14:12 greater works than these he will do. Jesus did not mean greater works in power, but in extent. They would become witnesses to all the world through the power of the indwelling and infilling of the Holy Spirit (Acts 1:8) and would bring many to salvation because of the Comforter dwelling in them. The focus is on spiritual rather than physical miracles. The book of Acts constitutes the beginning historical record of the impact that the Spirit-empowered disciples had on the world (cf. Acts 17:6). because I go to My Father. The only way Jesus’ disciples would be able to be used to do those greater works was through the power of the Holy Spirit and He could not be sent as the Comforter until Jesus returned to the Father (v. 26; 7:39).

14:13, 14 In their hour of loss at the departure of Jesus, He comforted them with the means that would provide them with the necessary resources to accomplish their task without His immediate presence which they had come to depend upon. To ask in Jesus’ “name” does not mean to tack such an expression on the end of a prayer as a mere formula. It means: 1) the believer’s prayer should be for His purposes and kingdom and not selfish reasons; 2) the believer’s prayer should be on the basis of His merits and not any personal merit or worthiness; and 3) the believer’s prayer should be in pursuit of His glory alone. See note on 16:26–28; on the disciples’ prayer, see notes on Matt. 6:9, 10.

14:15–31 In these verses, Jesus promises believers comfort from 5 supernatural blessings that the world does not enjoy: 1) a supernatural Helper (vv. 15–17); 2) a supernatural life (vv. 18, 19); 3) a supernatural union (vv. 20–25), 4) a supernatural Teacher (v. 26); and 5) a supernatural peace (vv. 27–31). The key to all of this is v. 15 which relates that these supernatural promises are for those who love Jesus Christ, whose love is evidenced by obedience.

14:15 If you love Me, keep My commandments. Cf. vv. 21–24. Love for Christ is inseparable from obedience (see Luke 6:46; 1 John 5:2, 3). “My commandments” are not only Jesus’ ethical commandments in context (vv. 23, 24), but the entire revelation from the Father (see 3:31, 32; 12:47–49; 17:6).

14:16 pray the Father. The priestly and intercessory work of Christ began with the request that the Father send the Holy Spirit to indwell in the people of faith (7:39; 15:26; 16:7; see note on 20:22; cf. Acts 1:8; 2:4, 33). another. The Gr. word specifically means another of the same kind, i.e., someone like Jesus Himself who will take His place and do His work. The Spirit of Christ is the Third Person of the Trinity, having the same essence of deity as Jesus and as perfectly one with Him as He is with the Father. Helper. The Gr. term here lit. means “one called alongside to help” and has the idea of someone who encourages and exhorts (see note on 16:7). “Abiding” has to do with His permanent residence in believers (Rom. 8:9; 1 Cor. 6:19, 20; 12:13).

14:17 Spirit of truth. He is the Spirit of truth in that He is the source of truth and communicates the truth to His own (v. 26; 16:12–15). Apart from Him, men cannot know God’s truth (1 Cor. 2:12–16; 1 John 2:20, 27). dwells with you and will be in you. This indicates some distinction between the ministry of the Holy Spirit to believers before and after Pentecost. While clearly the Holy Spirit has been with all who have ever believed throughout redemptive history as the source of truth, faith, and life, Jesus is saying something new is coming in His ministry. John 7:37–39 indicates this unique ministry would be like “rivers of living water.” Acts 19:1–7 introduces some Old Covenant believers who had not received the Holy Spirit in this unique fullness and intimacy. Cf. Acts 1:8; 2:1–4; 1 Cor. 12:11–13.

14:18 orphans. In this veiled reference to His death, He promised not to leave them alone (Rom. 8:9).

14:18, 19 I will come to you…you will see Me. First, He was referring to His resurrection, after which they would see Him (20:19–29). There is no record that any unbelievers saw Him after He rose (see 1 Cor. 15:1–9). In another sense, this has reference to the mystery of the Trinity. Through the coming and indwelling of the Holy Spirit at Pentecost, Jesus would be back with His children (16:16; cf. Matt. 28:20; Rom. 8:9; 1 John 4:13).

14:19 you will live also. Because of His resurrection and by the indwelling life of the Spirit of Christ, believers possess eternal life (see Rom. 6:1–11; Col. 3:1–4).

14:20 At that day. This refers to His resurrection when He returns to them alive.

14:21–24 Once again, Jesus emphasized the need for the habitual practice of obedience to His commands as evidence of the believer’s love for Him and the Father (see note on v. 15). This is consistent with the teaching of James 2:14–26 that true saving faith is manifest by works produced by God in the transforming, regenerating power of the Spirit. Those works are expressions of the love which the Spirit pours into the believer’s heart (Rom. 5:5; Gal. 5:22).

14:26 will teach you all things. The Holy Spirit energized the hearts and minds of the apostles in their ministry, helping them to produce the NT Scripture. The disciples had failed to understand many things about Jesus and what He taught; but because of this supernatural work, they came to an inerrant and accurate understanding of the Lord and His work, and recorded it in the gospels and the rest of the NT Scriptures (2 Tim. 3:16; 2 Pet. 1:20, 21). See note on 16:7.

14:27 Peace I leave…not as the world gives. The word “peace” reflects the Heb. “Shalom,” which became a greeting to His disciples after the resurrection (20:19–26). At the individual level this peace, unknown to the unsaved, secures composure in difficult trouble (cf. v. 1), dissolves fear (Phil. 4:7), and rules in the hearts of God’s people to maintain harmony (Col. 3:15). The greatest reality of this peace will be in the messianic kingdom (Num. 6:26; Ps. 29:11; Is. 9:6, 7; 52:7; 54:13; 57:19; Ezek. 37:26; Hag. 2:9; cf. Acts 10:36; Rom. 1:7; 5:1; 14:17).

14:28 greater than I. He was not admitting inferiority to the Father (after claiming equality repeatedly, see note on vv. 7–11), but was saying that if the disciples loved Him, they would not be reluctant to let Him go to the Father because He was returning to the realm where He belonged and to the full glory He gave up (17:5). He was going back to share equal glory with the Father which would be greater than what He had experienced in His incarnation. He will in no way be inferior in that glory, because His humiliation was over.

14:30 the ruler of this world. Judas was only a tool of the “prince” who rules the system of darkness—Satan (6:70; 13:21, 27). nothing in Me. The Heb. idiom means that Satan had nothing on Jesus, could make no claim on Him, nor charge Him with any sin. Therefore, Satan could not hold Him in death. Christ would triumph and destroy Satan (Heb. 2:14). His death was no sign that Satan won, but that God’s will was being done. (v. 31).

John 15

15:1–17 Through this extended metaphor of the vine and branches, Jesus set forth the basis of Christian living. Jesus used the imagery of agricultural life at the time; i.e., vines and vine crops (see also Matt. 20:1–16; 21:23–41; Mark 12:1–9; Luke 13:6–9; 20:9–16). In the OT, the vine is used commonly as a symbol for Israel, (Ps. 80:9–16; Is. 5:1–7; 27:2–6; Jer. 2:21; 12:10; Ezek. 15:1–8; 17:1–21; 19:10–14; Hos. 10:1, 2). He specifically identified Himself as the “true vine” and the Father as the “vinedresser” or caretaker of the vine. The vine has two types of branches: 1) branches that bear fruit (vv. 2, 8), and 2) branches that do not (vv. 2, 6). The branches that bear fruit are genuine believers. Though in immediate context the focus is upon the 11 faithful disciples, the imagery also encompasses all believers down through the ages. The branches that do not bear fruit are those who profess to believe, but their lack of fruit indicates genuine salvation has never taken place and they have no life from the vine. Especially in the immediate context, Judas was in view, but the imagery extends from him to all those who make a profession of faith in Christ but do not actually possess salvation. The image of non-fruit-bearing branches being burned pictures eschatological judgment and eternal rejection (see Ezek. 15:6–8).

15:1 I am the true vine. This is the last of 7 claims to deity in the form of “I AM” statements by Jesus in the gospel of John (see 6:35; 8:12; 10:7, 9; 10:11, 14; 11:25; 14:6).

