6:37 All that the Father gives Me will come to Me. This verse emphasizes the sovereign will of God in the selection of those who come to Him for salvation (cf. vv. 44, 65; 17:6, 12, 24). The Father has predestined those who would be saved (see notes on Rom. 8:29, 30; Eph. 1:3–6; 1 Pet. 1:2). The absolute sovereignty of God is the basis of Jesus’ confidence in the success of His mission (see note on v. 40; cf. Phil. 1:6). The security of salvation rests in the sovereignty of God, for God is the guarantee that “all” He has chosen will come to Him for salvation. The idea of “gives Me” is that every person chosen by God and drawn by God (v. 44) must be seen as a gift of the Father’s love to the Son. The Son receives each “love gift” (v. 37), holds on to each (v. 39), and will raise each to eternal glory (vv. 39, 40). No one chosen will be lost (see notes on Rom. 8:31–39). This saving purpose is the Father’s will which the Son will not fail to do perfectly (v. 38; cf. 4:34; 10:28, 29; 17:6, 12, 24).

6:40 everyone who sees the Son and believes in Him. This verse emphasizes human responsibility in salvation. Although God is sovereign, He works through faith, so that a man must believe in Jesus as the Messiah and Son of God who alone offers the only way of salvation (cf. 14:6). However, even faith is a gift of God (Rom. 12:3; Eph. 2:8, 9). Intellectually harmonizing the sovereignty of God and the responsibility of man is impossible humanly, but perfectly resolved in the infinite mind of God.

6:41–50 This section constitutes the beginning of the crowd’s reaction to Jesus’ discourse on the bread of life and may be divided into 3 sections: 1) the murmuring reaction of the crowd (vv. 41, 42); 2) Jesus’ rebuke of the crowd for their reaction (vv. 43–46); and 3) Jesus’ reiteration of His message to the crowd (vv. 47–51).

6:41 The Jews. In this gospel, the term “Jews” is often associated with hostility toward Christ. It is used ironically to indicate the incongruity of their rising hostility toward their Messiah. Since they hardened their hearts, God judicially hardened their hearts also (cf. 12:37–40; Is. 6:10; 53:1; Matt. 13:10–15). In the tribulation, Israel will turn to Jesus as their true Messiah and be saved (Rom. 11:25–27; Rev. 1:7; 7:1–8; cf. Zech. 12:10–14). complained. The reaction of the synagogue crowds to Jesus’ statements was the same as the Jews in the wilderness who murmured against God both before and after the manna was given to them (Ex. 16:2, 8, 9; Num. 11:4–6). because He said, “I am the bread…from heaven.” The Jews’ anger centered in two things: 1) that Jesus said He was the bread and 2) that He came down from heaven. Both the Jews in Jerusalem (5:18) and the Galileans reacted negatively when Jesus placed Himself equal with God.

6:42 whose father and mother we know. On the human level, they knew Jesus as a fellow Galilean. These words are reminiscent of Jesus’ words in 4:44, “a prophet has no honor in his own country.” Their hostility sprang from the root of unbelief. Jesus’ death was impending because hostility had resulted everywhere He went.

6:44 draws him. Cf. v. 65. The combination of v. 37a and v. 44 indicate that the divine drawing activity which Jesus referred to cannot be reduced to what theologians call “prevenient grace,” i.e., that somehow the power to come to Christ is allegedly dispensed to all of mankind, thus enabling everyone to accept or reject the gospel according to their own will alone. Scripture indicates that no “free will” exists in man’s nature, for man is enslaved to sin (total depravity) and unable to believe apart from God’s empowerment (Rom. 3:1–19; Eph. 2:1–3; 2 Cor. 4:4; 2 Tim. 1:9). While “whosoever will” may come to the Father, only those whom the Father gives the ability to will toward Him will actually come to Him. The drawing here is selective and efficacious (producing the desired effect) upon those whom God has sovereignly chosen for salvation, i.e., those whom God has chosen will believe because God has sovereignly determined that result from eternity past (Eph. 1:9–11).

6:45 Jesus paraphrased Is. 54:13 to support the point that if someone comes to faith and repentance to God, it is because they have been “taught,” and hence drawn, by God. The “drawing” and “learning” are just different aspects of God’s sovereign direction in the person’s life. Those taught by God to grasp the truth are also drawn by God the Father to embrace the Son.

6:49, 50 Jesus contrasted the earthly and heavenly bread. The manna that was given in the wilderness, although sent from heaven to help sustain the Israelites for their physical needs, could not impart eternal life nor meet their spiritual needs as could the “bread of life” (v. 48) that came down from heaven in the person of Jesus the Messiah. The proof of this contrast centers in the irrefutable fact that all the fathers died who ate the wilderness manna.

6:51–59 This section may be divided into 3 divisions: 1) Jesus’ pronouncement (v. 51); 2) the crowd’s perplexity (v. 52); and 3) Jesus’ promises (vv. 53–59).

6:51 This pronouncement exactly reiterates vv. 33, 35, 47, 48. My flesh, which I shall give for the life of the world. Jesus refers here prophetically to His impending sacrifice upon the cross (cf. 2 Cor. 5:21; 1 Pet. 2:24). Jesus voluntarily laid down His life for evil, sinful mankind (10:18; 1 John 2:2).

6:52 quarreled. Once again the perplexity of the Jews indicates that they failed to understand the spiritual truth behind Jesus’ illustration. Every time Jesus had given them a veiled saying or physical illustration, the Jews failed to see its spiritual significance (e.g., 3:4; 4:15). The Mosaic law prohibited the drinking of blood or the eating of meat with blood still in it (Lev. 17:10–14; Deut. 12:16; Acts 15:29). The Jews, unable to go beyond the mere physical perspective, were perplexed and angered.

6:53–58 eat…drink. Jesus’ point was an analogy that has spiritual, rather than literal, significance: just as eating and drinking are necessary for physical life, so also is belief in His sacrificial death on the cross necessary for eternal life. The eating of His flesh and drinking of His blood metaphorically symbolize the need for accepting Jesus’ cross work. For the Jews, however, a crucified Messiah was unthinkable (cf. Acts 17:1–3). Once again, the Jews, in their willful and judicial blindness, could not see the real spiritual significance and truth behind Jesus’ statements. Moreover, Jesus’ reference here to eating and drinking was not referring to the ordinance of communion for two significant reasons: 1) communion had not been instituted yet, and 2) if Jesus was referring to communion, then the passage would teach that anyone partaking of communion would receive eternal life.

6:60–71 These verses constitute the reaction of Jesus’ disciples to His sermon on the “bread of life.” As with the crowds’ response in Jerusalem (chap. 5) and in Galilee (chap. 6), the response of many of His disciples was unbelief and rejection of Him. John lists two groups and their reactions: 1) the false disciples’ reaction of unbelief (vv. 60–66), and 2) the true disciples’ reaction of belief (vv. 67–71). After this sermon, only a small nucleus of disciples remained (v. 67).

6:61 His disciples complained. Many of Jesus’ disciples had the same reaction as the Jews in v. 41 and of the first generation of Israelites to manna, i.e., they murmured (Ex. 16:2).

6:64 Jesus knew. Reminiscent of Jesus’ words in 2:23–25, Jesus knew the hearts of men, including those disciples who followed Him. He supernaturally knew that many did not believe in Him as Messiah and Son of God so He did not entrust Himself to them. These false disciples were simply attracted to the physical phenomena (e.g., miracles and food), and failed to understand the true significance of Jesus’ teaching (v. 61).

6:65 I have said. See notes on vv. 37, 44. Although men and women are commanded to believe and will be held accountable for unbelief, genuine faith is never exclusively a matter of human decision. Once again, in the face of unbelief, Jesus reiterated God’s sovereignty involved in selection for salvation.

6:66 disciples…walked with Him no more. The language indicates that the abandonment was decisive and final (cf. 1 Pet. 2:6–8; 1 John 2:19).

6:69 we have come to believe. Peter’s words were somewhat pretentious in that he implied that the true disciples somehow had superior insight and, as a result, came to belief through that insight.

6:70 Did I not choose you, the twelve. In response to Peter’s words that the disciples had come to believe in Jesus, He reminds them that He sovereignly chose them (vv. 37, 44, 65). Jesus would not allow even a whisper of human pretension in God’s sovereign selection. a devil. The word “devil” means “slanderer” or “false accuser.” The idea perhaps is better rendered “one of you is the devil.” This meaning is clear from 13:2, 27; Mark 8:33; Luke 22:3. The supreme adversary of God so operates behind failing human beings that his malice becomes theirs (cf. Matt. 16:23). Jesus supernaturally knew the source and identified it precisely. This clearly fixes the character of Judas, not as a well intentioned but misguided man trying to force Jesus to exert His power and set up His kingdom (as some suggest), but as a tool of Satan doing unmitigated wickedness (see notes on 13:21–30).

6:71 Iscariot. The word most likely is from a Heb. word meaning “man of Kerioth,” the name of a village in Judah. As with the other 3 gospels, as soon as he was named, he became identified as the betrayer.

John 7

7:1—8:59 The main thrust of this section can be summarized as “high intensity hatred” since the smoldering dislike of Jesus in chaps. 5, 6 erupted into a blazing inferno. The culmination of this hatred occurs in 11:45–57 where the Jewish authorities plot to kill the Son of God, culminating ultimately in His crucifixion. Both chapters deal with Jesus at the Feast of Tabernacles in Jerusalem. Especially noteworthy is the fact that two major themes associated with Tabernacles, i.e., water and light, come to prominence in these two chapters (vv. 37–39; 8:12). At the next Passover following this celebration of Tabernacles, Jesus was crucified. The central truth that dominates this whole passage is that Jesus was on a divine timetable. His life was not random, but operated according to God’s sovereign and perfect timing and direction.

7:1–13 This section has two parts: 1) Jesus’ avoidance of the wrong time in God’s sovereign plan (vv. 1–9), and 2) Jesus’ perfect obedience to the right time in God’s sovereign plan (vv. 10–13).

7:1 After these things. A 6 month gap most likely took place between chaps. 6 and 7. While chap. 6 occurred around Passover (6:4—Apr.), chap. 7 occurs at the Feast of Tabernacles (Oct.). John wrote nothing about those months since his purpose was not to present an exhaustive chronology of Christ’s life but to portray Him as the Messiah and Son of God and show how men reacted to Him. walked in Galilee. Chapter 6 indicates Jesus spent two days with the multitude of 20,000 people (6:22), but He spent 7 months teaching His 12 disciples who believed in Him. This phrase subtly highlights the great importance of discipleship, for Jesus concentrated great lengths of time upon training His future spiritual leaders.

7:2 Feast of Tabernacles. See note on 5:1. The Feast of Tabernacles was associated in the OT with the ingathering of the harvest of grapes and olives (Ex. 23:16; Lev. 23:33–36, 39–43; Deut. 16:13–15), while grain was reaped between Apr. and June. The feast occurred for 7 days from the 15th to the 21st of Tishri (Sep.–Oct.). According to Josephus, this feast was the most popular of the 3 principal Jewish feasts (Passover, Pentecost, and Tabernacles). People living in rural areas built makeshift structures of light branches and leaves to live in for the week (hence, “booths” or “tabernacles”; cf. Lev. 23:42) while town dwellers put up similar structures on their flat roofs or in their courtyards. The feast was known for water-drawing and lamp-lighting rites to which Jesus makes reference (“If anyone thirsts, let him come to Me and drink”—vv. 37, 38 and “I am the light of the world”—8:12).

