The Last Supper
After Jesus and his disciples ate the Passover meal, they crossed the Kidron Valley and entered a garden called Gethsemane (meaning “oil press”), where they often spent time while visiting Jerusalem (see Luke 22:39).
JOHN—NOTE ON 11:1–12:19 The raising of Lazarus is the ultimate messianic “sign” in this Gospel (see note on 2:11). This spectacular miracle (recorded only by John) anticipates Jesus’ own resurrection. It reveals Jesus as “the resurrection and the life” (11:25).
JOHN—NOTE ON 11:1 This is the Bethany most commonly mentioned in the Gospels (see Mark 11:1; 14:3 and parallels; also Luke 24:50; contrast John 1:28).
JOHN—NOTE ON 11:4 Lazarus’s illness did not ultimately lead to death though it did lead through death to being raised from the dead. Jesus knew what was going to happen. In vv. 11–14 he tells his disciples clearly that Lazarus has already died.
JOHN—NOTE ON 11:5–6 So introduces the reason why Jesus stayed two days longer. He wanted the people to see his power over death, thus seeing his glory (compare 1:14).
JOHN—NOTE ON 11:9–10 To walk in the day means to believe and obey God. Walks in the night means not believing and obeying him. For Jesus to go to Judea is part of walking “in the day” for him, even though he is heading toward the cross (vv. 7–8).
JOHN—NOTE ON 11:11 Fallen asleep means “died” (see vv. 12–14). The OT equivalent is “slept with his fathers” (e.g., 1 Kings 2:10). Occasionally, death is compared to a deep sleep from which people will one day be awakened (e.g., Dan. 12:2).
JOHN—NOTE ON 11:16 Thomas (Aramaic) means the Twin.
JOHN—NOTE ON 11:24 Martha’s affirmation of end-time resurrection agrees with the beliefs of the Pharisees (Acts 23:8), the majority of first-century Jews, and Jesus’ teaching (John 5:21, 25–29; 6:39–44, 54).
JOHN—NOTE ON 11:25 I am the resurrection and the life. Resurrection from the dead and eternal life can be found only in relationship to Jesus. Therefore, believes in me implies personal trust in Christ. “In” ordinarily means “into,” giving the sense that genuine faith in Christ brings people “into” Christ, so that they become united with Christ. (Compare 3:16, 18, 36; 6:35; 7:38; 12:44, 46; 14:12; 1 John 5:10.)
JOHN—NOTE ON 11:26 Lives refers to those who have spiritual life now (see note on John 3:16). Those who believe shall never die, in that they will ultimately triumph over death.
JOHN—NOTE ON 11:27 who is coming into the world. Compare 12:13 and parallels.
JOHN—NOTE ON 11:28 The Teacher was a common way of referring to Jesus (1:38; 3:2; 6:25; 9:2; 20:16).
JOHN—NOTE ON 11:33 deeply moved. Jesus felt deep sorrow about his friend’s death and about the grief his other friends felt. He may also have been angry about the evil of death, the final enemy (see esv footnote; see also 1 Cor. 15:26; Rev. 21:4). In his spirit refers to Jesus’ own human spirit.
JOHN—NOTE ON 11:35 Jesus wept. Mourning because of death does not indicate lack of faith. It shows honest sorrow at the reality of suffering and death.
JOHN—NOTE ON 11:44–45 Remarkably, John does not record Lazarus’s reaction or any of the aftermath of his raising (compare Luke 8:55–56), except for the fact that many of the Jews . . . believed (see John 12:9–11). The focus is on Jesus, not Lazarus.
Burial garments (11:44) were made of expensive Egyptian white linen. The face was bound with a scarf. The rest of the body was laid on a sheet of linen wide enough to wrap around the body and long enough to fold over the head and down to the feet.
JOHN—NOTE ON 11:47 council. The Sanhedrin.
JOHN—NOTE ON 11:48 Our place almost certainly refers to the temple (compare Acts 21:28). Take away . . . our nation may refer to the feared loss of more of the Jews’ freedom under Rome.
JOHN—NOTE ON 11:49 that year. In fact, Caiaphas was high priest for 18 years (A.D. 18–36), longer than any other high priest in the first century.
JOHN—NOTE ON 11:50–51 That one man should die for the people invokes the memory of the Jewish martyrs who died fighting Rome in the time of the Maccabees (2 Macc. 7:37–38). With the double meaning typical of John, it also anticipates Jesus’ substitutionary atonement.
JOHN—NOTE ON 11:52 The Gentiles are the children of God . . . scattered (compare 10:16). John is not suggesting that they are already God’s children but anticipates their future inclusion.
JOHN—NOTE ON 11:55 This is the third and final Passover mentioned by John; see note on 2:13. People went up early to purify themselves from any ceremonial uncleanness that would have prevented their participation (Num. 9:4–14).
JOHN—NOTE ON 12:1–11 When Mary of Bethany anoints Jesus (compare Matt. 26:6–13; Mark 14:3–9), it anticipates Jesus’ arrest, crucifixion, and burial (John 12:7–8). The story in Luke 7:36–50 involves a different woman, a different place, a different reaction from Jesus, and a different time in Jesus’ ministry.
JOHN—NOTE ON 12:1 Therefore ties this verse to the previous one. John is constantly aware of God’s ordering of all these events and of Jesus’ obedience. Regarding the Passover, see 11:55; and note on 2:13. Six days before the Passover most likely refers to Saturday, since the Passover began Friday evening at sundown. Bethany. See note on 11:1.
JOHN—NOTE ON 12:2 Dinner refers to the main meal of the day, usually toward evening. reclining . . . at table. People at special feasts would lie with their heads near a low table and their feet pointing out away from it. They would rest on one elbow and eat with the other hand.
JOHN—NOTE ON 12:3 Compare 11:2. A pound (or half a liter) is a very large amount of fragrant oil or perfume. Pure and expensive nard was imported from northern India and used by the Romans for anointing the head. John says that Mary anointed the feet of Jesus, while Matt. 26:7 and Mark 14:3 mention that she anointed Jesus’ head. Considering the large quantity of ointment, Mary probably anointed both Jesus’ head and his feet. Attending to the feet was the work of servants (see John 1:27; 13:5), so Mary’s actions show humility and devotion. Her wiping of Jesus’ feet with her hair is also remarkable, since Jewish women rarely unbound their hair in public. Mary’s action indicates an expression of intense personal devotion to Christ, but there is no hint of immoral thoughts or conduct.
JOHN—NOTE ON 12:5 Three hundred denarii is the equivalent of about a year’s wages.
JOHN—NOTE ON 12:7 So that she may keep it may mean “keep the rest of the perfume.” Mark 14:3 says the flask was broken, and Judas complains that it was already wasted. Other interpretations include: “so that she may keep (the memory of this)” or “Leave her alone, (for she has saved the perfume) so that she could keep it for the day of my burial.”
JOHN—NOTE ON 12:8 the poor. Jesus’ response echoes Deut. 15:11. He is not discouraging helping the poor. You do not always have me anticipates Jesus’ approaching death, resurrection, and ascension.
JOHN—NOTE ON 12:11 the Jews. John uses this expression in a positive way to speak of those coming to faith in Christ (see 11:45).
JOHN—NOTE ON 12:12 The next day is probably Sunday of Passion Week. The feast is Passover.
JOHN—NOTE ON 12:13 By waving palm branches (a Jewish national symbol) the people greet Jesus as the Davidic king and echo the language of Ps. 118:25–26. Most of the crowd probably understood the title King of Israel in a political and military sense. They still hoped that Jesus would use his amazing powers to overthrow Roman rule and lead Israel to independence.
JOHN—NOTE ON 12:15 Jesus is portrayed as the humble shepherd-king of Zech. 9:9, who comes to the Holy City to take his rightful place. Fear not may be taken from Isa. 40:9.
JOHN—NOTE ON 12:20–50 These verses conclude the first major part of John’s Gospel, which narrates Jesus’ mission to the Jews. The arrival of some Greeks signals to Jesus that the mission exclusively to the Jews is about to come to an end. But before Jesus can reach out to the Gentiles, he first must die (see 10:16; 11:52). His hour is now at hand (12:23–26; see note on 2:4).
The Greeks who came to see Jesus (12:20–21) were not necessarily from Greece. The term could refer to any Gentile in the Greek-speaking world. Like other Greek people such as the centurion in Luke 7:5 or Cornelius in Acts 10, they were attracted to the teachings of the Jewish Scriptures. Now, they wanted to hear more from this man who claimed to be the Messiah.
