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 likely 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.

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.

13:5 began to wash his disciples’ feet. A menial task (see note on 1:27), normally performed by a servant. On this occasion there was no servant, and no one else volunteered. Jesus’ action was during the meal, not upon arrival, and was done deliberately to emphasize a point. It was a lesson in humility, but it also set forth the principle of selfless service that was so soon to be exemplified in the cross. John alone tells of this incident, but Luke says that in rebuking the disciples over a quarrel concerning who would be the greatest, Jesus said, “I am among you as one who serves” (Lk 22:27). Jesus’ life of service would culminate on the cross (see Php 2:5–8 and notes).

13:8 No. Characteristically, Peter objected, though apparently no one else did. His actions reflect a mixture of humility (he did not want Jesus to perform this lowly service for him) and pride (he tried to dictate to Jesus; see also Mt 16:21–23). Unless I wash you. Jesus’ reply looks beyond the incident to what it symbolizes: Peter needed a spiritual cleansing. The external washing was a picture of cleansing from sin.

13:9 my hands and my head. Peter’s response was wholehearted, but he was still dictating to Jesus.

13:10 only to wash their feet. People would bathe themselves before going to a feast. When they arrived, they only needed to wash their feet to be entirely clean again. Jesus may be referring to daily repentance as opposed to the one-time act of salvation.

13:11 he knew. Again John emphasizes Jesus’ command of the situation.

13:13 Teacher . . . Lord. An instructor would normally be called “Teacher,” but “Lord” referred to one occupying a role of master. Jesus accepted both titles.

13:14–15 Some Christians believe that Christ intended to institute a foot-washing ordinance to be practiced regularly. Most Christians, however, interpret Christ’s action here as providing an example of humble service. Cf. 1Ti 5:10 and note.

13:14 wash one another’s feet. Christians should be willing to perform the most menial services for one another. Cf. Gal 5:13 and note.

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). Its application changes with each context; here the point is that the disciples cannot claim to be “above” imitating Jesus’ act of menial service.

13:17 blessed if you do them. Cf. Eze 33:32 and note; Jas 1:22–25; 4:17.

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. Or, more formally, “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).

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; see also article.

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).

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.

13:22 at a loss. The disciples’ astonishment shows that Judas had concealed his contacts with the high priests. No one suspected him (v. 28), but all seem to have thought that the betrayal would be involuntary (Mk 14:19).

13:23 the disciple whom Jesus loved. First mentioned here (see also at 19:26; 21:7,20). 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 (cf. 11:5). 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).

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.

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.

13:29 the festival. See v. 1 and note on v. 2. the poor. See 12:5 and note on Mk 14:5.

13:30 night. In light of John’s emphasis on the conflict between light and darkness, this may have been more than a time note—picturing also the darkness of Judas’s soul (cf. notes on 1:4; 8:12; Isa 60:2). In v. 27, Satan entered him. In 6:70, Jesus called him a devil. In 17:12, Jesus said he was doomed to destruction. In Mt 27:5, he committed suicide (cf. Ac 1:18–19).

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.

13:34 A new command. In a sense it was an old one (see Lev 19:18 and note), but for Christ’s disciples it was new, because it was based on Christ’s great love for them exhibited in his death (cf. Mt 22:37, 39; Mk 12:31; Lk 10:27 and notes). As I have loved you. Our standard is Christ’s love for us.

13:35 love. The distinguishing mark of Christ’s followers (cf. 1Jn 3:23; 4:7–8,11–12,19–21).

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.

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.

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).

14:1 Do not . . . be troubled. The apostles had just received disturbing news (13:33,36). You believe in God; believe also in me. Jesus’ antidote for a troubled heart (cf. Ps 56:3–4; Isa 26:3–4).

14:2 My Father’s house. Heaven. many rooms. Or “many dwelling places.” Both imply plenty of room. The traditional translation “mansions” is a mistranslation of the Latin.

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).

14:4 way. See v. 6 and note.

