1:1–18 Prologue: The Incarnate Word. John presents Jesus as the eternal, preexistent, and now incarnate Word (vv. 1, 14). Jesus is the one-of-a-kind Son of God the Father, which means that he is God (vv. 1, 18). John says that God’s revelation and redemption in and through Jesus are the highest points in the history of salvation. This history includes God’s giving of the law through Moses (v. 17), his dwelling among his people in the tabernacle and the temple (v. 14), and the sending of John the Baptist (vv. 6–8, 15). The prologue also introduces many of the major themes developed later in the Gospel: Jesus as the life (v. 4), the light (vv. 5–9), and the truth (vv. 14, 16–17); believers as God’s children (vv. 12–13); and the world’s rejection of Jesus (vv. 10–11).
All things were made through him. John begins his Gospel in the same way that Genesis begins: with creation (1:1–5; Gen. 1:1). He reveals that Jesus, God’s Son, existed eternally with God the Father, and the whole creation was made through him (Col. 1:15–16; compare 1 Cor. 8:6).
JOHN—NOTE ON 1:1 In the beginning was the Word echoes Gen. 1:1. John identifies this Word as Jesus (John 1:14). Here he highlights Jesus’ existence throughout eternity with God. “The Word” conveys the idea of divine self-expression or speech. This idea occurs often in the OT. God’s Word is effective: God speaks, and things come into being (Gen. 1:3; Ps. 33:6; Isa. 55:10–11). By speech he relates personally to his people (e.g., Gen. 15:1). And the Word was with God indicates interpersonal relationship “with” God. And the Word was God affirms that this Word was also in essence the same God who created the universe. Some have claimed that “the Word was God” merely identifies Jesus as a god rather than identifying Jesus as God. However, in Greek grammar, the lack of an article does not necessarily indicate indefiniteness (“a god”). The context must determine the meaning, and the context clearly indicates that “the Word” is the one true God (see also John 1:6, 12, 13, 18).
JOHN—NOTE ON 1:3 made through him. God the Father did his work of creation through the activity of the Son (see Col. 1:16). This verse disproves any suggestion that the Word (the Son; John 1:14) was created.
JOHN—NOTE ON 1:4–5 The references to life, light, and darkness draw on language found in Genesis (compare Gen. 1:3–5, 14–18, 20–31; 2:7).
JOHN—NOTE ON 1:6–8 witness. John speaks of the first of several witnesses who bear testimony concerning Jesus (see 5:31–47; and chart).
JOHN—NOTE ON 1:11 John moves from his own things (see esv footnote)—that is, creation—to his own people, the Jews. The Jewish rejection of the Messiah is one of the book’s major emphases (see especially 12:37–40).
JOHN—NOTE ON 1:12–13 Receive him means welcoming and submitting to Jesus in a personal relationship. “Believed in” means personal trust. His name refers to all that is true about Jesus. Born, not of blood . . . , but of God makes clear that neither physical birth nor ethnic background nor human effort can make people children of God. Only God’s supernatural work can do that (8:41–47). This applies to both Gentiles and Jews (11:51–52). See also 3:3–8. to all . . . who believed . . . he gave the right to become children of God. Only through believing in Jesus can one become a member of God’s family.
JOHN—NOTE ON 1:14 The Word (see v. 1) became flesh does not mean the Word ceased being God. Rather, the Word, who was God, also took on humanity (see Phil. 2:6–7). He lived as God and man at the same time. dwelt among us. Literally, “pitched his tent,” a reminder of how God resided among the Israelites in the tabernacle (see Ex. 25:8–9) and later in the temple. Now God takes up residence among his people in the incarnate Word, Jesus Christ. The OT refers to God’s glory when he manifests his presence in the tabernacle or the temple (e.g., Ex. 33:22; Num. 14:10; Deut. 5:22). the only Son from the Father. Jesus is the “Son of God,” not in the sense of being created or born (see John 1:3) but in the sense of being a Son who shares all his Father’s attributes, and in the sense of having a Father-Son relationship with God the Father. The Greek for “only” means “one of a kind, unique” (compare Gen. 22:2).
JOHN—NOTE ON 1:15 bore witness. Jesus speaks of several witnesses who bear testimony concerning him (see chart).
JOHN—NOTE ON 1:16–17 In the law, God graciously revealed his character and the things he required of his people. Jesus, however, is the final, definitive revelation of God’s grace and truth.
JOHN—NOTE ON 1:18 No one has ever seen God, that is, in a full and complete way (see 6:46). the only God. Some ancient manuscripts say “the only Son” here (see esv footnote); the earliest manuscripts say “the only God.” John refers here to two different persons as “God,” as he did in 1:1. Thus John concludes the prologue by emphasizing what he taught in v. 1: Jesus is God, and he has revealed and explained God to humanity.
| John 1:1 | In the beginning was the Word, and the Word was with God, and the Word was God. |
| John 1:18 | No one has ever seen God; the only God, who is at the Father’s side, he has made him known. |
| John 20:28 | Thomas answered him, “My Lord and my God!” |
| Rom. 9:5 | To them belong the patriarchs, and from their race, according to the flesh, is the Christ who is God over all, blessed forever. Amen. |
| Titus 2:13 | . . . waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ . . . |
| Heb. 1:8 | But of the Son he says, “Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom.” |
| 2 Pet. 1:1 | To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ . . . |
JOHN—NOTE ON 1:19–12:50 Signs of the Messiah, with Teaching about Life in Him. The first half of John’s Gospel features Jesus’ demonstration of his messianic identity through several selected “signs” (see note on 2:11). The section ends with a reference to the Jewish nation’s rejection of the Messiah (12:36b–37).
| Day 1 | John the Baptist’s witness concerning Jesus | 1:19–28 |
| Day 2 | John the Baptist’s encounter with Jesus | 1:29–34 |
| Day 3 | John the Baptist’s referral of disciples to Jesus | 1:35–39 |
| Day 4 | Andrew’s introduction of his brother Peter to Jesus | 1:40–42 |
| Day 5 | The recruitment of Philip and Nathanael | 1:43–51 |
| Day 6 | ||
| Day 7 | The wedding at Cana | 2:1–11 |
JOHN—NOTE ON 1:19–2:11 These verses tell of the first week of Jesus’ ministry. He is hailed by John the Baptist as “God’s lamb” (1:29, 36), is followed by his first disciples (1:37–51), and performs his first miraculous “sign” (see Introduction: Theme and Purpose), turning water into wine at the wedding at Cana (2:1–11).
JOHN—NOTE ON 1:19 The Jews is an expression John often uses to refer to hostile Jewish opponents of Jesus. The phrase does not mean all Jews, for Jesus, John the Baptist, and the apostles were also Jews. See esv footnote on 5:10, etc. Jerusalem. See Jerusalem in the Time of Jesus.
JOHN—NOTE ON 1:20–21 John the Baptist denies being the Christ or Elijah. Elijah, who never died (2 Kings 2:11), was expected to return in the end times (Mal. 4:5) to “restore all things” (Matt. 17:11). John the Baptist did resemble Elijah in his rugged lifestyle (Matt. 3:4; compare 2 Kings 1:8). And Jesus, with his deeper understanding of OT prophecy, saw John as fulfilling the prophecy about Elijah (see Matt. 11:14). John also denied being the Prophet, whose coming was predicted by Moses in Deut. 18:15, 18 (see Acts 3:22) and was expected in Jesus’ day (see John 6:14; 7:40–41; and notes).
JOHN—NOTE ON 1:23 the voice of one crying out in the wilderness. See Isa. 40:3; compare Matt. 3:3; Mark 1:3; Luke 3:4. This messenger was to prepare the way for the Lord to come to his people.