7:3 His brothers. Matthew 13:55 lists Jesus’ brothers as “James, Joses, Simon, and Judas.” James authored the NT epistle that bears his name and became the leader of the Jerusalem church and Judas (or Jude) wrote the epistle that also bears his name. Because of Jesus’ virgin birth, they were only the half-brothers of Jesus since Mary, not Joseph, was Jesus’ only human parent (cf. Matt. 1:16, 18, 23; Luke 1:35).

7:4 to be known openly…. show Yourself to the world. Jesus’ brothers wanted Him to put on a display of His miracles. Although the text does not clearly state their motivation, perhaps they made the request for two reasons: 1) they wanted to see the miracles for themselves to determine their genuineness, and 2) they may have had similar crass political motives as did the people, namely that He would become their social and political Messiah. Jerusalem’s acceptance of Him was to be the acid test for them as to whether His own family would believe in Him as Messiah.

7:5 As with the crowds in Jerusalem and Galilee, even His own brothers did not believe in Him at first. They did not become His followers until after the resurrection (Acts 1:14; 1 Cor. 15:7).

7:6 My time has not yet come. This recalls the response to Jesus’ mother at the wedding in Cana (see 2:4). It also reveals the first reason why Jesus would not go to the feast: it was not in God’s perfect timing. The sentence reveals Jesus’ complete dependence on and commitment to the Father’s sovereign timetable for His life (cf. 8:20; Acts 1:7; 17:26). Furthermore, Jesus never committed Himself to being motivated by unbelief, even that of His own half-brothers. your time is always ready. Because Jesus’ brothers did not believe in Him, they were of the world and therefore, knew nothing of God or His purposes. Because of unbelief, they did not listen to His word, did not recognize God’s schedule, and could not perceive the incarnate Word before them. As a result, any time would do for them, preferably that moment.

7:7 The world cannot hate you. The world cannot hate Jesus’ brothers because they belonged to the world and the world loves its own (cf. 15:18, 19). The evil world system and all who reject the Word and Son of God lie in the control of the evil one himself (1 John 5:19). I testify of it that its works are evil. A true born-again believer who is living a life for God’s glory should experience the hatred and antagonism of the world (cf. 15:18–25; 16:1–3; 2 Tim. 3:12).

7:8 My time has not yet fully come. This reveals the second reason why Jesus would not go to the feast in Jerusalem. The Jews could not kill Him before God’s perfect timing and plan was ready (cf. Gal. 4:4). Jesus’ commitment to God’s timetable would not permit any deviance from what God had decreed.

7:10 in secret. The assumption is that the Father had directed Jesus to permit Him to go to Jerusalem. The secrecy of His journey indicates His maximum discretion which was the complete opposite of what His brothers had demanded of Him (cf. v. 4).

7:11 the Jews sought Him. The contrast between the phrase “the Jews” in this verse and “the people” in v. 12 indicates that the term “Jews” designates the hostile Jewish authorities in Judea who were headquartered in Jerusalem. The search for Jesus was certainly hostile in intent.

7:12, 13 complaining among the people. The crowds, made up of Judeans, Galileans, and Diaspora (scattered) Jews, expressed various opinions regarding Christ. The spectrum ranged from superficial acceptance (“He is good”) to cynical rejection (“He deceives the people”). The Jewish Talmud reveals that the latter view of deception became the predominant opinion of many Jews (Babylonian Talmud Sanhedrin 43a).

7:14–24 The increasing hostility to Jesus did not prevent His teaching ministry. Instead, Jesus relentlessly set forth His claims regarding His identity and mission. In the midst of the Feast of Tabernacles, when Jews from all over Israel had migrated into Jerusalem, Jesus once again began to teach. In this section, Jesus set forth the justification of His ministry and taught with authority as God’s Son. In this passage, 5 reasons are set forth as to why Jesus’ claims regarding Himself are true: 1) His supernatural knowledge originated from the Father Himself (vv. 15, 16); 2) His teaching and knowledge could be confirmed by testing (v. 17); 3) His actions demonstrated His selflessness (v. 18); 4) His impact on the world was startling (vv. 19, 20); and 5) His deeds demonstrated His identity as the Son of God (vv. 21–24).

7:14 middle of the feast. Jesus may have waited until the middle of the feast in order to prevent a premature “triumphal entry” that some may have forced upon Him for political motivations. into the temple and taught. Jesus taught according to the custom of the teachers or rabbis of His day. Prominent rabbis would enter the temple environs and expound on the OT to crowds who sat around them.

7:15 marveled. Jesus’ knowledge of Scripture was supernatural. The people were amazed that someone who had never studied at any great rabbinical centers or under any great rabbis could display such profound mastery of Scripture. Both the content and manner of Jesus’ teachings were qualitatively different than any other teacher.

7:16 His who sent Me. The qualitative difference of Jesus’ teaching was found in its source, i.e., the Father gave it to Him (8:26, 40, 46, 47; 12:49, 50). It originated from God the Father Himself, in contrast to rabbis who received it from man (Gal. 1:12). While rabbis merely relied on the authority of others (a long chain of human tradition), Jesus’ authority centered in Himself (cf. Matt. 7:28, 29; Acts 4:13).

7:17 If anyone wills to do His will, he shall know. Those who are fundamentally committed to doing God’s will will be guided by Him in the affirmation of His truth. God’s truth is self-authenticating through the teaching ministry of the Holy Spirit (cf. 16:13; 1 John 2:20, 27).

7:18 He who seeks the glory of the One who sent Him. While other saviors and messiahs acted for their own selfish interests, thereby revealing their falseness, Jesus Christ as God’s Son came solely to glorify the Father and accomplish the Father’s will (2 Cor. 2:17; Phil. 2:5–11; Heb. 10:7).

7:19, 20 kill Me. If Jesus were another religious fake, the world never would have reacted in such hatred. Since the evil world system loves its own, its hatred toward Him demonstrates that He came from God (15:18, 19).

7:21 one work. The context makes clear (vv. 22, 23) that Jesus had reference to the healing of the paralytic that evoked the beginning of persecution against Him by the Jewish authorities because it took place on the Sabbath (see 5:1–16).

7:22 but from the fathers. The patriarchal period during the time of Abraham when God instituted the sign of circumcision (Gen. 17:10–12), which was later included as part of the Mosaic covenant at Sinai (Ex. 4:26; 12:44, 45). This observation not only depreciated the Jewish esteem for Moses, but even more importantly showed that this rite was antecedent to the Mosaic law and took precedence over it (Gal. 3:17). Furthermore, circumcision antedates the Sabbath law also.

7:23 on the Sabbath. The law required that circumcision occur on the eighth day (Lev. 12:1–3). If a child was born on the Sabbath, then the eighth day would fall again on the subsequent Sabbath, when the Jews would circumcise the child. Jesus’ point was that the Jews broke their own Sabbath law with the circumcision of the child. Their hypocrisy is evident. I made a man completely well. Jesus used an argument of the lesser to the greater. If ceremonial cleansing of one part of the body is permitted on the Sabbath through the act of circumcision (the less), how much more so should the actual healing of the entire body be permitted on the Sabbath (the greater).

7:24 with righteous judgment. While Jesus forbade harsh, censorious judgment that self-righteous legalism promotes (Matt. 7:1), He demanded the exercise of moral and theological discernment.

7:25–36 In this section, John once again reiterated the claims of Jesus to His identity as the Messiah and Son of God. He focused on His divine origin and citizenship. While some believed in Him at this time (v. 31), the religious leaders became even more angry at Him and nefariously planned to seize Him (v. 32). Jesus confronted the people with 3 dilemmas recorded in these verses: 1) the problem of dense confusion (vv. 25–29); 2) the problem of divided conviction (vv. 30–32); and 3) the problem of delayed conversion (vv. 33–36). These 3 problems left Jerusalem in a state of utter despair.

7:26 He speaks boldly. What surprised the masses was that in spite of the ominous threat from the religious authorities (vv. 20, 32), Jesus boldly proclaimed His identity. Do the rulers know. The question indicates the crowds and the rulers were in great confusion and uncertainty as to who Jesus was and what to do about Him. They did not really have any firm convictions regarding Jesus’ identity, for their question reveals their doubt and unbelief. They were also perplexed at the religious leaders’ failure to arrest and silence Him if He really were a fraud. Such dense confusion caused the crowd to wonder if the religious authorities in private concluded that He was indeed the Christ. Mass confusion among all groups reigned regarding Jesus. Christ. See notes on 1:20, 41.

7:27 no one knows where He is from. Only information regarding Messiah’s birthplace was revealed in Scripture (Mic. 5:2; Matt. 2:5, 6). Beyond that, a tradition had developed in Jewish circles that Messiah would appear suddenly to the people, based on a misinterpretation of Is. 53:8 and Mal. 3:1. In light of this, the meaning of this phrase most likely is that the identity of the Messiah would be wholly unknown until He suddenly appeared in Israel and accomplished Israel’s redemption. In contrast, Jesus had lived His life in Nazareth and was known (at least superficially) to the people (v. 28).

7:28 cried out. Jesus gave the greatest publicity to this important teaching by voicing it loudly (cf. v. 37; 1:15; 12:44). You both know Me, and you know where I am from. These words stand in antithesis with 8:19 where Jesus told His enemies that they neither knew Him nor the Father, thus indicating a deep irony and sarcasm on Jesus’ part here. Jesus’ point is that contrary to what they thought, they really had no true understanding of who He was. They knew Him in the earthly sense, but not in the spiritual sense, because they didn’t know God either. whom you do not know. Although they thought that they were acutely perceptive and spiritually oriented, their rejection of Jesus revealed their spiritual bankruptcy (Rom. 2:17–19).

7:30 His hour had not yet come. This reveals the reason why they could not seize Him, i.e., God’s sovereign timetable and plan for Jesus would not allow it.

7:31 many…believed. Divided conviction existed among the people regarding Jesus. While some wanted to seize Him, a small remnant of genuine believers existed among the crowds. The question here anticipates a negative answer, i.e., the Messiah could do no greater kinds of miracles than those Jesus had done.

7:32 Pharisees and the chief priests. See note on 3:1. The Pharisees and chief priests historically did not have harmonious relationships with each other. Most of the chief priests were Sadducees, who were political and religious opponents to the Pharisees. John repeatedly links these two groups in his gospel (see also v. 45; 11:47, 57; 18:3) in order to emphasize that their cooperation stemmed from their mutual hatred of Jesus. Both were alarmed at the faith of those indicated in v. 31 and, in order to avoid any veneration of Jesus as Messiah, attempted unsuccessfully to arrest Him (v. 30). officers. Temple guards who functioned as a kind of police force composed of Levites who were in charge of maintaining order in the temple environs. They could also be used by the Sanhedrin in areas outside the temple environs in religious disputes that did not affect Roman policy.

