[BACK TO 12:23] The hour has come. The hour to which everything else led (see note on 2:4 ). glorified. Jesus was speaking about his death on the cross and his subsequent resurrection and exaltation (see notes on v. 41 ; 11:4 ; 13:31 ).
[BACK TO 12:24] if it dies, it produces. The principle of life through death is seen in the plant world. The kernel must perish as a kernel if there is to be a plant.
[BACK TO 12:25] anyone who hates their life … will keep it. To love one’s life here and now—to concentrate on one’s own success—is to lose what truly matters (cf. Mk 8:34–35 ; Lk 9:23–24 and notes). Supremely, of course, the principle is seen in the cross of Jesus. hates. Love for God must be such that all other loves are, by comparison, hatred (see notes on Mal 1:3 ; Lk 14:26 ). eternal life. See note on 3:15 .
[BACK TO 12:28] Father, glorify your name! His prayer was not for deliverance but for the Father to be glorified (cf. Mt 6:9 and note). The voice from heaven gave the answer. name. See note on 2:23 .
[BACK TO 12:34] the Law. Here seems to mean OT Scripture in general (see note on 10:34 ), the reference being to passages such as Ps 89:30–37 ; 110:4 ; Isa 9:7 (see notes there; see also note on Lk 24:44 ). the Messiah. See note on 1:25 . Son of Man. The only place in the Gospels where anyone other than Jesus used the expression, and even here Jesus is being quoted (see note on Mk 8:31 ).
[BACK TO 12:37] they still would not believe. God’s ancient people should have responded when God sent his Messiah. They should have seen the significance of the signs he did.
[BACK TO 12:40] These words from Isa 6:10 (see note there) are quoted by Jesus (see Mt 13:13–14 ; Mk 4:12 ; Lk 8:10 ) and by Paul ( Ac 28:26–27 ). See notes on Mk 4:12 ; Lk 8:11 .
[BACK TO 12:42] many … leaders believed. John does not give a picture of unrelieved gloom. Many Jewish leaders believed (see note on 1:7 ), though they remained secret believers for fear of excommunication (see note on 9:22 ). Two such cases in this Gospel are Nicodemus and Joseph of Arimathea (see 3:1–2 ; 19:38–39 and notes).
[BACK TO 12:44] cried out. The words are given special emphasis by being spoken in a loud voice. believes in me. John ends his story of the public ministry of Jesus with an appeal for belief (see notes on 1:7 ; 20:31 ; see also Introduction: Purpose and Emphases ). He does not say when Jesus spoke these words (they may have been uttered earlier), but they are a fitting close to this part of his account. the one who sent me. Jesus’ mission, as well as the inseparability of the Father and the Son, are stressed throughout this Gospel (see note on 4:34 ).
[BACK TO 12:46] I have come into the world. Points to both Jesus’ preexistence and his mission. light. See vv. 35–36 and note.
[BACK TO 12:50] eternal life. See note on 3:15 . So. Jesus said what he did in order to fulfill the will of the Father—a wonderful note on which to end the account of Jesus’ public ministry (see v. 44 and note).
[BACK TO 13:1] Passover Festival. See notes on 2:13 ; 5:1 ; see also notes on Ex 12:11 , 13–25 , 17 , 21 . the hour. See note on 2:4 . he loved them to the end. See 10:11 , 15 , 17 ; 15:13 and note.
[BACK TO 13:2] evening meal. Some believe that this feast was a fellowship meal eaten sometime before the Passover Festival. This would mean that the Last Supper could not have been the Passover meal, as the Synoptic Gospels clearly indicate. However, this meal may have been the Passover Festival itself, in which case the accounts of the Synoptics and John would agree. the devil. See v. 27 . Judas … Iscariot. See note on 6:71 .
[BACK TO 13:3] the Father had put all things under his power. John again emphasizes the fulfillment of God’s plan and Jesus’ control of the situation. was returning to God. See 20:17 and note.
[BACK TO 13:9] my hands and my head. Peter’s response was wholehearted, but he was still dictating to Jesus.
[BACK TO 13:10] only to wash their feet. A man would bathe himself before going to a feast. When he arrived, he only needed to wash his feet to be entirely clean again.
[BACK TO 13:11] he knew. Again John emphasizes Jesus’ command of the situation.
[BACK TO 13:13] Teacher … Lord. An instructor would normally be called “Teacher,” but “Lord” referred to one occupying the supreme place. Jesus accepted both titles.
[BACK TO 13:16] With minor variations this saying, which Jesus used often, is found in 15:20 ; Mt 10:24 ; Lk 6:40 (cf. Mk 10:43–45 ; Lk 22:27 ).
[BACK TO 13:17] blessed if you do them. Cf. Eze 33:32 and note; Jas 1:22–25 ; 4:17 .
[BACK TO 13:18] not referring to all of you. Jesus was leading up to his prediction of the betrayal (see v. 21 and note). shared my bread. To eat bread together was a mark of close fellowship (see note on Ps 41:9 ). turned against. Lit. “lifted up his heel against.” The idiom may be derived from a horse’s preparing to kick, or perhaps something like shaking off the dust from one’s feet (see Lk 9:5 and note).
[BACK TO 13:19] so that … you will believe. See note on 12:44 . Jesus’ concern was for the disciples, not himself. I am who I am. An emphatic form of speech, such as that in 8:58 (see note there). Cf. Ex 3:14–15 and notes.
[BACK TO 13:20] anyone I send … the one who sent me. Jesus’ mission is a common theme in this Gospel (see notes on 4:34 ; 12:44 ; 17:3–4 , 18 ), and now the mission of his followers is linked with it (cf. 20:21 ).
[BACK TO 13:21] troubled. See 11:33 and note. Though he knew of it long before it happened, Jesus was grieved by the betrayal of a friend.
[BACK TO 13:22] at a loss. The disciples’ astonishment shows that Judas had concealed his contacts with the high priests. No one suspected him (see v. 28 ), but all seem to have thought that the betrayal would be involuntary (see Mk 14:19 ).