JOHN—NOTE ON 1:24 Pharisees. A small but influential group of Jews who emphasized observance of the law and their own traditions as the path to righteousness. Many Pharisees opposed Jesus, but some followed him (3:1–5; 7:50; 19:38–40). See note on Matt. 3:7.
JOHN—NOTE ON 1:28 John was baptizing. Compare Luke 3:3. John’s baptism was an outward sign reflecting inward repentance (see Matt. 3:6; compare later Christian baptisms at Matt. 28:19; Rom. 6:3; 1 Pet. 3:21). The Bethany across (east of) the Jordan (see John 3:26; 10:40) is different from Lazarus’s village near Jerusalem.
JOHN—NOTE ON 1:29 Jesus, by his sacrifice, fulfills the symbolism of the Passover Lamb and other OT sacrifices (Lev. 1:1–5:19; 14:25; 1 Cor. 5:7; Heb. 10:1–14; Rev. 5:6–13). takes away the sin of the world. See Heb. 2:17; 1 John 4:10; and notes on 1 Pet. 2:24; 3:18.
JOHN—NOTE ON 1:31 I myself did not know him. John probably means he did not know that Jesus was the Messiah until he saw the sign mentioned in vv. 32–33.
JOHN—NOTE ON 1:32–34 The Spirit did not merely descend on Jesus. He remained on him, which was a sign of Jesus’ divine anointing as Messiah (Isa. 11:2; 61:1; see Luke 4:18). See note on John 1:41.
JOHN—NOTE ON 1:36 Lamb of God. See note on v. 29.
JOHN—NOTE ON 1:40 One of the two . . . was Andrew. The name of the other disciple is not stated; most likely he was John, the author of this Gospel.
JOHN—NOTE ON 1:41 The terms Messiah (Hebrew) and Christ (Greek) both mean “anointed.” In the NT and early Judaism, “Messiah” combines many OT expectations about an “anointed one” who would lead, teach, and save God’s people (see, e.g., 2 Sam. 7:5–16; Ps. 110:1–4; Isa. 9:6–7).
JOHN—NOTE ON 1:42 Cephas is an Aramaic word meaning “rock” (see Matt. 16:16–18). In the Bible, God frequently changes people’s names to indicate their special calling; see Gen. 17:5; 32:28.
JOHN—NOTE ON 1:43 Galilee. The region west of the Jordan and the Sea of Galilee and north of Samaria.
JOHN—NOTE ON 1:44 Bethsaida was just northeast of where the Jordan flows into the Sea of Galilee from the north.
JOHN—NOTE ON 1:45 Nathanael (see also 21:2) may be the personal name of Bartholomew (see Matt. 10:3; Mark 3:18; Luke 6:14). The Law and . . . the prophets commonly referred to the entire OT (e.g., Matt. 5:17).
JOHN—NOTE ON 1:46 Nazareth. Nazareth was a town of no more than 2,000 people. See note on Luke 1:26.
JOHN—NOTE ON 1:48 I saw you. Jesus displays supernatural knowledge, thus confirming his identity as the Messiah. The fig tree often is a symbol for Israel. See note on Mark 11:13–14. Jesus sees Nathanael as an honest Jew.
JOHN—NOTE ON 1:49 Son of God designates Jesus as the Messiah predicted in the OT (2 Sam. 7:14; Ps. 2:7; see note on John 1:14). King of Israel also is an OT title for the Messiah (Zeph. 3:15).
JOHN—NOTE ON 1:51 Truly, truly, I say to you is a way of emphasizing the authoritative nature of what Jesus says. The expression is found 25 times in John’s Gospel. see heaven opened, and the angels of God ascending and descending. Jesus will be a greater way of access to God than the ladder on which angels traveled between God and Jacob (Gen. 28:12). The Son of Man is a messianic title referring back to the mysterious human-divine figure in Dan. 7:13–14. God gives him rule over all the nations of the earth forever (see Matt. 26:64).
JOHN—NOTE ON 2:1 This is the third day—that is, two days after Jesus met Nathanael (1:43–51).
JOHN—NOTE ON 2:3 The wedding party’s running out of wine may symbolize the spiritual drought of first-century Judaism. Wine (but never drunkenness) was a sign of joy and God’s blessing (Prov. 3:10; Matt. 26:29).
JOHN—NOTE ON 2:4 My hour has not yet come. In John, Jesus’ “hour” is the time of his crucifixion, when his saving work is completed (see 7:30; 8:20; 12:23, 27; 13:1; 17:1). Because of people’s misconceptions about the coming Messiah, Jesus chooses not to reveal himself at this point in his ministry. Still, he performs numerous messianic “signs” (see note on 2:11).
JOHN—NOTE ON 2:11 signs. Miracles (see vv. 6–10; 4:47–50; 6:13; 9:1–7) that point to Jesus’ identity as Messiah and Son of God and lead unbelievers to faith. The statement that this was the first of his signs indicates that Jesus did not do any miracles during his childhood or early adulthood but lived as an ordinary man with his divine identity hidden. and manifested his glory. This miracle showed the glory of Jesus as the sovereign Creator and ruler of the universe and also as the merciful Provider for his people’s needs (compare 1:14).
The master of the feast (2:9) had an important job. He was both the head server and master of ceremonies. His primary responsibility was making sure that the guests had enough to eat and drink. If he did a good job, he might be awarded a wreath at the end of the festivities.
JOHN—NOTE ON 2:12 went down. Cana was in the hill country. Capernaum was at the Sea of Galilee, about 16 miles (26 km) northeast of Cana. Capernaum served as Jesus’ headquarters after John the Baptist’s imprisonment (Matt. 4:12–13; Luke 4:28–31).
JOHN—NOTE ON 2:13–22 Matthew, Mark, and Luke record a second clearing of the temple, just prior to the crucifixion (see Mark 11:15–19 and parallels). By clearing the temple, Jesus displays prophetic passion for God’s house (John 2:17; compare Ps. 69:9). He also foreshadows judgment on the Jewish leaders who had allowed worship to deteriorate into commerce (see note on John 2:14).
The first half of John’s Gospel shows that Jesus is the Messiah by way of seven signs (see 20:30–31):
| Changing water into wine | 2:1–11 |
| Healing the official’s son | 4:46–54 |
| Healing the invalid | 5:1–15 |
| Feeding the multitude | 6:5–13 |
| Walking on the water* | 6:16–21 |
| Healing the man born blind | 9:1–7 |
| Raising Lazarus | 11:1–44 |
*John does not explicitly identify this event as a sign.
JOHN—NOTE ON 2:13 This is the first of John’s references to the Jewish Passover (see 6:4; 11:55; 12:1; compare Ex. 12:1–28). John also mentions Jesus’ activities at an unnamed Jewish festival in John 5:1 (possibly Tabernacles), at the Feast of Tabernacles (or Booths) in 7:2, and at the Feast of Dedication (or Hanukkah) in 10:22. went up. Jerusalem was on a higher elevation than Galilee.
JOHN—NOTE ON 2:14 Temple here means the area surrounding the temple itself, including the Court of the Gentiles. By selling oxen, sheep, and pigeons, the merchants and the money-changers enabled travelers to Jerusalem to buy their sacrificial animals on-site. By conducting their business in the temple grounds, however, they disrupted the worship of non-Jewish God-fearers (see note on 12:20).
JOHN—NOTE ON 2:19 I will raise it up implies that Jesus himself had a part in raising himself from the dead (see note on 10:17). Other verses mention that the Father and the Holy Spirit were also involved in the resurrection (see 11:25; Acts 2:24; Rom. 6:4; Gal. 1:1; also Rom. 1:4; 8:11).