15:2 He takes away. The picture is of the vinedresser (i.e., the Father) getting rid of dead wood so that the living, fruit bearing branches may be sharply distinguished. This is a picture of apostate Christians who never genuinely believed and will be taken away in judgment (v. 6; Matt. 7:16; Eph. 2:10); the transforming life of Christ has never pulsated within them (8:31, 32; cf. Matt. 13:18–23; 24:12; Heb. 3:14–19; 6:4–8; 10:27–31; 1 John 2:19; 2 John 9). He prunes. God removes all things in the believer’s life that would hinder fruit-bearing, i.e., He chastises to cut away sin and hindrances that would drain spiritual life just as the farmer removes anything on the branches that keep them from bearing maximum fruit (Heb. 12:3–11).

15:4–6 Abide in Me. The word “abide” means to remain or stay around. The “remaining” is evidence that salvation has already taken place (1 John 2:19) and not vice versa. The fruit or evidence of salvation is continuance in service to Him and in His teaching (8:31; Col. 1:23; 1 John 2:24). The abiding believer is the only legitimate believer. Abiding and believing actually are addressing the same issue of genuine salvation (Heb. 3:6–19). For a discussion of the perseverance of the saints, see note on Matt. 24:13.

15:6 The imagery here is one of destruction (cf. Matt. 3:10–12; 5:22; 13:40–42, 50; 25:41; Mark 9:43–49; Luke 3:17; 2 Thess. 1:7–9; Rev. 20:10–15). It pictures the judgment awaiting all those who were never saved.

15:7–10 True believers obey the Lord’s commands, submitting to His Word (14:21, 23). Because of their commitment to God’s Word, they are devoted to His will, thus their prayers are fruitful (14:13, 14), which puts God’s glory on display as He answers.

15:9, 10 abide in My love. Cf. Jude 21. This is not emotional or mystical, but defined in v. 10 as obedience. Jesus set the model by His perfect obedience to the Father, which we are to use as the pattern for our obedience to Him.

15:11 your joy may be full. Just as Jesus maintained that His obedience to the Father was the basis of His joy, so also the believers who are obedient to His commandments will experience the same joy (17:13; cf. 16:24).

15:12 Cf. 13:34, 35. See note on 1 John 2:7–11.

15:13 This is a reference to the supreme evidence and expression of Jesus’ love (v. 12), His sacrificial death upon the cross. Christians are called to exemplify the same kind of sacrificial giving toward one another, even if such sacrifice involves the laying down of one’s own life in imitation of Christ’s example (cf. 1 John 3:16).

15:14, 15 friends. Just as Abraham was called the “friend of God” (2 Chr. 20:7; James 2:23) because he enjoyed extraordinary access to the mind of God through God’s revelation to him which he believed, so also those who follow Christ are privileged with extraordinary revelation through the Messiah and Son of God and, believing, become “friends” of God also. It was for His “friends” that the Lord laid down His life (v. 13; 10:11, 15, 17).

15:16 I chose you. Cf. v. 19. In case any pretense might exist among the disciples in terms of spiritual pride because of the privileges they enjoyed, Jesus made it clear that such privilege rested not in their own merit, but on His sovereign choice of them. God chose Israel (Is. 45:4; Amos 3:2), but not for any merit (Deut. 7:7; 9:4–6). God elected angels to be forever holy (1 Tim. 5:21). He elected believers to salvation apart from any merit (Matt. 24:24, 31; see notes on Rom. 8:29–33; Eph. 1:3–6; Col. 3:12; Titus 1:1; 1 Pet. 1:2). bear fruit. One purpose of God’s sovereign election is that the disciples who have been blessed with such revelation and understanding should produce spiritual fruit. The NT describes fruit as godly attitudes (Gal. 5:22, 23), righteous behavior (Phil. 1:11), praise (Heb. 13:15), and especially leading others to faith in Jesus as Messiah and Son of God (Rom. 1:13–16).

15:18, 19 Since Satan is the one who dominates the evil world system in rebellion against God (14:30), the result is that the world hates not only Jesus, but those who follow Him (2 Tim. 3:12). Hatred toward Jesus means also hatred toward the Father who sent Him (v. 23).

15:20 servant…master. That axiom, spoken also in 13:16, reflects the obvious truth that led Jesus to inform His disciples. They could expect to be treated like He was treated because those who hated Him don’t know God (v. 21) and would hate them also; and conversely, those who listened with faith to Him, would hear them also.

15:22–24 they would have no sin. He did not mean that if He had not come, they would have been sinless. But His coming incited the severest and most deadly sin, that of rejecting and rebelling against God and His truth. It was the decisive sin of rejection, the deliberate and fatal choice of darkness over light and death over life of which He spoke. He had done so many miracles and spoken innumerable words to prove He was Messiah and Son of God, but they were belligerent in their love of sin and rejection of the Savior. See Heb. 4:2–5; 6:4–6; 10:29–31.

15:25 Jesus quotes Pss. 35:19; 69:4. The logic here is that if David, a mere man, could have been hated in such a terrible manner by the enemies of God, how much more would the wicked hate David’s perfect, divine Son who was the promised king that would confront sin and reign forever over His kingdom of righteousness (see 2 Sam 7:16).

15:26, 27 when the Helper comes. Again, Jesus promised to send the Holy Spirit (7:39; 14:16, 17, 26; 16:7, 13, 14). This time He emphasized the Spirit’s help for witnessing—proclaiming the gospel. See note on 16:7.

John 16

16:1–15 Jesus continued the thoughts of 15:18–25 regarding the world’s hatred of His disciples and its opposition to the testimony of the Holy Spirit regarding Him as Messiah and Son of God. In this section, He specified in greater detail how the Spirit confronts the world, i.e., not only does He testify about Jesus but He convicts men of sin. Through conviction of sin and testimony of the gospel, the Spirit turns the hostile hearts of men away from rebellion against God into belief regarding Jesus as Savior and Lord. This section may be divided into 4 parts: 1) the killing of the disciples by the world (vv. 1–4); 2) the comforting of the disciples by the Lord (vv. 5–7); 3) the conviction of men by the Holy Spirit (vv. 8–12); and 4) the guidance of the believer into all truth by the Holy Spirit (vv. 13–15).

16:1 These things. This is what He had just said in 15:18–25. stumble. The connotation of this word has the idea of setting a trap. The hatred of the world was such that it would seek to trap and destroy the disciples in an effort to prevent their witness to Jesus as Messiah and Son of God. Jesus did not want them to be caught unaware (v. 4).

16:2 he offers God service. Paul, before he was saved, personified this attitude as he persecuted the church thinking that he was doing service for God (Acts 22:4, 5; 26:9–11; Gal. 1:13–17; Phil. 3:6; 1 Tim. 1:12–17). After Paul’s conversion, the persecutor became the persecuted because of the hatred of the world (2 Cor. 11:22–27; cf. Stephen in Acts 7:54—8:3).

16:4 I was with you. He didn’t need to warn them because He was there to protect them.

16:5 none of you asks. Earlier they had done so (13:36; 14:5), but they were then so absorbed in their own sorrow and confusion as to lose interest in where He was going. They were apparently consumed with what would happen to them (v. 6).

16:7 the Helper will not come. Again, the promise of the Holy Spirit being sent is given to comfort the disciples. See note on 15:26, 27. The first emphasis was on His life-giving power (7:37–39). The next featured His indwelling presence (14:16, 17). The next marked His teaching ministry (14:26). His ministry of empowering for witness is marked in 15:26.

16:8 when He has come. The coming of the Holy Spirit at Pentecost was approximately 40 or more days away at this point (see Acts 2:1–13). convict. This word has two meanings: 1) the judicial act of conviction with a view toward sentencing (i.e., a courtroom term—conviction of sin) or 2) the act of convincing. Here the second idea is best, since the purpose of the Holy Spirit is not condemnation but conviction of the need for the Savior. The Son does the judgment, with the Father (5:22, 27, 30). In v. 14, it is said that He will reveal the glories of Christ to His people. He will also inspire the writing of the NT, guiding the apostles to write it (v. 13), and He will reveal “things to come,” through the NT prophecies (v. 13).