[BACK TO 13:23] the disciple whom Jesus loved. Usually thought to be John, the author of this Gospel (see Introduction: Author ). The expression does not, of course, mean that Jesus did not love the others but that he had a special bond with this man. reclining. At a dinner, guests reclined on couches, leaning on the left elbow with the head toward the table (cf. note on Mk 14:18 ).
[BACK TO 13:26] the one to whom I … give … bread … dipped … in the dish. Evidently Judas was near Jesus, possibly in the seat of honor. John used Judas’s full name (see note on 6:71 ) in recording this solemn moment.
[BACK TO 13:27] As soon as Judas took the bread. Evidently the critical moment. If the giving of the bread to Judas was a mark of honor, it also seems to have been a final appeal—which Judas did not accept. Satan. The name is used only here in John (cf. v. 2 ; see notes on Job 1:6 ; Zec 3:1 ; Rev 12:9–10 ). do quickly. Jesus’ words once more indicate his control. He would die as he directed, not as his opponents determined.
[BACK TO 13:29] the festival. See v. 1 and note on v. 2 . the poor. See 12:5 and note on Mk 14:5 .
[BACK TO 13:31] Son of Man. See note on Mk 8:31 . glorified. See v. 32 and note on 7:39 . Here the idea of glory includes a reference to Jesus’ sacrificial death on the cross and the glorious salvation that would result. God is glorified in him. The glory of the Father is closely bound to that of the Son.
[BACK TO 13:36] where are you going? Peter seems to have ignored Jesus’ words about love and to have been more concerned about his Master’s departure. In Jesus’ reply “you” is singular and thus personal to Peter, whereas in v. 33 the word is plural.
[BACK TO 13:37] I will lay down my life. Words similar to those of the good shepherd in 10:11 . Peter was characteristically sure of himself, when in fact he would not at this time lay down his life for Jesus (though later he would; see 21:18–19 and notes). Exactly the opposite would be true.
[BACK TO 13:38] you will disown me three times. Peter’s denial is prophesied in all four Gospels ( Mt 26:33–35 ; Mk 14:29–31 ; Lk 22:31–34 ).
[BACK TO 14:2] My Father’s house. Heaven. many rooms. Lit. “many dwelling places,” implying permanence and plenty of room.
[BACK TO 14:3] I will come back. Jesus comes in several ways, but the primary reference here is to his second advent (cf. Rev 22:7 , 12 , 20 ).
[BACK TO 14:4] way. See v. 6 and note.
[BACK TO 14:5] Thomas. He was honest and plainly told the Lord he did not understand (see note on 11:16 ).
[BACK TO 14:7] me … my Father. Once more Jesus stresses the intimate connection between the Father and himself. Jesus brought a full revelation of the Father (see 1:18 and note), so the apostles had real knowledge of him (see note on 8:19 ).
[BACK TO 14:9] Anyone who has seen me has seen the Father. See 1:18 and note.
[BACK TO 14:10] I do not speak on my own authority. Jesus’ teaching was not of human origin, and there was an inseparable connection between his words and his work.
[BACK TO 14:18] I will come to you. The words relate to the coming of the Spirit, but Jesus also speaks of his own appearances after the resurrection and at his second coming (see vv. 3 , 19 , 28 and note on v. 3 ; 16:22 and note).
[BACK TO 14:20] On that day you will realize. The resurrection would radically change their thinking.
[BACK TO 14:22] Judas (not Judas Iscariot). See Lk 6:16 and note. why …? Judas (and, for that matter, the other apostles) probably looked for Jesus to fulfill popular Messianic expectations. It was not easy, therefore, to understand how that would mean showing himself to the disciples but not to the world.
[BACK TO 14:24] Once more the close relationship between Jesus’ words and the Father’s is stressed (see v. 10 ; 7:16 ).
[BACK TO 14:28] heard me say. Cf. v. 3 . the Father is greater than I. Revealing the subordinate role Jesus accepted as a necessary part of the incarnation. The statement must be understood in the light of the unity between the Father and the Son (see 10:30 and note).
[BACK TO 14:30] prince of this world. See note on 12:31 . has no hold over me. Satan has a hold over people because of their fallen state. Since Christ was sinless, Satan could have no hold over him.
[BACK TO 15:1] I am. See note on 6:35 . the true vine. The vine is frequently used in the OT as a symbol of Israel (see, e.g., Ps 80:8–16 ; Isa 5:1–7 ; Jer 2:21 and notes). When this imagery is used, Israel is often shown as lacking in some way. Jesus, however, is “the true vine.”
[BACK TO 15:3] clean. See NIV text note on v. 2 . the word. Sums up the message of Jesus.
[BACK TO 15:6] thrown into the fire and burned. Judged (see note on v. 2 ). In light of such passages as 6:39 ; 10:27–29 (see notes there), these branches probably do not represent true believers. Genuine salvation is evidenced by a life of fruitfulness (see notes on vv. 2 , 4 , 10 ; see also Heb 6:9 , “things that have to do with salvation,” and note there; cf. Mt 7:19–23 ).
[BACK TO 15:15] servants … friends. A servant is simply an agent, doing what his master commands and often not understanding his master’s purpose. But Jesus takes his friends into his confidence. everything … I have made known to you. From 16:12 we learn that though Jesus had let his disciples know as much as they were able to absorb of the Father’s plan, the revelation was not yet complete. The Spirit would make other things known in due course (see 16:12–13 and notes).
[BACK TO 15:18–19] world. Here refers to the human system that opposes God’s purpose (see note on 1:9 ).
[BACK TO 15:22] no excuse. Privilege and responsibility go together. The Jews had had the great privilege of having the Son of God among them—in addition to having received God’s special revelation in the OT. Those who rejected him were totally guilty and without excuse. If he had not come to them, they would still have been sinners, but they would not have been guilty of rejecting him directly (see v. 24 ).
[BACK TO 15:23] Contrast 13:20 .
[BACK TO 15:25] to fulfill what is written. See note on Ps 35:19 . In the end God’s purpose is always accomplished, despite the belief of those who reject Jesus that they have successfully opposed it. Law. See notes on 10:34 ; 12:34 .
