NE W IN T ERN AT IO N A L V ER SIO N

EXECUTIVE EDITOR Jack W. Hayford, Litt.D.

ASSOCIATE EDITOR Paul G. Chappell, Ph.D. OLD TESTAMENT EDITORS Judy Brown, Ed.D. Roy Hayden, Ph.D. ASSOCIATE EDITOR Kenneth C. Ulmer, Ph.D., D.Min. NEW TESTAMENT EDITORS Jonathan David Huntzinger, Ph.D. Gary Matsdorf, M.A.

Spirit-Filled Life Mission Statement The mission of Spirit-Filled Life Bibles and reference products is to serve the body of Christ with a broad range of trustworthy products marked by Biblical soundness, balanced scholarship and a sense of honor toward the modern- day working of the Holy Spirit. These resources are designed to provide Biblical equipping for practical living in Gods kingdom and around the world. New Spirit- Filled Life Bible Copyright 2002, 2014 by Thomas Nelson, a division of HarperCollins Christian Publishing, Inc. Holy Bible, New International Version NIV copyright 1973, 1978, 1984, 2011 by Biblica, Inc. Used by permission. All rights reserved. The NIV text may be quoted in any form (written, visual, electronic or audio), up to and inclusive of five hundred (500) verses without the express written permission of the publisher, providing the verses quoted account for twenty- f ive percent (25%) or more of the total text of the work in which they are quoted. Notice of copyright must appear on the title or copyright page as follows: Scripture quotations taken from The Holy Bible, New International Version NIV Copyright 1973, 1978, 1984, 2011 by Biblica, Inc. Used by permission. All rights reserved worldwide. The NIV and New International Version are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc. When quotations from the NIV text are used by a local church in non- saleable media such as church bulletins, orders of service, posters, overhead transparencies or similar materials, a complete copyright notice is not required, but the initials (NIV) must appear at the end of each quotation. Any commentary or other Biblical reference work produced for commercial sale, that uses the NIV text must obtain written permission for use of the NIV text. Permission requests for commercial use within the USA and Canada that exceeds the above guidelines must be directed to, and approval in writing by Zondervan, Grand Rapids, MI 49530, USA www.Zondervan.com Permission requests for commercial use within the UK, EU and EFTA that exceeds the above guidelines must be directed to, and approved in writing by Hodder & Stoughton Limited, 338 Euston Road, London NW1 3BH, United Kingdom, www.Hodder.co.uk Permission requests for non- commercial use that exceeds the above guidelines must be directed to, and approved in writing by Biblica US, Inc., 1820 Jet Stream Drive, Colorado Springs, CO 80921, USA, www.Biblica.com A portion of the purchase price of your NIV Bible is provided to Biblica so together we support the mission of transforming lives through Gods Word. Biblica provides Gods Word to people through translation, publishing and Bible engagement in Africa, Asia Pacific, Europe, Latin America, Middle East and North America. Through its worldwide reach, Biblica engages people with Gods Word so that their lives are transformed through a relationship with Jesus Christ.  All rights reserved. Printed in the United States of America 1314151617181920/DCI/10987654321

Kingdom Dynamics

Among its multiple study resources and category of spiritual truth, and the component approaches, the New Spirit- Filled Life Bible parts of each one expand on key new wine contains a developed coverage of forty- one principles of Bible- centered, Spirit- filled life themes referred to as Kingdom Dynamics. and ministry proven to manifest blessing as This term is derived from abounding Biblical Jesus name is lifted up, souls are drawn to him, and experiential evidence that verifies proven lives are transformed, and the kingdom is Biblical principles and values as essential for advanced through his servants dynamically the dynamic spread and effective advance of enabled to do his will. the gospel of the kingdom Jesus commisWherever one of these timeless topics is P S A L M 111 4 I 7 3 5 it is highlighted (keyed sioned to be preached in the whole world (Mt mentioned in :Scripture, i of 109:28 24:14). Understanding of and faithful attention with a dove symbol and gray- screened to set it ey curse, r may you bless; and crushing the rulers the r 2Sa16:12 s Isa65:14 to these values and truths has always characterapart from the Bible text). Each entry follows hose who attack me be put to whole earth. 109:29 7 He ized the church where Gods people move the from thisaformat: chapter(s) hame, willin drink brook along the and verse(s) being refert Ps35:26; 132:18 s d fullness of power Jesus promised would enable enced, title of the particular article under its ay your servant rejoice. way, 109:30 u Ps35:18; the fulfillment commissions (Ac 1:8). larger topic (abbreviated form in capital letters) accusers be clothed with of his and so he will lift his head high. j 111:1 Godly pastors, teachers, evangelists and and commentary. isgrace 109:31 v Ps16:8; a Kingdom Dynamics chain is other key have contributed to the provi- PsalmFollowing t as inleaders a rapped in shame 111 e 73:23; 121:5 easy to do. The last line of each entry includes sion of the wisdom, 110:1 insight and spiritual loak. w Mt22:44*; 1 Praise the LORD. freferences separated by a slash (/). The reference instruction contained in these Kingdom Mk12:36*; mouth I willDynamics greatly extol the Their articles. work has been orga- before the slash takes you to the passage where Lk20:42*; I will extol the LORD with all my heart Ac2:34* ORD; nized into nine clusters, in the spirit of Isaiah the preceding Kingdom Dynamic is found (an x 1Co15:25 in the council of the upright and in y u 110:2 Ps45:6 of worshipers I how great throng65:8 which notes the new wine is found in asterisk in this position indicates that the 110:3 z Jdg5:2; the assembly. the cluster and thatPs96:9 a blessing is in it (NKJV). Kingdom Dynamic you are currently reading is will praise him. See WW at v of the each These clusters, representing a general the kfirst in L the The reference after the 2 Great ands at the right hand are the works of the ORDchain). ; Ps 8:5. 110:4 eedy, they are pondered by all who a Nu23:19 b Heb5:6*; e their lives from those who delight in them. 7:21* 3 Glorious and majestic are his deeds, would condemn them. c Heb7:15-17* 110:5 d Ps16:8 and his righteousness endures e Ps2:12 f Ps2:5; Ro2:5 Psalm 110 forever. 110:6 g Isa2:4 h Isa66:24 4 He has caused his wonders to be OfDavid. Apsalm. remembered; says w to my lord: a KINGDOM DYNAMICS
110:1 Victory in the Fullness of the Holy Spirit, HOLY SPIRIT FULLNESS. Peters last quotation in his Pentecost Day message is this prophecy of David (Ac 2:3435). Significantly, he links the promise of ultimate victory with the coming of the Holy Spirit. The fullest understanding of this Scripture cannot be limited to the human, political, or institutional adversaries faced, since a broader understanding of our spiritual adversaries is found in Ephesians 6:12. Peter unlocks the significance of Davids declaration of victory as he proclaims another dimension of its fulfillment in Acts 2:3335. The Messiahs manifest victory extends to the church itself, as the NT teaches how each believer shares in the authority of what Jesus the Messiah has done in vanquishing all adversaries (see Eph 1:22).
(*/Isa 28:1112) S.G.B.

y right hand make your enemies stool for your feet. x

will extend your mighty cepter y from Zion, saying, in the midst of your enemies! ops will be willing ur day of battle. in holy splendor, z young men will come to you ew from the mornings womb. b

has sworn ill not change his mind: a a priest forever, b order of Melchizedek. c

is at your right hand c; d l crush kings e on the day of is wrath. f udge the nations, g heaping up he dead h

110:6 i Ps68:21 110:7 j Ps27:6 111:2 k Ps92:5; 143:5

c5 Or My lord is at your right hand, LORD d7 The meaning of the 3 The meaning of the Hebrew for this sentence is uncertain. eThis psalm is an acrostic poem, the lines of which begin with the successive letters of the Hebrew alphabet. ause is uncertain. u Yah

ORD: This psalm is considered by Jews and Christians sianic, and this interpretation is confirmed by Jesus o prove his deity (Lk 20:42). d: That is, the Lord of the universe (Yahweh) told donai, the Messiah) to rejoice. Many NT writers quote

just a priest but a king-priest as was Jesus (Ge 14:1820). 110:57 These verses are addressed to God (Yahweh) talking about the work of the Lord Jesus (Adonai ). 110:5 One aspect of the wrath of Jesus is shown in the judgment

KiNGDOM DYNaMiCs I xiii

slash takes you to the next passage under that particular theme (an asterisk following the last reference indicates that you have completed the chain and takes you back to the beginning of it). The initials at the end of an entry indicate its author. Most of the Kingdom Dynamics themes have been addressed by a leader noted for his or her study or emphasis in that area. Please do not miss reading the six topics of interest that are presented in article form following the book of Revelation, rather than in chain reference form throughout the Bible text. NOTE: We realize that some of the themes treated are subject to differences in interpretation and application. The New Spirit- Filled Life Bible has included these nonetheless, not as a conclusive endorsement of any but as a representation of truth as applied by some, that we all may study together even at points of difference. Often to do so is to discover that one presumed to be a doctrinal opponent is seen on closer examination to be more in line with ones own thinking than was first supposed. Thus, the diversity of the themes and approaches offered here may contribute to better understanding as well as expanded enrichment to us all.

reign over and rule in the affairs of life, Jesus pointed the way for each of his redeemed to discover kingdom principles by which Gods power may flow in their daily life. Among these principles, none precedes the priority of Praise and Worship as a lifestyle, as an ongoing pattern of humility before Gods throne, and as a key to realizing the dynamic power of Gods visiting presence.

Cluster Two: Prayer Power Precepts

Answering Todays Prayer Awakening (David Bryant) Intercession* (A. Joy Dawson) Advancing in Spiritual Warfare (Dick Eastman) Living in the Power and Promise of Gods Word (Gerald E. Brooks, Jr., and Roy Hicks, Sr.) Prophetic Dreams and Visions in the Scriptures (James W. Ryle) All believing life begins with and grows in Prayer, the privilege of coming to Gods throne in simple faith. As faith grows, the prayer ministry of Intercession begins to expand the impact of the believers prayer life, and victories are learned through Advancing in Spiritual Warfare. The dynamic of faith increases as the principles of Living in the Power and Promise of Gods Word are realized and responded to with Biblical wisdom and balance. Joined to his Word, God also gives the praying believer the Holy Spirits timely Prophetic Dreams and Visions, which are available to all believers (Ac 2:17) and which are always to be measured and judged by the authority of Gods eternal Word.

Cluster One: Spiritual Foundation Precepts

The Word of God (Jack W. Hayford) The Blood of the Covenant (Charles Simpson) The Kingdom of God (Jack W. Hayford) The Pathway of Praise and Worship (LaMar Boschman and Charles Green) All dynamics related to believing life are rooted in, flow from and are authenticated by The Word of God. Jesus settled this in his own description of the priority of the Scriptures to our life, affirming, Man shall not live on bread alone, but on every word that comes from the mouth of God (Mt 4:4). The rise of all truly durable power- works of the Holy Spirit begin here with vital habits in reading, obeying, feeding upon, studying and making life- application of the Bible. This growth rises within the redemptive life potential to humankind by one means alone The Blood of the Covenant. The grounds for the release of all salvations dimensions of promise in Christ are because of the cross where the price of eternal life and kingdom hope was paid. Every believer should understand the history of Gods redemptive requirement of the blood, why Jesus had to die as he did, and how an immeasurable dynamic of spiritual power has been unleashed in the invisible realm through the blood of the Lamb (Rev 12:10 11). Central to Jesus teaching, preaching and ministry was his introducing and explaining all truth as it related to The Kingdom of God. Relating all life to the realities of Gods

Cluster Three: Personal Growth Precepts

Growing in Knowing God (Steven Fry) Christlikeness of Character (Fuchsia Pickett) Godliness and Moral Purity (Jack W. Hayford, ed., and M. G. Pat Robertson) Growth in Life Enrichment (Kenneth C. Ulmer) Jesus described the relationship of each of his own to himself as a vine- branch relationship (Jn 15). There is a combination truth of his remain in sovereignty and our responsibility me... apart from me you can do nothing. Our role is to grow in an intimate relationship with him: His will is to flow his power and fruitfulness through us. Growing in Knowing God provides devotional insights into the beauty and wonder of the Father himself; Christlikeness of Character develops in each believer as a restored and deepening walk with God increases. Holiness of life in morals and ethics is the natuproduct of the Godliness and Moral ral by- Purity of Christ guiding and filling us, and as an

xiv I KiNGDOM DYNaMiCs

accountable responsiveness is shown to our call to continual Growth in Life Enrichment.

Cluster Four: Spiritual Empowerment Precepts

Holy Spirit Fullness (Scott G. Bauer) Holy Spirit Gifts and Power (article by Paul Walker) Prophecy and the Scriptures (Jack W. Hayford) The Holy Spirit and Restoration (article by James Robison) Holy Spirit Fullness is promised to every redeemed child of God, but the promise must be 39). This experience is pivreceived (Ac 2:38 otal to New Testament church life being replicated in any era. It was pursued passionately by the early church (note Ac 8 and 19, seeing the discerning instruction Peter, John and Paul gave new converts to receive the fullness of the Holy Spirit). This experience opens the door to Holy Spirit Gifts and Power and filled believer to a responsible calls each Spirit- balance in Prophecy and the Scriptures. Such spiritually enabled, Biblically balanced living will result in discovering the broad dimensions of The Holy Spirit and Restoration witnessing his works of grace and power ongoingly.

Serving 21st Century Human Need (Keith W. Phillips) The Spirit- Filled Family (Rebecca L. Bauer) Women in Gods Design (Jane Hansen) Biblical Women (Barbara Amos and Freda Lindsay) The Scriptures call for a transmission of the Traits of Spiritual Leadership as each new spiritual generation teaches the next (2Ti 2:1 3). This begins in the most practical way, as Family life principles are modeled by leaders and molded in disciples. Further, where faithful pastoral leadership accepts its role, not only will both genders be released into fruitfulness and ministry (see Women in Gods Design and Biblical Women), but the Holy Spirit of the new giving way will constantly renew and and life- revive the church. Moving Into and Through Revival is written by a pastor who gained key lessons from a dramatic visitation among his congregation. Finally, all true revival will issue in caring for the poor, the hungry, the broken and the fallen, as Serving Human Need reflects Gods love to the world around us who have found that love.

Cluster Five: Spiritual Unity Precepts

The Call to Unity in Christs Body (Lloyd John Ogilvie) The Power of Unity Among Believers (Paul A. Cedar) Human Worth and Divine Destiny (Charles Blake and Jesse Miranda) The Reconciling Ministry (Bill McCartney and Raleigh B. Washington) fullness will breed a passion for True Spirit- unity among the Lords people. It is Jesus himself who has issued the Call to Unity (Jn 17:11), and his Spirit confirms The Power of Unity wherever that call is answered. In a real sense, this is a revelation of the new creation in Christ (2Co 5), which begins by breaking down the walls of pride that reduce human beings holding an appropriate value for the Human Worth and Divine Destiny of all especially for those different from them, ethnically, denominationally, culturally, economically, politically, or otherwise. The Reconciling Ministry flows from those who capture Jesus vision for the unity of his people bringing the gospel to all humankind (Jn 17:21).

Cluster Seven: Spiritual Stewardship Precepts

Seed Faith (Oral Roberts) Gods Plan for Abundance (Frederick K. C. Price) Lifestyle Stewardship (G. E. Patterson) Divine Principles of Money Management (Clark Whitten) Jesus repeatedly taught on faith at both dimensions in the spiritual realm and in the material as well. He was never apologetic when speaking about the practical issues of financial stewardship or Lifestyle Stewardship, and his disciples need never be either. Part of the curse of sin is the impact seen in human poverty; and while salvation is a much larger issue than a return to financial health, Gods Word is full of counsel and promise in that regard. Seed Faith is a life principle that incorporates multiple dimensions of life. Gods Abundance is clearly within the Saviors broad promise of his saving purpose (Jn 10:10). Divine Principles of Money Management call each believer to learn the keys to faithful stewardship so that life- principles are not violated through habit, ignorance, or disobedience. There is joy in applying these points of spiritual wisdom.

Cluster Six: Spiritual Leadership Precepts

Traits of Spiritual Leadership (Joseph Garlington, Sr., and Jamie Buckingham) Moving Into and Through Revival (Gerald L. Fry)

Cluster Eight: Supernatural Ministry Precepts

The Ministry of Divine Healing (Nathaniel M. Van Cleave) The Ministry of Angels (Beverly Bam Crawford and Marilyn Hickey) Ministering Deliverance from Bondage (Christopher J. Hayward)

KiNGDOM DYNaMiCs I xv

Keys to Walking the Path of Miracles in His Service (Paul Crouch) Power Ministry Through Gods Spirit (Todd Hunter) Shepherding Amid the Supernatural (Billy Joe Daugherty) The ministry of the supernatural is the heritage of the church according to Jesus own 14). To pursue supernatural words (Jn 14:12 ministry is not a quest for the sensational, but a quest to allow the Holy Spirit to glorify Jesus by doing his works through his body. Fundamental to the churchs mission is The Ministry of Divine Healing, as well as Ministering Deliverance from Bondage seeing the sick made whole and the demonized made free (Mk 16:17). The path of Miracles is the portion of those who pursue Gods call to faith for achievements that transcend human abilities and imagination, and Power Ministry Through Gods Spirit brings such things into being. Leaders will especially appreciate one pastors outlining of keys he has found for Shepherding Amid the Supernatural, that is, for leading and feeding the flock in ways that move beyond the miraculous into the ongoing practice of continual growth in the practical realities of daily life and service for Jesus.

time come to Jesus, is joined to his personal gift as a stimulator of those he leads to Christ, to themselves lead others to the Lord.

Getting Started With Kingdom Dynamics

Following is a list of the Kingdom Dynamics chain- referenced through the Scriptures, along with their shortened titles which appear in capital letters in each Kingdom Dynamics entry and with the reference that opens each chain in the Bible text. The author (or authors) of each Kingdom Dynamics topic is also listed, along with his or her initials, which will appear at the end of each entry. In several cases, individual Kingdom Dynamics entries are the product of collaboration between an author and Jack W. Hayford. In those instances, his initials appear following that entry, though he is not named as a coauthor in this list. The Word of God (THE WORD OF GOD) Jack W. Hayford (J.W.H.) 2Ti 3:16 The Blood of the Covenant (THE BLOOD) Charles Simpson (C.S.) Ge 3:21 The Kingdom of God (FOUNDATIONS OF THE KINGDOM) (TERMINOLOGY OF THE KINGDOM) (THE MESSAGE OF THE KINGDOM) (CHARACTER AND THE KINGDOM) (MINISTRY OF THE KINGDOM) (CONFLICT AND THE KINGDOM) (WORSHIP AND THE KINGDOM) (PROPHECY AND THE KINGDOM) Jack W. Hayford (J.W.H.) Ge 1:1 The Pathway of Praise and Worship (PRAISE AND WORSHIP) LaMar Boschman and Charles Green (L.B./C.G.) Ge 29:35 Answering Todays Prayer Awakening (PRAYER) David Bryant (D.B.) Ge 32:2232 Intercession* (INTERCESSION) A. Joy Dawson (A.J.D.) Isa 41:15 Advancing in Spiritual Warfare (FAITHS WARFARE) Dick Eastman (D.E.) Eph 6:1018 Living in the Power and Promise of Gods Word (POWER AND PROMISE OF GODS WORD) Gerald E. Brooks, Jr., and Roy Hicks, Sr. (G.B./R.H.) Ge 17:5

Cluster Nine: Global Outreach Precepts

Four articles written by broadly experienced leaders in todays church provide a cluster of focuses on the challenge of ministering the Good News today. Evangelist Reinhard Bonnke calls us all to become Aflame with Passion for World Evangelism, a passion that has made him the most penetrating evangelist in the world for impacting Third World nations. Missionary John D. Dawson has led a pathway for Ministering Healing Among the Nations through his insightful, skilled and anointed ability for bringing people of formerly hostile cultures together. He points the way toward reconciliation and representational repentance, thus unlocking the door to nationwide evangelism. The presence of God sweeping the earth is calling the church to a new dimension of sensitivity to his present work among his ancient people, the Jews. Shira Sorko- Ram, a Messianic Israeli, writes to help us in Understanding Messianic Jewish Ministry. How to Lead a Person to the Savior is provided by Brent Price, whose practical to- week shepherd of his role as a week- congregation, helping people one- at- a-

Word Wealth
Understanding important key words helps you better understand Gods Word. That is why to- understand definitions are detailed, easy- included for more than 550 important terms. Each Word Wealth listing is located within the Bible text, near the verse where the featured word appears. English spellings of original Greek and Hebrew words are given, along with helpful insight into the derivation, as well as the Strongs Concordance numerical listing for each word. Strongs numbers in regular type refer to the numbers from the Hebrew dictionary in the back of Strongs. Strongs numbers in italicized (slanted) type refer to numbers from the Greek dictionary in the back of Strongs. In the center column, you will also find cross- referencing to the locations of related Word Wealth entries. Word Wealth illuminates key passages and expands your overall understanding of Scripture.
ACTS 5:39 I
5:17 e
f

25 Then someone came and said, The men you put in jail are stand the temple courts teaching the pe 26 At that, the captain went with h ficers and brought the apostles. Th The Apostles Persecuted not use force, because they feared th 17 Then the high priest and all his assopeople n would stone them. 27 The apos tles were brought i ciates, who were members of the party e of the Sadducees, f were filled with jealmade to appear before the Sanhed ousy. 18 They arrested the apostles and be questioned by the high priest. put them in the public jail. g 19 But during gave you strict orders not to teach the night an angel h of the Lord opened name, p he said. Yet you have fill the doors of the jail i and brought them rusalem with your teaching and a out. 20 Go, stand in the temple courts, termined to make us guilty of this he said, and tell the people all about this blood. q 29 Peter and the other apostles r new life. j 21 At daybreak they entered the temple We must obey God rather than h beings!r 30 The God of our ancestorss courts, as they had been told, and began Following is an index providing English word from thetreated; dead t whom you to teach the peothis ple. information about each entry: (1) Jesus (2) Greek or Hebrew transliteration; and (3) the Scripture reference where the Word Wealth by hanging him definion a cross. u 31 God When the high priest and his assocition is located. ed him to his own right hand v as ates k arrived, they called together the and Savior w that he might bring Is Sanhedrin l the Word full assem bly of the elWealth Index repentance and forgive their sins. ders of Israel and sent to the jail for the age, ability (capacity, apos power), Dt 8:18 Mt 28:20 22 But . . are witnesses of these things, y and tles. koach on ar riv ing at the jail,aion the . . . . . . . . . . . . z whom God has gi the Holy Spir it, able, dunamai . . . . . . . . . . . Jude 24 agree, sumphoneo . . . . . . . . Mt 18:19 5:24 m those who obey him. abundance (have an), 5:26 n huperbole . . . . . 2Co 4:7 this, they we all-surpassing, 33 When they heard o 5:27 KINGDOM perisseuo . . . . . . . . . . . MtDYNAMICS 25:29 p a . ri ous and want ed to put them to shadday . . . . . . . Ps 91:1 Almighty, 5:28 Angels NT, ANGELS. There are q 34 But a Phar i see named Ga ma l . . . . . .in . the . Ps 31:19 abundant, rab . . 5:19 mizbeach . . . . . . . . . 2Ki 12:9 altar, more direct references to angels in the NT 36; 3:14, 15; teacher of the law, c who was ho acquitted, dikaioo . . . . . . . Mt 12:37 7:52 than in the OT. Jesus talked about angels tamid Ex 28:30 always, See . . . . . . . . . . WW at by all the people, stood up in the . . 26:53; . . . Mk . . . Heb active, energes . . (Mt 13:32; Lk 4:12 20:3436; Jn 1:51); Ac 16:24. hedrin and ordered that the men 5:29 r (did an), pala . . Jdg 13:19 amazing thing s and not only were angels in attendance at admirable, euphemos . . . . . . . Php 4:8 5:30 outside for a little while. 35 Then t ambassador, birth, resurrection and ascension, they u presbeuo . . . . . . Eph 6:20 . . . . . . . . .Jn 8:3 adultery, moicheiahis dressed the Sanhedrin: Men of 13:29; were active amid the early churchs life. malach . . . . con . . sid . er . .care 2Ch 32:21 angel, fully what you intend Advocate (alongside for strength, In Acts, angelic activity: (1) freed apostles 36 Some time ago Th to these men. v . . . . . Jn 15:26 angels, guidance), parakletos 5:31 . . . . . . . . . . Mt 4:11 imprisoned for their faith (see also 12:67), angelos w appeared, claiming to be somebod (2) led Philip to an evangelistic opportu- x about four hundred men rallied t nity (8:26), (3) told Cornelius how to find He was killed, all his followers we Peter in order to hear the gospel (10:3,5), (4) See WW at persed, and it all came to nothing. Jas 4:10. struck judgment on wicked Herod (12:23) See WW at him, Judas the Galilean appeared Heb 9:22.

WORD WEALTH 5:13 regarded, megaluno (meg-al-oo-no); Strongs #3170: To make great, to enlarge, to magnify, to increase, to make conspicuous, to extol, to show respect, to hold in high esteem. When Ananias and Sapphira were judged, many shrank from associating with the apostles and their services. Despite all this, the public looked at the new Christian worshipers favorably (megaluno).

See WW at 2Pe 2:1. 5:18 g 5:19 h

i

5:20 j 68 5:21 k
l

6 34, 41;

officers did not find them there. S went back and reported, 23 We the jail securely locked, with the standing at the doors; but wh opened them, we found no one in 24 On hearing this report, the capt the temple guard and the chief p were at a loss, wondering what this

Truth-In-Action
Truth- In- Action is an intensely practical feature showing you ways to apply the Bibles great truths. Appearing in chart form, this study help summarizes the foundations and teachings and shows you of each book, then invites you how to act upon the summons the Holy Spirit is issuing in the Word. Climaxing the books (or major divisions of the books), key Action truths are listed in numerical order, with each Truth listed, noting those verses that invite the believers response. Together these passages are summarized with action words that offer specific steps at work, you can take to let God guide your life at all times. at home

TRUTH IN ACTION
THROUGH I SAI AH

Letting the Life of the Holy Spirit Bring Faiths Works Alive in You!

TRUTH

ACTION
TEXT
58:15

1Growing in Godliness

ISAIAH TEACHES

ISAIAH INVITES
Guard against forms of godliness that have no life. Godliness begins with a heart turned toward God, with a life seeking to be molded into the image of Christ, responding to the conviction of sin and growing in love with the Lord. Set aside time to fast and pray. Take the time you would normally use to eat to pray instead. Ask God to reveal sin in your life and respond to what he shows you. Ask God to show you how he wants to use you in practical expressions of godliness.

The book of Isaiah presents a beautiful prophetic picture of 9:27 Rejoice for the great light that has come. WorJesus the Messiah, the One who ship Jesus as Wonderful Counselor, Mighty God, Old Testament Truth- In- Action Charts would come to save, redeem and Everlasting Father, Prince of Peace. restore people to God. Reading Truth- IN-ActiON thrOugh Page Truth-IN-ActiON thrOugh Page these verses and seeing Jesus in 11:110 Seek the heir to Davids throne, Jesus the MesGenesis . . . . . . . . . . . . . . . . . . . . . . . . . . 70 1 Chronicles . . . .with .... . . Spirit . . . . .of . .the . . Lord . . .521 all of his splendor and majesty, siah. Ask to be filled the Exodus . . . . . . . . . . . . . . . . . . . . . . . . . . 123 2 Chronicles . . . . . . . . . . . . . . . . . . . . .562 compassion and mercy sparks that rested upon .Jesus. within us . . . . . . . . . . . . . . . . . . . . . . . . 160 the God-given desire Leviticus Ezra . . . . . . . . . . . . . . . . . . . . . . . . . . . . 576 40:1, 11 Take comfort, knowing that God, in Christ, has and need to worship. As we Numbers Nehemiah . . . . . . . . . . . . . . . . . . . . . . . . 212 come . . . . . . . . . . . . . . . . . . . . . . . 596 to us with forgiveness and tender mercy. worship Jesus and begin to know Deuteronomy . . . . . . . . . . . . . . . . . . . . . 256 Esther . . . . . . . . . . . . . . . . . . . . . . . . . . 607 him for who he is, that spark 53:112 Surrender your life to Jesus, the Righteous One. Joshua . . . . . . . . . . . . . . . . . . . . . . . . . . 288 He Job . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 645 becomes a flame of passion and has taken on himself all sin and punishment devotion for Immanuel, God Judges . . . . . . . . . . . . . . . . . . . . . . . . . . 323 Psalms (Book One: 1 41) . . . . . . for your wrongdoing soPsalms that you could be for-680 with us. given, healed and Two: madePsalms whole. He is7able Ruth . . . . . . . . . . . . . . . . . . . . . . . . . . . . 331 Psalms (Book 42 2) . .to . .have .702 on you and make intercession for you 1 Samuel . . . . . . . . . . . . . . . . . . . . . . . . 370 compassion Psalms (Book Three: Psalms 73 89) . . . 716 (Heb 4:1416; 7:25).

Dynamic 2Cultivating Devotion

Isaiah wrote during a time when Gods people sought empty forms of religion and rituals over a genuine, life-changing relationship with him. Today, Gods people face that same temptation. Rituals alone do not challenge us to change, convict us of sin or require a consistent heart investment to maintain, as does a life-giving relationship with God. Rich traditions and rituals exist within the Christian church, but must be infused with Gods presence, motivated by love and sustained through relationship.

58:614

7:14

Recognize that Jesus is Gods sign to us. Born of a virgin, he is Immanuel, God with us (Mt 1:23; Lk 1:2733).

2 Samuel . . . . . . . . . . . . . . . . . . . . . . . . 405 1:18445 20 Pursuing Holiness 1 Kings . . . . . . . . . . . . . . . . . . . . . . . . . The recurring theme of sin, 2judgment Kings . . . . . . . . . . . . . . . . . . . . . . . . . 483 and restoration is seen

throughout the Prophets. Repeatedly in Isaiah we see Israel turn away from God to sin; yet God continually reaches out in every conceivable way in order to

Reason with the Lord, to him about your sin. Psalms (Book Five:talk Psalms 107 150) . . 760 He is willing and able to completely remove every Proverbs . . . . . . . . . . . . . . . . . . . . . . . . 801 trace and stain of sin. Worship God in his holiness. Invite the conviction of the Holy Spirit, confess your sin before God and receive his forgiveness and cleansing. Now ask God to use you.

