compound. Apparently, scholarly eyes are now turning to this complex as the real house of the high priest. 24. Morris, The Gospel According to John, p. 665. 25. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 18:15. 26. Clarke, The Adam Clarke Commentary, Commentary on John, v. 18:15. 27. Wiersbe, The Wiersbe Bible Commentary, NT, p. 300. 28. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 18:15-18. 29. Stedman, John, Who Is This Man, vs. 18:1f. 30. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 147. Guzik adds: “Jesus wasn’t being uncooperative, only asserting his legal right. There was to be no formal charge until witnesses had been heard and been found to be truthful…It was the High Priest’s duty to call forth the witnesses first, beginning with those for the defense. These basic legal protections for the accused under Jewish law were not observed in the trial of Jesus.” (Guzik, vs. 18:19-24). 31. Keener, The IVP Background Commentary, New Testament, p. 307. 32. Clarke, The Adam Clarke Commentary, Commentary on John, v. 18:19. 33. Kostenberger, Encountering John, p. 177. 34. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 18:12-14. 35. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 360. 36. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 18:23. 37. Bruce, The Gospel of John, p. 345. 38. Utley, The Beloved Disciple’s Memoirs and Letters, v. 18:27. 39. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 18:25-27. 40. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 147. 41. Utley, The Beloved Disciple’s Memoirs and Letters, v. 18:28. 42. Additional notes on the timing of Passover: Utley adds: “…This verse is the center of a controversy over an apparent historical discrepancy between the Synoptic Gospels, which assert that Jesus ate the Passover meal with his disciples (cf. Matt. 26:17; Mark 14:12; Luke 22:1), and John, which asserts that this took place the day before (Thursday), the preparation day of the traditional Passover feast.” (Utley, v. 18:28). Morris expounds on other oddities: “There is no mention of the characteristic articles eaten in the Passover feast, namely the paschal victim and the bitter herbs…The coming of Simon from the fields (Mk. 15:21), which seems to mean that he had been working…There is a Jewish tradition that Jesus was executed “on the eve of the Passover: (Sanh. 43a)…buy what was needed for the Feast (13:29)…to avoid ceremonial uncleanness …they wanted to be able to eat the Passover” (18:28) [that night]. (Morris, p. 685, 86). Morris continues: “[Concerning the Qumran Sectarians] “They had strong views on the calendar and refused to abide by the rules of the Temple authorities. Matthew Black says forthrightly, ‘we can be certain that the Qumran sectarians or Essenes…did celebrate the Passover in the year of the Crucifixion at a different time from the official time promulgated by the Jerusalem temple authorities… The most natural reading of John shows that Jesus was crucified at the very time the Passover victims were slain in the Temple.” (Morris, p. 694). 43. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 18:28-32. 44. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1115. 45. Bruce, The Gospel of John, p. 350. 46. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 361. 47. Morris, The Gospel According to John, p. 676. 48. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 18:28-40. 49. Bruce, The Gospel of John, p. 351. 50. Utley, The Beloved Disciple’s Memoirs and Letters, v. 18:31. 51. Morris, The Gospel According to John, p. 678. 52. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 18:28-40. 53. Tenney, John, The Gospel of Belief, p. 259. 54. Morris, The Gospel According to John, p. 680. 55. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 964. 56. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 362. 57. https://en.wikiquote.org/wiki/James_Russell_Lowell 58. Wiersbe, The Wiersbe Bible Commentary, NT, p. 303. 59. Keener, The IVP Background Commentary, New Testament, p. 309. 60. Morris, The Gospel According to John, p. 683. 61. Ibid., p. 684. Then Pilate took Jesus and had him flogged. John 19:1 We need to understand that the events of Jesus’ arrest, trial, humiliation, suffering, crucifixion, death, burial, resurrection and later ascension make up the heart of the gospel. They make up the most important events that have ever happened in the history of humanity. All four gospels give a big part of their space to the recounting of these events. They make up the essence of the gospel or the “good news” for humanity. Here we read that the holy Son of Man and Son of God was taken as a common criminal and flogged. There is a bit of confusion concerning this flogging. We are told that there were three types of Roman flogging, the fustigatio, flagellatio, and verberatio. Each one represented an ascending level of severity. The lesser (fustigatio) was designed for the punishment of troublemakers. [1] It was a lighter punishment and a sort of warning. Several scholars feel that Jesus was given a lighter punishment initially. This was in accord with Pilate’s mistaken idea that the Jews would have pity and allow Jesus to go free (cf. Lk. 23:16, 22; Jn. 19:12). [2] The last form of flogging always accompanied crucifixion. Some scholars feel that Jesus actually suffered both forms of punishment. [3] It is of note that Mathew and Mark place the heavier form of flogging immediately before crucifixion (Matt. 27:26; Mk. 15:15). For a person who was “not guilty,” any form of flogging was definitely out of order, and any form was brutal. [4] All through this section we see ancient scriptures fulfilled by the Lord. Whether he received the lighter flogging, the heavier one, or both, he fulfilled Isaiah 50:6, which says, “I offered my back to those who beat me, my cheeks to those who pulled out my beard; I did not hide my face from mocking and spitting.” Although Jesus was at this point considered “not guilty” by Pilate, he was nevertheless turned over to scourging and abuse by the Roman soldiers. “The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robe and went up to him again and again, saying, ‘Hail, king of the Jews!’ And they slapped him in the face” (19:2-3). Several commentators have attempted to name the variety of thorns placed upon Jesus’ head. This is a rather futile exercise since Israel has many types of thorns and briers that could have been used. No doubt the crown of thorns pressed down upon the Master’s head was extremely painful for him. They also mocked him by placing him in a purple robe. The different translations are pretty unanimous in rendering this as a purple robe. That would have signified royalty in the ancient world. Since purple garments were extremely expensive, some commentators feel that this was more than likely a faded scarlet officer’s robe that perhaps had taken on a purplish color or a robe from one of the Roman lictors. [5] At some point in the questioning Pilate sent Jesus over to Herod, who was visiting in the city, and there he was abused some more (Lk. 23:6-12). They treated him with contempt and mocked him. It appears that they also placed him in a gorgeous robe before sending him back to Pilate. The abuse apparently continued with Pilate’s soldiers. Wiersbe says, “The verb tenses in the Greek text in John 19:3 indicate that the soldiers repeatedly came to him, mocked him, and beat him with their hands. The forces of hell were having a heyday in Pilate’s hall.” [6] Pett indicates that such horseplay was a regular pastime for soldiers suffering from the boredom of their custodial duties. [7] It is unthinkable, but in their rage and insensitivity they even struck the blessed face of Jesus. Once more Pilate came out and said to the Jews gathered there, “Look, I am bringing him out to you to let you know that I find no basis for a charge against him.” John 19:4 Stedman says, “A comparison of all the gospel accounts reveals that seven times during the trial of Jesus Pilate has pronounced him guiltless.” [8] We still might wonder why Pilate allowed the Master to be so abused even though he thought him guiltless. Probably Pilate thought that the Jews would have mercy on Jesus after all his mistreatment. Pett remarks, “He had not yet recognized the vindictiveness of the Jewish leaders.” [9] “When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, ‘Here is the man!’” (19:5). Bruce comments: “Pilate evidently hoped that the sorry spectacle of a man disabled and disfigured by a severe flogging and dressed up in mockery would satisfy Jesus’ accusers…‘See, here is the man’ might mean…‘Here he is, poor fellow!’” [10] There is another sense of Jesus being presented as a man. “…in his humiliation Jesus stands in place of man as the true man.” [11] “As soon as the chief priests and their officials saw him, they shouted, ‘Crucify! Crucify!’ But Pilate answered, ‘You take him and crucify him. As for me, I find no basis for a charge against him.’” (19:6). It is obvious here that Pilate had grossly misjudged the response of the Jewish leaders. Upon seeing Jesus they screamed out that he should be crucified. We should note here that it was none other than the chief priests and officials who were raising the cry to crucify Jesus. In reading the account of Jesus’ last days we might wonder how the crowd could turn so quickly from praising Jesus earlier to calling for his crucifixion now. The solution is that it was not the same crowd. The first group was made up of Galileans and other pilgrims while this assembly was probably hand-picked by the priests and leaders. This crowd was probably one that was well orchestrated by the priests and leaders. Barclay describes them: “They began by hating Jesus; but they finished in a very hysteria of hatred, howling like wolves, with faces twisted in bitterness: ‘Crucify him! Crucify him!’ In the end they reached such an insanity of hatred that they were impervious to reason and to mercy and even to the claims of common humanity.” [12] “The Jewish leaders insisted, ‘We have a law, and according to that law he must die, because he claimed to be the Son of God’” (19:7). It is clear that with this statement Pilate was shocked. Jesus had claimed to be the Son of God. That statement apparently set off alarm bells in Pilate’s superstitious head. Tenney says that the statement, “…brought to his mind the legendary tales of the offspring of the gods who visited men occasionally and who performed remarkable deeds…Perhaps, he thought, this mysterious stranger was half divine!. He ought at least to make sure…” [13] The Jewish law mentioned here was a law against blasphemy. The Jews had often hinted about this charge in reference to Jesus (cf. Matt. 9:3; 26:65-66; Mk. 2:7; 14:62-64; Lk. 5:21; Jn. 5:18; 10:33, 36). The Jewish law against blasphemy is found in Leviticus 24:14-16. The punishment for blasphemy was stoning. Of course, Jesus had not blasphemed but he had told the absolute truth about himself and his relationship with the Father. When Pilate heard this, he was even more afraid, and he went back inside the palace. “Where do you come from?” he asked Jesus, but Jesus gave him no answer. John 19:8-9 Once more Pilate was alone with Jesus in the Praetorium. He was now quite concerned and even fearful that he was perhaps dealing with a divine personality. He asked Jesus a very strange question concerning his origin. It was not in reference to his geographical origin because Pilate probably knew all about that. “In pagan mythology the Olympian deities frequently consorted with men and women, and their semi-divine offspring, such as Hercules, had appeared on the earth…Pilate feared lest he should offend one of these visitors.” [14] Jesus did not answer Pilate’s inquiry. The Lord had already answered his question in 18:36-37. Somehow Pilate had not listened very well. In this passage and others we see Jesus fulfilling Isaiah 53:7: “He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth.” Pilate was in dire straits emotionally speaking. To add to his predicament, his wife had just sent him an urgent message: “…Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him” (Matt. 27:19). Clearly, Pilate was becoming quite frustrated with this trial. “‘Do you refuse to speak to me?’ Pilate said. ‘Don’t you realize I have power either to free you or to crucify you?’ Jesus answered, ‘You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin.’” (19:10-11). No doubt, most condemned men in this situation would have fallen at Pilate’s feet and begged for mercy, but not Jesus. Pilate was bewildered. Jesus reminded him that all power political or otherwise was given from heaven. Paul would later rephrase this in Romans 13:1: “…for there is no authority except that which God has established. The authorities that exist have been established by God.” So we see here that Jesus seriously corrected Pilate’s concept of authority. [15] Pilate thought he had authority to release Jesus but he soon found out that the Jews had taken that authority from him. Pilate was guilty for his treatment of Jesus but others had more guilt. This verse seems to be particularly aimed at the high priest Caiaphas. [16] He was the one who was most guilty. He of all people should have known that Jesus fulfilled the many messianic prophecies. He had even prophesied that it was better for one man to die for the people. Yet, he closed his ears and mind while he screamed for Jesus to be crucified. We should note that these were Jesus’ final words to Pilate. From then on, Pilate tried to set Jesus free, but the Jewish leaders kept shouting, “If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar.” John 19:12 We have to conclude that the Jewish opposition was well organized and well planned. Now to a weak and tottering Pilate, the Jewish leaders gave their coup de grâce. They knew that Pilate would give everything to save his own political skin. They also probably knew that the Roman Emperor Tiberias was a very difficult person. Keener says: “Tiberias was suspicious of the least talk of treason, and a delegation to Rome providing the slightest evidence that Pilate had supported a self-proclaimed king could lead to Pilate’s beheading.” [17] This was nothing short of vicious Jewish blackmail of Pilate and it worked. In the Empire, the titles “friend of the emperor” or “friend of Caesar” spoke of a very special honor. [18] Certainly, a Roman governor like Pilate would long to be known by one of these special titles. He would surely not want to be known as an enemy of Caesar. When Pilate heard this, he brought Jesus out and sat down on the judge’s seat at a place known as the Stone Pavement (which in Aramaic is Gabbatha). John 19:13 It seems that as soon as Pilate was backed into a political corner he gave up trying to defend Jesus. Politics were much more important to him than saving a Jewish Messiah. The trial was over and Jesus would be pronounced guilty. Pilate therefore took his place on the seat of judgment on the Stone Pavement. In the Aramaic language the word for this pavement was Gabbatha. For many years (since the mid-nineteenth century) it was felt that this pavement was the Lithostrotos in the Ecce Homo pilgrim house near the Fortress of Antonia. As we have previously stated, scholarship is shifting and now many feel that Jesus was tried in Herod’s Palace on the western outskirts of the Old City of Jerusalem. [19] Since the word Gabbatha has the meaning of “high,” [20] we might note once more that Herod’s Palace was located on one of the highest spots in the city. It is also likely that Pilate’s seat of judgment was placed upon a stone pavement. There is evidence that the governor was required to pronounce death sentences from this seat. [21] Pett says, “At this point Pilate gave up on justice. Now they all knew that they had won…” [22] “It was the day of Preparation of the Passover; it was about noon. ‘Here is your king,’ Pilate said to the Jews” (19:14). The last weapon at Pilate’s disposal was to slur the Jews concerning their king and he was fully intent upon doing that. John once more assures us that all this happened on preparation day for the Passover. It was a day when the Jewish people got ready for the great holiday. It was a day for getting the last leavening out of their houses and purifying themselves for the feast. John tells us that it was about noon. Soon the priests would begin the process of offering up the Passover lambs. [23] “But they shouted, ‘Take him away! Take him away! Crucify him!’ ‘Shall I crucify your king?’ Pilate asked. ‘We have no king but Caesar,’ the chief priests answered” (9:15). Pfeiffer and Harrison comment: “We have no king but Caesar. If language means anything, the very sovereignty of God over the nation was repudiated. Who was guilty of blasphemy now?” [24] Their words were a direct contradiction to several scriptures such as Judges 8:23; 1 Samuel 8:7 and 10:19. The leaders were hypocritical, since everyone knew that they secretly hated Caesar. [25] “Finally Pilate handed him over to them to be crucified. So the soldiers took charge of Jesus” (19:16). Meyer says, “Pilate signed the necessary documents and retired to his palace as having been himself sentenced.” [26] Matthew tells us that Pilate tried to wash his hands of the incident (Matt. 27:24). However, as in Shakespeare’s Lady Macbeth, the spot would not come out. It has not come out over the centuries, and Pilate who washed his hands would soon hear the refrain that Jesus was “crucified under Pontius Pilate.” As Stedman says, “Great occasions do not make heroes or cowards, they simply unveil them to the eyes of men.” [27] This must have been the most serious miscarriage of justice in the history of the human race. Guzik citing Edwards says, “Scourging was a legal preliminary to every Roman execution…” [28] Scourging was a means of insuring that no one would survive crucifixion. John does not say that Jesus was scourged at this point but as we have mentioned, Matthew 27:26 and Mark 15:15 place the scourging immediately before the crucifixion. The fact is that many people did not survive the scourging and collapsed in shock or else died on the spot. This scourging was of the most severe type (verberatio). In this scourging the prisoner was tied to a low stake and his back was made bare. Soldiers on each side began the whipping. They used long leather thongs, studded with metal of sharpened pieces of bones. The whips literally tore a person’s back to shreds. [29] Unlike Jewish beatings, there was no limit to the number of stripes. Keener says, “…Roman law allowed scourging till the soldier grew tired, and texts report that bones or entrails were sometimes bared.” [30] Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgotha). John 19:17 It is a bit strange that John was the only disciple who witnessed the crucifixion but he is the one who says the least about it. [31] He does not tell us that Simon of Cyrene was compelled to carry Jesus’ cross part of the way to Golgotha (Matt. 27:32; Mk. 15:21; Lk. 23:26). He does not mention that they offered Jesus a sedative of wine mixed with myrrh, a drink which Jesus refused (Matt. 15:23; Mk. 15:23). Likely, Jesus did not want his senses dulled but wanted to bear the whole pain with his faculties clear for our sakes. Lamentations 1:12 says, “…Look around and see. Is any suffering like my suffering that was inflicted on me….” John does not tell us that Jesus prayed for those who crucified him: “Jesus said, ‘Father, forgive them, for they do not know what they are doing…’” (Lk. 23:34). When the gospels mention that Jesus carried his own cross, it is likely that he was carrying only the cross-piece, or the patibulum. [32] It seems that the upright portions of the crosses were permanently left in place and the patibulum with the condemned was attached to one of these. The fact that Jesus could not carry the cross all the way seems to indicate that he had received a terrible final beating by the soldiers. “There they crucified him, and with him two others— one on each side and Jesus in the middle” (19:18). Jesus was brought to the hill Golgotha, an Aramaic word meaning place of the skull. How appropriate that it is the cross that must pierce the thick and stubborn skull of humankind. It was the custom of both the Jews and the Romans to execute victims outside the city limits (cf. Lev. 24:14; Num. 15:35-36; Heb. 13:12). Today at Jerusalem’s Model City the small hill can be seen just outside the main wall (Second Wall) on its western side. It is known as the hill of Calvary. This setting was quite near the area of Herod’s Palace and was near a main road going into the city. Of course, like many holy places in Israel, particularly in Jerusalem, there is an alternate site for the event. On the north side of the city, near what is today the Arab bus station, General Charles Gordon in 1885 spied a skull-shaped hill and decided it was the authentic Calvary. In time this popular area became known as the Garden Tomb. This beautiful garden with its tomb has all the feel of the authentic site but the Church of the Holy Sepulcher on Old Jerusalem’s west side has all the history. This church was built in AD 330, but the spot had been previously marked with a pagan shrine in the days of Emperor Hadrian (AD 117-138). Although Golgotha or Calvary was near Herod’s Palace it is likely that the soldiers marched Jesus through several streets so that many people as possible could witness his execution. The Romans did this so that people could be warned about resisting their authority. [33] We can only imagine the pain, shame and disgrace that Jesus bore for us. Keener tells us that the victims of crucifixions were usually stripped naked for the procession as well as for the crucifixion. [34] Once at the place of execution the four Roman soldiers of the detail along with their centurion nailed Jesus to the cross (Psa. 22:16). It is thought today that the nails were driven through the wrists, which would have increased the pain. Then his feet were nailed. In 1968 at Givat ha-Mivtar, a northern suburb of Jerusalem, the remains of a crucified man were found. The rusty nail was still affixed in his heels. [35] Barker and Kohlenberger say, “Generally…A peg was set in the upright stake to act as a supporting seat…A crucified man might live as long as thirty-six hours, or even longer, in an increasing agony. Crucifixion was probably the most diabolical form of death ever invented.” [36] The Roman statesman-philosopher Cicero said of crucifixion “It was the most cruel and shameful of all punishments…” [37] John notes that Jesus was crucified between two criminals. Bruce says, “Mark and Matthew call them ‘bandits’ (Gk. lestai), using the same word as John uses of Barabbas…they were probably freedom fighters of his company….how completely he was ‘numbered with the transgressors’ (Isa. 53:12).” [38] Morris remarks, “This may have been meant as a final indignity; Jesus was among criminals as he died.” [39] John will not mention it, but one of these criminals eventually turned to Jesus and found himself a last-minute place in the Kingdom of God (Lk. 23:42-43). John does not mention that many people, including priests, came by the cross mocking Jesus. (Matt. 27:39-43; Mk. 15:29-32). They chided him saying that he could save others but not himself. They challenged him to come down from the cross and prove that he was the Messiah. It seems that Psalm 22 was heavily on the mind of Jesus as he hung on the cross. In that Psalm David used animals to describe people. Those who persecuted him were like bulls (Psa. 22:12), like lions (22:13, 21) and like dogs (22:16, 20). [40] “Pilate had a notice prepared and fastened to the cross. It read: JESUS OF NAZARETH, THE KING OF THE JEWS. Many of the Jews read this sign, for the place where Jesus was crucified was near the city, and the sign was written in Aramaic, Latin and Greek” (19:19-20). Barclay says of this writing: “The inscription on Jesus’ Cross was in Hebrew, in Latin and in Greek. These were the three great languages of the ancient world and they stood for three great nations.” [41] Barker and Kohlenberger add: “It proclaimed loudly to all passerby that Rome had crucified the king of the Jews as a common criminal.” [42] Coffman comments: “It must have been a matter of widespread consternation when the entire city was filled with buzzing conversation about the ‘King of the Jews’ being crucified just outside the city. Intended by Pilate as a sadistic joke and as a final slap in the face of the priests, the inscription was nevertheless the truth of God! As so frequently in history, the ‘wrath of man’ praised the Lord (Psa.76:10).” [43] “The chief priests of the Jews protested to Pilate, ‘Do not write The King of the Jews, but that this man claimed to be king of the Jews.’ Pilate answered, ‘What I have written, I have written’” (19:21-22). Pilate was a wimp regarding the sentencing of Jesus but now he was standing fast. “But because he yielded on the important thing and stood firm on the unimportant, his name is a name of shame.” [44] Clarke says, “The Roman laws forbad the sentence to be altered when once pronounced; and as this inscription was considered as the sentence pronounced against our Lord, therefore, it could not be changed.” [45] “When the soldiers crucified Jesus, they took his clothes, dividing them into four shares, one for each of them, with the undergarment remaining. This garment was seamless, woven in one piece from top to bottom” (19:23). Long before the Psalmist had spoken of Jesus’ clothes being so divided (Psa. 22:18). There were apparently four soldiers involved in this detail. Each one probably took one of the clothing items. These likely consisted of his turban, his girdle, his tunic and his outer robe. [46] Also, a prayer shawl could have been involved. It was customary that the soldiers involved received these items. The tunic (Gk. chiton) was seamless and could not be divided. This seamless undergarment reminds us of the one worn by the high priest, which was also seamless (Exo. 28:31-32; 39:22-23). “Let’s not tear it,’ they said to one another. ‘Let’s decide by lot who will get it.’ This happened that the scripture might be fulfilled that said, ‘They divided my clothes among them and cast lots for my garment.’ So this is what the soldiers did” (19:24). John was anxious to show that scripture was fulfilled by the soldiers. This passage was spoken some one thousand years before this event took place. Near the cross of Jesus stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. John 19:25 It appears that many had followed Jesus when he came from the Galilee. Some of these were women that had faithfully served him through much of his ministry (Lk. 8:3). These were very brave people. Barclay says, “It was always a dangerous thing to be an associate of a man whom the Roman government believed to be so dangerous that he deserved a cross…their presence was due to the fact that perfect love casts out fear.” [47] Many commentators over the centuries have tried to accurately identify the women in this party. Mary, the mother of Jesus, needs no identification, although the private name for her is not used in this gospel. Although it is strange, John seems to declare that Mary’s sister also had the same name. She was the wife of Clopas. Scholars have debated much about these names. Guthrie says, “Comparison with the other gospels raises the question whether there were three or four women, including Salome, who is not here mentioned by name. It seems most reasonable to suppose that there were two pairs, in which case Salome was Mary’s sister and Mary the wife of Clopas was mother of James of Alphaeus (cf. Mk. 15:40).” [48] Of course, Salome as Mary’s sister would have made her sons James and John cousins of the Lord. Barclay feels that Salome is clearly identified here and in parallel passages of Matthew 27:56 and Mark 15:40. [49] The group was very heavy with the name Mary. We note that Mary Magdalene was also present. She was from the city of Magdala on the Sea of Galilee’s western coastline. Jesus had cast seven devils out of her (Mk. 16:9; Lk. 8:2). She became greatly devoted to the Master. “When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, ‘Woman, here is your son,’ and to the disciple, ‘Here is your mother.’ From that time on, this disciple took her into his home” (19:26-27). In the ancient world a widowed or divorced woman had little status and it was not possible for such a one to earn much money. [50] We know from scripture that the brothers of Jesus were not believers at this point (7:5). Likely they had remained in the Galilee. Jesus therefore assigns his mother to John and he promptly takes her into his home. Barclay says, “There is something infinitely moving in the fact that Jesus in the agony of the cross, when the salvation of the world hung in the balance, thought of the loneliness of his mother in the days ahead.” [51] We remember how Simeon had prophesied that a sword would pierce her soul (Lk. 2:35). There may be more information about John than that which is revealed in scripture. He may have had a house in Jerusalem. Barnes comments: “John seems to have been in better circumstances than the other apostles. See John 18:16. Tradition says that she continued to live with him in Judea until the time of her death, which occurred about fifteen years after the death of Christ.” [52] The other gospels do not mention that John was present at this point. However, John does not mention that there was a supernatural darkness that covered the land from the sixth hour (twelve o’clock noon) to the ninth hour (3 o’clock PM). This could not have been an ordinary eclipse of the sun since an eclipse would not have lasted so long. [53] This event is mentioned in the other three gospels. Later, knowing that everything had now been finished, and so that Scripture would be fulfilled, Jesus said, “I am thirsty.” John 19:28 Jesus was now approaching the grand finale of his ministry. He was about to offer himself up for the sins of humanity. At that moment, Jesus became very thirsty. Barnes says, “Thirst was one of the most distressing circumstances attending the crucifixion.” [54] We are told by scientists that thirst is the most agonizing of all pains. [55] Yet, even in his thirst the Lord was fulfilling scripture. Psalm 69:3 says, “I am worn out calling for help; my throat is parched. My eyes fail, looking for my God.” Psalm 22:15 continues, “My mouth is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death.” Pett says, “He had made himself an offering for sin (Isa. 53:10), he had been wounded for our transgressions and bruised for our iniquities, he had borne in himself the iniquity of us all (Isa. 53:5-6).” [56] In the first century, and especially by the time of John’s writing, the heresy of Gnosticism was rapidly arising in the church. The Gnostics believed according to Greek philosophy that the earth, matter and the flesh were evil beyond redemption and that the real and only area of concern was the spiritual realm. The Gnostics were appalled at the thought of God becoming a human being. Therefore, Jesus was looked upon as being a phantom. By his having thirst, John was probably intent to show that Jesus was a real human being. [57] “A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus’ lips” (19:29). In ancient times wine vinegar was often mixed with water and became a common drink for the soldiers. [58] When they heard Jesus crying out in thirst one of them soaked a sponge in the vinegar and raised it up to the lips of the Master. John notes that it was raised with a stalk of the hyssop plant. With the mention of hyssop, Jesus as the Passover Lamb was connected with the redemptive use of hyssop in the first Passover (Exo. 12:22; cf. Num. 19:6; Psa. 51:7). Long before, the Psalmist had cried out, “They put gall in my food and gave me vinegar for my thirst” (Psa. 69:21). Tenney comments, “Paradoxically enough, he who had offered to all men the water of life (4:14, 7:37, 38) died thirsting…” [59] Some may wonder why Jesus would drink of this mixture and yet he had refused the wine mixed with myrrh earlier (Matt. 27:34; Mk. 15:23). At the Last Supper he had promised that he would not drink again of wine until the kingdom would come (Matt. 26:29). Also, Jesus did not wish to dull his pain as he redeemed humanity. This drink was not wine but wine vinegar mixed with water. Jesus probably needed to wet his parched throat so he could make the final and most important announcement of the next verse. “When he had received the drink, Jesus said, ‘It is finished.’ With that, he bowed his head and gave up his spirit” (19:30). We are told in the other gospels that Jesus shouted with a loud cry (Matt. 27:50; Mk. 15:37; Lk. 23:46). Very often when people are dying they speak softly, almost in a whisper. However, Jesus proclaimed his final message loudly for all to hear. This in itself is almost miraculous. The Greek word for “It is finished” is the word tetelestai. Utley tells us how this word is taken from the Greek telos and that it was commonly used as a commercial idiom meaning “paid in full.” [60] The word can also mean accomplished or finished. Jesus died as a victor. His life was not taken from him but he willingly laid it down (10:17-18). Wiersbe says, “…His death was voluntary: He willingly dismissed his spirit (Jn. 19:30)…He ‘gave himself’ (Gal. 2:20). He offered himself as a ransom (Mk. 10:45), as a sacrifice to God (Eph. 5:2), and as a propitiation for sin (1 Jn. 2:2).” [61] When we think of the suffering that Christ endured on the cross it is almost overwhelming. However, the real suffering was that he bore the sins of the whole human race. He who knew no sin made himself a sin offering (2 Cor. 5:21) and the Father for the first time in eternity had to turn his face away from his Son (Matt. 27:46). Now it was the day of Preparation, and the next day was to be a special Sabbath. Because the Jewish leaders did not want the bodies left on the crosses during the Sabbath, they asked Pilate to have the legs broken and the bodies taken down. John 19:31 Once again John assures us that Jesus was crucified on the day of Preparation just before the Sabbath. We do not know for certain that this was the Sabbath of Passover or the normal Sabbath. If Jesus was crucified in the year of AD 30, as many suppose, it was likely the Sabbath of Passover, and that would have happened on Thursday and not Friday. [62] This scripture seems to indicate that it was a special Sabbath, or a high day (Gk. megalē). [63] While Romans allowed victims to remain on their crosses for days, according to Jewish law bodies could not remain exposed overnight (Deut. 21:22-23). They could especially not remain exposed during a special Sabbath. It is generally felt that crucified victims could prolong their lives by lifting with their legs and taking pressure off their chests and lungs. This allowed them to take deep breaths and continue living. In order to hasten death the legs of victims were often broken. [64] “The soldiers therefore came and broke the legs of the first man who had been crucified with Jesus, and then those of the other. But when they came to Jesus and found that he was already dead, they did not break his legs” (19:32-33). Roman soldiers often broke the legs of victims with a heavy mallet or an iron bar. John seems to have seen great significance in the fact that Jesus’ legs were not broken. He no doubt saw this as a fulfillment of scripture (Exo. 12:46; Num. 9:12; and Psa. 34:20). The Roman soldiers on crucifixion details probably became experts at knowing when a victim was dead, and Jesus was dead, not in some sort of swoon as some have supposed. “Instead, one of the soldiers pierced Jesus’ side with a spear, bringing a sudden flow of blood and water” (19:34). John, who was an eyewitness, felt that this event was truly significant (cf. 1 Jn. 5:6-8). When Jesus was pierced, both water and blood came forth. Several commentators have sought to explain this event in a physical sense. Keener says, “Such a lance could easily penetrate the pericardial sac which surrounds and protects the heart and contains watery fluid.” [65] While this may have been a natural event, there seems to be a bit of the miraculous involved, for blood would not normally flow freely from a dead body. [66] We know that blood is the biblical symbol of redemption. We also know that water is a biblical symbol of cleansing. The blood and the water seem to work together in our salvation. The words of the old hymn Rock of Ages, written by Augustus Toplady back in 1776, express this well. Rock of Ages, cleft for me, Let me hide myself in Thee; Let the water and the blood, From Thy wounded side which flowed, Be of sin the double cure; Save from wrath and make me pure. [67] How interesting it is that in the last days the Jewish people will turn to their Messiah. The Bible says “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son” (Zech. 12:10). “The man who saw it has given testimony, and his testimony is true. He knows that he tells the truth, and he testifies so that you also may believe” (19:35). John saw much scripture fulfilled here. Like the Passover Lamb, Jesus’ bones were not broken. When Jesus’ side was pierced blood and water came out. We have noticed that throughout John’s gospel many signs have been presented in order that people may believe. These are just more of those important signs. Later, Joseph of Arimathea asked Pilate for the body of Jesus. Now Joseph was a disciple of Jesus, but secretly because he feared the Jewish leaders. With Pilate’s permission, he came and took the body away. John 19:38 In this section two men, who had remained secret disciples of Jesus, came out in the open and cared for the Lord’s body. From what we can tell here they had carefully planned to bury the body of the Lord. Joseph of Arimathea was a prominent member of the council (Mk. 15:43) and a very wealthy man (Matt. 27:57), and yet one who was looking for the kingdom of God (Lk. 23:51). He summoned his courage and went to Pilate, asking for the body of Jesus. Joseph is introduced rather abruptly by John. We have not heard of him before and we do not hear of him afterward. [68] It must have taken a great deal of courage for Joseph to approach Pilate and ask for the body of one who had been condemned and crucified by Rome. It must have also taken great courage for both men to defy the Sanhedrin and care for Jesus’ body. Once the body was acquired there was much work to be done and little time to do it. The Sabbath would begin at sundown and it was already well past 3 o’clock in the afternoon. Fortunately, Joseph had a tomb nearby the crucifixion site. He had made it for himself and therefore it was a new tomb where no one was yet laid. “He was accompanied by Nicodemus, the man who earlier had visited Jesus at night. Nicodemus brought a mixture of myrrh and aloes, about seventy-five pounds” (19:39). As we might remember, Nicodemus (3:1ff.) came to question Jesus at night. He was another wealthy council member. These men had not consented to the actions of the council but until this time they had remained mostly silent. It is clear that they had planned their activities carefully, because a large quantity of spices had to be purchased and a tomb had to be prepared. [69] We are told that Nicodemus brought 75 pounds (34 kg.) of very expensive spices. Scholars have remarked that this amount seemed excessive for the burial of a single person. There is some evidence that very large quantities of spices were used in royal burials (2 Chron. 