[BACK TO 15:26] Advocate. See note on 14:16 . I will send. See notes on 14:16 , 26 . Spirit of truth. See note on 14:17 . goes out from the Father. Probably refers to the Spirit’s being sent to do the Father’s work on earth rather than to his eternal relationship with the Father. testify. See note on 1:7 .
[BACK TO 15:27] you also. Emphatic. Believers bear their testimony to Christ in the power of the Spirit (see Ac 1:8 and note). But it is their testimony, and they are responsible for bearing it. from the beginning. The apostles bore the definitive testimony, for they were uniquely chosen and taught by Christ and were eyewitnesses of his glory (see Lk 24:48 ; Ac 10:39 , 41 ).
[BACK TO 16:5] None of you asks me, ‘Where are you going?’ Peter had asked such a question ( 13:36 ) but quickly turned his attention to another subject. His concern had been with what would happen to himself and the others and not with where Jesus was going.
[BACK TO 16:6] you are filled with grief. Because of his announced departure.
[BACK TO 16:7] Unless I go away. Jesus did not say why the Spirit would not come until he went away but clearly taught that his saving work on the cross was necessary before the sending of the Spirit. Advocate. See note on 14:16 . I will send him. See note on 14:26 .
[BACK TO 16:8] he will prove the world to be in the wrong. The work the Spirit does in the world; the NT normally speaks of his work in believers.
[BACK TO 16:9] about sin. Apart from the Spirit’s convicting work, people can never see themselves as sinners. because people do not believe. May mean that their sin is their failure to believe or that their unbelief is a classic example of sin. John may have had both of these in mind.
[BACK TO 16:11] about judgment. Jesus was speaking of the defeat of Satan, which was a form of judgment, not simply a victory. More than power is in question. God acts with justice. because the prince of this world now stands condemned. See note on 12:31 .
[BACK TO 16:13] Spirit of truth. See note on 14:17 . only what he hears. We are not told whether he hears from the Father or the Son, but it obviously does not matter, for the verse stresses the close relationship among the three. what is yet to come. Probably means the whole Christian way or revelation (presented and preserved in the apostolic writings), still future at the time Jesus spoke.
[BACK TO 16:15] All that belongs to the Father is mine. Cf. 17:10 . The three persons of the Trinity are closely related.
[BACK TO 16:16] a little while … a little while. Few doubt that the first phrase refers to the interval before the crucifixion. But interpretations differ as to whether the second refers to the interval preceding the resurrection, the coming of the Spirit or the second coming of Christ. It seems that the language here best fits the resurrection (see v. 22 and note).
[BACK TO 16:17] going to the Father. See v. 10 and note. Jesus had not linked this with “a little while,” but the apostles saw them as connected.
[BACK TO 16:20] weep. The same verb for loud wailing as in 11:33 (see note there), which carries the idea of deep sorrow and its outward expression.
[BACK TO 16:21] A woman giving birth. Giving birth usually causes both pain and joy (cf. Isa 26:17–19 ; 66:7–14 ; Hos 13:13–14 ).
[BACK TO 16:22] I will see you again. As in v. 16 , probably a reference to Jesus’ appearances after his resurrection. no one will take away your joy. The resurrection would change things permanently, bringing a joy that cannot be removed by the world’s assaults (see note on 15:11 ).
[BACK TO 16:23] you will no longer ask me anything. Seems to mean asking for information (rather than asking in prayer), which would not be necessary after the resurrection. Jesus then moved on to the subject of prayer. However, Jesus may have been saying that though his disciples previously had been praying to him, after his death and resurrection they were to go directly to the Father and pray in his (Christ’s) name (see vv. 24 , 26–27 and notes). name. See notes on 2:23 ; 14:13 .
[BACK TO 16:24] Until now. Previously they had asked the Father or Christ, but they had not asked the Father in Christ’s name. your joy. See note on 15:11 .
[BACK TO 16:25] I have been speaking figuratively. Throughout the discourse, not just in the immediately preceding words. a time is coming. After the resurrection.
[BACK TO 16:26] in my name. See notes on 2:23 ; 14:13 . I am not saying that I will ask. Not a contradiction of Ro 8:34 ; Heb 7:25 ; 1Jn 2:1 (see notes there). Those passages mean that Christ’s presence in heaven as the crucified and risen Lord is itself an intercession. Here the teaching is that there will be no need for him to make petitions in our behalf.
[BACK TO 16:29] without figures of speech. See v. 25 and note.
[BACK TO 16:30] believe that you came from God. Two recurring themes of this Gospel: believing (see note on 1:7 ) and Jesus’ coming from God (see notes on 4:34 ; 17:3 , 8 ).
[BACK TO 16:33] Notice the contrasts: between “in me” and “in this world” (see note on 1:9 ) and between “peace” and “trouble.” I have overcome. Just before his death Jesus affirms his final victory.
[BACK TO 17:1–26] Jesus’ longest recorded prayer—sometimes called his “High Priestly Prayer.”
[BACK TO 17:1] he looked toward heaven. The customary attitude in prayer ( 11:41 ; Ps 123:1 ; Mk 7:34 ), though sometimes Jesus prostrated himself (see Mt 26:39 ; see also note on 1Ch 17:16 ). Father. Used of God in John’s Gospel about 120 times. the hour. See note on 2:4 . Glorify … glorify. See notes on 1:14 ; 7:39 ; 13:31 . The glory of the Father and that of the Son are closely connected, and the death by which Jesus would glorify God would lead to eternal life for believers (v. 2 ).
[BACK TO 17:2] granted. The act of giving is stressed in this chapter (vv. 4 , 6–9 , 11–12 , 14 , 22 , 24 ); see note on 3:27 . eternal life. See note on 3:15 . those you have given him. Again God’s initiative in salvation is stressed (see vv. 6 , 12 ; 6:37 , 39 , 44 and notes).