JOHN—NOTE ON 2:20 forty-six years. Herod the Great’s construction of the temple building (see note on v. 14) lasted from 20/19 to 18/17 B.C. The larger temple area was not finished until A.D. 66. Some scholars favor an alternative translation: “This temple was built forty-six years ago” (see esv footnote), which would date this statement in A.D. 29/30, since there was no year “0.”
JOHN—NOTE ON 2:23–25 Jesus knew all people, which affirms his deity (see 1:48).
JOHN—NOTE ON 3:1 Ruler of the Jews refers to a member of the Sanhedrin, the court of the Jews.
The phrase born-again Christian originally comes from 3:1–8. Jesus uses the image of a second birth to explain what happens to believers at conversion. The Holy Spirit cleanses them from sin and makes them new in Christ.
JOHN—NOTE ON 3:2 By night symbolizes spiritual darkness elsewhere in John (9:4; 11:10; 13:30; but not 21:3). Rabbi (meaning “teacher”) implies respect, especially since Jesus had no formal rabbinic training (see 7:15).
JOHN—NOTE ON 3:3–6 Born of water and the Spirit refers to spiritual birth, which cleanses from sin and brings spiritual transformation. The background for “water” is probably Ezek. 36:25–27. born again. See John 1:12–13; 8:39–58; 11:51–52. The kingdom of God, a major topic in the other Gospels, is mentioned in John only in 3:3, 5 (compare 18:36).
JOHN—NOTE ON 3:7–8 The change from singular to plural in I said to you [singular], “You [plural] must be born again,” probably is meant to include Nicodemus and his fellow Sanhedrin members (compare “we” in v. 2). The plural also carries broader application to all people: everyone “must be born again.” Wind and Spirit translate the same Greek and Hebrew words.
JOHN—NOTE ON 3:10 See Deut. 30:6; Jer. 31:33; and Ezek. 36:26.
JOHN—NOTE ON 3:11–12 Earthly things probably refers to Jesus’ teaching about the new birth, which takes place in a person’s life on earth. You is plural in the second instance in v. 11 and all four times in v. 12.
JOHN—NOTE ON 3:13 Ascended into heaven probably means “entered into God’s heavenly council and remained there.” When Jesus descended from heaven he did not lose all fellowship with the Father. Rather, the focus of his activity became his earthly life.
JOHN—NOTE ON 3:14 lifted up. The first of three “lifted up” sayings in John (see also 8:28; 12:32). All three have a double meaning (see notes on 4:10; 8:24; 19:19), referring to both Jesus’ death and his resurrection and exaltation. serpent in the wilderness. See Num. 21:9.
JOHN—NOTE ON 3:16 For connects to v. 15 and explains what happened to make it possible that someone can “have eternal life” (v. 15). God so loved the world. God’s love for “the world” made it possible for “whoever” (v. 15) believes in Christ, not just Jews alone, to have eternal life. gave his only Son. God sent Jesus to earth as a man (v. 17) to suffer and die and thereby bear the penalty for sins (see note on 1 John 2:2; see Rom. 3:25). On “only Son,” see note on John 1:14. whoever believes in him. That is, whoever personally trusts in him (see note on 11:25). Not perish means not perish in eternal judgment. eternal life. The life of abundant joy and blessing in the presence of God forever, which a believer begins to experience during earthly life.
JOHN—NOTE ON 3:17 send his Son. See also vv. 34–36; 5:19–26; 6:40; 8:35–36; 14:13; 17:1. It was a common idea in Jewish thought that the messenger is like the sender himself (see 13:20). Being sent implies that the message is given by the sender. This verse refers to Christ’s first coming. He will return to judge the world at his second coming (5:27–29).
JOHN—NOTE ON 3:18 Those who do not believe in Christ do not have a neutral standing before God. They stand condemned already. This refutes the idea that a sincere person following any religion can have eternal life (see 14:6; Acts 4:12; 1 Tim. 2:5–6).
JOHN—NOTE ON 3:19–21 loved the darkness. See 1:5, 10–11.
JOHN—NOTE ON 3:22 Jesus was baptizing, that is, overseeing his disciples (see 4:2) as they continued administering John’s baptism of repentance (see note on 1:28).
JOHN—NOTE ON 3:28 sent before. See Mal. 3:1; Matt. 11:10; Mark 1:2; and Luke 7:27.
JOHN—NOTE ON 3:29 John the Baptist’s reference to Jesus as the bridegroom (see Matt. 9:15 and parallels; see Eph. 5:25–27; Rev. 19:7–8) identifies Jesus as Israel’s long-awaited King and Messiah. In the OT, Israel is frequently depicted as God’s “bride” (e.g., Isa. 62:4–5; Jer. 2:2; Hos. 2:16–20). John the Baptist’s role is that of the bridegroom’s friend, who selflessly rejoices with the groom (see John 1:6–9, 15, 19–36).
JOHN—NOTE ON 3:32–33 What he has seen and heard refers to Jesus’ eternal existence in heaven and his knowledge of God. No one receives his testimony likely means that very few people (at least to that point) had received it (but some had: whoever receives). sets his seal. See note on 6:27.
JOHN—NOTE ON 3:34 See 1:32–33. The Father gives Jesus the Spirit without measure. All true believers are empowered by the Spirit to some degree, but Jesus had an unlimited anointing.
JOHN—NOTE ON 3:35 The Father . . . has given all things into his hand indicates the supreme authority of the Father within the Trinity. He gives authority over the whole created universe to the Son (1:3; 3:16, 17; 5:22; 6:38; 14:16, 28; Acts 2:33; 1 Cor. 15:28; Heb. 1:2–3; 1 Pet. 3:22).
JOHN—NOTE ON 3:36 has eternal life. See note on v. 16. the wrath of God remains on him. Compare vv. 19–21; Rom. 1:18–25.
JOHN—NOTE ON 4:4 Jesus had to pass this way because it was the shortest route. The words may also indicate that God directed his journey (see 3:7, 14, 30; 9:4; 10:16; 12:34; 20:9). Through Samaria was the usual route taken by travelers from Judea to Galilee. However, although the OT does not teach this, some Jews thought the Samaritans were unclean; to avoid defilement, they bypassed Samaria by crossing the Jordan and traveling on the east side of the river. The Samaritans were partly Jewish and partly Gentile and were disdained by both Jews and Gentiles (see Luke 10:33; 17:16; John 8:48). Second Kings 17:24–31 describes how the king of Assyria brought foreign people to settle in Samaria after he defeated it in 722 B.C. Over time they intermarried with Jews who remained in the area. The Samaritans had their own version of the Pentateuch, their own temple on Mount Gerizim, and their own version of Israelite history. See note on John 4:20–21. Tensions often ran high between Jews and Samaritans.
JOHN—NOTE ON 4:5 The village of Sychar was probably on the slope of Mount Ebal near the OT city of Shechem. the field that Jacob had given to his son Joseph. See Gen. 33:18–19; 48:21–22; Ex. 13:19; Josh. 24:32.
JOHN—NOTE ON 4:6 That Jesus was wearied . . . from his journey shows that he was fully human as well as fully God (see also 11:35; 19:28). The sixth hour was noon. It would have been hot and time to rest. Travelers would be thirsty. Normally, women would come to draw water in the morning or evening when it was cooler (Gen. 24:11). This woman comes when no one else would be at the well.
JOHN—NOTE ON 4:7 Jesus took the initiative in speaking to a Samaritan woman—an astonishing break with his culture.