14:5 Thomas. He was honest and plainly told the Lord he did not understand (see note on 11:16).

14:6 I am. See note on 6:35; see also article. the way. To God. Jesus is not one way among many but the only way (see Ac 4:12; Heb 10:19–20 and notes). In the early church, Christianity was sometimes called “the Way” (see, e.g., Ac 9:2 and note). the truth. A key emphasis in this Gospel (see note on 1:14). the life. See 1:4; 10:10; Php 1:21 and notes. Very likely the whole statement means “I am the way (to the Father) in that I am the truth and the life” (cf. 17:3).

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).

14:9 Anyone who has seen me has seen the Father. See 1:18 and note.

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.

14:11 Believe . . . that I am in the Father and the Father is in me. Saving faith is trust in a person, but it must also have factual content. Faith includes believing that Jesus is one with the Father (see 17:21–22 and notes).

14:12 Very truly I tell you. See note on Mk 3:28. greater things. Greater in the sense that these would be fulfilling the purpose of Jesus’ redemptive mission. These things depended on Jesus’ going to the Father, because they are works done in the strength of the Holy Spirit, whom Jesus would send from the Father (see vv. 16–17; 15:26 and notes). Cf. Col 1:6 and note.

14:13 in my name. Not simply prayer that mentions Jesus’ name but prayer in accordance with all that the person who bears the name is (see note on 2:23). It is prayer aimed at carrying forward the work Jesus did—prayer that he himself will answer (v. 14).

14:15 love . . . keep. Love, like faith (see Jas 2:14–26 and notes), cannot be separated from obedience (vv. 21,23–24; 1Jn 5:3).

14:16 the Father . . . will give you. The first of a series of important passages about the Holy Spirit (see v. 26; 15:26; 16:7–15 and notes), the gift of the Father. another. Besides Jesus. advocate. Greek parakletos; so that the Holy Spirit is sometimes called the Paraclete. The word’s most basic meaning is advocate, but it can also mean comforter, counselor, teacher or helper. The Spirit will always stand by Christ’s people and live in them.

14:17 Spirit of truth. In essence and in action the Spirit is characterized by truth. He brings people to the truth of God. All three persons of the Trinity are linked with truth. See also the Father (see 4:24 and note; cf. Ps 31:5; Isa 65:16 and note) and the Son (see v. 6 and note). The world. Which takes no notice of the Spirit of God (see notes on 1:9; 1Co 2:14). But the Spirit was “with” Jesus’ disciples and would be “in” them. Many believe the latter relationship (indwelling) specifically anticipates the coming of the Holy Spirit on the day of Pentecost (see Ac 1:2; 2:4,17,38 and notes; cf. Ro 8:9 and note).

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).

14:19 world . . . but you. The cross separated the world (those who would not see Jesus thereafter) from the disciples (who would). Because I live, you also will live. The life of the Christian always depends on the life of Christ (see 1:4; 3:15; 10:10; Php 1:21 and notes).

14:20 On that day you will realize. The resurrection would radically change their thinking.

14:21 keeps . . . loves. Love for Christ and keeping his commands cannot be separated (see note on v. 15). loved by my Father . . . I too will love them. The love of the Father cannot be separated from that of the Son.

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.

14:23 loves . . . obey . . . love. Again love and obedience are linked (see vv. 15,21; 15:10 and notes).

14:24 Once more the close relationship between Jesus’ words and the Father’s is stressed (v. 10; 7:16).

14:26 Advocate. See note on v. 16. Holy Spirit. See 1:33 and note. whom the Father will send. Both the Father and the Son are involved in the sending (see 15:26 and note). name. See notes on v. 13; 2:23. remind you of everything I have said to you. Crucial for the life of the church—and for the writing of the NT.