[BACK TO 17:3] eternal life … know you . Eternal life is not just a future inheritance but also a present possession—available because of our relationship with the Father through the Son. John’s Gospel stresses this latter sense. sent. Again the mission of Jesus is mentioned (see 3:34 ; 4:34 ; 13:20 and notes).
[BACK TO 17:4] I have brought you glory. Christ’s mission was not self-centered. the work you gave me. Jesus emphasized the supreme place of the Father (see note on 4:34 ).
[BACK TO 17:5] glorify me … with the glory I had with you. Jesus asks the Father to return him to his previous position of glory, to exchange humiliation for glorification. This occurred at Christ’s resurrection and exaltation to God’s right hand. world. The universe (see notes on v. 14 ; 1:9 ). The Greek word for “world” occurs 18 times in this prayer.
[BACK TO 17:6] I have revealed you. See NIV text note and notes on 2:23 ; 14:13 ; cf. 1:18 . those whom you gave me. Again the divine initiative (see note on v. 2 ).
[BACK TO 17:7] everything … comes from you. Only as people see the Father at work in Jesus do they have a proper concept of God. The disciples had at last reached this understanding. Cf. Jas 1:17 .
[BACK TO 17:9] not … for the world. The only prayer Jesus could pray for the world was that it cease to be worldly (i.e., opposed to God), and this he did pray (vv. 21 , 23 ).
[BACK TO 17:13] my joy. See note on 15:11 .
[BACK TO 17:17] Sanctify. See v. 19 ; 1Co 1:2 and notes. the truth; your word. Sanctification and revelation (as recorded in the word of God) go together (cf. 1Pe 2:2 and note). For the relationship between Christ’s teaching and truth, see 8:31–32 and note on 8:32 .
[BACK TO 17:24] Father. See note on v. 1 . I want. Means “I will that.” Jesus said, “I will”—his last will and testament for his followers. Where he himself was concerned, he prayed, “not what I will, but what you will” ( Mk 14:36 ). to be with me. The Christian’s greatest blessing (see 14:3 ; 1Th 4:17 and note). my glory. Perhaps used here to refer to Jesus’ eternal splendor (see 1Jn 3:2 ). Or Jesus’ prayer may have been that in the life to come they might fully appreciate the glory of his lowly service (cf. Eph 2:7 ).
[BACK TO 17:25] Righteous Father. A form of address found only here in the NT (cf. note on “Holy Father” in v. 11 ). they know. They did not know God directly and personally, but they knew that God had sent Christ. To recognize God in Christ’s mission is a great advance over anything the world can know.
[BACK TO 17:26] made you known to them. See 16:3 and note.
[BACK TO 18:1] crossed the Kidron Valley. East of Jerusalem (see map ).
[BACK TO 18:3] Judas. See note on 6:71 . officials from the chief priests and the Pharisees. Equivalent to the temple guard sent by the Sanhedrin (see notes on Mt 2:4 ; 3:7 ; Mk 14:55 ). torches. Resinous pieces of wood fastened together. lanterns. Terra-cotta holders into which household lamps could be inserted.
[BACK TO 18:4] knowing all that was going to happen to him. Jesus was not taken by surprise.
[BACK TO 18:5] I am. See 6:35 ; 8:58 and notes. with them. John does not let us forget where Judas belonged.
[BACK TO 18:6] fell to the ground. They came to arrest a meek peasant and instead were met in the dim light by a majestic and powerful person.
[BACK TO 18:8] I am. The threefold repetition (vv. 5 , 6 , 8 ) emphasizes the solemn words. let these men go. Jesus cared for the disciples even as he was going to his death. Twice he had made the arresting party say plainly that he was the one they wanted (vv. 4–5 , 7 ).
[BACK TO 18:9] would be fulfilled. Words normally used in quoting Scripture, and Jesus’ words are on the same level (see 6:39 ; 17:12 and notes).
[BACK TO 18:10] Simon Peter. It is to John that we owe the information that the man with the sword (the Greek for this word refers to a short sword) was Peter and that the man he wounded was named Malchus.
[BACK TO 18:11] the cup. Often points to suffering (see Ps 75:8 ; Eze 23:31 and note) and the wrath of God (see notes on Ps 16:5 ; Isa 51:17 ; Jer 25:15 ; Ro 1:18 ; Rev 14:10 ). the Father has given me. The Synoptic Gospels also speak of the cup at the time of Jesus’ prayer at Gethsemane (see Mt 26:39 ; Mk 14:36 ; Lk 22:42 and notes), and John says it came from the Father. God was in control.
[BACK TO 18:12] bound him. The reason for the bonds is not clear. Perhaps their use was standard procedure, much like the modern use of handcuffs.
[BACK TO 18:14] Caiaphas … had advised the Jewish leaders. A reference to 11:49–50 (see notes there). For John it was this unconscious prophecy that mattered most about Caiaphas. John may also have been hinting that a fair trial could not be expected from a man who had already said that putting Jesus to death was expedient.
[BACK TO 18:15] another disciple. Perhaps John himself. known to the high priest. Refers to more than casual acquaintance; he had entrée into the high priest’s house and could bring Peter in.
[BACK TO 18:16] servant girl. All four Gospels tell us that Peter’s first challenge (v. 17 ) came from a slave girl, the most unimportant person imaginable.
[BACK TO 18:17] The form of the girl’s question implied a negative answer, and Peter capitalized on that by saying, “I am not.” The other Gospels seem to indicate that the other denials followed immediately, but it is likely that there were intervals during which other things happened (see Lk 22:58–59 ).
[BACK TO 18:18] Peter also was standing with them. On a cold night he would have been conspicuous if he had stayed away from the fire.
[BACK TO 18:19] questioned. Not legal, since witnesses were supposed to be brought in first to establish guilt. The accused were not required to prove their innocence. Perhaps Annas regarded this as a preliminary inquiry, not a trial.
[BACK TO 18:20] I have spoken openly. It should not have been difficult to find witnesses (v. 21 ). nothing in secret. Not a denial that he taught the disciples privately, but a denial that he had secretly taught them subversive teaching different from his public message.