JOHN—NOTE ON 12:20 Greeks refers to Gentiles, not necessarily to people from Greece. They are “God-fearers,” non-Jews who had come to Jerusalem to worship at the Jewish festival.
JOHN—NOTE ON 12:21 Bethsaida was just northeast of where the Jordan flows into the Sea of Galilee from the north.
JOHN—NOTE ON 12:25 Loves his life means “delights in his life in this world more than in God.” Hates his life in this world means “thinks so little of his life, and so much of God, that he is willing to sacrifice it all for God.”
JOHN—NOTE ON 12:28 This is one of three times in Jesus’ earthly ministry when a heavenly voice affirms his identity (see Matt. 3:17; 17:5).
JOHN—NOTE ON 12:29 crowd . . . said that it had thundered. Events of eternal consequence are occurring. Unbelievers misinterpret them as natural events, showing their spiritual blindness.
JOHN—NOTE ON 12:31 The ruler of this world in its present fallen, sinful state is Satan (compare 14:30; 1 John 5:19). Now, at the cross, the devil will be cast out, that is, decisively defeated (see Luke 10:18; Heb. 2:14–15). Jesus’ triumph over Satan in his death and resurrection is the basis for his final triumph (Rev. 20:10).
JOHN—NOTE ON 12:32 lifted up. See 3:14 and note; 8:28; also Isa. 52:13. All people, in context, means both Jews and Gentiles (John 10:16; 11:52; 12:20–21).
JOHN—NOTE ON 12:33 what kind of death. See 21:19.
JOHN—NOTE ON 12:34 This is the final of several misunderstandings of Jesus’ role as Messiah in this Gospel (compare 7:27, 31, 41–42). The people have some idea that Jesus predicts his death. What is probably meant by the Law is the entire Hebrew Scriptures, which speak of the Davidic Messiah (2 Sam. 7:13; Ps. 89:3–4, 35–37; Isa. 9:7; Dan. 7:13–14).
JOHN—NOTE ON 12:35–36 Walk while you have the light. See 9:4–5.
JOHN—NOTE ON 12:36 When Jesus hid himself from them, he indicated God’s coming judgment and the completion of Jesus’ public ministry to the people of Israel (1:18).
JOHN—NOTE ON 12:37–40 John cites Isa. 53:1 and Isa. 6:10 to indicate that Scripture predicted the Jewish rejection of Jesus as Messiah. This rejection confirms, rather than defeats, God’s plan. These verses are the first in a series of fulfillment quotations in the second half of John’s Gospel. they could not believe. See John 1:13; 6:44; see note on Eph. 1:11.
JOHN—NOTE ON 12:41 The plural these things most likely refers to the general context of Isa. 53:1 and Isa. 6:10. John seems to claim that when Isaiah saw the exalted King and the suffering servant, he saw Jesus’ glory.
JOHN—NOTE ON 12:42–43 synagogue. Synagogues usually had large rooms with bench seating along the wall. See note on Luke 4:16.
JOHN—NOTE ON 12:47 I did not come to judge the world refers to Jesus’ first coming. However, he will judge the world when he returns (see v. 48; 5:22, 27–30).
JOHN—NOTE ON 12:49 Not . . . on my own authority indicates that supreme authority in the Trinity belongs to the Father. He gives authority to the Son, though they are both God.
13:1–20:31 The Farewell Teaching and the Passion Narrative. The second half of John’s Gospel consists of Jesus’ farewell teaching (chs. 13–17) and the events surrounding his death and resurrection (chs. 18–20). Now that the Jews have rejected Jesus, he turns his attention to his new messianic community. Jesus is arrested, tried, crucified, and buried. This is followed by the resurrection, resurrection appearances, and Jesus’ commissioning of his disciples. The section concludes with John stating his reason for writing his Gospel (20:30–31).
In NT times, it was common for a host’s servant to wash the feet of guests (see Luke 7:44). But in John 13:1–20, Jesus himself performs this task for his disciples, setting an example of humility and service for believers to follow.
JOHN—NOTE ON 13:1–17:26 Jesus prepares his new messianic community (the remaining 11 apostles) for the time following his resurrection and return to the Father. The community is cleansed literally and symbolically through the footwashing (13:1–17), and then figuratively through the removal of the betrayer (13:18–30). The Farewell Discourse (13:31–16:33) contains Jesus’ final instructions to his followers. The discourse, recorded only in John’s Gospel, concludes with Jesus’ final prayer (ch. 17).
JOHN—NOTE ON 13:1 Jesus’ own are the 11 faithful disciples. They represent his new messianic community. to depart out of this world. Jesus will soon leave the earth, but in his divine nature Jesus is with believers “always” (Matt. 28:20).
JOHN—NOTE ON 13:8 To have no share with Jesus means that one does not belong to him. Here the footwashing symbolizes Jesus’ death for his people. It washes away their sins.
JOHN—NOTE ON 13:9–11 Those who have been washed through Jesus’ once-for-all death also need daily cleansing of their sins.
JOHN—NOTE ON 13:14 you also ought to wash one another’s feet. Footwashing continues as a regular ceremony in some Christian denominations. Others see it as a symbolic teaching about serving one another.
JOHN—NOTE ON 13:18 I know whom I have chosen refers not to choosing for salvation but to Jesus’ choosing of the Twelve, including Judas, to be disciples (see also 6:70). Jesus cites Ps. 41:9.
JOHN—NOTE ON 13:19 Jesus’ statement is one of several references to his knowledge of the future in this section (see also 14:29; 16:1, 4, 32, 33). I am he very likely is a claim to deity (see note on 8:24; also 8:28, 58; 18:5, 6, 8).
JOHN—NOTE ON 13:20 The one I send refers first to the disciples whom Jesus would specifically send out at 20:22. More broadly it applies to all messengers of Christ, in every age, who proclaim the gospel. receives. To truly “receive” such a messenger is to accept and believe the gospel and to trust in Christ. (See also 1:12; 3:32–33; 5:43; 12:48.)
JOHN—NOTE ON 13:21 troubled in his spirit. See 12:27; compare Ps. 55:2–14.
JOHN—NOTE ON 13:23 This is the first reference to the disciple whom Jesus loved (see Introduction: Author, Date, and Recipients). On reclining, see note on 12:2. In such a situation it would be easy for John to lean back a bit and whisper privately to Jesus, as he does in 13:25. See also 21:20.
JOHN—NOTE ON 13:27 Satan entered into him. Satan had earlier put the desire to betray Christ into Judas’s heart (see v. 2).
JOHN—NOTE ON 13:31–32 The passage echoes Isa. 49:3.
JOHN—NOTE ON 13:34–35 Love must be the distinguishing mark of Jesus’ disciples (compare 15:13; Lev. 19:18; Mark 12:28–33).
JOHN—NOTE ON 13:38 the rooster will not crow. See also Matt. 26:34; Mark 14:30; Luke 22:34. Mark specifies the first two individual crowings (as evidently Jesus did), while Matthew, Luke, and John focus on Peter’s denial and report Jesus as referring to the entire set of crowings.
JOHN—NOTE ON 14:1 The esv translates Believe in God as an imperative (a command), but it could also be rendered as a statement (“You believe in God”; see esv footnote). The imperative is probably the better translation in light of the previous sentence (Let not your hearts be troubled). The disciples are troubled about Jesus’ imminent departure (see 13:36).
Jesus promises his disciples that the Holy Spirit will live within them, to teach them and remind them what Jesus has said (14:16–17, 26; see also 16:5–15). The Holy Spirit is also called the “Helper,” which can mean “Advocate” or “Counselor.”
JOHN—NOTE ON 14:2–3 In light of the context (Jesus going back to the Father; 13:1, 3; 14:28), it is best to understand my Father’s house as referring to heaven, and the many rooms (or “dwelling places”) as places to live within that large house.
JOHN—NOTE ON 14:6 Jesus is the one way to the Father. 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). Jesus alone is the life who fulfills the OT promises of “life” from God (11:25–26). Jesus is able to give eternal life to all those who believe in him (see 3:16). This is another I am saying, whereby Jesus claims to be God (see note on 6:35).