Psalms (Book Four: Psalms 90 106) . . . 731

6:18

JOHN
Author
miracles, which serve as signs. (3) The ministry of Jesusrevolves around three Early church tradition attributes the Author: Passover festivals, instead of the one Fourth Gospel to John the disciple The Apostle John cited in the Synoptics. (4) The I am whom Jesusloved (13:23; 19:26; 20:2; Date: sayings are uniquely Johannine. 21:7,20), who belonged to the inner About AD 85 circle of Jesus followers (see Mt 17:1; Content Mk 13:3). According to Christian writ- Theme: John divides the ministry of Jesusinto ers of the second century, John moved Knowing God by two distinct parts: chapters 212 give Believing in Jesus to Ephesus, probably during the Jewish insight into his public ministry, while War of AD 66 70, where he continued Christ chapters 121 relate his private minishis ministry. For instance, Irenaeus, Key Words: try to his disciples. In 1:1 18, called the the bishop of Lyons in the latter part Believe, Bear Prologue, John deals with the theoof the second century, stated that Witness, Life logical implications of the first coming John, the disciple of the Lord, who of Jesus . He shows Jesus preexistent also leaned upon His breast, did himself state with God, his deity and essence, as well as publish a Gospel during his residence in Ephesus his incarnation. in Asia (Against Heresies 3.1.1). Some scholars suggest that John 19:35 and Christ Revealed 21:24 may reflect another author who faithfully The book presents Jesusas the only begotten Son collected the apostles eyewitness account and tes- of God who became flesh. For John, Jesus humantimonials. However, the bulk of the evidence, both ity meant essentially a twofold mission: (1) As the internal and external, supports John the apostle Lamb of God (1:29), he procured the redemption as the author. of mankind. (2) Through his life and ministry he revealed the Father. Christ consistently pointed beDate The same tradition that locates John in Ephesus yond himself to the Father who had sent him and suggests that he wrote his Gospel in the latter part whom he sought to glorify. In fact, the very mirof the first century. In the absence of substantial acles Jesusperformed, which John characterized evidence to the contrary, most scholars accept this as signs, bore testimony to the divine mission of the Son of God. As the Son glorified the Father in tradition. ministry and passion, so the Father glorified the Son. But, as John shows, the Sons glorification Purpose 33), not only in In a broad sense, John wrote to provide the Chris- came at the crucifixion (12:32 tians of the province of Asia (now in Asia Minor) the postresurrection exaltation. By believing that with a fuller understanding of the life and ministry Jesusis the Christ, the readers of Johns Gospel of JesusChrist. More specifically, he wrote to lead become participants in the life Jesusbrought out his readers to a settled faith on the basis of the of death (20:31). words and works of Jesus , with the result that they The Holy Spirit at Work may have life in his name (20:31). Unique to John is the designation of the Holy Spirit as advocate or comforter (14:16), literally one John and the Synoptic Gospels While John most likely knew of the other three called alongside. He is another advocate, name, thereby extendGospel accounts, he chose not to follow their ly, one of the same kind as Jesus chronological sequence of events as much as a ing the ministry of Jesusto the end of this age. It topical order. In this case they may have used would be a grave error, however, to understand the common oral and/or literary traditions. The broad Spirits purpose merely in terms of one needed in outline is the same, and some particular events predicaments. On the contrary, John demonstrates in Jesus ministry are common to all four books. that the Spirits role encompasses every facet of Some of the distinctive differences are: (1) Instead life. In regard to the world outside of Christ, he of the familiar parables, John has lengthy discours- works as the agent who convicts of sin, righteous11). The experience of es. (2) In place of the many miracles and healings ness, and judgment (16:8 in the Synoptics, John uses seven carefully picked being born of the Spirit is descriptive of new

JOHN INTRODUCTION I 1359

birth (3:8). Because God in essence is Spirit, those who worship him must do so spiritually, that is, as directed and motivated by the Holy Spirit (4:24). Further, in anticipation of Pentecost, the Spirit becomes the divine enabler for authoritative ministry (20:2123). The Holy Spirit also fulfills a definite function in relation to Christ. While the Father sent the Spirit in the name of Christ, the Spirit never draws attention to himself, nor does he speak in his own authority. Instead, his mission is to glorify Jesusand to declare Christs teaching to the disciples (16:14). John reveals the function of the Holy Spirit in continuing the work of Jesus , leading believers into an understanding of the meanings, implications and imperatives of the Good News, and enabling them to do greater things than those done by

Jesus(14:12). Present- day believers in Christ may thus view him as their contemporary, not merely as a figure from the distant past.

Personal Application

In seeking to fulfill his purpose as stated in 20:20, 31, John confronts his readers with claims of Jesus that demand a personal response. A positive response of faith in Jesus ... the Messiah, the Son of God results in life in his name. John records the assertion of Jesusthat he came that they may have life, and have it to the full (10:10), and he makes it clear that life is not an independent quality unrelated to God or to Christ. The knowledge of the only true God, and JesusChrist (17:3), which implies fellowship as well as intellectual understanding, is the key to the meaning of eternal life.

OUTLINE OF JOHN
Prologue 1:118 I. Jesus public ministry 1:1912:50 A. Preparation 1:1951 B. Wedding at Cana 2:1 12 C. Ministry in Jerusalem 2:13 3:36 D. Jesusand the Samaritan woman 4:142 E. Healing of the government officials son 4:4354 F. Sabbath healing at the pool of Bethesda 5:115 G. Honoring the Father and the Son 5:1629 H. Witnesses to the Son 5:30 47 I. Ministry in Galilee 6:1 71 J. Conflict in Jerusalem 7:1 9:41 K. Jesusthe Good Shepherd 10:1 42 L. Ministry at Bethany 11:1 12:11 M. Triumphal entry to Jerusalem 12:1219 N. Final rejection: unbelief 12:20 50 II. Jesus ministry to the disciples 13:117:26 A. Modeling servanthood 13:120 B. Pronouncements of betrayal and denial 13:2138 C. Preparation for Jesus departure 14:131 D. Fruitfulness by abiding 15:1 17 E. Dealing with rejection 15:18 16:4 F. Understanding Jesus departure 16:533 G. Jesus prayer for his disciples 17:1 26 III. Jesus passion and resurrection 18:121:23 A. Jesus arrest 18:114 B. Trial before the high priest 18:15 27 C. Trial before Pilate 18:28 19:16 D. Crucifixion and burial 19:17 42 E. Resurrection and appearances 20:121:23 Epilogue 21:2425

1360 I JOHN 1:1

The Word Became Flesh a and In the be gin ning was the Word, b and the Word the Word was with God, c 2 He was with God in the be was God. Through him all t hings were ginning. d 3 made; with out him noth ing was made e 4 f In him was life, that has been made. g of all man kind. and that life was the light 5 The light shines in the dark ness, and the ait. h dark ness has not overcome 6 There was a man sent from God i 7 He came as a whose name was John. witness to testify j concerning that light, k so that t hrough him all m ight be lieve. 8 He him self was not the light; he came only as a wit ness to the light. 9 l that The true light gives light to ev ing into the world. 10He eryone m was com was in the w orld, and t hough the w orld n the world did not was made through him, recognize him. 11 He came to that w hich was his own, but his own did not re ceive Yet to all who did re ceive him, to him. 12 p he gave those who believed o in his name,
WORD WEALTH 1:5 overcome, katalambano (kat-al-am- ban- oh); Strongs #2638: The word is capable of three interpretations: (1) To seize, lay hold of, overcome. As such, v.5 could read, The darkness does not gain control of it. (2) To perceive, attain, lay hold of with the mind; to apprehend with mental or moral effort. With this meaning the verse could be translated, The darkness is unreceptive and does not understand it. (3) To quench, extinguish, snuff out the light by stifling it. The darkness will never be able to eliminate it. Light and darkness essentially are antagonistic. The Christians joy is in knowing that light is not only greater than darkness but will also outlast the darkness.

1:1 aRev19:13 bJn17:5; 1Jn1:2 cPhp2:6 See WW at Ac 19:20. 1:2 dGe1:1 1:3 e1Co8:6; Col1:16; Heb1:2 1:4 fJn5:26; 11:25; 14:6 gJn8:12 See WW at 1Jn 5:20. 1:5 hJn3:19 See WW at Jn 12:46. 1:6 iMt3:1 See WW at Jn 20:21. 1:7 jver15,19, 32 kver12 See WW at Ac 26:22. 1:9 l1Jn2:8 mIsa49:6 1:10 nHeb1:2 See WW at Jn 8:32. 1:12 over7 p1Jn3:23

q the right to be come chil dren of God 13 chil dren born not of nat u ral de scent, nor of hu man de ci sion or a hus bands r will, but born of God. 14 The Word be came flesh s and made his dwell ing a mong us. We have seen his glo ry, the glo ry of the one and only Son, who came from the Fa ther, full of grace t and truth. 15 (John testified u con cern ing him. He cried out, say ing, This is the one I spoke about when I said, He who comes af ter me has sur passed me be cause he was Out of his fullness w we before me. ) v 16 have all re ceived grace in place of grace For the law was giv en already given. 17 grace and truth came through Moses; x No one has ever through Jesus Christ. y 18 z but the one and only Son, who seen God, b a is in clos est re la is him self God and tion ship with the Fa ther, has made him known.

1:12 qGal3:26 See WW at Mk 3:15. 1:13 rJn3:6; Jas1:18; 1Pe1:23; 1Jn3:9 1:14 sGal4:4; Php2:7, 8; 1Ti3:16; Heb2:14 tJn14:6 See WW at Mt 26:41. See WW at Jn 2:11. 1:15 uver7 vver30; Mt3:11 1:16 wEph1:23; Col1:19 See WW at Eph 3:19. 1:17 xJn7:19 yver14 See WW at Jn 4:24. 1:18 zEx33:20; Jn6:46; Col1:15; 1Ti6:16 aJn3:16, 18; 1Jn4:9

John the Baptist Denies Being theMessiah 19 Now this was J ohns tes ti mo ny when b in Jerusalem sent the Jewish leaders c priests and Le vites to ask him who he was. 20 He did not fail to con fess, but con fessed c free ly, I am not the Mes si ah. 21 They a sked him, Then who are you? d Are you Eli jah? He said, I am not. e Are you the Proph et? He answered,No. 22 Fi nal ly they said, Who are you? Give us an an swer to take back to t hose who sent us. What do you say a bout your self ? 23 John re plied in the w ords of Isa iah the proph et, I am the voice of one call ing in the wilderness, f Make straight the way d g for the Lord.
1:19 bJn2:18; 5:10, 16; 6:41, 52 1:20 cJn3:28; Lk3:15,16 1:21 dMt11:14 eDt18:15 1:23 fMt3:1 gIsa40:3

a5Or understood b18 Some manuscripts but the only Son, who c19 The Greek term traditionally translated the Jews (hoi Ioudaioi) refers here and elsewhere in Johns Gospel to those Jewish leaders who opposed Jesus; also in 5:10, 15, 16; 7:1, 11, 13; 9:22; 18:14, 28, 36; 19:7, 12, 31, 38; 20:19. d23Isaiah40:3

1:1 In the beginning: An allusion to Genesis 1:1, with the intention of linking Jesus the Word with the God of creation. The event of Jesus incarnation, therefore, had cosmic significance. The Word is Jesus Christ, the eternal, ultimate expression of God. In the OT God spoke the world into existence; in the gospel God spoke his final word through the living Word, his Son. The phrase the Word was God attributes deity to the Word without defining all of the Godhead as the Word. 1:3 John declares that Jesus was the divine agent who was responsible for the entire creation. 1:45 Life and light belong to Johns fundamental vocabulary in describing the essence and mission of the incarnate Word. 1:611 Johns Gospel records various testimonies concerning Christ, showing that faith in him is based upon evidence. The witness of John the Baptist, as well as the other evidence, makes the worlds rejection of Jesus inexcusable. The phrase coming into the world (v.9) refers to Christ, not to everyone. By his coming he has become the true light to those who believe,

but he is also that light that, in a general sense, enlightens the human conscience and thereby makes all mankind responsible before God (Ro 1:19 20). 1:13 The new birth does not come by physical descent, human effort or human volition, but by the power of God. 1:14 Made his dwelling literally means tabernacled. The analogy is that of the tabernacle in the wilderness when God pitched his tent among those of the Hebrews and manifested his glory there, so Jesus identified himself with humanity by becoming flesh... We have seen his glory. 1:16 The fact that John states that grace comes from his fullness teaches that grace is more than Gods disposition or impersonal favor. It is God meeting us at our point of need in the person of Jesus Christ, including all his power and provision. 1:17 The law: See text and notes on Romans 7:1 25. 1:18 One and only describes the unique, loving relationship of the Son with the Father. See note on 3:16.

JOHN 1:39 I 1361

Now the Phar i sees who had been sent 25 ques tioned him, Why then do you bap tize if you are not the Mes si ah, nor Eli jah, nor the Proph et? 26 a wa I bap tize with ter, John re plied, but a mong you s tands one you do not know. 27 He is the one who comes af ter h the s me, traps of w hose san dals I am not worthy to untie. 28 This all hap pened at Beth an y on the i oth er side of the Jor dan, where John was baptizing.
24

John Testifies About Jesus 29 The next day John saw J esus com ing to ward him and said, Look, the Lamb j who of God, takes away the sin of the world! 30 This is the one I m eant when I said, A man who c omes af ter me has sur k 31I passed me be cause he was be fore me. my self did not know him, but the rea son I came bap tiz ing with wa ter was that he might be revealed to Israel. 32 Then John gave this tes ti mo ny: I saw the Spir it come down from heav en as a l 33 dove and re main on him. And I my self did not know him, but the one who sent m told me, The me to bap tize with wa ter man on whom you see the Spir it come down and re main is the one who will bap tize with the Holy Spirit. n 34 I have seen

1:27 hver15, 30 1:28 iJn3:26; 10:40 1:29 jver36; Isa53:7; 1Pe1:19; Rev5:6 See WW at Jn 16:22. 1:30 kver15, 27 1:32 lMt3:16; Mk1:10 See WW at Ro 7:6. 1:33 mMk1:4 nMt3:11; Mk1:8 See WW at Ac 7:33.

WORD WEALTH 1:29 sin, hamartia (ham-ar-tee-ah); Strongs #266: Literally, missing the mark, failure, offense, taking the wrong course, wrongdoing, sin, guilt. The NT uses the word in a generic sense for concrete wrongdoing (8:34,46; 2Co 11:7; Jas 1:15); as a principle and quality of action (Ro 5:12 13,20; Heb 3:13); and as a sinful deed (Mt 12:31; Ac 7:60; 1Jn 5:16). and I tes ti fy that this is Gods Cho sen bo One.

G58 - Jesus' Baptism and Temptation 26Or in; also in verses 31 and 33 (twice)
BAPTISM AND TEMPTATION
a

1:34 over49; Mt4:3 1:35 pMt3:1 1:36 qver29 1:38 rver49; Mt23:7

Johns Disciples Follow Jesus 35 p was The next day John there again with two of his dis ci ples. 36 When he saw Jesus pass ing by, he said, Look, the Lamb q of God! 37 When the two dis ci ples h eard him say this, they fol lowed J esus. 38 Turning around, J esus saw them fol low ing and asked, What do you want? r (which They said, Rab b i m eans Teach er), where are you stay ing? 39 Come, he re plied, and you will see. So they went and saw where he was
b34

Jesus came from Nazareth in Galilee to be baptized by John the Baptist in the Jordan River. After his temptation in the wilderness around Jericho, Jesus returned to Galilee.
? Exact location questionable

manuscripts is the Son of God.

See Isaiah42:1; many

Mediterranean Sea
GALILEE

0 0 40 Km.

40 Mi.

Nazareth Scythopolis Aenon? Salim? SAMARIA

Jordan R.

DECAPOLIS

1:23 John prepared the way for the Messiah by his call to repentance. The quote from Isaiah depicts preparations made in advance of a kings visit to a province of his realm. The road is smoothed and leveled. 1:24 The Pharisees: See note on Matthew 16:6. 1:2527 All John could do was administer the sign; only the Messiah can bestow that which is signified the cleansing, renewing power of the Holy Spirit. 1:29 The sacrificial language of Johns declaration is taken from the OT and points to the universal scope of Christs mission. Clearly, this was not an awareness that gradually dawned upon Jesus, but one that shaped his entire earthly ministry from the start. See notes on Leviticus 4:3; 16:8. 1:33 Johns witness was reliable because it came by divine revelation. As the Lamb of God, Jesus justifies us and takes away sin (v.29); as the baptizer with the Holy Spirit, he fills us and endues us with an enabling power. 1:3542 Jesus called his first disciples from among those who also followed John the Baptist. Since only Andrew is named as one of the first two disciples (v.40), the other was probably John, the author of this Gospel.

Wi ld of erne Ju de ss a

Jericho Jerusalem JUDEA

PEREA

Bethabara Machaerus
N

Dead Sea

1996 Thomas Nelson, Inc.

1362 I JOHN 1:40

stay ing, and they spent that day with him. It was about four in the af ter noon. 40 Andrew, Simon Peters brother, was one of the two who h eard what John had said and who had fol lowed Jesus. 41The first thing An drew did was to find his broth er Si mon and tell him, We have s found the Mes si ah (that is, the Christ). 42 And he brought him to Jesus. Jesus looked at him and said, You are t Ce Si mon son of John. You will be called a).u phas (which, when trans lat ed, is Pe ter

Jesus Calls Philip and Nathanael 43 The next day Jesus de cid ed to leave for Galilee. Finding Philip, v he said to w him, Followme. 44 Phil ip, like An drew and Pe ter, was x 45 P hili p from the town of Beth sa i da. found Nathanael y and told him, We have found the one Mo ses w rote a bout in the z and about whom the proph ets also Law, wrote a Jesus of Nazareth, b the son of Jo c seph. 46 Naz a reth! Can any thing good come from there? d Nathanael asked. Come and see, said Phil ip. 47 When Jesus saw Nathanael approach ing, he said of him, Here tru ly is an Is ra e in whom f there is no de ceit. elite 48 How do you know me? Na than a el asked. Jesus answered, I saw you while you were still un der the fig tree be fore Phil ip called you. 49 T hen Nat hanae l dec lared, Rabb i, g h you are the king you are the Son of God; of Israel. i b bec ause 50 J esus said, You bel ieve I told you I saw you un der the fig tree. You will see great er t hings than that. 51 c He then add ed, Very tru ly I tell you, cwill see heav j and the an en open, you k gels of God as cend ing and de scend ing d the Son of Man. l on
a42

1:41 sJn4:25 1:42 tGe17:5, 15 uMt16:18 1:43 vMt10:3; Jn6:5-7; 12:21, 22; 14:8,9 wMt4:19 1:44 xMt11:21; Jn12:21 1:45 yJn21:2 zLk24:27 aLk24:27 bMt2:23; Mk1:24 cLk3:23 1:46 dJn7:41, 42,52 1:47 eRo9:4,6 fPs32:2 1:49 gver38; Mt23:7 hver34; Mt4:3 iMt2:2; 27:42; Jn12:13 1:51 jMt3:16 kGe28:12 lMt8:20

2:1 mJn4:46; 21:2 nMt12:46 2:4 oJn19:26 pMt8:29 qMt26:18; Jn7:6 2:5 rGe41:55 2:6 sMk7:3,4; Jn3:25 2:9 tJn4:46 See WW at Jn 8:52. 2:11 uver23; Jn3:2; 4:48; 6:2,14,26, 30; 12:37; 20:30 vJn1:14 wEx14:31 See WW at Rev 16:14. See WW at Mt 10:1. 2:12 xMt4:13 yMt12:46 2:13 zJn11:55 aDt16:1-6; Lk2:41

Jesus Changes Water IntoWine On the third day a wed ding took place m Jesus mother n at Cana in Gal i lee. was there, 2 and Jesus and his dis ci ples had also been in vit ed to the wed ding. 3 When the wine was gone, Jesus moth er said to him, They have no more wine. 4 e o why do you in p Woman, volve me? q has not yet Jesus replied. My hour come. 5 His moth er said to the ser vants, Do whatever he tells you. r 6 Near by stood six stone wa ter jars, the kind used by the Jews for cer e mo ni al washing, s each hold ing from twen ty to thirty gallons. f 7 Jesus said to the ser vants, Fill the jars with wa ter; so they filled them to the brim. 8 Then he told them, Now draw some out and take it to the mas ter of the ban quet. They did so, 9 and the mas ter of the banquet tast ed the wa ter that had been t He did not re turned into wine. al ize where it had come from, t hough the ser vants who had drawn the wa ter knew. Then he called the bridegroom aside 10and said, Ev ery one b rings out the c hoice wine f irst and then the cheap er wine af ter the g uests have had too much to d rink; but you have saved the best till now. 11 What Jesus did here in Cana of Gal i lee was the first of the signs u through v and his dis which he re vealed his glory; w ci ples be lieved in him. 12 Af ter this he went down to Ca per na x with his moth y and um er and broth ers his dis ci ples. There they s tayed for a few days. Jesus Clears the Temple Courts 13 When it was al most time for the Jewish Passover, z Jesus went up to Je ru salem. a 14 In the tem ple courts he f ound peo ple sell ing cat tle, sheep and doves, and others sitting at tables exchanging money.

Cephas (Aramaic) and Peter (Greek) both mean rock. b50Or Do you believe...? c51The Greek is plural. d51Gen.28:12 e4The Greek for Woman does not denote any disrespect. f6 Or from about 75 to about 115 liters

1:46 Nathanael is not insulting Nazareth. Rather he knows that Nazareth seems too obscure, and further, is not the prophesied birthplace of the Messiah; so he voices his difficulty in accepting Philips assertion. 1:4751 Jesus supernatural insight into Nathanaels character convinces this true Israelite that he has been confronted by the Son of God, the King of Israel. Even through the facade of Nathanaels skepticism, Jesus discerned his transparency of spirit. 2:1 Cana in Galilee was located about 8 miles northeast of Nazareth. According to 21:2, Cana was the home of Nathanael. 2:4 The title woman does not convey a lack of respect or affection. It was used in addressing people of rank. Some think Mary wanted Jesus to take this occasion to present himself openly as the Messiah. However, it is not necessary to suppose she meant anything

more than that Jesus assist her in arranging for the supplying of the wine by natural means, since many believe this was probably a relatives wedding. 2:5 See section 3 of Truth- In- Action at the end of John. 2:11 As a sign, the miracle was not meant to draw attention to itself; rather, it was intended to demonstrate the power and glory of Jesus. All the miracles related by John testify to the deity of Christ. 2:1317 This event took place at the holiest site in Israel and at the most solemn time of the year, when pilgrims thronged Jerusalem. The Synoptic Gospels record a second cleansing of the temple near the end of Jesus ministry. Interpreted in the light of the Messianic prophecy of Psalm 69:9 (v.17), the incident strengthened the conviction of the disciples that Jesus was indeed the Messiah. See note on Matthew 21:12.

JOHN 3:7 I 1363

2:16 bLk2:49 2:17 cPs69:9 See WW at 2Co 11:2. 2:18 dMt12:38 2:19 eMt26:61; 27:40; Mk14:58; 15:29 2:21 f1Co6:19 2:22 gLk24:58; Jn12:16; 14:26 2:23 hver13 2:25 iMt9:4; Jn6:61,64; 13:11

WORD WEALTH 2:11 glory, doxa (dox- ah); Strongs #1391: Compare doxology, paradox, heterodoxy, and orthodoxy. Originally, an opinion or estimation in which one is held. Then the word came to denote the reputation, good standing and esteem given to a person. It progressed to honor or glory given to peoples, nations and individuals. The NT doxa becomes splendor, radiance and majesty centered in Jesus. Here doxa is the majestic, absolute perfection residing in Christ and evidenced by the miracles he performed. So he made a whip out of c ords, and rove all from the tem d ple c ourts, both sheep and cat tle; he scat tered the c oins of the mon ey chang ers and over turned their tables. 16 To those who sold d oves he said, Get these out of here! Stop turn ing b into a mar my Fathers house ket! 17His disciples remembered that it is written: ac Zeal for your house will con sume me. 18 The Jews then re spond ed to him, What sign can you show us to prove d your au thor it y to do all this? 19Jesus answered them, Destroy this tem ple, and I will raise it again in three e days. 20 They re plied, It has tak en for ty-six years to build this tem ple, and you are go ing to raise it in t hree days? 21But the f tem ple he had spo ken of was his body. 22 Af ter he was raised from the dead, his g Then dis ci ples re called what he had said. they be lieved the scrip ture and the w ords that J esus had spo ken. 23 Now while he was in Je ru sa lem at the Passover Festival, h many peo ple saw the signs he was per form ing and be lieved in b 24 his name. But Jesus would not en trust him self to them, for he knew all peo ple. 25 He did not need any tes ti mo ny about man kind, for he knew what was in each person. i
15
a17Psalm69:9 b23Or

Jesus Teaches Nicodemus Now there was a Phar i see, a man named Nicodemus j who was a mem k 2He ber of the Jew ish rul ing coun cil. came to Jesus at night and said, Rab bi, we know that you are a teach er who has come from God. For no one could per form the signs l you are do ing if God were not m with him. 3Jesus replied, Very tru ly I tell you, no one can see the king dom of God un less c n they are born again. 4 How can some one be born when they are old? Nicodemus asked. Surely they can not en ter a sec ond time into their moth ers womb to be born! 5Jesus answered, Very tru ly I tell you, no one can en ter the king dom of God un o less they are born of wa ter and the Spir it. 6 Flesh g ives b irth to f lesh, but the Spir d p 7 it gives b irth to spir it. You s hould not e must be be sur prised at my say ing, You
KINGDOM DYNAMICS 3:1 5 New Birth, THE MESSAGE OF THE KINGDOM. Upon repentance, a new order of life opens to the believer in Jesus Christ. Jesus used the figure of new birth to dramatically indicate three things: (1) Without new birth, there is no life and no relationship with God (14:6). (2) In new birth, new perspective comes as we see the kingdom of God (3:3), Gods Word becomes clear, and the Holy Spirits works and wonders are believed and experienced faith is alive. (3) Through new birth we are introduced literally we enter (v.5) to a new realm, where Gods new kingdom order can be realized (2Co 5:17). New birth is more than simply being saved. It is a requalifying experience, opening up the possibilities of our whole being to the supernatural dimension of life and fitting us for a beginning in Gods kingdom order.
(Mt 3:1 2; 4:17/Mt 13:1 52) J.W.H.

3:1 jJn7:50; 19:39 kLk23:13 3:2 lJn9:16, 33 mAc2:22; 10:38 3:3 nJn1:13; 1Pe1:23 3:5 oTitus3:5 3:6 pJn1:13; 1Co15:50 See WW at Ro 7:6.

in him c3 The Greek for again also means from above; also in verse7. d6Or but spirit e7The Greek is plural.

2:20 Herod the Great undertook a massive expansion and beautification of the temple in 20 BC, so it was now about AD 26. 2:2325 Jesus knowledge of human nature pierces the superficiality of faith in him on account of his miracles. 2:23 The Passover Festival: See text and notes on Exodus 12:1 11. Many... believed in his name: Since the name represents the person, no qualitative difference exists between this expression and believes in him (3:16). 3:1 Nicodemus (Conqueror of the People) was an influential and respected member of the Sanhedrin. As a Pharisee, Nicodemus was thoroughly trained in Jewish law and theology; Jesus therefore called him Israels teacher (3:10). 3:2 Nicodemus may have come to Jesus at night because he was fearful of losing his reputation and position. More likely he was a

particular example of those mentioned in 2:23; if so, his night visit would indicate a lack of certainty that Jesus was the Messiah himself. 3:34 The Greek word translated again can also be rendered from above. Nicodemus clearly understood it in the former sense, whereas Jesus had both meanings in mind. To enter the kingdom of God, one must be born again, not by experiencing a second biological birth but by spiritual birth from above. 3:3 See section 6 of Truth- In- Action at the end of John. 3:5 Water may refer to physical birth. The Hebrews used terms such as water and drop in describing natural birth, and such an explanation fits the context. However, some see a reference to the faith that is expressed in water baptism (not for but because of salvation). Spirit refers to the spiritual birth brought about by the renewing and transforming power of the Holy Spirit.

1364 I JOHN 3:8

born again. 8 The wind blows wher ev er it pleas es. You hear its s ound, but you can not tell where it comes from or where it is go ing. So it is with ev ery one born of a the Spirit. 9 q Nicodemus asked. How can this be? 10 r said J You are Israels teacher, esus, and do you not un der stand t hese things? 11 Very tru ly I tell you, we speak of what s and we tes ti fy to what we have we know, seen, but s till you peo ple do not ac cept t 12 I have spo ken to you of our testimony. earth ly things and you do not be lieve; how then will you be lieve if I speak of No one has ever gone heavenly things? 13 u ex cept the one who came into heaven v b 14 the Son of Man. Just as from heaven ed up the s nake in the wil der Moses lift w so the Son of Man must be lift ed ness, c x 15 y may that everyone who believes up, d have eter nal life in him. 16 z the w For God so loved orld that he gave his one and only Son, that who ev lieves in him s hall not per ish but er be a 17 For God did not send have eter nal life. b to condemn the his Son into the world orld t hrough world, but to save the w c 18 Who ev er be lieves in him is not him. ev er does not be condemned, d but who lieve stands condemned already because they have not be lieved in the name of e 19 This is the Gods one and only Son. world, verdict: Light f has come into the but people loved darkness instead of l ight be c ause t heir d eeds were evil.

3:9 qJn6:52, 60 3:10 rLk2:46 3:11 sJn1:18; 7:16,17 tver32 3:13 uPr30:4; Ac2:34; Eph4:8-10 vJn6:38, 42 3:14 wNu21:8, 9 xJn8:28; 12:32 See WW at Jas 4:10. 3:15 yver16, 36 3:16 zRo5:8; Eph2:4; 1Jn4:9, 10 aver36; Jn6:29,40; 11:25,26 See WW at Ro 10:9. 3:17 bJn6:29, 57; 10:36; 11:42; 17:8, 21; 20:21 cJn12:47; 1Jn4:14 See WW at Jn 18:31. See WW at Lk 7:50. 3:18 dJn5:24 e1Jn4:9 3:19 fJn1:4; 8:12 See WW at Lk 11:35.