7:34 where I am you cannot come. Jesus referred here to His return to His heavenly origin with His Father after His crucifixion and resurrection (see 17:15).

7:35, 36 John again highlights the ignorance of the Jews regarding Jesus’ words. The words were spoken to mock Jesus.

7:35 teach the Greeks. The phrase “teach the Greeks” probably had reference to Jewish proselytes, i.e., Gentiles. John may have been citing this phrase with ironic force since the gospel eventually went to the Gentiles because of Jewish blindness and rejection of their Messiah. See notes on Rom. 11:7–11.

7:37–52 This section catalogues the different reactions of people to Jesus’ claims. These reactions have become universal patterns for reactions to Him through the ages. This section may be divided into the claim of Christ (vv. 37–39) and the reactions to Christ (vv. 40–52). The reactions may be subdivided into 5 sections: 1) the reaction of the convinced (vv. 40–41a); 2) the reaction of the contrary (vv. 41b–42); 3) the reaction of the hostile (vv. 43, 44); 4) the reaction of the confused (vv. 45, 46); and 5) the reaction of the religious authorities (vv. 47–52).

7:37 On the last day. This suggests that this occasion occurred on a different day than the controversy in vv. 11–36. If anyone thirsts. A tradition grew up in the few centuries before Jesus that on the 7 days of the Feast of Tabernacles, a golden container filled with water from the pool of Siloam was carried in procession by the High-Priest back to the temple. As the procession came to the Watergate on the S side of the inner temple court, 3 trumpet blasts were made to mark the joy of the occasion and the people recited Is. 12:3, “With joy you will draw water from the wells of salvation.” At the temple, while onlookers watched, the priests would march around the altar with the water container while the temple choir sang the Hallel (Pss. 113–118). The water was offered in sacrifice to God at the time of the morning sacrifice. The use of the water symbolized the blessing of adequate rainfall for crops. Jesus used this event as an object lesson and opportunity to make a very public invitation on the last day of the feast for His people to accept Him as the living water. His words recall Is. 55:1. thirsts…come…drink. These 3 words summarize the gospel invitation. A recognition of need leads to an approach to the source of provision, followed by receiving what is needed. The thirsty, needy soul feels the craving to come to the Savior and drink, i.e., receive the salvation that He offers.

7:38 living water. The water-pouring rite was also associated within Jewish tradition as a foreshadowing of the eschatological rivers of living water foreseen in Ezek. 47:1–9 and Zech. 13:1. The significance of Jesus’ invitation centers in the fact that He was the fulfillment of all the Feast of Tabernacles anticipated, i.e., He was the One who provided the living water that gives eternal life to man (cf. 4:10, 11).

7:39 He spoke concerning the Spirit. The impartation of the Holy Spirit is the source of spiritual and eternal life. See note on 16:7.

7:41 out of Galilee? This betrays the people’s great ignorance, because Jesus was born in Bethlehem of Judea not Galilee (Mic. 5:2 cf. Matt. 2:6; Luke 2:4). They did not even bother to investigate His true birthplace, showing their lack of interest in messianic credentials.

7:43 division. See Matt. 10:34–36; Luke 12:51–53.

7:44 See notes on vv. 8, 30.

7:45 the officers. The officers failed in their attempt to arrest Jesus when they were confronted with His person and powerful teaching. Since they were religiously trained, Jesus’ words struck at their very heart. For their identity, see notes on v. 32.

7:47, 48 The Pharisees mocked the officers, not on professional (as police officers) but religious grounds (as Levites). In essence, they accused them of being seduced by a deceiver (i.e., Jesus) in contrast to the Pharisees themselves who arrogantly and self-righteously felt that in their wisdom and knowledge no one could ever deceive them.

7:49 crowd. The Pharisees condescendingly labeled the people as a “crowd.” The rabbis viewed the common people (or, people of the land) as ignorant and impious in contrast to themselves. This ignorance was not only because of their ignorance of Scripture, but especially the common people’s failure to follow the Pharisees’ oral traditions. accursed. The people were considered damned because they did not belong to the elite group nor follow their beliefs regarding the law.

7:50–52 Nicodemus’ (see 3:10) mind had not closed regarding Christ’s claims, so that while not defending Jesus directly, he did raise a procedural point in Jesus’ favor.

7:51 Does our law judge. No explicit OT text can be cited that makes Nicodemus’ point. Most likely he referred to rabbinical traditions contained in their oral law.

7:52 no prophet has arisen out of Galilee. The real ignorance lay with the arrogant Pharisees who did not carefully search out the facts as to where Jesus was actually born. While they accused the crowds of ignorance, they too were really as ignorant (v. 42). Furthermore, the prophet Jonah did come from Galilee.

7:53—8:11 This section dealing with the adulteress most likely was not a part of the original contents of John. It has been incorporated into various manuscripts at different places in the gospel (e.g., after vv. 36, 44, 52, or 21:25), while one manuscript places it after Luke 21:38. External manuscript evidence representing a great variety of textual traditions is decidedly against its inclusion, for the earliest and best manuscripts exclude it. Many manuscripts mark the passage to indicate doubt as to its inclusion. Significant early versions exclude it. No Gr. church father comments on the passage until the twelfth century. The vocabulary and style of the section also are different from the rest of the gospel, and the section interrupts the sequence of v. 52 with 8:12ff. Many, however, do think that it has all the earmarks of historical veracity, perhaps being a piece of oral tradition that circulated in parts of the western church, so that a few comments are in order. In spite of all these considerations of the likely unreliability of this section, it is possible to be wrong on the issue, and thus it is good to consider the meaning of this passage and leave it in the text, just as with Mark 16:9–20.

John 8

8:6 testing Him…to accuse Him. If Jesus rejected the law of Moses (Lev. 20:10; Deut. 22:22), His credibility would be gone. If He held to Mosaic law, His reputation for compassion and forgiveness would have been questioned.

8:7 He who is without sin. This directly refers to Deut. 13:9; 17:7, where the witnesses of a crime are to start the execution. Only those who were not guilty of the same sin could participate.

8:8 Cf. v. 6. This seems to have been a delaying device, giving them time to think.

8:11 sin no more. Actually, “Leave your life of sin” (cf. 3:17; 12:47; Matt. 9:1–8; Mark 2:13–17).

8:12–21 Excluding the story of the adulterous woman in 7:53—8:11, this verse attaches itself well to 7:52. The word “again” indicates that Jesus spoke once more to the people at this same Feast of Tabernacles (see 7:2, 10). While Jesus first used the water-drawing rite (7:37–39) as a metaphor to portray the ultimate spiritual truth of Himself as Messiah who fulfills all that the feast anticipated, He then turned to another rite that traditionally occurred at the feast: the lighting ceremony. During Tabernacles, 4 large lamps in the temple’s court of women were lit and an exuberant nightly celebration took place under their light with people dancing through the night and holding burning torches in their hands while singing songs and praises. The levitical orchestras also played. Jesus took this opportunity of the lighting celebration to portray another spiritual analogy for the people: “I am the light of the world.”

8:12 I am the light of the world. This is the second “I AM” statement (see 6:35). John has already used the “light” metaphor for Jesus (1:4). Jesus’ metaphor here is steeped in OT allusions (Ex. 13:21, 22; 14:19–25; Pss. 27:1; 119:105; Prov. 6:23; Ezek. 1:4, 13, 26–28; Hab. 3:3, 4). The phrase highlights Jesus’ role as Messiah and Son of God (Ps. 27:1; Mal. 4:2). The OT indicates that the coming age of Messiah would be a time when the Lord would be a light for His people (Is. 60:19–22; cf. Rev. 21:23, 24) as well as for the whole earth (Is. 42:6; 49:6). Zechariah 14:5b–8 has an emphasis on God as the light of the world who gives living waters to His people. This latter passage probably formed the liturgical readings for the Feast of Tabernacles. For further significance of Jesus as the “light,” see notes on 1:4, 5; 1 John 1:5. He who follows Me. The word “follows” conveys the idea of someone who gives himself completely to the person followed. No half-hearted followers exist in Jesus’ mind (cf. Matt. 8:18–22; 10:38, 39). A veiled reference exists here to the Jews, following the pillar of cloud and fire that led them during the Exodus (Ex. 13:21).

8:13 You bear witness of Yourself. The Jews mockingly brought up Jesus’ own words from 5:31. However, Jesus’ words there and here are reconciled by the fact that OT law required not one but multiple witnesses to establish the truth of a matter (Deut. 17:6). Jesus was not alone in His witness that pointed to Him as Messiah, for many had already testified concerning this truth (see note on 1:7).

8:14–18 These verses give 3 reasons why Jesus’ witness was true: 1) Jesus knew His origin and destiny while the Jews were ignorant even of basic spiritual truths, making their judgment limited and superficial (vv. 14, 15); 2) the intimate union of the Son with the Father guaranteed the truth of the Son’s witness (v. 16); and 3) the Father and Son witnessed harmoniously together regarding the identity of the Son (vv. 17, 18).

8:17 written in your law. Cf. Deut. 17:6; 19:15. See notes on 1:7.

8:19 “Where is your Father?” The Jews, as was their habit (e.g., 3:4; 4:11; 6:52), once again thought merely on human terms in asking about Jesus’ paternity.

8:21–30 Jesus revealed the consequence of the rejection of Him as Messiah and Son of God, i.e., spiritual death (v. 24; cf. Heb. 10:26–31). These verses reveal 4 ways that ensure someone will die in their sins and, as a result, experience spiritual death: 1) being self-righteous (vv. 20–22); 2) being earthbound (vv. 23, 24); 3) being unbelieving (v. 24); and 4) being willfully ignorant (vv. 25–29). The Jews who rejected Jesus displayed all 4 of these characteristics.

8:21 Jesus repeated His message of 7:33, 34 but with more ominous overtones regarding the consequences of rejecting Him. I am going away. By means of His impending death, resurrection, and ascension to the Father.

8:22 Will He kill Himself. The Jews spoke either in confusion (see notes on 7:34, 35) or, perhaps more likely, in mockery of Christ. Jewish tradition condemned suicide as a particularly heinous sin that resulted in permanent banishment to the worst part of Hades (Josephus, Jewish Wars iii.viii.5 [iii.375]). God did deliver Him to be killed (Acts 2:23); thus, as God, He gave up His own life (10:18).

8:23 You are from beneath. The contrast here is between the realm of God and that of the fallen, sinful world (i.e., “from beneath”). The world in this context is the invisible spiritual system of evil dominated by Satan and all that it offers in opposition to God, His Word, and His people (see notes on 1:9; 1 John 5:19). Jesus declared that His opponents’ true kinship was with Satan and his realm. By this domination, they were spiritually blinded (see 2 Cor. 4:4; Eph. 2:1–3).