16:14). [70] No doubt, Nicodemus felt that he was preparing for a royal funeral. Perhaps we can view this situation as very much akin to Mary pouring the whole flask of very precious ointment on Jesus. How true the words of Isaiah 53:9, “He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth.” With little time to spare the two men began to prepare the body of Jesus for burial. Taking Jesus’ body, the two of them wrapped it, with the spices, in strips of linen. This was in accordance with Jewish burial customs” (19:40). According to Jewish customs the body was washed and then wrapped with strips of linen. These strips were tight enough that a person had to be released from them (11:44-45). [71] Apparently the spices were placed within the wrappings. This was not done for embalming purposes but to lessen the odors of decay. Keener says, “Jewish sources are emphatic that none of these actions may be undertaken unless the person is clearly dead; thus those burying Jesus have no doubt that he is dead.” [72] “At the place where Jesus was crucified, there was a garden, and in the garden a new tomb, in which no one had ever been laid” (19:41). In Matthew 27:60, we learn that this new tomb was owned by Joseph of Arimathea. It was important that it was a new tomb because the body of Jesus was not to be associated with corruption (Psa. 16:10). [73] “Because it was the Jewish day of Preparation and since the tomb was nearby, they laid Jesus there” (19:42). How interesting, that the Last Adam was buried in a garden, associating the redemption story with the first Adam, whose fall had occurred in a garden. [74] It is also interesting that in the Church of the Holy Sepulcher there is a chapel that supposedly marks the tomb of the first Adam. It is located underneath the place of crucifixion, at the foot of Jesus’ cross. 1. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 150. 2. Utley, The Beloved Disciple’s Memoirs and Letters, v. 19:1. 3. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 153. Keener adds: “flogging and scourging much more severe, were part of the death sentence. Because Pilate has not yet pronounced sentence, the beating Jesus receives is a lesser one.” (Keener, p. 310). 4. Bruce, The Gospel of John, p. 358. 5. Keener, The IVP Background Commentary, New Testament, p. 310. Morris adds: “The purple garment will be the chlamys (Matt. 27:28), a cloak worn by military officers and men in high position…” (Morris, p. 700). 6. Wiersbe, The Wiersbe Bible Commentary, NT, p. 303. 7. Pett, Peter Pett’s Commentary on the Bible, v. 19:2. 8. Stedman, John, Who Is This Man, vs. 19:4-42. 9. Pett, Peter Pett’s Commentary on the Bible, v. 19:1. 10. Bruce, The Gospel of John, p. 359. 11. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 964. 12. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 19:1-16. 13. Tenney, John, The Gospel of Belief, p. 263. 14. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 363. Burge augments: “…he undoubtedly was highly superstitious. The idea that in some fashion gods could appear in the world was not uncommon…” (Burge, p. 151). 15. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 964. 16. Bruce, The Gospel of John, p. 362. 17. Keener, The IVP Background Commentary, New Testament, p. 311. Burge again comments: “… the Emperor Tiberius had a firm reputation for eliminating his enemies swiftly…Jewish delegations had been known for traveling to the Roman Senate to complain about the word of governors and careers had been put in danger…The fate of Jesus has returned to politics.” (Burge, p. 152). 18. Ibid. 19. Ibid. 20. Clarke, The Adam Clarke Commentary, Commentary on John, v. 19:13. 21. Keener, The IVP Background Commentary, New Testament, p. 311. 22. Pett, Peter Pett’s Commentary on the Bible, v. 19:13. 23. Keener, The IVP Background Commentary, New Testament, p. 311. 24. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1117. 25. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 19:15. 26. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 19:10-17. 27. Stedman, John, Who Is This Man, vs. 19:4-42. 28. Quoted in Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 19:1-4. Burge adds: “While Jesus had been given a remedial flogging by Pilate’s men, now the soldiers inflict the verberatio…” (Burge, p. 153). 29. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 19:1-16. 30. Keener, The IVP Background Commentary, New Testament, p. 310. 31. Tenney, John, The Gospel of Belief, p. 265. 32. Bruce, The Gospel of John, p. 366. 33. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 19:17-22. 34. Keener, The IVP Background Commentary, New Testament, p. 312. 35. Associates For Biblical Research. http://www.biblearchaeology.org/post/2009/10/15/Rethinking-The-Crucified-Man-From-Give28099at-Ha-Mivtar.aspx 36. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 364. 37. Quoted in Wiersbe, The Wiersbe Bible Commentary, NT, p. 305. 38. Bruce, The Gospel of John, p. 368. 39. Morris, The Gospel According to John, p. 713. 40. Wiersbe, The Wiersbe Bible Commentary, NT, p. 306. 41. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 19: 17-22. 42. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 365. 43. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 19:20. 44. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 19: 17-22. 45. Clarke, The Adam Clarke Commentary, Commentary on John, v. 19:22. 46. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 19: 23-24. 47. Ibid., vs. 19:25-27. 48. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 964. Morris adds: “‘…his mother’ and ‘his mother’s sister,’ who are then given their names. There are three if we equate ‘his mother’s sister’ with ‘the wife of Cleopas,’ but this would involve two sisters both with the name ‘Mary,’ which seems very improbably. It is most natural to understand John to mean four women, the first two described, the third and fourth named. Thus four believing women stood by the cross…” (Morris, pp. 716-717). 49. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 19:25-27. 50. Keener, The IVP Background Commentary, New Testament, p. 313. 51. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 19:25-27. 52. Barnes, Barnes’ Notes on the New Testament, Commentary on John, v. 19:27. 53. Jamieson, Fausset &Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on John, vs. 19:26-27. 54. Barnes, Barnes’ Notes on the New Testament, Commentary on John, vs. 19:28-30. 55. Stedman, John, Who Is This Man, vs. 19:4-42. 56. Pett, Peter Pett’s Commentary on the Bible, v. 19:28. 57. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 19:28-30. 58. Keener, The IVP Background Commentary, New Testament, p. 313. 59. Tenney, John, The Gospel of Belief, p. 267. 60. Utley, The Beloved Disciple’s Memoirs and Letters, v. 19:29. 61. Wiersbe, The Wiersbe Bible Commentary, NT, p. 307. 62. Some have gone to the great and painstaking task of checking the stages of the moon in the early centuries. Many scholars feel that Jesus was probably crucified in the year AD 30. In that year the fourteenth of the Hebrew month of Nisan fell on Thursday. Thus, the day of Jesus’ crucifixion would have been on Thursday and not on Friday according to this scientific evidence. The Day of Preparation mentioned would then have been for the Passover Sabbath and not for the normal Sabbath. In effect, there would have been two Sabbaths in close proximity to each other. The interesting use of “Sabbaths” (sabbaton) in the plural in Matthew 28:1 seems to corroborate the passing of two Sabbaths while Jesus was asleep in the tomb. (James Burton Coffman, Commentary on Mark, Coffman Commentaries on the Old and New Testament, v. 15:42. (Abilene TX: Christian University Press, 1983-1999).http://www.studylight.org/com/bcc/view.cgi?book=mr&chapter=001>. 63. Robertson, Robertson’s Word Pictures of the New Testament, v. 19:31. 64. Bruce, The Gospel of John, p. 375. 65. Keener, The IVP Background Commentary, New Testament, p. 314. 66. Tenney, John, The Gospel of Belief, p. 269. 67. Hymnary Org. https://hymnary.org/text/rock_of_ages_cleft_for_me_let_me_hide 68. Morris, The Gospel According to John, p. 728. 69. Wiersbe, The Wiersbe Bible Commentary, NT, p. 308. 70. Morris, The Gospel According to John, p. 729. 71. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 367. 72. Keener, The IVP Background Commentary, New Testament, p. 315. 73. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 965. 74. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 19:41. Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance. John 20:1 The Synoptic Gospels affirm that several women went to the tomb early on that Sunday morning. John speaks of it as still being dark while Matthew speaks of the dawn beginning. They were obviously brave women, going to a cemetery in the dark and to a tomb that was guarded by rough Roman soldiers. The biggest problem they faced was how they would remove the very heavy stone covering the tomb’s entrance, a stone that was in fact officially sealed by the Romans. They did not know that God had gone before them to take care of all their problems. While John focuses solely on Mary Magdalene the other gospels make clear that there were several women in this company. Mark mentions that Mary the mother of James and Salome were present (Mk. 16:1). There may have been others and they may have come and gone at different times. At one point Mary Magdalene was totally alone at the tomb. Matthew tells us that there was an earthquake that morning and that the angel of the Lord descended from heaven, rolled back the stone and sat upon it. This event terrified the guards. They initially became like dead men and no doubt when they revived they fled the scene in sheer panic (Matt. 28:1-4). So the women got a great surprise. When they arrived they found the door of the tomb already opened for them. They were bewildered and probably even confused by what they found. Mark speaks of them seeing a young man clothed in white while Luke speaks of two men who were obviously angels (Mk. 16:5; Lk. 24:4). Again, we do not know that all these women came at the same time. The angel(s) informed the women that Jesus had risen from the dead and would eventually go before the disciples to Galilee. They were instructed to tell the disciples this wonderful news. Mark notes that at least some of the women fled from the tomb so terrified that they told no one (Mk. 16:8). We realize that this scene was so wonderful and bewildering that there was some confusion involved. Some of these women evidently even met the Risen Christ that morning and worshipped him (Mt. 28:9). It is amazing how the Lord instructed women to go and give the resurrection news to the disciples. In the ancient Jewish culture, like most other cultures, women had a lowly role. The rabbis even said, “It is better that the words of the law be burned than be delivered to a woman.” [1] All through the gospels Jesus made a special point to honor and lift up women. Today the women’s movements seemingly do not know this fact and they actually blame Jesus and Christianity for their supposed plight. “So she came running to Simon Peter and the other disciple, the one Jesus loved, and