14:27 Peace . . . my peace. A common Hebrew greeting (see 20:19,21,26 and note on 20:19), which Jesus uses here in an unusual way (see article). The term speaks, in effect, of the salvation that Christ’s redemptive work will achieve for his disciples—total well-being and inner rest of spirit, in fellowship with God. All true peace is his gift, which the repetition emphasizes. I do not give . . . as the world gives. In its greetings of peace the world can only express a longing or wish. But Jesus’ peace is real and present (see 16:33 and note). troubled. See note on v. 1.

14:28 heard me say. Cf. v. 3. the Father is greater than I. Revealing the subordinate role Jesus accepted for a time 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).

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.

14:31 I . . . do exactly what my Father has commanded me. Jesus had stressed the importance of his followers being obedient (see vv. 15,21,23 and notes), and he set the example. With these words he goes to fulfill his mission (chs. 18–19). Cf. 4:34; 17:4 and notes. let us leave. Possibly means “let us leave the upper room [see note on 13:1—17:26] and proceed to Gethsemane” (18:1). On the other hand, Jesus does not necessarily leave at this point. Jn 15:1 begins without any introduction as if Jesus were continuing to speak in the upper room. Only in 18:1 does John say that “Jesus left with his disciples and crossed the Kidron Valley to go to the Garden.” This has led some to suggest that John has combined two separate discourses of Jesus together here (Jn 14, 15–16). Studies of the style, themes, structure and vocabulary of Jn 14–16 have nevertheless strengthened the case for its unity. There is evidence for ancient speakers using language like that of 14:31 for delayed exits to someone’s death; perhaps John is following that convention.

15:1 I am. See note on 6:35; see also article. the true vine. See photos here and here. 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.”

15:2 cuts off. A reference to judgment (see note on v. 6). prunes. Pruning produces fruitfulness. In the NT the figure of good fruit represents the product of a godly life (Mt 3:8; 7:16–20) or virtues of character (see Gal 5:22–23; Eph 5:9; Php 1:11 and notes).

15:3 clean. See NIV text note on v. 2. the word. Sums up the message of Jesus.

15:4 Remain in me. The believer has no fruitfulness apart from union and fellowship with Christ. A branch out of contact with the vine is lifeless.

15:5 I am the vine. See note on v. 1. The repetition gives emphasis. remain in me and I in you. A living union with Christ is absolutely necessary; without it there is nothing. apart from me you can do nothing. Cf. Php 4:13 (see note there).

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).

15:7 my words remain in you. It is impossible to pray correctly apart from knowing and believing the teachings of Christ. ask whatever you wish. See 14:13; 1Jn 5:14 and notes.

15:8 to my Father’s glory. The Father is glorified in the work of the Son (see 13:31 and note), and he is also glorified in the fruit-bearing of disciples (Mt 7:20; Lk 6:43–45).

15:10 keep . . . as I have kept. Again the importance of obedience (cf. 14:15,21,23), and again the example of Christ (see 14:31 and note). my love . . . his love. See vv. 12,14. Obedience and love go together (see 14:15,21,23; 1Jn 2:5 and notes; 5:2–3).

15:11 joy. Mentioned previously in this Gospel only in 3:29, but one of the characteristic notes of the upper room discourse (see 16:22,24 and note on 16:22; 17:13). Jesus desires his disciples’ joy to be complete (see also Introduction to Philippians: Characteristics, 4; see also Php 4:4; 1Th 5:16; 1Jn 1:4 and notes).

15:13 Christ’s love was demonstrated not only in his words but also in his sacrificial death (see Eph 5:25 and note).

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. Although 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).

15:16 I chose you . . . so that . . . and so that. Disciples normally chose the particular rabbi to whom they wanted to be attached, but it was not so with Jesus’ disciples. He chose them, and for a purpose—to bear fruit (see v. 2 and note) and to receive from the Father what they asked in Jesus’ name. in my name. See notes on 2:23; 14:13.

15:18–19 world. Here refers to the human system that opposes God’s purpose (see note on 1:9).

15:21 They will treat you this way. Because Christians do not belong to the world, persecution from the world is inevitable. The basic reason is the world’s ignorance and rejection of the Father (cf. 16:3). name. See note on 2:23.