8:24 if you do not believe. Jesus emphasized that the fatal, unforgivable, and eternal sin is failure to believe in Him as Messiah and Son of God. In truth, all other sins can be forgiven if this one is repented of. See notes on 16:8, 9. I am He. “He” is not part of the original statement. Jesus’ words were not constructed normally but were influenced by OT Heb. usage. It is an absolute usage meaning “I AM” and has immense theological significance. The reference may be to both Ex. 3:14 where the Lord declared His name as “I AM” and to Is. 40–55 where the phrase “I am” occurs repeatedly (especially 43:10, 13, 25; 46:4; 48:12). In this, Jesus referred to Himself as the God (Yahweh—the LORD) of the OT, and directly claimed full deity for Himself, prompting the Jews’ question of v. 25. See note on v. 58.

8:25 “Who are You?” The Jews were willfully ignorant because chaps. 1–8 demonstrate that multiple witnesses testified to Jesus’ identity, and Jesus Himself in words and actions persistently proved throughout His ministry on earth that He was the Son of God and Messiah. from the beginning. The start of Jesus’ ministry among the Jews.

8:28 When you lift up the Son of Man. Jesus’ impending crucifixion. you will know that I am He. Having refused to accept Him by faith and having nailed Him to the cross, they would one day awaken to the terrifying realization that this One whom they despised was the One whom they should have worshiped (cf. Phil. 2:9–11; Rev. 1:7). Many Jews believed on Christ after His death and ascension, realizing that the One whom they rejected was truly the Messiah (Acts 2:36, 37, 41).

8:31–36 These verses are a pivotal passage in understanding genuine salvation and true discipleship. John emphasized these realities by stressing truth and freedom. The focus in the passage is upon those who were exercising the beginnings of faith in Jesus as Messiah and Son of God. Jesus desired them to move on in their faith. Saving faith is not fickle but firm and settled. Such maturity expresses itself in full commitment to the truth in Jesus Christ resulting in genuine freedom. The passage has 3 features: 1) the progress of freedom (vv. 31, 32); 2) the pretense of freedom (vv. 33, 34); and 3) the promise of freedom (vv. 35, 36).

8:31 who believed Him. The first step in the progress toward true discipleship is belief in Jesus Christ as Messiah and Son of God. If you abide in My word, you are My disciples indeed. This reveals the second step in the progress toward true discipleship. Perseverance in obedience to Scripture (cf. Matt. 28:19, 20) is the fruit or evidence of genuine faith (see Eph. 2:10). The word “abide” means to habitually abide in Jesus’ words. A genuine believer holds fast, obeys, and practices Jesus’ teaching. The one who continues in His teaching has both the Father and the Son (2 John 9; cf. Heb. 3:14; Rev. 2:26). Real disciples are both learners (the basic meaning of the word) and faithful followers.

8:32 the truth. “Truth” here has reference not only to the facts surrounding Jesus as the Messiah and Son of God but also to the teaching that He brought. A genuinely saved and obedient follower of the Lord Jesus will know divine truth and both freedom from sin (v. 34) and the search for reality. This divine truth comes not merely by intellectual assent (1 Cor. 2:14) but saving commitment to Christ (cf. Titus 1:1, 2).

8:33 never been in bondage to anyone. Because the Jews had often been in political subjection to many nations (Egypt, Assyria, Babylon, Greece, Syria, and Rome), they must have been referring to their inward sense of freedom.

8:34 Most assuredly. See note on 1:51. whoever commits sin. The kind of slavery that Jesus had in mind was not physical slavery but slavery to sin (cf. Rom. 6:17, 18). The idea of “commits sin” means to practice sin habitually (1 John 3:4, 8, 9). The ultimate bondage is not political or economic enslavement but spiritual bondage to sin and rebellion against God. Thus, this also explains why Jesus would not let Himself be reduced to merely a political Messiah (6:14, 15).

8:35, 36 The notion of slavery in v. 34 moves to the status of slaves. While the Jews thought of themselves only as free sons of Abraham, in reality, they were slaves of sin. The genuine son in the context is Christ Himself, who sets the slaves free from sin. Those whom Jesus Christ liberates from the tyranny of sin and the bondage of legalism are really free (Rom. 8:2; Gal. 5:1).

8:39 If you were Abraham’s children. The construction of this phrase indicates that Jesus was denying that mere physical lineage was sufficient for salvation (see Phil. 3:4–9). The sense would be “if you were Abraham’s children, but you are not, then you would act like Abraham did.” Just as children inherit genetic characteristics from their parents, so also those who are truly Abraham’s offspring will act like Abraham, i.e., imitate Abraham’s faith and obedience (see Rom. 4:16; Gal. 3:6–9; Heb. 11:8–19; James 2:21–24). works of Abraham. Abraham’s faith was demonstrated through his obedience to God (James 2:21–24). Jesus’ point was that the conduct of the unbelieving Jews was diametrically opposed by the conduct of Abraham, who lived a life of obedience to all that God had commanded. Their conduct toward Jesus demonstrated that their real father was Satan (vv. 41, 44).

8:41 We were not born of fornication. The Jews may well have been referring to the controversy surrounding Jesus’ birth. The Jews knew the story about Mary’s betrothal and that Joseph was not Jesus’ real father; thus they implied that Jesus’ birth was illegitimate (see Matt. 1:18–25; Luke 1:26–38).

8:42 If God were your Father, you would love Me. The construction here (as in v. 39) denies that God is truly their Father. Although the OT calls Israel His “firstborn son” (Ex. 4:22) and affirms that God is Israel’s father by creation and separation (Jer. 31:9), the unbelief of the Jews toward Jesus demonstrated that God was not their Father spiritually. Jesus stressed that the explicit criterion verifying the claim to be a child of God is love for His Son, Jesus. Since God is love, those who love His Son also demonstrate His nature (1 John 4:7–11; 5:1).

8:44 your father the devil. Sonship is predicated on conduct. A son will manifest his father’s characteristics (cf. Eph. 5:1, 2). Since the Jews exhibited the patterns of Satan in their hostility toward Jesus and their failure to believe in Him as Messiah, their paternity was the exact opposite of their claims, i.e., they belonged to Satan. He was a murderer from the beginning. Jesus’ words refer to the fall when Satan tempted Adam and Eve and successfully killed their spiritual life (Gen. 2:17; 3:17–24; Rom. 5:12; Heb. 2:14). Some think that the reference may also refer to Cain’s murder of Abel (Gen. 4:1–9; 1 John 3:12).

8:46 convicts Me of sin. Although the Jews argued that Jesus was guilty of sin (5:18), the sense here is that the perfect holiness of Christ was demonstrated, not by the Jews’ silence at Jesus’ question here, but by the assurance of His direct consciousness of the purity of His whole life. Only a perfectly holy One who has the closest and most intimate communion with the Father could speak such words. The Jews could martial no convincing evidence that could convict Him of sin in the heavenly court.

8:48 You are a Samaritan. Since the Jews could not attack Jesus’ personal life and conduct (v. 46), they tried an ad hominem attack of personal abuse toward Him. The reference to Jesus as a “Samaritan” probably centers in the fact that the Samaritans, like Jesus, questioned the Jews’ exclusive right to be called Abraham’s children (see vv. 33, 39).

8:51 never see death. Heeding Jesus’ teaching and following Him results in eternal life (6:63, 68). Physical death cannot extinguish such life (see 5:24; 6:40, 47; 11:25, 26).

8:52 Abraham is dead. Jesus’ assertion that anyone who keeps His word will never die (v. 51) prompted the Jews to offer a retort that once again revealed their thinking on strictly a literal and earthly level (see 3:4; 4:15).

8:56 Hebrews 11:13 indicates that Abraham saw Christ’s day (“having seen them afar off”; see note there). Abraham particularly saw in the continuing seed of Isaac the beginning of God’s fulfilling the covenant (Gen. 12:1–3; 15:1–21; 17:1–8; cf. 22:8) that would culminate in Christ.

8:58 Most assuredly. See note on 1:51. I AM. See note on 6:22–58. Here Jesus declared Himself to be Yahweh, i.e., the Lord of the OT. Basic to the expression are such passages as Ex. 3:14; Deut. 32:39; Is. 41:4; 43:10 where God declared Himself to be the eternally pre-existent God who revealed Himself in the OT to the Jews. See also notes on vv. 24, 28.

8:59 they took up stones. The Jews understood Jesus’ claim and followed Lev. 24:16, which indicates that any man who falsely claims to be God should be stoned. hid Himself…going through the midst of them. Jesus repeatedly escaped arrest and death because His hour had not yet come (see notes on 7:8, 30). The verse most likely indicates escape by miraculous means.

John 9

9:1–13 Jesus performed a miracle by recreating the eyes of a man who was born with congenital blindness (v. 1). Four features highlight this healing: 1) the problem that precipitated the healing (v. 1); 2) the purpose for the man’s being born blind (vv. 2–5); 3) the power that healed him (vv. 6, 7); and 4) the perplexity of the people who saw the healing (vv. 8–13).

9:2 who sinned. While sin may be a cause of suffering, as clearly indicated in Scripture (see 5:14; Num. 12; 1 Cor. 11:30; James 5:15), it is not always the case necessarily (see Job; 2 Cor. 12:7; Gal. 4:13). The disciples assumed, like most Jews of their day, that sin was the primary, if not exclusive, cause of all suffering. In this instance, however, Jesus made it clear that personal sin was not the reason for the blindness (see v. 3).

9:3 Jesus did not deny the general connection between sin and suffering, but refuted the idea that personal acts of sin were the direct cause. God’s sovereignty and purposes play a part in such matters, as is clear from Job 1, 2.

9:4 while it is day. Jesus meant as long as He was still on earth with His disciples. The phrase does not mean that Jesus somehow stopped being the light of the world once He ascended but that the light shone most brightly among men when He was on the earth doing the Father’s will (cf. 8:12). the night is coming. See notes on 1:4, 5; 1 John 1:5–7. The darkness has special reference to the period when Jesus was taken from His disciples during His crucifixion (v. 5).

9:5 I am the light of the world. See note on 8:12; cf. 1:5, 9; 3:19; 12:35, 46. Not only was Jesus spiritually the light of the world, but He would also provide the means of physical light for this blind man.

9:6 made clay with the saliva. As He had done when He originally made human beings out of the dust of the ground (Gen. 2:7), Jesus may have used the clay to fashion a new pair of eyes.

9:7 wash in the pool of Siloam. The term “Siloam” is Heb. for “Sent.” The pool of Siloam was SE of the original City of David. Its water source was through a channel (Hezekiah’s tunnel) that carried water to it from the spring of Gihon in the Kidron Valley. It may be identified with the “lower pool” or “old pool” mentioned in Is. 22:9, 11. Water for the water-pouring rites at the Feast of Tabernacles was drawn from this pool (see notes on 7:37–39).

9:8, 9 In ancient times, such severe physical deformities as congenital blindness sentenced a person to begging as the only means of support (see Acts 3:1–7). The drastic change in the healed man caused many to faithlessly believe that he was not the person born blind.