16:9 sin. The singular indicates that a specific sin is in view; i.e., that of not believing in Jesus as Messiah and Son of God. This is the only sin, ultimately, that damns people to hell (see note on 8:24). Though all men are depraved, cursed by their violation of God’s law and sinful by nature, what ultimately damns them to hell is their unwillingness to believe in the Lord Jesus Christ as Savior (cf. 8:24).

16:10 righteousness. The Holy Spirit’s purpose here is to shatter the pretensions of self-righteousness (hypocrisy), exposing the darkness of the heart (3:19–21; 7:7; 15:22, 24). While Jesus was on the earth, He performed this task especially toward the shallowness and emptiness of Judaism that had degenerated into legalistic modes without life-giving reality (e.g., 2:13–22; 5:10–16; 7:24; Is. 64:5, 6). With Jesus gone to the Father, the Holy Spirit continues His convicting role.

16:11 judgment. The judgment here in context is that of the world under Satan’s control. Its judgments are blind, faulty, and evil as evidenced in their verdict on Christ. The world can’t make righteous judgments (7:24), but the Spirit of Christ does (8:16). All Satan’s adjudications are lies (8:44–47), so the Spirit convicts men of their false judgment of Christ. Satan, the ruler of the world (14:30; Eph. 2:1–3) who, as the god of this world, has perverted the world’s judgment and turned people from believing in Jesus as the Messiah and Son of God (2 Cor. 4:4), was defeated at the cross. While Christ’s death looked like Satan’s greatest victory, it actually was Satan’s destruction (cf. Col. 2:15; Heb. 2:14, 15; Rev. 20:10). The Spirit will lead sinners to true judgment.

16:13 all truth. This verse, like 14:26, points to the supernatural revelation of all truth by which God has revealed Himself in Christ (vv. 14, 15), particularly. This is the subject of the inspired NT writings. See note on v. 7.

16:14 He will glorify Me. This is really the same as v. 13, in that all NT truth revealed by God centers in Christ (Heb. 1:1, 2). Christ was the theme of the OT, as the NT claims (1:45; 5:37; Luke 24:27, 44; Acts 10:43; 18:28; Rom. 1:1, 2; 1 Cor. 15:3; 1 Pet. 1:10, 11; Rev. 19:10).

16:16–19 Jesus was referring to His ascension (“you will not see Me”) and the coming of the Holy Spirit (“you will see Me”), emphatically claiming that the Spirit and He are one (Rom. 8:9; Phil. 1:19; 1 Pet. 1:11; Rev. 19:10). Christ dwells in believers through the Holy Spirit—in that sense they see Him. See notes on 14:16–18.

16:20 sorrow will be turned into joy. The very event that made the hateful realm of mankind (“world”) rejoice and cause grief to Jesus’ disciples, will be the same event that will lead to the world’s sorrow and the believer’s joy. The disciples would soon realize the marvelous nature of God’s gift of salvation and the Spirit through what He accomplished, and the blessing of answered prayer (v. 24). Acts records the coming of the Holy Spirit and the power and joy (Acts 2:4–47; 13:52) of the early church.

16:22 I will see you. After the resurrection, Jesus did see His disciples (20:19–29; 21:1–23; cf. 1 Cor. 15:1–8). Beyond that brief time of personal fellowship (Acts 1:1–3), He would be with them permanently in His Spirit (see notes on vv. 16–19; 14:16–19).

16:23 in that day. This is a reference to Pentecost when the Holy Spirit came (Acts 2:1–13) and sorrow turned to joy. This is a reference also to the “last days” which were inaugurated after His resurrection and the Spirit’s coming (Acts 2:17; 2 Tim. 3:1; Heb. 1:2; James 5:3; 2 Pet. 3:3; 1 John 2:18). you will ask Me nothing. After His departure and sending of the Spirit, believers will no longer ask Him since He is not present. Instead, they will ask the Father in His name (see notes on vv. 26–28; 14:13, 14).

16:24 joy may be full. In this case, the believer’s joy will be related to answered prayer and a full supply of heavenly blessing for everything consistent with the purpose of the Lord in one’s life. See note on 15:11.

16:25 in figurative language. The word means “veiled, pointed statement” that is pregnant with meaning, i.e., something that is obscure. What seemed hard to understand for the disciples during the life of Jesus would become clear after His death, resurrection, and the coming of the Holy Spirit (see vv. 13, 14; 14:26; 15:26, 27). They would actually understand the ministry of Christ better than they had while they were with Him, as the Spirit inspired them to write the gospels and epistles and ministered in and through them.

16:26–28 I do not say. Christ was clarifying what He meant by praying in His name. He did not mean asking Him to ask the Father, as if the Father was indifferent to believers, but not to His Son. On the contrary, the Father loves Christ’s own. In fact, the Father sent the Son to redeem them and then return. Asking in Jesus’ name means simply asking on the basis of His merit, His righteousness, and for whatever would honor and glorify Him so as to build His kingdom.

16:33 in Me you may have peace. See note on 14:27. tribulation. This word often refers to eschatological woes (Mark 13:9; Rom. 2:9) and to persecution of believers because of their testimony for Christ (cf. 15:18—16:4; Acts 11:19; Eph. 3:13). overcome. The fundamental ground for endurance in persecution is the victory of Jesus over the world (12:31; 1 Cor. 15:57). Through His impending death, He rendered the world’s opposition null and void. While the world continues to attack His people, such attacks fall harmlessly, for Christ’s victory has already accomplished a smashing defeat of the whole evil rebellious system. See notes on Rom. 8:35–39.

John 17

17:1–26 Although Matt. 6:9–13 and Luke 11:2–4 have become known popularly as the “Lord’s Prayer,” that prayer was actually a prayer taught to the disciples by Jesus as a pattern for their prayers. The prayer recorded here is truly the Lord’s Prayer, exhibiting the face to face communion the Son had with the Father. Very little is recorded of the content of Jesus’ frequent prayers to the Father (Matt. 14:23; Luke 5:16), so this prayer reveals some of the precious content of the Son’s communion and intercession with Him. This chapter is a transitional chapter, marking the end of Jesus’ earthly ministry and the beginning of His intercessory ministry for believers (Heb. 7:25). In many respects, the prayer is a summary of John’s entire gospel. Its principal themes include: 1) Jesus’ obedience to His Father; 2) the glorification of His Father through His death and exaltation; 3) the revelation of God in Jesus Christ; 4) the choosing of the disciples out of the world; 5) their mission to the world; 6) their unity modeled on the unity of the Father and Son; and 7) the believer’s final destiny in the presence of the Father and Son. The chapter divides into three parts: 1) Jesus’ prayer for Himself (vv. 1–5); 2) Jesus’ prayer for the apostles (vv. 6–19); and 3) Jesus’ prayer for all NT believers who will form the church (vv. 20–26).

17:1 the hour has come. The time of His death. See note on 12:23. Glorify Your Son. The very event that would glorify the Son was His death. By it, He has received the adoration, worship, and love of millions whose sins He bore. He accepted this path to glory, knowing that by it He would be exalted to the Father. The goal is that the Father may be glorified for His redemptive plan in the Son. So He sought by His own glory the glory of His Father (13:31, 32).

17:2 authority over all flesh. Cf. 5:27; see note on Matt. 28:18. as many as You have given Him. A reference to God’s choosing of those who will come to Christ (see notes on 6:37, 44). The biblical doctrine of election or predestination is presented throughout the NT (15:16, 19; Acts 13:48; Rom. 8:29–33; Eph. 1:3–6; 2 Thess. 2:13; Titus 1:1; 1 Pet. 1:2).

17:3 eternal life. See notes on 3:15, 16; 5:24; cf. 1 John 5:20.

17:5 glorify Me together with Yourself. Having completed His work (v. 4), Jesus looked past the cross and asked to be returned to the glory that He shared with the Father before the world began (see notes on 1:1; 8:58; 12:41). The actual completion of bearing judgment wrath for sinners was declared by Christ in the cry, “It is finished” (19:30).

17:6–10 They were Yours. This phrase sums up all of Jesus’ ministry, including the cross that was just hours away. Again, the Son emphasized that those who believed in Him were given by the Father (see note on v. 2). “They were Yours” (cf. v. 9) is a potent assertion that before conversion, they belonged to God (cf. 6:37). That is true because of God’s election. They were chosen before the foundation of the world (Eph. 1:4), when their names were written in the Lamb’s book of life (Rev. 17:8). Cf. Acts 18:10, where God says He has many people in Corinth who belong to Him but are not yet saved. See notes on 10:1–5, 16.