[BACK TO 18:22] slapped. Another illegality. The Greek word apparently means a blow with the open hand—a slap.
[BACK TO 18:23] testify. A legal term, indicating an invitation to act in proper legal form. John stresses the importance of testimony throughout his Gospel (see note on 1:7 ).
[BACK TO 18:25] they asked him. Some find a difficulty in that Mt 26:71 says another girl asked this question, whereas Mk 14:69 says it was the same girl and Lk 22:58 that it was a man. But with a group of servants talking around a fire, several would doubtless take up and repeat such a question, which could be the meaning of John’s “they.” As on the first occasion (v. 17 ) the question anticipated the answer “No.” The servants probably did not really expect to find a follower of Jesus in the high priest’s courtyard, but the question seemed worth asking.
[BACK TO 18:26] a relative. Another piece of information we owe to John. A relative would have a deeper interest in the swordsman than other people had. But the light in the garden would have been dim, as in the courtyard (a charcoal fire glows, but does not have flames). Didn’t I see you …? Expecting the answer “Yes.”
[BACK TO 18:27] a rooster began to crow. The fulfillment of the prophecy in 13:38 (see note there).
[BACK TO 18:28] Roman governor. John says little about the Jewish phase of Jesus’ trial but much about the Roman trial (see note on Mk 14:53—15:15 ). It is possible that John was in the Praetorium, the governor’s official residence, for this trial. early morning. The chief priests evidently held a second session of the Sanhedrin after daybreak to give some appearance of legality to what they did ( Mk 15:1 ). This occasion would have been immediately after that, perhaps between 6:00 a.m. and 7:00 a.m. ceremonial uncleanness. A result of entering a Gentile residence. to eat the Passover. This appears to contradict the Synoptic Gospels, which have Jesus eating the Passover meal the night before. Here are two possible solutions: (1) Some say different Jewish groups ate the Passover meal at different times. (2) The term “Passover” may be used here to refer to the whole festival of Passover and Unleavened Bread, which lasted seven days and included a number of meals.
[BACK TO 18:29] Pilate. The Roman governor (see note on Mk 15:1 ). He showed himself tolerant of Jewish ways. What charges …? A normal question at the beginning of a trial, but it was difficult to answer, because the Jews had no charge that would stand up in a Roman court of law.
[BACK TO 18:31] Take him yourselves. In other words, no Roman charge, no Roman trial. no right to execute anyone. They were looking for an execution, not a fair trial. The restriction was important, for otherwise Rome’s supporters could be quietly removed by local legal executions. Sometimes the Romans seem to have tolerated local executions (e.g., of Stephen, Ac 7 ), but normally they retained the right to inflict the death penalty.
[BACK TO 18:32] the kind of death he was going to die. Cf. 12:32–33 and “must” in 12:34 . Jewish execution was by stoning, but Jesus’ death was to be by crucifixion, whereby he would bear the curse (see Dt 21:22–23 and notes). The Romans, not the Jews, had to put Jesus to death. God was overruling in the whole process.
[BACK TO 18:33] Are you the king of the Jews? Pilate’s first words to Jesus, identical in all four Gospels.
[BACK TO 18:34] Is that your own idea …? If so, Pilate’s question (v. 33 ) had meant, “Are you a rebel?” If the question had originated with the Jews, it meant, “Are you the Messianic King?”
[BACK TO 18:37] to testify to the truth. Two of this Gospel’s important ideas (see 1:7 ; 1:14 ; 14:6 and notes).
[BACK TO 18:38] What is truth? Pilate may have been jesting and meant “What does truth matter?” Or he may have been serious and meant “It is not easy to find truth. What is it?” Either way, it was clear to him that Jesus was no rebel. I find no basis for a charge against him. Repeated in 19:4 , 6 (see note on 19:6 ). Teaching the truth was not a criminal offense.
[BACK TO 18:39] your custom. Prisoners are known to have been released on special occasions in other places. king of the Jews. John keeps his emphasis on the note of royalty. Pilate may have hoped that the use of the title would influence the people toward the way he wanted them to decide.
[BACK TO 18:40] Barabbas. A rebel and a murderer (see Lk 23:19 and note on 23:18 ). The name is Aramaic and means “son of Abba,” i.e., “son of the father” in place of this man, the “Son of the Father” died (see note on Mt 27:16 ).
[BACK TO 19:1] Pilate hoped a flogging would satisfy the Jews and enable him to release Jesus (see note on Mk 15:15 ).
[BACK TO 19:2] thorns. A general term relating to any thorny plant (see note on Mk 15:17 ). purple. A color used by royalty.
[BACK TO 19:6] You … crucify him. The petulant utterance of an exasperated man, for the Jews could not carry out this form of execution. I find no basis for a charge against him. For the third time Pilate proclaimed Jesus’ innocence (see 18:38 and note; 19:4 ). Luke also records this threefold proclamation ( Lk 23:4 , 14 , 22 ).
[BACK TO 19:7] he must die. Apparently referring to the penalty for blasphemy ( Lev 24:16 ).
[BACK TO 19:8] even more afraid. Pilate was evidently superstitious, and this charge frightened him.
[BACK TO 19:9] Jesus gave him no answer. The reason is not clear since Jesus had answered other questions readily. Perhaps Pilate would not have understood the answer or would not have believed it.
[BACK TO 19:10] I have power. Pilate was incredulous and very conscious of his authority. His second question indicates his personal responsibility for crucifying Jesus.
[BACK TO 19:11] Jesus’ last words to Pilate. from above. All earthly authority comes ultimately from God (cf. Ro 13:14 and note). greater sin. That of Caiaphas (not Judas, who was only a means). But “greater” implies that there was a lesser sin, so Pilate’s sin was also real.
[BACK TO 19:12] no friend of Caesar. Some people had official status as “Friends of Caesar,” but the term seems to be used here in the general sense. There was an implied threat that if he released Jesus, Pilate would be accused before Caesar. His record was such that he could not face such a prospect without concern.
[BACK TO 19:13] the Stone Pavement. Not a translation of Gabbatha, which seems to mean “the hill of the house,” but a different name for the same place.