Though often misunderstood by Jesus’ hearers, these tangible metaphors explain the gospel.
| Physical Item | Spiritual Truth | References |
|---|---|---|
| Light | true knowledge and presence of God; moral purity | 1:4–5, 7–9; 3:19–21; 8:12; 9:5; 11:9–10; 12:35–36, 46; see 1 John 2:8–10 |
| Jerusalem temple | Christ’s physical body | 2:19–22 |
| Physical birth | spiritual birth: being “born again” | 1:13; 3:3–8; see 6:63; 1 John 3:9; 4:7; 5:1, 18 |
| Wind | the Holy Spirit | 3:8 |
| Water | the Holy Spirit within believers | 4:7–15; 7:37–39; see 1 John 5:6, 8 |
| Food | doing the will of God | 4:31–34 |
| Bread | Jesus himself, his life and death | 6:32–51, 58 |
| Flesh and blood | Jesus’ death | 6:53–56; see 1 John 1:7; 5:6, 8 |
| Door | path to eternal life in Jesus | 10:1–9 |
| Shepherd | Jesus’ self-sacrifice and care for his people | 10:11–18, 26–28; 21:15–17 |
| Vine | Jesus in relationship to his followers | 15:1–11 |
| Cup | God’s wrath toward sin | 18:11 |
| Breath | the Holy Spirit coming upon the disciples | 20:22 |
JOHN—NOTE ON 4:10 Jesus’ words about living water again involve double meaning (see notes on 3:14; 8:24; 19:19). Literally, the phrase refers to fresh spring water (Gen. 26:19). John 7:38–39 identifies this “living water” as the Holy Spirit dwelling within a believer (compare Jer. 2:13).
The Samaritans. When Israel fell to Assyria in 722 B.C., many of the people were taken into exile but others remained in the land. Assyria brought people from other nations to repopulate Israel, and many of the remaining Israelites intermarried with these Gentiles. In NT times, their descendants were despised, but Jesus brought them the good news of salvation (4:1–30).
JOHN—NOTE ON 4:11 The well today is still more than 100 feet (31 m) deep and was probably deeper at that time.
JOHN—NOTE ON 4:12 our father Jacob. The Samaritans still thought of themselves as true descendants of Jacob.
JOHN—NOTE ON 4:14 The water that I will give him is the “living water” of v. 10 (see note). Will become in him a spring of water welling up to eternal life recalls Isa. 12:3 (see also Isa. 44:3; 55:1–3).
JOHN—NOTE ON 4:15 The woman takes Jesus literally and misunderstands him (see 3:4; 6:52).
JOHN—NOTE ON 4:18 the one you now have is not your husband. Merely living together does not constitute marriage. Marriage requires official sanction and public ceremony at which a man and woman commit to the marriage. The community then recognizes their marriage (see 2:1; also Song 3:11; Mal. 2:14; Matt. 9:15).
JOHN—NOTE ON 4:20–21 Our fathers worshiped on this mountain. From Mount Gerizim (Deut. 11:29; 27:12), the blessings for keeping the covenant were announced. The Samaritans’ version of Deut. 27:4 (see note on John 4:4) named Mount Gerizim (rather than Ebal) as the place for the altar. “Fathers” may have included Abraham (Gen. 12:7) and Jacob (Gen. 33:18–20), who built altars in that region.
JOHN—NOTE ON 4:21 neither on this mountain nor in Jerusalem will you worship the Father. Jesus opens a new age in which God’s people everywhere will be the new temple where he dwells (see 1 Cor. 3:16–17; Eph. 2:19–22).
JOHN—NOTE ON 4:22 You is plural, implying “You Samaritans.” In saying we worship what we know Jesus identifies himself as a Jew. salvation is from the Jews. The whole OT, which taught about salvation, was from the Jewish people, and the Messiah himself came from the Jews.
JOHN—NOTE ON 4:24 God is spirit. God is not made of physical matter. He is present everywhere. He is not seen (see 3:6, 8), yet he is so powerful he brought the universe into existence (see 1:1–3, 10; 17:5).
JOHN—NOTE ON 4:25–26 I . . . am he. Jesus does not identify himself directly among Jews as the Messiah (see note on 1:41) since most would then think he had come to bring instant political deliverance.
JOHN—NOTE ON 4:32–34 food to eat. See Deut. 8:3; Matt. 4:4; Luke 4:4. work. See note on John 14:12.
JOHN—NOTE ON 4:35 Jesus’ coming has already ushered in the end-time harvest. A “crop” of believers is now being gathered into God’s kingdom. The immediate reference may be to the Samaritans who are going to believe in Jesus (vv. 39–42).
JOHN—NOTE ON 4:36 This statement recalls Amos 9:13, which also describes the abundance of the new age.
JOHN—NOTE ON 4:37–38 The others who have labored are Jesus and his predecessors, especially John the Baptist and his followers. In a broader sense this includes all the OT writers and prophets. Jesus’ followers benefit from their work and will bring in the harvest.
JOHN—NOTE ON 4:41–42 Savior of the world. The Samaritans’ response to Jesus marks the first indication of the universal scope of his saving mission (compare 10:16; 11:51–52; Acts 1:8).
JOHN—NOTE ON 4:43–54 The healing of the official’s son resembles the healing of the Gentile centurion’s servant in Matt. 8:5–13 and Luke 7:2–10, but it is not the same incident.
JOHN—NOTE ON 4:43 It is at least 49 miles (79 km) by road from Sychar to Cana (v. 46). This journey would have taken two or three days on foot.
JOHN—NOTE ON 4:44 For . . . a prophet has no honor. The wording of the proverb is different in Matt. 13:57, Mark 6:4, and Luke 4:24, and the application there is also different.
JOHN—NOTE ON 4:46 The official was probably a Gentile centurion (see note on Matt. 8:5–7). Jesus brings the gospel to a respected Jewish teacher (John 3:1–21), an outcast Samaritan woman (4:1–42), and now an official working for the Roman government (4:46–54). The gospel is meant for everyone in the world.
JOHN—NOTE ON 4:48 Unless you see signs and wonders you will not believe does not mean one should view “signs” negatively. To the contrary, Jesus’ miracles are one of the primary means God uses to bring people to faith in him (2:11, 23; 3:2; 4:53–54; 6:2, 14; 7:31; 11:47–48; 12:11, 18; 20:31).
JOHN—NOTE ON 4:54 second sign. That is, in John’s series. See v. 46; 2:11. Jesus had also performed signs in Jerusalem (see 2:23; 3:2; 4:45).
JOHN—NOTE ON 5:1–10:42 Chapters 5–10 tell of escalating conflict between Jesus and the Jewish authorities. As Jesus defends his ministry, he cites several major witnesses on his behalf.
Jesus and God. In 5:17–29, Jesus claims to be equal with God (vv. 17–19). He claims to have the ability to give life (v. 21) and to judge (v. 22), and the right to be worshiped (v. 23). His opponents denied these claims, but believers recognize them to be true.
JOHN—NOTE ON 5:1 It is not known what feast of the Jews refers to.
JOHN—NOTE ON 5:2 Bethesda means “house of mercy.”
JOHN—NOTE ON 5:3 See esv footnote. The material about an angel of the Lord stirring the water and bringing healing appears in some early manuscripts, but not the earliest. Thus v. 4 should not be considered part of Scripture. Still, v. 7 (which is in all manuscripts) shows that people believed something like what v. 4 reports.
JOHN—NOTE ON 5:5 He had been an invalid for thirty-eight years, longer than many people lived at that time.
JOHN—NOTE ON 5:6 Knew probably indicates Jesus’ divine knowledge of the man’s situation (compare 1:48; 4:18).
JOHN—NOTE ON 5:7 When the water is stirred up indicates that people thought that at least the first person entering the water would be healed.