JOHN—NOTE ON 14:8–11 Philip apparently asks for some sort of appearance by God, such as Moses and Isaiah experienced (Ex. 33:18; compare Ex. 24:10; Isa. 6:1). Jesus replies that those who have seen him have seen the Father—a clear claim to deity.
JOHN—NOTE ON 14:10 I am in the Father and the Father is in me. Though there is complete unity between the Father and the Son, they are distinct persons within the Trinity (Matt. 28:19; 2 Cor. 13:14).
JOHN—NOTE ON 14:12 the works that I do. Jesus’ “works” include both his miracles (see 7:21) and his other activities and teachings (see 4:34; 5:36; 10:32; 17:4). The works his disciples will do will be greater because they will have a worldwide scope.
JOHN—NOTE ON 14:13 Praying in Jesus’ name means praying in a way consistent with his character and will. It also means coming to God in the authority of Jesus. See also note on 1 John 5:15.
JOHN—NOTE ON 14:14 If you ask me gives permission to pray directly to Jesus, but see esv footnote. Many other verses encourage prayer to God the Father (see 15:16).
JOHN—NOTE ON 14:15 Jesus’ words echo Deuteronomy (compare Deut. 6:5–6; 7:9; 10:12–13; 11:13, 22) and assume his unique authority.
JOHN—NOTE ON 14:16–17 The Holy Spirit (compare v. 26), the Spirit of truth who will guide the disciples into all truth (16:13), will serve as another Helper (or “helping Presence”; see also esv footnote). He will live in Jesus’ followers forever. He is Jesus’ representative after Jesus ascends to heaven. The promise of the divine presence with Jesus’ followers in 14:15–24 includes the Spirit (vv. 15–17), Jesus (vv. 18–21), and the Father (vv. 22–24). He dwells with you and will be in you does not mean there was no work of the Spirit of God within believers prior to this time (see note on 7:39). Rather, it indicates that the Holy Spirit “will be in you” in a new and more powerful sense. See also esv footnote on 14:16.
JOHN—NOTE ON 14:18 I will come to you probably means Jesus will appear to the disciples after his resurrection (chs. 20–21).
JOHN—NOTE ON 14:21 keeps. That is, follows and obeys.
JOHN—NOTE ON 14:22 The Judas referred to here is probably “Judas the son of James” (Luke 6:16; Acts 1:13), not Judas the half brother of Jesus (Matt. 13:55; Mark 6:3).
JOHN—NOTE ON 14:26 He will teach you uses the masculine pronoun “he” instead of the neutral pronoun “it.” Many interpreters have seen this as John’s awareness of the distinct personhood of the Spirit. John follows the same usage in 15:26 and 16:13–14. That the Helper will teach the disciples all things and bring to your remembrance all that I have said to you is an important promise regarding the disciples’ future role in writing the words of Scripture; see also 16:13–15. Jesus’ promise here is specifically to these disciples, though the Holy Spirit teaches and guides all believers (Rom. 8:14). On the work of the Trinity, see chart.
Though the word “Trinity” does not appear in the Bible, by presenting the Father, Son, and Spirit together, all doing what no one else ever does, the Gospel of John gives us the foundation on which this doctrine is based. Observing what God says and does helps us to know him, and observing which actions are done by which members of the Godhead helps us to see which roles they play.
| Action | Father | Son | Spirit |
|---|---|---|---|
| Give life | 5:21, 26; (6:33); 17:3 | 5:21, 25–26, 40; 6:33; 17:3 | 3:6, 8; 6:63 |
| Proclaim future | 1:33 | 13:19, 26, 36–38; 14:3, 29; 16:1–4, 16–28, 32; 20:18 | 16:13 |
| Indwell believers | 14:23 | 14:20, 23; (15:4–7); 17:23, 26 | 14:17 |
| Teach | 6:45; 7:16, 17; 8:28 | 7:14; (8:2); 8:20; 13:13–14 | 14:26 |
| Testify to Jesus | 5:32, 37; 6:27; 8:18 | 8:12–14, 18 | 15:26 |
| Glorify Jesus | 5:22–23; 8:50, 54; 13:31–32; 17:1, 22 | (1:14); 2:11; 13:31–32; 17:5, 24 | 16:14 |
| Action | Father | Son |
|---|---|---|
| Glorify the Father | 4:23; 12:28; 13:31–32 | (2:16); (9:3–4); 11:40; 12:28; 13:31–32; 14:13; 17:1, 4–5 |
| Give the Spirit | 3:34; 14:16 | (4:10–14); (7:37–39); 20:22 |
| Send the Spirit | 14:26 | 15:26; 16:7 |
| Action | Son | Spirit |
|---|---|---|
| Be given by the Father | 3:16 | (4:10–14); 14:16 |
| Be sent by the Father | 3:17; 4:34; 5:23–24, 36; 6:29, 57; 7:28–29, 33; 8:16, 26, 29, 42; 9:4; 10:36; 11:42; 12:44–45; 13:20; 15:21; 17:3, 8, 18, 23, 25; 20:21 | 14:26; 15:26 |
| Speak not from himself | (5:19); 5:30; (6:38); 7:16; 12:49–50 | 16:13 |
| Speak only what he hears | 3:32; (3:34); (5:30); 8:26, 40; 12:50; 15:15 | 16:13 |
| Convict | 3:19–20; 4:16, 18; (5:27); (8:7); 8:34, 40; 11:40; 12:7–8; 13:8 | 16:7–11 |
| Be received | 1:12 (see 1:10–11) | 7:39 (see 14:17) |
| Disclose what belongs to God | 1:18 | 16:13–14 |
JOHN—NOTE ON 14:27 Peace describes the absence of conflict and also the presence of blessing. Such blessing comes especially in a right relationship with God (e.g., Num. 6:24–26). See also John 15:18–19; 16:33.
JOHN—NOTE ON 14:28 the Father is greater than I. God the Father sends and commands. Thus he is “greater” (in authority or leadership) than the Son. However, this does not mean that Jesus is inferior to the Father, as 1:1; 10:30; and 20:28 clearly show.
JOHN—NOTE ON 14:30 The ruler of this world in its present fallen, sinful state is Satan. Satan is coming in the person of Judas and those with him (see ch. 18). has no claim. Satan cannot force Jesus to do anything. Jesus willingly submits to the suffering that is to come, out of obedience to his Father (see 14:31).
JOHN—NOTE ON 14:31 The transition from 14:31 to 15:1 is sometimes viewed as a “literary seam,” an indication that John’s Gospel is pieced together from different sources. More likely, John is implying that Jesus and his followers are leaving the upper room, making their way to the brook Kidron, and arriving in the Garden of Gethsemane (18:1).
JOHN—NOTE ON 15:1–17 The OT frequently uses the vineyard or vine as a symbol for Israel, God’s covenant people. Note the two “vineyard songs” in Isaiah (Isa. 5:1–7; 27:2–6). However, Israel’s failure to produce fruit resulted in divine judgment. Jesus, by contrast, is “the true vine.” His followers live in him and produce fruit.
In 13:31–16:33, Jesus prepares his disciples for his departure from them. This is often called the Farewell Discourse. Jesus shows his disciples that his death and resurrection will bring them blessing.
JOHN—NOTE ON 15:1 This is the last of Jesus’ seven I am sayings in this Gospel (see note on 6:35). True contrasts Jesus with OT Israel (see previous note); Jesus is the true Israel. The vinedresser refers back to Isaiah’s first vineyard song, which pictures God tending his vineyard (Isa. 5:1–7; compare Ps. 80:8–9).
JOHN—NOTE ON 15:2 Does not bear fruit seems to indicate that the person is not a true believer (see vv. 6, 8; compare 6:66). Fruit is an image for good results coming from the life of a believer (see Matt. 13:8; compare Gal. 5:22–23). He prunes describes the painful but necessary removal of negative things in believers’ lives so that the remaining branches may bear even more fruit.
JOHN—NOTE ON 15:3 clean. See 13:10–11.
JOHN—NOTE ON 15:4 Abide in me means to continue in a daily, personal relationship with Jesus characterized by trust, prayer, obedience, and joy. (See note on 1 John 2:6.) And I in you probably means, “See that I abide in you.” The preposition “in” recalls OT texts regarding a future new covenant (see Ex. 25:8; 29:45; Lev. 26:11–12; Ezek. 43:9). The repeated references to fruit bearing (also John 15:5, 8) reflect God’s primary purpose in creation (Gen. 1:11–12, 22, 28) and in redemption (John 15:8, 16). The OT prophets envisioned a time when God’s people would “blossom and put forth shoots and fill the whole world with fruit” (Isa. 27:6; compare Hos. 14:4–8).