19:14 day of Preparation. Probably does not mean preparation for the Passover celebration, which has already taken place (see note on 18:28 ), but rather preparation for the Sabbath of Passover week. Normally Friday was the day people prepared for the Sabbath. about noon. Lit. “about the sixth hour.” Mk 15:25 says that Jesus was crucified at “nine in the morning” (lit. “the third hour”). It is possible that Mark’s Gospel contains a copyist’s error, for the Greek numerals for three and six could be confused. Or it may be that John was using Roman time, in which case the appearance before Pilate would have been at 6:00 a.m. and the crucifixion at 9:00 a.m. (the third hour according to Jewish reckoning; see Mk 15:33 ). For other time references, see Mt 27:45–46 ; Mk 15:33–34 ; Lk 23:44 and note. Here is your king. John does not let us forget the sovereignty of Jesus. Pilate did not mean the expression seriously, but the author of this Gospel did. the Jews. See note on 1:19 .
[BACK TO 19:15] We have no king but Caesar. More irony. They rejected any suggestion that they were rebels against Rome but expressed the truth of their spiritual condition.
[BACK TO 19:17] Carrying his own cross. A cross might be shaped like a T, an X, a Y or an I, as well as in the traditional form. A condemned man would normally carry a beam of it to the place of execution. Somewhere along the way Simon of Cyrene took Jesus’ cross (see Mk 15:21 and note), probably because Jesus was weakened by the flogging. Golgotha. “Calvary” comes from a Latin word that has the same meaning (see Mk 15:22 and note).
[BACK TO 19:18] they crucified him. See note on Mk 15:24 . As with the scourging, John describes this horror with one Greek word. None of the Gospel writers dwells on the physical sufferings of Jesus. one on each side. Perhaps meant as a final insult, but it brings out the important truth that in his death Jesus was identified with sinners (see note on Mk 15:27 ).
[BACK TO 19:19] a notice. A placard stating the crime for which someone was executed was often fastened to his cross. THE KING OF THE JEWS . Again the royalty theme.
[BACK TO 19:20] Aramaic. One of the languages of the Jewish people at that time (along with Hebrew). Latin. The official language of Rome. Greek. The common language of communication throughout the empire. The threefold inscription may account for the slight differences in wording in the four Gospels.
[BACK TO 19:22] Pilate had to have a sufficient reason for the execution, and he was not above mocking the Jews, but for John his insistence may also have served to underscore that Jesus’ kingship is final and unalterable.
[BACK TO 19:23] undergarment. A type of shirt, reaching from the neck to the knees or ankles. seamless. Therefore too valuable to be cut up.
[BACK TO 19:24] See introduction to Ps 22 and notes on Ps 22:17 , 20–21 .
[BACK TO 19:25] Clopas. Mentioned only here in the NT. Mary Magdalene. Appears in the crucifixion and resurrection story in all four Gospels, but apart from that we read of her only in Lk 8:2–3 (see note on 8:2 ).
[BACK TO 19:26] disciple whom he loved. John (see note on 13:23 ). Woman. See NIV text note.
[BACK TO 19:27] took her into his home. And so took responsibility for her. It may be that Jesus’ brothers still did not believe in him (see 7:5 ).
[BACK TO 19:28] I am thirsty. May refer to Ps 69:21 (see note there; cf. Ps 22:15 ).
[BACK TO 19:29] wine vinegar. Equivalent to cheap wine, the drink of ordinary people (see notes on Mk 15:36 ; Lk 23:36 ). hyssop. The name given to a number of plants (see note on Ex 12:22 ).
[BACK TO 19:30] It is finished. Apparently the loud cry of Mt 27:50 ; Mk 15:37 . Jesus died as a victor and had “finished” (v. 28 ) what he came to do (cf. 17:4 ). gave up his spirit. An unusual way of describing death, perhaps suggesting an act of will (cf. 10:17–18 and note).
[BACK TO 19:31] Preparation. See note on v. 14 . a special Sabbath. The Sabbath that fell at Passover time. The Passover meal had been eaten on Thursday evening, the day of Preparation was Friday and the Sabbath came on Saturday. the Jewish leaders. See note on 1:19 . to have the legs broken. To hasten death, because the victim then could not put any weight on his legs, and breathing would be difficult.
[BACK TO 19:34] pierced Jesus’ side. Probably to make doubly sure that Jesus was dead, but perhaps simply an act of brutality (see v. 37 ; Isa 53:5 ; Zec 12:10 ; cf. Ps 22:16 ). blood and water. The result of the spear piercing the pericardium (the sac that surrounds the heart) and the heart itself.
[BACK TO 19:35] The man who saw it. Either John himself or someone he regarded as reliable. Obviously he considered the incident important and comments that it was well attested. testifies … believe. See note on 1:7 .
[BACK TO 19:36–37] scripture. Again John observes God’s overruling in the fulfillment of Scripture. It was extraordinary that Jesus was the only one of the three whose legs were not broken and that he suffered an unusual spear thrust that did not break a bone.
[BACK TO 19:39] Nicodemus. John alone tells us that he joined Joseph in the burial. seventy-five pounds. A very large amount, such as was used in royal burials (cf. 2Ch 16:14 ).
[BACK TO 19:40] strips of linen. Thin strips like bandages. There was also a shroud, a large sheet ( Mt 27:59 ; Mk 15:46 ; Lk 23:53 ).
[BACK TO 19:41] new tomb. Joseph’s own tomb ( Mt 27:60 ).
[BACK TO 19:42] Preparation. See note on v. 14 . nearby. Haste was necessary, since it was near sunset, when the Sabbath would start and no work could be done.
[BACK TO 20:1] while it was still dark. Mark says it was “just after sunrise” ( Mk 16:2 ). Perhaps the women came in groups, with Mary Magdalene coming very early. Or John may refer to the time of leaving home, Mark to that of arrival at the tomb. Mary Magdalene. See note on 19:25 ; cf. Mk 16:9 .