Every one who does evil hates the l ight, and will not come into the l ight for fear g 21But that t heir d eeds will be ex posed. who ever lives by the t ruth comes into the light, so that it may be seen plain ly that what they have done has been done in the sight of God.
20

WORD WEALTH 3:16 loved, agapao (ag-ah-pah-oh); Strongs #25: Unconditional love, love by choice and by an act of the will. The word denotes unconquerable benevolence and undefeatable goodwill. Agapao will never seek anything but the highest good for fellow mankind. Agapao (the verb) and agape (the noun) are the words for Gods unconditional love. It does not need a chemistry, an affinity or a feeling. Agapao is a word that exclusively belongs to the Christian community. It is a love virtually unknown to writers outside the NT.

3:20 g Eph5:11, 13 3:22 hJn4:2 3:24 iMt4:12; 14:3 3:25 jJn2:6 3:26 kMt23:7 lJn1:7 3:28 mJn1:20, 23 3:29 nMt9:15 oJn16:24; 17:13; Php2:2; 1Jn1:4; 2Jn12 3:31 pver13 qJn8:23; 1Jn4:5 3:32 rJn8:26; 15:15 sver11

John Testifies Again About Jesus 22 Af ter this, Jesus and his dis ci ples went out into the Ju de an coun try side, where he h spent some time with them, and bap tized. 23 Now John also was bap tiz ing at Ae non near Sa lim, be cause there was plen ty of wa ter, and peo ple were com ing and be (This was be fore John was ing baptized. 24 i 25 An argument developed put in pris on.) be tween some of Johns dis ci ples and a certain Jew over the matter of ceremonial They came to John and said to washing. j 26 him, Rabbi, k that man who was with you on the oth er side of the Jor dan the one about look, he is bap tiz ing, you testified l and ev ery one is go ing to him. 27 To this John re plied, A per son can re ceive only what is giv en them from You your selves can tes ti fy that heaven. 28 I said, I am not the Mes si ah but am sent m 29 The bride be longs to the ahead of him. riend who at tends the bridegroom. n The f bride groom w aits and lis tens for him, and is full of joy when he h ears the bride grooms voice. That joy is mine, and it is He must be come great now complete. o 30 e er; I must be come less. 31 p is The one who comes from above above all; the one who is from the e arth be longs to the earth, and speaks as one q The one who c omes from from the e arth. He tes ti fies to what heav en is above all. 32 r but no one ac cepts he has seen and h eard, his testimony. s 33 Whoever has accepted it
WORD WEALTH 3:21 been done, ergazomai (er- gad-zom- ahee); Strongs #2038: Compare energy. To work, be busy, accomplish something, carry on a trade, produce things, be engaged in, toil, perform, to do business. Ergazomai is the opposite of idleness, laziness or inactivity.
for lifted up also means exalted.

a8 The Greek for Spirit is the same as that for wind. b13 Some manuscripts Man, who is in heaven c14 The Greek d15 Some interpreters end the quotation with verse21. e30 Some interpreters end the quotation with verse 36.

3:14 The deliverance from sin described in Numbers 21:4 9 is a type of the crucifixion. 3:16 The theme of this summary of the gospel is Gods love made manifest in an infinitely glorious manner. One and only can also be translated unique and is often used interchangeably with beloved or whom I love (see Mt 3:17). The remainder of Johns Gospel is

given to demonstrating Jesus unique relationship to the Father. 3:22 Jesus baptized in water by means of his disciples (see 4:2). 3:29 The friend who attends the bridegroom was John the Baptist himself. His great joy was being privileged, as forerunner, to prepare the people for the heavenly bridegroom.

JOHN 4:21 I 1365

has cer ti fied that God is truthful. 34For t the one whom God has sent speaks the a u gives the Spir it words of God, for God The Fa ther loves the Son without limit. 35 v and has p laced ev ery thing in his h ands. 36 Who ev er be lieves in the Son has eter nal w but who ev er re jects the Son will not life, see life, for Gods w rath re mains on them.

Jesus Talks With a Samaritan Woman Now Jesus learned that the Phar i sees had heard that he was gain ing and baptizing more disciples than John x 2al though in fact it was not Jesus who bap y So he left Ju dea tized, but his dis ci ples. 3 and went back once more to Gal i lee. 4 Now he had to go through Sa mar ia. 5 So he came to a town in Sa mar ia called Sy char, near the plot of g round Ja cob had z 6 Jacobs well giv en to his son Jo seph. was there, and J esus, t ired as he was from the jour ney, sat down by the well. It was about noon. 7 When a Sa mar i tan wom an came to draw wa ter, Jesus said to her, Will you (His dis ci ples had gone give me a d rink? 8 a to buy food.) into the town 9 The Sa mar i tan wom an said to him, You are a Jew and I am a Sa mar i b wom an. How can you ask me for a tan drink? (For Jews do not as so ci ate with Samaritans. b) 10Jesus 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 c he would have giv en you liv ing wa ter. 11 Sir, the wom an said, you have noth ing to draw with and the well is deep. W here can you get this liv ing wa Are you great er than our fa ther ter? 12 d and d rank Ja cob, who gave us the well from it him self, as did also his sons and his livestock? 13 J esus ans wered, Eve ryo ne who drinks this wa ter will be thirsty again, 14 but who ever d rinks the wa ter I give deed, the wa ter them will never thirst. e In I give them will be come in them a spring g of water f well ing up to eternal life.
a34Greek

3:33 See WW at Ro 3:4. 3:34 tver17 uMt12:18; Lk4:18; Ac10:38 3:35 vMt28:18; Jn5:20,22; 17:2 3:36 wver15; Jn5:24; 6:47 4:1 xJn3:22, 26 4:3 yJn3:22 4:5 zGe33:19; 48:22; Jos24:32 4:8 aver5,39 4:9 bMt10:5; Lk9:52,53 4:10 cIsa44:3; Jer2:13; Zec14:8; Jn7:37,38; Rev21:6; 22:1,17 4:12 dver6 4:14 eJn6:35 fJn7:38 gMt25:46 See WW at Mt 28:20. See WW at Rev 14:6.

KINGDOM DYNAMICS
4:49 Sensitivity, RECONCILIATION. Jesus sense of constraint (had) and choice to travel through Samaria (an area shunned by the Jews) demonstrates great intentionality in reaching out with reconciling love. He reaches out with a divine love and a human sensitivity to a woman who was of a different race and whose morals were questionable. This is consistent with Jesus frequent reachings: Breaking the mold of the traditionally religious, he became a friend of tax collectors and the generally sinful who were not only loathed by the supposedly righteous, but were thought to be unworthy of attention (Lk 5:27 31). Jesus gave time and energy to relationships, which sometimes meant experiencing pain and loss (Jn 11:35,38). In 4:4 9, he provides yet another life quality for us to emulate: He calls us to enter intentionally and sensitively into the experiences of other brothers and sisters in Christ, even if they are different from us culturally, ethnically or denominationally.
(Ru 1:1617/Mt 20:25 28) R.W./B.Mc.
15 The wom an said to him, Sir, give me h and this wa ter so that I w ont get thirsty have to keep com ing here to draw wa ter. 16 He told her, Go, call your hus band and come back. 17 I have no hus band, she re plied. Jesus said to her, You are r ight when The fact you say you have no hus band. 18 is, you have had five hus bands, and the man you now have is not your hus band. What you have just said is q uite true. 19 Sir, the wom an said, I can see that i 20 Our ancestors wor you are a proph et. j but you Jews shiped on this moun tain, claim that the place where we must wor ship is in Jerusalem. k 21 Woman, Jesus replied, believe me, l when you will wor ship a time is com ing the Fa ther nei ther on this moun tain nor

4:15 hJn6:34 4:19 iMt21:11 4:20 jDt11:29; Jos8:33 kLk9:53 4:21 lJn5:28; 16:2

he b9Or do not use dishes Samaritans have used

3:31 John contrasts his own role with that of Jesus, asserting the supremacy of Jesus. 3:3236 The testimony of Jesus is truthful and should be accepted as such. He himself is of divine origin; he taught from his own divine experience. He received the Spirit in fullness, with nothing held back, and he alone has universal authority. However, since this enduement of the Holy Spirit is given to the one whom God has sent, 20:21 would suggest a similar unlimited resource of Holy Spirit fullness is available to obedient disciples of his (Jesus). 4:4 The need to go through Samaria was not merely a geographical consideration, but a divine compulsion. 4:5 The exact location of Sychar is uncertain, but it likely was in the vicinity of Shechem. See Genesis 33:18 19; Joshua 24:32.

4:9 John inserts an explanatory note about the hostility between the Jews and the Samaritans, who were a mixed race, the result of Assyrians intermarrying with Jews who had stayed behind in the northern territory following Israels demise (see 2Ki 17:2441). Jews do not associate with Samaritans does not mean Jews did not interact or share commerce (see v.8) with Samaritans. Rather, Jews did not share eating or drinking vessels with them. 4:13 14 In them a spring indicates living water (v.10) as a great illustration of regeneration to eternal life. Compare with 7:3739. 4:20 This mountain refers to Mount Gerizim, on which the Samaritans built a temple as a rival place of worship, since they were not welcome in the Jerusalem temple (see v.21). 4:2124 See section 2 of Truth- In- Action at the end of John.

1366 I JOHN 4:22

m 22 in Jerusalem. You Samaritans wor n we wor ship what you do not know; ship what we do know, for salvation is from o 23 the Jews. Yet a time is com ing and has p when the true wor now come ship ers will q and in wor ship the Fa ther in the Spir it truth, for they are the kind of wor ship ers r and his the Father seeks. 24 God is spir it, wor ship ers must wor ship in the Spir it and in truth. 25 The wom an said, I know that Mes si s is com ah (called Christ) ing. When he comes, he will ex plain ev ery thing tous. 26 T hen J esus dec lared, I, the one t speak ing to you I amhe.

The Disciples Rejoin J esus 27 u and Just then his dis ci ples re turned were sur prised to find him talk ing with a wom an. But no one a sked, What do you want? or Why are you talk ing with her? 28 T hen, leav ing her wa ter jar, the wom an went back to the town and said to the peo ple, 29 Come, see a man who v told me ev ery thing I ever did. Could this be the Messiah? w 30 They came out of the town and made t heir way to ward him. 31 Meanwhile his disciples urged him, Rabbi, x eat some thing. 32 But he said to them, I have food to y that you know noth eat ing about.
KINGDOM DYNAMICS 4:2324 Honest Worship, PRAISE AND WORSHIP. It is the believers responsibility to discover how the Lord wants to be worshiped and to explore and cultivate a relationship with him out of which sincere, Holy Spirit- enabled worship will flow. Jesus instructs it; worship in the Spirit that is, alive through new birth (Jn 1:1213; 3:67) and aglow with Holy Spirit enablement (1Co 14:15). This is not mechanical, rote or merely human activity but dynamically capacitated spiritual action. In truth emphasizes Biblical integrity joined to personal honesty, manifest in a heart of sincerity, a humble manner of transparency and a relational integrity. Meaning and being what we say, as well as being spiritually energized in our worship, opens the way to that worship the Father seeks.
(Isa 61:3/Php 3:3) L.B.

4:21 mMal1:11; 1Ti2:8 4:22 n2Ki17:2841 oIsa2:3; Ro3:1,2; 9:4,5 See WW at Lk 19:9. 4:23 pJn5:25; 16:32 qPhp3:3 See WW at Rev 4:10. 4:24 rPhp3:3 4:25 sMt1:16 4:26 tJn8:24; 9:3537 4:27 uver8 4:28 See WW at Mk 1:20. 4:29 vver17, 18 wMt12:23; Jn7:26,31 4:31 xMt23:7 4:32 yJob23:12; Mt4:4; Jn6:27

WORD WEALTH 4:24 truth, aletheia (al- ay-thi-ah); Strongs #225: Derived from negative, a, and lanthano, to be hidden, to escape notice. (Compare latent, lethargy, lethal.) Aletheia is the opposite of fictitious, feigned, or false. It denotes veracity, reality, sincerity, accuracy, integrity, truthfulness, dependability and propriety.
33 Then his dis ci ples said to each oth er, Could some one have brought him food? 34 My food, said J esus, is to do the z of him who sent me and to finish will a 35 his work. Dont you have a say ing, Its still four m onths un til har vest? I tell you, open your eyes and look at the fields! b 36 They are ripe for har vest. Even now the one who r eaps draws a wage and har c a crop for eter d so that the vests nal life,

4:34 zMt26:39; Jn6:38; 17:4; 19:30 aJn19:30 See WW at 1Jn 2:5. 4:35 bMt9:37; Lk10:2 4:36 cRo1:13 dMt25:46 See WW at Rev 22:12.

KINGDOM DYNAMICS 4:2829 An Empowered Witness (Woman of Samaria), BIBLICAL WOMEN. Considering (1) the ongoing contempt of Jews for Samaritans (v.9); (2) the reputation of the woman (v.18); and (3) the cultural restrictions of male and female interaction (v.27), this scenario becomes a classic lesson in Gods redemptive action. Jesus initiative forgives, restores and empowers a woman, who persuades men to heed a Jewish Messiah! Our Saviors grace, seen in this woman of Samaria, illustrates how past overt or covert prejudices, beliefs, practices and exposures need not confine or destroy the potential of a person. A transformed woman became a great evangelistic influence as many Samaritans respond to Jesus as Messiah (vv.29 30,39 41). An added lesson of significance is to see the Savior reaching out to those deemed different or indifferent, teaching the value of our affirming the worth of all people. An unnamed Samaritan woman received life- changing revelation that had eluded many rabbinical scholars (1Co 1:26 29) spiritual insight that propelled to another dimension, perceiving Jesus as a prophet (Jn 4:19), and then as the Messiah (v.29). She is a model of how true revelation may translate into a powerful witness.
(Lk 1:26 56/Ac 9:36) B.A.

4:2124 What matters is not where one worships but the attitude of heart and mind. True worship is not mere form and ceremony but spiritual reality, which is in harmony with the nature of God, who is Spirit. Worship must also be in truth, that is, transparent, sincere and according to Biblical mandates.

4:27 The Jews considered it improper for a rabbi to speak to a woman in public. 4:35 The statement concerning four months was probably a proverb signifying that there is no need to rush in performing a task.

J O H N 5 : 11 I 1 3 6 7

sow er and the reap er may be glad to geth er. 37 Thus the say ing One sows and an e is true. 38 I sent you to reap other reaps what you have not w orked for. Oth ers have done the hard work, and you have reaped the benefits of their labor.

Many Samaritans Believe 39 Many of the Sa mar i tans from that f be lieved in him be cause of the town womans testimony, He told me every g 40 So when the Sa mar i thing I ever did. tans came to him, they u rged him to stay with them, and he stayed two days. 41And be cause of his words many more be came believers. 42 They said to the wom an, We no lon ger be lieve just be cause of what you said; now we have h eard for our selves, and we know that this man real ly is the Savior of h the world. Jesus Heals an Officials Son 43 i he left for Gal Af ter the two days i (Now J esus him self had point ed out lee. 44 that a proph et has no hon or in his own When he ar rived in Gal il ee, country.) j 45 the Gal i le ans wel comed him. They had seen all that he had done in Je ru sa lem at the Passover Festival, k for they also had been there. 46 Once more he vis it ed Cana in Gal i lee, w here he had turned the wa ter into l And there was a cer tain roy al of wine. fi cial w hose son lay sick at Ca per na um. 47 When this man h eard that Jesus had ar m he went to rived in Gal i lee from Ju dea, him and b egged him to come and heal his son, who was close to death.
WORD WEALTH 4:42 Savior, soter (so- tare); Strongs #4990: Compare soteriology, the doctrine of salvation. From the same root as sodzo, to save, and soteria, salvation. The word designates a deliverer, preserver, savior, benefactor, rescuer. It is used to describe both God the Father and Jesus the Son.
a2

4:37 eJob31:8; Mic6:15 See WW at Jn 14:16. 4:39 fver5 gver29 4:42 hLk2:11; 1Jn4:14 4:43 iver40 4:44 jMt13:57; Lk4:24 4:45 kJn2:23 4:46 lJn2:111 4:47 mver3,54

Un less you peo ple see signs and n wonders, Jesus told him, you will nev er believe. 49 The roy al of fi cial said, Sir, come down be fore my c hild dies. 50 Go, Jesus replied, your son will live. The man took J esus at his word and departed. 51 While he was s till on the way, his ser vants met him with the news that his boy was liv ing. 52 When he in quired as to the time when his son got bet ter, they said to him, Yes ter day, at one in the af ter noon, the fe ver left him. 53 Then the fa ther re al ized that this was the ex act time at which Jesus had said to him, Your son will live. So he and his whole household o believed. 54 p This was the sec ond sign Jesus per formed af ter com ing from Ju dea to Gal i lee.
48

4:48 nDa4:2, 3; Jn2:11; Ac2:43; 14:3; Ro15:19; 2Co12:12; Heb2:4 See WW at Ac 15:12. 4:53 oAc11:14 4:54 pver48; Jn2:11 5:2 qNe3:1; 12:39 rJn19:13, 17, 20; 20:16; Ac21:40; 22:2; 26:14 5:8 sMt9:5, 6; Mk2:11; Lk5:24 5:9 tJn9:14 5:10 uver16 vNe13:15-22; Jer17:21; Mt12:2 See WW at Mt 12:22.

The Healing at the Pool Some time lat er, Jesus went up to Je ru sa lem for one of the Jew ish fes ti Now there is in Je ru sa lem near the vals. 2 r is Sheep Gate q a pool, which in Ar a ma ic called Bethesda a and which is sur round ed by five cov ered col on nades. 3Here a great num ber of dis abled peo ple used to lie the blind, the lame, the par a lyzed. [4]b 5 One who was there had been an in val id for thirty-eight years. 6 When J esus saw him ly ing there and learned that he had been in this con di tion for a long time, he asked him, Do you want to get well? 7 Sir, the in val id re plied, I have no one to help me into the pool when the wa ter is s tirred. While I am try ing to get in, some one else goes down ahead ofme. 8 Then Jesus said to him, Get up! Pick s 9 up your mat and walk. At once the man was c ured; he p icked up his mat and walked. The day on w hich this took p lace was a u said Sabbath, t 10 and so the Jew ish lead ers to the man who had been healed, It is the Sab bath; the law for bids you to car ry v your mat. 11 But he re plied, The man who made me well said to me, Pick up your mat and walk.

Some manuscripts Bethzatha; other manuscripts Bethsaida b3,4 Some manuscripts include here, wholly or in part, paralyzed and they waited for the moving of the waters. 4From time to time an angel of the Lord would come down and stir up the waters. The first one into the pool after each such disturbance would be cured of whatever disease they had.

4:4654 The healing of the royal officials son not only demonstrates Jesus power to heal, but it underscores the principle that he did not regard signs and wonders as ends in themselves. Rather, they were at the very least intended to bring the recipients of the miracle to faith in Christ. 5:1 John did not identify this particular festival, and it is impossible to determine which one it was. If it was the Passover, it introduces an important chronological device helping provide a clearer calendaring of Jesus three and one- half years of ministry.

5:2 Sheep Gate: Literally, the gate pertaining to sheep. Based on a later Christian tradition, the KJV incorrectly rendered it sheep market. Bethesda: The Hebrew beth eshda literally means Place of Outpouring, or House of Grace. Today the pool is identified with practical certainty as the double pool at the Church of St. Anne. 5:315 Except for the duration of the mans illness, Johns emphasis is not as much on the medical details of the case, as on the supernatural cure, its consequences and its testimony to Christs life-giving power.

1368 I JOHN 5:12

12 So they asked him, Who is this fel low who told you to pick it up and walk? 13 The man who was h ealed had no idea who it was, for J esus had slipped away into the crowd that was there. 14 Lat er Jesus found him at the tem ple and said to him, See, you are well again. w or some thing worse may Stop sinning The man went away hap pen to you. 15 x that it was and told the Jew ish lead ers Jesus who had made him well.

The Authority of the Son 16 So, be cause Jesus was do ing these things on the Sab bath, the Jew ish lead ers In his de fense began to persecute him. 17 Jesus said to them, My Fa ther is al ways y to this very day, and I too at his work For this rea son they t ried am working. 18 z not only was all the more to kill him; he break ing the Sab bath, but he was even call ing God his own Fa ther, mak ing him a self equal with God. 19 Jesus gave them this an swer: Very tru ly I tell you, the Son can do noth ing by himself; b he can do only what he sees his Father doing, because whatever the Father For the Fa ther does the Son also does. 20 c and loves the Son shows him all he does. Yes, and he will show him even great er works than these, d so that you will be For just as the Fa ther rais es the amazed. 21 e even so the Son dead and gives them life, leased to give it. gives life f to whom he is p 22 More over, the Fa ther judg es no one, but g ment to the Son, has entrusted all judg
WORD WEALTH 5:13 slipped away, ekneuo (ek- nyoo-oh); Strongs #1593: Literally to bend the head aside. To shun, avoid, turn aside, withdraw, retire. Used only here in the NT, ekneuo describes Jesus leaving the premises after healing the lame man. Although some believe that Jesus slipped away to escape danger, others believe that he was avoiding audience applause or the crisis precipitated with the religious order by healing a man on the Sabbath.
a39Or
39

5:14 wMk2:5; Jn8:11 5:15 xJn1:19 5:17 yJn9:4; 14:10 See WW at Jn 3:21. 5:18 zJn7:1 aJn10:30, 33; 19:7 5:19 bver30; Jn8:28 5:20 cJn3:35 dJn14:12 See WW at Jn 21:15. See WW at Jn 9:4. 5:21 eRo4:17; 8:11 fJn11:25 5:22 gver27; Jn9:39; Ac10:42; 17:31 See WW at Mt 5:22.

that all may hon or the Son just as they hon or the Fa ther. Who ev er does not hon or the Son does not hon or the Fa ther, who h sent him. 24 Very tru ly I tell you, who ev er hears my word and be lieves him who sent me i but has eter nal life and will not be j udged j 25 has crossed over from death to life. Very tru ly I tell you, a time is com ing and has k when the dead will hear l the now come voice of the Son of God and those who hear will live. 26 For as the Fa ther has life in him self, so he has grant ed the Son also to have life in him self. 27 And he has giv en m be him authority to judge cause he is the Son of Man. 28 Do not be a mazed at this, for a time n when all who are in is coming their graves will hear his v oice 29 and come out those who have done what is good will rise to live, and those who have done o what is evil will rise to be con demned. 30 p I By my self I can do noth ing; judge q only as I hear, and my judg ment is just, for I seek not to please my self but him r who sentme.
23

5:23 hLk10:16; 1Jn2:23 5:24 iJn3:18 j1Jn3:14 5:25 kJn4:23 lJn8:43, 47 5:27 mver22; Ac10:42; 17:31 5:28 nJn4:21 5:29 oDa12:2; Mt25:46 5:30 pver19 qJn8:16 rMt26:39; Jn4:34; 6:38 See WW at Mt 1:19. 5:31 sJn8:14 5:32 tver37; Jn8:18 5:33 uJn1:7 5:34 v1Jn5:9 5:35 w2Pe1:19 See WW at Mt 8:2. 5:36 x1Jn5:9 yJn14:11; 15:24 zJn3:17; 10:25 5:37 aJn8:18 bDt4:12; 1Ti1:17; Jn1:18 5:38 c1Jn2:14 dJn3:17 5:39 eRo2:17, 18 fLk24:27, 44; Ac13:27

Testimonies About Jesus 31 If I tes ti fy about my self, my tes ti s 32 mo ny is not true. There is an oth er who t and I know that his testifies in my favor, testimony about me is true. 33 You have sent to John and he has u to the testified truth. 34 Not that I ac cept v but I men human testimony; tion it that you may be saved. 35 John was a lamp that w and you chose burned and gave light, for a time to en joy his light. 36 I have testimony weightier than that x For the of John. works that the Fa ther has giv en me to fin ish the very w orks y testify that the Father that I am do ing z 37 has sent me. And the Fa ther who sent a me has himself testified concerning me. You have nev er heard his voice nor seen b 38 his form, nor does his word dwell in c for you do not be you, lieve the one he d 39 a the Scriptures e dili sent. You study gent ly be cause you think that in them you have eter nal life. T hese are the very Scrip f 40 tures that tes ti fy a bout me, yet you refuse to come to me to have life.

Study

5:1623 See section 3 of Truth- In- Action at the end of John. 5:1618 If Jesus healing on the Sabbath evoked the wrath of the Jewish religious leaders, his claim to equality with God earned him their charge of blasphemy and its necessary death sentence. From this point on, Jesus was on a collision course with the authorities. 5:1923 Jesus did not act independently of the Father. On the contrary, he understood that, because he and the Father were one, he did only what his Father showed him. Jesus authority, then, was

not usurped, but derived from the Fathers authority. Conversely, one cannot honor the Father apart from honoring the Son. 5:2447 Jesus addresses the entire discourse of his relationship to the Father to those who accused him of blasphemy. In the discourse Jesus love even for his enemies is made clear, a love which he balances with his role as eschatological Judge (see Rev 20:11 15). While his desire is for them to be saved (v.34), their problem is not that they cannot believe but that they are unwilling to accept his offer of life (v.40).

JOHN 6:20 I 1369

5:41 gver44 5:44 hRo2:29 5:45 iJn9:28 jRo2:17 5:46 kGe3:15; Lk24:27,44; Ac26:22 5:47 lLk16:29, 31 6:2 mJn2:11 6:3 nver15 6:4 oJn2:13; 11:55 6:5 pJn1:43 6:6 See WW at Rev 2:10. 6:8 qJn1:40

WORD WEALTH 5:39 Scriptures, graphe (graf- ay); Strongs #1124: Compare graph, graphic, biography, autograph. A document, anything written, holy writ, the Scriptures. Graphe points to the divine author with the idea that what is written remains forever identified as the living voice of God. While some scholars restrict graphe to the OT writings, 2 Peter 3:16 includes the NT writings.
41 I do not ac cept glo ry from hu g 42 but I know you. I know man beings, that you do not have the love of God in I have come in my Fa thers your hearts. 43 name, and you do not ac cept me; but if some one else comes in his own name, you How can you be lieve will ac cept him. 44 since you ac cept glo ry from one an oth er but do not seek the glo ry that comes from a? h the only God 45 But do not t hink I will ac cuse you i be fore the Fa ther. Your ac cus er is Mo ses, j 46 If you be on whom your h opes are set. lieved Mo ses, you w ould be lieve me, for k 47 But since you do he wrote about me. not be lieve what he w rote, how are you l go ing to be lieve what I say?

a boy with five s mall bar ley l oaves and two small fish, but how far will they go r among so many? 10 J esus said, Have the peo p le sit down. There was plen ty of g rass in that place, and they sat down (about five thou Jesus then took sand men were t here). 11 s and distributed the loaves, gave thanks, to t hose who were seat ed as much as they want ed. He did the same with the fish. 12 When they had all had e nough to eat, he said to his dis ci ples, Gather the pieces ing be wast ed. that are left over. Let noth 13 So they gath ered them and filled twelve bas kets with the piec es of the five bar ley loaves left over by t hose who had eat en. 14 t Jesus Af ter the peo ple saw the sign per formed, they be gan to say, Sure ly this is the Proph et who is to come into the Jesus, know ing that they in world. u 15 v by tend ed to come and make him king force, with drew again to a moun tain by himself. w

Jesus Feeds the Five Thousand Some time af ter this, Jesus crossed to the far shore of the Sea of Gal i lee (that and a great crowd is, the Sea of Ti be ri as), 2 of peo ple fol lowed him be cause they saw formed by heal ing the signs m he had per Then Jesus went up on a moun the sick. 3 ci ples. tainside n and sat down with his dis 4 The Jewish Passover Festival o was near. 5 When Jesus looked up and saw a great crowd com ing to ward him, he said to hall we buy b read for Philip, p Where s He asked this only these peo ple to eat? 6 ready had in mind to test him, for he al what he was go ing todo. 7 Phil ip an swered him, It would take b to buy more than half a y ears wag es enough b read for each one to have a bite! 8 Another of his disciples, Andrew, Si spoke up, 9Here is mon Peters brother, q
a44

Jesus Walks on the Water 16 When eve ning came, his dis ci ples where they got went down to the lake, 17 into a boat and set off a cross the lake for Ca per na um. By now it was dark, and Jesus had not yet joined them. 18 A strong wind was blow ing and the wa ters grew When they had r owed about rough. 19 Jesus ap three or four miles, c they saw proach ing the boat, walk ing on the wa x and they were fright ened. 20But he ter; y said to them, It is I; dont be afraid.
WORD WEALTH 6:11 gave thanks, eucharisteo (yoo-khar-is- teh- oh); Strongs #2168: From eu, well, and charizomai, to give freely. To be grateful, to express gratitude, to be thankful. Eleven of the thirty- nine appearances of the word in the NT refer to partaking of the Lords Supper, while twenty- eight occurrences describe the praise words given to the Godhead. During the second century, Eucharist became the generic term for the Lords Supper.

6:9 r2Ki4:43 6:11 sver23; Mt14:19 6:12 See WW at Mt 25:29. 6:14 tJn2:11 uDt18:15, 18; Mt11:3; 21:11 6:15 vJn18:36 wMt14:23; Mk6:46 See WW at 1Th 4:17. 6:17 See WW at Jn 12:46. 6:19 xJob9:8 6:20 yMt14:27

Some early manuscripts the Only One b7Greek take two hundred denarii c19Or about 5or 6kilometers

6:1 John identifies the Sea of Galilee with the name by which it was called when he wrote the Gospel. Tiberias, a city located on the lakes western shore, was founded about AD 20, so the lake probably was not known by its name during the ministry of Jesus. 6:4 Johns second reference to the Passover Festival, likely a year after the one mentioned in 2:13, does not require Jesus to go to Jerusalem. Rather, in this case it serves as backdrop for the discourse on Jesus as the bread of life (6:4158). See note on Exodus 12:111. 6:513 See section 5 of Truth- In- Action at the end of John.

6:914 Apart from the resurrection, the feeding of the 5,000 is the only miracle recorded in all four Gospels. 6:1213 See note on Matthew 14:20. 6:1415 The peoples response of Surely this is the Prophet reflects the popular belief that a prophet like Moses, who fed the Israelites with manna, would come into the world to establish an earthly paradise. This sparked their Messianic fervor, and they wanted to install Jesus as their political bread- Messiah, making him king by force. Jesus would have none of it (see Mt 4:1 4).