17:8 they have believed. The Son of God affirmed the genuine saving faith of His disciples.

17:11 I am no longer in the world. So sure was His death and departure back to the Father that Jesus treated His departure as an already accomplished fact. He prayed here for His disciples because they would have to face the world’s temptation and hatred without His immediate presence and protection (15:18—16:4). Based on the eternal nature of immutable God (“name”), He prayed for the eternal security of those who believed. He prayed that as the Trinity experiences eternal unity, so may believers. See Rom. 8:31–39.

17:12 I kept them in Your name. Jesus protected them and kept them safe from the world as He said in 6:37–40, 44. One illustration of that can be seen in 18:1–11. Believers are secure forever because they are held by Christ and by God. See note on 10:28, 29. son of perdition. This identifies Judas by pointing to his destiny, i.e., eternal damnation (Matt. 7:13; Acts 8:20; Rom. 9:22; Phil. 1:28; 3:19; 1 Tim. 6:9; Heb. 10:39; 2 Pet. 2:1; 3:7; Rev. 17:8, 11). The defection of Judas was not a failure on Jesus’ part, but was foreseen and foreordained in Scripture (Pss. 41:9; 109:8; cf. 13:18).

17:15 keep them from the evil one. The reference here refers to protection from Satan and all the wicked forces following him (Matt. 6:13; 1 John 2:13, 14; 3:12; 5:18, 19). Though Jesus’ sacrifice on the cross was the defeat of Satan, he is still loose and orchestrating his evil system against believers. He seeks to destroy believers (1 Pet. 5:8), as with Job and Peter (Luke 22:31, 32), and in general (Eph. 6:12), but God is their strong protector (12:31; 16:11; cf. Ps. 27:1–3; 2 Cor. 4:4; Jude 24, 25).

17:17 Sanctify. This verb also occurs in John’s gospel at v. 19; 10:36. The idea of sanctification is the setting apart of something for a particular use. Accordingly, believers are set apart for God and His purposes alone so that the believer does only what God wants and hates all that God hates (Lev. 11:44, 45; 1 Peter 1:16). Sanctification is accomplished by means of the truth, which is the revelation that the Son gave regarding all that the Father commanded Him to communicate and is now contained in the Scriptures left by the apostles. Cf. Eph. 5:26; 2 Thess. 2:13; James 1:21; 1 Pet. 1:22, 23.

17:19 I sanctify Myself. Meaning only that He was totally set apart for the Father’s will (cf. 4:34; 5:19; 6:38; 7:16; 9:4). He did that in order that believers might be set apart to God by the truth He brought.

17:21 they all may be one. The basis of this unity centers in adherence to the revelation the Father mediated to His first disciples through His Son. Believers are also to be united in the common belief of the truth that was received in the Word of God (Phil. 2:2). This is not still a wish, but it became a reality when the Spirit came (cf. Acts 2:4; 1 Cor. 12:13). It is not experiential unity, but the unity of common eternal life shared by all who believe the truth, and it results in the one body of Christ all sharing His life. See notes on Eph. 4:4–6.

17:22 the glory which You gave Me. This refers to the believer’s participation in all of the attributes and essence of God through the indwelling presence of the Holy Spirit (v. 10; cf. Col. 1:27; 2 Pet. 1:4), as v. 23 makes clear (“I in them”).

17:23 made perfect in one. The idea here is that they may be brought together in the same spiritual life around the truth that saves. That prayer was answered by the reality of 1 Cor. 12:12, 13; Eph. 2:14–22.

17:24 be with Me. This will be in heaven, where one can see the full glory that is His (cf. v. 5). Someday believers will not only see His glory, but share it (Phil. 3:20, 21; 1 John 3:2). Until then, we participate in it spiritually (2 Cor. 3:18).

17:25, 26 This summarizes the prayer of this chapter and promises the continuing indwelling Christ and His love. Cf. Rom. 5:5.

John 18

18:1–40 The events of Jesus’ arrest and trial receive emphasis in this chapter. Since John’s purpose was to present Jesus as the Messiah and Son of God, he produced evidence to substantiate this purpose throughout his account of Jesus’ passion. Through all of the debasing, shameful acts that were directed toward Jesus, John skillfully shows that these events, rather than detracting from His person and mission, actually constitute decisive evidence confirming who He was and the reason for which He came (1:29; cf. 2 Cor. 5:21).

18:1 He went out. Jesus’ supreme courage is seen in His determination to go to the cross, where His purity and sinlessness would be violated as He bore the wrath of God for the sins of the world (3:16; see note on 12:27). The time of “the power of darkness” had come (Luke 22:53; see notes on 1:5; 9:4; 13:30). Brook Kidron. “Brook” signifies that it was an intermittent stream that was dry most of the year but became a torrent during seasonal rains. This stream ran through the Kidron Valley between the temple mount on the E of Jerusalem and the Mt. of Olives further to the E. a garden. On the slopes of the Mt. of Olives, named for ever present olive groves, were many gardens. Matthew 26:36 and Mark 14:32 call this particular garden “Gethsemane,” which means “oil press.” entered. The wording here suggests a walled enclosure around the garden.

18:3 a detachment of troops, and officers from the chief priests and Pharisees. The term “detachment of troops” refers to a cohort of Roman troops. A full auxiliary cohort had the potential strength of 1,000 men (i.e., 760 foot soldiers and 240 cavalry led by a chiliarch or “leader of a thousand”). Usually, however, in practice a cohort normally numbered 600 men, but could sometimes refer to as little as 200 (i.e., a “maniple”). Roman auxiliary troops were usually stationed at Caesarea, but during feast days they were garrisoned in the Antonia Fortress, on the NW perimeter of the temple complex (in order to ensure against mob violence or rebellion because of the large population that filled Jerusalem). The second group designated as “officers” refers to temple police who were the primary arresting officers since Jesus’ destination after the arrest was to be brought before the High-Priest (vv. 12–14). They came ready for resistance from Jesus and His followers (“weapons”).

18:4 knowing all things. John, in a matter-of-fact way, states that Jesus was omniscient, thus God.

18:4–8 “Whom are you seeking?” By twice asking that question (vv. 4, 7), to which they replied, “Jesus of Nazareth” (vv. 5, 7), Jesus was forcing them to acknowledge that they had no authority to take His disciples. In fact, He demanded that they let the disciples go (v. 8). The force of His demand was established by the power of His words. When He spoke, “I am He” (v. 6), a designation He had used before to declare Himself God (8:28, 58; cf. 6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5), they were jolted backward and to the ground (v. 6). This power display and the authoritative demand not to take the disciples were of immense significance, as the next verse indicates.

18:9 I have lost none. Jesus was saying that He protected the disciples from being arrested, so He would not lose any of them, thus fulfilling the promises He made earlier (6:39, 40, 44; 10:28; 17:12). He knew that being arrested and perhaps imprisoned or executed was more than they could bear, and it could shatter their faith. So He made sure it did not happen. All believers are weak and vulnerable if not protected by the Lord. But He will never let them be tempted beyond what they can bear (1 Cor. 10:13), as evidenced here. Believers are eternally secure, not in their own strength, but by the gracious and constant protection of the Savior (cf. Rom. 8:35–39).

18:10 Simon Peter. He surely aimed for Malchus’ head, ready to start the battle in defense of His Lord, but his was an ignorant love and courage. Christ healed his ear (Luke 22:51).

18:11 drink the cup. Peter’s impetuous bravery in v. 10 was not only misguided, but exhibited failure to understand the centrality of the death that Jesus came to die. The “cup” in the OT is associated with suffering and especially judgment, i.e., the cup of God’s wrath (Ps. 75:8; Is. 51:17, 22; Jer. 25:15; Ezek. 23:31–34; see notes on Matt. 26:39; Mark 14:36; Luke 22:42; cf. Rev. 14:10; 16:19).