JOHN—NOTE ON 5:10 It is the Sabbath. Nothing in the OT specifically prohibited carrying one’s bedroll on the Sabbath day (see Ex. 20:8–11). The man violated later Jewish traditions.
JOHN—NOTE ON 5:14 temple. That is, the larger temple complex rather than the actual building (see note on 2:14). Sin no more may imply that the man’s suffering was due to sin, though not all suffering is due to personal sin (see note on 9:2).
JOHN—NOTE ON 5:16 Jesus’ Jewish opponents put their merely human religious tradition above genuine love and compassion for others (contrast Lev. 19:18 and Jesus’ example).
JOHN—NOTE ON 5:17 My Father suggests a closer relationship with God than other people had (see 20:17). “My Father is working until now, and I am working” is clearly a claim to deity, as Jesus’ hearers understood (5:18). Genesis 2:2–3 teaches that God rested on the seventh day of creation. Jewish rabbis agreed that God continually upholds the universe, yet without breaking the Sabbath. (See also John 7:22–23.)
JOHN—NOTE ON 5:19 the Son can do nothing of his own accord. God the Father and God the Son have different roles. The Son is subject to the Father in everything he does, yet this does not deny their equality. See notes on vv. 21, 22, 23. Only what he sees the Father doing may mean that Jesus had a unique ability to see the Father’s work in everyday events.
JOHN—NOTE ON 5:20 The Father shows Jesus all that he himself is doing. Jesus sees God’s hand and purpose in every event in this world. The greater works include the raising of the dead (11:1–45), Jesus’ own death and resurrection (chs. 18–20), and the final resurrection and judgment (5:27–30).
JOHN—NOTE ON 5:21 Jesus’ statement that the Son also gives life to whom he will is another claim to deity. It shows that Jesus does what only God can do: raise the dead and give life. This “life” is both the new “life” now given to believers (v. 24; 11:25–26; 2 Cor. 5:17) and the resurrection of the body at Christ’s second coming (1 Cor. 15:42–57; 1 Thess. 4:13–18; see Dan. 12:2).
JOHN—NOTE ON 5:22 The Father . . . has given all judgment to the Son. Another claim to deity, since only God has the right to render final judgment (e.g., Gen. 18:25; Judg. 11:27).
JOHN—NOTE ON 5:23 The statement that all may honor the Son, just as they honor the Father establishes Jesus’ right to be worshiped. It is a claim to deity. Whoever does not honor the Son does not honor the Father who sent him. Religions that consider Jesus merely a great prophet do not represent the truth about God.
JOHN—NOTE ON 5:24 has eternal life. See note on 3:36.
JOHN—NOTE ON 5:25 now here. Jesus emphasizes the present reality of eternal life. the dead. The spiritually dead who hear and believe.
JOHN—NOTE ON 5:26 God the Father was never created and was never given his life by anyone else. He has life in himself, so he can give that life to others. The Son also has life in himself and can call the dead to life. See 1:4; see also 3:15–16; 11:25; and note on 14:6.
JOHN—NOTE ON 5:27 Son of Man echoes Dan. 7:13; see note on John 1:51.
JOHN—NOTE ON 5:28–29 Jesus reaffirms the resurrection on the last day. Compare Dan. 12:2. Those who have done good . . . those who have done evil does not imply that people’s deeds in this life are the basis on which judgment is decided (see John 3:16; 5:24–25). Instead, good works flow from true faith (see Eph. 2:9–10).
JOHN—NOTE ON 5:30 nothing on my own. See notes on vv. 21, 22, 23.
JOHN—NOTE ON 5:31–47 Jesus speaks of several witnesses who bear testimony concerning him (see chart).
| 1. John the Baptist | 5:32–36; see 1:7–8, 15, 19, 32–34; 3:26 |
| 2. Jesus’ own works | 5:36; see 10:25, 32, 37–38; 15:24 |
| 3. God the Father | 5:37–38; 8:18 |
| 4. The Scriptures, especially by Moses | 5:39, 45–47 |
| 5. Jesus himself | 3:11, 32; 8:14, 18; 18:37 |
| 6. The Spirit | 14:26; 15:26; 16:8–11, 13–14 |
| 7. The disciples, especially John | 15:27; 19:35; 21:24 |
JOHN—NOTE ON 5:31 Compare Deut. 19:15.
JOHN—NOTE ON 5:32 The Jews may think another refers to the Baptist (see vv. 33–35), but Jesus means God the Father (v. 37).
JOHN—NOTE ON 5:33 Salvation can be found only in Christ (see note on 3:18). Jesus as the truth fulfills the teaching of the OT (1:17) and reveals the true God (see 1:14, 17; 5:33; 18:37; also 8:40, 45–46; 14:9).
JOHN—NOTE ON 5:35 Jesus’ description of John the Baptist as a burning and shining lamp echoes Ps. 132:17. The past tense may mean that John is now dead or at least in prison.
JOHN—NOTE ON 5:37 The Father . . . has himself borne witness refers to the whole of God the Father’s witness. This includes all of Jesus’ miracles and teaching as directed by the Father (3:2; 5:19–20) and all of God’s witness to the Messiah in Scripture (see vv. 45–47; Luke 24:27, 44; Acts 13:27; 1 John 5:9).
JOHN—NOTE ON 5:39 Studying the Bible ought to result in genuine faith in Jesus. it is they that bear witness about me. See Overview of the Bible.
JOHN—NOTE ON 5:43 I have come in my Father’s name. Jesus came with God the Father’s authority and represented the Father’s entire character. If another comes. Jesus predicted the appearing of false messiahs (Matt. 24:24 and parallels) as a sign of the end times (Matt. 24:5 and parallels).
JOHN—NOTE ON 5:46 If you believed Moses, you would believe me assumes that true believers are eager to accept all the words of God, including those written by Moses (that is, Genesis–Deuteronomy). For he wrote of me applies to specific predictions like Deut. 18:15 and to all the ways these writings pointed to Christ (e.g., Luke 24:27, 44; John 1:45; 3:14; 8:56; Acts 26:22–23; 28:23; 1 Pet. 1:10–12; see Overview of the Bible).
JOHN—NOTE ON 6:1–15 The feeding of the 5,000 is another of Jesus’ messianic “signs” (see note on 2:11). It shows that Jesus can provide food in the wilderness, like God did for Israel in Moses’ day. Compare Matt. 14:13–21; Mark 6:30–44; Luke 9:10–17.
Each of the four Gospels records the feeding of the 5,000. In John, this is Jesus’ fourth sign showing that he is the Son of God (6:1–15). Just as God provided manna for Israel, Jesus provided food (see Numbers 11). Jesus wanted people to see that he is the bread of life (John 6:35).
JOHN—NOTE ON 6:1 After this. As much as six months may have passed since the previous event. Sea of Galilee, which is the Sea of Tiberias. This lake is fed from the Jordan to the north and spills out to the Jordan in the south. Today it measures 7 miles (11 km) wide and 13 miles (21 km) long.
JOHN—NOTE ON 6:3 Mountain probably refers to the hill country east of the lake, known today as the Golan Heights (compare Matt. 14:23; Mark 6:46).
JOHN—NOTE ON 6:7 two hundred denarii. About eight months’ wages.
JOHN—NOTE ON 6:10–11 The men numbered about five thousand, plus women and children (compare Matt. 14:21), totaling perhaps as many as 20,000 people.