1 3 70 I J O H N 6 : 21

Then they were will ing to take him into the boat, and immediately the boat reached the s hore where they were head ing. 22 The next day the c rowd that had z stayed on the op po site shore of the lake re al ized that only one boat had been there, and that J esus had not en tered it with his dis ci ples, but that they had gone Then some boats from Ti away alone. a 23 ed near the place where the berias b land peo ple had eat en the bread af ter the Lord Once the c rowd re had given thanks. c 24 al ized that nei ther Jesus nor his dis ci ples were there, they got into the boats and went to Ca per na um in search of Jesus.
21

Jesus the Bread of Life 25 When they f ound him on the oth er d side of the lake, they a sked him, Rab bi, when did you get here? 26Jesus answered, Very tru ly I tell you, e not be cause you you are look ing for me, f I per formed but be cause saw the signs Do you ate the loaves and had your fill. 27 not work for food that spoils, but for food g to eter h nal life, which the that endures i will give you. For on him Son of Man j of ap God the Fa ther has placed his seal proval. 28 Then they a sked him, What must we do to do the works God re quires? 29Jesus answered, The work of God is k in the one he has sent. l this: to be lieve m then 30 So they asked him, What sign will you give that we may see it and be n What will you do? 31Our an lieve you? o in the wil der ness; ces tors ate the man na as it is writ ten: He gave them bread from ap heav en to eat.
WORD WEALTH 6:21 immediately, eutheos (yoo- theh-oce); Strongs #2112: From the adjective euthus, straight. Speedily, straightway, immediately, directly, presently, suddenly, quickly. The word describes what is happening right now in contrast to what happened before this time.
a31

6:22 zver2 ver1521 6:23 bver1 cver11 See WW at Jn 6:11. 6:25 dMt23:7 6:26 ever24 fver30; Jn2:11 See WW at Mt 15:33. 6:27 gIsa55:2 hver54; Mt25:46; Jn4:14 iMt8:20 jRo4:11; 1Co9:2; 2Co1:22; Eph1:13; 4:30; 2Ti2:19; Rev7:3 6:29 k1Jn3:23 lJn3:17 6:30 mJn2:11 nMt12:38 6:31 oNu11:79 pEx16:4, 15; Ne9:15; Ps78:24; 105:40
a

6:33 qver50 6:34 rJn4:15 6:35 sver48, 51 tJn4:14 6:37 uver39; Jn17:2,6,9,24 6:38 vJn4:34; 5:30 6:39 wJn10:28; 17:12; 18:9 xver40, 44,54 6:40 yJn3:15, 16 6:42 zLk4:22 aJn7:27, 28 bver38, 62 6:44 cver65; Jer31:3; Jn12:32 6:45 dIsa54:13; Jer31:33,34; Heb8:10,11; 10:16 6:46 eJn1:18; 5:37; 7:29 6:48 fver35, 51 6:49 gver31, 58 6:50 hver33 6:51 iHeb10:10

32 Jesus said to them, Very tru ly I tell you, it is not Mo ses who has giv en you the bread from heav en, but it is my Fa ther who gives you the true bread from heav For the bread of God is the bread en. 33 q and g ives that comes down from heav en life to the world. 34 Sir, they said, al ways give us this r bread. 35 Then Jesus declared, I am the b read s Who ev er comes to me will nev er of life. go hun gry, and who ev er be lieves in me t 36 But as I told you, will nev er be thirsty. you have seen me and still you do not be u will All those the Fa ther gives me lieve. 37 come to me, and who ev er comes to me I For I have come will nev er drive away. 38 down from heav en not to do my will but v 39 And to do the will of him who sent me. this is the will of him who sent me, that I shall lose none of all those he has giv en w but r x aise them up at the last day. me, 40 For my Fa thers will is that ev ery one who looks to the Son and be lieves in him y and I will raise shall have eter nal life, them up at the last day. 41 At this the Jews there be gan to grum ble about him be cause he said, I am the bread that came down from heav en. 42 They said, Is this not Jesus, the son whose fa ther and moth er we of Joseph, z a How can he now say, I came know? b down from heav en? 43 Stop grumbling among yourselves, No one can come to Jesus answered. 44 me un less the Fa ther who sent me draws c and I will r aise them up at the last them, It is writ ten in the Proph ets: They day. 45 b d Everyone who will all be taught by God. has heard the Fa ther and learned from No one has seen the him comes to me. 46 e Fa ther ex cept the one who is from God; Very tru ly I only he has seen the Fa ther. 47 tell you, the one who be lieves has eter nal f 49 I am the bread of life. Your an life. 48 ces tors ate the man na in the wil der ness, g 50 But here is the b read that yet they died. h which any comes down from heav en, I am the liv ing one may eat and not die. 51 bread that came down from heav en. Who ev er eats this bread will live for ev er. This bread is my f lesh, w hich I will give for the i life of the world.

Exodus16:4; Neh. 9:15; Psalm 78:24,25 b45Isaiah54:13

6:1621 In contrast to their concept of Jesus as an earthly ruler with limited power, in walking on the water Jesus reveals himself as having supreme authority in all the universe. 6:2271 This lengthy section provides us with the most in- depth NT explanation of the significance of communion and how it is vastly more than a mere ordinance commemorating Jesus death. 6:2830 The people placed primary emphasis on their works for God and on Gods works for them (signs), whereas with Jesus, singular focus is on believing (that is, trusting) in the One whom God sent.

6:35 See section 5 of Truth- In- Action at the end of John. 6:4851 See section 5 of Truth- In- Action at the end of John. 6:48 This is the first of the seven I am sayings of Jesus, unique to Johns Gospel. There is an unmistakable parallel to Gods covenant name (Yahweh) by which he revealed himself to Moses in Exodus 3:14, I AM WHO I AM. Jesus makes the pronouncement I am the bread of life three times (vv.35,48,51). He is the real heavenly bread, the true life-sustaining power; anything else, regardless of its religious significance in past or present, is an inadequate substitute.

J O H N 7 : 4 I 1 3 71

Then the Jews be gan to ar gue sharp ly among themselves, j How can this man give us his flesh to eat? 53 Jesus said to them, Very tru ly I tell you, un less you eat the flesh of the Son k and drink his b lood, you have of Man Whoever eats my flesh no life in you. 54 and d rinks my b lood has eter nal life, and l 55 For I will raise them up at the last day. my flesh is real food and my b lood is real Who ev er eats my f lesh and d rinks drink. 56 m my blood re mains in me, and I in them. 57 n and I Just as the liv ing Fa ther sent me live be cause of the Fa ther, so the one who This feeds on me will live be cause of me. 58 is the bread that came down from heav en. Your an ces tors ate man na and died, but who ev er feeds on this bread will live o 59 He said this w hile teach ing in forever. the synagogue in Capernaum.
52

6:52 jJn7:43; 9:16; 10:19 6:53 kMt8:20 6:54 lver39 6:56 mJn15:47; 1Jn3:24; 4:15 6:57 nJn3:17 6:58 over4951; Jn3:36 6:60 pver66 6:61 qMt11:6 6:62 rMk16:19; Jn3:13; 17:5 6:63 s2Co3:6

Many Disciples Desert Jesus 60 p On hear ing it, many of his dis ci ples said, This is a hard teach ing. Who can acceptit? 61 Aware that his dis ci ples were grum bling a bout this, J esus said to them, Does q 62 Then what if you see this of fend you? the Son of Man as cend to where he was r 63 s the The Spir it gives life; flesh before! counts for noth ing. The words I have
KINGDOM DYNAMICS 6:5354 Partaking in the Blood, THE BLOOD. Partaking in the covenant blood of Christ is the means of being joined to God and receiving the benefits of his life. Christ is the covenant sacrifice and is Gods provision for our sustenance. When we feed on him through faith, we participate in the divine nature (2Pe 1:4), which is life eternal. Through the Holy Spirits work, we receive his life and partake of his promises (Jn 6:63). Those who share in this mystery of relationship with Christ are assured of being raised up at the last day into eternal life.
(Mt 26:28/Ro 3:25) C.S.
a63Or

a spo ken to you they are full of the Spir it and life. 64 Yet there are some of you who t do not be lieve. For Jesus had known from the be gin ning which of them did not be lieve and who w ould be tray him. 65He went on to say, This is why I told you that no one can come to me un less the u Fa ther has en abled them. v 66 From this time many of his dis ci ples turned back and no lon ger fol lowed him. 67 You do not want to leave too, do w you? J esus a sked the Twelve. 68 Simon Peter answered him, x Lord, to whom shall we go? You have the words of eter nal life. 69 We have come to be lieve and to know that you are the Holy One y of God. 70 Then Jesus replied, Have I not cho z the sen you, Twelve? Yet one of you is a 71 a devil! (He meant Ju das, the son of Si mon Is car i ot, who, t hough one of the Twelve, was lat er to be tray him.)

esus Goes to the Festival J ofTabernacles Af ter this, J esus went a round in Gal b to go about in i lee. He did not want Judea because the Jewish leaders b there c 2But were look ing for a way to kill him. when the Jewish Festival of Tabernacles d was near, 3Jesus brothers e said to him, Leave Gal i lee and go to Ju dea, so that your dis ci ples t here may see the works you do. 4 No one who w ants to be come a pub lic fig ure acts in se cret. S ince you
WORD WEALTH 6:68 Lord, kurios (koo-ree-oss); Strongs #2962: Originally, an adjective signifying authority or having power. As a noun the word designates the owner, master, controller, one in authority. In direct address, kurios is a title of respect given to masters, teachers and so on. Kurios in the OT was Yahweh, while in the NT the title is transferred to Jesus.

6:64 tJn2:25 6:65 uver37, 44 6:66 vver60 6:67 wMt10:2 6:68 xMt16:16 6:69 yMk8:29; Lk9:20 6:70 zJn15:16, 19 aJn13:27 7:1 bJn1:19 cJn5:18 7:2 dLev23:34; Dt16:16 7:3 eMt12:46 See WW at Jn 9:4.

are Spirit; orare spirit b1 Some manuscripts not have authority

6:4959 Jesus carried the argument a step beyond the essential recognition that he is the bread of life. To believe in him means to partake of him. 6:5358 See section 2 of Truth- In- Action at the end of John. 6:53 To eat the flesh of Jesus and to drink his blood are to be understood spiritually. The expressions point to the violent sacrificial death he would suffer and the necessity of believers partaking in the benefits of his death by coming to him and believing in him (v.35). Although we need not see in this the necessity of our partaking of the Eucharist in order to obtain salvation, it does teach the very vital importance of communion in strengthening our souls, bringing healing into our lives and for testifying to our faith. 6:60 The teaching (vv. 35 58) was hard in that it was

difficult to accept. 6:71 Iscariot means Man from Kerioth. Since Kerioth was in southern Judah, Judas Iscariot appears to have been the only non- Galilean disciple. 7:1 John summarizes events that occurred during the six- month period from April to October. The other Gospel writers give a detailed account (see Mk 7 9). 7:2 The Festival of Tabernacles, which is celebrated at the end of September and the beginning of October, is a thanksgiving festival. It also commemorates the divine guidance granted to Israel during the nations wandering in the wilderness. During the festival the people erect and dwell in temporary shelters made of palm and other tree branches. See text and note on Numbers 29:12 39.

1372 I JOHN 7:5

are do ing these things, show your self to For even his own broth ers did the world. 5 f not be lieve in him. g 6 There fore Jesus told them, My time is not yet here; for you any time will do. 7 The world can not hate you, but it hates h be me cause I tes ti fy that its w orks are i 8 a go evil. You go to the fes ti val. I am not j ing up to this fes ti val, be cause my time has not yet ful ly come. 9 After he had said this, he stayed in Gal il ee. 10 How ev er, af ter his broth ers had left for the fes ti val, he went also, not pub lic ly, but in se cret. 11 Now at the fes ti val the k Jew ish lead ers were watch ing for Jesus and ask ing, Where ishe? 12 Among the crowds there was wide spread whis per ing about him. Some said, He is a good man. Oth ers re plied, No, he de ceives the people. l 13 But no one would say any thing pub lic ly a bout him for fear of the leaders. m

7:5 fMk3:21 7:6 gMt26:18 7:7 hJn15:18, 19 iJn3:19,20 7:8 jver6 7:11 kJn11:56 7:12 lver40, 43 7:13 mJn9:22; 12:42; 19:38 7:14 nver28; Mt26:55 7:15 oJn1:19 pAc26:24 qMt13:54 7:16 rJn3:11; 14:24 7:17 sPs25:14; Jn8:43 7:18 tJn5:41; 8:50,54 7:19 uJn1:17 vver1; Mt12:14 7:20 wJn8:48; 10:20 7:22 xLev12:3

WORD WEALTH 7:18 false, adikia (ad-ee-kee-ah); Strongs #93: Derived from a, negative, and the root dike, right. Misdeeds, injustice, moral wrongdoing, unjust acts, unrighteousness, iniquity. It is the opposite of truthfulness, faithfulness and rightness.
y you cir from the patriarchs), cum cise a Now if a boy can boy on the Sab bath. 23 be cir cum cised on the Sab bath so that the law of Mo ses may not be bro ken, why are you an gry with me for heal ing a m ans Stop judg whole body on the Sab bath? 24 ing by mere ap pear anc es, but in stead z judge correctly.

Jesus Teaches at the Festival 14 Not until halfway through the festival did Jesus go up to the tem ple c ourts and begin to teach. n 15The Jewso there were amazed and asked, How did this man p with get such learn ing out hav ing been q taught? 16Jesus answered, My teach ing is not my own. It c omes from the one who sent r 17 me. Any one who choos es to do the will s wheth of God will find out er my teach ing comes from God or wheth er I speak on my own. 18 Whoever speaks on their own t but he does so to gain per son al glo ry, who seeks the glo ry of the one who sent him is a man of t ruth; t here is noth ing false a bout him. 19 Has not Mo ses giv en u Yet not one of you you the law? keeps v the law. Why are you try ing to killme? 20 You are dem on-poss essed, w the crowd an swered. Who is try ing to kill you? 21 Jesus said to them, I did one mir a cle, and you are all amazed. 22 Yet, because x (though ac Moses gave you circumcision tu al ly it did not come from Mo ses, but
a8

7:22 yGe17:1014 7:24 zIsa11:3, 4; Jn8:15 7:26 aver48 7:27 bMt13:55; Lk4:22 7:28 cver14 dJn8:14 eJn8:26, 42 7:29 fMt11:27 7:30 gver32, 44; Jn10:39 7:31 hJn8:30 iJn2:11 7:33 jJn13:33; 16:16 kJn16:5, 10,17,28

Division Over Who Jesus Is 25 At that point some of the peo ple of Je ru sa lem be gan to ask, Isnt this the Here he is, man they are try ing to kill? 26 speak ing pub lic ly, and they are not say ing a really a word to him. Have the au thor i ties con clud ed that he is the Mes si ah? 27But b when we know w here this man is from; the Mes si ah c omes, no one will know where he is from. 28 Then J esus, still teach ing in the tem cried out, Yes, you know me, ple courts, c d I am not and you know w here I am from. here on my own au thor i ty, but he who e You do not know him, sent me is true. 29 f be but I know him cause I am from him and he sentme. 30 At this they tried to seize him, but no g be cause his hour one laid a hand on him, Still, many in the had not yet come. 31 h They said, When crowd be lieved in him. the Mes si ah comes, will he per form more signs i than this man? 32 The Phar i sees heard the crowd whis per ing such t hings a bout him. Then the chief priests and the Phar i sees sent tem ple guards to ar rest him. 33Jesus said, I am with you for only j and then I am go ing to the a short time, k 34 You will look for me, one who sent me.

Some manuscripts not yet

7:5 After the resurrection of Jesus, his brothers were among the believers (see Ac 1:14). 7:15 Learning refers not to the basic ability of reading and writing but to Jesus knowledge and understanding of the Scriptures. Their puzzlement was over Jesus extraordinary knowledge without having been taught at one of the prestigious and official rabbinic schools of Shammai and Hillel. 7:1718 See section 3 of Truth- In- Action at the end of John. 7:17 The teachings and claims of Jesus will be accepted by those who are intent on doing Gods will. 7:21 The one miracle refers to the healing of the cripple at the

pool of Bethesda, the only miracle Jesus had performed in Jerusalem (5:1 15; see v.23). 7:24 See section 1 of Truth- In- Action at the end of John. 7:27 The people were puzzled because they knew facts about the background of Jesus, whereas they supposed the coming of the Messiah to be shrouded in secrecy. 7:35 Where our people live scattered refers to Jews scattered throughout the Greek world. Later the term also denoted the Christians scattered abroad (1Pe 1:1). The Jews ignorance was only heightened by their supposition that Jesus was surely not going to preach to the Jews but to the Gentiles instead.

J O H N 8 : 11 I 1 3 7 3

but you will not find me; and where I am, l you can not come. 35 The Jews said to one an oth er, Where does this man in tend to go that we can not find him? Will he go w here our peo ple n and among the G reeks, live scattered m What did he mean teach the Greeks? 36 when he said, You will look for me, but you will not find me, and Where I am, you can not come? 37 On the last and great est day of the Jesus s tood and said in a loud festival, o voice, Let any one who is thirsty come p 38 Whoever believes in to me and drink. q riv ers of liv ing me, as Scrip ture has said, r will flow from with a s 39By in them. water t whom those who this he meant the Spir it, u Up be lieved in him were lat er to re ceive. to that time the Spir it had not been giv en, v since Jesus had not yet been glo ri fied. 40 On hear ing his words, some of the peo ple said, Sure ly this man is the Prophet. w 41 Oth ers said, He is the Mes si ah. Still oth ers a sked, How can the Mes si x 42 Does not Scrip ah come from Gal i lee? ture say that the Mes si ah will come from le Davids descendants y and from Beth z the town w here Da vid l ived? hem, 43 a because Thus the peo ple were di vid ed Some want ed to seize him, but of Jesus. 44 b no one laid a hand on him.

7:34 lJn8:21; 13:33 7:35 mJas1:1 nJn12:20; 1Pe1:1 7:37 oLev23:36 pIsa55:1; Rev22:17 7:38 qIsa58:11 rJn4:10 sJn4:14 7:39 tJoel2:28; Ac2:17,33 uJn20:22 vJn12:23; 13:31,32 7:40 wMt21:11; Jn1:21 See WW at Mt 2:5. 7:41 xver52; Jn1:46 7:42 yMt1:1 zMic5:2; Mt2:5,6; Lk2:4 7:43 aJn9:16; 10:19 7:44 bver30 7:46 cMt7:28 7:47 dver12 7:48 eJn12:42 7:50 fJn3:1; 19:39

They re plied, Are you from Gal i lee, too? Look into it, and you will find that a g prophet does nowt come out of Gal i lee.
52

[The earliest manuscripts and many other ancient witnesses do not have John7:53 8:11. A few manuscripts include these verses, wholly or in part, after John 7:36, John 21:25, Luke 21:38 or Luke 24:53.]

Unbelief of the Jewish Leaders 45 Fi nal ly the tem ple guards went back to the chief priests and the Phar i sees, who asked them, Why didnt you bring himin? 46 No one ever s poke the way this man c the guards re plied. does, 47 You mean he has de ceived you d the Pharisees retorted. 48Have also? any of the rul ers or of the Phar i sees be e 49 No! But this mob that lieved in him? knows noth ing of the law there is a curse on them. 50 Nicodemus, f who had gone to Jesus ear li er and who was one of t heir own Does our law con demn number, asked, 51 a man with out first hear ing him to find out what he has been do ing?
a37,38Or

Then they all went home, 1but Jesus went h to the Mount of Ol ives. 2At dawn he ap peared again in the tem ple courts, where all the peo ple gath ered around i 3The him, and he sat down to t each them. teach ers of the law and the Phar i sees b rought in a wom an caught in adultery. They made her stand be fore the g roup 4and said to J esus, Teach er, this wom an was caught in the act of adultery. 5In the Law Mo ses com mand ed us j Now what do you say? to stone such wom en. 6They were us k in ing this ques tion as a trap, l or der to have a ba sis for ac cus ing him. But Jesus bent down and start ed to write on the ground with his fin ger. 7When they kept on ques tion ing him, he straight ened up and said to them, Let any one of you who is with out sin be m n 8Again he the first to t hrow a s tone at her. stooped down and wrote on the ground. 9At this, t hose who h eard be gan to go away one at a time, the old er ones f irst, un til only Jesus was left, with the wom an still stand ing 10 there. Jesus straight ened up and asked her, Wom an, where are they? Has no one con demned you? 11No one, sir, she said. o Jesus de Then nei ther do I con demn you, p clared. Go now and leave your life of sin.
53

7:52 gver41 8:1 hMt21:1 8:2 iver20; Mt26:55 8:4 See WW at Jn 1:5. 8:5 jLev20:10; Dt22:22 8:6 kMt22:15, 18 lMt12:10 See WW at Rev 2:10. 8:7 mDt17:7 nRo2:1, 22 8:11 oJn3:17 pJn5:14

WORD WEALTH 8:3 adultery, moicheia (moy- khi-ah); Strongs #3430: Unlawful sexual intercourse, illicit connection with a married person, marital infidelity. Moicheia is incompatible with the harmonious laws of family life in Gods kingdom; and since it violates Gods original purpose in marriage, it is under Gods judgment.

me. And let anyone drink 38who believes in me. As Scripture has said, Out of him (or them) will flow rivers of living water.

7:3739 Each day during the Festival of Tabernacles a joyous celebration was observed in which the priests brought water (symbolic of the water supplied from the rock in Exodus 17) to the temple from the pool of Siloam in a golden pitcher. During the procession the people recited Isaiah 12:3. The water was poured out on the altar as an offering to God, while the people shouted and sang. Jesus was the fulfillment of all that the ceremony typified (see 1Co 10:4). 7:38 Those who are satisfied by Jesus will themselves become channels of spiritual refreshment for others. The figure of rivers contrasts with a spring (4:14), illustrating the difference between ones new birth and ones experience of the overflowing fullness of the Spirit- filled life.

7:39 John interprets the words of Jesus to refer to the pouring out of the Holy Spirit that was still to come. The Holy Spirit existed from all eternity, but was not yet present in the sense indicated. Soon the fullness of the Spirit would be a blessing that all of Gods people could experience (see Ac 2:33 and notes on Ac 2:4; 1Co 12:13). 7:40 The Prophet refers to the promise of Deuteronomy 18:15, 18. See note on 6:14 15. 7:538:11 That this passage was part of the original text of Johns Gospel is disputed. However, there is little doubt that the incident actually occurred. The motive of the Pharisees was not passion for holiness but a desire to entrap Jesus in a dilemma (v.6).

1374 I JOHN 8:12

Dispute Over Jesus Testimony 12 When Jesus spoke again to the peo q the r ple, he said, I am light of the world. Who ev er fol lows me will nev er walk in s dark ness, but will have the light of life. 13 The Phar i sees chal lenged him, Here you are, ap pear ing as your own wit ness; your testimony is not valid. t 14Jesus answered, Even if I tes ti fy on my own be half, my tes ti mo ny is val id, for I know w here I came from and w here I u But you have no idea am going. where v or I come from where I am go ing. 15 You w I pass judg judge by human standards; x 16 ment on no one. But if I do j udge, my de ci sions are true, be cause I am not alone. y 17 I stand with the Fa ther, who sent me. In your own Law it is writ ten that the tes ti z 18 mo ny of two wit ness es is true. I am one who tes ti fies for my self; my oth er wit ness a is the Fa ther, who sentme. 19 Then they asked him, Where is your father? b You do not know me or my Fa ther, Jesus replied. If you knew me, you would c 20 He spoke these know my Fa ther also. words while teaching d in the tem ple courts near the place where the of fer ings e Yet no one were put. seized him, be cause f his hour had not yet come. Dispute Over Who Jesus Is 21 Once more Jesus said to them, I am go ing away, and you will look for me, and g in your sin. W you will die here I go, you h cannot come. 22 This made the Jews ask, Will he kill him self ? Is that why he says, Where I go, you can not come? 23 But he continued, You are from be low; I am from above. You are of this i 24 world; I am not of this w orld. I told you that you w ould die in your sins; if you do j you will in not be lieve that I am he, deed die in your sins. 25 Who are you? they asked. Just what I have been tell ing you from the beginning, Jesus replied. 26 I have much to say in judg ment of you. But he k and what I who sent me is trust wor thy, l have h eard from him I tell the world.
a28

8:12 qJn6:35 rJn1:4; 12:35 sPr4:18; Mt5:14 See WW at Jn 12:46. 8:13 tJn5:31 8:14 uJn13:3; 16:28 vJn7:28; 9:29 8:15 wJn7:24 xJn3:17 8:16 yJn5:30 8:17 zDt17:6; Mt18:16 8:18 aJn5:37 8:19 bJn16:3 cJn14:7; 1Jn2:23 8:20 dMt26:55 eMk12:41 fMt26:18; Jn7:30 8:21 gEze3:18 hJn7:34; 13:33 8:23 iJn3:31; 17:14 8:24 jJn4:26; 13:19 8:26 kJn7:28 lJn3:32; 15:15

27 They did not un der stand that he was tell ing them about his Fa ther. 28 So Jesus a the Son said, When you have lift ed up m then you will know that I am of Man, he and that I do noth ing on my own but speak just what the Fa ther has taught me. 29 The one who sent me is with me; he has n for I al ways do what not left me a lone, o 30 Even as he spoke, many pleases him. p be lieved in him.

8:28 mJn3:14; 5:19; 12:32 See WW at Jn 8:32. 8:29 nver16; Jn16:32 oJn4:34; 5:30; 6:38 8:30 pJn7:31 8:31 qJn15:7; 2Jn9 8:32 rRo8:2; Jas2:12 See WW at Ro 8:2. 8:33 sver37, 39; Mt3:9 8:34 tRo6:16; 2Pe2:19 8:35 uGal4:30 8:36 See WW at Ro 8:2. See WW at Rev 6:15. 8:37 vver39, 40 8:38 wJn5:19, 30; 14:10,24 8:39 xver37; Ro9:7; Gal3:7

Dispute Over Whose Children Jesus OpponentsAre 31 To the Jews who had be lieved him, q Jesus said, If you hold to my teach ing, Then you you are real ly my dis ci ples. 32 will know the t ruth, and the t ruth will set r you free. 33 They an swered him, We are Abra er been hams descendants s and have nev slaves of any one. How can you say that we shall be set free? 34Jesus replied, Very tru ly I tell you, t ev ery one who sins is a s lave to sin. 35 Now a slave has no per ma nent place in the fam i ly, but a son be longs to it for So if the Son sets you free, you ever. u 36 I know that you will be free indeed. 37 are Abra hams de scen dants. Yet you are v be cause you look ing for a way to kill me, I am tell ing have no room for my word. 38 you what I have seen in the Fa thers pres w and you are do ing what you have ence, b heard from your fa ther. 39 Abra ham is our fa ther, they an swered. x said If you were Abra hams chil dren, c do what Abra Jesus, then you would As it is, you are look ing for a ham did. 40
WORD WEALTH 8:32 know, ginosko (ghin- oce-koe); Strongs #1097: Compare prognosis, gnomic, gnomon, gnostic. To perceive, understand, recognize, gain knowledge, realize, come to know. Ginosko is the knowledge that has an inception, a progress and an attainment. It is the recognition of truth by personal experience.

The Greek for lifted up also means exalted. b38Or presence. Therefore do what you have heard from the Father. c39 Some early manuscripts If you are Abrahams children, said Jesus, then

8:12 See section 5 of Truth- In- Action at the end of John. 8:12 The light of the world: The second of Jesus self-disclosing declarations in John, presupposing that the world is in darkness apart from him. 8:1320 The Pharisees objected that the witness of Jesus was true because he spoke for himself, whereas two witnesses were necessary. Jesus reported that the Father added his testimony both by the written Word and by the works Jesus did. 8:29 For Jesus, doing the will of the Father was not an occasional

choice in times of crucial decisions. Rather, the Fathers constant presence in his life signals that there never was a moment when he did not do the Fathers will. See text and note on 5:19 23. 8:3159 The claim of the people to be descendants of Abraham was futile, because their deeds evidenced a lack of any moral relationship to him. If they were truly children of God, they would reverence the Son of God. Instead, their reaction against Jesus only revealed the sobering fact that the devil was their father. It is not ethnic or family pedigree that makes one acceptable to God but honoring God by believing in and loving Jesus Christ.

JOHN 9:6 I 1375

way to kill me, a man who has told you y Abraham the t ruth that I h eard from God. You are do ing did not do such t hings. 41 z the works of your own fa ther. We are not illegitimate children, they pro test ed. The only Fa ther we have a is God him self. 42 Jesus said to them, If God were your b for I have Fa ther, you would love me, c I have not come on come here from God. d God sent me. e 43 Why is my lan my own; guage not c lear to you? Be cause you are You belong un able to hear what I say. 44 f and you want to your fa ther, the dev il, g He was to car ry out your fa thers de sires. a mur der er from the be gin ning, not hold ing to the t ruth, for t here is no t ruth in him. When he lies, he speaks his na tive lan guage, for he is a liar and the fa ther of h 45 i you do Yet be cause I tell the truth, lies. Can any of you prove not be lieve me! 46 me guilty of sin? If I am tell ing the truth, Whoever be why d ont you be lieve me? 47 j The longs to God h ears what God says. rea son you do not hear is that you do not be long to God.

8:40 yver26 8:41 zver38, 44 aIsa63:16; 64:8 See WW at Mt 15:19. 8:42 b1Jn5:1 cJn16:27; 17:8 dJn7:28 eJn3:17 8:44 f1Jn3:8 gver38, 41 hGe3:4 8:45 iJn18:37 8:47 jJn18:37; 1Jn4:6 8:48 kMt10:5 lver52; Jn7:20 8:50 mver54; Jn5:41 8:51 nJn11:26 8:53 oJn4:12 8:54 pver50 qJn16:14; 17:1,5 8:55 rver19 sJn7:28, 29

WORD WEALTH 8:52 taste, geuomai (ghyoo-om-ahee); Strongs #1089: Compare gusto and disgust. To eat, partake of, feel, experience. Geuomai is used both naturally and metaphorically, especially to describe the personal experience of death, whether Christs (Heb 2:9) or the believers (Mt 16:28; Jn 8:52). ould be a liar like you, but I do know w t 56 Your father him and obey his word. u re joiced at the thought of see Abraham v and was glad. ing my day; he saw it 57 You are not yet fif ty years old, they said to him, and you have seen Abra ham! 58 Very tru ly I tell you, J esus an w I swered, be fore Abra ham was born, x 59 At this, they picked up stones to am! z slip Jesus hid him self, stone him, y but ping away from the tem ple grounds.