JOHN—NOTE ON 15:5 nothing. Nothing of eternal value, that is, no spiritual fruit.
JOHN—NOTE ON 15:6 The person who does not abide in me does not have personal faith in Christ (see notes on v. 4; Ezek. 15:1–8; Heb. 6:7–8). Fire is a common symbol for divine judgment (e.g., Isa. 30:27; Matt. 3:12 and parallels; 5:22; 18:8; 25:41).
JOHN—NOTE ON 15:7 Two conditions are given for answered prayer: abiding in Jesus, and his words abiding in believers (thus transforming their thinking).
JOHN—NOTE ON 15:10–11 Obedience is all about joy. The OT prophets foresaw a great end-time rejoicing (e.g., Isa. 35:10; 51:3; 61:10; Zeph. 3:14–17). God threatened judgment if his people would not serve him “with joyfulness and gladness of heart” (Deut. 28:47–48).
JOHN—NOTE ON 15:12 Love must be the distinguishing mark of Jesus’ disciples (compare v. 13; Lev. 19:18; Mark 12:28–33).
JOHN—NOTE ON 15:13–14 You are my friends. In the OT, only Abraham and Moses are called friends of God (Ex. 33:11; Isa. 41:8). Jesus extends this privilege to all obedient believers.
JOHN—NOTE ON 15:16 You did not choose me. The disciples willingly followed Jesus when he called them. Jesus chose them, however, before they followed (see Romans 1; Ephesians 1; also John 15:19). that you should go and bear fruit. The purpose of Christ’s choosing people is not only that their sins be forgiven and they have eternal life. It is also so their lives will be fruitful in fulfilling God’s purposes.
JOHN—NOTE ON 15:22 They would not have been guilty of sin does not mean all sin (see Rom. 3:23), but the specific sin of rejecting God’s supreme revelation in Christ (see John 15:18, 23, 24).
JOHN—NOTE ON 15:25 Compare Ps. 35:19; 69:4.
JOHN—NOTE ON 15:26 The Helper is the Holy Spirit; see notes on 14:16–17; 14:26. whom I will send . . . who proceeds from the Father. Both the Father and the Son will send the Holy Spirit into the world in new fullness at Pentecost (see Acts 2:1–33; also note on John 7:39). When believers bear witness about Christ, the Holy Spirit works invisibly through their words. On the pronoun “he,” see note on 14:26.
JOHN—NOTE ON 16:2 whoever kills you will think he is offering service to God. Not all religions are good. In fact, some teach that their followers are doing good when they kill true followers of the Son of God. (E.g., Acts 8:1–3.)
Praying in Jesus’ name (16:23; compare 14:13) is not about whether or not the prayer ends with the exact words “in Jesus’ name.” It means acknowledging that Jesus is our advocate or mediator before God the Father (Rom. 8:34; Heb. 7:25; 1 John 2:1).
JOHN—NOTE ON 16:5 none of you asks me. But Peter did ask this exact question in 13:36 (compare 14:5), so the present tense of “asks” clearly means, “none of you at the present time is asking me.”
JOHN—NOTE ON 16:7 the Helper. See notes on 14:16–17; 14:26.
JOHN—NOTE ON 16:10 because I go to the Father. Jesus will no longer be in the world to teach about righteousness, but the Holy Spirit will come to continue that function, through instruction of believers (v. 13) and through the words of those believers as they bear witness to the gospel.
JOHN—NOTE ON 16:11 because the ruler of this world is judged. Satan; see note on 12:31.
JOHN—NOTE ON 16:13 On the Spirit of truth, see note on 14:16–17. The Spirit’s ministry of guiding Jesus’ followers into all the truth is a promise especially for these 11 disciples. It applies to their work of writing or overseeing the writing of the NT books. The promise also has a broader application to all believers (Rom. 8:14; Gal. 5:18). The ability to declare the things that are to come gives evidence of the full deity of the Holy Spirit (see Isa. 48:14).
JOHN—NOTE ON 16:16–19 A little while . . . again a little while. The first reference is plainly to the brief period between the crucifixion and resurrection of Jesus. The second reference is to the resurrection appearances. The phrase occurs four other times in John (see 7:33; 12:35; 13:33; 14:19).
JOHN—NOTE ON 16:23 In that day (that is, after Jesus’ resurrection) you will ask nothing of me probably means Jesus’ disciples will not have to ask him questions about the meaning of his death and resurrection. They will understand through the Holy Spirit’s ministry (v. 13).
JOHN—NOTE ON 16:24 Until now you have asked nothing in my name. While Jesus was on earth the disciples had not prayed to the Father in the name of Jesus. But now he was saying that they should do so. Regarding the meaning of praying “in Jesus’ name,” see notes on 1:12–13; 14:13.
JOHN—NOTE ON 16:25 The hour is coming refers to the time after Jesus’ resurrection (see Luke 24:27; Acts 1:3).
JOHN—NOTE ON 16:28 Now I am leaving the world and going to the Father most naturally refers to his ascension (Luke 24:50–51; Acts 1:3, 9).
JOHN—NOTE ON 16:32 Will be scattered, each to his own home probably echoes Zech. 13:7 (quoted in Matt. 26:31 and parallels; compare Matt. 26:56b). The shepherd will be deserted by his sheep.
JOHN—NOTE ON 17:1 Jesus lifted up his eyes to heaven, a customary posture in prayer (compare Ps. 123:1). the hour has come. See note on John 2:4. The opening petition glorify your Son implies a claim to deity, since God will not give his glory to another (see Isa. 42:8; 48:11).
Jesus’ final prayer. In 17:1–26, Jesus prays for himself (vv. 1–5) and for his disciples (vv. 6–19). He also prays for people in the future who will believe in Jesus because of the disciples’ words (vv. 20–26). He asks God for unity and love among them all.
JOHN—NOTE ON 17:2–3 That they know you implies an intimate relationship with God as a person. the only true God. See Deut. 6:4; John 5:44. Jesus, in turn, is the “one-of-a-kind” Son sent by the Father (see 1:14, 18; 3:16, 18).
JOHN—NOTE ON 17:2 The Father’s granting of authority over all flesh to Jesus (compare 5:27) marks the start of a new era (see Isa. 9:6–7; Dan. 7:13–14; see also Matt. 11:27; 28:18). “All flesh” means the whole human race.
JOHN—NOTE ON 17:5 Jesus again claims that he existed before the world existed (see 1:1, 14; 3:13; 6:62; 8:58; 16:28; 17:24). The universe is not eternal but was created by God. Jesus speaks of a sharing of glory between the Father and the Son prior to creation, implying that this has been the case from all eternity.
| The Father Gave the Son . . . | John 17 |
|---|---|
| authority to give eternal life | v. 2 |
| people out of this world | vv. 2, 6, 9, 24 |
| work to accomplish | v. 4 |
| words | v. 8 |
| his name | vv. 11, 12 |
| glory | vv. 22, 24 |
| The Son Gives Believers . . . | John 17 |
|---|---|
| eternal life | v. 2 |
| the Father’s word | vv. 8, 14 |
| manifestation of the Father’s name | vv. 6, 26 |
| glory | v. 22 |
| The Son Asks the Father to . . . | John 17 |
|---|---|
| glorify him | vv. 1, 5 |
| keep believers in the Father’s name | v. 11 |
| keep believers from the evil one | v. 15 |
| sanctify believers in the truth | v. 17 |
| make believers one | v. 21 |
| Jesus’ Followers and the World | John 17 |
|---|---|
| they are sent into the world | v. 18 |
| they are in the world | v. 11 |
| they are not of the world | v. 16 |
| the world has hated them | v. 14 |
| their unity with each other and union with God may cause the world to believe the Father sent the Son | v. 21 |
JOHN—NOTE ON 17:6 Jesus’ revelation of God’s name includes making known the Father’s works and words (see 1:18; 8:19, 27; 10:38; 12:45; 14:9–11).
JOHN—NOTE ON 17:9 Those whom you have given me are those who have believed or who would come to believe in Christ (see vv. 2, 6, 12; also 6:37, 39; 10:29).