JOHN—NOTE ON 6:14 the Prophet. The people think Jesus fulfills the prediction of the prophet like Moses, promised in Deut. 18:15, 18. (See note on John 1:20–21; compare Acts 3:22–23.) In Acts 3:22–23 Peter identifies Jesus as the fulfillment of this prophecy; compare Acts 7:37. However, “prophet” is not a common title for Jesus; it is used primarily by those who know little about him (e.g., Matt. 16:14; John 4:19).
JOHN—NOTE ON 6:15 to make him king. Jesus did not want to lead a rebellion against the Roman authorities. The people did not understand that Jesus’ kingship was spiritual in nature (see 18:36).
JOHN—NOTE ON 6:17 A boat, from the first century A.D. or earlier, was found in the Sea of Galilee in 1986. Approximately 26.5 feet long and 7.5 feet wide (8 m by 2.3 m), it could hold about 15 people.
JOHN—NOTE ON 6:19 They had rowed about three or four miles. If the feeding of the multitude took place at the eastern shore of the Sea of Galilee, the shortest distance to Capernaum would be 5–6 miles (8–10 km). Walking on the sea is a powerful demonstration of Jesus’ control over the world that he created.
JOHN—NOTE ON 6:20 “It is I.” Jesus’ words can be translated “I am.” Here it may refer to God’s self-identification as “I AM WHO I AM” (Ex. 3:14). It may thus affirm Jesus’ divinity (see note on John 6:35).
JOHN—NOTE ON 6:21 immediately the boat was at the land. A real-life example of God’s protection as described in Ps. 107:23–32.
JOHN—NOTE ON 6:23–24 Capernaum is on the northwest edge of the Sea of Galilee. Several miles to the south is Tiberias, the largest city on the Sea.
JOHN—NOTE ON 6:26 But because you ate your fill of the loaves implies that the people sought Jesus only for physical or material benefit. They should have sought him because they saw signs that pointed to his being the Messiah.
JOHN—NOTE ON 6:27 set his seal. A seal made of wax, clay, or soft metal. It could be used to signify ownership or to validate a document. The second meaning is probably intended here.
JOHN—NOTE ON 6:31 The OT reference seems to involve several passages, with Ps. 78:23–24 being the most prominent (see also Ex. 16:4, 15; Neh. 9:15; Ps. 105:40).
JOHN—NOTE ON 6:32 The true bread from heaven gives eternal spiritual nourishment. It is infinitely superior to the manna provided in Moses’ day, which met only physical needs.
JOHN—NOTE ON 6:35 Jesus’ claim, “I am the bread of life,” is the first of seven “I am” sayings in John (see chart). See also the other places in John where Jesus refers to himself as “I am” (see v. 20; 8:24, 58; 18:5; and notes); compare the references to God as “I AM” in Ex. 3:14 and in Isaiah (e.g., Isa. 41:4; 43:10, 25).
JOHN—NOTE ON 6:37 whoever comes to me I will never cast out. No one who responds to the gospel should ever fear being rejected by God.
JOHN—NOTE ON 6:39 All that he has given me implies that everyone who has been “given” by the Father to the Son for salvation will in fact be saved.
JOHN—NOTE ON 6:40 everyone who . . . believes in him. This verse implies that no true believer will ever lose his or her salvation. the last day. The final judgment.
JOHN—NOTE ON 6:43 The grumbling is like the grumbling against God in the OT (e.g., Ex. 16:8; Num. 14:27).
JOHN—NOTE ON 6:44 No one can come to me unless. No human being has the ability to come to Christ unless God the Father draws him, that is, gives him the desire to do so.
JOHN—NOTE ON 6:46 he has seen the Father. In a full and complete way; compare 1:18 and note.
JOHN—NOTE ON 6:51 living bread. Jesus satisfies the spiritual hunger of those who believe in him.
JOHN—NOTE ON 6:53 To eat Jesus’ flesh and to drink his blood means trusting and believing in him, especially in his death for the sins of mankind. (See also v. 35.)
JOHN—NOTE ON 6:59 synagogue. See note on Luke 4:16.
JOHN—NOTE ON 6:60 It was a hard saying because they wrongly interpreted Jesus’ statements in a literal way.
JOHN—NOTE ON 6:63 The flesh (that is, human nature) is completely incapable of producing genuine spiritual life (see Rom. 7:14–25). Only the Spirit can do this. But the Holy Spirit works powerfully in and through the words that Jesus speaks. Those words are spirit and life; they work in the unseen spiritual realm and awaken genuine spiritual life.
JOHN—NOTE ON 6:64 Jesus’ divine nature is proven by his knowledge of people’s hearts and their future actions.
JOHN—NOTE ON 6:67 This is John’s first mention of the Twelve, the apostles.
JOHN—NOTE ON 6:69 Peter’s confession of Jesus as the Holy One of God prepares the reader for later references to Jesus being set apart for service to God (10:36; 17:19).
JOHN—NOTE ON 7:2 The Feast of Booths (or Feast of Tabernacles) was celebrated in September/October. It is so named because people lived in outdoor shelters to remember God’s faithfulness to Israel during the wilderness years (Lev. 23:42–43; compare Matt. 17:4 and parallels). It was also a time of celebration and thanksgiving for the harvest (Lev. 23:39–41; Deut. 16:13–15; compare Ex. 23:16). See also note on John 2:13.
JOHN—NOTE ON 7:3–4 Jesus’ brothers (compare Matt. 13:55; Mark 6:3) are other naturally born sons of Mary. Their advice reveals their misunderstanding of Jesus’ messianic identity.
JOHN—NOTE ON 7:5 not even his brothers believed in him. Even those who had lived in the same house with Jesus for nearly 30 years did not know who he was.
JOHN—NOTE ON 7:6 My time in John probably refers to the cross (see note on 2:4). Your time means “your time to go up to the feast with the crowds who are going to Jerusalem.” In both cases, “time” means the time that is suitable or right.
JOHN—NOTE ON 7:7 The world cannot hate Jesus’ brothers because they did not yet believe in Jesus; they still belonged to the world.
JOHN—NOTE ON 7:8 I am not going up to this feast is not a mistake by John or a lie by Jesus, even though Jesus did go up to the feast (v. 10). The Greek present tense can have the sense, “I am not now going,” indicating that Jesus did not go to the feast at the time or in the way the brothers suggested (they wanted Jesus to prove himself to his contemporaries for secular reasons).
JOHN—NOTE ON 7:14 Temple here means the area surrounding the temple itself, including the Court of the Gentiles.
JOHN—NOTE ON 7:15 he has never studied. Jesus lacked formal rabbinic training (as did his disciples, Acts 4:13).
JOHN—NOTE ON 7:20 Compare 8:48; 10:20; Matt. 12:24 and parallels. The same charge was made against John the Baptist (Matt. 11:18).
JOHN—NOTE ON 7:21 This one work is probably the healing in 5:1–15.
JOHN—NOTE ON 7:22 This recalls Gen. 17:9–14 (the fathers, that is, Abraham) and Lev. 12:3 (Moses). Jesus’ argument is “from the lesser to the greater.” The Jews circumcised their males on the eighth day even if that day fell on the Sabbath (the “lesser” issue). If “perfecting” one part of the human body on the Sabbath was legitimate, how much more the healing of an entire person (the “greater” issue).
JOHN—NOTE ON 7:26 The authorities probably refers to the Sanhedrin (compare 12:42).
JOHN—NOTE ON 7:27 But we know. Some rabbis taught that the Messiah would be completely unknown until he began to save Israel. Others, however, were sure that Bethlehem would be his birthplace (v. 42; see Mic. 5:2; Matt. 2:1–6).
JOHN—NOTE ON 7:28 temple. See note on 2:14.
JOHN—NOTE ON 7:30 because his hour had not yet come. In John, Jesus’ “hour” is the time of his crucifixion, when his saving work is completed (see 8:20; 12:23, 27; 13:1; 17:1).