Jesus Claims About Himself 48 The Jews an swered him, Arent we k right in say ing that you are a Sa mar i tan and demon-possessed? l 49 I am not pos sessed by a de mon, said Jesus, but I hon or my Fa ther and I am not seek ing glo you dishonor me. 50 m but there is one who seeks ry for my self; Very tru ly I tell it, and he is the judge. 51 you, who ev er obeys my word will nev er n see death. 52 At this they ex claimed, Now we know that you are de mon-pos sessed! Abra ham died and so did the proph ets, yet you say that who ev er obeys your word Are you great er will never taste death. 53 o He died, and than our fa ther Abra ham? so did the proph ets. Who do you think you are? 54Jesus replied, If I glorify myself, p my glo ry means noth ing. My Fa ther, whom you claim as your God, is the one who q 55 Though you do not know glorifies me. r I know him. s If I said I did not, I him,

8:55 tJn15:10 8:56 uver37, 39 vMt13:17; Heb11:13 8:58 wJn1:2; 17:5,24 xEx3:14 8:59 yLev24:16; Jn10:31; 11:8 zJn12:36 9:2 aMt23:7 bver34; Lk13:2; Ac28:4 cEze18:20 dEx20:5; Job21:19 9:3 eJn11:4 See WW at Col 3:4. 9:4 fJn11:9; 12:35 9:5 gJn1:4; 8:12; 12:46 9:6 hMk7:33; 8:23

Jesus Heals a Man Born Blind As he went a long, he saw a man b lind from birth. 2 His disciples asked him, b this man c or his sinned, Rabbi, a who d parents, that he was born blind? 3 Nei ther this man nor his par ents sinned, said Jesus, but this hap pened so that the works of God might be displayed e 4 f we must do As long as it is day, in him. the works of him who sent me. Night is While com ing, when no one can work. 5 I am in the world, I am the light of the g world. 6 h on the After say ing this, he spit ground, made some mud with the sa li va,
WORD WEALTH 9:4 works, ergon (er- gon); Strongs #2041: Compare energy and urge. Toil, occupation, enterprise, deed, task, accomplishment, employment, performance, work, labor, course of action. The miraculous accomplishments and deeds of Jesus are works of God implying power and might.

8:48 The association of Jesus with the Samaritans is their way of who say Jesus never claimed to be very God incarnate. saying he is not a true Jew, in either doctrine or practice. Demon- 9:112 Assuming that an individual case of suffering was due possessed: See note on Matthew 12:31 32. to specific sin, the disciples inquired into the cause of the mans 8:58 Before Abraham was born: The verb indicates that Abra- blindness. Jesus, however, notes that beyond the tragedy of huhams life had a specific beginning. This stands in sharp contrast man defects, which result in a general way from mans fall and to Jesus self- claim, I am. In other words, he was without the consequent entry of sin, sickness, affliction and death into the beginningthe ever-present One. world, Gods merciful and sovereign grace is available. 8:59 The claim of Jesus to be eternal was a claim to be divine. Thus, 9:17 See section 5 of Truth- In- Action at the end of John. in the eyes of the Jews he was guilty of blasphemy, a sin punishable by stoning. This and related passages in this Gospel are devastat- 9:4 Day signifies Jesus Messianic ministry, and night refers to ingly powerful in refuting the presumptuous notions of skeptics the crucifixion.

1376 I JOHN 9:7

and put it on the mans eyes. 7 Go, he i told him, wash in the Pool of Si lo am (this word means Sent). So the man j went and washed, and came home see ing. 8 His neigh bors and t hose who had for mer ly seen him beg ging a sked, Isnt this k the same man who used to sit and beg? 9 Some c laimed that he was. Oth ers said, No, he only looks like him. But he him self in sist ed, I am the man. 10 How then were your eyes o pened? they asked. 11 He re plied, The man they call Jesus made some mud and put it on my eyes. He told me to go to Si lo am and wash. So l I went and w ashed, and then I could see. 12 Where is this man? they a sked him. I d ont know, he said.

9:7 iver11; 2Ki5:10; Lk13:4 jIsa35:5; Jn11:37 9:8 kAc3:2,10 9:11 lver7 9:14 mJn5:9 9:15 nver10 9:16 oMt12:2 pJn6:52; 7:43; 10:19 See WW at Jas 5:20. 9:17 qMt21:11 9:18 rJn1:19 9:22 sJn7:13 tver34; Lk6:22 uJn12:42; 16:2

The Pharisees Investigate the Healing 13 They brought to the Phar i sees the Now the day man who had been b lind. 14 on which J esus had made the mud and m opened the m ans eyes was a Sab bath. 15 There fore the Phar i sees also asked him n He put how he had re ceived his s ight. mud on my eyes, the man re plied, and I washed, and now I see. 16 Some of the Phar i sees said, This man is not from God, for he does not keep the Sabbath. o But oth ers asked, How can a sinner per form such signs? So they were di vid p ed. 17 Then they turned again to the blind man, What have you to say a bout him? It was your eyes he opened. q The man re plied, He is a proph et. 18Theyr still did not be lieve that he had been blind and had re ceived his s ight un til they sent for the m ans par ents. 19Is this your son? they asked. Is this the one you say was born blind? How is it that now he can see? 20 We know he is our son, the par ents an swered, and we know he was born But how he can see now, or who blind. 21 opened his eyes, we dont know. Ask him. He is of age; he will s peak for him self. 22 His par ents said this be cause they were s who al ready afraid of the Jew ish lead ers, had de cid ed that any one who ac knowl edged that J esus was the Mes si ah w ould t of the syn u 23That was a gogue. be put out
a38,39

why his par ents said, He is of age; ask v him. 24 A sec ond time they sum moned the man who had been blind. Give glo ry to w they said. We God by tell ing the truth, x know this man is a sin ner. 25 He re plied, Wheth er he is a sin ner or not, I d ont know. One t hing I do know. I was blind but now I see! 26 Then they asked him, What did he do to you? How did he open your eyes? 27 He an swered, I have told you al y and you did not lis ten. Why do ready you want to hear it again? Do you want to be come his dis ci ples too? 28 Then they hurled in sults at him and said, You are this fel lows dis ci ple! We We know that are disciples of Moses! z 29 God spoke to Mo ses, but as for this fel low, we dont even know where he comes a from. 30 The man an swered, Now that is re mark able! You dont know where he comes from, yet he opened my eyes. 31We know that God does not lis ten to sin ners. He lis tens to the god ly per son who does b 32 No body has ever h eard of his will. open ing the eyes of a man born b lind. 33If c he could this man were not from God, do nothing. 34 To this they re p lied, You were d how dare you lec steeped in sin at b irth; e ture us! And they t hrew him out.

9:23 vver21 9:24 wJos7:19 xver16 9:27 yver15 9:28 zJn5:45 9:29 aJn8:14 9:31 bGe18:23-32; Ps34:15,16; 66:18; 145:19, 20; Pr15:29; Isa1:15; 59:1, 2; Jn15:7; Jas5:16-18; 1Jn5:14,15 9:33 cver16; Jn3:2 9:34 dver2 ever22, 35; Isa66:5 9:36 fRo10:14 9:37 gJn4:26 9:38 hMt28:9 9:39 iJn5:22 jJn3:19 kLk4:18 lMt13:13 9:40 mRo2:19 9:41 n Jn15:22, 24

Spiritual Blindness 35 Jesus h eard that they had t hrown him out, and when he found him, he said, Do you be lieve in the Son of Man? 36 Who is he, sir? the man asked. Tell f me so that I may be lieve in him. 37Jesus said, You have now seen him; g in fact, he is the one speak ing with you. 38 Then the man said, Lord, I be lieve, h and he wor shiped him. i I have 39Jesus said, a For judgment j so that the blind come into this w orld, k and those who see will be come will see l blind. 40 Some Phar is ees who were with him heard him say this and asked, What? Are m we blind too? 41Jesus said, If you were b lind, you would not be guilty of sin; but now that you claim you can see, your guilt re n mains.

Some early manuscripts do not have Then the man said... 39Jesus said.

9:13 The perverse reasoning of the Pharisees placed them in a dilemma from which the only escape was to disprove the miracle that had been performed. They argued that no miracle could have occurred because it was the Sabbath, and God would never violate the law of rest by healing a person. However, the fact that a man born blind now had perfect sight refuted their theory. Thus, they must either deny the facts or confess the divine nature of Jesus.

The logic of the healed man was simple and irrefutable (vv.3033). Unable to deny the mans testimony, the religious authorities took the cowardly way out and excommunicated him. 9:3541 Jesus moved the discussion from physical blindness to spiritual blindness. To believe in Jesus means to see spiritually, whereas those who do not believe in him remain blind.

JOHN 10:20 I 1377

10

The Good Shepherd and His Sheep Very tru ly I tell you Phar i sees, any one who does not en ter the sheep pen by the gate, but climbs in by some oth er way, is a thief and a rob ber. 2 The one who en ters by the gate is the o 3 shepherd of the s heep. The gatekeeper opens the gate for him, and the sheep lis p He ten to his v oice. calls his own s heep by name and l eads them out. 4 When he has brought out all his own, he goes on ahead of them, and his s heep follow him be cause they know his v oice. 5 But they will nev er fol low a strang er; in fact, they will run away from him be cause they do not recognize a strangers voice. 6Jesus q but the Phar used this fig ure of speech, i sees did not un der stand what he was tell ing them. 7 Therefore Jesus said again, Very truly I tell you, I am the gate for the sheep. 8 All r are t who have come be fore me hieves and rob bers, but the sheep have not lis tened to them. 9 I am the gate; who ev er a They en ters t hrough me will be s aved. will come in and go out, and find pas ture. 10 The thief comes only to steal and kill and de stroy; I have come that they may have life, and have it to the full. 11 s The good I am the good shep herd. t shep herd lays down his life for the sheep. 12 The h ired hand is not the shep herd and does not own the sheep. So when he sees the wolf com ing, he aban dons the s heep u Then the wolf attacks and runs away. the f lock and scat ters it. 13 The man runs away be cause he is a h ired hand and c ares noth ing for the sheep.
WORD WEALTH 10:2 shepherd, poimen (poy- mane); Strongs #4166: A herdsman, sheepherder; one who tends, leads, guides, cherishes, feeds and protects a flock. The NT uses the word for a Christian pastor to whose care and leadership others will commit themselves (Eph 4:11). The term is applied metaphorically to Christ (Jn 10:11,14,16; Heb 13:20; 1Pe 2:25).
a9Or

10:2 over11, 14 10:3 pver4,5, 14,16,27 10:4 See WW at Jn 13:36. 10:6 qJn16:25 10:8 rJer23:1, 2 10:11 sver14; Isa40:11; Eze34:11-16, 23; Heb13:20; 1Pe5:4; Rev7:17 tJn15:13; 1Jn3:16 See WW at Mt 13:48. See WW at Lk 21:19. 10:12 uZec11:16, 17 See WW at 1Th 4:17.

WORD WEALTH 10:10 to the full, perissos (per-is-soss); Strongs #4053: Superabundance, excessive, overflowing, surplus, over and above, more than enough, profuse, extraordinary, above the ordinary, more than sufficient.
14 I am the good shepherd; v I know my sheep w and my s heep know me 15 just as the Fa ther knows me and I know the x Father and I lay down my life for the y that are not sheep. 16 I have oth er sheep of this sheep pen. I must b ring them also. They too will lis ten to my v oice, and z and one shep there shall be one flock a 17 herd. The rea son my Fa ther loves me is b that I lay down my life only to take it up again. 18 No one takes it from me, but c I have I lay it down of my own ac cord. au thor i ty to lay it down and au thor i ty to take it up again. This com mand I re ceived d from my Fa ther. 19 The Jews who heard these words were again divided. e 20 Many of them said, He g is demon-possessed f and rav ing mad. Why lis ten to him?

10:14 vver11 wver27 See WW at Jn 10:2. 10:15 xMt11:27 10:16 yIsa56:8 zJn11:52; Eph2:11-19 aEze37:24; 1Pe2:25 10:17 bver11, 15,18 10:18 cMt26:53 dJn15:10; Php2:8; Heb5:8 10:19 eJn7:43; 9:16 10:20 fJn7:20 gMk3:21

KINGDOM DYNAMICS 10:10 The Full Life, GODS ABUNDANCE. Gods covenant to us is a covenant for abundant life. From the very beginning of time, Scripture shows us that God wanted us to be happy and prosperous. In Genesis, we are told that God made everything and declared it to be good. Then he gave this beautiful, plentiful earth to Adam; Adam was given dominion over all of it (Ge 1:28). Gods plan from the beginning was for mankind to be enriched and to have a prosperous, abundant life. Here Jesus declares his intention to recover and restore to mankind what was the Fathers intent and to break and block the devils intent to hinder our receiving it.
(Php 4:1213/Ge 12:1 3) F.K.C.P.

kept safe

10:121 The discourse of Jesus as the Good Shepherd must be read in the context of 9:35 41, as 10:21 clearly indicates. Not only were the Pharisees blind, they were also false shepherds, described in vv.5 and 8 as strangers and thieves. 10:718 See section 5 of Truth- In- Action at the end of John. 10:79 Jesus third I am pronouncement depicts him as the gate for the sheep. The imagery contrasts Jesus protection of the sheep in the fold with the usurpers, the false prophets of OT times and the false messiahs of more recent times. Entering the sheepfold through Jesus is a saving action and provides the sheep with abundant life and provision. The phrase come in and go out (v.9) does not mean that one can vacillate about being

in Christ one moment and outside of him the next. The picture is one of security and safety in Christ as the gate to the sheeps daily comings and goings. 10:1114 Jesus fourth I am pronouncement declares him to be the good shepherd, whose genuine concern for his sheep is in stark contrast to the conduct of a hired hand, whose only interest is self-preservation. 10:15 The intimate relationship of the Father and the Son provides the model for the relationship of the Shepherd and his sheep. 10:16 The reference to other sheep anticipates the mission to the Gentiles after Pentecost and their full incorporation into the one church of the Lord Jesus Christ.

1378 I JOHN 10:21

21 But oth ers said, These are not the h say ings of a man pos sessed by a de mon. i Can a de mon open the eyes of the blind?

Further Conflict Over J esus Claims 22 Then came the Festival of Dedication a at Jerusalem. It was winter, 23 and Jesus was in the tem ple c ourts walk ing in Sol o mons Colonnade. j 24The Jewsk who were there gath ered around him, say ing, How long will you keep us in sus pense? If you l are the Mes si ah, tell us plain ly. m but 25Jesus answered, I did tell you, you do not be lieve. The w orks I do in my n 26 Fathers name testify about me, but you do not be lieve be cause you are not my o 27 sheep. My s heep lis ten to my voice; I p and they fol q 28 know them, low me. I give them eter nal life, and they shall nev er per ish; no one will s natch them out of my r 29 hand. My Fa ther, who has giv en them s is great b; t no one can to me, er than all snatch them out of my Fa thers hand. 30 I u and the Fa ther are one. 31 Again his Jewish opponents picked v 32 up stones to stone him, but Jesus said to them, I have s hown you many good works from the Fa ther. For which of these do you s toneme? 33 We are not ston ing you for any good work, they re plied, but for blas phe my, be cause you, a mere man, c laim to be w God. 34Jesus answered them, Is it not writ x I have said you are ten in your Law, c? y 35 gods If he called them gods, to whom the word of God came and Scrip ture can not be set a side 36 what about z as his the one whom the Fa ther set apart a and sent into the w b Why very own orld? then do you ac cuse me of blas phe my be c 37 cause I said, I am G ods Son? Do not be lieve me un less I do the works of my d 38 Father. But if I do them, even t hough you do not be lieve me, be lieve the works, that you may know and un der stand that e the Fa ther is in me, and I in the Fa ther.
a22That

10:21 hMt4:24 iEx4:11; Jn9:32,33 10:23 jAc3:11; 5:12 10:24 kJn1:19 lJn16:25, 29 10:25 mJn8:58 nJn5:36 10:26 oJn8:47 10:27 pver14 qver4 10:28 rJn6:39 10:29 sJn17:2, 6,24 tJn14:28 See WW at 1Th 4:17 10:30 uJn17:2123 10:31 vJn8:59 10:33 wLev24:16; Jn5:18 10:34 xJn8:17; Ro3:19 yPs82:6 10:36 zJer1:5 aJn6:69 bJn3:17 cJn5:17, 18 10:37 dver25; Jn15:24 10:38 eJn14:10, 11, 20; 17:21

WORD WEALTH 10:36 set apart, hagiadzo (hag-ee-ad-zoe); Strongs #37: Compare hagiography and Hagiographa. To hallow, set apart, dedicate, consecrate, separate, sanctify, make holy. Hagiadzo as a state of holiness is opposite of koinon, common or unclean. In the OT things, places and ceremonies were named hagiadzo. In the NT the word describes a manifestation of life produced by the indwelling Holy Spirit. Because his Father set Him apart, Jesus is appropriately called the Holy One of God (6:69).
f but he Again they t ried to s eize him, escaped their grasp. g 40 Then Jesus went back a cross the Jor h to the p dan lace w here John had been bap tiz ing in the ear ly days. There he stayed, 41 and many peo ple came to him. They said, Though John nev er per formed i all that John said a sign, about this man j 42 was true. And in that place many be k lieved in Jesus. 39

11
10:39 fJn7:30 gLk4:30; Jn8:59 10:40 hJn1:28 10:41 iJn2:11; 3:30 jJn1:26, 27,30,34 10:42 kJn7:31 11:1 lMt21:17 mLk10:38 11:2 nMk14:3; Lk7:38; Jn12:3 11:3 over5,36 See WW at Jn 21:15 11:4 pver40; Jn9:3 11:7 qJn10:40 11:8 rMt23:7 sJn8:59; 10:31

The Death of Lazarus Now a man n amed Laz ar us was sick. l the vil lage of He was from Beth a ny, m 2(This Mary, Mary and her sis ter Mar tha. whose broth er Laz a rus now lay sick, was the same one who p oured per fume on the n Lord and w iped his feet with her hair.) 3 So the sis ters sent word to J esus, Lord, o is sick. the one you love 4 When he h eard this, J esus said, This sick ness will not end in death. No, it is p so that G for Gods glory ods Son may be glorified through it. 5 Now Jesus loved Mar tha and her sis ter and Laz a rus. 6So when he heard that Laz a rus was sick, he stayed w here he was two more days, 7and then he said to his dis ci ples, Let us go q back to Ju dea. 8 But Rabbi, r they said, a short while s and ago the Jews there tried to stone you, yet you are go ing back?

is, Hanukkah b29 Many early manuscripts What my Father has given me is greater than all c34Psalm82:6

10:22 The Festival of Dedication, known today as Hanukkah, had its origin in the liberation and rededication of the temple under the Maccabeans in 165 BC, after it had been desecrated by the Seleucid king Antiochus Epiphanes. 10:2829 The security of the sheep lies in the power of the Shepherd and his relationship to the Father. 10:34 35 You are gods: The reference, taken from Psalm 82:6, does not attribute deity to the judges to whom it refers, but was a title of commendation, noting the God- given capacities of human life and will the fruit of being made in his image. This is clearly seen in the appositional clause, You are all sons of the Most High (Ps 82:6). Jesus use here is as an argument from the lesser to the greater, not as a designation of his people. In other words, if God himself called the Jews gods at that time, as verified by their own Scriptures, how much more was Jesus now justified in

calling himself the Son of God, as verified by his works, which were the Fathers? 10:3738 See section 4 of Truth- In- Action at the end of John. 11:144 See section 5 of Truth- In- Action at the end of John. 11:1 Bethany was located about 2 miles east of Jerusalem. During the final week before the crucifixion, Jesus spent considerable time there with his friends Lazarus, Mary and Martha. 11:4 Another example of divine sovereignty amid human suffering, and demonstrating Gods purposes and grace through Jesus responses. See notes on 9:1 12; Romans 9:6 24. 11:6 Jesus delay of two days underscores what he had taught consistently, namely, that his marching orders came exclusively from his Father. Neither the need of his closest friends nor the fury of his enemies determined his actions.

J O H N 11 : 4 0 I 1 3 7 9

Jesus answered, Are there not twelve hours of day light? Any one who walks in the day time will not stum ble, for they see t 10 by this w orlds light. It is when a per son walks at n ight that they stum ble, for they have no light. 11 Af ter he had said this, he went on to u Laz tell them, Our friend a rus has fall v but I am go en asleep; ing t here to wake himup. 12 His dis ci ples re plied, Lord, if he sleeps, he will get bet ter. 13Jesus had been speak ing of his d eath, but his dis ci w ples thought he meant nat u ral sleep. 14 So then he told them plain ly, Laza rus is dead, 15 and for your sake I am glad I was not there, so that you may be lieve. But let us go to him. 16 Then Thomas x (also known as Did y a mus ) said to the rest of the dis ci ples, Let us also go, that we may die with him.
9

11:9 tJn9:4; 12:35 11:11 uver3 vAc7:60 11:13 wMt9:24 11:16 xMt10:3; Jn14:5; 20:24-28; 21:2; Ac1:13 11:17 yver6, 39 11:18 zver1 11:19 aver31; Job2:11 11:20 bLk10:3842 11:21 cver32, 37 11:22 dver41, 42; Jn9:31 11:24 eDa12:2; Jn5:28,29; Ac24:15 11:25 fJn1:4

Jesus Comforts the Sisters ofLazarus 17 On his ar riv al, J esus found that Laz a rus had al ready been in the tomb for four y 18 Now Bethany z was less than two days. miles b from Jerusalem, 19 and many Jews had come to Mar tha and Mary to com fort a 20When them in the loss of their broth er. Mar tha h eard that Jesus was com ing, she went out to meet him, but Mary stayed b at home. 21 Lord, Mar tha said to J esus, if you had been here, my broth er would not c 22 have died. But I know that even now d God will give you what ev er you ask. 23 Jesus said to her, Your broth er will rise again. 24 Mar tha an swered, I know he will rise again in the resurrection e at the last day. 25 Jesus said to her, I am the res ur rec f The one who be tion and the life. lieves in me will live, even though they die; 26 and
WORD WEALTH 11:11 friend, philos (fee-loss); Strongs #5384: Compare philosophy, philology, philharmonic. An adjective used as a noun, denoting a loved one, beloved, affectionate friend. The verb is phileo, which describes a love of emotion and friendship. Philos thus has a congeniality about it.
a16

who ev er lives by be liev ing in me will nev er die. Do you be lieve this? 27 Yes, Lord, she re plied, I be lieve that g the Son of God, h you are the Mes si ah, i who is to come into the world. 28 Af ter she had said this, she went back and called her sis ter Mary a side. The Teacher j is here, she said, and is ask ing for you. 29 When Mary h eard this, she got up quick ly and went to him. 30Now Jesus had not yet en tered the vil lage, but was still at the place where Mar tha had k 31 met him. When the Jews who had been l with Mary in the house, com fort ing her, no ticed how quick ly she got up and went out, they fol lowed her, sup pos ing she was go ing to the tomb to m ourn there. 32 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 m broth er w ould not have died. 33 When J esus saw her weep ing, and the Jews who had come a long with her also weep ing, he was deeply moved n in spir o 34 it and trou bled. Where have you laid him? he asked. Come and see, Lord, they re plied. 35Jesus wept. p 36 Then the Jews said, See how he loved him! q 37 But some of them said, Could not he r who o pened the eyes of the b lind man s have kept this man from dy ing?

11:27 gLk2:11 hMt16:16 iJn6:14 11:28 jMt26:18; Jn13:13 11:29 See WW at Rev 22:20. 11:30 kver20 11:31 lver19 11:32 mver21 11:33 nver38 oJn12:27 See WW at Jn 11:38. 11:35 pLk19:41 11:36 qver3 11:37 rJn9:6,7 sver21, 32 11:38 tver33 uMt27:60; Lk24:2; Jn20:1 11:39 vver17

Jesus Raises Lazarus From theDead 38 t Jesus, once more deeply moved, came to the tomb. It was a cave with a u 39 stone laid a cross the en trance. Take away the s tone, he said. But, Lord, said Mar tha, the sis ter of the dead man, by this time t here is a bad v odor, for he has been t here four days. 40 Then Jesus said, Did I not tell you
WORD WEALTH 11:38 deeply moved, embrimaomai (em- brim- ah-om-ahee); Strongs #1690: Derived from en, in, and brime, strength. The word is used to express anger (Mk 14:5), to indicate a speaking or acting with deep feeling (Jn 11:33,38) and for stern admonishment (Mt 9:30; Mk 1:43).

Thomas (Aramaic) and Didymus (Greek) both mean twin. b18Or about 3kilometers

11:25 The fifth I am pronouncement declares Jesus to be the resurrection and the life. 11:3844 The raising of Lazarus was not a resurrection from which followed endless physical life. That was reserved for the Father to initiate in his own Sons resurrection, thereby inaugurating a new

order of life to which all those in Christ are still looking forward in hope. Jesus restored Lazarus to physical life, which would cease at his subsequent death. As with all others who have died in Christ, Lazarus awaits the bodily resurrection promised to all who are Christs people.

1 3 8 0 I J O H N 11 : 4 1
w you will see the glo ry that if you be lieve, x of God? 41 So they took away the s tone. Then z I Jesus looked up y and said, Father, thank you that you have heard me. 42 I knew that you al ways hear me, but I said this for the ben e fit of the peo ple stand a that they may be ing here, lieve that you b sentme. 43 When he had said this, J esus called in c 44The a loud voice, Lazarus, come out! dead man came out, his h ands and feet d and a c wrapped with strips of lin en, loth e around his face. Jesus said to them, Take off the g rave clothes and let himgo.

The Plot to Kill J esus 45 There fore many of the Jews who had f and had seen what come to vis it Mary, h 46But some Jesus did, g be lieved in him. of them went to the Phar i sees and told them what J esus had done. 47Then the chief priests and the Pharisees i called a k meeting j of the San he drin. What are we ac com plish ing? they asked. Here is this man per form ing many signs. l 48 If we let him go on like this, ev ery one will be lieve in him, and then the Ro mans will come and take away both our tem ple and our na tion. 49 m Then one of them, n amed Ca ia phas, n spoke who was high p riest that year, up, You know noth ing at all! 50You do not re al ize that it is bet ter for you that one man die for the peo ple than that the whole nation perish. o 51 He did not say this on his own, but as high priest that year he proph e sied that Jesus would die for the Jew ish na tion, 52 and not only for that na tion but also for the scat tered chil dren of God, to b ring p 53So them to geth er and make them one. from that day on they plot ted to take his q life. 54 T heref ore J esus no long er m oved about pub lic ly among the peo ple of Ju r In dea. stead he with drew to a re gion near the wil der ness, to a vil lage c alled Ephra im, where he stayed with his dis ci ples. 55 When it was al most time for the
a3Or

11:40 wver2325 xver4 11:41 yJn17:1 zMt11:25 11:42 aJn12:30 bJn3:17 11:43 cLk7:14 11:44 dJn19:40 eJn20:7 11:45 fver19 gJn2:23 hEx14:31; Jn7:31 11:47 iver57 jMt26:3 kMt5:22 lJn2:11 11:49 mMt26:3 nver51; Jn18:13,14 11:50 oJn18:14 11:52 pIsa49:6; Jn10:16 11:53 qMt12:14 11:54 rJn7:1

Jewish Passover, s many went up from the country to Jerusalem for their ceremoni al cleansing t be fore the Pass over. 56They u and as they s kept look ing for J esus, tood in the tem ple c ourts they a sked one an oth er, What do you t hink? Isnt he com ing to the fes ti val at all? 57 But the chief priests and the Phar i sees had giv en or ders that any one who f ound out w here Jesus was should re port it so that they might arrest him.

12

11:55 sEx12:13, 23, 27; Mt26:1, 2; Mk14:1; Jn13:1 t2Ch30:17, 18 11:56 uJn7:11 12:1 vJn11:55 wMt21:17 12:2 xLk10:3842 12:3 yMk14:3 zJn11:2 12:4 aMt10:4 12:6 bJn13:29 12:7 cJn19:40 12:8 dDt15:11 12:9 eJn11:43, 44 12:11 fver17, 18; Jn11:45 gJn7:31

Jesus Anointed at Bethany v Jesus Six days be fore the Pass over, came to Bethany, w where Lazarus lived, whom Jesus had raised from the dead. 2 Here a din ner was giv en in Jesus honor. Martha served, x while Lazarus was among those re clin ing at the ta ble with a of him. 3 Then Mary took a bout a pint y she pure nard, an ex pen sive per fume; poured it on Jesus feet and wiped his feet z And the with her hair. house was filled with the fra grance of the per fume. 4 But one of his disciples, Judas Iscariot, a objected, who was lat er to be tray him, 5 Why w asnt this per fume sold and the mon ey giv en to the poor? It was worth a years wages. b 6 He did not say this be cause he cared about the poor but be cause he was a t hief; as keep er of the mon ey b he used to help him bag, self to what was put intoit. 7 Leave her alone, Jesus replied. It was in tend ed that she s hould save this c 8 per fume for the day of my buri al. You c d will al ways have the poor a mong you, but you will not al ways haveme. 9 Mean while a large crowd of Jews found out that J esus was t here and came, not only be cause of him but also to see Laz a rus, whom he had r aised from the e 10 dead. So the c hief p riests made plans to kill Laz a rus as well, 11 for on ac count of f many of the Jews were go him ing over to g Jesus and be liev ing in him. Jesus Comes to Jerusalem asKing 12 The next day the great crowd that had come for the fes ti val h eard that Jesus was on his way to Je ru sa lem. 13They took

about 0.5 liter b5Greek three hundred denarii c8See Deut.15:11.

11:40 See section 4 of Truth- In- Action at the end of John. 11:49 Caiaphas was high priest during AD 18 36. 11:55 This is at least the third Passover John mentions and undoubtedly supports the claim that Jesus ministry covered approximately three years. See note on 5:1. 12:28 See section 2 of Truth- In- Action at the end of John. 12:3 Pure nard: A valuable and fragrant ointment derived from the dried roots of the herbal plant called nard. By the first century AD, it was already being imported from its native India in alabaster boxes. Because of its costliness, pure nard was used only for very special occasions.