said, ‘They have taken the Lord out of the tomb, and we don’t know where they have put him!’” (20:2). Stedman says, “…the very first news of Easter was not good news at all. It was terrible news that Mary Magdalene brought to the apostles Peter and John when she came running with the announcement that the body of Jesus had disappeared.” [2] While Jesus had taught on several occasions that he would rise from the dead, it seems that neither Mary nor the disciples had any inkling of this all important fact. One thing that surely brightened Peter’s face that morning was the fact that the Risen Lord had specifically instructed the women to tell Peter (Mk. 16:7). So Peter and the other disciple started for the tomb. Both were running, but the other disciple outran Peter and reached the tomb first. John 20:3-4 We notice a lot of running on this Easter morn. Mary was running and the two disciples were running. There were probably some others running around too. John was probably much younger than Peter, since he lived almost to the end of the century. Therefore, John arrived at the tomb first. “He bent over and looked in at the strips of linen lying there but did not go in” (20:5). John arrived at the tomb first but did not go in. No doubt, he breathlessly surveyed the situation and took note of the peculiar arrangement of the grave clothes. It could be that John’s religious upbringing caused him to pause at the tomb’s entrance. Orthodox Jewish people were very careful not to be defiled with the dead. To enter a tomb would have rendered the men unclean and would have prevented their celebrating the Festival of Unleavened Bread, which was going on at the time. Although John did not enter the tomb, he saw something in it that was very strange and that made a believer out of him. It was the unusual manner in which the strips of linen were arranged. We might say here that this verse does much to debunk the famous Shroud of Turin story. [3] Jesus was obviously not buried in a shroud but with strips of linen and a head covering. The Greek word othonia (linen cloth) appears in the plural. The Thayer Greek Lexicon describes these as “…plural strips of linen cloth for swathing the dead.” Other translations use “cloths” or “wrappings” while the NIV here uses strips. This reminds us of John 19:40, where we see something very similar. The thing that struck John was the arrangement of the strips of linen. Had a tomb robber entered there and stolen the body, in his haste he probably would have left the strips in place on the body. Had he taken time to remove them they would have been strung all about the floor. [4] Several commentators have noted that the strips of linen may have still maintained the shape of the body of Jesus, as if he had arisen through the wrappings. [5] The cloth that covered Jesus’ head was neatly rolled up by itself. “Then Simon Peter came along behind him and went straight into the tomb. He saw the strips of linen lying there, as well as the cloth that had been wrapped around Jesus’ head. The cloth was still lying in its place, separate from the linen” (20:6-7). It was just like impetuous Peter to go directly into the tomb. He likely saw the same thing that John had observed from the outside – the unusual arrangement and appearance of the linen strips. Mary’s grave robber theory could certainly be ruled out. Something else was going on. Had they listened to Jesus and read their scriptures they would have known immediately that Jesus had arisen form the dead (cf. Psa.16:9-11; 110:1-4; 118:22-24; Isa. 53:11-12). The word for “saw” in the Greek is theōreō, and it is more than a casual look. It is a vivid term meaning to give careful notice. [6] Obviously, both men were quite amazed at what they saw in the tomb. “Finally the other disciple, [John] who had reached the tomb first, also went inside. He saw and believed. (They still did not understand from Scripture that Jesus had to rise from the dead.) (20:8-9). Barker and Kohlenberger comment: “He saw the meaning of the empty grave clothes and ‘believed…’” [7] In the coming days both men would likely put together the things that Jesus had previously said (cf. 2:22; 11:25; 16:22). What they were seeing was evidence of the resurrection and that would become the central doctrine of Christianity as we see later in Acts. Guthrie says, “…a specific portion of scripture is referred to here (presumably Ps. 16:10)…understanding did not come even to the disciples until after the resurrection, and even then only gradually.” [8] It should be noted that many other Old Testament passages spoke of the resurrection (cf. Job 19:23-27; Psa. 49:15; Isa. 25:8; 26:19; &Dan. 12:2). “Then the disciples went back to where they were staying” (20:10). Peter and John could not make immediate sense of all this and no doubt their heads were swirling with ideas. Jesus would not leave them in limbo. They would soon hear the exciting reports of the women, who were also at the tomb, including the unbelievable story of Mary Magdalene. That very night they would see the Risen Christ. Now Mary stood outside the tomb crying. As she wept, she bent over to look into the tomb and saw two angels in white, seated where Jesus’ body had been, one at the head and the other at the foot. John 20:11-12 The other women had gone their various ways, some in panic saying nothing (Mk. 16:8) and others apparently reporting what they had seen to the disciples (Lk. 24:10). Mary stood alone in her tears. We think here of the scriptures. Psalm 30:5 says, “…weeping may stay for the night, but rejoicing comes in the morning.” Then Proverbs 8:17 says, “I love those who love me, and those who seek me find me.” There is one certain thing that we can say about Mary Magdalene. She really loved Jesus and she is such an example today for all of us who would love and follow him. When the New Testament speaks of weeping for the dead it likely describes a very loud weeping or wailing for this was the custom of those times. [9] As she bent over to look into the tomb she saw two angels in white, one at the head and one at the foot of the place where Jesus had lain. Guzik comments, “This is one of the few places in the Bible where someone encounters angels and they are not stricken with fear.” [10] It is entirely possible that Mary through her tears did not realize at the time that they were angels. We remember that it was still very early in the morning and possibly there was still not much light. The positioning of the angels is certainly interesting. They remind us of the cherubim of gold on top of the mercy seat (Exod. 25:18-20). Wiersbe says, “There is now a new mercy seat!” [11] “They asked her, ‘Woman, why are you crying?’ ‘They have taken my Lord away,’ she said, ‘and I don’t know where they have put him’” (20:13). Pett also feels that Mary did not recognize that these were angels. Obviously, she was not expecting the miraculous and was certainly not expecting the resurrection of Jesus. She was consumed with grief because his body was gone. [12] Her reaction, and that of the disciples, helps us to see how preposterous is the idea that the disciples took the body of Jesus and faked the resurrection, as many have thought. [13] The last people on earth to believe in a resurrection seemed to be the disciples themselves. We see that same attitude reflected in Mary. “At this, she turned around and saw Jesus standing there, but she did not realize that it was Jesus” (20:14). Here we need to discuss a common problem that we see with the resurrection. Jesus was now in a new immortal spiritual body and he was not always recognized immediately. We see this with the Emmaus disciples in Luke 24:13 ff., and with the miraculous catch of fish (Jn. 21:4ff.). Some even doubted when they were later in the Galilee and saw the Risen Christ (Matt. 28:17). [14] Can we even believe that Jesus today is the only member of the Trinity who has a resurrected physical/spiritual body? He remains very closely identified with all of us, even as he is now at the Father’s side. “He asked her, ‘Woman, why are you crying? Who is it you are looking for?’ Thinking he was the gardener, she said, ‘Sir, if you have carried him away, tell me where you have put him, and I will get him’” (20:15). It probably would not be surprising at this early hour to have workers showing up in the garden. Sunday in Israel was like our Monday in the US and people went to work early. These were very brave words for a woman. How could she carry the body of a grown man plus the many pounds of spices added to his corpse? Clarke says, “Love feels no load!” [15] Jesus had come to carry her and her burdens. Meyer says, “Jesus is the Keeper of the church, which may fitly be compared to a garden. At that moment he had come into it to lift up one drooping flower…” [16] Jesus said to her, “Mary.” She turned toward him and cried out in Aramaic, “Rabboni!” (which means “Teacher”). John 20:16 There might have been some special inflection Jesus always used in pronouncing her Hebrew name of “Miriam,” that immediately caught her attention. She quickly turned and then cried “Rabboni,” meaning “Rabbi” or “teacher.” Like the maiden in the Song of Solomon, Mary had been asking, “…Have you seen the one my heart loves?” Of all the followers of Jesus, “…Mary Magdalene sought Jesus more fervently, and continued more affectionately attached to him than any of the rest.” [17] “Mary must have prostrated herself before Jesus and clasped his feet, as the other women had done (see. Mt. 28:9).” [18] We are reminded of the popular Christian song “The More I Seek You” by Kari Job: The more I seek you The more I find you The more I find you The more I love you I want to sit at your feet Drink from the cup in your hand Lay back against you and breathe, feel your heart beat This love is so deep, its more than I can stand I melt in your peace, its overwhelming. [19] Indeed, Jesus had promised “For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened” (Matt. 7:8). “Someone has called this story the greatest recognition scene in all literature. To Mary belongs the glory of being the first person to see the Risen Christ…” [20] Jesus had said in this gospel that he knows his sheep by name. They follow him because they know his voice. (10:3-4). “Jesus said, ‘Do not hold on to me, for I have not yet ascended to the Father. Go instead to my brothers and tell them, I am ascending to my Father and your Father, to my God and your God’” (20:17). Most commentators find this a very troubling passage. We have noted that other women in this story were able to hold to Jesus (Matt. 28:9). Later he would tell Thomas to come and touch him (20:27). It seems that Mary was clinging to him and was not willing to let him go. Jesus was saying in the Greek language, “Stop clinging to me.” [21] She had at last found him and was not willing to lose him again. Jesus was assuring her that the day of his ascension was some time away and that he would be around for her. Also, as we have mentioned, Jesus now has a resurrected human body that was in many ways much different than his former body. The same relationships could not be maintained. Jesus was able to vanish in the twinkling of the eye. [22] He could walk through a locked door. Indeed he was now a mysterious spiritual body that would eventually ascend to the Father in heaven. Her relationship would now need to be on the spiritual plain. Wiersbe says, “When John was with Jesus at the table, he leaned against his bosom (Jn. 13:25), but when John saw Jesus on the Isle of Patmos, he fell at his feet as dead (Rev. 1:17).” [23] For such reasons Mary would not be able to hold him. Instead, there was work for her to do. First of all she needed to go and tell this wonderful news to the disciples, who are now called “brothers.” The message was to include the fact that Jesus was ascending soon. He would ascend to his Father and to their Father. He had a different relationship with the Father than they did. He was the Father’s firstborn (Rom. 8:29) and only-begotten Son (Jn. 1:14) and they would be his sons by adoption (Eph. 1:5). Earlier he had called them servants (13:16) and friends (15:15) but now he would call them brothers. [24] “Mary Magdalene went to the disciples with the news: ‘I have seen the Lord!’ And she told them that he had said these things to her” (20:18). Unfortunately, the testimony of Mary, and even that of some of the other women, seemed like idle tales to the disciples (Lk. 24:11). Stedman relates this story: “Martin Luther once spent three days in a black depression over something that had gone wrong. On the third day his wife came downstairs dressed in mourning clothes. ‘Who’s dead?’ he asked her. ‘God,’ she replied. Luther rebuked her, saying, ‘What do you mean, God is dead? God cannot die.’ ‘Well,’ she replied, ‘the way you’ve been acting I was sure he had!’” [25] On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jewish leaders, Jesus came and stood among them and said, “Peace be with you!” John 20:19 Here we note that the disciples met on the first day of the week. The Sabbath was the seventh day, and on that day most activities came to an end and Israel spent the day in worship. The same is true today. In Israel, Sunday is like Monday in the rest of the world. People go to work and do their normal things. Today in Israel some churches meet on the Sabbath for this reason. Others meet on Sunday evening much like they did in the first century. We have no command to keep the Sabbath in the New Testament and it appears that these early meetings on the first day of the week set the pattern for the church. Someone has said that all these men were “equal opportunity unbelievers” because they equally disbelieved everyone. They all sat in unbelief and fear of the Jews with all doors closed and locked. While their enemies remembered the words that Jesus would rise from the dead (Matt. 27:62-66) they did not. Suddenly, their dismal disbelief evaporated as Jesus appeared in their midst. He spoke to them and said “Peace be with you!” Of all the people in the world, the disciples probably needed peace more than everyone else. They had been through three days of hell on earth as Jesus had been taken from them and crucified. In a flash that was all behind them as the Risen Christ stood before them. Now they knew what the riddle of “the little while” was all about (16:17-22). [26] It had been only a little while and now they were seeing Jesus again. How their hearts must have exploded with joy and exhilaration. “After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord” (20:20). It is amazing how Jesus was in a perfectly resurrected body but the marks of his crucifixion still somehow remained. Later, when John would see him in Revelation he would be described as “…a Lamb, looking as if it had been slain, standing at the center of the throne…” (Rev. 5:6). We cannot even imagine the joy these disciples had as they saw their Lord. This verse has been called the climax of the whole book. [27] At this point we may need to stop and ask ourselves if we have met the Risen Christ? [28] Just imagine! Everything in this miraculous morning happened right under the religious noses of Israel’s leaders. All the proud Sadducees and Pharisees missed out on it completely. It has been said that bad theology is a cruel taskmaster, and their theology was certainly bad. We think today of the millions and billions of people on this earth who know nothing of this astounding miracle. “Again Jesus said, ‘Peace be with you! As the Father has sent me, I am sending you.’ And with that he breathed on them and said, ‘Receive the Holy Spirit’” (20:21-22). Jesus was always concerned about those of the world who did not have an inkling concerning the good news. For this urgent reason Jesus here commissions his disciples to take the gospel to the world. Wescott calls this “the Charter of the church.” [29] This is not the only such commission Jesus would give. He will do it again just before he ascends into heaven. The matter of Jesus’ breathing on the disciples and giving them the Holy Spirit has drawn much commentary. Were there two Pentecost days? Jesus’ breathing on the disciples cannot be separated from the account in Genesis 2:7, of God breathing life into the nostrils of Adam. What is pictured here is a new creation. When God breathed on Adam he became a living physical being. When Jesus breathed on the disciples they became living spiritual beings. Their spiritual resources were opened up. In a real sense they were born of the Spirit at that moment. Jesus had promised that they would receive it and now the promise had come true (7:39). The spiritual birth is something almost forgotten in much of the church today, but something of utmost importance (cf. 3:3, 7). “If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven” (20:23). Utley says, “This verse does not give arbitrary authority to clergy, but wonderful life-giving power to believing witnesses!” [30] Pett says, “The idea here was that the disciples would be able to ‘see through’ men in a unique way.” [31] We see examples of this in the account of Ananias and Sapphira (Acts 5:1ff.). Peter could read their lives like a book and point out to them their awful deception. He could do the same in the account of Simon Magus (Acts 8:9ff.). Simon pretended to be a follower of the Lord but when Peter arrived he quickly told this deceiver, “You have no part or share in this ministry, because your heart is not right before God” (Acts 8:21). Peter had the keys to the kingdom in that he could offer the gospel to Gentiles in many places. He had the power to offer or not offer and in a sense each Christian has a very similar power. By our words and actions we can open heaven to people or close it to them. Now Thomas (also known as Didymus), one of the Twelve, was not with the disciples when Jesus came. John 20:24 This section has some very serious lessons for us today. Thomas, who was called Didymus because he was a twin, failed to make it to the church meeting. Many Christians are doing the same thing today. Even by the mid-90s, 54 percent of evangelical Christians in the US felt it was better to be alone and meditate than to worship with others. The researcher blamed this trend on what he termed as the rise of the new sovereign self. [32] It is amazing how this western attitude contrasts to the African church. There, preachers often ask their members to limit attendance to every second or third Sunday so that others can have a chance to hear the gospel message. [33] Christians are not meant to be alone. Just as fish swim in a school and birds fly in a formation, Christians need to be together. Even when two or three are together something wonderful happens and the Lord’s presence is there (Matt. 18:20). We can learn from one another and be edified by one another. Christianity is a “one another” religion. There is an amazing way that Jesus through his Holy Spirit comes upon a group of Christians meeting in his name. Thomas by his failure to attend their Christian meeting missed the first appearance of the Risen Christ to his disciples. What a loss! “So the other disciples told him, ‘We have seen the Lord!’ But he said to them, ‘Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe’” (20:25). In a way we can almost pity Thomas. Never before in the history of the world had a person come back from the dead with a resurrected body. It was unthinkable – unbelievable! Thomas demanded to see proof. He was not like some doubters today. He was willing to be convinced. The English poet, Lord Alford Tennyson once wrote: “There lives more faith in honest doubt, Believe me, than in half the creeds.” [34] “A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, ‘Peace be with you!’” (20:26). Several translations read that it was eight days later. We should note that this was a Hebrew idiom for a week. [35] Once again Jesus appeared and once again he offered his peace. No doubt this brought to mind Jesus’ words earlier to them: “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (14:27). How they must have needed that peace! Wiersbe says, “It is an encouragement to us to know that the Lord had a personal interest in the concern for “Doubting Thomas.” [36] That should encourage many doubters today. “Then he said to Thomas, ‘Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe’” (20:27). Thomas must have been shocked that Jesus was almost repeating his very words. [37] In this day of the Internet when so many of our words and actions are stored permanently in cyberspace, it should not surprise us to learn that the Lord knows and sees all we say and do. Thomas was shocked into faith. Meyer says “It is unlikely that Thomas availed himself of Jesus’ invitation to reach forth his hand, that he might touch as well as see.” [38] “Thomas said to him, ‘My Lord and my God!’” (20:28). Coffman comments, “Thomas’ confession ranks among the greatest ever made.” [39] It is especially significant that Thomas was a Jew making this confession. According to the Jewish law such a confession was to be considered blasphemy (cf. 10:33). [40] Jewish people believed in a strict monotheism and there was no room for other persons in the Godhead. This very thing had been a stumbling block throughout the whole ministry of Jesus. According to church tradition Thomas continued on with his great confession. Tradition tells us that Thomas went on to establish the Thomist Church of South India. [41] “Then Jesus told him, ‘Because you have seen me, you have believed; blessed are those who have not seen and yet have believed’” (20:29). There is a great hidden blessing here for all those who have believed in Jesus and have not seen him. Guthrey says, “Ultimately true faith must always be independent of sight.” [42] We remember the words of Hebrews 11:1, “Now faith is confidence in what we hope for and assurance about what we do not see.” “Jesus performed many other signs in the presence of his disciples, which are not recorded in this book” (20:30). In a very real sense this verse begins the conclusion of John’s gospel. He is making clear that Jesus did many signs and wonders that are not included here. John was intent upon selecting those few signs that would enable a reasonable person to believe the gospel and be converted. He no doubt left out many signs covered in the other gospels for this reason. Bruce says, “John’s record has the power to awaken new faith and to revive faith already awakened…nineteen centuries bear witness to the abundant degree in which his noble purpose has been achieved.” [43] Just think how many have been converted by the famous verse in John 3:16! “But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (20:31). Coffman says, “This is the statement of the purpose of John, every line in the gospel having been related to the purpose in view here.” [44] John is the only evangelist who gives the readers his clear statement of purpose. That clear purpose is that the reader will believe in Jesus as God’s Son. [45] With this clear purpose in mind it challenges each of to ask, “Do I really believe that Jesus is the divine Son of God?” Those who do believe will be saved. 1. Quoted in Wiersbe, The Wiersbe Bible Commentary, NT, p. 310. Keener adds: “Ancient Jewish men did not accept women as reliable witnesses for most legal purposes…” (Keener, p. 316). 2. Stedman, John, Who Is This Man, vs. 20:1-18. 3. Ibid. 4. Morris, The Gospel According to John, p. 735. 5. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 20:1-10. Wiersbe elaborates: “…They lay there like an empty cocoon, still retaining the shape of Jesus’ body…The only way those linen clothes could be left in that condition would be if Jesus passed through them as he arose from the dead.” (Wiersbe, p. 310). Guthrie adds: “The precise positioning of the different cloths is carefully noted. The isolated napkin suggests that Jesus left the grave clothes without disturbing them.” (Guthrie, p. 965). 6. Robertson, Robertson’s Word Pictures of the New Testament, v. 20:6. 7. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 368. 8. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 965. 9. Utley, The Beloved Disciple’s Memoirs and Letters, v. 20:11. 10. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 20:11-13. 11. Wiersbe, The Wiersbe Bible Commentary, NT, p. 311. 12. Pett, Peter Pett’s Commentary on the Bible, vs. 20:13-14. 13. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 20:13. 14. Morris, The Gospel According to John, p. 740. 15. Clarke, The Adam Clarke Commentary, Commentary on John, v. 20:15. 16. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 20:11-18. 17. Clarke, The Adam Clarke Commentary, Commentary on John, v. 20:16. 18. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 369. 19. Kari Job. https://www.youtube.com/watch?v=b4crRPpqoW4 20. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 20:11-18. 21. Keener, The IVP Background Commentary, New Testament, p. 317. 22. Kostenberger, Encountering John, p. 183. 23. Wiersbe, The Wiersbe Bible Commentary, NT, p. 312. 24. Ibid. 25. Stedman, John, Who Is This Man, vs. 20:1-18. 26. Kostenberger, Encountering John, p. 182. 27. Tenney, John, The Gospel of Belief, p. 272. 28. Wiersbe, The Wiersbe Bible Commentary, NT, p. 313. 29. Cited in Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 20:19-23. 30. Utley, The Beloved Disciple’s Memoirs and Letters, v. 20:23. 