JOHN—NOTE ON 7:32 The chief priests and Pharisees, representing the Sanhedrin, sent officers (or temple police) to arrest Jesus.
JOHN—NOTE ON 7:35 People misunderstand Jesus’ statement in v. 34 (see also 3:4; 4:15; 6:52). The Dispersion was a common Jewish expression for the Jewish people scattered throughout the world.
The Dispersion (7:35) referred to Jewish people scattered throughout the world. Many Jews were exiled from their homeland in 722 and 586 B.C. Those taken to Babylon in 586 were later allowed to return home, but many stayed in Babylon and others moved west into Greece. After the destruction of the temple in A.D. 70, many Jews were sold into slavery and further scattered abroad.
JOHN—NOTE ON 7:37 Jesus’ invitation refers back to OT prophetic passages such as Isa. 55:1 (see also Isa. 12:3). thirsts. That is, “thirsts” for God (see note on John 4:14). To come to Jesus and drink means to believe in him, to enter into a trusting, ongoing personal relationship with him.
JOHN—NOTE ON 7:38 There is no specific Scripture passage from the OT that matches Jesus’ words here. He summarizes several passages that picture God’s work in believers as a river of water flowing out to bless others (see Isa. 58:11).
JOHN—NOTE ON 7:39 As yet the Spirit had not been given does not mean that there was no work of the Holy Spirit in the world prior to Jesus’ resurrection (see Gen. 1:2; Ex. 31:3; Num. 11:25; Deut. 34:9; Ezek. 2:2). Rather, it means the Spirit had not been given in the full and powerful sense that was promised for the new covenant age (see Ezek. 36:26–27; Joel 2:28–29; compare Acts 2:1–13).
JOHN—NOTE ON 7:40–42 Is the Christ to come from Galilee? . . . Has not the Scripture said that the Christ comes . . . from Bethlehem? Bethlehem is clearly predicted as the Messiah’s birthplace (Mic. 5:2). Ironically, the people here did not realize that Bethlehem was in fact Jesus’ birthplace.
JOHN—NOTE ON 7:40–41 The Prophet is mentioned in Deut. 18:15–18. Many first-century Jews thought the “Prophet” and the Messiah were different people, but Jesus is both. See notes on John 1:20–21; 6:14.
JOHN—NOTE ON 7:45–46 officers. Temple police.
JOHN—NOTE ON 7:50 Nicodemus. See 3:1–15.
JOHN—NOTE ON 7:52 Some prophets did come from Galilee, such as Jonah (2 Kings 14:25), and possibly Elijah (1 Kings 17:1) and Nahum (Nah. 1:1). The Pharisees may have been reflecting current bias against Galileans, or perhaps they were misrepresenting the facts to make their case against Jesus (see John 8:44, 55).
JOHN—NOTE ON 7:53–8:11 This story is absent from all of the oldest manuscripts of John’s Gospel, but there is nothing in it contrary to sound doctrine. It seems best to view the story as something that did actually happen during Jesus’ ministry but that was not originally part of what John wrote in his Gospel.
JOHN—NOTE ON 8:12 I am. See note on 6:35. Jesus is the light of the world (see 1:4–5; 3:19–21; 12:35–36, 46). Jesus fulfills OT promises of the “light” of salvation (e.g., Isa. 9:2; 42:6; 49:6; John 9:5; Acts 26:18, 23; Eph. 5:8–14; 1 John 1:5–7).
John wrote his Gospel “so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (20:30). In 8:24, Jesus tells his listeners that faith in him is the only way to find life (see 3:15–16; 11:25).
JOHN—NOTE ON 8:13–14 The Pharisees continue the dispute from 5:31–47 (see notes).
JOHN—NOTE ON 8:15 according to the flesh. According to the natural understanding and human standards of this world. “I judge no one.” During his earthly ministry, Jesus was primarily a Savior, not a judge (see 3:17; 12:47). In the future he will judge the world (see 5:22, 27, 29; 12:48).
JOHN—NOTE ON 8:20 The treasury likely was next to the Court of the Women (compare Mark 12:41–44; Luke 21:1–4). The Greek term may indicate either a collection box for the treasury or the treasury structure itself.
JOHN—NOTE ON 8:21 Where I am going. Heaven, in the presence of the Father.
JOHN—NOTE ON 8:23 From below means belonging to this natural world; from above means from God the Father. It also means following God’s will and speaking his truth.
JOHN—NOTE ON 8:24 I am he may simply mean “I am the Messiah.” However, John often uses words with a double meaning (see notes on 3:14; 4:10; 19:19) and this verse is one of several that hint at a connection with God’s statement to Moses in Ex. 3:14, “I AM WHO I AM.” See notes on John 6:20; 8:58.
JOHN—NOTE ON 8:28 lifted up. The second of three “lifted up” sayings in John (see also 3:14; 12:32). All three have a double meaning (see notes on 4:10; 8:24; 19:19), referring to both Jesus’ death and his resurrection and exaltation.
JOHN—NOTE ON 8:31 To abide in Jesus’ word means to continue believing what Jesus has said and to continue obeying him (see note on 15:4; also 6:56; 1 John 3:6).
JOHN—NOTE ON 8:32 There is only one way to know the truth. That is by continuing to believe and obey Jesus’ word (v. 31). set you free. From the guilt and enslaving power of sin (see note on v. 34).
JOHN—NOTE ON 8:34 Being a slave to sin means being unable to escape from sinful patterns of conduct without Jesus’ help (see v. 36; see also notes on Rom. 6:16; 1 Cor. 7:21).
JOHN—NOTE ON 8:36 Sets you free from both the guilt and the life-controlling power of sin.
JOHN—NOTE ON 8:37 my word finds no place in you. Because of the spiritual condition of their hearts.
JOHN—NOTE ON 8:39–40 They were physically descended from Abraham (v. 37), but they are not truly Abraham’s children, for their behavior contradicts that claim. Abraham’s true children are only those who believe in Jesus (Gen. 15:6; Rom. 2:28–29; 9:6–8).
JOHN—NOTE ON 8:43 you cannot bear. Or, “you are not able.” to hear my word. “Hear” means “hear and accept.”
JOHN—NOTE ON 8:44 The devil was a murderer from the beginning. The devil motivated Cain to kill Abel. He is the father of lies, since he contradicted God’s word (Gen. 3:3–4; see Gen. 2:17).
JOHN—NOTE ON 8:47 You do not hear in the sense of hearing, believing, and following.
JOHN—NOTE ON 8:48 Samaritan. See note on 4:4.
JOHN—NOTE ON 8:56 Abraham rejoiced that he would see the day of Christ. He saw it and was glad. Jesus possibly refers to a consistent pattern of joyful faith in Abraham’s life, rather than one specific event.
JOHN—NOTE ON 8:58 Jesus claims to have been alive before Abraham was. He does not mean that he is more than 2,000 years old. Rather, he uses the present tense I am in speaking of existence more than 2,000 years earlier. Thus he claims an existence apart from time that is true only of God. For “I am,” see note on 6:20.
| Absolute “I am” statements | 6:20; 8:24, 28, 58; 18:5 |
| Metaphorical “I am” statements | |
| 1. I am the bread of life | 6:35, 48, 51 |
| 2. I am the light of the world | 8:12; 9:5 |
| 3. I am the door of the sheep | 10:7, 9 |
| 4. I am the good shepherd | 10:11, 14 |
| 5. I am the resurrection and the life | 11:25 |
| 6. I am the way, the truth, and the life | 14:6 |
| 7. I am the true vine | 15:1 |
JOHN—NOTE ON 8:59 picked up stones. See note on Acts 7:58. Stoning was the punishment for blasphemy (Lev. 24:16; John 10:31–33). However, it was supposed to be imposed only after careful judgment, not amid mob violence (Deut. 17:2–7).