[BACK TO 20:2] Simon Peter. Despite his denials, he was still the leading figure among the disciples. the one Jesus loved. John (see note on 13:23 ). we. Indicates that there were others with Mary (see Mt 28:1 ; Mk 16:1 ; Lk 24:10 ), though John does not identify them. have put him. Mary had no thought of resurrection.
[BACK TO 20:7] still lying in its place. An orderly arrangement, not in disarray, as would have resulted from a grave robbery.
[BACK TO 20:8] He saw and believed. Cf. v. 29 . John did not say what he believed, but it must have been that Jesus was resurrected.
[BACK TO 20:11] Mary. Perhaps Jesus appeared first to Mary because she needed him most at that time. crying. As in 11:33 (see note there), it means “wailing,” a loud expression of grief.
[BACK TO 20:12] two angels. Matthew has one angel ( Mt 28:2 ), Mark a young man ( Mk 16:5 ) and Luke two men who were angels ( Lk 24:4 , 23 ). See note on Lk 24:4 .
[BACK TO 20:13] Woman. See NIV text note on 2:4 .
[BACK TO 20:14] did not realize that it was Jesus. A number of times the risen Jesus was not recognized ( 21:4 ; Mt 28:17 ; Lk 24:16 , 37 ). He may have looked different, or he may intentionally have prevented recognition (see note on Lk 24:16 ).
[BACK TO 20:16] Mary. Cf. 10:3–4 . Rabboni. A strengthened form of Rabbi, and in the NT found elsewhere only in Mk 10:51 (in the Greek). Although the word means “(my) teacher,” there are few if any examples of its use in ancient Judaism as a form of address other than in calling on God in prayer. However, John’s explanation casts doubt on any thought that Mary intended to address Jesus as God here.
[BACK TO 20:17] I have not yet ascended. See 13:3 . The meaning appears to be that the ascension was still some time off. Mary would have opportunity to see Jesus again, so she need not cling to him. Alternatively, Jesus may be reminding Mary that after his crucifixion she cannot have him with her except through the Holy Spirit (see 16:5–16 ). my brothers. Probably the disciples (see v. 18 ; Mk 3:35 and note). The members of his family did not believe in him (see 7:5 and note on 7:4 ), though they became disciples not long after this (see Ac 1:14 and note). my Father and your Father. God is Father both of Christ and of believers, but in different senses (see 1:12 , 14 , 18 , 34 ; 3:16 and note).
[BACK TO 20:18] have seen the Lord. Although Mary was the first to see the risen Lord, others would soon follow (see vv. 20 , 25 , 29 ; see also chart ).
[BACK TO 20:19] See Lk 24:36 and note. disciples. Probably includes others besides the apostles, “the Twelve” (v. 24 ). the Jewish leaders. See note on 1:19 . Peace be with you! The normal Hebrew greeting (cf. Da 10:19 ). Because of their behavior the previous Friday, they may have expected rebuke and censure; but Jesus calmed their fears (see note on 14:27 ).
[BACK TO 20:20] his hands and side. Where the wounds were (John does not refer to the wounds in the feet). According to Lk 24:37 they thought they were seeing a ghost. Jesus was clearly identifying himself.
[BACK TO 20:21] Peace be with you! See note on v. 19 . I am sending you. See note on 17:18 .
[BACK TO 20:23] Lit. “If you forgive anyone their sins, they have (already) been forgiven; if you do not forgive, they have not been forgiven.” The intent of this word of Jesus has been much debated, but it seems right to say that God does not forgive people’s sins because the apostles (or we) do so, nor does he withhold forgiveness because the apostles (or we) do. However, through the Holy Spirit (v. 22 ) the apostles and all believers do participate in Christ’s saving mission, which has as one of its crucial effects God’s forgiveness of the sins of all who repent and believe in Jesus as God’s Son and the Savior of the world (cf. Mt 16:19 and note; 18:18 and NIV text note).
[BACK TO 20:24] Thomas. See note on 11:16 .
[BACK TO 20:26] Peace. See vv. 19 , 21 and note on 14:27 .
[BACK TO 20:29] those who have not seen and yet have believed. Would have been very few at this time (see v. 8 and note). All whom John mentions had seen in some sense. The words, of course, apply to future believers as well.
[BACK TO 20:30] signs. See note on 2:11 . John had selected from among many. in the presence of his disciples. Those who could testify to what he had done. John again stresses testimony (see note on 1:7 ).
[BACK TO 21:1] Galilee. Lit. “Tiberias” (see NIV text note; see also note on 6:1 ).
[BACK TO 21:2] Simon Peter. See note on Mk 1:16 . Thomas. See note on 11:16 . sons of Zebedee. James and John, not named in this Gospel (see Mt 4:21 ).
[BACK TO 21:3] that night. Nighttime was favored by fishermen in ancient times (as Aristotle, e.g., informs us).
[BACK TO 21:4] did not realize that it was Jesus. Cf. Mary Magdalene (see note on 20:14 ).
[BACK TO 21:7] disciple whom Jesus loved. See note on 13:23 . his outer garment. It is curious that he put on this garment (the word appears only here in the NT) preparatory to jumping into the water. But Jews regarded a greeting as a religious act that could be done only when one was clothed. Peter may have been preparing himself to greet the Lord.
[BACK TO 21:9] burning coals. Lit. “charcoal,” as in 18:18 (“fire” see note on 18:26 ). Thus the charcoal “fire” is present at both Peter’s denials and his restoration.
[BACK TO 21:11] Peter … dragged the net ashore. Appears to mean that Peter headed up the effort, for the whole group had not been able previously to haul the net into the boat (v. 6 ). the net was not torn. In contrast to the nets mentioned in Lk 5:6 .
[BACK TO 21:14] third time. The third appearance to a group of disciples ( 20:19–23 , 24–29 ), though there had been other appearances to individuals.