18:13 Annas first. Annas held the High-Priesthood office from A.D. 6–15 when Valerius Gratus, Pilate’s predecessor, removed him from office. In spite of this, Annas continued to wield influence over the office, most likely because he was still regarded as the true High-Priest and also because no fewer than 5 of his sons, and his son-in-law Caiaphas, held the office at one time or another. Two trials occurred: one Jewish and one Roman. The Jewish phase began with the informal examination by Annas (vv. 12–14, 19–23), probably giving time for the members of the Sanhedrin to hurriedly gather together. A session before the Sanhedrin was next (Matt. 26:57–68) at which consensus was reached to send Jesus to Pilate (Matt. 27:1, 2). The Roman phase began with a first examination before Pilate (vv. 28–38a; Matt. 27:11–14) and then Herod Antipas (“that fox”—Luke 13:32) interrogated Him (Luke 23:6–12). Lastly, Jesus appeared again before Pilate (vv. 38b–19:16; Matt. 27:15–31).

18:13, 14 Caiaphas. See notes on 11:49. The examination under Caiaphas was not reported by John (see Matt. 26:57–68).

18:15 another disciple…that disciple. Traditionally this person has been identified with the “beloved disciple” (13:23, 24), i.e., John the apostle who authored this gospel, but he never mentioned his own name (see Introduction: Author and Date).

18:16–18 Peter. Here is the record of the first of Peter’s predicted 3 denials (see note on 18:25–27).

18:16 known to the high priest. Apparently, John was more than just an acquaintance, because the term for “known” can mean a friend (Luke 2:44). The fact that he mentioned Nicodemus (3:1) and Joseph (19:38) may indicate his knowledge of other prominent Jews.

18:19 At the core of their concern was Jesus’ claim that He was the Son of God (19:7). In a formal Jewish hearing, to question the defendant may have been illegal because a case had to rest on the weight of the testimony of witnesses (see note on 1:7). If this was an informal interrogation before the High-Priest emeritus and not before the Sanhedrin, Annas may have thought that he was not bound by such rules. Jesus, however, knew the law and demanded that witnesses be called (vv. 20, 21). An official knew Jesus was rebuking Annas and retaliated (v. 22).

18:23 In essence, Jesus was asking for a fair trial, while His opponents, who had already decided on the sentence (see 11:47–57), had no intention of providing one.

18:24 Annas recognized that he was not getting anywhere with Jesus and sent Him to Caiaphas because, if Jesus was to be brought before Pilate for execution, the legal accusation must be brought by the current reigning High-Priest (i.e., Caiaphas) in his capacity as chairman of the Sanhedrin (see also note on v. 13).

18:25–27 Simon Peter. Here was the final fulfillment of Jesus’ prediction that Peter would deny Him 3 times (cf. Matt. 26:34).

18:28—19:16 This section deals with Jesus’ trial before Pilate. Although Pilate appears in every scene here, Jesus Himself and the nature of His kingdom occupy center stage.

18:28 Praetorium. The headquarters of the commanding officer of the Roman military camp or the headquarters of the Roman military governor (i.e., Pilate). Pilate’s normal headquarters was in Caesarea, in the palace that Herod the Great had built for himself. However, Pilate and his predecessors made it a point to be in Jerusalem during the feasts in order to quell any riots. Jerusalem became his praetorium or headquarters. early morning. The word is ambiguous. Most likely, it refers to around 6:00 a.m. since many Roman officials began their day very early and finished by 10:00 or 11:00 a.m. lest they should be defiled. Jewish oral law gives evidence that a Jew who entered the dwelling places of Gentiles became ceremonially unclean. Their remaining outside in the colonnade avoided that pollution. John loads this statement with great irony by noting the chief priests’ scrupulousness in the matter of ceremonial cleansing, when all the time they were incurring incomparably greater moral defilement by their proceedings against Jesus.

18:29 What accusation. This question formally opened the Roman civil phase of proceedings against Jesus (in contrast to the religious phase before the Jews in v. 24). The fact that Roman troops were used at the arrest (see note on v. 3) proves that the Jewish authorities communicated something about this case to Pilate in advance. Although they most likely had expected Pilate to confirm their judgment against Jesus and order His death sentence, Pilate ordered instead a fresh hearing in his presence.

18:31 It is not lawful. When Rome took over Judea and began direct rule through a prefect in A.D. 6, capital jurisdiction (i.e., the right to execute) was taken away from the Jews and given to the Roman governor. Capital punishment was the most jealously guarded of all the attributes in Roman provincial administration.

18:32 the saying of Jesus…fulfilled. Jesus had said that He would die by being “lifted up” (3:14; 8:28; 12:32, 33). If the Jews had executed Him it would have been by throwing Him down and stoning Him. But God providentially controlled all the political procedures to assure that when sentence was finally passed, He would be crucified by the Romans and not stoned by the Jews, as was Stephen (Acts 7:59). The Jews may have preferred this form of execution based on Deut. 21:23.

18:34 others. Again (cf. vv. 20, 21), Jesus demanded witnesses.

18:36 My kingdom is not of this world. By this phrase, Jesus meant that His kingdom is not connected to earthly political and national entities, nor does it have its origin in the evil world system that is in rebellion against God. If His kingdom was of this world, He would have fought. The kingships of this world preserve themselves by fighting with force. Messiah’s kingdom does not originate in the efforts of man but with the Son of Man forcefully and decisively conquering sin in the lives of His people and someday conquering the evil world system at His second coming when He establishes the earthly form of His kingdom. His kingdom was no threat to the national identity of Israel or the political and military identity of Rome. It exists in the spiritual dimension until the end of the age (Rev. 11:15).

18:38 “What is truth?” In response to Jesus’ mention of “truth” in v. 37, Pilate responded rhetorically with cynicism, convinced that no answer existed to the question. The retort proved that he was not among those whom the Father had given to the Son (“Everyone who is of the truth hears My voice”—v. 37; see notes on 10:1–5). no fault. Cf. 19:4. John made it clear that Jesus was not guilty of any sin or crime, thus exhibiting the severe injustice and guilt of both the Jews and Romans who executed Him.

18:40 Now Barabbas was a robber. The word “robber” means “one who seizes plunder” and may depict not only a robber but a terrorist or guerrilla fighter who participated in bloody insurrection (see Mark 15:7).

John 19

19:1 scourged. Pilate appears to have flogged Jesus as a strategy to set Him free (see vv. 4–6). He was hoping that the Jews would be appeased by this action and that sympathy for Jesus’ suffering would result in their desire that He be released (see Luke 23:13–16). Scourging was a horribly cruel act in which the victim was stripped, tied to a post and beaten by several torturers, i.e., soldiers who alternated when exhausted. For victims who were not Roman citizens, the preferred instrument was a short wooden handle to which several leather thongs were attached. Each leather thong had pieces of bones or metal on the end. The beatings were so savage that sometimes victims died. The body could be torn or lacerated to such an extent that muscles, veins or bones were exposed. Such flogging often preceded execution in order to weaken and dehumanize the victim (Is. 53:5). Apparently, however, Pilate intended this to create sympathy for Jesus.

19:2 crown of thorns. This “crown” was made from the long spikes (up to 12 inches) of a date palm formed into an imitation of the radiating crowns which oriental kings wore. The long thorns would have cut deeply into Jesus’ head, adding to the pain and bleeding. purple robe. The color represented royalty. The robe probably was a military cloak flung around Jesus’ shoulders, intended to mock His claim to be King of the Jews.

19:4 I find no fault in Him. See note on 18:38.

19:5 “Behold the Man!” Pilate dramatically presented Jesus after His torturous treatment by the soldiers. Jesus would have been swollen, bruised, and bleeding. Pilate displayed Jesus as a beaten and pathetic figure hoping to gain the people’s choice of Jesus for release. Pilate’s phrase is filled with sarcasm since he was attempting to impress upon the Jewish authorities that Jesus was not the dangerous man that they had made Him out to be.

19:6 You take Him and crucify Him. The pronouns “you” and “Him” have an emphatic force indicating Pilate’s disgust and indignation at the Jews for their callousness toward Jesus.

19:7 We have a law. This probably refers to Lev. 24:16: “whoever blasphemes the name of the LORD shall surely be put to death.” The charge of blasphemy (5:18; 8:58, 59; 10:33, 36) was central in Jesus’ trial before Caiaphas (see Matt. 26:57–68).