JOHN—NOTE ON 9:2 Suffering is not always a direct result of a person’s sin (e.g., Luke 13:2–3a; 2 Cor. 12:7; and Jesus’ crucifixion; see also John 12:28, 37–41; 17:1, 5).
Does sin cause illness? Many people in Bible times assumed that if a person suffered, it was because that person had sinned (9:2). There are consequences for sin, but suffering is not always directly caused by a person’s sin. But God can use suffering to show his power and mercy (9:3).
JOHN—NOTE ON 9:3 that the works of God might be displayed in him. God sometimes allows people to suffer so that they can experience his mercy and power in delivering them.
JOHN—NOTE ON 9:4 while it is day. The time when Jesus was here on earth. night. The time of Jesus’ crucifixion and death. We indicates that Jesus involves his disciples in God’s work.
JOHN—NOTE ON 9:5 I am the light of the world. The second of seven “I am” sayings in John (see chart).
JOHN—NOTE ON 9:6 This verse may echo God’s creative activity (Gen. 2:7). The Creator is now re-creating.
JOHN—NOTE ON 9:7 pool of Siloam. Archaeology indicates a large pool (225 feet [69 m] long on one side) with steps leading down into it.
JOHN—NOTE ON 9:14 Jesus mixed clay with his saliva to make mud. This activity was among the 39 classes of work forbidden on the Sabbath by Jewish tradition.
JOHN—NOTE ON 9:22 the Jews. Often in John, this refers to the Jewish leaders who were opposed to Jesus, and to the people who followed their lead. See esv footnote on v. 18, etc.
JOHN—NOTE ON 9:31–33 The man’s main idea, that God does not listen to sinners, reflects several OT passages (e.g., Ps. 34:15; 66:18). The man’s minor point, that there was no previous act of opening of the eyes of a person born blind, is also confirmed by the absence of similar miracles in the OT.
JOHN—NOTE ON 9:34 Cast him out means expulsion from the synagogue (see note on Luke 4:16). The way this is done suggests an impulsive action rather than a formal procedure.
JOHN—NOTE ON 9:41 If you were blind means if they had no knowledge at all about God’s words or his laws, and no knowledge about who Jesus is. You would have no guilt (or sin, see esv footnote) for violating specific teachings or commands that they had received. Paul makes a similar argument in Rom. 1:18–3:20.
JOHN—NOTE ON 10:1 The sheepfold was usually a courtyard near or beside a house, bordered by a stone wall, in which one or more families kept their sheep. Caves were also used. Sheepfolds might have a formal door and would be guarded at the entrance by a “gatekeeper” (v. 3) or by the shepherd himself (see vv. 7–10). A thief enters secretly while a robber forces his way in.
JOHN—NOTE ON 10:3–4 The sheep hear his voice. . . . they know his voice. People who truly belong to God listen to and believe in Jesus’ words (see 5:46–47; 8:37, 45, 47). On Christ as the true shepherd, see note on 10:11.
JOHN—NOTE ON 10:7 I am the door of the sheep. Jesus is the only way by which one can become part of the people of God (that is, Jesus’ flock). Compare Ps. 118:20.
JOHN—NOTE ON 10:8 All who came before me may refer to messianic pretenders (e.g., Acts 5:36–37; 21:38). thieves and robbers. Compare Ezek. 34:2–4; see note on John 10:1.
JOHN—NOTE ON 10:9 door. The NT elsewhere speaks of “entering” God’s kingdom as through a door (e.g., Matt. 7:7, 13; 18:8–9; 25:10 and parallels; Acts 14:22). Will go in and out echoes OT passages about the covenant (see Num. 27:16–17; Ps. 121:8). Find pasture speaks of God’s provision for his people (compare Ps. 23:2; Isa. 49:9–10; Ezek. 34:12–15).
JOHN—NOTE ON 10:10 Jesus’ promise of abundant life, which begins in this life, brings to mind OT prophecies of abundant blessing (e.g., Ezek. 34:12–15, 25–31).
JOHN—NOTE ON 10:11 I am the good shepherd. Another “I am” saying; see note on 6:35. In the OT, God is seen as the true shepherd (Psalm 23; Isa. 40:11; Jer. 23:1–4; Ezekiel 34; Zech. 11:4–17), and David (or the Davidic Messiah) is depicted as a good shepherd (2 Sam. 5:2; Ps. 78:70–72; Ezek. 37:24; Mic. 5:4), as is Moses (Ps. 77:20; Isa. 63:11). Jesus, as both God and man, fulfills both of these themes. David literally risked his life for his sheep (1 Sam. 17:34–37), but Jesus surpassed David in that he gave his life on the cross for his sheep. See also John 10:15.
JOHN—NOTE ON 10:16 The other sheep that are not of this fold are Gentiles (see Isa. 56:8). One flock, one shepherd may refer to Ezek. 34:23; 37:24 (compare Eph. 2:11–22).
JOHN—NOTE ON 10:17 I lay down my life that I may take it up again means that Jesus voluntarily gave up his life (see 19:30) and that his divine nature enabled him to rise from the dead, all at his Father’s will.
JOHN—NOTE ON 10:20–21 The charge of demon possession is contradicted by OT teaching that says the Lord gives sight to the blind (Ex. 4:11; Ps. 146:8).
JOHN—NOTE ON 10:22 The eight-day Feast of Dedication celebrates the rededication of the Jewish temple in December 164 B.C., after Antiochus IV Epiphanes had made it unclean (see note on Dan. 8:9–10).
The Feast of Dedication (10:22) commemorated the rededication of the temple in 164 B.C. after Antiochus IV Epiphanes made it unholy. Today, this feast is called Hanukkah.
JOHN—NOTE ON 10:23 On temple as the larger temple area, see note on 2:14. Probably because of the cold winter weather (see 10:22), Jesus taught in the area called the colonnade of Solomon. It is likely the covered walkway on the eastern side of the Temple Mount.
JOHN—NOTE ON 10:26–29 The reason people do not believe is because they are not among Jesus’ sheep. God must first give them the ability to believe; then he makes them a part of his people, with a new heart (see 1:13; 6:44). Eternal life (10:28) can never be taken away, especially since Jesus’ sheep belong to both him and his Father. Note the contrast with the “hired hand” (vv. 12–13), who abandons the flock in times of danger (compare Isa. 43:13). Snatch means “take by force.”
JOHN—NOTE ON 10:30 Jesus’ claim that I and the Father are one (compare 5:17–18; 10:33–38) echoes Deut 6:4, the basic confession of Judaism. Jesus’ words are a claim to deity.
JOHN—NOTE ON 10:31 picked up stones again to stone him. See notes on 8:59; Acts 7:58.
JOHN—NOTE ON 10:34–35 If human judges (Ps. 82:2–4) can in some sense be called gods (for their role as representatives of God), this title is certainly much more appropriate for the one who truly is the Son of God (John 10:33, 35–36). Jesus depends on just one word (“gods”) in the OT for his argument. Thus, when he says that Scripture cannot be broken, he implies that every single word in Scripture is completely true and reliable. His opponents would have agreed with this.
JOHN—NOTE ON 10:36 Jesus was consecrated for his mission. This echoes OT language regarding those appointed to an office, such as Jeremiah (Jer. 1:5) or the priests (Ex. 28:41; Lev. 8:30).
JOHN—NOTE ON 10:37–38 For Jesus’ works as a witness to his deity, see chart.