9:13–34 This section in the story of the healing of the blind man reveals some key characteristics of willful unbelief: 1) unbelief sets false standards; 2) unbelief always wants more evidence but never has enough; 3) unbelief does biased research on a purely subjective basis; 4) unbelief rejects the facts; and 5) unbelief is self-centered. John included this section on the dialogue of the Pharisees with the blind man most likely for two reasons: 1) the dialogue carefully demonstrates the character of willful and fixed unbelief, and 2) the story confirms the first great schism between the synagogue and Christ’s new followers. The blind man was the first known person thrown out of the synagogue because he chose to follow Christ (see 16:1–3).

9:13 They. This has reference to the blind man’s “neighbors and those who previously had seen that he was blind” (v. 8). to the Pharisees. The people brought the blind man to the Pharisees most likely because the miracle had happened on the Sabbath (v. 14), and they were aware that the Pharisees reacted negatively to those who violated the Sabbath (cf. 5:1–15). The people also wanted advice from their local synagogue and religious leaders.

9:16 not from God. The reasoning may have been that since Jesus violated their interpretation of the Sabbath law, He could not be the promised Prophet of God (Deut. 13:1–5). a division. Earlier the crowds were divided in opinion regarding Jesus (7:40–43); here the authorities also became divided.

9:17 “He is a prophet.” While the blind man saw clearly that Jesus was more than a mere man, the sighted but obstinate Pharisees were spiritually blind to that truth (see v. 39). Blindness in the Bible is a metaphor for spiritual darkness, i.e., inability to discern God or His truth (2 Cor. 4:3–6; Col. 1:12–14).

9:18 called the parents. While neighbors may have been mistaken as to the man’s identity, the parents would know if this was their own son. The authorities considered the witness of the healed man worthless.

9:24 Give God the glory! This means that the authorities wanted the man to own up and admit the truth that Jesus was a sinner because He violated their traditions and threatened their influence (cf. Josh. 7:19). We know that this Man is a sinner. Enough unanimity existed among the religious authorities to conclude that Jesus was a sinner (cf. 8:46). Because of this already predetermined opinion, they refused to accept any of the testimony that a miracle had actually taken place.

9:27 In order to forcefully emphasize their hypocrisy, the healed man resorted to biting sarcasm when he suggested they desired to be Jesus’ disciples.

9:28 You are His disciple, but we are Moses’. At this point, the meeting degenerated into a shouting match of insults. The healed man’s wit had exposed the bias of his inquisitors. As far as the authorities were concerned, the conflict between Jesus and Moses was irreconcilable. If the healed man defended Jesus, then such defense could only mean that he was Jesus’ disciple.

9:30 The healed man demonstrated more spiritual insight and common sense than all of the religious authorities combined who sat in judgment of Jesus and him. His penetrating wit focused in on their intractable unbelief. His logic was that such an extraordinary miracle could only indicate that Jesus was from God, for the Jews believed that God responds in proportion to the righteousness of the one praying (see Job 27:9; 35:13; Pss. 66:18; 109:7; Prov. 15:29; Is. 1:15; cf. 14:13, 14; 16:23–27; 1 John 3:21, 22). The greatness of the miracle could only indicate that Jesus was actually from God.

9:34 are you teaching us? The Pharisees were incensed with the man, and their anger prevented them from seeing the penetrating insight that the uneducated, healed man had demonstrated. The phrase also revealed their ignorance of Scripture, for the OT indicated that the coming messianic age would be evidenced by restoration of sight to the blind (Is. 29:18; 35:5; 42:7; cf. Matt. 11:4, 5; Luke 4:18, 19).

9:35–41 While vv. 1–34 dealt with Jesus’ restoration of physical sight in the blind man, vv. 35–41 featured Jesus bringing spiritual “sight” to him.

9:35 Do you believe… ? Jesus invited the man to put his trust in Him as the One who revealed God to man. Jesus placed great emphasis on public acknowledgment of who He was and confession of faith in Him (Matt. 10:32; Luke 12:8). Son of God. As in the marginal note, this should be Son of Man (cf. 1:51; 3:13, 14; 5:27; 6:27, 53, 62; 8:28).

9:36 Lord. The word here should be understood not as an indication that he understood Jesus’ deity but as meaning “sir.” See also v. 38. Since the blind man had never seen Jesus (v. 7) nor met Him since he went to wash in the pool, he did not recognize Jesus at first as the One who healed him.

9:39 For judgment. Not that His purpose was to condemn, but rather to save (12:47; Luke 19:10); saving some, nevertheless, involves condemning others (see notes on 3:16–18). The last part of this verse is taken from Is. 6:10; 42:19 (cf. Mark 4:12). those who do not see. Those people who know they are in spiritual darkness. those who see. Refers in an ironic way to those who think they are in the light, but are not (cf. Mark 2:17; Luke 5:31).

9:40 “Are we blind also?” Apparently Jesus found (v. 35) the man in a public place, where the Pharisees were present listening.

9:41 your sin remains. Jesus had particular reference to the sin of unbelief and rejection of Him as Messiah and Son of God. If they knew their lostness and darkness and cried out for spiritual light, they would no longer be guilty of the sin of unbelief in Christ. But satisfied that their darkness was light, and continuing in rejection of Christ, their sin remained. See note on Matt. 6:22, 23.

John 10

10:1–39 Jesus’ discourse on Himself as the “Good Shepherd” flowed directly from chap. 9, as Jesus continued to talk to the very same people. The problem of chap. 9 was that Israel was led by false shepherds who drew them astray from the true knowledge and kingdom of Messiah (9:39–41). In chap. 10, Jesus declared Himself to be the “Good Shepherd” who was appointed by His Father as Savior and King, in contrast to the false shepherds of Israel who were self-appointed and self-righteous (Ps. 23:1; Is. 40:11; Jer. 3:15; cf. Is. 56:9–12; Jer. 23:1–4; 25:32–38; Ezek. 34:1–31; Zech. 11:16).

10:1 sheepfold. Jesus spoke in vv. 1–30 using a sustained metaphor based on first century sheep ranching. The sheep were kept in a pen, which had a gate through which the sheep entered and left. The shepherd engaged a “doorkeeper” (v. 3) or “hireling” (v. 12) as an undershepherd to guard the gate. The shepherd entered through that gate. He whose interest was stealing or wounding the sheep would choose another way to attempt entrance. The words of Ezek. 34 most likely form the background to Jesus’ teaching since God decried the false shepherds of Israel (i.e., the spiritual leaders of the nation) for not caring properly for the flock of Israel (i.e., the nation). The gospels themselves contain extensive sheep/shepherd imagery (see Matt. 9:36; Mark 6:34; 14:27; Luke 15:1–7).

10:3 the doorkeeper. The doorkeeper was a hired undershepherd who recognized the true shepherd of the flock, opened the gate for Him, assisted the shepherd in caring for the flock, and especially guarded them at night. the sheep hear his voice. Near Eastern shepherds stand at different locations outside the sheep pen, sounding out their own unique calls which their sheep recognize. As a result, the sheep gather around the shepherd. he calls his own sheep by name. This shepherd goes even further by calling each sheep by its own special name. Jesus’ point is that He comes to the fold of Israel and calls out His own sheep individually to come into His own messianic fold. The assumption is that they are already in some way His sheep even before He calls them by name (see vv. 25–27; 6:37, 39, 44, 64, 65; 17:6, 9, 24; 18:9).

10:4, 5 Unlike Western shepherds who drive the sheep from the side or behind, often using sheep dogs, Near Eastern shepherds lead their flocks, their voice calling them to move on. This draws a remarkable picture of the master/disciple relationship. NT spiritual leadership is always by example, i.e., a call to imitate conduct (cf. 1 Tim. 4:12; 1 Pet. 5:1–3).

10:6 illustration. The word here is best translated “illustration” or “figure of speech” and conveys the idea that something cryptic or enigmatic is intended in it. It occurs again in 16:25, 29 but not in the synoptics. Having given the illustration (vv. 1–5), Jesus then began to draw salient spiritual truth from it.

10:7–10 I am the door. This is the third of 7 “I AM” statements of Jesus (see 6:35; 8:12). Here, He changes the metaphor slightly. While in vv. 1–5 He was the shepherd, here He is the gate. While in vv. 1–5, the shepherd led the sheep out of the pen, here He is the entrance to the pen (v. 9) that leads to proper pasture. This section echoes Jesus’ words in 14:6 that He is the only way to the Father. His point is that He serves as the sole means to approach the Father and partake of God’s promised salvation. As some Near Eastern shepherds slept in the gateway to guard the sheep, Jesus here pictures Himself as the gate.

10:9, 10 These two verses are a proverbial way of insisting that belief in Jesus as the Messiah and Son of God is the only way of being “saved” from sin and hell and receiving eternal life. Only Jesus Christ is the one true source for the knowledge of God and the one basis for spiritual security.

10:11–18 Jesus picked up another expression from vv. 1–5, i.e., He is the “good shepherd” in contrast to the present evil leadership of Israel (9:40, 41). This is the fourth of 7 “I AM” statements of Jesus (see vv. 7, 9; 6:35; 8:12). The term “good” has the idea of “noble” and stands in contrast to the “hireling” who cares only for self-interest.

10:11 gives His life for the sheep. This is a reference to Jesus’ substitutionary death for sinners on the cross. Cf. v. 15; 6:51; 11:50, 51; 17:19; 18:14.

10:12 sees the wolf coming…flees. The hireling (or, hired hand) likely represents religious leaders who perform their duty in good times but who never display sacrificial care for the sheep in times of danger. They stand in contrast to Jesus, who laid down His life for His flock (see 15:13).

10:16 not of this fold. This refers to Gentiles who will respond to His voice and become a part of the church (cf. Rom. 1:16). Jesus’ death was not only for Jews (see notes on vv. 1, 3), but also non-Jews whom He will make into one new body, the church (see notes on 11:51, 52; cf. Eph. 2:11–22).

10:17, 18 take it again. Jesus repeated this phrase twice in these two verses indicating that His sacrificial death was not the end. His resurrection followed in demonstration of His messiahship and deity (Rom. 1:4). His death and resurrection resulted in His ultimate glorification (12:23; 17:5) and the outpouring of the Holy Spirit (7:37–39; cf. Acts 2:16–39).

10:19–21 The Jews once again had a mixed reaction to Jesus’ words (see 7:12, 13). While some charged Him with demon possession (see 7:20; 8:48; cf. Matt. 12:22–32), others concluded His works and words were a demonstration of God’s sanction upon Him.

10:22 Feast of Dedication. The Jewish celebration of Hanukkah, which celebrates the Israelite victory over the Syrian leader Antiochus Epiphanes, who persecuted Israel. In ca. 170 B.C. he conquered Jerusalem and desecrated the Jewish temple by setting up a pagan altar to displace the altar of God. Under the leadership of an old priest named Mattathias (his family name was called the Hasmoneans), the Jews fought guerrilla warfare (known as the Maccabean Revolt—166–142 B.C.) against Syria and freed the temple and the land from Syrian dominance until 63 B.C. when Rome (Pompey) took control of Palestine. It was in 164 B.C. on 25 Chislev (Dec. approximately), that the Jews liberated the temple and rededicated it. The celebration is also known as the “Feast of Lights” because of the lighting of lamps and candles in Jewish homes to commemorate the event. it was winter. John indicated by this phrase that the cold weather drove Jesus to walk on the eastern side of the temple in the sheltered area of Solomon’s porch, which after the resurrection became the regular gathering place of Christians where they would proclaim the gospel (see Acts 3:11; 5:12).