12:8 Jesus did not belittle the poor, and his statement must be read against Judass reprimand of Marys extravagant devotion. Judass apparent concern for the poor, however, was only pretense. The disciples were to serve the disadvantaged, but in this case Mary practiced her servanthood on Jesus while he was still with them. 12:1218 The pilgrims who had come to Jerusalem for Passover had heard about Jesus raising of Lazarus and were convinced that Jesus was indeed the Messiah (v.18). So they accompanied him into the city, shouting praises to God and singing the words of Psalm 118:2526. Their euphoria, however, was at fever pitch because they expected their Messianic hopes to be fulfilled along nationalistic lines. See notes on Matthew 21:1 11.

JOHN 12:29 I 1381

palm branch es and went out to meet him, shouting, Hosanna!a

Blessed is he who comes in the b h name of the Lord!
i Blessed is the king of Israel! 14

Jesus found a young don key and sat on it, as it is writ ten:

15 Do not be afraid, Daughter Zion; see, your king is coming, c j seated on a donkeys colt.
16 At first his dis ci ples did not un der k Only af stand all this. ter J esus was glo rified l did they re al ize that t hese t hings had been writ ten a bout him and that these things had been done to him. 17 m Now the crowd that was with him when he called Laz a rus from the tomb and raised him from the dead con tin ued to s pread the word. 18 Many people, be cause they had heard that he had per n went out to meet him. formed this sign, 19 So the Phar i sees said to one an oth er, See, this is get ting us no where. Look how o the whole world has gone af ter him!

12:13 Ps118:25,26 iJn1:49 See WW at Lk 6:28. 12:15 jZec9:9 12:16 kMk9:32 lJn2:22; 7:39; 14:26 12:17 mJn11:42 12:18 nver11 12:19 oJn11:47, 48 12:20 pJn7:35; Ac11:20 12:21 qMt11:21; Jn1:44
h

Jesus replied, The hour has come for r 24 Very the Son of Man to be glo ri fied. tru ly I tell you, un less a ker nel of w heat s it re mains falls to the g round and dies, only a sin gle seed. But if it dies, it pro Any one who loves duces many seeds. 25 their life will lose it, while any one who t hates t heir life in this w orld will keep it Whoever serves me must for eter nal life. 26 fol low me; and where I am, my ser vant u My Fa ther will hon or the also will be. one who s ervesme. 27 Now my soul is troubled, v and what w save me from this shall I say? Fa ther, x son I hour? No, it was for this very rea Father, glorify your came to this hour. 28 name! y I Then a voice came from heav en, have glo ri fied it, and will glo ri fy it a gain. 29 The c rowd that was t here and h eard it
23

Jesus Predicts His Death 20 p among Now there were some Greeks those who went up to wor ship at the fes ti val. 21 They came to Phil ip, who was from Bethsaidaq in Gal i lee, with a re quest. Sir, they said, we would like to see J esus. 22 Phil ip went to tell An drew; An drew and Phil ip in turn told Jesus.
WORD WEALTH 12:13 name, onoma (on-om-ah); Strongs #3686: Compare anonymous, synonym, onomatology. In general, the word signifies the name or term by which a person or thing is called (Mt 10:2; Mk 3:16; Lk 1:63). However, it was quite common both in Hebrew and Hellenistic Greek to use onoma for all that the name implies, such as rank or authority (Mt 7:22; Jn 14:13; Ac 3:6; 4:7), character (Lk 1:49; 11:2; Ac 26:9), reputation (Mk 6:14; Lk 6:22), representative (Mt 7:22; Mk 9:37). Occasionally, onoma is synonymous for an individual, a person (Ac 1:15; Rev 3:4; 11:13).
a13

12:23 rJn13:32; 17:1 12:24 s1Co15:36 12:25 tMt10:39; Mk8:35; Lk14:26 12:26 uJn14:3; 17:24; 2Co5:8; 1Th4:17 12:27 vMt26:38, 39; Jn11:33, 38; 13:21 wMt11:25 xver23 See WW at Lk 24:38. See WW at Lk 7:50. 12:28 yMt3:17

KINGDOM DYNAMICS 12:2326 Servant, LEADER TRAITS. Of the several NT words translated service, diakoneo most characterizes personal service. In this text, Jesus calls for (1) willingness to die for him, (2) willingness to follow him, and (3) willingness to serve him, as he speaks very personally: serves me, follow me, my servant. While the idea of servant- leadership is a popular and significant concept, a more pivotal and first- essential idea is the servant- follower. What personal service has qualified a leader? In both the OT and NT, authentic ministry presupposes a leader has a record of personal service to someone: servanthood is the time- tested entrance prerequisite for trustworthy ministry. Since Gods Word seems to reveal such service as the basis for any advancement in leadership, we are wise to be cautious if such credentials are not found in a rising leader today. Examples: (1) Moses serves Jethro, caring for his flock (Ex 3:1). (2) Joshua serves Moses as his assistant (24:13; Jos 1:1). (3) Elisha succeeds Elijah, having become known as one who poured water on the hands of Elijah (2Ki 3:11). (4) David is Sauls servant and armorbearer before replacing him as king (1Sa 16:21; 17:32).
(2Co 10:8/1Co 4:12) J.G.

AHebrew expression meaning Save! which became an exclamation of praise b13Psalm118:25,26 c15Zech.9:9

12:19 The ironic statement that the whole world was going after Jesus, spoken by the frustrated Pharisees, contrasts his success with their failure. 12:2036 Jesus redefined his impending death. The sufferings of Jesus, and particularly his death, were the Fathers profoundest

occasion to glorify him. From the perspective of John, Jesus was not glorified in his resurrection and ascension as much as already in his sacrificial death on the cross. In v.32 and its commentary in v.33, we see that the cross is at the heart of the churchs mission and message, which draws all peoples to Jesus.

1382 I JOHN 12:30

said it had thun dered; oth ers said an an gel had spo ken to him. 30Jesus said, This voice was for your z not mine. 31 benefit, Now is the time for a now the p judg ment on this world; rince b will be driv of this world en out. 32 And I, a from the c will when I am lifted up earth, d 33 draw all peo ple to my self. He said this to show the kind of death he was go ing e to die. 34 The crowd s poke up, We have h eard from the Law that the Mes si ah will re main forever, f so how can you say, The Son of g must be lift h Who is this Son Man ed up? of Man? 35 Then Jesus told them, You are go ing i just a lit to have the l ight tle w hile lon j before ger. Walk w hile you have the l ight, k Who darkness overtakes you. ever walks in the dark does not know w here they are going. 36 Be lieve in the l ight w hile you have the light, so that you may be come l When he had fin children of light. ished speak ing, Jesus left and hid him self from m them.

Belief and Unbelief Among the Jews 37 Even af ter Jesus had per formed so many signs n in their pres ence, they still would not be lieve in him. 38 This was to ful fill the word of Isa iah the proph et:
Lord, who has believed our message and to whom has the arm of the b o Lord been revealed?
39 For this rea son they could not be lieve, be cause, as Isa iah says else where:

12:30 zJn11:42 12:31 aJn16:11 bJn14:30; 16:11; 2Co4:4; Eph2:2; 1Jn4:4 12:32 cver34; Jn3:14; 8:28 dJn6:44 See WW at Jas 4:10. 12:33 eJn18:32 12:34 fPs110:4; Isa9:7; Eze37:25; Da7:14 gMt8:20 hJn3:14 12:35 iver46 jEph5:8 k1Jn2:11 See WW at Jn 12:46. See WW at Jn 1:5. 12:36 lLk16:8 mJn8:59 12:37 nJn2:11 12:38 oIsa53:1; Ro10:16 12:40 pIsa6:10; Mt13:13,15 See WW at Mk 8:17. 12:41 qIsa6:14 rLk24:27 12:42 sver11; Jn7:48 tJn7:13 uJn9:22 12:43 vJn5:44

be lieves in me does not be lieve in me w 45 The only, but in the one who sent me. one who looks at me is see ing the one x 46 I have come into the who sent me. y so that no one who be world as a light, lieves in me s hould stay in darkness. 47 If any one h ears my w ords but does not keep them, I do not judge that per son. For I did not come to j udge the w orld, z 48 There is a j udge but to save the w orld. for the one who re jects me and does not ac cept my w ords; the very w ords I have a at the last spo ken will con demn them For I did not s peak on my own, but day. 49 b the Fa ther who sent me com mand ed me I know to say all that I have spo ken. 50 that his com mand leads to eter nal life. So what ev er I say is just what the Fa ther has told me to say.

13

40 He has blinded their eyes and hardened their hearts, so they can neither see with their eyes, nor understand with their hearts, cp nor turn and I would heal them.
41

Jesus Washes His Disciples Feet It was just be fore the Pass over Fes Jesus knew that the hour tival. c d for him to l eave this w orld and had come e Hav ing loved his own go to the Fa ther. who were in the w orld, he l oved them to the end. 2 The eve ning meal was in prog ress, and the dev il had al ready prompt ed Ju das, the son of Si mon Is car io t, to be tray Jesus knew that the Fa ther had put Jesus. 3 f and that he all t hings un der his pow er, g turn ing to had come from God and was re so he got up from the meal, took off God; 4 his out er cloth ing, and wrapped a tow el Af ter that, he poured around his waist. 5 wa ter into a ba sin and be gan to wash his
WORD WEALTH 12:46 darkness, scotia (skot- ee-ah); Strongs #4653: Darkness, gloom, evil, sin, obscurity, night, ignorance, moral depravity. The NT especially uses the word in a metaphorical sense of ignorance of divine truth, mans sinful nature, total absence of light and a lack of spiritual perception. Light equals happiness. Scotia equals unhappiness. Scotia as spiritual darkness basically describes everything earthly or demonic that is at enmity with God.

Isa iah said this be cause he saw Jesus r glory q and s poke about him. 42 Yet at the same time many even s But among the lead ers be lieved in him. because of the Pharisees t they would not openly acknowledge their faith for fear u they w ould be put out of the syn a gogue; 43 for they loved hu man p raise more than praise from God. v 44 T hen J esus c ried out, Whoe ver
a32

12:44 wMt10:40; Jn5:24 12:45 xJn14:9 12:46 yJn1:4; 3:19; 8:12; 9:5 12:47 zJn3:17 12:48 aJn5:45 12:49 bJn14:31 13:1 cJn11:55 dJn12:23 eJn16:28 13:3 fMt28:18 gJn8:42; 16:27,28,30

The Greek for lifted up also means exalted. b38Isaiah53:1 c40Isaiah6:10

12:31 The cross dethroned Satans uncontested rulership in the world, further binding him (see text and note on Mt 12:25 29 and Kingdom Dynamics on Col 2:13 15). 12:32 See section 1 of Truth- In- Action at the end of John. 12:3750 Apart from the trial of Jesus, these were the Masters last words addressed to a public broader than the circle of his disciples. There is a sense of finality ringing from these words a last

appeal, as it were. 12:3840 See note on Mark 4:12. 13:2 Whether or not the evening meal was the Last Supper or the Passover meal described by the other Gospels is immaterial to Johns emphasis on the lesson Jesus taught in the washing of the disciples feet. 13:5 Usually a servant performed the menial task of washing the

JOHN 13:35 I 1383

disciples feet, h dry ing them with the tow el that was wrapped a round him. 6 He came to Si mon Pe ter, who said to him, Lord, are you go ing to wash my feet? 7Jesus replied, You do not re al ize now what I am do ing, but lat er you will un i derstand. 8 No, said Pe ter, you shall nev er wash my feet. Jesus answered, Un less I wash you, you have no part withme. 9 Then, Lord, Si mon Pe ter re plied, not just my feet but my h ands and my head as well! 10Jesus answered, Those who have had a bath need only to wash their feet; their j whole body is c lean. And you are c lean, though not ev ery one of you. 11For he knew who was go ing to be tray him, and that was why he said not ev ery one was clean. 12 When he had fin ished wash ing their feet, he put on his clothes and re turned to his place. Do you un der stand what I have done for you? he asked them. 13 You k and Lord, l and right call me Teach er ly so, for that is what I am. 14 Now that I, your Lord and Teach er, have washed your feet, you also s hould wash one an oth ers m 15 feet. I have set you an ex am ple that n you s hould do as I have done for you. 16 Very tru ly I tell you, no ser vant is great o nor is a messenger er than his mas ter, great er than the one who sent him. 17 Now that you know t hese t hings, you will be p blessed if you do them.

13:5 hLk7:44 13:7 iver12 13:10 jJn15:3 13:13 kJn11:28 lLk6:46; 1Co12:3; Php2:11 13:14 m1Pe5:5 13:15 nMt11:29 13:16 oMt10:24; Lk6:40; Jn15:20 See WW at 1Co 12:28. 13:17 pMt7:24, 25; Lk11:28; Jas1:25 13:18 qver10 rJn15:16, 19 sMt26:23 tJn6:70 uPs41:9 13:19 vJn14:29; 16:4 wJn8:24

Jesus Predicts His Betrayal 18 q I I am not re fer ring to all of you; r But this is to know those I have cho sen. ful fill this pas sage of Scrip ture: He who s has a t against shared my bread turned b u me. 19 I am tell ing you now be fore it hap pens, so that when it does hap pen you v that I am who I am. w 20 will believe Very
a18Greek

13:20 xMt10:40; Lk10:16 13:21 yJn12:27 zMt26:21 13:23 aJn19:26; 20:2; 21:7,20 13:25 bJn21:20 13:27 cLk22:3 13:29 dJn12:6 13:30 eLk22:53 13:31 fJn7:39 gJn14:13; 17:4; 1Pe4:11 13:32 hJn17:1 13:33 iJn7:33, 34 13:34 j1Jn2:711; 3:11 kLev19:18; 1Th4:9; 1Pe1:22 lJn15:12; Eph5:2; 1Jn4:10,11 See WW at 2Co 5:17. 13:35 m1Jn3:14; 4:20 See WW at Ro 5:5.

tru ly I tell you, who ev er ac cepts any one I send ac cepts me; and who ev er ac cepts me x ac cepts the one who sentme. 21 Af ter he had said this, J esus was troubled in spirit y and testified, Very tru ly I tell you, one of you is go ing to be z trayme. 22 His dis ci ples stared at one an oth er, at a loss to know w hich of them he m eant. 23 One of them, the dis ci ple whom J esus loved, a was re clin ing next to him. 24Si mon Pe ter mo tioned to this dis ci ple and said, Ask him which one he means. 25 Lean ing back against J esus, he asked b him, Lord, who isit? 26 J esus ans wered, It is the one to whom I will give this p iece of b read when I have d ipped it in the dish. Then, dip ping the p iece of b read, he gave it to Ju das, the son of Si mon Is car i ot. 27As soon as Ju das took the b read, Sa tan en tered c into him. So Jesus told him, What you are a bout to do, do quick ly. 28 But no one at the meal un der stood why J esus said this to him. 29 Since Ju das had charge of the money, d some thought Jesus was tell ing him to buy what was need ed for the fes ti val, or to give some thing to the poor. 30 As soon as Ju das had tak en the b read, e he went out. And it was night.

Jesus Predicts Peters Denial 31 When he was gone, J esus said, Now f and God is the Son of Man is glo ri fied g 32 glorified in him. If God is glo ri fied in c God will glo h him, ri fy the Son in him self, and will glo ri fy him at once. 33 My chil dren, I will be with you only a lit tle lon ger. You will look for me, and just as I told the Jews, so I tell you now: i Where I am go ing, you can not come. 34 A new command j I give you: Love one another. k As I have l oved you, so you l 35 must love one an oth er. By this ev ery one will know that you are my dis ci ples, m if you love one another.

has lifted up his heel b18Psalm41:9 c32 Many early manuscripts do not have If God is glorified in him.

guests feet, but since no servant was present and no one else assumed the role, Jesus used the occasion to teach a lesson in humility and selfless service. 13:10 The disciples of Christ already enjoyed a special relationship to him. Therefore, what is needed is not another bath but cleansing from defilement contracted along the way. Not every one refers to Judas. 13:1317 Jesus was probably not seeking to institute a literal practice to be observed continually in the church, although some feel this to be the case. But he shows great concern that the meaning of true servanthood be well understood, that no one deem it beneath his dignity to perform the most menial of tasks for others. Ultimately, servanthood is a disposition of the heart and spirit, which expresses itself in concrete actions. 13:23 Although this disciple is not named, there is no reason to

doubt that it was John. 13:2526 The context implies a private dialogue between John and Jesus, unheard by the others. 13:27 Satan entered does not mean Judas became demon- possessed. It means rather that he came under Satans direct and unmitigated influence. 13:30 The statement that it was night has not only a literal meaning but a symbolic/theological meaning as well. To leave the fellowship of Jesus is to exchange the light for inevitable darkness. 13:3435 Jesus picked up the theme of vv.1317, but now speaks of it as the new command to love one another. It is new because it presents a new standard the love of Jesus. The servantlike, selfless love that Christians display toward one another witnesses to the world that they are true disciples. See text and note on Matthew 22:3440.

1384 I JOHN 13:36

13:36 nver33; Jn14:2 oJn21:18, 19; 2Pe1:14 13:38 pJn18:27 14:1 qver27 See WW at Rev 2:23. See WW at Lk 24:38.

KINGDOM DYNAMICS
13:34 Love As We Are Loved, CALL TO UNITY. The issue of unity is love Christs love for us and our willingness to love others as the Lord loved us. Christs new commandment here presses us beyond our natural, human inclinations to the need for Christs inspiration. Christs love for us is not dependent on a quality in us that makes us lovable. He loves because he is love regardless of our strengths or weaknesses. That thought may be humbling to some who want to be chosen, called and cherished because of their human credentials of talent, personality or achievement. Christs love is not motivated by any of these human qualities, but it is grace- motivated. If we are to love in his way, we will have to take seriously that in 14:14 we are told we must ask for it, and in v.16 we learn that the Holy Spirit must give us the power. In a world of quid pro quo, bartered manipulation and facsimiles of love based on symbiosis, unity is not possible without Christs commandment and our willingness to receive his love for others.
(Mt 5:9/Jn 17:1 26) L.O.
36 Si mon Pe ter asked him, Lord, where are you go ing? Jesus replied, Where I am go ing, you n but you will fol cannot follow now, low o later. 37 Pe ter a sked, Lord, why cant I fol low you now? I will lay down my life for you. 38 Then Jesus answered, Will you real ly lay down your life for me? Very tru ly I tell you, be fore the roost er crows, you will p dis own me three times!

WORD WEALTH 13:36 follow, akoloutheo (ak-ol-oo-theh- oh); Strongs #190: To accompany, go along with, go the same way with, follow one who precedes. A is in union with, and keluethos is a road. Akoloutheo is being on the same roadway with someone. Since the word was used for soldiers, servants and pupils, it can easily be transferred to the life of the Christian. In 78 Gospel occurrences it is used 77 times of following Christ. Metaphorically, it is used for discipleship (Mt 9:9; Mk 9:38).
r to pre told you that I am go ing there pare And if I go and prepare a place for you? 3 a place for you, I will come back and take you to be with me that you also may be s 4 You know the way to the where I am. place where I am go ing.

14
a1Or

Jesus Comforts His Disciples Do not let your hearts be trou q You be a; believe lieve in God bled. also in me. 2 My Fa thers house has m any rooms; if that were not so, would I have

14:2 rJn13:33, 36 14:3 sJn12:26 See WW at Rev 21:2. 14:5 tJn11:16 14:6 uJn10:9 vJn11:25 14:7 wJn8:19 14:9 xJn12:45; Col1:15; Heb1:3 See WW at Ac 1:7. 14:10 yJn10:38 zJn5:19 14:11 aJn5:36; 10:38

Jesus the Way to the Father 5 Thomas t said to him, Lord, we d ont know where you are go ing, so how can we know the way? 6Jesus answered, I am the way u and v No one comes to the truth and the life. If you the Fa ther ex cept through me. 7 b my Fa real ly know me, you will know w From now on, you do know ther as well. him and have seen him. 8 Phil ip said, Lord, show us the Fa ther and that will be enough forus. 9Jesus answered: Dont you know me, Phil ip, even af ter I have been among you one who has seen such a long time? Any x How can you say, me has seen the Fa ther. Dont you be lieve Show us the Fa ther? 10 that I am in the Fa ther, and that the Fa y The words I say to you I do ther is in me? z Rather, not speak on my own au thor i ty. it is the Fa ther, liv ing in me, who is do ing Be lieve me when I say that I his work. 11 am in the Fa ther and the Fa ther is in me; or at least be lieve on the ev i dence of the a 12 Very tru ly I tell you, works themselves.

Believe in God b7 Some manuscripts If you really knew me, you would know

13:3638 Peter completely missed the main point of Jesus statement and was preoccupied instead with his departure and where he was going. But behind the overt question were likely the feelings of loss and abandonment. Life without the physical presence of Jesus was unthinkable for Peter. 14:14 In 13:36 Jesus responded to Peters question individually; now he answers the same question for all the disciples. 14:2 Rooms literally means dwelling places, conveying the idea that there is ample space in heaven for all who come to Jesus as Savior. 14:67 See section 4 of Truth- In- Action at the end of John. 14:6 See section 5 of Truth- In- Action at the end of John. 14:6 The sixth I am pronouncement is threefold, with the last two

expressions explaining the sense in which Jesus is the way... to the Father. He is the truth about God and the very life of God. As such, he reveals truth to us and gives life to us. 14:1214 See section 4 of Truth- In- Action at the end of John. 14:12 The promise is not that disciples of Jesus will perform works that are greater in value or significance than his. Rather they are greater in scope and number, in these respects: (1) Because he was crucified, Jesus earthly ministry was limited to only a few years, but after the resurrection and Pentecost, his ministry was and continues to be multiplied through Spirit- empowered believers. (2) Our works include the preaching of the gospel, resulting in the blessings of justification, reconciliation and the gift of the Holy Spirit coming to humankind all post-resurrection manifestations of Christs reign (see 5:20).

JOHN 14:29 I 1385

14:12 Mt21:21 cLk10:17 14:13 dMt7:7 See WW at Mt 7:7. 14:15 ever21, 23; Jn15:10; 1Jn5:3 14:16 fJn15:26; 16:7 See WW at Ac 20:35. See WW at Jn 15:26.
b

KINGDOM DYNAMICS
14:1213 Expect Greater Things, PATHWAY OF MIRACLES. A vital key to walking in the pathway of Gods miracles is to stay available to the implications of Jesus words here. When blessing comes in your work, service or ministry, it is tempting to accept that this is all God has for you to find it easy to stop and rest, rather than keeping your hand to the plow (Lk 9:62). Instead, refuse to allow the blessings of Gods grace on your work to lead you to think that he may not be ready to do even more in your life. He does not call you to attempt to produce more, but to ask and believe him for more for greater works he has in store for us to receive and, by his grace, achieve for his kingdoms purposes and glory. Keep your heart set and ready for the next advance for his kingdom!
(Isa 2:17/ Mt 6:33*) P.C.
b in me will do the works whoever believes c and they will do even I have been do ing, great er things than these, be cause I am go ing to the Fa ther. 13 And I will do what d in my name, so that the ever you ask Fa ther may be glo ri fied in the Son. 14 You may ask me for any thing in my name, and I will doit.

Jesus Promises the Holy Spirit 15 e If you love me, keep my com mands. 16 And I will ask the Fa ther, and he will f to help you give you another advocate and be with you for ev er 17 the Spir it of
WORD WEALTH 14:16 another, allos (al-loss); Strongs #243: One besides, another of the same kind. The word shows similarities but diversities of operation and ministries. Jesus use of allos for sending another Comforter equals one besides me and in addition to me but one just like me. He will do in my absence what I would do if I were physically present with you. The Spirits coming assures continuity with what Jesus did and taught.
a17

14:17 gJn15:26; 16:13; 1Jn4:6 h1Co2:14 14:18 iver3, 28 14:19 jJn7:33, 34; 16:16 kJn6:57 14:20 lJn10:38 14:21 m1Jn5:3 n1Jn2:5 14:22 oLk6:16; Ac1:13 pAc10:41 See WW at Jn 14:21. 14:23 qver15 r1Jn2:24; Rev3:20 14:24 sJn7:16 14:26 tJn15:26; 16:7 uAc2:33 vJn16:13; 1Jn2:20,27 wJn2:22 See WW at Jn 15:26. 14:27 xJn16:33; Php4:7; Col3:15 See WW at Lk 1:79. 14:28 y ver2-4, 18 zJn5:18 aJn10:29; Php2:6

g The w h be ruth. t orld can not ac cept him, cause it nei ther sees him nor k nows him. But you know him, for he l ives with you a in you. 18 and will be I will not l eave you i 19 as or phans; I will come to you. Before long, the world will not see me any more, j Be but you will see me. cause I live, you k 20 also will live. On that day you will re l and you are al ize that I am in my Fa ther, in me, and I am in you. 21 Whoever has my com mands and k eeps them is the one who m The one who l loves me. oves me will be n and I too will love loved by my Fa ther, them and show my self to them. 22 Then Judas o (not Judas Iscariot) said, But, Lord, why do you in tend to show p your self to us and not to the world? 23Jesus replied, Any one who loves me q My Fa will obey my teach ing. ther will love them, and we will come to them and r 24 make our home with them. Anyone who does not love me will not obey my teach ing. These words you hear are not my own; they be long to the Fa ther who s sentme. 25 All this I have spo ken w hile s till with t the Holy Spir you. 26 But the Advocate, it, u whom the Fa ther will send in my name, v and will re will teach you all t hings mind w you of ev ery thing I have said to you. 27 Peace I l eave with you; my p eace I give x I do not give to you as the w you. orld gives. Do not let your hearts be trou bled and do not be afraid. 28 You heard me say, I am go ing y If away and I am com ing back to you. you loved me, you w ould be glad that I z for the Fa am go ing to the Fa ther, ther a 29 is great er than I. I have told you now

WORD WEALTH
14:21 show, emphanidzo (em-fan-id-zoe); Strongs #1718: A combination of en, in, and phaino, to cause to shine, thus, to appear, come to view, reveal, exhibit, make visible, present oneself to the sight of another, be conspicuous. In v.21, emphanidzo is the self- revelation of Jesus to believers. A secondary meaning of the word is to declare, make known (Ac 23:15,22; 24:1; 25:2,15).

Some early manuscripts and is

14:13 Prayer offered in the name of Jesus is in accord with his revealed nature and purpose and has the full weight of his authority behind it. 14:1524 See section 3 of Truth- In- Action at the end of John. 14:15 The verb keep is not imperative, but future (you will keep). Those who love Christ will prove their devotion by their obedience.

14:18 Jesus refers to his coming in the person of the Holy Spirit (see 16:16). 14:21 Loving Jesus Christ finds its most comprehensive expression in obeying Jesus commands, which are also the Fathers commands. A Christianity satisfied with less may be convenient, but is too cheap to be Biblical. 14:2526 See section 6 of Truth- In- Action at the end of John.

1386 I JOHN 14:30

14:29 bJn13:19; 16:4 14:30 cJn12:31 14:31 dJn10:18; 12:49 15:1 eIsa5:17
f 4 have spo ken to you. Remain in me, as I g No also re main in you. branch can bear fruit by it self; it must re main in the vine. Nei ther can you bear fruit un less you re main inme. 5 I am the vine; you are the branch es. If you re main in me and I in you, you will h bear much fruit; apart from me you can do nothing. 6 If you do not re main in me, you are like a branch that is thrown away and with ers; such branch es are picked up, i 7 thrown into the fire and burned. If you re main in me and my w ords re main in you, ask what ev er you wish, and it will j 8 be done for you. This is to my Fa thers k that you bear much f glory, ruit, show ing l your selves to be my dis ci ples. 9 m so have As the Fa ther has loved me, I loved you. Now re main in my love. 10 If n you will re you keep my com mands, main in my love, just as I have kept my Fa thers com mands and re main in his love. 11 I have told you this so that my joy may be in o you and that your joy may be com plete. 12 My com mand is this: Love each oth er p 13 as I have l oved you. Great er love has no one than this: to lay down o nes life q 14 r for ones friends. You are my f riends s 15 if you do what I com mand. I no lon ger call you ser vants, be cause a ser vant does not know his mas ters busi ness. In stead, I have c alled you f riends, for ev ery thing that I learned from my Fa ther I have made t 16 known to you. You did not choose me, u so but I chose you and ap point ed you that you m ight go and bear f ruit fruit that will last and so that what ev er you ask in my name the Fa ther will give you. 17 v This is my com mand: Love each oth er.

KINGDOM DYNAMICS
14:21 Loving Gods Word As Jesus Follower, THE WORD OF GOD. Jesus completely aligned his life and will with the Fathers (8:29), which indicates his total allegiance to the Fathers Word and commandments. He also said he disapproved of any attitude that would reduce respect for or teach less than full obedience to the entirety of Gods revealed Word (Mt 5:17 19). Thus, in this text, when he explicitly links his disciples love for him as Savior with their will to keep his commandments, we conclude Jesus clear intent: If we love him, we will love his Fathers Word, also. In John 5:39 our Lord declares that the knowledge of the Scriptures is the pathway to knowing him well. Further, upon his resurrection, he unveiled the fullness of his own person as revealed in the OT (Lk 24:27). These texts cluster to teach us: To follow Christ, to know him, and to grow in insight as people walking with the resurrected Lord, a basic and continuing requirement is a steadfast commitment to hearing, heeding and studying the Bible.
(1Co 3:1 5/Jas 1:23- 25) J.W.H.

be fore it hap pens, so that when it does b 30 I will not say hap pen you will be lieve. much more to you, for the prince of this c is com ing. He has no hold over world but he c omes so that the world may me, 31 learn that I love the Fa ther and do ex act d ly what my Fa ther has com mand edme. Come now; let us leave.

15
a2

The Vine and the Branches e and my Fa I am the true vine, ther He cuts off ev ery is the gardener. 2 branch in me that b ears no fruit, while ev a ery branch that does bear fruit he prunes You so that it will be even more fruit ful. 3 are al ready c lean be cause of the word I
The Greek for he prunes also means he cleans.