19:8 more afraid. Many Roman officials were deeply superstitious. While Jews interpreted Jesus’ claims as messianic, to the Greco-Roman person, the title “Son of God” would place Jesus in the category of “divine men” who were gifted with supernatural powers. Pilate was afraid because he had just whipped and tortured someone who, in his mind, could bring down a curse or vengeance upon him.

19:9 “Where are You from?” He was concerned about Jesus’ origins. His superstitious mind was wondering with just what kind of person was he dealing.

19:11 Jesus’ statement here indicates that even the worst evil cannot escape the sovereignty of God. Pilate had no real control (vv. 10, 11), yet still stood as a responsible moral agent for his actions. When confronted with opposition and evil, Jesus often found solace in the sovereignty of His Father (e.g., 6:43, 44, 65; 10:18, 28, 29). the one who delivered Me to you has the greater sin. This could refer either to Judas or Caiaphas. Since Caiaphas took such an active part in the plot against Jesus (11:49–53) and presided over the Sanhedrin, the reference may center on him (18:30, 35). The critical point is not the identity of the person but guilt because of the deliberate, high-handed, and coldly calculated act of handing Jesus over to Pilate, after having seen and heard the overwhelming evidence that He was Messiah and Son of God. Pilate had not been exposed to that. See notes on 9:41; 15:22–24; Heb. 10:26–31.

19:12 not Caesar’s friend. This statement by the Jews was loaded with irony, for the Jews’ hatred of Rome certainly indicated they too were no friends of Caesar. But they knew Pilate feared Tiberius Caesar (the Roman emperor at the time of Jesus’ crucifixion) since he had a highly suspicious personality and exacted ruthless punishment. Pilate had already created upheaval in Palestine by several foolish acts that had infuriated the Jews, and so was under the scrutiny of Rome to see if his ineptness continued. The Jews were intimidating him by threatening another upheaval that could spell the end of his power in Palestine, if he did not execute Jesus.

19:13 the judgment seat. Pilate capitulated under pressure (v. 12) and prepared to render judgment on the original charge of sedition against Rome. This “judgment seat” was the place Pilate sat to render the official verdict. The seat was placed on an area paved with stones known as the “Pavement.” The irony is that Pilate rendered judgment on the One whom the Father Himself entrusted with all judgment (5:22) and who would render a just condemnation of Pilate.

19:14 Preparation Day of the Passover. Since this refers to the day before the Passover when preparation for the Passover was done, John presents Jesus as being sent to execution about the time Passover lambs were being slaughtered. For the chronology of the week, see Introduction: Interpretive Challenges. about the sixth hour. John is here reckoning time by the Roman method of the day beginning at midnight. See note on Mark 15:25. “Behold your King!” That was Pilate’s mockery—that such a brutalized and helpless man was a fitting king for them. This mockery continued in the placard on the cross (vv. 19–22).

19:17 bearing His cross. This refers to the cross-member, the horizontal bar. The condemned man carried it on his shoulders to the place of execution. Jesus carried His cross as far as the city gate, but due to the effects of the previous brutal beating, someone else had to eventually carry it for Him, i.e., Simon of Cyrene (Matt. 27:32; Mark 15:21; Luke 23:26). Golgatha. This term is an Eng. transliteration of the Gr. which, in turn, is a translation of the Aram. word meaning “skull.” The place probably derived its name from its appearance. The precise location of the site today is uncertain.

19:18 crucified Him. Jesus was made to lie on the ground while His arms were stretched out and nailed to the horizontal beam that He carried. The beam was then hoisted up, along with the victim, and fastened to the vertical beam. His feet were nailed to the vertical beam to which sometimes was attached a piece of wood that served as a kind of seat that partially supported the weight of the body. The latter, however, was designed to prolong and increase the agony, not relieve it. Having been stripped naked and beaten, Jesus could hang in the hot sun for hours if not days. To breathe, it was necessary to push with the legs and pull with the arms, creating excruciating pain. Terrible muscle spasms wracked the entire body; but since collapse meant asphyxiation, the struggle for life continued (see note on Matt. 27:31). two others. Matthew (27:38) and Luke (23:33) use the same word for these two as John used for Barabbas, i.e., guerrilla fighters. See note on 18:40.

19:19–22 wrote a title. The custom in such executions was to place a placard or tablet around the neck of the victim as he made his way to execution. The tablet would then be nailed to the victim’s cross (see Matt. 27:37; Mark 15:26; Luke 23:38). Pilate used this opportunity for mocking revenge on the Jews who had so intimidated him into this execution (see note on v. 12).

19:23 His garments…and also the tunic. By custom, the clothes of the condemned person were the property of the executioners. The division of the garments suggests that the execution squad was made up of 4 soldiers (cf. Acts 12:4). The tunic was worn next to the skin. The plural “garments” probably refers to other clothes, including an outer garment, belt, sandals, and head covering.

19:24 John cites Ps. 22:18. In the psalm, David, beset by physical distress and mockery by his opponents, used the symbolism of the common practice in an execution scene in which the executioner divided the victim’s clothes to portray the depth of his trouble. It is notable that David precisely described a form of execution that he had never seen. The passage was typologically prophetic of Jesus, David’s heir to the messianic throne (see Matt. 27:46; Mark 15:34).

19:25 Although the exact number of women mentioned here is questioned, John probably refers to 4 women rather than 3, i.e., two by name and two without naming them: 1) “His mother” (Mary); 2) “His mother’s sister” (probably Salome [Mark 15:40] the sister of Mary and mother of James and John, the sons of Zebedee [Matt. 27:56, 57; Mark 15:40]); 3) “Mary the wife of Cleopas” (the mother of James the younger and Joses—Matt. 27:56); and 4) Mary Magdalene (“Magdalene” signifies “Magdala” a village on the W shore of Galilee, 2 or 3 mi. N of Tiberias). Mary Magdalene figures prominently in the resurrection account (see 20:1–18; cf. Luke 8:2, 3 where Jesus healed her from demon possession).

19:26 the disciple whom He loved. This is a reference to John (see note on 13:23; cf. Introduction: Author and Date). Jesus, as first-born and breadwinner of the family before He started His ministry, did not give the responsibility to His brothers because they were not sympathetic to His ministry nor did they believe in Him (7:3–5) and they likely were not present at the time (i.e., their home was in Capernaum—see 2:12).

19:29 The drink here is not to be confused with the “wine mixed with myrrh” offered to Him on the way to the cross (Matt. 27:34) intended to help deaden pain. The purpose of this drink (cf. Mark 15:36) was to prolong life and increase the torture and pain. It was a cheap, sour wine used by soldiers. The use of this word recalls Ps. 69:21 where the same noun occurs in the LXX. Hyssop is a little plant that is ideal for sprinkling (see Ex. 12:22).

19:30 “It is finished!” The verb here carries the idea of fulfilling one’s task and, in religious contexts, has the idea of fulfilling one’s religious obligations (see 17:4). The entire work of redemption had been brought to completion. The single Gr. word here (translated “it is finished”) has been found in the papyri being placed on receipts for taxes meaning “paid in full” (see Col. 3:13, 14). He gave up His spirit. The sentence signaled that Jesus “handed over” His spirit as an act of His will. No one took His life from Him, for He voluntarily and willingly gave it up (see 10:17, 18).

19:31 Preparation Day. This refers to Friday, the day before or “the preparation” day for the Sabbath. See Introduction: Interpretive Challenges. should not remain on the cross on the Sabbath. The normal Roman practice was to leave crucified men and women on the cross until they died (and this could take days) and then leave their rotting bodies hanging there to be devoured by vultures. The Mosaic law insisted that anyone being impaled (usually after execution) should not remain there overnight (Deut. 21:22, 23). Such a person was under God’s curse, and to leave him exposed would be to desecrate the land in their minds. their legs might be broken. In order to hasten death for certain reasons, soldiers would smash the legs of the victim with an iron mallet. Not only did this action induce shock and additional loss of blood, but it prevented the victim from pushing with his legs to keep breathing (see note on v. 18.), and thus the victim died due to asphyxiation.