10:24 tell us plainly. In light of the context of vv. 31–39, the Jews were not seeking merely for clarity and understanding regarding who Jesus was, but rather wanted Him to declare openly that He was Messiah in order to justify attacking Him.

10:26, 27 This clearly indicates that God has chosen His sheep and it is they who believe and follow (see notes on vv. 3, 16; cf. 6:37–40, 44, 65).

10:28, 29 The security of Jesus’ sheep rests with Him as the good shepherd, who has the power to keep them safe. Neither thieves and robbers (vv. 1, 8) nor the wolf (v. 12) can harm them. Verse 29 makes clear that the Father ultimately stands behind the sheep’s security, for no one is able to steal from God, who is in sovereign control of all things (Col. 3:3). See notes on Rom. 8:31–39. No stronger passage in the OT or NT exists for the absolute, eternal security of every true Christian.

10:30 I and My Father are one. Both Father and Son are committed to the perfect protection and preservation of Jesus’ sheep. The sentence, stressing the united purpose and action of both in the security and safety of the flock, presupposes unity of nature and essence (see 5:17–23; 17:22).

10:31 For the third time John records that the Jews attempted to stone Jesus (see 5:18; 8:59). Jesus’ assertion (v. 30) that He was One with the Father affirmed His claim to deity and caused the Jews to seek His execution (v. 33). Although the OT permitted stoning in certain instances (e.g., Lev. 24:16), the Romans reserved the right of capital punishment for themselves (18:31). Nevertheless, out-of-control Jews attempted a mob action in lieu of legal proceedings (see Acts 7:54–60).

10:33 make Yourself God. There was no doubt in the minds of those Jews that Jesus was claiming to be God (cf. 5:18).

10:34–36 Quoted from Ps. 82:6 where God calls some unjust judges “gods” and pronounces calamity against them. Jesus’ argument is that this psalm proves that the word “god” can be legitimately used to refer to others than God Himself. His reasoning is that if there are others whom God can address as “god” or “sons of the Most High,” why then should the Jews object to Jesus’ statement that He is “the Son of God” (v. 36)?

10:35 Scripture cannot be broken. An affirmation of the absolute accuracy and authority of Scripture (see notes on Matt. 5:17–19).

10:38 believe the works. Jesus did not expect to be believed merely on His own assertions. Since He did the same things that the Father does (see notes on 5:19), His enemies should consider this in their evaluation of Him. The implication is, however, that they were so ignorant of God that they could not recognize the works of the Father or the One whom the Father sent (see also 14:10, 11).

10:40 He went away again beyond the Jordan. Because of the increasing hostility (see v. 39), Jesus went from the region of Judea into the unpopulated area across the Jordan. to the place where John was baptizing at first. Cf. Matt. 3:1–6; Mark 1:2–6; Luke 3:3–6. This is probably a reference to either Perea or Batanea, the general area in the tetrarchy of Philip in the E and NE of the Sea of Galilee. The statement is ironic, since the area where John first began became the last area in which Jesus stayed before He left for Jerusalem and crucifixion. The people remembered John’s testimony to Christ and affirmed their faith in Him (vv. 41, 42).

John 11

11:1—12:50 The previous passage (10:40–42) marked the end of John’s treatment of Jesus’ public ministry. At that point, He began to move into seclusion and minister to His own disciples and those who loved Him as He prepared to face death. Israel had her day of opportunity; the sun was setting and the night was coming. These two chapters form the transition to chaps. 13–21 which record the passion of Christ, i.e., the events surrounding the cross.

11:1–57 As chap. 11 begins, Jesus stands in the shadow of facing the cross. The little time that He had in the area beyond the Jordan came to an end. John picked up the story after He moved back into the area of Jerusalem and His death on the cross was only a few days away. In those last few days before His death, the scene in John’s gospel changes from hatred and rejection (10:39) to an unmistakable and blessed witness of the glory of Christ. All the rejection and hatred could not dim His glory as displayed through the resurrection of Lazarus. That miracle evidences His glory in 3 ways: 1) it pointed to His deity; 2) it strengthened the faith of the disciples; and 3) it led directly to the cross (12:23). The chapter can be divided as follows: 1) the preparation for the miracle (vv. 1–16); 2) the arrival of Jesus (vv. 17–37); 3) the miracle itself (vv. 38–44); and 4) the results of the miracle (vv. 45–57).

11:1 Lazarus. The resurrection of Lazarus is the climactic and most dramatic sign in this gospel, and the capstone of His public ministry. Six miracles have already been presented (water into wine [2:1–11], healing of the nobleman’s son [4:46–54], restoring the impotent man [5:1–15], multiplying the loaves and fishes [6:1–14], walking on the water [6:15–21], and curing the man born blind [9:1–12]). Lazarus’ resurrection is more potent than all those and even more monumental than the raising of the widow’s son in Nain (Luke 7:11–16) or Jairus’ daughter (Luke 8:40–56) because those two resurrections occurred immediately after death. Lazarus was raised after 4 days of being in the grave with the process of decomposition already having started (v. 39). Bethany. This Bethany is different from the other “Bethany beyond the Jordan” in 1:28 (see note there). It lies on the E side of the Mt. of Olives about two mi. from Jerusalem (v. 18) along the road leading toward Jericho. Mary…Martha. This is the first mention of this family in John. John related the story of Mary’s anointing of Jesus in 12:1–8, but this reference may indicate that the original readers were already familiar with the event. Cf. Luke 10:38–42.

11:3 sent to Him. Since Jesus was in the Transjordan and Lazarus was near Jerusalem, the message to Jesus would most likely have taken one whole day to reach Him. Surely by omniscience, Jesus already knew of Lazarus’ condition (see v. 6; 1:47). He may have died before the messenger reached Jesus, since he was dead 4 days (v. 17) when Jesus arrived, after a two day delay (v. 6) and a one day journey. he whom You love. This phrase is a touching hint at the close friendship that Jesus had with Lazarus. Cf. 13:1.

11:4 the Son of God may be glorified. This phrase reveals the real purpose behind Lazarus’ sickness, i.e., not death, but that the Son of God might be glorified through his resurrection (cf. v. 4; see note on 9:3).

11:6 He stayed two more days. The decision to delay coming did not bring about Lazarus’ death, since Jesus already supernaturally knew his plight. Most likely by the time the messenger arrived to inform Jesus, Lazarus was already dead. The delay was because He loved the family (v. 5) and that love would be clear as He greatly strengthened their faith by raising Lazarus from the dead. The delay also ensured that Lazarus had been dead long enough that no one could misinterpret the miracle as a fraud or mere resuscitation.

11:7, 8 The disciples realized that the animosity toward Jesus was so great that His return could result in His death because of the murderous Jews (cf. 8:59; 10:31).

11:9, 10 During the light of the sun, most people did their work safely. When darkness came, they stopped. The proverbial saying, however, had a deeper meaning. As long as the Son performed His Father’s will (i.e., during the daylight period of His ministry when He is able to work), He was safe. The time would soon come (nighttime) when, by God’s design, His earthly work would end and He would “stumble” in death. Jesus was stressing that as long as He was on earth doing God’s will, even at this late time in His ministry, He would safely complete God’s purposes.

11:11–13 sleeps. A euphemistic term used in the NT to refer to death, particularly with reference to believers who will be physically raised to eternal life (cf. 1 Cor. 11:30; 15:51; 1 Thess. 4:13).

11:14, 15 The resurrection of Lazarus was designed to strengthen His disciples’ faith in Him as the Messiah and Son of God in the face of the strong Jewish rejection of Him.

11:16 Thomas’ words reflect loyal devotion and, at the same time, pessimism over the fact that they would probably all die. His fears were not unrealistic in the face of bitter hostility toward Jesus, and had not the Lord protected them in the garden (18:1–11), they may also have been arrested and executed. Cf. 20:24–29.

11:17 in the tomb. The term “tomb” means a stone sepulcher. In first-century Israel such a grave was common. Either a cave or rock area would be hewn out, the floor inside leveled and graded to make a shallow descent. Shelves were cut out or constructed inside the area in order to bury additional family members. A rock was rolled in front to prevent wild animals or grave robbers from entering (see also v. 38). The evangelist made special mention of the fourth day (see note on v. 3) in order to stress the magnitude of the miracle, for the Jews did not embalm and by then the body would have been in a state of rapid decomposition.

11:18, 19 The implication of these verses is that the family was rather prominent. The mention of the Jews also heightens the reader’s awareness of the great risk that Jesus took in coming so close to Jerusalem, which was seething with the leaders’ hatred for Him.

11:21 if You had been here. Cf. v. 32. Not a rebuke of Jesus but a testimony of her trust in His healing power.

11:22 whatever You ask of God. Based on her statement in v. 39, she was not saying she believed Jesus could raise Lazarus from the dead, but that she knew He had a special relationship to God so that His prayers could bring some good from this sad event.

11:25, 26 This is the fifth in a series of 7 great “I AM” statements of Jesus (see 6:35; 8:12; 10:7, 9; 10:11, 14). With this statement, Jesus moved Martha from an abstract belief in the resurrection that will take place “at the last day” (cf. 5:28, 29) to a personalized trust in Him who alone can raise the dead. No resurrection or eternal life exists outside of the Son of God. Time (“at the last day”) is no barrier to the One who has the power of resurrection and life (1:4) for He can give life at any time.

11:27 She said to Him. Her confession is representative of the very reason John wrote this inspired gospel (cf. 20:30, 31). See Peter’s confession in Matt. 16:16.

11:32 See note on v. 21.

11:33 the Jews who came with her weeping. According to Jewish oral tradition, the funeral custom indicated that even a poor family must hire at least two flute players and a professional wailing woman to mourn the dead. Because the family may have been well-to-do, a rather large group appears present. He groaned in the spirit and was troubled. The phrase here does not mean merely that Jesus was deeply touched or moved with sympathy at the sight. The Gr. term “groaned” always suggests anger, outrage, or emotional indignation (see v. 38; cf. Matt. 9:30; Mark 1:43; 14:5). Most likely Jesus was angered at the emotional grief of the people because it implicitly revealed unbelief in the resurrection and the temporary nature of death. The group was acting like pagans who had no hope (1 Thess. 4:13). While grief is understandable, the group was acting in despair, thus indicating a tacit denial of the resurrection and the Scripture that promised it. Jesus may also have been angered because He was indignant at the pain and sorrow in death that sin brought into the human condition.

11:35 Jesus wept. The Gr. word here has the connotation of silently bursting into tears in contrast to the loud lament of the group (see v. 33). His tears here were not generated out of mourning, since He was to raise Lazarus, but out of grief for a fallen world entangled in sin-caused sorrow and death. He was “a Man of sorrows and acquainted with grief” (Is. 53:3).