15:3 fJn13:10; 17:17; Eph5:26 15:4 gJn6:56; 1Jn2:6 15:5 hver16 15:6 iver2 15:7 jMt7:7 15:8 kMt5:16 lJn8:31 15:9 mJn17:23, 24,26 15:10 nJn14:15 15:11 oJn17:13 15:12 pJn13:34 15:13 qJn10:11; Ro5:7,8 See WW at Jn 11:11. 15:14 rLk12:4 sMt12:50 15:15 tJn8:26 15:16 uJn6:70; 13:18 15:17 vver12 15:18 w1Jn3:13 15:19 xver16 yJn17:14 See WW at Jn 21:15.

The World Hates the Disciples 18 w keep in mind If the w orld h ates you, that it hat ed me first. 19 If you be longed to the world, it w ould love you as its own. As it is, you do not be long to the x out of the world, but I have cho sen you y world. That is why the world hates you.

14:26 The ministry of the Holy Spirit is predominantly Christ- oriented, a part of which is to teach and remind the disciples of what Jesus taught in person. The Spirit, then, is never self- serving. One way he teaches us is through gifts of teachings (see text and notes on Ro 12:7 8; Eph 4:8,11). 14:2829 Losing the physical presence of Jesus through his death was a necessary condition of his spiritual return. 14:30 Satan, the prince of this world (see note on 1Jn 5:19), had no foothold in the life of Jesus and no authority over him. 15:18 See sections 2 and 5 of Truth-In-Action at the end of John. 15:18 The fruit that the heavenly gardener looks for in his people is Christlikeness (see Gal 5:22 23). In order to be productive, a branch must submit to pruning, that is, to the beneficent discipline of the Father (v.2; see Heb 12:10) and must maintain an abiding union with the vine (vv.4 5). 15:1 This seventh I am and the last self-designation in this Gospel

is repeated in v.5, describing the relationship between Jesus and his disciples. Its background is Isaiah 5:17, where Israel is compared to a vineyard under Gods loving care. But unlike Israel, Jesus is the true [real or genuine] vine. 15:2 The fruitless branch, which does not abide in the vine (v.6), is destroyed. The immediate reference was probably to Judas, but the idea applies to all pseudo- believers (see Mt 15:13). 15:711 When we abide in Christ, our prayers are effective (v.7), we glorify God in our fruitbearing (v.8), we demonstrate our discipleship (vv.810), and our joy becomes full through experiencing Christs own joy within us (v.11). 15:914 See section 1 of Truth- In- Action at the end of John. 15:15 The servant- master and son- father terminology describes the believers relationship to Christ and to the Father quite vividly. But none is quite as profound as when Jesus called his disciples friends, because it speaks of mutuality and love.

JOHN 16:13 I 1387

15:20 zJn13:16 a2Ti3:12 See WW at Rev 19:5. 15:21 bMt10:22 cJn16:3 15:22 dJn9:41; Ro1:20 15:24 eJn5:36 15:25 fPs35:19; 69:4 15:26 gJn14:16 hJn14:26 iJn14:17 j1Jn5:7

KINGDOM DYNAMICS
15:11 Completeness of Joy, CHRISTLIKENESS. Jesus points the way to joy, a divine quality of character that is possessed and given only by God. It is rooted in relationship with the Holy Spirit, not in earthly or material things. Christlike joy is seen in the description of his, for the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God (Heb 12:2). Joy is derived from the confidence that the price of dying to our will holds the inevitable certainty of eventually realizing the triumph of his. For Jesus, bringing sons and daughters into fellowship with the Father was his delight, though the cross was the means to that eventual joy (2:10). This very trait was prophesied of Messiah: After he has suffered, he will see the light of life and be satisfied (Isa 53:11). Thus, the Saviors food (that is, his fulfillment) was to do the will of God and accomplish his work (Jn 4:34).
(Mt 9:36/Isa 9:6) F.P.

WORD WEALTH 15:26 Advocate, parakletos (par- ak-lay- toss); Strongs #3875: From para, beside, and kaleo, to call, hence, called to ones side. The word signifies an intercessor, comforter, helper, advocate, counselor. In non-Biblical literature parakletos had the technical meaning of an attorney who appears in court in anothers behalf. The Holy Spirit leads believers to a greater apprehension of gospel truths. In addition to general help and guidance, he gives the strength to endure the hostility of the world system.
k for you have been with also must testify, l me from the be gin ning. m I have told you so that All this n 2 They will you will not fall away. o in fact, put you out of the syn a gogue; the time is com ing when any one who kills you will think they are of fer ing a ser vice p 3 They will do such things be to God. cause they have not known the Fa ther or q 4 I have told you this, so that when me. r that their time comes you will re mem ber I warned you a bout them. I did not tell you this from the be gin ning be cause I but now I am go ing to was with you, 5 s None of you asks me, him who sent me. t 6 Rath er, you are Where are you go ing? filled with grief be cause I have said t hese But very tru ly I tell you, it is for things. 7 your good that I am go ing away. Un less I go away, the Advocate u will not come to v you; but if I go, I will send him to you. 8 When he comes, he will prove the world to be in the wrong about sin and righ teousness and judgment: 9about sin,w be about cause peo ple do not be lieve in me; 10 x be cause I am go ing to the righteousness, Fa ther, where you can see me no lon ger; 11 and a bout judg ment, be cause the prince y now s tands con demned. of this w orld 12 I have much more to say to you, z 13 But when more than you can now bear. a comes, he will he, the Spir it of t ruth, b He will not guide you into all the truth. speak on his own; he will speak only what

16

Remember what I told you: A servant a z If they is not great er than his mas ter. persecuted me, they will persecute you a If they obeyed my teach ing, they also. They will t reat you will obey yours also. 21 b for they this way be cause of my name, c 22 If do not know the one who sent me. I had not come and spo ken to them, they would not be guilty of sin; but now they d 23 Whoever have no ex cuse for their sin. If I hates me hates my Fa ther as well. 24 had not done a mong them the w orks no e they w ould not be g uilty of one else did, sin. As it is, they have seen, and yet they But have hat ed both me and my Fa ther. 25 this is to ful fill what is writ ten in their b f Law: They hat ed me with out rea son.
20

The Work of the Holy Spirit 26 g When the Advocate comes, whom hthe I will send to you from the Fa ther i who goes out from the Fa Spirit of truth j 27 And you ther he will testify about me.
a20John

15:27 kLk24:48; 1Jn1:2; 4:14 lLk1:2 16:1 mJn15:18-27 nMt11:6 See WW at Mt 11:6. 16:2 oJn9:22 pIsa66:5; Ac26:9,10; Rev6:9 16:3 qJn15:21; 17:25; 1Jn3:1 16:4 rJn13:19 16:5 sJn7:33 tJn13:36; 14:5 16:7 u Jn14:16, 26; 15:26 vJn7:39 See WW at Jn 15:26. 16:8 See WW at Jn 1:29. See WW at Mt 5:22. 16:9 wJn15:22 16:10 xAc3:14; 7:52; 1Pe3:18 16:11 yJn12:31 16:12 zMk4:33 16:13 aJn14:17 bJn14:26

13:16 b25Psalms 35:19; 69:4

15:1825 Godless secular society is hostile toward Christ and his followers, simply because Christian standards are in opposition to the worlds system. 15:26 Another of the Christ- oriented functions of the Spirit is to witness about him. That witness will be authentic because Gods Spirit is the Spirit of truth. 15:27 In response to the antagonism of the world, believers testify concerning Christ through the power of the Spirit. 16:7 The loss of the bodily presence of Jesus will be more than compensated by the coming of the Holy Spirit. 16:811 See section 6 of Truth- In- Action at the end of John.

16:811 The ministry of the Spirit to unbelievers is that of conviction. Specifically, he uses their unbelief to prove the gravity of sin (v.9), the triumphant work of Christ to prove the availability of righteousness (v.10) and the defeat of Satan to prove the solemn certainty of judgment (v.11). 16:1215 See section 6 of Truth- In- Action at the end of John. 16:1213 Earlier, Jesus promised the apostles that the Spirit would remind them of his teachings (14:26). Now he promises them that the Spirit will guide them into further truth, which they could not bear at that time. Both promises were fulfilled in the writing of the NT. The Holy Spirit also fulfills that work in granting believers today an understanding of that truth (see 1Co 2:14 15; Eph 1:17 18).

1388 I JOHN 16:14

he hears, and he will tell you what is yet to come. 14 He will glo ri fy me be cause it is from me that he will re ceive what he will make known to you. 15 All that be longs to c That is why I said the the Fa ther is mine. Spir it will re ceive from me what he will make known to you.

16:15 cJn17:10 16:16 dJn7:33 eJn14:1824 16:17 fver16 gver5 16:20 hLk23:27 iJn20:20

The Disciples Grief Will Turn toJoy 16 Jesus went on to say, In a lit tle d you will see me no more, and then while e af ter a lit tle while you will seeme. 17 At this, some of his dis ci ples said to one an oth er, What does he mean by say ing, In a lit tle w hile you will see me no more, and then af ter a lit tle while you will f and Be see me, cause I am go ing to the g 18 Father? They kept ask ing, What does he mean by a little while? We dont un der stand what he is say ing. 19 Jesus saw that they want ed to ask him about this, so he said to them, Are you ask ing one an oth er what I meant when I said, In a lit tle while you will see me no more, and then af ter a lit tle while you will see me? 20 Very tru ly I tell h you, you will weep and mourn while the world re joic es. You will g rieve, but your i 21 grief will turn to joy. A woman giving
KINGDOM DYNAMICS 16:1415 Relaying the Ministry of Jesus, GODS POWER MINISTRY. Jesus life and character demonstrate how to minister to others as the Holy Spirit enables us: (1) Have a righteousness that goes beyond and is deeper than traditional religion (see Mt 5:1 7:29, especially 5:20). (2) Teach the things Jesus taught, in the way he taught them, always staying in tune with the Father (Jn 5:19; 6:38; 7:16; 8:28). (3) Do the things he did in the manner in which he did them. Jesus treated people with dignity (Lk 7:36 50), was motivated by compassion (Mt 9:35 38), and never did anything to selfishly draw attention to himself (8:4) or to perform based on others agendas (16:1 4). (4) Work with Jesus to see all nations (groups of people) become his followers (28:1920).
(1Co 12:1 11/Ac 9:32 35) T.H.

16:21 jIsa26:17; 1Th5:3 16:22 kver6 lver16 See WW at Rev 2:23. 16:23 mMt7:7; Jn15:16 See WW at Mt 7:7. 16:24 nJn3:29; 15:11 16:25 oMt13:34; Jn10:6 pver2 16:26 qver23, 24 16:27 rJn14:21, 23 16:28 sJn13:3 16:29 tver25 16:32 uver2, 25 vMt26:31 wJn8:16, 29

j be irth to a c b hild has pain cause her time has come; but when her baby is born she for gets the an guish be cause of her joy So that a c hild is born into the w orld. 22 k but with you: Now is your time of g rief, l and you will re I will see you again joice, and no one will take away your joy. 23In that day you will no lon ger ask me any thing. Very tru ly I tell you, my Fa ther will m give you what ev er you ask in my name. 24 Un til now you have not asked for any thing in my name. Ask and you will re n ceive, and your joy will be com plete. 25 Though I have been speak ing fig u o a time is com p when I will ratively, ing no lon ger use this kind of lan guage but In will tell you plain ly about my Fa ther. 26 q I am that day you will ask in my name. not say ing that I will ask the Fa ther on No, the Fa ther him self loves your behalf. 27 r and have you be cause you have l oved me I came be lieved that I came from God. 28 from the Fa ther and en tered the w orld; now I am leav ing the w orld and go ing s back to the Fa ther. 29 Then Jesus dis ci ples said, Now you are speak ing clear ly and with out fig ures Now we can see that you of speech. t 30 know all things and that you do not even need to have any one ask you ques tions. This makes us be lieve that you came from God. 31 Do you now be lieve? J esus re u and in fact has A time is com ing plied. 32 v each come when you will be scat tered, to your own home. You will leave me all alone. Yet I am not a lone, for my Fa ther w is withme. 33 I have told you these things, so that

WORD WEALTH
16:22 take, airo (ahee- roe); Strongs #142: To bear away, take away, carry off, lift from the ground, remove and take up. The verb is quite common in the NT and in addition to a literal use, it is used of Christs taking away sin (1:29; 1Jn 3:5), of believers putting aside negative attitudes (Eph 4:31) and taking up a cross (Mt 16:24), and of the Devils snatching away the word of God from hearers.

16:14 The Spirits ministry is not only directed to believers and to the world, but also to Christ. What the Spirit teaches he draws from and conveys in the authority of Christ, and glorifies Christ in all that he does. True ministry in the Holy Spirit never serves a private agenda. Rather, working in us and through us, he never exalts himself, but he continually glorifies Christ who glorifies the Father. 16:16 The first little while speaks of the remaining hours before the crucifixion, while the second reference is to the coming of the

Holy Spirit, which afforded a more intimate fellowship with Christ than an earthly acquaintance (see 14:18; 16:7). 16:2022 Their temporary grief at the separation caused by his death will be lost in the joy of a spiritual reunion. 16:2328 The Holy Spirit will increase their knowledge of spiritual things and will enhance their prayer life. See note on Romans 8:26. 16:24 See section 4 of Truth- In- Action at the end of John.

J O H N 1 7 : 11 I 1 3 8 9
16:33 xJn14:27 yJn15:18-21 zRo8:37; 1Jn4:4 17:1 aJn11:41 bJn12:23; 13:31,32

WORD WEALTH 16:33 trouble, thlipsis (thlip-sis); Strongs #2347: Pressure, oppression, stress, anguish, tribulation, adversity, affliction, crushing, squashing, squeezing, distress. Imagine placing your hand on a stack of loose items and manually compressing them. That is thlipsis, putting a lot of pressure on that which is free and unfettered. Thlipsis is like spiritual bench- pressing. The word is used of crushing grapes or olives in a press.
x In this world in me you may have peace. y But take you will have trouble. heart! I z the world. have overcome

over all peo ple that he might give eter nal life to all those you have c 3 Now this is eter nal life: given him. that they know you, the only true God, and J esus C hrist, whom you d 4 I have brought you glo have sent. e on e arth by finishing the work ry f 5 And now, Fa you gave me to do. ther, glo ri fy me in your pres ence g before with the glo ry I had with you h the world began.

17

Jesus Prays to Be Glorified Af ter Jesus said this, he looked to ward heaven a and prayed:
Fa ther, the hour has come. Glo ri fy your Son, that your Son may glo ri fy b 2 you. For you granted him authority KINGDOM DYNAMICS 17:126 The Miracle of Oneness, CALL TO UNITY. Unity is Christs miracle of oneness. In this chapter, we hear his prayer for the same oneness for his disciples that he has with the Father. He and the Father share the same purpose, plan and power. Christ often reminds us that he came not to do his own will but to do the Fathers will (Mk 14:36; Jn 6:38). Likewise, our unity is dependent on sharing the priority of seeking and doing the Lords will. His desire for us is to reach those who do not know him so that they, too, may become one with us and others who have accepted him as Lord of their lives (Jn 17:21). The equation of oneness is profound, and yet, very simple: One plus one plus one equals one Christ, ourselves and another equals oneness. It is Christ in our brother or sister who reaches out to the Christ in us. We are united in and through him. It is a miracle of the indwelling Christ.
(Jn 13:34/1Co 13:1 13) L.O.
a6Greek

Jesus Prays for His Disciples 6 a i to I have re vealed you those j world. whom you gave me out of the They were yours; you gave them to me and they have obeyed your word. 7 Now they know that ev ery thing you For have giv en me comes from you. 8 k I gave them the words you gave me and they ac cept ed them. They knew l with cer tain ty that I came from you, m and they be lieved that you sent me. 9 n I am not pray I pray for them. ing for the w orld, but for those you have All giv en me, for they are yours. 10 I have is y ours, and all you have is o And glo ry has come to me mine. I will re main in the through them. 11 world no lon ger, but they are s till p and I am com ing to in the world, q Holy Fa ther, pro tect them by you.
KINGDOM DYNAMICS 17:4 Ultimate Purpose of Revival, REVIVAL. To glorify God the Father on earth was Jesus express purpose. To prepare for and live in revival, it is imperative that we possess this same desire to glorify God. He will not share his glory with another (Isa 42:8); but to and through those who are consumed with a passion to know God and give all the glory to him, he will manifest the glory of his person, his power and his presence. Glorifying God is the Holy Spirits intent in revival (Jn 16:14). As churches are revived and cities transformed by the mighty workings of the Holy Spirit, all the glory will be given back to the Father.
(Lk 15:11 24/Ac 17:6) G.F.

17:2 cver6,9, 24; Da7:14; Jn6:37,39 17:3 dver8, 18,21,23,25; Jn3:17 17:4 eJn13:31 fJn4:34 See WW at 1Jn 2:5. 17:5 gPhp2:6 hJn1:2 17:6 iver26 jver2; Jn6:37, 39 17:8 kver14, 26 lJn16:27 mver3, 18,21, 23,25; Jn3:17 17:9 nLk22:32 17:10 oJn16:15 17:11 pJn13:1 qJn7:33

your name

16:33 Even in the midst of persecution there is joyful peace in the desire is to glorify the Father. To glorify him is to make him known. certainty of Christs victory. See note on Romans 8:17. Jesus would soon be manifested as the Savior of the world through his atoning death. Believers in him will know God and thus possess 17:126 This chapter, rather than Matthew 6:9 13, might more eternal life. properly be called the Lords Prayer. The prayer contains a threefold petition that he may be glorified (vv.1 5), that the apostles 17:619 Although he does not pray that his immediate disciples may be sanctified (vv.6 19) and that the church may be unified may be removed from the world, he does pray that they will be protected from the worlds evil through the Fathers name (vv.6 (vv.2026). 16). He also prays that they might be sanctified, that is, set apart 17:15 The petition of Jesus for himself is not selfish, since his for the ministry of truth (vv.17 19).

1390 I JOHN 17:12

17:11 rver2123 sJn10:30 17:12 tJn6:39 uJn6:70 17:13 vJn3:29 17:14 wJn15:19 xJn8:23 17:15 yMt5:37 17:16 zver14 17:17 aJn15:3 See WW at Jn 10:36. 17:18 bver3, 8,21,23,25 cJn20:21
21 that all of them may be one, Fa ther, just as you are in me and I am d May they also be in us so in you. that the world may be lieve that you e 22 have sent me. I have giv en them the glo ry that you gave me, that they f 23 may be one as we are one I in them and you in me so that they may be b rought to com plete uni ty. Then the world will know that you g and have h even sent me loved them as you have l ovedme. 24 Fa ther, I want t hose you have i giv en me to be with me where I am, j the glo and to see my glo ry, ry you have giv en me be cause you l oved me k be fore the cre a tion of the world. 25 Righteous Father, though the l I know world does not know you, you, and they know that you have m 26 d known sent me. I have made you n and will con to them, tin ue to make you known in or der that the love you o and have for me may be in them that I my self may be in them.

KINGDOM DYNAMICS
17:4 26 Growth in Glorifying God, GROWTH. Jesus use of glory transcends the words use as commonly expressed. Describing the glory of and his glorifying of God (Greek doxazo ), he means to make known; to make or leave a favorable impression or opinion. Jesus life clearly did that: he glorified the Father, displaying on earth the splendor of a wondrously favorable impression of the Father. When humankind saw Jesus, we saw the Father (14:9). But further, Jesus explains how he glorified God: by finishing the work the Father gave him to do. To glorify God, then, is to complete an assignment to do those things he has called, chosen, appointed and anointed us to do.
(1Ti 3:16/1Pe 5:8) K.U.
a your name, the name the pow er of you gave me, so that they may be r as we are one. s 12 While I was one with them, I pro tect ed them and kept b that name you gave them safe by t ex cept the me. None has been lost u so that one doomed to destruction Scripture would be fulfilled. 13 I am com ing to you now, but I say these t hings w hile I am s till in the world, so that they may have the v with in them. full mea sure of my joy 14 I have giv en them your word and w for they the world has hat ed them, are not of the world any more than x 15 My prayer is I am of the world. not that you take them out of the world but that you pro tect them y 16 They are not of from the evil one. z the world, even as I am not of it. 17 c the Sanctify them by truth; your a 18 As you sent me into word is t ruth. b I have sent them into the the world, c 19 For them I sanc ti fy my self, world. that they too may be tru ly sanc ti fied.

18
17:21 dJn10:38 ever3, 8,18,23, 25; Jn3:17 17:22 fJn14:20 17:23 gJn3:17 hJn16:27 17:24 iJn12:26 jJn1:14 kver5; Mt25:34 17:25 lJn15:21; 16:3 mver3, 8,18, 21,23; Jn3:17; 7:29; 16:27 17:26 nver6 oJn15:9 18:1 p2Sa15:23 qver26 rMt26:36 18:2 sLk21:37; 22:39 18:3 tAc1:16 uver12 18:4 vJn6:64; 13:1,11 wver7 18:7 xver4

Jesus Prays for All Believers 20 My prayer is not for them alone. I pray also for those who will be lieve in me through their mes sage,
a11Or

Jesus Arrested When he had fin ished pray ing, Jesus left with his dis ci ples and crossed the Kidron Valley. p On the oth er q and he and his side there was a gar den, disciples went intoit. r 2 Now Ju das, who be trayed him, knew the place, be cause Jesus had of ten met there with his disciples. s 3 So Ju das came t a de to the gar den, guid ing tach ment of sol diers and some of fi cials from the c hief priests and the Pharisees. u They were car rying torches, lanterns and weapons. 4 Jesus, know ing all that was go ing to v went out and hap pen to him, asked them, w Who is it you want? 5 Jesus of Nazareth, they replied. I am he, Jesus said. (And Ju das the trai tor was stand ing there with them.) 6 When Jesus said, I am he, they drew back and fell to the ground. 7 Again he a sked them, Who is it you x want? Jesus of Naz a reth, they said. 8Jesus answered, I told you that I am he. If you are look ing for me, then let

Father, keep them faithful to b12Or kept them faithful to c17Or them to live in accordance with d26Greek your name

17:2026 In his final petition Jesus prays for the unity of all believers of subsequent generations. The oneness he requests is not an organizational but a spiritual unity, which, will be visibly manifested in the life of the church and will bear witness to the divine mission of Christ. The churchs unity will reach its consummation in heaven (vv.2426).

winter, runs along the eastern side of Jerusalem, past the Garden of Gethsemane and the Mount of Olives. One coming from Jerusalem had to cross the Kidron to reach Gethsemane. 18:5 6 I am he: On the surface these words simply identified Jesus in terms of his Galilean hometown. Just as the other I am sayings in John, however, this one also revealed Jesus as God. This 17:2023 See section 1 of Truth- In- Action at the end of John. explains the impact of his words on the troops, who are involuntarily smitten by this momentary unleashing of his inherent 18:1 The Kidron Valley, often dry in summer but rain-swollen in power as God.

JOHN 18:35 I 1391

hese men go. 9 This happened so that the t words he had spo ken w ould be ful filled: I a y have not lost one of t hose you gave me. 10 Then Si mon Pe ter, who had a sword, drew it and s truck the high priests ser vant, cut ting off his r ight ear. (The ser vants name was Mal chus.) 11Jesus commanded Peter, Put your z sword away! Shall I not d rink the cup the Fa ther has giv enme? 12 Then the de tach ment of sol diers with its commander and the Jewish officials a arrested Jesus. They bound him 13and brought him first to An nas, who was the father-in-law of Caiaphas, b the high priest that year. 14 Ca ia phas was the one who had ad vised the Jew ish lead ers that it would be good if one man died for the people. c

18:9 yJn17:12 18:11 zMt20:22 18:12 aver3 18:13 bver24; Mt26:3 18:14 cJn11:4951 18:15 dMt26:3 eMt26:58; Mk14:54; Lk22:54 18:17 fver25 18:18 gJn21:9 hMk14:54, 67 18:20 iMt4:23 jMt26:55 kJn7:26 See WW at Ac 4:31. 18:22 lver3 mMt16:21; Jn19:3

n 24 me? Then An nas sent him bound to Caiaphas o the high priest.

Peters Second and Third Denials 25 M eanw hile, Sim on Pet er was s till standing there warming himself. p So they asked him, You a rent one of his dis ci ples too, are you? q He de nied it, say ing, I am not. 26 One of the high priests ser vants, a rel a tive of the man whose ear Pe ter had r chal cut off, lenged him, Didnt I see you s 27 Again Peter with him in the gar den? de nied it, and at that mo ment a roost er t be gan to crow. Jesus Before Pilate 28 Then the Jew ish lead ers took Jesus from Ca ia phas to the pal ace of the Ro man governor. u By now it was ear ly morn ing, and to avoid ceremonial uncleanness they v be did not en ter the pal ace, cause they w want ed to be able to eat the Pass over. 29 So Pi late came out to them and a sked, What charg es are you bring ing against this man? 30 If he were not a crim in al, they re plied, we would not have handed him over to you. 31 Pi late said, Take him your selves and judge him by your own law. But we have no right to ex e cute any one, they objected. 32 This took p lace to ful fill what Jesus had said a bout the kind x of d eath he was go ing to die. 33 Pi late then went back in side the pal y sum ace, moned J esus and a sked him, z Are you the king of the Jews? 34 Is that your own idea, Jesus asked, or did oth ers talk to you a boutme? 35 Am I a Jew? Pi late re plied. Your own peo ple and c hief priests hand ed you over to me. What is it you have done?
WORD WEALTH 18:31 judge, krino (kree-no); Strongs #2919: Compare criterion and critic. To separate, decide, examine, question, select, choose, resolve, make an opinion, determine, decide favorably or unfavorably, pronounce judgment.

Peters First Denial 15 S im on Pet er and ano the r disc ip le were fol low ing J esus. Be cause this dis d he ci ple was known to the high priest, went with Jesus into the high priests courtyard, e 16 but Pe ter had to wait out side at the door. The oth er dis ci ple, who was known to the high priest, came back, spoke to the ser vant girl on duty t here and brought Peterin. 17 You a rent one of this mans dis ci ples too, are you? she asked Pe ter. f He re plied, I am not. 18 It was cold, and the ser vants and of g they had made fi cials stood a round a fire to keep warm. Pe ter also was stand ing h with them, warm ing him self. The High Priest Questions J esus 19 Mean while, the high p riest ques tioned Jesus a bout his dis ci ples and his teach ing. 20 I have spo ken open ly to the world, Jesus replied. I al ways t aught in syn a i or at the tem j gogues ple, where all the Jews come to geth er. I said noth ing in se k 21 cret. Why ques tion me? Ask t hose who heard me. Sure ly they know what I said. 22 When Jesus said this, one of the of fi l near m Is cials by s lapped him in the face. this the way you an swer the high priest? he demanded. 23 If I said some thing wrong, J esus re plied, tes ti fy as to what is wrong. But if I spoke the truth, why did you strike
a9John

18:23 nMt5:39; Ac23:25 18:24 over13; Mt26:3 18:25 pver18 qver17 18:26 rver10 sver1 18:27 tJn13:38 18:28 uMt27:2; Mk15:1; Lk23:1 vver33; Jn19:9 wJn11:55 18:30 See WW at Lk 23:25. 18:32 xMt20:19; 26:2; Jn3:14; 8:28; 12:32,33 18:33 yver28, 29; Jn19:9 zLk23:3; Mt2:2

6:39

18:13 Although Caiaphas was high priest at the time of the arrest of Jesus, Annas, the ex- high priest, exercised greater influence and authority. 18:15 The other disciple has traditionally been identified as John, the writer of this Gospel, who preferred not to divulge his name (see 13:23; 19:25 27). 18:19 In a trial it was illegal for the accused to be interrogated, lest he incriminate himself. Guilt must be established by witnesses.

18:22 The Jews again violated their own law in striking Jesus. 18:28 The Praetorium was the residence of the Roman procurator, in this case, Pilate. During the main Jewish festivals, the Roman governor would reside in Jerusalem in order to forestall any possible uprising. While plotting murder, the religious authorities were careful not to defile themselves ceremonially. 18:32 If the Jews had been allowed to carry out the death penalty, Jesus would have been stoned.

1392 I JOHN 18:36

36Jesus said, My kingdom a is not of this world. If it were, my ser vants would fight to pre vent my ar rest by the Jew ish b But now my king dom is from leaders. c another place.

18:36 aMt3:2 bMt26:53 cLk17:21; Jn6:15

WORD WEALTH 18:36 world, kosmos (kos-moss); Strongs #2889: Compare cosmic, cosmogony, cosmopolitan. Originally, kosmos was orderly arrangement, decor, adorning, beauty, symmetry and the regularity of the world order. Kosmos later focused on the Earth (contrasted with heaven) and the secular world. Often in the NT the word describes a world system alienated from and opposed to God, lying in the power of the Evil One.

37 You are a king, then! said Pi late. Jesus answered, You say that I am a king. In fact, the rea son I was born and came into the w orld is to tes ti fy to the d Ev ery one on the side of truth lis truth. e tens tome. 38 What is truth? re tort ed Pi late. With this he went out again to the Jews gath ered t here and said, I find no ba sis for a But it is your cus charge against him. f 39 tom for me to re lease to you one pris on er at the time of the Pass over. Do you want me to re lease the king of the Jews? 40 They shout ed back, No, not him! Give us Bar ab bas! Now Bar ab bas had g tak en part in an up ris ing.

19

KINGDOM DYNAMICS 18:36 Johns Writings, TERMINOLOGY OF THE KINGDOM. John is the only Gospel writer who records these words of Jesus: My kingdom is not of this world. Near the end of the first century, when John was writing his Gospel, Christians were often assailed with the accusation that their goals were not spiritual, but political. The Roman Empire was being filled with reborn citizens of a heavenly kingdom, but their kingdom of God terminology could be misunderstood. Thus, John adopts the phrase eternal life, as much to show the new quality of life Jesus Christ has brought as to describe its quantity. The idea of eternal life describes a divine dimension of life available to mankind, as well as a destined duration of everlasting endlessness. The words eternal life occur 15 times in Johns writings, the kingdom of God only 6. Some have thought Johns relatively infrequent use of kingdom of God suggested this message application was confined only to the time of Jesus ministry and the birth of the church age. Notwithstanding the fact that the birth of the church did introduce a new era in human history, the message of the good news of God was not changed. For example, see the thrust of its being taught/preached throughout Acts (20:25; 28:23,3031).
(Mt 19:2324/Col 1:2728) J.W.H.