31. Pett, Peter Pett’s Commentary on the Bible, v. 20:23. 32. Pearcey, Total Truth: Liberating Christianity from Its Cultural Captivity, p. 293. 33. Dinesh D’Souza, What’s So Great About Christianity (Washington: Regenery Publishing Inc., 2007), p. 8. 34. Quoted in Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 20:24-29. 35. Utley, The Beloved Disciple’s Memoirs and Letters, v. 20:26. 36. Wiersbe, The Wiersbe Bible Commentary, NT, p. 315. 37. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 966. 38. Meyer, F. B. Meyer’s ‘Through the Bible’ Commentary, vs. 20:26-31. 39. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 20:28. Guthrie adds: “Thomas answered him, ‘My Lord and my God’ This marks the highest level of faith recorded in this Gospel.” (Guthrie, p. 966). 40. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, pp. 370-71. 41. Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 20: 24-29. 42. Guthrie, et. al. eds., The New Bible Commentary: Revised, p. 966. 43. Bruce, The Gospel of John, pp. 395-96. 44. Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 20:30. 45. Kostenberger, Encountering John, p. 187. Afterward Jesus appeared again to his disciples, by the Sea of Galilee. It happened this way: Simon Peter, Thomas (also known as Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were together. John 21:1-2 When we began our study of this gospel we noted that that the first eighteen verses of chapter one made up the prologue. Now we can note that this whole chapter makes up the epilogue of the gospel. [1] Jesus had commanded his disciples to meet him in the Galilee (Matt. 28:7; Mk. 16:7). The Galilee was much less dangerous for them than Jerusalem. Jesus appeared to them there by the Sea of Galilee. In the Greek, and in most of the translations, the body of water is called the Sea of Tiberias. Since the City of Tiberias was the Roman administrative center it appears that later in the century this name gradually became applied to the whole Sea. We can almost feel the restlessness of the disciples. Jesus was no longer with them as their physical leader and perhaps he had not appeared to them as soon as they had thought. Their minds no doubt began to ponder how they would care for themselves and their families. When the Lord called our family to Israel, we went for a two-year period initially, just to scope out the land and learn a little Hebrew. After the two years we returned to our home of origin wondering how our ministry would develop. We were also wondering how we would feed the family and get the children into college. It seemed that the only reasonable option was to go back into the family business, although we had no interest or calling in that direction. Finally, in desperation we began to make plans to enter the business. At that time a meek and very scared little lady at church came forward and gave us some scripture in prophecy: “If only you had paid attention to my commands, your peace would have been like a river, your well-being like the waves of the sea” (Isa. 48:18). She gave us several verses in this passage and ended her appeal with verse 48:20: “Leave Babylon, flee from the Babylonians! Announce this with shouts of joy and proclaim it. Send it out to the ends of the earth; say, ‘The LORD has redeemed his servant Jacob.’” With that verse we left the natural Babylon that was calling to us and ultimately began many years of ministry back in Israel. Our ministry became mostly focused upon publishing, and with God’s help we literally proclaimed the news concerning Israel to the ends of the earth. Here we see that seven of the disciples had decided to join Peter for a night of fishing on the lake. Burge feels that two boats from their original family fishing operation may have been involved for this was the usual procedure when fishing with compound or trammel nets. With the boats the nets were able to encircle a school of fish and secure their harvest. [2] In New Testament times it was necessary for fishermen to do their work at night because fish could see the nets in the daytime. By the 1960s, fishnets began to be manufactured with synthetic threads which fish could not see, thus allowing the fishing work to go on in the daytime as well. [3] When we look more closely at this situation it seems that the disciples were in only one boat and we have no mention of trammel nets but only of cast nets. These would have been the easiest nets to have taken on this impromptu fishing trip. In the last few decades much has been learned about the boats of New Testament times. In the 1970s, excavation was begun on the western port and boat-building city of Magdala, also known as Migdal Nunya (tower of fish) or Taricchaea (place of salting fish). At that period a well-preserved mosaic of an ancient fishing boat was found. [4] That mosaic was later put on permanent display at Capernaum and can be seen there today. However, a much better idea of early boats was gained when such a craft was actually discovered in 1986, buried and preserved in the shoreline sands not far from Magdala. This ancient relic was carefully excavated from the sand, covered with foam and floated to Kibbutz Ginosar. For several years it underwent treatment for preservation and is now on permanent display at the kibbutz. This Kenneret Boat or Jesus Boat as it is called was measured at 26 feet (8 m.) in length; 8 feet (2.5 m.) in breadth; and 4 feet (1.25 m.) in depth. [5] The remains were dated between 100 BC and AD 70, which would have fit well into the time of Jesus. The boat had a sail as was common in fishing boats and was propelled by four oars, two on each side. [6] We know from other sources that the boat could have held about fifteen people. It probably required a crew of five, and that it was likely designed for seine fishing and thus had a deck on its aft part. It is probable that the pillow Jesus once rested on was a sandbag that was used for ballast. [7] It appears that most of the men involved here were fishermen by trade. Since Nathanael was from Cana he may not have been a fisherman originally. Disciples with other professions, like Matthew for instance, did not come along on this trip. Wiersbe feels that at least seven of the original twelve were probably fishermen. [8] “I’m going out to fish,’ Simon Peter told them, and they said, ‘We’ll go with you.’ So they went out and got into the boat, but that night they caught nothing” (21:3). Morris says of this fishing trip: “The fishing expedition plainly reveals the uncertainty of the disciples, an uncertainty which contrasts sharply with their assured sense of purpose from the day of Pentecost on.” [9] After a night of very hard work the disciples caught nothing, not even enough fish for their breakfast. They must have been greatly discouraged. “Early in the morning, Jesus stood on the shore, but the disciples did not realize that it was Jesus. He called out to them, ‘Friends, haven’t you any fish?’ ‘No,’ they answered.” (21:4-5). We have spoken before of the apparent difficulty the disciples had in initially recognizing the resurrected body of Jesus and that continues here. Jesus called out to them tenderly. The “Friends” rendered here in the NIV is the Greek paidia, meaning “children,” a loving term sometimes used of young adults. [10] His question is framed in the negative indicating that Jesus already knew that they had no fish. Perhaps the NAS does a better job of translating this verse: “Jesus therefore said to them, ‘Children, you do not have any fish, do you?’ They answered Him, ‘No.’” Having been a sport fisherman myself I know that fishermen are quite sensitive about confessing that they have no fish. “He said, ‘Throw your net on the right side of the boat and you will find some.’ When they did, they were unable to haul the net in because of the large number of fish” (21:6). It is most likely that the scene of this fishing trip was at the popular “old fishing hole” at Tabgha, in the northwest corner of the lake. At least long tradition places it in that area. New Testament fishermen loved this spot since the water was heated by natural warm springs. The net fish was the Musht, known today as the Tilapia. The Musht was a tropical fish that gathered in great numbers at Tabgha’s warm springs during the cooler months of the year. Occasionally, modern fishermen still cast their nets in this area. Barclay conveys an account of one H. V. Morton, who witnessed a net fishing expedition in the area many years ago: …H. V. Morton describes how he saw two men fishing on the shores of the lake. One had waded out from the shore and was casting a bell net into the water. “But time after time the net came up empty. It was a beautiful sight to see him casting. Each time the neatly folded net belled out in the air and fell so precisely on the water that the small lead weights hit the lake at the same moment making a thin circular splash. While he was waiting for another cast, Abdul shouted to him from the bank to fling to the left, which he instantly did. This time he was successful…Then he drew up the net and we could see the fish struggling in it…” [11] It is possible that Jesus could see the fish from the shore and it is also possible that as Lord of heaven, earth and sea, that he had instructed the fish to all assemble at that spot. On some cool winter mornings I have personally seen these fish working together in the water and enjoying its warmth. We cannot help but note how this miracle closely corresponds to an earlier one when Jesus first met his disciples (cf. Lk. 5:1-11). Then the disciple whom Jesus loved said to Peter, “It is the Lord!” As soon as Simon Peter heard him say, “It is the Lord,” he wrapped his outer garment around him (for he had taken it off) and jumped into the water. John 21:7 Ever-perceptive John was quick to recognize his beloved on shore and he quickly conveyed this information to Peter. It seemed that suddenly Peter lost all interest in fishing. His one focus and concern was the stranger on the bank. He immediately wrapped his outer garment over him and jumped into the water, intent on making his way to the Lord. We cannot assume that Peter was completely naked. Jewish people avoided being naked in public. He probably had on an inner garment or at least a loincloth. In other words he was stripped for work. He quickly wrapped himself in his outer garment (Gk. ependutēn), wanting to be presentable before his Lord. [12] With that, he impetuously jumped into the water and made his way the distance of some 100 yards (91 m.) to shore. “The other disciples followed in the boat, towing the net full of fish, for they were not far from shore, about a hundred yards” (21:8). No doubt the boat was making much slower progress than was Peter. Barker and Kohlenberger say, “A net full of fish swimming toward the depths rather than toward the shore would be difficult to manage.” [13] “When they landed, they saw a fire of burning coals there with fish on it, and some bread” (21:9). No doubt the cheerful sight of fish and bread on burning coals and the smell of food were welcome to cold, tired and very hungry fishermen. This was clearly a miraculous meal. The fish is in the Greek singular and so is the loaf. [14] However, the disciples knew by now that no one would ever leave hungry from the Master’s table. The sight of the charcoal fire might have pained Peter just a little as he remembered another charcoal fire where he had denied his Lord (cf. 18:18). [15] “Jesus said to them, ‘Bring some of the fish you have just caught’” (21:10). We note consistently in Jesus’ miracles that he wishes his people to participate in the miracles with whatever means they may have. Jesus usually starts with that little and turns it into much. The fishermen probably felt proud that the fruits of their night’s labors would now become acceptable and used by the Lord. They probably did not just feel like poor fishermen any longer. “So Simon Peter climbed back into the boat and dragged the net ashore. It was full of large fish, 153, but even with so many the net was not torn” (21:11). This feat tells us a great deal about the physical strength of Peter. He dragged the net ashore by himself. Barker and Kohlenberger estimate, “One hundred and fifty-three fish plus a wet net would probably weigh as much as three hundred pounds.” [16] John notes that the fish were large ones. When we lived in the Galilee I became well acquainted with Mendel Nun, the resident expert on fishing in New Testament times. Interestingly, his last name “Nun” means “fish” in Hebrew. He assures us that the net fish was indeed the Musht or St. Peter’s Fish as it is called today. [17] One of these delicious grilled fish can fill a large plate at the En Gev Fishing Kibbutz restaurant on the eastern shore. Tourists flock there many hundreds at a time to enjoy this delicacy, which is generally free of small troublesome bones. Over the centuries Bible commentators have tried to assign spiritual significance to the number of fish caught. This effort has ended in a lot of confusion and a great waste of the Lord’s time. Guzik says, “…The truth is that all we know for certain is that 153 stands for the number of fish that they caught!” [18] The great theme that Christ can make us fishers of men is evident everywhere in this story (cf. Matt. 4:18-19). Wiersbe remarks, “…A fisherman catches living fish, but when he gets them, they die. A Christian witness seeks to catch ‘dead fish’ (dead in their sins), and when he or she ‘catches’ them, they are made alive in Christ!