11:39 stench. Although Jews used aromatic spices, their custom was not to embalm the body but to use the spices to counteract the repulsive odors from decomposition. They would wrap the body in linen cloth, adding spice in the layers and folds. The Jews did not wrap the body tightly like Egyptian mummies, but rather loosely with the head wrapped separately. This is indicated by the fact that Lazarus could move out of the tomb before he was unwrapped (v. 44; cf. 20:7).

11:41, 42 Jesus’ prayer was not really a petition, but thanksgiving to the Father. The reason for the miracle was to authenticate His claims to be the Messiah and Son of God.

11:43 This was a preview of the power to be fully displayed in the final resurrection when all the dead hear the voice of the Son of God and live (5:25, 28, 29).

11:45, 46 Jesus’ teaching and actions often divided the Jews (e.g., 6:14, 15; 7:10–13, 45–52). While some believed (cf. v. 40), others, apparently with malicious intent, informed the Pharisees of Jesus’ action.

11:47 gathered a council. Alerted by the Pharisees, a Sanhedrin committee consisting of chief priests (former High-Priests and members of High-Priestly families) and Pharisees, called the Sanhedrin to session. The Pharisees could not by themselves take any judicial action against Jesus. Though subject to Roman control, the Sanhedrin was the highest judicial body in Israel and exercised judicial, legislative, and executive powers at that time. In Jesus’ day, the 70 members of the Sanhedrin were dominated by the chief priests, and virtually all the priests were Sadducees. The Pharisees constituted an influential minority. While the Pharisees and Sadducees were often in conflict, their mutual hatred of Jesus united them into action.

11:48 the Romans will come. The Jews were not willing to believe in Jesus as the Son of God even though Lazarus had been raised. They feared that escalating messianic expectations could start a movement against Roman oppression and occupation that would cause the Romans to come and take away all their rights and freedoms.

11:49 Caiaphas. Caiaphas became High-Priest ca. A.D. 18, being appointed by the Roman prefect, Valerius Gratus. His father-in-law was Annas who had previously functioned in that same position from ca. A.D. 7–14 and who exercised great influence over the office even after his tenure (see 18:12–14). Caiaphas remained in office until A.D. 36 when, along with Pontius Pilate, he was removed by the Romans. He took a leading part in the trial and condemnation of Jesus. In his court or palace, the chief priests (Sadducees) and Pharisees assembled “and plotted to take Jesus by trickery and kill Him” (see Matt. 26:3, 4).

11:50 one man should die for the people. He only meant that Jesus should be executed in order to spare their own positions and nation from Roman reprisals, but Caiaphas unwittingly used sacrificial, substitutionary language and prophesied the death of Christ for sinners. Cf. 2 Cor. 5:21; 1 Pet. 2:24.

11:51 he prophesied. Caiaphas did not realize the implications of what he spoke. While he uttered blasphemy against Christ, God parodied his statement into truth (cf. Ps. 76:10). The responsibility for the wicked meaning of his words belonged to Caiaphas, but God’s providence directed the choice of words so as to express the heart of God’s glorious plan of salvation (Acts 4:27, 28). He actually was used by God as a prophet because he was the High-Priest and originally the High-Priest was the means of God’s will being revealed (2 Sam. 15:27).

11:52 gather together in one the children of God. In context, this had reference to believing Jews of the dispersion who would be gathered together in the Promised Land to share the kingdom of God (Is. 43:5; Ezek. 34:12). In a wider sense, this also anticipated the Gentile mission (see 12:32). As a result of Christ’s sacrificial death and resurrection, both Jew and Gentile have been made into one group, the church (Eph. 2:11–18).

11:53 from that day on. The phrase indicates that their course of action toward Jesus was then fixed. It remained only to accomplish it. Notice that Jesus was not arrested to be tried. He had already been judged guilty of blasphemy. The trial was a mere formality for a sentence already passed (Mark 14:1, 2).

11:54 Ephraim. This probably refers to the OT city of Ephron (see 2 Chr. 13:19). Its modern village name is Et-Taiyibeh, and it is located 4 mi. NE of Bethel and about 12 mi. from Jerusalem. The location was far enough away for temporary safety until the time of Passover (v. 55).

11:55 Passover. This is the third Passover mentioned in John (see 2:13; 6:4) and the last in Jesus’ earthly ministry at which His sacrificial death occurred. For the chronology of the Passover Week, see Introduction to Luke: Outline.

11:56 they sought Jesus. The Jews who filled Jerusalem for Passover were wondering if Jesus would show Himself at this time and were actively seeking to find Him. The plot of the chief priests and Pharisees (see v. 47; 7:12) was known widely enough to pique their curiosity as to whether Jesus would dare show Himself in Jerusalem.

11:57 if anyone knew. The plotters ensured that the whole city was filled with potential informants.

John 12

12:1–50 This chapter focuses on the reactions of love and hate, belief and rejection toward Christ, leading to the cross.

12:1 six days before the Passover. This most likely was the previous Saturday with Passover coming 6 days later on Thursday evening through sunset Friday. See Introduction: Interpretive Challenges.

12:3 a pound of very costly oil of spikenard. The term used for “pound” actually indicates a weight around three-fourths of a pound (approximately 12 ounces). “Spikenard” was an oil extracted from the root of a plant grown in India. anointed the feet of Jesus. Since those who were eating reclined at the table, their feet extended away from it making it possible for Mary to anoint the feet of Jesus. The act symbolized Mary’s humble devotion and love for Him.

12:5 three hundred denarii. Since one denarius was a day’s wage given to common laborers, 300 was equivalent to a year’s wages (no money was earned on the Sabbath or other holy days).

12:6 a thief. Judas’ altruism was really a front for his own personal avarice. Because he was the apostolic band’s treasurer, he was able to secretly pilfer the group treasury for his own desires.

12:7 kept this for the day of My burial. Mary performed this act to signal her devotion but, as in the case of Caiaphas (11:49–52), her act revealed more than she realized at the time. During the first century, lavish sums were spent on funerals, which included costly perfumes to cover the smell of decay (see note on 11:39).

12:8 This does not mean that alms should not be distributed to the poor (Deut. 15:11) but was a reminder that, while the poor would remain, Jesus would not always be with them. See Matt. 26:11; Mark 14:7.

12:11 went away and believed. This phrase signaled both a conscious, deliberate move away from the religion of the authorities and a move toward genuine faith in Jesus as Messiah and Son of God.

12:12–19 This section marks Jesus’ triumphal entry into Jerusalem referred to as Palm Sunday. It is one of the few incidents in Jesus’ life reported in all 4 gospels (Matt. 21:1–11; Mark 11:1–11; Luke 19:29–38). By this action, He presented Himself officially to the nation as the Messiah and Son of God. The Sanhedrin and other Jewish leaders wanted Him dead but did not want Him killed during the Passover time because they feared stirring up the multitudes with whom He was popular (Matt. 26:5; Mark 14:2; Luke 22:2). Jesus entered the city, however, on His own time and forced the whole issue in order that it might happen exactly on the Passover day when the lambs were being sacrificed. As the Scripture says, “Christ, our Passover, was sacrificed for us” (1 Cor. 5:7; 1 Pet. 1:19). In God’s perfect timing (see 7:30; 8:20), at the precise time foreordained from eternity, He presented Himself to die (v. 23; 10:17, 18; 17:1; 19:10, 11; cf. Acts 2:23; 4:27, 28; Gal. 4:4).

12:12 The next day. Sunday, the day after Jesus’ visit to Bethany (see note on v. 1).

12:13 took branches of palm trees. The supply of date palms was plentiful; they still grow in Jerusalem today. From about two centuries earlier, the waving of palm branches had become a national, if not nationalistic, symbol, which signaled the fervent hope that a messianic liberator was arriving on the scene (6:14, 15). Hosanna! The term “hosanna” is a transliteration of a Heb. word that means “give salvation now.” It was a term of acclamation or praise occurring in Ps. 118:25 which was familiar to every Jew, since that psalm was part of the Hallel (Pss. 113–118) sung each morning by the temple choir during the Feast of Tabernacles (7:37) and associated with the Feast of Dedication (10:22) and especially the Passover. After shouting out the “Hosanna,” the crowds shouted Ps. 118:26; significantly, the original context of Ps. 118 may well have been the pronouncement of blessing upon a Davidic king. Jewish commentaries on the psalm have understood the verse to bear messianic implications. “He who comes in the name of the LORD” refers to Messiah, especially in context with the phrase, “The King of Israel,” though that messianic title is not from Ps. 118.

12:14, 15 The synoptic gospels give more information here regarding Jesus’ selection of a donkey (see Matt. 21:1–9; Mark 11:1–10; Luke 19:29–38). They convey the fact that Jesus deliberately planned to present Himself to the nation in this manner as a conscious fulfillment of the messianic prophecy of Zech. 9:9 (quoted here). The words, “Fear not,” are not found in the Zechariah passage but were added from Is. 40:9. Only after His ascension did the disciples grasp the meaning of the triumphal entry (cf. 14:26).

12:19 the world has gone after Him. “The world” means the people in general, as opposed to everyone in particular. Clearly, most people in the world did not even know of Him at that time, and many in Israel did not believe in Him. Often, “world” is used in this general sense (v. 47; 1:29; 3:17; 4:42; 14:22; 17:9, 21).

12:20, 21 Most likely Gentile proselytes to Judaism who had come up for the Passover and who, in their desire to see Jesus, stood in direct antithesis to the attitude of the national leaders who desired to kill Him. At the very moment when the Jewish authorities virulently plotted to kill Him, Gentiles began to desire His attention.

12:23 hour. Refers to the time of Jesus’ death, resurrection, and exaltation (v. 27; 13:1; 17:1). Up to this point, Jesus’ hour had always been future (2:4; 4:21, 23; 7:30; 8:20). Son of Man. See note on 1:51.

12:24 As the sown kernel dies to bring forth a rich harvest, so also the death of the Son of God will result in the salvation of many.

12:25, 26 Not only is the principle of death applicable to Jesus (see v. 24) but it is also applicable to His followers. They, too, as His disciples may have to lose their life in service and witness for Him (see Matt. 10:37–39; 16:24, 25).

12:27 My soul is troubled. The term used here is strong and signifies horror, anxiety, and agitation. Jesus’ contemplation of taking on the wrath of God for the sins of the world caused revulsion in the sinless Savior (cf. 2 Cor. 5:21).

12:28 glorify Your name. This request embodied the principle that Jesus lived by and would die by. See 7:18; 8:29, 50. I have…and will glorify. The Father answered the Son in an audible voice. This is only one of 3 instances during Jesus’ ministry when this took place (cf. Matt. 3:17—His baptism; 17:5—His transfiguration).

12:31 the ruler of this world. A reference to Satan (see 14:30; 16:11; cf. Matt. 4:8, 9; Luke 4:6, 7; 2 Cor. 4:4; Eph. 2:2; 6:12). Although the cross might have appeared to signal Satan’s victory over God, in reality it marked Satan’s defeat (cf. Rom. 16:20; Heb. 2:14).

12:32 lifted up from the earth. This refers to His crucifixion (v. 33; 18:32). See note on 3:14.