18:37 dJn3:32 eJn8:47; 1Jn4:6 18:38 fLk23:4; Jn19:4,6 18:40 gAc3:14 19:1 hDt25:3; Isa50:6; 53:5; Mt27:26 19:3 iMt27:29 jJn18:22 19:4 kJn18:38 lver6; Lk23:4 19:5 mver2 19:6 nAc3:13 over4; Lk23:4 19:7 pLev24:16 qMt26:63-66; Jn5:18; 10:33 19:9 rJn18:33 sMk14:61 19:11 tRo13:1 uJn18:28-30; Ac3:13

Jesus Sentenced to Be Crucified Then Pi late took Jesus and had him The sol diers twist ed to flogged. h 2 geth er a crown of thorns and put it on his head. They c lothed him in a pur ple robe 3 and went up to him again and again, i And they say ing, Hail, king of the Jews! j slapped him in the face. 4 Once more Pi late came out and said to the Jews gath ered there, Look, I am k to you to let you know bring ing him out that I find no ba sis for a charge against l 5 When J esus came out wear ing the him. m Pi crown of thorns and the pur ple robe, late said to them, Here is the man! 6 As soon as the chief priests and their officials saw him, they shouted, Crucify! Crucify! But Pi late an swered, You take him and sis for crucify him. n As for me, I find no ba o a charge a gainst him. 7 The Jew ish lead ers in sist ed, We have a law, and ac cord ing to that law he must p be cause he claimed to be the Son of die, q God. 8 When Pi late heard this, he was even and he went back in side the more afraid, 9 palace. r Where do you come from? he asked J esus, but J esus gave him no an s 10 Do you refuse to s peak to me? swer. Pi late said. Dont you re al ize I have pow er ei ther to free you or to cru ci fy you? 11Jesus answered, You would have no pow er over me if it were not giv en to you t There fore the one who hand from above. u is guilty of a great er ed me over to you sin. 12 From then on, Pi late tried to set J esus

18:3338 The dialogue between Pilate and Jesus clarifies the true nature of the Lords kingship and emphasizes its abiding relevance. 18:36 See section 1 of Truth- In- Action at the end of John. 19:5 Here is the Man was not meant as a title of honor but was a mingling of pity and scorn. Pilate regarded the claims of Jesus as more fit for ridicule than for serious legal action.

19:6 Crucifixion was the most hideous Roman method of execution, reserved only for slaves and criminals. The victim generally was nailed or tied to a crossbeam which was then mounted to an upright wooden pole. Crucifixion was despised and therefore not practiced by the Jews. Their disgust with this form of punishment is evident in Deuteronomy 21:23: Anyone who is hung on a pole is under Gods curse.

JOHN 19:37 I 1393

free, but the Jewish leaders kept shout ing, If you let this man go, you are no friend of Cae sar. Any one who claims to v opposes Caesar. be a king 13 When Pi late h eard this, he b rought Jesus out and sat down on the judges w at a p seat lace k nown as the S tone Pave ment (which in Aramaic x is Gabbatha). 14 y of the It was the day of Prep a ra tion z Pass over; it was about noon. a Pi Here is your king, late said to the Jews. 15 But they shout ed, Take him away! Take him away! Cru ci fy him! Shall I cru ci fy your king? Pi late asked. We have no king but Cae sar, the chief priests answered. 16 Fi nal ly Pi late hand ed him over to b them to be cru ci fied.

19:12 vLk23:2 See WW at Jn 11:11. 19:13 wMt27:19 xJn5:2 See WW at Mt 27:19. 19:14 yMt27:62 zMk15:25 aver19, 21 19:16 bMt27:26; Mk15:15; Lk23:25 19:17 cGe22:6; Lk14:27; 23:26 dLk23:33 eJn5:2 19:18 fLk23:32 19:19 gMk1:24 hver14, 21 19:20 iHeb13:12 See WW at Mk 13:14. 19:21 jver14

This hap pened that the scrip ture might be fulfilled k that said, They divided my clothes among them a l and cast lots for my garment. So this is what the sol diers did. 25 m of J Near the cross esus stood his mother, n his moth ers sis ter, Mary the wife o 26When of Clo pas, and Mary Mag da lene. p Jesus saw his moth er there, and the dis q stand ci ple whom he loved ing near by, he b here is your son, said to her, Woman, 27 and to the dis ci ple, Here is your moth er. From that time on, this dis ci ple took her into his home.

The Crucifixion of Jesus So the sol diers took c harge of J esus. 17 Carrying his own cross, c he went out to d (which in Aramaic e the place of the Skull is called Golgotha). 18 There they crucified fone on him, and with him two oth ers each side and Jesus in the mid dle. 19 Pi late had a no tice pre pared and fas tened to the c ross. It read: J ESUS OF NAZg THE KING OF THE JEWS. h 20Many of AR ETH, the Jews read this sign, for the p lace where J esus was cru ci fied was near the i and the sign was writ city, ten in Ar a ma ic, Lat in and Greek. 21 The chief priests of the Jews pro test ed to Pi late, Do not write The King of the Jews, but that this man j claimed to be king of the Jews. 22 Pi late an swered, What I have writ ten, I have writ ten. 23 W hen the sold iers cruc if ied J esus, they took his clothes, di vid ing them into four s hares, one for each of them, with the undergarment remaining. This gar ment was seam less, wo ven in one piece from top to bot tom. 24 Lets not tear it, they said to one an oth er. Lets de cide by lot who will getit.
a24Psalm22:18 b26

19:24 kver28, 36,37; Mt1:22 Ps22:18 19:25 mMt27:55, 56; Mk15:40, 41; Lk23:49 nMt12:46 oLk24:18 19:26 pMt12:46 qJn13:23 19:28 rver30; Jn13:1 sver24, 36,37 19:29 tPs69:21 19:30 uLk12:50; Jn17:4 19:31 vver14, 42 wDt21:23; Jos8:29; 10:26,27 19:32 xver18 19:34 yZec12:10 z1Jn5:6, 8 19:35 aLk24:48 bJn15:27; 21:24 19:36 cver24, 28,37; Mt1:22 dEx12:46; Nu9:12; Ps34:20 See WW at Ro 16:20.
l

The Death of Jesus 28 Later, knowing that everything had r and so that Scrip now been fin ished, s ture would be ful filled, Jesus said, I t was am thirsty. 29 A jar of wine vin egar there, so they soaked a sponge in it, put the sponge on a s talk of the hys sop plant, and lift ed it to Jesus lips. 30 When he had re ceived the d rink, J esus said, It is fin u With that, he ished. bowed his head and gave up his spir it. 31 v Now it was the day of Prep a ra tion, and the next day was to be a spe cial Sab bath. Be cause the Jew ish lead ers did w not want the bod ies left on the cross es dur ing the Sab bath, they asked Pi late to have the legs bro ken and the bod ies tak en down. 32 The sol diers there fore came and broke the legs of the f irst man who had been cru ci fied with J esus, and then t hose x 33 of the oth er. But when they came to Jesus and found that he was al ready dead, they did not break his legs. 34 Instead, one y of the sol diers pierced Jesus side with a spear, bring ing a sud den flow of b lood a has and water. z 35 The man who saw it given testimony, and his testimony is b He true. knows that he tells the truth, and he tes ti fies so that you also may be lieve. 36 These things hap pened so that the scripture would be fulfilled: c Not one d 37and, as of his b ones will be broken, c

The Greek for Woman does not denote any disrespect. c36 Exodus12:46; Num. 9:12; Psalm 34:20 d37Zech.12:10

19:13 The Stone Pavement, also called Gabbatha (an elevated place), was a raised platform upon which Pilate sat in judgment. Archaeologists identify it with an excavated Roman pavement that formed the courtyard of the Tower of Antonia. 19:14 Day of Preparation was the day immediately prior to a particular festival, the Passover in this case. Since all religious festivals began on the Sabbath, the day of Preparation was Friday. 19:17 The victim was forced to carry only the crossbeam to the place of execution. 19:1922 It was customary to place the charge for crucifixion over the victims cross. One would suspect a charge of sedition. Pilates bitter irony achieved a measure of revenge against those who had entrapped him into a condemnation of Jesus.

19:2527 To the very last, Jesus earthly life demonstrated the priority he placed on love and concern in relationships. 19:30 It is finished: The Greek tense indicates that the work of redemption has been completed once for all and its results are abiding continuously. 19:3133 Jewish law dictated that the bodies of executed criminals be removed from sight before sunset (Dt 21:23). When the legs were broken, the victims could no longer ease the strain on their arms and chests, causing a greater constriction in their chests, which hastened death. 19:3437 Whether or not the blood and water may be joint symbols of redemption and evidences of the humanity of Jesus (see 1Jn 5:6 8), John sees the piercing of Jesus side as a fulfillment of prophecy.

1394 I JOHN 19:38

19:37 eZec12:10; Rev1:7 See WW at Ac 4:12. 19:39 fJn3:1; 7:50 19:40 gLk24:12; Jn11:44; 20:5, 7 hMt26:12 19:41 See WW at 2Co 5:17. 19:42 iver14, 31 jver20,41

WORD WEALTH 19:35 testimony, marturia (mar-too- ree- ah); Strongs #3141: Compare martyr. Witness, historical attestation, evidence, judicial or general certification. The word describes a testimony based on what one has seen, heard or knows. The English word martyr comes from the Greek root, with the implication that a witness is willing to die for his belief.
an oth er

20

scrip ture says, They will look d e on the one they have pierced.

The Burial of Jesus 38 Later, Joseph of Arimathea asked Pi late for the body of Jesus. Now Jo seph was a dis ci ple of J esus, but se cret ly be cause he f eared the Jew ish lead ers. With Pi lates per mis sion, he came and took the body away. 39 He was accompanied by li er had vis Nicodemus, f the man who ear ited Jesus at night. Nicodemus brought a mix ture of m yrrh and al oes, a bout sev en Tak ing Jesus body, the ty-five pounds. a 40 two of them wrapped it, with the spic g This was in ac cor es, in s trips of lin en. h 41At dance with Jew ish buri al cus toms. the place where Jesus was crucified, there was a gar den, and in the gar den a new tomb, in which no one had ever been laid. 42 Be cause it was the Jew ish day of Prep j since the tomb was near by, aration i and they laid J esus there.
a39Or

20:1 kver18; Jn19:25 lMt27:60, 66 See WW at Jn 12:46. 20:2 mJn13:23 nver13 See WW at Jn 21:15. 20:3 oLk24:12 20:5 pver11 qJn19:40 20:6 See WW at Jn 20:14. 20:7 rJn11:44 20:8 sver4 20:9 tMt22:29; Jn2:22 uLk24:26, 46 See WW at Jn 5:39. 20:11 vver5 20:12 wMt28:2, 3; Mk16:5; Lk24:4; Ac5:19 See WW at Mt 4:11.

The Empty Tomb Early on the first day of the week, while it was still dark, Mary Mag dalene k went to the tomb and saw that the stone had been re moved from the en l 2 So she came run ning to Si mon trance. Pe ter and the oth er dis ci ple, the one Jesus loved, m and said, They have tak en the Lord out of the tomb, and we dont know n where they have put him! 3 So Pe ter and the oth er dis ci ple start ed o 4 Both were run ning, but the for the tomb. other disciple outran Peter and reached He bent over and looked the tomb first. 5 p at the q ly strips of lin en ing there but in Then Si mon Pe ter came did not go in. 6 along be hind him and went straight into strips of lin en ly ing the tomb. He saw the as well as the cloth that had been there, 7 cloth wrapped around Jesus head. r The was still ly ing in its p lace, sep a rate from the linen. 8 Finally the other disciple, who s also went in had reached the tomb first, (They still did side. He saw and be lieved. 9 Jesus not understand from Scripture t that u 10Then the had to rise from the dead.) dis ci ples went back to w here they were staying. Jesus Appears to Mary Magdalene 11 Now Mary stood out side the tomb cry ing. As she wept, she bent over to v 12 and saw two an look into the tomb w seated where Jesus body gels in w hite, had been, one at the head and the oth er at the foot.

about 34kilograms

THE DEATH OF JESUS (19:42)

The world viewed Jesus death as a scandal and as foolishness (1Co 1:1825). The church understood his death as fulfillment of Old Testament prophecy. Aspect of Jesus Death In obedience to his Father (18:11) Announced by himself (18:32; see 3:14) In the place of his people (18:14) With evildoers (19:18) In innocence (19:6) Crucified (19:18) Buried in a rich mans tomb (19:3842) Old Testament Reference Psalm 40:8 Numbers 21:89 Isaiah 53:46 Isaiah 53:12 Isaiah 53:9 Psalm 22:16 Isaiah 53:9

19:3839 Both Joseph of Arimathea and Nicodemus were ranged, but still retained the shape they had when they covered the members of the Sanhedrin and had apparently become covert body, the upper layer having fallen on the lower from the weight disciples of Jesus. of the spices, and the head wrapping separated from the rest by the length of the neck. Apparently the body had simply passed 20:1 10 The first day of the week: The resurrection distin- through the burial shroud. guishes Christianity from all other religions. In commemoration and celebration of this event, Christians gather on Sunday to worship 20:2 The other disciple was John, the writer of this Gospel. the resurrected Lord. The graveclothes were not unwound or disar- 20:12 See note on Luke 24:4.

JOHN 20:26 I 1395

They a sked her, Wom an, why are you crying? x They have tak en my Lord away, she said, and I dont know where they have y 14 At this, she turned around put him. and saw Jesus standing there, z but she did a not re al ize that it was Jesus. 15 He a sked her, Wom an, why are you b Who is it you are look ing for? crying? Think ing he was the gar den er, she said, Sir, if you have car ried him away, tell me where you have put him, and I will get him. 16 Jesus said to her, Mary. She turned to ward him and c ried out eans in Aramaic, c Rabboni! d (which m Teacher). 17Jesus said, Do not hold on to me, for I have not yet as cend ed to the Fa ther. Go e and tell them, I in stead to my broth ers f and your Fa am as cend ing to my Fa ther ther, to my God and your God. 18 Mary Magdalene g went to the dis ciples h with the news: I have seen the Lord! And she told them that he had said these t hings to her.
13

20:13 xver15 yver2 20:14 zMt28:9; Mk16:9 aLk24:16; Jn21:4 20:15 bver13 20:16 cJn5:2 dMt23:7 20:17 eMt28:10 fJn7:33 20:18 gver1 hLk24:10, 22,23 20:19 iJn7:13 jJn14:27 kver21, 26; Lk24:3639 See WW at 1Jn 4:18. 20:20 lLk24:39, 40; Jn19:34 mJn16:20, 22 See WW at Mt 10:1. 20:21 nver19 oJn3:17 pMt28:19; Jn17:18 20:22 qJn7:39; Ac2:38; 8:15-17; 19:2; Gal3:2 See WW at Ac 7:33.

WORD WEALTH 20:21 sent, apostello (ap-os-tel-low); Strongs #649: Compare apostolic. To commission, set apart for a special service, send a message by someone, send out with a mission to fulfill, equip and dispatch one with the full backing and authority of the sender.
23

If you for give any ones sins, their sins are for giv en; if you do not for give them, r they are not for giv en.

Jesus Appears to Thomas 24 Now Thomas s (also known as Did y a mus ), one of the Twelve, was not with the dis ci ples when J esus came. 25So the oth er dis ci ples told him, We have seen the Lord! But he said to them, Un less I see the nail marks in his hands and put my fin ger where the nails were, and put my hand t I will not be u into his side, lieve. 26 A week lat er his dis ci ples were in the
KINGDOM DYNAMICS 20:22 The Holy Spirit and the New Birth, HOLY SPIRIT FULLNESS. Jesus words Receive the Holy Spirit help to set in context two different works of the Holy Spirit in a believers life. First, here on Easter night, the disciples do, in fact, receive the Holy Spirit as the Spirit who gives life (Ro 8:2). Jesus word is direct and unequivocal: Receive; and in doing so, the disciples are born again (Jn 3:3) by the Holy Spirits regenerating work in them (Ro 8:11 17). This passage parallels the breath of the Father on Adam in the first creation, as Jesus breathes on them and the new creation is begun (2Co 5:17). Second, however, on Pentecost the work of Gods Spirit as the Spirit of power (Isa 11:2, might) is to enable Jesus disciples for ministry witness and service to fulfill their mission to the world.
(Lk 24:49/Ac 1:5 8) S.G.B.

Jesus Appears to His Disciples 19 On the eve ning of that f irst day of the week, when the dis ci ples were to geth er, with the d oors l ocked for fear of the Jew Jesus came and s tood a mong ish leaders, i j be with you! k them and said, Peace 20 Af ter he said this, he s howed them his l The disciples were over hands and side. m when they saw the Lord. joyed 21 n Again J esus said, Peace be with you! o I am send ing As the Fa ther has sent me, p 22 And with that he breathed on you. q them and said, Receive the Holy Spirit.
WORD WEALTH 20:14 saw, theoreo (theh-oh-reh-oh); Strongs #2334: Compare theater, theory, theoretical. To behold, view attentively, perceive, look with a prolonged and continuous gaze. Theoreo conveys looking with a purpose, with interest and with close scrutiny.
a24

20:23 rMt16:19; 18:18 20:24 sJn11:16 20:25 tver20 uMk16:11

Thomas (Aramaic) and Didymus (Greek) both mean twin.

20:17 18 Do not hold on to me reinforces the now changed condition that is to exist between Master and disciple, a condition which Jesus tells Mary will be fully inaugurated with the ascension. There is no justification for the carnal presumption asserted by sinful minds that some amorous feelings existed between Mary Magdalene and Jesus. There is neither any evidence that she had been a prostitute (only that she had experienced a great deliverance, Luke 8:2), nor that her age was even approximate to Jesus age. Her companying with a group of older women argues otherwise, John 19:25.

20:20 The appearance of the risen Christ dispelled the fears of the disciples. They were convinced that he was the same Jesus who had been crucified a few days earlier, as the scars in his hands and side showed. 20:2123 The commissioning of the disciples to the mission of Christ is what made them apostles, or sent-forth ones. The empowerment for such mission comes through the Holy Spirit, poured out upon all believers at Pentecost. See note on 3:32 36. 20:22 Breathed: The allusion to Genesis 2:7 is unmistakable. Now Jesus breathed life into his own. Some interpret the state20:19 Closed doors were not a barrier to the risen Lord (see v.26). ment Receive the Holy Spirit as symbolic and as anticipating

1396 I JOHN 20:27

ouse h again, and Thom as was with them. Though the doors were locked, Jesus came v and s tood among them and said, Peace w 27 Then he said to Thom be with you! as, Put your fin ger here; see my hands. Reach out your hand and put it into my x side. Stop doubt ing and be lieve. 28 Thom as said to him, My Lord and my God! 29 Then Jesus told him, Because you y have seen me, you have be l ieved; blessed are those who have not seen and z yet have be lieved.

The Purpose of JohnsGospel 30Jesus performed many other signs a in the pres ence of his dis ci ples, w hich are b 31 But these not re cord ed in this book. a c that are writ ten that you may be lieve d si ah, the Son of God, Jesus is the Mes and that by be liev ing you may have life e in his name.

20:26 vJn14:27 wver21 20:27 xver25; Lk24:40 20:29 yJn3:15 z1Pe1:8 See WW at Mt 5:3. 20:30 aJn2:11 bJn21:25 See WW at Rev 16:14. 20:31 cJn3:15; 19:35 dMt4:3 eMt25:46 See WW at 2Ti 4:1. 21:1 fJn20:19, 26 gJn6:1 21:2 hJn11:16 iJn1:45 jJn2:1 kMt4:21 21:3 lLk5:5 21:4 mLk24:16; Jn20:14 21:6 nLk5:47 21:7 oJn13:23

the water. 8 The other disciples followed in the boat, tow ing the net full of fish, for they were not far from s hore, about a When they land ed, they hundred yards. d 9 p of burn ing coals there with saw a fire q and some bread. fish on it, 10 Jesus said to them, Bring some of the fish you have just caught. 11So Si mon Pe ter climbed back into the boat and dragged the net ashore. It was full of large fish, 153, but even with so many the net Jesus said to them, Come was not torn. 12 and have break fast. None of the dis ci ples dared ask him, Who are you? They Jesus came, took knew it was the Lord. 13 the bread and gave it to them, and did the r 14 This was now the same with the fish. s third time Jesus ap peared to his dis ci ples af ter he was r aised from the dead.

21

Jesus and the Miraculous Catch ofFish Afterward Jesus appeared again to i his disciples, f by the Sea of Gal b g It hap pened this way: 2 Simon Peter, lee. c), Na nown as Did y mus Thomas h (also k j the sons i lee, thanael i from Cana in Gal er dis ci ples were of Zebedee, k and two oth Im go ing out to fish, Si mon together. 3 Pe ter told them, and they said, Well go with you. So they went out and got into the boat, but that night they caught noth l ing. 4 Ear ly in the morn ing, J esus s tood on the shore, but the dis ci ples did not re al ize m that it was J esus. 5 He c alled out to them, Friends, havent you any fish? No, they an swered. 6He said, Throw your net on the r ight side of the boat and you will find some. When they did, they were un able to haul the net in be cause of the large num ber n of fish. o 7 Then the dis ci ple whom Jesus l oved said to Pe ter, It is the Lord! As soon as Si mon Pe ter heard him say, It is the Lord, he w rapped his out er gar ment a round him (for he had tak en it off) and jumped into
a31Or

Jesus Reinstates Peter 15 When they had fin ished eat ing, J esus said to Si mon Pe ter, Si mon son of John, do you love me more than these? Yes, Lord, he said, you know that I t love you. u Jesus said, Feed my lambs. 16 Again Jesus said, Si mon son of John, do you loveme? He an swered, Yes, Lord, you know that I love you. v Jesus said, Take care of my sheep. 17 The third time he said to him, Simon son of John, do you loveme? Pe ter was hurt be cause J esus a sked him w He the t hird time, Do you love me?
WORD WEALTH 21:15 love, phileo (fill- eh-oh); Strongs #5368: Compare philharmonic, philosophy, philology. To be fond of, care for affectionately, cherish, take pleasure in, have personal attachment for. Jesus asked Peter twice if he had agape love. Peter answered with phileo, which at that moment was all he had to give. Later, when the Holy Spirit imparted to him the fuller understanding of agape love, Peter used the agape/agapao words nine times in his writings.

21:9 pJn18:18 qver10, 13 21:13 rver9 21:14 sJn20:19, 26 21:15 tMt26:33, 35; Jn13:37 uLk12:32 See WW at Rev 6:1. 21:16 vMt2:6; Ac20:28; 1Pe5:2,3 21:17 wJn13:38

may continue to believe b1Greek Tiberias c2 Thomas (Aramaic) and Didymus (Greek) both mean twin. d8Or about 90meters

20:3031 John states both his method and his purpose in writing. 21:114 The appearances of the risen Christ in chapter 20 took place in the vicinity of Jerusalem. But this one was in Galilee, where the disciples had returned to their secular occupation as fishermen. The miraculous catch of fish and breakfast with their Master convinced them of who he was, and yet left them too awed to spoil 20:23 The disciples are to preach both the way of salvation and with words the wonder of his presence and actions. the way of damnation explaining how sinners can be forgiven and 21:1519 After his threefold denial of Jesus, Peter needed special the danger of rejecting the gospel. Whether or not the hearers sins attention. In his reply to Jesus threefold question Do you love me? are forgiven depends on their acceptance or rejection of Christ. Peter uses a less emphatic word, not daring to claim a complete Pentecost. Others understand the Greek to denote immediacy in the sense of receive right now, and view the day of the Lords resurrection as marking the transition from the terms of the Old Covenant to those of the New Covenant. The old creation began with the breath of God; now the new creation begins with the breath of God the Son.

JOHN 21:25 I 1397

x you things; said, Lord, you know all know that I love you. y 18 Jesus said, Feed my sheep. Very tru ly I tell you, when you were youn ger you dressed your self and went w here you want ed; but when you are old you will stretch out your hands, and some one else will d ress you and lead you w here you do not want to go. 19 Jesus said this to z by in di cate the kind of d eath which Pe ter would glorify God. a Then he said to him, Followme! 20 Pe ter turned and saw that the dis ci ple whom Jesus loved b was fol low ing them. (This was the one who had l eaned back against Jesus at the sup per and had said, c Lord, who is go ing to be tray you?)

21:17 xJn16:30 yver16 See WW at Jn 6:68. 21:19 zJn12:33; 18:32 a2Pe1:14 21:20 bver7; Jn13:23 cJn13:25 21:22 dMt16:27; 1Co4:5; Rev2:25 ever19 21:23 fAc1:16 21:24 gJn15:27 hJn19:35 See WW at Ac 26:22. See WW at Jn 19:35. 21:25 iJn20:30 See WW at Jn 18:36.

When Pe ter saw him, he a sked, Lord, what about him? 22Jesus answered, If I want him to re d what is that to main alive un til I re turn, e 23 Because of you? You must fol low me. this, the ru mor s pread a mong the be liev f that this dis ci ple w ould not die. But ers Jesus did not say that he would not die; he only said, If I want him to re main alive un til I re turn, what is that to you? 24 This is the dis ci ple who testifies to wrote them down. these things g and who We know that his testimony is true. h 25 i Jesus did many oth er things as well. If ev ery one of them were writ ten down, I sup pose that even the whole world would not have room for the books that would be written.
21

devotion. In the third form of the question, Jesus uses the same word for love that Peter had used, inquiring if Peter even had the affection that he claimed. Peter can only appeal to the Lords divine knowledge as proof of his sincerity. The ultimate call for Peter to follow his Master epitomizes the Lords threefold commission for

him to be a shepherd to the sheep. 21:2023 The emphasis does not rest on the rather mysterious reference to the fate of the beloved disciple but on the individualization of the call to discipleship. The specifics may vary from one individual to another, but the demand for obedience is the same.

TRUTH IN ACTION
THROUGH JOH N

Letting the Life of the Holy Spirit Bring Faiths Works Alive in You!

TRUTH

ACTION
TEXT
7:24 12:32 15:914 17:2023 18:36

JOHN TEACHES

JOHN INVITES
Judge spiritual things by spiritual standards, not by appearance. Exalt Jesus in your life and service to draw men to him. Recognize that love obeys Jesus and lays down its life for others. Commit yourself to the unity of the church. Practice Christian citizenship, but realize that the world system is often opposed to Gods kingdom. Worship God frequently, with your spiritual language as well as your understanding. Draw on Jesus life and healing while partaking of his body and blood in the Lords Supper. Do not allow your ministry for Jesus to distract you from your more important ministry to him. Reject independence from God. Nurture an increasingly deepened relationship with Jesus Christ. Practice instant obedience to God and his Word. Follow Jesus example in Scripture, knowing that he did only what he saw the Father doing. Determine to obey the Lord. Align your will with his will. Know that you show your love for Jesus by obeying him. Diligently keep Gods Word, and steadfastly abide in his presence. Believe in the miracles of Jesus. Understand that the glory of God is revealed to those who believe. Recognize that Jesus is the only way to God. Know Jesus to know God. Pray for and expect the greater things ministry of the church. Do not neglect to ask the Father for those things you need to live and do his work.

To the NT disciple, godly living is living in, through and for Jesus. Godliness includes these three elements: love, obedience and unity. By living godly lives, we learn to see things as God does and adopt his Word as our only standard.

Growing in Godliness

Dynamic 2Cultivating Devotion

4:2124 6:5358

3Pursuing Holiness

Johns Gospel introduces the Holy Spirit as the key to a truly dynamic devotion to God. It anticipates the outpouring of the Holy Spirit who will become the very energy of the believers devotional life. The Holy Spirit will maximize prayer and worship, minister through the Lords Supper and enable believers to continually draw their lives from Jesus Christ himself.

12:28

15:18

Obeying Jesus is evidence that we love him and are his disciples. Our obedience is vital to holy living. The Holy Spirit teaches us and gives us understanding of the Scriptures, enabling us to obey the Lord.

2:5 5:1623 7:1718 14:1524

4The Walk of Faith

A key word in Johns Gospel is believe. Faith is important to our understanding of Scripture and to the Spirits activity in our lives. Faith, like love, evidences itself in obedience. Faith approaches God boldly to receive from him.

10:3738 11:40 14:67 14:1214 16:24

TRUTH
JOHN TEACHES TEXT
6:513, 35, 4851 8:12; 9:17

ACTION
JOHN INVITES
Feed on Jesus, the bread of life. Do this practically through regularly celebrating communion and reading the Word of God. Follow Jesus who is the light of the world; in him is the light of life. The light of Jesus brings sight to both the spiritually and physically blind. Do the works of Jesus while there is still opportunity. By faith enter into abundant life through Jesus, who is the gate. Understand that only through Jesus will you find eternal life, because Jesus, the Good Shepherd, gave his life for you. Believe in Jesus who is the resurrection and the life. The raising of Lazarus from the dead was a demonstration of the glory of God and showed Jesus power over death. We no longer need to fear death because Jesus has overcome it and offers us eternal life (Heb 2:1415). Come to the Father through Jesus. Jesus is the way to God that you have sought. He is the truth for which you have searched. He is the life for which you have longed. Abide in Jesus, the true vine. Remain in him, staying continually present with him. Then you will experience growth, maturity and productivity for the kingdom of God. Understand that perceiving the kingdom of God and entering it are impossible without spiritual rebirth. Understand that the Holy Spirit enables Gods people to understand and live by the truth. Ask the Holy Spirit to bring conviction to peoples hearts. Understand that is one of his primary ministries. Understand that knowing the truth of Gods Word is made possible by the Holy Spirit.

The Gospel of John is uniquely structured around seven I am sayings. Most of these sayings are linked to a miracle that brings further revelation of that truth through the manifestation of the Spirit. We are to know Jesus in spirit and in truth. To walk in faith we must know the truth of who Jesus is and experience by the Spirit the reality of that truth. It is vital that our faith be more than just head knowledge, but that our hearts and lives are affected by that truth. Faith is not static but dynamic.

Living the Christ-in-You Life

10:718

11:144

14:6

15:18

for Growth in 6Guidelines the Spirit

3:3

Johns Gospel introduces the Holy Spirits role in spiritual growth. The new birth and the baptism with the Holy Spirit endow the believer with the life and gifts of the Holy Spirit, including the ability to pray in Spirit power. The Holy Spirit is our teacher, helper, advocate and guide. He is our source of true spiritual understanding. He lifts up Jesus and builds up believers, enabling them to live the Christian life.

14:2526 16:811

16:1215