15:22 no excuse. Privilege and responsibility go together. But even though Jesus, “the true light,” had come into the world, “the world did not recognize him” (Jn 1:9–10). 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 (v. 24).

15:23 Contrast 13:20.

15:25 to fulfill what is written. See Ps 35:19 and note. Despite their opposition to Jesus and the law, they nevertheless fulfilled it because God’s purpose is always accomplished. Law. See notes on 10:34; 12:34.

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.

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 (Lk 24:48; Ac 10:39,41).

16:2 put you out of the synagogue. See note on 9:22. a service to God. Religious people have often persecuted others in the strong conviction that they were doing God’s will (Ac 26:9–11; Gal 1:13–14).

16:3 the Father. See note on 5:17. or me. Again the Father and the Son are linked. Not to know Christ is to be ignorant of the Father (see 14:7,10–11; 17:6–7,22–23,26 and notes).

16:5 None of you asks me, ‘Where are you going?’ This question was not being asked at this time. Peter had asked such a question earlier (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. Also now is the time to be asking this question.

16:6 you are filled with grief. Because of his announced departure.

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.

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.

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.

16:10 about righteousness. The righteousness brought about by Christ’s sacrificial death (see Ro 1:17; 3:21–24 and notes). because I am going to the Father. The ascension, which as part of Christ’s exaltation placed God’s seal of approval on Christ’s redemptive act.

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.

16:12 more than you can now bear. This may mean “more than you can understand now,” or “more than you can perform without the Spirit’s help” (to live out Christ’s teaching requires the enabling presence of the Spirit).

16:13 Spirit of truth. See note on 14:17. He will not speak on his own. Just as the Son is wholly devoted to doing the will of the Father, so the Spirit accomplishes the will of the Father and the Son. 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.

16:14 glorify me. See note on 1:14. The Spirit draws no attention to himself but promotes the glory of Christ.

16:15 All that belongs to the Father is mine. Cf. 17:10. The three persons of the Trinity are closely related.

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 (Heb 2:9) or the second coming of Christ (Heb 10:37). It seems that the language here best fits the resurrection (see v. 22 and note).

16:17 going to the Father. See v. 10 and note. Jesus had not linked this with “a little while,” but here the apostles saw them as connected.

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.

16:21 A woman giving birth. The experience of giving birth, which involves both pain and joy, illustrates the disciples’ anticipation of Jesus’ coming absence but future presence (cf. Isa 26:17–19; 66:7–14; Hos 13:13–14).

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).

16:23 you will no longer ask me anything. Either because asking for information (rather than asking in prayer) would not be necessary after the resurrection or because after his death and resurrection they were to go directly to the Father with their requests, praying in his (Christ’s) name (see vv. 24,26–27 and notes). name. See notes on 2:23; 14:13.

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.

16:25 I have been speaking figuratively. Throughout the discourse, not just in the immediately preceding words. a time is coming. After the resurrection.

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.

16:27 the Father himself loves you. Christ is explaining why the disciples can come directly to the Father in prayer: They have loved and trusted in Jesus, and in love God will hear their requests in Jesus’ name.

16:29 without figures of speech. See v. 25 and note.

16:30 do not even need to have anyone ask you questions. Perhaps because they needed no further proof of Jesus’ claim to come from God. 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).

16:32 you will be scattered. The disciples had faith, but not enough to stand firm in the face of disaster. Jesus knew they would fail (see Mt 26:31 and note; cf. Zec 13:7 and note); however, his church is not built on people’s strength but on God’s ability to use people even after they have failed.

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.

17:1–26 Jesus’ longest recorded prayer—sometimes called his “High Priestly Prayer,” because Jesus intercedes with the Father on behalf of his followers. Jesus prays for himself (vv. 1–5), for his disciples (vv. 6–19), and for all future believers (vv. 20–26).

17:1 he looked toward heaven. A customary posture 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).

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).

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).

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).

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.

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).

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.