19:34 The soldier’s stabbing of Jesus’ side caused significant penetration because of the sudden flow of blood and water. Either the spear pierced Jesus’ heart or the chest cavity was pierced at the bottom. In either event, John mentioned the outflow of “blood and water” to emphasize that Jesus was unquestionably dead.

19:35 he who has seen. This has reference to John the apostle who was an eyewitness of these events (v. 26; 13:23; 20:2; 21:7, 20; cf. 1 John 1:1–4).

19:36, 37 John quoted from either Ex. 12:46 or Num. 9:12, both of which specify that no bone of the Passover lamb may be broken. Since the NT portrays Jesus as the Passover Lamb that takes away the sins of the world (1:29; cf. 1 Cor. 5:7; 1 Pet. 1:19), these verses have special typologically prophetic significance for Him. The quote in v. 37 comes from Zech. 12:10, which indicates God Himself was pierced when His representative, the Shepherd (Zech. 13:7; cf. Zech. 11:4, 8, 9, 15–17) was pierced. The anguish and contrition of the Jews in the Zechariah passage, because of their wounding of God’s Shepherd, is typologically prophetic of the time of the coming of the Son of God, Messiah, when at His return, Israel shall mourn for the rejection and killing of their King (cf. Rev. 1:7).

19:38 Joseph of Arimathea. This man appears in all 4 gospels, only in connection with Jesus’ burial. The synoptics relate that he was a member of the Sanhedrin (Mark 15:43), he was rich (Matt. 27:57), and he was looking for the kingdom of God (Luke 23:51). John treated the idea of secret disciples negatively (see 12:42, 43) but since Joseph publicly risked his reputation and even his life in asking for the body of Jesus, John pictured him in a more positive light.

19:39 Nicodemus. See notes on 3:1–10. about a hundred pounds. An inaccurate understanding of the term used in the original, this mixture of spices weighed closer to 65 pounds. Myrrh was a very fragrant gummy resin, which the Jews turned into a powdered form and mixed with aloes, a powder from the aromatic sandalwood. The Jews did not embalm but did this procedure to stifle the smell of putrefaction (see note on 11:39).

19:40 strips…spices. The spices most likely were laid on the entire length of the strips of linen which were then wound around Jesus’ body. More spices were laid under the body and perhaps packed around it. The sticky resin would help the cloth adhere.

19:41, 42 garden…new tomb. Only John relates that the tomb was near the place where Jesus was crucified. Since the Sabbath, when all work had to cease, was nearly upon them (6:00 p.m., sunset), the nearness of the tomb was helpful. John does not mention that Joseph of Arimathea rolled a stone across the tomb’s mouth or that Mary Madgdalene and Mary the mother of Joses saw where He was laid (Matt. 27:58–61). For the time of the Lord’s death and burial, see note on Matt. 27:45.

John 20

20:1–31 This chapter records the appearances of Jesus to His own followers: 1) the appearance to Mary Magdalene (vv. 1–18); 2) the appearance to the 10 disciples (vv. 19–23); and 3) the appearance to Thomas (vv. 24–29). Jesus did not appear to unbelievers (see 14:19; 16:16, 22) because the evidence of His resurrection would not have convinced them as the miracles had not (Luke 16:31). The god of this world had blinded them and prevented their belief (2 Cor. 4:4). Jesus, therefore, appears exclusively to His own in order to confirm their faith in the living Christ. Such appearances were so profound that they transformed the disciples from cowardly men hiding in fear to bold witnesses for Jesus (e.g., Peter; see 18:27; cf. Acts 2:14–39). Once again John’s purpose in recording these resurrection appearances was to demonstrate that Jesus’ physical and bodily resurrection was the crowning proof that He truly is the Messiah and Son of God who laid down His life for His own (10:17, 18; 15:13; cf. Rom. 1:4).

20:1 first day of the week. A reference to Sunday. From then on, believers set aside Sunday to meet and remember the marvelous resurrection of the Lord (see Acts 20:7; 1 Cor. 16:2). It became known as the Lord’s Day (Rev. 1:10). See notes on Luke 24:4, 34. Mary Magdalene went to the tomb early, while it was still dark. Perhaps the reason why Jesus first appeared to Mary Magdalene was to demonstrate grace by His personal, loving faithfulness to someone who formerly had a sordid past; but clearly also because she loved Him so dearly and deeply, that she appeared before anyone else at the tomb. Her purpose in coming was to finish the preparation of Jesus’ body for burial by bringing more spices to anoint the corpse (Luke 24:1).

20:2 other disciple, whom Jesus loved. This is the author John. They have taken. Though Jesus had predicted His resurrection numerous times, it was more than she could believe at that point. It would take His showing Himself alive to them by many “infallible proofs” (Acts 1:3) for them to believe.

20:5–7 saw the linen cloths lying there. A contrast existed between the resurrection of Lazarus (11:44) and that of Jesus. While Lazarus came forth from the grave wearing his graveclothes, Jesus’ body, though physical and material, was glorified and was now able to pass through the graveclothes much in the same way that He later appeared in the locked room (see vv. 19, 20; cf. Phil. 3:21). linen cloths…handkerchief. The state of those items indicates no struggle, no hurried unwrapping of the body by grave robbers, who wouldn’t unwrap the body anyway, since transporting it elsewhere would be easier and more pleasant if it was left in its wrapped and spiced condition. All appearances indicated that no one had taken the body, but that it had moved through the cloth and left it behind in the tomb.

20:8 the other disciple. John saw the graveclothes and was convinced by them that He had risen.

20:9 did not know the Scripture. Neither Peter nor John understood that Scripture said Jesus would rise (Ps. 16:10). This is evident by the reports of Luke (24:25–27, 32, 44–47). Jesus had foretold His resurrection (2:19; Matt. 16:21; Mark 8:31; 9:31; Luke 9:22), but they would not accept it (Matt. 16:22; Luke 9:44, 45). By the time John wrote this gospel, the church had developed an understanding of the OT prediction of Messiah’s resurrection (cf. “as yet”).

20:11–13 weeping. Mary’s sense of grief and loss may have driven her back to the tomb. She apparently had not crossed paths with Peter or John and thus did not know of Jesus’ resurrection (see v. 9).

20:12 two angels. Luke (24:4) describes both. Matthew (28:2, 3) and Mark (16:5) report only one. John’s reason for the mention of angels is to demonstrate that no grave robbers took the body. This was an operation of the power of God.

20:14 did not know that it was Jesus. The reason for Mary’s failure to recognize Jesus is uncertain. She may not have recognized Him because her tears blurred her eyes (v. 11). Possibly also, the vivid memories of Jesus’ bruised and broken body were still etched in her mind, and Jesus’ resurrection appearance was so dramatically different that she failed to recognize Him. Perhaps, however, like the disciples on the road to Emmaus, she was supernaturally prevented from recognizing Him until He chose for her to do so (see Luke 24:16).

20:16 “Mary!” Whatever the reason for her failure to recognize Jesus, the moment He spoke the single word, “Mary,” she immediately recognized Him. This is reminiscent of Jesus’ words “My sheep hear My voice, and I know them, and they follow Me” (10:27; cf. 10:3, 4).

20:17 Do not cling to Me, for I have not yet ascended. Mary was expressing a desire to hold on to His physical presence for fear that she would once again lose Him. Jesus’ reference to His ascension signifies that He would only be temporarily with them and though she desperately wanted Him to stay, He could not. Jesus was with them only for 40 more days and then He ascended (Acts 1:3–11). After He went to the Father, He sent the Holy Spirit (“The Helper”) so that they would not feel abandoned (see note on 14:18, 19). My brethren. Disciples have been called “servants” or “friends” (15:15), but not “brothers,” until here. Because of Jesus’ work on the cross in place of the sinner, this new relationship to Christ was made possible (Rom. 8:14–17; Gal. 3:26, 27; Eph. 1:5; Heb. 2:10–13).

20:19 the same day. See note on v. 1. the doors were shut. The Gr. word indicates the doors were locked for fear of the Jews. Since the authorities had executed their leader, they reasonably expected that Jesus’ fate could be their own. Peace be with you. See notes on 14:27; 16:33. Jesus’ greeting complements His “It is finished,” for His work on the cross accomplished peace between God and His people (Rom. 5:1; Eph. 2:14–17).