JOHN—NOTE ON 17:11 I am no longer in the world. See note on 16:28. keep them. From denying Christ. Holy Father. This is the only time in the NT that this form of address refers to God the Father (see Lev. 11:44; compare Ps. 71:22; 111:9; Isa. 6:3). that they may be one, even as we are one. There should be a unity among believers that reflects the unity between God the Father and God the Son.
JOHN—NOTE ON 17:12 your name. Jesus came in God the Father’s authority and represented the Father’s entire character. son of destruction. Judas.
JOHN—NOTE ON 17:14 your word. Jesus’ own life and teachings, which are the revelation of himself as the Word of God (1:1, 14).
JOHN—NOTE ON 17:15 keep them. The central request of the prayer is repeated (see v. 11). from the evil one. That is, Satan. But the Greek can also mean “from evil” (see esv footnote). See 1 John 5:19.
JOHN—NOTE ON 17:16 Those who believe in Christ are not of the world (see 3:3–8). They have different desires, different goals, and a different God.
JOHN—NOTE ON 17:17 Sanctify them. The sanctification of Christians is a lifelong process. It involves separation from evil and growth in moral purity in attitudes, thoughts, and actions. This occurs in the truth, that is, as Christians believe, think, and live according to “the truth” in relation to God, themselves, and the world. your word is truth. God’s Word (the Bible) is truth itself and is the standard against which everything else must be tested.
JOHN—NOTE ON 17:18 I have sent them into the world. Jesus actually declares that he is sending them in 20:21. He repeats that commission at his ascension (Matt. 28:19–20).
JOHN—NOTE ON 17:21 that they may all be one. See v. 11 and note; v. 22. In us refers to the believer’s spiritual union with God and to the personal fellowship resulting from that union.
JOHN—NOTE ON 17:22 Glory probably refers to the excellence of God’s character as shown in Jesus’ life (see 1:14). given to them. Christians reflect God’s excellency in their own lives, in imitation of Christ.
JOHN—NOTE ON 17:24 The whole purpose of salvation is communicated in this verse. It begins now, but its completion comes after this life. See includes the idea of entering into and experiencing something. You loved me before the foundation of the world implies that love and interaction among the members of the Trinity has existed eternally (compare v. 5).
JOHN—NOTE ON 17:26 your name. See note on 5:43. I in them. Compare 14:20; 17:23. God lived in the midst of Israel in the tabernacle (Ex. 40:34), and he frequently assured his people that he was in their midst (Ex. 29:45–46; Deut. 23:14).
JOHN—NOTE ON 18:1–19:42 These chapters tell of Jesus’ betrayal by Judas (18:1–11), his informal hearing before Annas (18:12–27), his Roman trial before Pilate (18:28–19:16a), and his crucifixion and burial (19:16b–42). Only John reports Jesus’ appearance before Annas, and the Roman trial is covered in more detail than in the Synoptic Gospels. John does not provide an account of Jesus’ formal Jewish trial before Caiaphas and the Sanhedrin. John emphasizes that everything occurring in this final week fulfills Scripture and occurs in accordance with God’s plan.
After Jesus and his disciples ate the Passover meal, they crossed the Kidron Valley and entered a garden called Gethsemane (meaning “oil press”), where they often spent time while visiting Jerusalem (see Luke 22:39).
The path from Jesus’ arrest to his crucifixion (part of which is often called the Via Dolorosa, “Way of Sorrows”) is difficult to retrace with certainty; the traditional route was fixed by Franciscan monks in the fourteenth century. The Bible records that after the Passover meal, Judas led a contingent of soldiers to Gethsemane to arrest Jesus (1). From there Jesus was led to Annas (location unknown), who sent him to his son-in-law Caiaphas, the high priest (2). The Jewish leaders then appealed to the Roman governor Pilate to have Jesus put to death (3). Luke records that Pilate sent Jesus to Herod Antipas (4), who questioned Jesus but returned him to Pilate without rendering any judgment (5). Pilate then sent Jesus to be crucified at Golgotha (6).
The Jews believed that high priests were appointed for life, but the Roman authorities replaced them often. Perhaps this is why the Jewish officers consulted Annas, who had been high priest from A.D. 5–15, before consulting his son-in-law Caiaphas, who held the office at that time (18:12–24).
JOHN—NOTE ON 18:1 the brook Kidron. East of Jerusalem, between the city and the Mount of Olives. The garden is likely Gethsemane, on the Mount of Olives (Matt. 26:36; Mark 14:32).
JOHN—NOTE ON 18:3 The band of soldiers was sent to prevent a riot during the festival. The officers from the chief priests and the Pharisees (that is, the temple police) were the primary arresting officers. Lanterns and torches were needed to track down a suspect thought to be hiding in the dark corners of the garden.
JOHN—NOTE ON 18:5 Jesus’ self-identification, I am he, implies his deity (see note on 6:35). This is also suggested by the soldiers’ reaction in the following verse.
JOHN—NOTE ON 18:6 Falling to the ground is a common and natural reaction to divine revelation (Ezek. 44:4; Acts 9:4; Rev. 1:17).
JOHN—NOTE ON 18:8–9 Jesus is the good shepherd who voluntarily chooses death to save his “sheep” (6:39; 10:28; 17:12; see 10:11, 15, 17–18).
JOHN—NOTE ON 18:10 Peter’s sword was likely the Roman short sword that could be hidden under a garment (compare Luke 22:38). Peter probably intended to kill the soldier with a lethal blow to the head, but the servant only lost an ear. Luke adds that Jesus immediately healed the ear (Luke 22:51). Malchus. Only John records the slave’s name.
JOHN—NOTE ON 18:11 Drink the cup is a metaphor for death and symbolizes God’s wrath (see Ps. 75:8; Isa. 51:17, 22; Jer. 25:15; also Rev. 14:10; 16:19). Note that the Father gives Jesus the cup.
JOHN—NOTE ON 18:13 Under the Romans, three wealthy families controlled the important position of high priest. Annas was the patriarch of one of these families (see Acts 4:6). He served as high priest A.D. 6–15. The position was then held by five of his sons, including his son-in-law Caiaphas. Even after his time in office ended, Annas basically controlled the position.
JOHN—NOTE ON 18:14 Caiaphas. See 11:49–52.
JOHN—NOTE ON 18:15–16 The other disciple is probably John himself, “the disciple whom Jesus loved” (compare 20:2; 21:24; see also 13:23).
JOHN—NOTE ON 18:19 The high priest is Annas (see note on v. 13). Questioning Jesus about his disciples and his teaching suggests that the primary concern is theological, though political charges are later made as well (see 19:7, 12).
JOHN—NOTE ON 18:20 nothing in secret. Jesus’ reply echoed God’s words in the book of Isaiah (Isa. 45:19; 48:16). Jesus’ point was that his message was the same in private as in public. He was not guilty of conspiracy. John records instances of Jesus’ teaching both in synagogues (John 6:59) and in the temple area (2:14–21; 8:20; 10:23; see also note on 2:14).
JOHN—NOTE ON 18:22 struck. Likely a sharp slap (compare Matt. 26:67; Acts 23:1–5). The rebuke may echo Ex. 22:28 (quoted by Paul in Acts 23:5).
JOHN—NOTE ON 18:24 Before Jesus can be brought to the Roman governor, charges must be confirmed by the high priest, Caiaphas, who presided over the Sanhedrin. Caiaphas was high priest for nearly 18 years (c. A.D. 18–36).
JOHN—NOTE ON 18:26 the man whose ear Peter had cut off. Malchus. See note on v. 10.
JOHN—NOTE ON 18:27 rooster crowed. Compare 13:38.
JOHN—NOTE ON 18:28 The governor’s headquarters has long been identified with the Antonia Fortress on the northwest corner of the Temple Mount. This large fortress allowed immediate access to the temple to stop any disturbance. However, many scholars believe that the Palace of Herod the Great would have afforded better accommodations for Pilate. This palace fortress, today called the Citadel, was at the western corner of the city. Early morning probably means shortly after sunrise, when the Sanhedrin met in formal session and pronounced its verdict on Jesus (Matt. 27:1–2 and parallels). not be defiled. According to tradition, Jews could not go into a Gentile building or home with a roof on it without becoming ceremonially unclean. Passover may refer to the entire Feast of Unleavened Bread, which lasted seven days (see Luke 22:1). Thus “eat the Passover” probably means “continue to celebrate the ongoing feast” (compare 2 Chron. 30:21). The other Gospels state that Jesus had already eaten the Passover Feast with his disciples (Matt. 26:17–29; Luke 22:1–23; see also John 13:1).