17:8 Three things about the disciples are mentioned: (1) They accepted the teaching (unlike the Pharisees and others who heard it but did not receive it). (2) They knew with certainty Jesus’ divine origin. Acceptance of that revelation led them further into truth. (3) They believed (see notes on 1:7,12; 20:31).

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).

17:11 Holy Father. A form of address found only here in the NT (but cf. 1Pe 1:16; Rev 4:8 and notes). The name suggests both transcendence and nearness; God is both awe-inspiring (see Lev 11:44 and note) and loving. protect them by the power of your name. See v. 12. Cf. 1Sa 17:45; Ps 5:11; 20:7–8; Pr 18:10 and notes. that they may be one. The latter part of the prayer strongly emphasizes unity. Here the unity is already given, not something to be achieved. The meaning is “that they continually be one” rather than “that they become one.” The unity is to be like that between the Father and the Son. It is much more than unity of organization, but the church’s present divisions are the result of the failures of Christians. Such unity does not require uniformity. It should be a unity with diversity (see 1Co 12:12–31; Eph 4:1–16 and notes).

17:12 I protected them. Christ’s power is adequate for every need (cf. 1Pe 1:5 and note). the one doomed to destruction. That is, one belonging to the sphere of damnation and headed for destruction. Reference is to Judas Iscariot (see 13:18 and note).

17:13 my joy. See note on 15:11.

17:14 the world. The world that is hostile to God and God’s people (see notes on v. 5; 1:9). not of the world. They do not have the mindset of the world, i.e., hostility to God, for they have been “born of the Spirit” (3:8) and are “children of God” (1:12).

17:15 not that you take them out of the world. The world is where Jesus’ disciples are to do their work; Jesus does not wish them to be taken from it until that work is done (v. 18). the evil one. Satan, who is especially active in the world (Mt 6:13; 1Jn 5:19), making God’s protection indispensable.

17:17 Sanctify. The word means “to make holy” or “to be set apart” (10:36) and so refers to being in right relationship with God, who is perfectly holy (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.

17:18 As you sent me . . . I have sent them. See 20:21. Jesus’ mission is one of the dominant themes of this Gospel and is given as the pattern for his followers (see v. 3 and note). into the world. We may long for heaven, but it is on earth that our work is done.

17:19 I sanctify myself. This statement is unparalleled. In the Septuagint (the pre-Christian Greek translation of the OT) the verb is used of consecrating priests (Ex 28:41) and sacrifices (Ex 28:38; Nu 18:9). Jesus solemnly “sanctifies” (i.e., “sets apart”) himself to do God’s will, which at this point meant his death. that they too may be . . . sanctified. Jesus died on the cross not only to save us but also to consecrate us to God’s service (see note on 1 Co 1:2).

17:20 those who will believe in me. Jesus had just spoken of the mission and the sanctification of his followers (vv. 18–19). He was confident that they would spread the gospel, and he prayed for those who would believe as a result. All future believers are included in this prayer.

17:21 that all of them may be one. See note on v. 11. Father. See note on v. 1. that the world may believe. The unity of believers should have an effect on outsiders, to convince them of the mission of Christ. Jesus’ prayer is a rebuke of the groundless and often bitter divisions among believers.

17:22 glory. See note on v. 1. Believers are to be characterized by humility and service, just as Christ was, and it is on them that God’s glory rests. that they may be one as we are one. Again the Lord emphasized the importance of unity among his followers, and again the standard is the unity of the Father and the Son.

17:23 I in them and you in me. There are two indwellings here: that of the Son in believers and that of the Father in the Son. It is because the latter is a reality that the former can take place. complete unity. Again the emphasis on unity has an evangelistic aim. This time it is connected not only with the mission of Jesus but also with God’s love for people and for Christ. Cf. Eph 4:1–3; Col 3:12–14.

17:24 Father. See note on v. 1. to be with me. The Christian’s greatest blessing (see 14:3; 1Th 4:17 and note). where I am. In heaven (14:3). my glory. Perhaps used here to refer to Jesus’ eternal splendor (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).