20:20 Jesus proved that He who appeared to them was the same One who was crucified (cf. Luke 24:39).

20:21 This commission builds on 17:18. See Matt. 28:19, 20.

20:22 Since the disciples did not actually receive the Holy Spirit until the day of Pentecost, some 40 days in the future (Acts 1:8; 2:1–3), this statement must be understood as a pledge on Christ’s part that the Holy Spirit would be coming.

20:23 See notes on Matt. 16:19; 18:18. This verse does not give authority to Christians to forgive sins. Jesus was saying that the believer can boldly declare the certainty of a sinner’s forgiveness by the Father because of the work of His Son if that sinner has repented and believed the gospel. The believer with certainty can also tell those who do not respond to the message of God’s forgiveness through faith in Christ that their sins, as a result, are not forgiven.

20:24–26 Thomas has already been portrayed as loyal but pessimistic. Jesus did not rebuke Thomas for his failure, but instead compassionately offered him proof of His resurrection. Jesus lovingly met him at the point of his weakness (2 Tim. 2:13). Thomas’ actions indicated that Jesus had to convince the disciples rather forcefully of His resurrection, i.e., they were not gullible people predisposed to believing in resurrection. The point is they would not have fabricated it or hallucinated it, since they were so reluctant to believe even with the evidence they could see.

20:28 “My Lord and my God!” With these words, Thomas declared his firm belief in the resurrection and, therefore, the deity of Jesus the Messiah and Son of God (Titus 2:13). This is the greatest confession a person can make. Thomas’ confession functions as the fitting capstone of John’s purpose in writing (see vv. 30, 31).

20:29 Jesus foresaw the time when such tangible evidence as Thomas received would not be available. When Jesus ascended permanently to the Father, all those who believe would do so without the benefit of seeing the resurrected Lord. Jesus pronounced a special blessing on those who believe without having Thomas’ privilege (1 Pet. 1:8, 9).

20:30, 31 These verses constitute the goal and purpose for which John wrote the gospel (see Introduction: Background and Setting).

John 21

21:1–25 The epilogue or appendix of John’s gospel. While 20:30, 31 constitute the conclusion of the body of the fourth gospel, the information here at the end of his work provides a balance to his prologue in 1:1–18. The epilogue essentially ties up 5 loose ends that were unanswered in chap. 20. 1) Will Jesus no longer directly provide for His own (cf. 20:17)? This question is answered in vv. 1–14. 2) What happened to Peter? Peter had denied Christ 3 times and fled. The last time Peter was seen was in 20:6–8 where both he and John saw the empty tomb but only John believed (20:8). This question is answered in vv. 15–17. 3) What about the future of the disciples now that they are without their Master? This question is answered in vv. 18, 19. 4) Was John going to die? Jesus answers this question in vv. 20–23. 5) Why weren’t other things that Jesus did recorded by John? John gives the answer to that in vv. 24, 25.

21:1 Sea of Tiberias. An alternate name for the Sea of Galilee, found only in John (see 6:1).

21:2 Simon Peter. In all lists of the apostles, he is named first, indicating his general leadership of the group (e.g., Matt. 10:2).

21:3 “I am going fishing.” The most reasonable explanation for Peter and the others to go to Galilee in order to fish was that they went in obedience to the Lord’s command to meet Him in Galilee (Matt. 28:16). Peter and the others occupied themselves with fishing, which was their former livelihood, while they awaited Jesus’ appearance.

21:4 This could be another instance in which the Lord kept His disciples from recognizing Him (20:14, 15; cf. Luke 24:16).

21:7 that disciple whom Jesus loved. John immediately recognized that the stranger was the risen Lord, for only He had such supernatural knowledge and power (v. 6). Peter impulsively jumped in and headed to see the Lord.

21:8 two hundred cubits. Approximately 300 ft. from the shore.

21:9 fish…and bread. Apparently, the Lord created this breakfast as He had created food for the multitudes (6:1–13).

21:11 one hundred and fifty-three. John’s recording of the precise number reinforces the fact that he was an eyewitness author of the events he recorded (1 John 1:1–4). Jesus’ action here in providing the fish also indicated that He would still provide for His disciples’ needs (see Phil. 4:19; Matt. 6:25–33).

21:14 the third time. The reference to the “third time” refers only to the appearances reported in John’s gospel, i.e., the first being in 20:19–23 and the second in 20:26–29.

21:15–17 The meaning of this section hinges upon the usage of two synonyms for love. In terms of interpretation, when two synonyms are placed in close proximity in context, a difference in meaning, however slight, is emphasized. When Jesus asked Peter if he loved Him, He used a word for love that signified total commitment. Peter responded with a word for love that signified his love for Jesus, but not necessarily his total commitment. This was not because he was reluctant to express that greater love, but because he had been disobedient and denied the Lord in the past. He was, perhaps, now reluctant to make a claim of supreme devotion when, in the past, his life did not support such a claim. Jesus pressed home to Peter the need for unswerving devotion by repeatedly asking Peter if he loved Him supremely. The essential message here is that Jesus demands total commitment from His followers. Their love for Him must place Him above their love for all else. Jesus confronted Peter with love because He wanted Peter to lead the apostles (Matt. 16:18), but in order for Peter to be an effective shepherd, his overwhelming drive must exemplify supreme love for his Lord.

21:15 more than these. This probably refers to the fish (v. 11) representing Peter’s profession as a fisherman, for he had gone back to it while waiting for Jesus (see v. 3). Jesus wanted Peter to love Him so supremely as to forsake all that he was familiar with and be exclusively devoted to being a fisher of men (Matt. 4:19). The phrase may refer to the other disciples, since Peter had claimed he would be more devoted than all the others (Matt. 26:33). “Feed My lambs.” The word “feed” conveys the idea of being devoted to the Lord’s service as an undershepherd who cares for His flock (see 1 Pet. 5:1–4). The word has the idea of constantly feeding and nourishing the sheep. This served as a reminder that the primary duty of the messenger of Jesus Christ is to teach the Word of God (2 Tim. 4:2). Acts 1–12 records Peter’s obedience to this commission.

21:17 Peter was grieved. The third time Jesus asked Peter, He used Peter’s word for love that signified something less than total devotion, questioning even that level of love Peter thought he was safe in claiming (see note on vv. 15–17). The lessons driven home to Peter grieved his heart, so that he sought for a proper understanding of his heart, not by what he said or had done, but based on the Lord’s omniscience (cf. 2:24, 25).

21:18, 19 A prophecy of Peter’s martyrdom. Jesus’ call of devotion to Him would also mean that Peter’s devotion would entail his own death (Matt. 10:37–39). Whenever any Christian follows Christ, he must be prepared to suffer and die (Matt. 16:24–26). Peter lived 3 decades serving the Lord and anticipating the death that was before him (2 Pet. 1:12–15), but he wrote that such suffering and death for the Lord brings praise to God (1 Pet. 4:14–16). Church tradition records that Peter suffered martyrdom under Nero (ca. A.D. 67–68), being crucified upside down, because he refused to be crucified like his Lord.

21:20–22 Jesus’ prophecy regarding Peter’s martyrdom prompted Peter to ask what would happen to John (“the disciple whom Jesus loved”—see 13:23). He may have asked this because of his deep concern for John’s future, since he was an intimate friend. Jesus’ reply, “You follow Me,” signified that his primary concern must not be John but his continued devotion to the Lord and His service, i.e., Christ’s service must be his all-consuming passion and nothing must detract from it.

21:22, 23 till I come. Jesus’ hypothetical statement for emphasis was that, if John lived until His second coming, it was none of Peter’s concern. He needed to live his own life in faithfulness, not compare it with any other.

21:24 the disciple who testifies. John is a personal witness of the truth of the events that he recorded. The “we” most likely is an editorial device referring only to John (see 1:14; 1 John 1:1–4; 3 John 12), or it may include the collective witness of his apostolic colleagues.

21:25 John explained that he had been selective rather than exhaustive in his testimony. Although selective, the truth revealed in John’s gospel is sufficient to bring anyone to faith in the Messiah and Son of God (14:26; 16:13).