12:34 remains forever. The term “law” was used broadly enough to include not only the 5 books of Moses but also the whole of the OT (see Rom. 10:4). Perhaps they had in mind Is. 9:7 which promised that Messiah’s kingdom would last forever, or Ezek. 37:25 where God promised that the final David would be Israel’s prince forever (see also Ps. 89:35–37).

12:35, 36 Jesus said to them. A final invitation from Jesus was recorded by John to focus on his theme of believing in the Messiah and Son of God (see 20:30, 31).

12:37–40 In these verses, John gave the Scriptural explanation for such large-scale, catastrophic unbelief on the part of the Jewish nation. The explanation was that the unbelief was not only foreseen in Scripture but necessitated by it. In v. 38, John quotes Is. 53:1 and in v. 40 he quotes Is. 6:10 (see Rom. 10:16), both of which stress the sovereign plan of God in His judicial hardening of Israel (cf. Paul’s argument in Rom. 9–11). Although God predestined such judgment, it was not apart from human responsibility and culpability (see 8:24).

12:41 Isaiah…saw His glory and spoke of Him. This is a reference to Isaiah 6:1 (see notes there). John unambiguously ties Jesus to God or Yahweh of the OT (see note on 8:58). Therefore, since v. 41 refers to Jesus, it makes Him the author of the judicial hardening of Israel. That fits His role as Judge (see 5:22, 23, 27, 30; 9:39).

12:42, 43 The indictment of vv. 37–41 is followed by the exceptions of vv. 42, 43 (see 1:10, 11 vs. 1:12, 13). While the people seemed to trust Jesus with much more candor and fervency, the leaders of Israel who believed in Him demonstrated inadequate, irresolute, even spurious faith (see note on 2:23–25). The faith of the latter was so weak that they refused to take any position that would threaten their position in the synagogue. This is one of the saddest statements about spiritual leadership, for they preferred the praises of men above the praises of God in their refusal to publicly acknowledge Jesus as Messiah and Son of God.

John 13

13:1—17:16 In these remaining chapters before His crucifixion, the record looks at Jesus’ devoting Himself to His own disciples. While chaps. 1–12 center on the rejection of Jesus by the nation (cf. 1:11), chaps. 13–17 center on those who did receive Him (see 1:12). Beginning in chap. 13, Jesus moved completely away from public ministry to private ministry with those who had received Him. Chapters 13–17 were spoken by Jesus as a farewell on the night of His betrayal and arrest to communicate His coming legacy to His followers (chaps. 13–16) and pray for them (chap. 17). The cross was only one day away.

13:1 to the end. Meaning “to perfection” with perfect love. God loves the world (3:16), and sinners (3:16; Matt. 5:44, 45; Titus 3:4) with compassion and common grace, but loves His own with perfect, saving, eternal love.

13:2 supper. Passover on Thursday night after sunset. See Introduction: Interpretive Challenges. the devil…the heart of Judas. This does not exonerate Judas, because his wicked heart desired exactly what the devil desired, the death of Jesus. The devil and Judas were in accord.

13:3 going to God. He faced the betrayal, agony, and death because He knew He would be exalted to the Father afterward, where He would receive the glory and fellowship He had eternally enjoyed within the Trinity (see 17:4, 5). This was the “joy set before Him” that enabled Him to “endure the cross” (Heb. 12:2).

13:4, 5 The dusty and dirty conditions of the region necessitated the need for footwashing. Although the disciples most likely would have been happy to wash Jesus’ feet, they could not conceive of washing each other’s feet. This was because in the society of the time footwashing was reserved for the lowliest of menial servants. Peers did not wash one another’s feet, except very rarely and as a mark of great love. Luke points out (22:24) that they were arguing about who was the greatest of them, so that none was willing to stoop to wash feet. When Jesus moved to wash their feet, they were shocked. His actions serve also as symbolic of spiritual cleansing (vv. 6–9) and a model of Christian humility (vv. 12–17). Through this action Jesus taught the lesson of selfless service that was supremely exemplified by His death on the cross.

13:6–10 These proceedings embarrassed all of the disciples. While others remained silent, Peter, perhaps on behalf of others (see Matt. 16:13–23), spoke up in indignation that Jesus would stoop so low as to wash his feet. He failed to see beyond the humble service itself to the symbolism of spiritual cleansing involved (v. 7; cf. 1 John 1:7–9). Jesus’ response made the real point of His actions clear: Unless the Lamb of God cleanses a person’s sin (i.e., as portrayed in the symbolism of washing), one can have no part with Him.

13:10 needs only to wash his feet. The cleansing that Christ does at salvation never needs to be repeated—atonement is complete at that point. But all who have been cleansed by God’s gracious justification need constant washing in the experiential sense as they battle sin in the flesh. Believers are justified and granted imputed righteousness (Phil. 3:8, 9), but still need sanctification and personal righteousness (Phil. 3:12–14).

13:11, 12 not all clean. This verse refers to Judas (6:70), who was soon to lead the mob to capture Jesus (18:3).

13:15 an example. The word used here suggests both “example” and “pattern” (Heb. 4:11; 8:5; 9:25; James 5:10; 2 Pet. 2:6). Jesus’ purpose in this action was to establish the model of loving humility.

13:17 blessed are you if you do them. Joy is always tied to obedience to God’s revealed Word (see 15:14).

13:18 whom I have chosen. A reference to the 12 disciples whom the Lord had selected (see 15:16), whom the Lord knew perfectly, including Judas, who was chosen that the prophecy of Ps. 41:9 would be fulfilled.

13:21 troubled. For the meaning of this word, see note on 12:27.

13:23 one of His disciples, whom Jesus loved. This is the first reference to John the apostle, the author of the gospel (see Introduction: Author and Date). He specifically mentioned himself at the cross (19:26, 27), at the empty tomb (20:2–9), by the Sea of Tiberias (21:1, 20–23), and in the next to last verse where he is referenced as the author of the gospel (21:24).

13:26 He gave it to Judas Iscariot. The host at a feast (whose role was filled by Jesus) would dip into a common bowl and pull out a particularly tasty bit and pass it to a guest as a special mark of honor or friendship. Because Jesus passed it so easily to Judas, it has been suggested that he was seated near the Lord in a place of honor. Jesus was demonstrating a final gesture of His love for Judas even though he would betray Him.

13:27 Satan entered him. Judas was personally possessed by Satan himself in his betrayal of Jesus. See note on v. 2.

13:30 it was night. Although this was a historical reminiscence of John, the phrase may also be imbued with profound theological implications. It was the hour for Judas to be handed over completely to the power of darkness (Satan; cf. Luke 22:53).

13:31–33 glorified. With Judas gone, the final events were set in motion. Rather than looking at the agony of the cross, Jesus looked past the cross, anticipating the glory that He would have with the Father when it was over (see 17:4, 5; Heb. 12:2).

13:33 as I said to the Jews. That statement is recorded in 8:21.

13:34, 35 Having announced His departure and having insisted that His disciples could not come with Him, Jesus began to lay out what He expected of them after His leaving. Love is to serve as the distinguishing characteristic of discipleship (v. 35; cf. 1 John 2:7–11; 3:10–12; 4:7–10, 20, 21).

13:34 A new commandment…as I have loved you. The commandment to love was not new. Deuteronomy 6:5 commanded love for God and Lev. 19:18 commanded loving one’s neighbor as oneself (cf. Matt. 22:34–40; Rom. 13:8–10; Gal. 5:14; James 2:8). However, Jesus’ command regarding love presented a distinctly new standard for two reasons: 1) it was sacrificial love modeled after His love (“as I loved you”; cf. 15:13), and 2) it is produced through the New Covenant by the transforming power of the Holy Spirit (cf. Jer. 31:29–34; Ezek. 36:24–26; Gal. 5:22).

13:36 you cannot follow. His work was nearly finished, theirs was just beginning (Matt. 28:16–20; Mark 16:15; Luke 24:47). Particularly, Peter had a work to do (see notes on 21:15–19). Only Jesus, as the sinless sacrifice for the trespasses of the world, could go to the cross and die (1 Pet. 2:22–24). Also, only He could be glorified in the presence of the Father with the glory that He possessed before His incarnation (see 12:41; 17:1–5).

13:38 See 18:25–27; cf. Matt. 26:71–75; Mark 14:69–72; Luke 22:54–62.

John 14

14:1–31 This whole chapter centers in the promise that Christ is the One who gives the believer comfort, not only in His future return but also in the present with the ministry of the Holy Spirit (v. 26). The scene continues to be the upper room where the disciples had gathered with Jesus before He was arrested. Judas had been dismissed (13:30) and Jesus had begun His valedictory address to the remaining 11. The world of the disciples was about to be shattered; they would be bewildered, confused, and ridden with anxiety because of the events that would soon transpire. Anticipating their devastation, Jesus spoke to comfort their hearts.

14:1 Instead of the disciples lending support to Jesus in the hours before His cross, He had to support them spiritually as well as emotionally. This reveals His heart of serving love (cf. Matt. 20:26–28). troubled. Faith in Him can stop the heart from being agitated. See note on 12:27.

14:2 mansions. Lit. dwelling places, rooms, or even apartments (in modern terms). All are in the large “Father’s house.”

14:2, 3 I go to prepare. His departure would be for their advantage since He was going away to prepare a heavenly home for them and will return to take them so that they may be with Him. This is one of the passages that refers to the rapture of the saints at the end of the age when Christ returns. The features in this description do not describe Christ coming to earth with His saints to establish His kingdom (Rev. 19:11–15), but taking believers from earth to live in heaven. Since no judgment on the unsaved is described here, this is not the event of His return in glory and power to destroy the wicked (cf. Matt. 13:36–43, 47–50). Rather, this describes His coming to gather His own who are alive and raise the bodies of those who have died to take them all to heaven. This rapture event is also described in 1 Cor. 15:51–54; 1 Thess. 4:13–18. After being raptured, the church will celebrate the marriage supper (Rev. 19:7–10), be rewarded (1 Cor. 3:10–15; 4:5; 2 Cor. 5:9, 10), and later return to earth with Christ when He comes again to set up His kingdom (Rev. 19:11—20:6).

14:6 This is the sixth “I AM” statement of Jesus in John (see 6:35; 8:12; 10:7, 9; 10:11, 14; 11:25; 15:1, 5). In response to Thomas’ query (v. 4), Jesus declared that He is the way to God because He is the truth of God (1:14) and the life of God (1:4; 3:15; 11:25). In this verse, the exclusiveness of Jesus as the only approach to the Father is emphatic. Only one way, not many ways, exist to God, i.e., Jesus Christ (10:7–9; cf. Matt. 7:13, 14; Luke 13:24; Acts 4:12).

14:7–11 from now on you know Him. They know God because they had come to know Christ in His ministry and soon in His death and resurrection. To know Him is to know God. This constant emphasis on Jesus as God incarnate is unmistakably clear in this gospel (v. 11; 1:1–3, 14, 17, 18; 5:10–23, 26; 8:58; 9:35; 10:30, 38; 12:41; 17:1–5; 20:28).