JOHN—NOTE ON 18:29 Pilate was appointed by the emperor Tiberius and served as governor of Judea A.D. 26–36 (see note on Luke 23:1). Pilate went outside, respecting the religious sensitivities of the Jews (see note on John 18:28). This leads to a dramatic situation as Pilate repeatedly goes outside to face the people (v. 29, 38; 19:4–5, 13) then goes back inside to speak to Jesus (18:33; 19:1, 9–11). Therefore many of Jesus’ statements about himself in this section are spoken out of the hearing of his Jewish opponents.
JOHN—NOTE ON 18:31 Pilate is not interested in judging internal Jewish disputes (compare Acts 18:14–15). It is not lawful for us to put anyone to death. The Romans had taken away the Sanhedrin’s right to impose capital punishment. Known exceptions are probably either mob actions (Stephen’s death in Acts 7; previous attempts to stone Jesus) or official Jewish actions when Roman oversight was weak. The Sanhedrin clearly wanted Jesus’ execution to be done in keeping with Roman law. But since Pilate would not be interested in condemning someone for a religious crime (see Matt. 26:64; Luke 22:69–71; John 8:58–59; 10:33; 19:7), they needed to bring a political charge against Jesus. They said that he claimed to be king in opposition to Caesar (see 18:33, 37; 19:3, 12, 15, 19).
JOHN—NOTE ON 18:32 by what kind of death he was going to die. Compare 12:33; 21:19. The Jews thought crucifixion was horrible. If the Sanhedrin had put Jesus to death, he would have been stoned for blasphemy (Lev. 24:16; compare John 10:33; Acts 7:57–58).
JOHN—NOTE ON 18:33 King of the Jews. Pilate’s question aims to determine whether Jesus is a threat to Rome’s power.
JOHN—NOTE ON 18:36 Jesus’ description of the nature of his kingdom echoes similar passages in Daniel (e.g., Dan. 2:44; 7:14, 27). See also John 6:15.
JOHN—NOTE ON 18:37 Jesus as the truth fulfills the teaching of the OT (1:17) and reveals the true God (see 1:14, 17; 5:33; 14:6; also 8:40, 45–46; 14:9).
JOHN—NOTE ON 18:38 What is truth? Pilate apparently decides that Jesus is a teacher of abstract philosophy and poses no threat to the Roman government. He seeks no answer from the only one who could give him the answer. I find no guilt in him. Pilate states three time his belief that Jesus is innocent (see 19:4, 6; compare Luke 23:4), and yet, under extensive pressure, he sentences Jesus to death (compare John 19:12–16).
JOHN—NOTE ON 18:39 As in v. 28 (see note), at the Passover refers to the entire seven-day festival.
JOHN—NOTE ON 18:40 Barabbas means “son of the father.” Ironically, the people wanted Barabbas released rather than the true Son of the Father, Jesus. robber. Barabbas had committed many crimes, including robbery, insurrection, and murder (see Matt. 27:16; Mark 15:7; Luke 23:18–19).
JOHN—NOTE ON 19:1 Jesus’ sentencing begins. flogged him. Jesus was beaten before (v. 1) and after being sentenced to death (e.g., Matt. 27:26; Mark 15:15). It seems likely that this first flogging was the lightest form of beating that the Romans administered for minor crimes. John 19:1 and Luke 23:16 refer to this lighter flogging, whereas Matt. 27:26 and Mark 15:15 use a stronger verb to refer to the much more severe beating that Jesus received after Pilate pronounced the sentence of death.
The English word excruciating is related to the word crucify. It should remind all English-speaking believers of the intense pain Jesus bore on the cross to accomplish their salvation.
The inscription on Jesus’ cross stated that he was “Jesus of Nazareth, the King of the Jews.” Some of the onlookers urged Pilate to change it to read, “This man said, I am king of the Jews.” But Pilate let the sign remain as it was. Ironically, then, Pilate proclaimed the truth, for Jesus truly is the King of all who believe in him (19:19–22).
JOHN—NOTE ON 19:2 The crown of thorns is a mock crown ridiculing Jesus’ claim of being a king. The purple robe (compare Matt. 27:28; Mark 15:17) is a mock royal robe. Purple is the imperial color. The soldiers’ actions are ironic, since Jesus truly is the King.
For many centuries, Christians have worshiped at the Church of the Holy Sepulcher in the belief that this was the place where Jesus was crucified, buried, and rose from the dead. This view was challenged in 1883 by General Charles Gordon, who argued that the Garden Tomb, a site just north of the Old City of Jerusalem, was the true site of Calvary.
According to the biblical writers, the requirements of the site were that it was outside the walls of Jerusalem at the time (Heb. 13:12), in a garden (John 19:41), near the city (John 19:20), and called Golgotha, meaning “place of a skull” (Matt. 27:33).
In the 1960s, excavations were carried out below the Church of the Holy Sepulcher, showing that it was built on an isolated mass of rock in the middle of an extensive quarry (which was in use from the eighth until the first century B.C.). This spur of rock was left unquarried in ancient times, because of the poor quality of the limestone. In the sides of the quarry and of this rock, a series of rock-cut tombs of the style of the first century A.D. were found.
This would indicate that the area was not then included within the city walls, as the dead were always buried outside the city. In support of the second and third points, some fortified remains found in the northern part of the nearby Jewish Quarter excavations have been identified as the Gennath (Garden) Gate mentioned by Josephus in his description of the Second Wall (Jewish War 5.146). It is assumed that this gate derived its name from a garden which lay just to the north outside the gate. Indeed, a layer of arable soil was found above the quarry fill.
The claim that the site could have been known as “the place of the skull” is said to be based on an ancient Jewish tradition reported by early Christian writers, such as Origen and Epiphanius, that the skull of Adam is preserved in this hill.
General Gordon’s identification of the Garden Tomb with that of Christ was based on his discernment of the shape of a skull in the contours of the hill on the western escarpment of which the Garden Tomb is located. It has since been proven that this tomb was, in fact, a typical tomb of the First Temple period and could never have been called a “new tomb” in the time of Christ. Because of its tranquility, however, and its contrast to the bustle of the Holy Sepulcher, the site is today still regarded by many as the tomb of Christ.
The reconstruction drawing shows the traditional site of the crucifixion (that is, the Holy Sepulcher). Three crosses are shown on the Hill of Golgotha. The Second Wall of Jerusalem was built above the quarry face. The Temple Mount forms the backdrop to this view, with the Antonia Fortress on the left, the temple in the center, and the Royal Stoa on the far right.
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JOHN—NOTE ON 19:3 Hail, King of the Jews! mimics the “Hail, Caesar!” shouted to the Roman emperor.
JOHN—NOTE ON 19:5 Pilate probably said “Behold the man!” sarcastically, as if to say, “What possible threat could this man pose?” John may have included this detail in his account to ironically highlight Jesus’ identity as one who truly is the perfect man.
JOHN—NOTE ON 19:6 Crucify him, crucify him. On crucifixion, see note on Matt. 27:35. Take him yourselves. Pilate uses sarcasm, fully aware that the Jews do not have the authority to impose the death penalty (see note on John 18:31).
JOHN—NOTE ON 19:7 The Jews’ comment recalls Lev. 24:16. See note on John 8:59.
JOHN—NOTE ON 19:8 Pilate was even more afraid. See the reference to Pilate’s wife’s dream (Matt. 27:19).
JOHN—NOTE ON 19:9 his headquarters. See note on 18:28. Where are you from? Jesus’ origins were frequently at issue in his dealings with his opponents (e.g., 7:27–28; 8:14; 9:29–30). For John, there are clear spiritual implications to Pilate’s question (see 18:36–37). gave him no answer. Compare Isa. 53:7; Mark 14:61; 15:5; 1 Pet. 2:22–23.
JOHN—NOTE ON 19:11 From above refers to God. He who delivered me over to you probably refers to Caiaphas, the high priest (see 18:24, 28).
JOHN—NOTE ON 19:12 Pilate remains unconvinced of Jesus’ guilt. He sentences him to die only after intense pressure from the Jewish leaders (vv. 13–16). not Caesar’s friend. “Friend” here is likely a technical term, used here by the Jewish leaders to accuse Pilate of being disloyal to Caesar (see v. 15; Matt. 22:17, 21).