[BACK TO 21:15] more than these. May mean “more than you love these men” or “more than these men love me” or “more than you love these things” (i.e., the fishing gear). Perhaps the second is best, for Peter had claimed a devotion above that of the others ( Mt 26:33 ; Mk 14:29 ; cf. Jn 13:37 ). Peter did not take up the comparison, and Jesus did not explain it. Feed my lambs. Cf. “Take care of my sheep” (v. 16 ) and “Feed my sheep” (v. 17 ); cf. 1Pe 5:1–4 ; and notes.
[BACK TO 21:17] you know all things. Peter’s replies stress Christ’s knowledge, not his own grasp of the situation.
[BACK TO 21:18] Very truly I tell you. See note on Mk 3:28 . stretch out your hands. The early church understood this as a prophecy of crucifixion.
[BACK TO 21:20] disciple whom Jesus loved. See note on 13:23 . was following. He was doing what Peter was twice told to do (vv. 19 , 22 ). at the supper. See 13:23–25 .
[BACK TO 21:22] until I return. A clear declaration of the second coming (see 14:3 and note).
[BACK TO 21:24] disciple who testifies. Testimony is important throughout this Gospel (see note on 1:7 ). We now learn that it was the beloved disciple who was the witness behind the account. these things. Must refer to the whole book. who wrote them down. The beloved disciple was not only the witness but also the actual author. We know. Evidently written by contemporaries in a position to know the truth.
MAJOR ARCHAEOLOGICAL FINDS RELATING TO THE NEW TESTAMENT
| SITE OR ARTIFACT | LOCATION—ISRAEL | RELATING SCRIPTURE |
|---|---|---|
| Caiaphas ossuary | Jerusalem | Mt 26:3 |
| Herod’s temple | Jerusalem | Lk 1:9 |
| Herod’s winter palace | Jericho | Mt 2:4 |
| The Herodium (site of Herod’s tomb) | Near Bethlehem | Mt 2:19 |
| Masada | Near western shore of Dead Sea | Cf. Lk 21:20 |
| Early synagogue | Capernaum | Mt 4:13 ; Mk 1:21 |
| Pool of Siloam | Jerusalem | Jn 9:7 |
| Pool of Bethesda | Jerusalem | Jn 5:2 |
| Pilate inscription | Caesarea | Lk 3:1 |
| Inscription: Gentile entrance to temple sanctuary | Jerusalem | Ac 21:27–29 |
| Skeletal remains of crucified man | Jerusalem | Mk 15:24 |
| Peter’s house | Capernaum | Mt 4:13 ; Lk 4:38 |
| Jacob’s well | Nablus | Jn 4:5–6 |
Heel bone of crucified man from the first century, found in an ossuary in Jerusalem in 1968
Z. Radovan/ www.BibleLandPictures.com
Masada, located near the western shore of the Dead Sea. Herod the Great fortified Masada c. 37–31 BC as a refuge in the event of a revolt. The fortress became the last holdout of the Jewish zealots in the war against the Romans (AD 66–73).
| SITE OR ARTIFACT | LOCATION—ASIA MINOR | RELATING SCRIPTURE |
|---|---|---|
| Derbe inscription | Kerti Hüyük | Ac 14:20 |
| Sergius Paulus inscription | Kythraia, Cyprus | Ac 13:6–7 |
| Zeus altar (Satan’s throne?) | Pergamum | Rev 2:13 |
| Fourth-century BC walls | Assos | Ac 20:13–14 |
| Artemis temple and altar | Ephesus | Ac 19:27–28 |
| Ephesian theater | Ephesus | Ac 19:29 |
| Silversmith shops | Ephesus | Ac 19:24 |
| Artemis statues | Ephesus | Ac 19:35 |
Zeus altar at Pergamum, the third city mentioned in the book of Revelation ( 1:11 ; 2:12–17 ). The altar has been identified as the throne of Satan ( 2:13 ) and was perhaps related to emperor worship.
The theater at Ephesus
© Jose Fuste Raga/age fotostock
| SITE OR ARTIFACT | LOCATION—GREECE | RELATING SCRIPTURE |
|---|---|---|
| Erastus inscription | Corinth | Ro 16:23 |
| Synagogue inscription | Corinth | Ac 18:4 |
| Meat market inscription | Corinth | 1Co 10:25 |
| Cult dining rooms (in Asclepius and Demeter temples) | Corinth | 1Co 8:10 ; 10:14 |
| Court (bema) | Corinth | Ac 18:12 |
| Marketplace (bema) | Philippi | Ac 16:19 |
| Starting gate for races | Isthmia | 1Co 9:24 , 26 |
| Gallio inscription | Delphi | Ac 18:12 |
| Egnatian Way | Neapolis (Kavalla), Philippi, Amphipolis, Apollonia, Thessalonica | Cf. Ac 16:11–12 ; 17:1 |
| Politarch inscription | Thessalonica | Ac 17:6 |
The Gallio inscription found at Delphi mentions Lucius Junius Gallio and indicates that he was the proconsul of Achaia. He is also listed as a “friend of Caesar,” which dates his governorship to AD 51/52. He is the same Gallio mentioned in Acts 18:12 : “While Gallio was proconsul of Achaia, the Jews of Corinth made a united attack on Paul and brought him to the place of judgment.”
Todd Bolen/ www.BiblePlaces.com
The Corinthian court (bema) may have been the “place of judgment” ( Ac 18:12 ) where Paul was brought before Gallio in AD 51/52.
| SITE OR ARTIFACT | LOCATION—ITALY | RELATING SCRIPTURE |
|---|---|---|
| Tomb of Augustus | Rome | Lk 2:1 |
| Mamertine Prison | Rome | 2Ti 1:16–17 ; 2:9 ; 4:6–8 |
| Appian Way | Puteoli to Rome | Ac 28:13–16 |
| Golden House of Nero | Rome Cf. | Ac 25:10 ; 1Pe 2:13 |
| Arch of Titus | Rome | Cf. Lk 19:43–44 ; 21:6 , 20 |
Mamertine Prison in Rome. Perhaps both Paul and Peter were imprisoned here.
Todd Bolen/ www.BiblePlaces.com
Appian Way with first-century paving stones
Todd Bolen/ www.BiblePlaces.com