…” [19] We note how the gospel net, although completely filled with the catch, never breaks. [20] “Jesus said to them, ‘Come and have breakfast.’ None of the disciples dared ask him, ‘Who are you?’ They knew it was the Lord. Jesus came, took the bread and gave it to them, and did the same with the fish” (Jn. 21:12-13). Barker and Kohlenberger again comment: “Their attitude was peculiar. They desired to ask his identity, but they dared not do so because somehow they ‘knew’ he was the Lord.” [21] Once more we are confronted with the slight difficulty human beings seem to have with recognizing the resurrected physical/spiritual body. Bruce says, “…there was something quite unfamiliar in the company of one who had returned from the dead…they knew him quite well, and yet in a sense they saw him as a stranger, one who henceforth belonged to another order of existence.” [22] This meal was no doubt wonderful but John tells us nothing about it, not even if Jesus ate with the disciples. We do not know if they cooked and ate any of their own fish or whether the one fish and one loaf miraculously fed the multitude once more. “This was now the third time Jesus appeared to his disciples after he was raised from the dead” (21:14). John notes that this was the third time Jesus had appeared to the group of his disciples (cf. 20:19-23, 24-29) after his resurrection. He had appeared to several individuals, even to Peter prior to this (Lk. 24:34; 1 Cor. 15:5). When they had finished eating, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” “Yes, Lord,” he said, “you know that I love you.” Jesus said, “Feed my lambs.” John 21:15 By a charcoal fire Peter had denied his Lord three times on that dreadful night (cf. 18:18; 18:25; 18:27). Now, by another charcoal fire the Lord seeks to publicly reaffirm his erring disciple. He had once bragged that he would never betray the Lord, even if the other disciples did (Mk. 14:29). Jesus asks him now if his love is greater than the others. His meek reply is “you know that I love you.” We do not know what all is implied in the question “more than these.” “These” could be other disciples, fishing boats, fish or whatever. As we ourselves ponder the question we must decide what the “these” are in our lives. “These” could include houses, lands, professions, bank accounts, etc. Jesus then asks Peter to feed his lambs. The Greek word for feed is boskō and it means to feed as a herdsman would do. [23] Sheep and lambs need a lot of personal care. They need to be led to green pastures and still waters. So it is with Christian sheep and lambs. Today one of the greatest professions in the world is that of shepherding the sheep of God. Over the years much has been made of the Greek words used in Jesus’ three questions and in Peter’s three answers. In his first two questions, Jesus asks Peter if he loves him, using what is generally considered to be the highest form of love, the Greek agapaō. In each case Peter answers with the more common form of love phileō, the love of a friend. Finally with his last question Jesus drops down to this phileō type love. Many scholars today feel that nothing can be made of these changes and that they are only stylistic. Tenney says: “…the conversation between Jesus and Peter, though recorded in Greek, probably was carried on in Aramaic. The contention is that in Aramaic no such differentiation occurs, for there is only one word for love…Again, the two words at times are used interchangeably in this gospel…” [24] “Again Jesus said, ‘Simon son of John, do you love me?’ He answered, ‘Yes, Lord, you know that I love you.’ Jesus said, ‘Take care of my sheep’” (21:16). Here for taking care of the sheep the Greek poimainō is used. Morris says of this, “The verb used here has a somewhat broader meaning. It means ‘Exercise the office of shepherd’ over against simply ‘Feed.’” [25] “The third time he said to him, ‘Simon son of John, do you love me?’ Peter was hurt because Jesus asked him the third time, ‘Do you love me?’ He said, ‘Lord, you know all things; you know that I love you.’ Jesus said, ‘Feed my sheep’” (21:17). Peter had denied Jesus publicly and now before the disciples Peter is restored. Pfeiffer and Harrison say, “Peter had already been restored in the sense of receiving forgiveness (Lk. 24:34). But the leadership of an erring disciple could hardly have been accepted for the days ahead, either by Peter or his brethren, apart from Christ’s explicit indication.” [26] Morris says, “…There can be little doubt but that the whole scene is meant to show us Peter as completely restored to his position of leadership…Jesus was restoring Peter to a place of trust.” [27] Kostenberger comments: “Supreme love and loyalty to Jesus is the prerequisite for significant service to our Lord.” [28] “‘Very truly I tell you, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.’ Jesus said this to indicate the kind of death by which Peter would glorify God. Then he said to him, ‘Follow me!’ (21:18-19). The service to Christ comes at great cost and Peter would have to pay that price. Jesus’ cryptic words indicate that when Peter was old he would stretch forth his hands. Morris says, “There is evidence that the stretching forth of the hands was held in the early church to refer to crucifixion.” [29] The church father Tertullian (c. 213) remarks, “Peter is girded by another when he is fastened to the cross.” [30] Church history reflects that fact that Peter was martyred by Nero in about the year AD 64. There are even stories that Peter requested to be crucified upside down since he was not worthy to be crucified as his Master, but these accounts cannot be verified. Nevertheless, Peter was to follow. The words here indicate that he was to “keep on following” the Lord. [31] Peter turned and saw that the disciple whom Jesus loved was following them. (This was the one who had leaned back against Jesus at the supper and had said, ‘Lord, who is going to betray you?’). When Peter saw him, he asked, ‘Lord, what about him?’” John 21:20-21. Although the Beloved John is obviously the author, he continues in his effort to conceal his identity. This was his writing style, to emphasize Jesus and not himself. We are prone in the Christian world to look at others and their ministries and sometimes to judge them. We often forget the Bible instruction about this: “Who are you to judge someone else’s servant? To their own master, servants stand or fall. And they will stand, for the Lord is able to make them stand” (Rom. 14:4). Sometimes we are prone to look at certain TV ministers and wonder if they are really sincere. It would be better for us to look to the Lord and keep a close eye on our own ministry rather than to judge others. The best thing we can do with the others is to set them free to do what God called them to do. We need to stay out of their way. “Jesus answered, ‘If I want him to remain alive until I return, what is that to you? You must follow me’” (21:22). Jesus is simply saying here, “Peter, that is none of your business!” If Jesus desired, John could even remain alive and minister until the return of the Lord. This statement of Jesus was obviously misinterpreted by the church in following years. Barker and Kohlenberger say, “Jesus’ reference to his return is one of the few clear references to the Second Coming in this gospel.” [32] “Because of this, the rumor spread among the believers that this disciple would not die. But Jesus did not say that he would not die; he only said, ‘If I want him to remain alive until I return, what is that to you?’” (21:23). It seems here that John, who is now very old and writing this letter, was eager to dispel the myth that he would not die. It appears likely that John may have been the only disciple who would be allowed to die a natural death. [33] “This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true” (21:24). Pett says, “These words are the equivalent of a witness’s signature.” [34] They no doubt refer back to the whole gospel that John has written. In the last part of this verse we seem to have an added testimony of other witnesses speaking for John’s truthfulness. Perhaps these are some esteemed members of the great church at Ephesus where John finally lived, or else some of John’s disciples. We simply cannot know. Greco/Roman documents often ended with the testimony of certain witnesses to their validity. [35] “Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written” (21:25). Although this section makes up the longest account of any of Jesus’ appearances in the Galilee it still leaves much unsaid. Apparently Jesus did a great deal of work with his disciples in the Galilee after his resurrection. He appeared on one occasion to more than 500 people at once (1 Cor. 15:6). In the Book of Acts we read: “After his suffering, he presented himself to them and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God” (Acts 1:3). Obviously, Jesus taught many times with his disciples. In Matthew 28:19-20, it appears that the Great Commission was given to them on a Galilee mountain. They apparently often ate and fellowshipped with him (Acts 1:4). The final statement of John is considered as a hyperbolic statement by several commentators. We have to be careful with this. Morris says that John “…makes us aware that there is much more about Jesus than we know.” [36] It may be a factual statement that the whole world cannot contain all the books that should be written about him. After all, he who made the world with his spoken word cannot likely be contained by it. 1. Burge, John’s Gospel, The Bible Knowledge Background Commentary, p. 398. 2. Ibid., p. 159. 3. Nun, The Sea of Galilee and its Fishermen In the New Testament, p. 5. 4. Rousseau &Arav, Jesus &His World, p.189. 5. Ibid., p. 28. 6. Ibid., pp. 27-28. 7. Ibid., p. 29. 8. Wiersbe, The Wiersbe Bible Commentary, NT, p. 317. 9. Quoted in Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 21:1-3. 10. Pett, Peter Pett’s Commentary on the Bible, vs. 21:4-5. 11. Quoted in Barclay, William Barclay’s Daily Study Bible, Commentary on John, vs. 21:1-14. 12. Keener, The IVP Background Commentary, New Testament, p. 318. 13. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 373. 14. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1121. 15. Utley, The Beloved Disciple’s Memoirs and Letters, v. 21:9. 16. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 373. 17. Nun, The Sea of Galilee and its Fishermen In the New Testament, pp. 5-7. 18. Guzik, David Guzik Commentaries on the Bible; Commentary on John, vs. 21:7-14. 19. Wiersbe, The Wiersbe Bible Commentary, NT, p. 317. 20. Bruce, The Gospel of John, p. 401. 21. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 373. 22. Bruce, The Gospel of John, p. 402. 23. Robertson, Robertson’s Word Pictures of the New Testament, v. 21:15. 24. Tenney, John, The Gospel of Belief, p. 291. Kostenberger adds: “It is apparent that in all these instances the use of similar expressions clearly serves the purpose of stylistic variation. We conclude that the variation of verbs for love in the present passage is not significant for understanding John’s message.” (Kostenberger, p. 194). 25. Morris, The Gospel According to John, p. 771. 26. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 1121. 27. Morris, The Gospel According to John, p. 772. 28. Kostenberger, Encountering John, p. 194. 29. Morris, The Gospel According to John, p. 773. 30. Alexander Roberts &James Donaldson, eds., The Ante-Nicene Fathers, Vol. 3 (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1989), p. 648. 31. Barker &Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 374. 32. Ibid., p. 374. 33. Clarke, The Adam Clarke Commentary, Commentary on John, v. 21:22. 34. Pett, Peter Pett’s Commentary on the Bible, v. 21:24. 35. Keener, The IVP Background Commentary, New Testament, p. 319. 36. Morris, The Gospel According to John, p. 777.