JOHN—NOTE ON 19:13 The Greek for judgment seat here implies a raised area used for official judgments (see Matt. 27:19). The name Gabbatha also probably indicates a “raised place.” The exact locations of the Stone Pavement and the judgment seat, however, are uncertain.
JOHN—NOTE ON 19:14 The day of Preparation of the Passover may refer to the day preceding the Sabbath of Passover week (compare Matt. 27:62; Mark 15:42; Luke 23:54; see note on John 18:28). Thus all four Gospels agree that Jesus’ Last Supper was a Passover meal eaten on Thursday evening (by Jewish reckoning, the beginning of Friday). About the sixth hour means about noon. This is an approximate statement since people did not keep precise time. Mark 15:25 has “the third hour” for the crucifixion. Various solutions have been proposed. The answer may simply be that the actual time was around 9:30–10:00 A.M. and John knew this but chose to emphasize that it was nearing the time when the Passover lambs would begin to be sacrificed in Jerusalem. Thus he highlights a direct connection with Jesus as “the Lamb of God, who takes away the sin of the world” (John 1:29). Behold your King! Pilate’s words again show the irony of the situation (see note on 19:5).
JOHN—NOTE ON 19:15 By professing to acknowledge Caesar alone as their king, the Jewish leaders betray their national heritage (in which God himself is their ultimate King; see Judg. 8:23; 1 Sam. 8:7). They also deny their own messianic expectations.
JOHN—NOTE ON 19:16 After being sentenced, the person was first beaten (see note on v. 1) and then executed.
JOHN—NOTE ON 19:17 Jesus set out carrying his own cross until he collapsed on the way. Simon of Cyrene was then forced to carry the cross (see Matt. 27:32 and parallels). He went out is in keeping with the Jewish requirement that executions take place outside the camp or city (see Lev. 24:14; Num. 15:35–36). Place of a Skull. It may have had this name because it was a place of execution, because the area had a number of tombs, or possibly because the site in some way resembled a skull (see Mark 15:22).
JOHN—NOTE ON 19:18 On crucifixion, see notes on 18:32; Matt. 27:35. Jesus’ crucifixion between two criminals recalls Ps. 22:16 and Isa. 53:12.
JOHN—NOTE ON 19:19 The inscription indicated a person’s specific crime. the King of the Jews. This is another example of John’s frequent use of double meaning and irony (see note on 3:14).
JOHN—NOTE ON 19:20 Aramaic was the language most widely understood by the Jewish population of Palestine. Latin was the official language of Rome. Greek was the “international language” of the empire, understood by both Jews and Gentiles. Using multiple languages for the inscription made sure almost everyone was aware of the official reason for Jesus’ crucifixion.
JOHN—NOTE ON 19:23 The soldiers’ actions fulfilled Scripture (see notes on v. 24; 12:37–40).
JOHN—NOTE ON 19:24 John quotes Psalm 22 (the psalm most frequently quoted in the NT). Here David provides numerous prophetic details of the execution scene that are fulfilled in Jesus’ crucifixion nearly a thousand years later. This is the first of several references to Jesus as the righteous sufferer in keeping with Psalm 22 (see John 19:28, 36, 37).
JOHN—NOTE ON 19:25 On Jesus’ mother, see vv. 26–27 and 2:1–5. His mother’s sister may be Salome, the mother of the sons of Zebedee mentioned in Matthew and Mark. On Mary the wife of Clopas, see Luke 24:18. Regarding Mary Magdalene, see John 20:1–18 (compare Luke 8:2–3).
JOHN—NOTE ON 19:26–27 Jesus provided for his mother (Ex. 20:12; Deut. 5:16). She was almost certainly a widow and probably in her late 40s or early 50s, with little or no personal income.
JOHN—NOTE ON 19:28–29 The reference to Scripture being fulfilled is most likely an allusion to Ps. 69:21 (compare Matt. 27:34, 48; see also Ps. 22:15). The sour wine (see Mark 15:36) Jesus is offered here was used by soldiers to quench their thirst. It is different than the “wine mixed with myrrh,” a sedative that Jesus refused on the way to the cross (Mark 15:23). Hyssop was used for the sprinkling of blood on the doorposts at the original Passover (Ex. 12:22).
JOHN—NOTE ON 19:30 It is finished proclaims that Jesus had completed all the work the Father sent him to accomplish (see 4:34; 9:4), particularly his work of bearing the penalty for sins (see Heb. 9:11–12, 25–28). The term gave up emphasizes the voluntary nature of Jesus’ self-sacrifice (see note on John 10:17) and echoes Isa. 53:12. his spirit. Jesus’ human spirit, which he voluntarily released from his body that it might return to God the Father’s presence (see Luke 23:43, 46). It returned to his body at his resurrection (John 20:1).
JOHN—NOTE ON 19:31 On the day of Preparation, see note on v. 14. That Sabbath was a high day (that is, a special Sabbath) because it was the Sabbath of Passover week. The Jews’ request was based on Deut. 21:22–23 (compare Josh. 8:29). Bodies of hanged criminals were not to defile the land by remaining on a tree overnight. legs might be broken. The Romans typically left decaying bodies on crosses long after death (see note on Matt. 27:35). However, on certain ceremonial occasions, they could take the bodies down early. If a person’s legs were broken, he could not push himself up to be able to breathe more easily, thus speeding up his death.
JOHN—NOTE ON 19:34 The flow of blood and water indicates that Jesus truly died as a fully human being with a genuine human body.
JOHN—NOTE ON 19:36 Not one of his bones will be broken. This is the third scriptural proof (see vv. 24, 28) cited by John to indicate that Jesus’ death fulfills Scripture (Ps. 34:20; also Ex. 12:46). The spear piercing his body likewise failed to break any bones.
JOHN—NOTE ON 19:37 The second of two texts fulfilled by the Roman soldiers’ actions in v. 34 is Zech. 12:10: They will look on him whom they have pierced (also cited in Rev. 1:7).
JOHN—NOTE ON 19:38 Joseph of Arimathea, a wealthy member of the Jewish ruling council (Matt. 27:57), asks Pilate for Jesus’ body, fulfilling Isa. 53:9. The location of Arimathea is not certain, though some identify it as Ramah (or Ramathaim-Zophim; see 1 Sam. 1:19).
JOHN—NOTE ON 19:41 Regarding the place where Jesus was crucified, see note on v. 17. Garden indicates a large space; a gardener is mentioned in 20:15. tomb. See note on Mark 15:46.
JOHN—NOTE ON 19:42 Regarding the Jewish day of Preparation, see note on v. 14. The Sabbath was rapidly approaching. Work had to stop, including that of carrying spices or moving a corpse.
JOHN—NOTE ON 20:1–29 Chapter 20 covers the aftermath of Jesus’ crucifixion and burial: the empty tomb, the risen Jesus’ encounter with Mary Magdalene, and Jesus’ appearances to his disciples and their commissioning (v. 21).
JOHN—NOTE ON 20:1 The first day of the week is Sunday, which therefore has become the day that believers set aside to worship the Lord (see Acts 20:7; 1 Cor. 16:2). Mary Magdalene left before dawn to go to Jesus’ tomb to complete the burial preparations (Luke 24:1), which had to be left undone due to the beginning of the Sabbath (see note on John 19:42). The other Gospels indicate that other women were with her (also see note on 20:2). while it was still dark. Compare the slightly different points in time of the process in Matt. 28:1; Mark 16:2; and Luke 24:1. Matthew’s Gospel explains that the stone had been “rolled back” by “an angel of the Lord” (Matt. 28:2).
JOHN—NOTE ON 20:2 At this point Mary has no thought of resurrection. The plural we suggests the presence of other women besides Mary. On the other disciple, see vv. 3–4 and note on 18:15–16.
Why John believed. Upon seeing the empty tomb, Mary Magdalene thought someone had stolen Jesus’ body. If someone had done this, however, they probably would have taken everything of value in the tomb, including the expensive burial linens. Instead, the linens were neatly placed on the bench. When “the other disciple” saw this, he was convinced that Jesus had truly risen from the dead (20:1–8).
JOHN—NOTE ON 20:5 stooping to look in, he saw. Apparently by now it is daylight. He (the “other disciple,” vv. 2–4) did not go in, perhaps because of Simon Peter’s status among the Twelve (e.g., 6:67–69).
JOHN—NOTE ON 20:6 The linen cloths lying there are clear evidence that Jesus’ body had not been taken by grave robbers or by his disciples (see Matt. 27:62–66; 28:11–15), or by his enemies, who would not have taken the time to remove these cloths (see John 19:40). The NT elsewhere affirms the real physical nature of Jesus’ resurrection body (see Matt. 28:9; Luke 24:30, 39, 42; John 20:17, 20, 27; Acts 10:41). Most likely Jesus unwrapped these cloths from his body when he awakened from death and left them behind.
JOHN—NOTE ON 20:7 The reference to the face cloth being folded up in a place by itself suggests that Jesus himself had taken it off and folded it neatly.
JOHN—NOTE ON 20:8–9 the other disciple . . . also went in. The presence of two male witnesses made evidence acceptable under Jewish law (see Deut. 17:6; 19:15). As yet they did not understand the Scripture proves that the disciples did not make up a story to fit what they thought was predicted by Scripture. Only later, aided by the Spirit’s teaching ministry (see notes on John 14:26; 16:13), were they able to understand. John may be thinking of specific OT passages (such as Ps. 16:10; Isa. 53:10–12; Hos. 6:2) or of broader themes in the whole of Scripture (Luke 24:25–27, 32, 44–47).
JOHN—NOTE ON 20:11–12 Mary (Magdalene, see vv. 1, 18) saw two angels in white. Angels often appear in pairs (e.g., Acts 1:10) and are often depicted as dressed in white (e.g., Dan. 10:5–6; Rev. 15:6).
JOHN—NOTE ON 20:15 Mary mistook Jesus for the gardener, perhaps because it was not fully light (see v. 1). She may also have turned and seen someone there but had then turned back toward the tomb as she spoke (in v. 16 she “turned” again to speak directly to Jesus). After his resurrection, the disciples did not always immediately recognize Jesus (see Luke 24:16, 31).
JOHN—NOTE ON 20:16 Jesus said to her, “Mary.” Hearing only her name, Mary recognizes the voice of Jesus (compare 10:3–4).
JOHN—NOTE ON 20:17 I have not yet ascended does not deny the fact that Jesus’ spirit went to the Father in heaven at the moment of his death (see note on 19:30). Rather, it means that his bodily ascension after his resurrection had not yet occurred (see Luke 24:51; Acts 1:9–11). To my Father and your Father maintains a difference between how God is Christ’s God and Father and how he is the disciples’ God (see note on John 1:14). But he also calls believers his brothers, implying a personal relationship.
JOHN—NOTE ON 20:19 Some interpreters understand the doors being locked to imply that Jesus miraculously passed through the door or the walls of the room. Since Jesus clearly had a real physical body with flesh and bones after he rose from the dead (see note on v. 6 and verses mentioned there), it is possible that the door was miraculously opened so that Jesus could enter (compare Acts 12:10).
JOHN—NOTE ON 20:21–22 These verses contain the “Great Commission” (compare Matt. 28:16–20). They provide the conclusion of the entire Gospel’s presentation of Jesus as the one sent from the Father (see note on John 3:17). The Sent One (Jesus) has now become the Sender. He sends his followers to serve as his messengers and representatives (see 17:18). All three persons of the Godhead are involved in this commissioning: as the Father sent Jesus, so Jesus sends his disciples (20:21), equipping them with the Holy Spirit (v. 22). When Jesus breathed on them and said, “Receive the Holy Spirit,” it prepared them for what happened when the Holy Spirit was given at Pentecost (see Acts 2). This does not mean that the Holy Spirit had no presence in the disciples’ lives prior to this point (see note on John 7:39).
JOHN—NOTE ON 20:23 The expressions they are forgiven and it is withheld both represent perfect-tense verbs in Greek and could also be translated, “they have been forgiven” and “it has been withheld.” The idea is not that individual Christians or churches have authority on their own to forgive or not forgive people. Rather, as the church proclaims the gospel message of forgiveness of sins in the power of the Holy Spirit (see v. 22), it simply reflects what God in heaven has already done (see note on Matt. 16:19).
JOHN—NOTE ON 20:25 Apparently, Thomas thinks the disciples may have seen a ghost (compare Matt. 14:26).
JOHN—NOTE ON 20:26 Eight days later refers to the following Sunday, one week after Easter (see v. 19), because the first day was also included in counting the number of days. the doors were locked. See note on v. 19.
JOHN—NOTE ON 20:28 Thomas’s confession of Jesus as his Lord and God confirms the references to Jesus as God in 1:1, 18. This is one of the clearest NT texts on the deity of Christ. Some false religious cults try to explain this away by arguing that Thomas’s statement was merely an exclamation of astonishment that, in effect, took God’s name in vain. Such an explanation is unthinkable, however, given the strong Jewish moral convictions of the day and because Thomas said these words to him, that is, to Jesus.
JOHN—NOTE ON 20:29 Note the possible echo of this text in 1 Pet. 1:8.
JOHN—NOTE ON 20:30–31 John’s purpose statement and conclusion repeat his major themes: Jesus’ identity as the Christ and Son of God (see 1:41, 34), his selected messianic “signs” (see notes on 1:19–12:50; 2:11), the importance of believing in Jesus, and the gift of eternal life (see 1:12; 3:16; 17:3). On Jesus’ unique status as “Son of God,” see note on 1:14.
JOHN—NOTE ON 21:1–25 Epilogue: The Roles of Peter and of the Disciple Whom Jesus Loved. Chapter 21 describes Jesus’ third and final resurrection appearance in this Gospel. It also compares the callings of Peter and “the disciple whom Jesus loved.”
“Stretch out your hands” (21:18–19) refers to the way in which people were crucified. The victim’s hands were bound to the horizontal bar of the cross. Jesus predicted that Peter would die in the same horrific way that his Lord and Savior had died.
JOHN—NOTE ON 21:1 With the weeklong festival of Unleavened Bread now past, the disciples have left Jerusalem and returned to Galilee.
JOHN—NOTE ON 21:2 The names of the sons of Zebedee are James and John (Matt. 4:21 and parallels). Luke mentions that they were “partners with Simon” in fishing before being called by Jesus (Luke 5:10). See also note on John 1:40.
JOHN—NOTE ON 21:3 Night was the preferred time for fishing in ancient times (Luke 5:5). Fish caught during the night could be sold fresh in the morning.
JOHN—NOTE ON 21:7 The disciple whom Jesus loved must be one of the seven mentioned in v. 2. He is almost certainly John the son of Zebedee, the author of the Gospel (see Introduction: Author, Date, and Recipients; and note on v. 24).
JOHN—NOTE ON 21:9 charcoal fire. See 18:18.
JOHN—NOTE ON 21:11 Probably 153 represents the number of fish counted. Fishermen routinely counted the number of fish prior to selling them fresh at the market.
JOHN—NOTE ON 21:15–17 On Simon, son of John, see 1:42. Peter has denied Jesus three times (18:15–18, 25–27). Now Jesus asks Peter three times to reaffirm his love for him, and then he recommissions him. Jesus’ question, “do you love me more than these?” probably means, “Do you love me more than these other disciples do?” In these three questions and answers, Peter uses the same verb for “love” all three times (Greek phileō) but Jesus uses a different verb for “love” in the first two questions (Greek agapaō) and then switches to Peter’s word phileō in the third question. The two words are often used interchangeably. Peter is grieved because Jesus kept asking him if he loved him. You know everything is an affirmation of Christ’s deity. Feed my lambs. Jesus, as the true shepherd, appoints Peter and the other apostles to assist him by caring for his people (see 1 Pet. 5:1–4).
JOHN—NOTE ON 21:18–19 Stretch out your hands pictures crucifixion. Early Christian sources mention Peter’s martyrdom without telling how it happened.
JOHN—NOTE ON 21:24 This is the disciple is typical of the way in which John, as the author of the Gospel, refers to himself either indirectly or in the third person. Other examples include: the “disciple whom Jesus loved” (21:7; cf. 20:2), “one” of the Twelve (v. 20), and one of the “sons of Zebedee” (v. 2). These identify the author as the apostle John. We know is the author referring to himself, although he probably includes his readers in this affirmation of the truth of his Gospel account.
JOHN—NOTE ON 21:25 The world itself could not contain the books emphasizes the limitless nature of all Jesus accomplished for mankind’s salvation as the eternal Son of God (see 1:1–3) through his incarnation, life, death, resurrection, and ascension.