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.

17:26 made you known to them. See 16:3 and note.

18:1 crossed the Kidron Valley. East of Jerusalem (see map).

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.

18:4 knowing all that was going to happen to him. Jesus was not taken by surprise.

18:5 I am. See 6:35; 8:58 and notes; see also article. with them. John does not let us forget where Judas’s loyalty lay.

18:6 fell to the ground. Showing Jesus’ divine presence and power.

18:8 I am. The threefold repetition (vv. 5,6,8) emphasizes the solemn words, which echo the divine name (Ex 3:14; see article). 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).

18:9 would be fulfilled. Fulfillment formulas like this, normally used to introduce Scripture, are here used to introduce Jesus’ words, indicating they are on the same level (see 6:39; 17:12 and notes).

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.

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.

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.

18:13 Annas. Had been deposed from the high priesthood by the Romans in ad 15 but was probably still regarded by many as the true high priest (see note on Lk 3:2). In Jewish law no one could be sentenced on the day their trial was held. The two examinations—this one (mentioned only by John; see note on Mk 14:53—15:15) and the one before Caiaphas—may have been conducted to give some form of legitimacy to what was done (see article). high priest that year. See note on 11:49.

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.

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.

18:16 servant girl. All four Gospels tell us that Peter’s first challenge (v. 17) came from a slave girl, a person with very low social status in that culture.

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 (Lk 22:58–59).

18:18 fire. The Greek word denotes a charcoal fire, providing heat but little smoke or light. Peter also was standing with them. On a cold night he would have been conspicuous if he had stayed away from the fire.

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.

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.

18:22 slapped. Another illegality.

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).

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.

18:26 a relative. Another unique piece of information provided by John. A relative of the man who was harmed 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 (see note on 18:18). Didn’t I see you . . . ? Expecting the answer “Yes.”

18:27 a rooster began to crow. The fulfillment of the prophecy in 13:38 (see note there).

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; see also chart). 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 AM and 7:00 AM ceremonial uncleanness. A result of entering a Gentile residence. It is ironic that the Jewish leaders are concerned about ceremonial uncleanness regarding the Passover while they are unconcerned about following Jewish law (see notes on 18:13–14,19,22,23; see also article) in their efforts to kill the true Passover lamb (see 1:29 and note). to eat the Passover. This appears to contradict the Synoptic Gospels, which have Jesus eating the Passover meal the night before. There are three possible solutions: (1) Different Jewish groups may have eaten 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. (3) Jesus may have celebrated the Passover a night early, knowing he was to be crucified the next day.

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.

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. Sometimes Jews undertook what seemed to be mob action (e.g., against Stephen, Ac 7), but normally the Romans retained the right to inflict the death penalty.

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.

18:33 Are you the king of the Jews? Pilate’s first words to Jesus, identical in all four Gospels.

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?”

18:36 My kingdom. Jesus agrees that he has a kingdom but asserts that it is not the kind of kingdom that has soldiers to fight for it. It was not built, nor is it maintained, by military might.

18:37 to testify to the truth. Two of this Gospel’s important ideas (see 1:7; 1:14; 14:6 and notes).

18:38 What is truth? Pilate may have been dismissive 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).

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.

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).

19:1 Pilate hoped a flogging would satisfy the Jews and enable him to release Jesus (see note on Mk 15:15).

19:2 thorns. A general term relating to any thorny plant (see note on Mk 15:17). purple. A color used by royalty.

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).

19:7 he must die. Apparently referring to the penalty for blasphemy (Lev 24:16).

19:8 even more afraid. Pilate was evidently superstitious, and this charge frightened him.

19:9 Jesus gave him no answer. Although Jesus had answered Pilate’s other questions, Jesus’ silence here agrees with the other three Gospel accounts (Mt 26:63; Mk 14:61; cf. Lk 23:9) and with the prophecy in Isa 53:7. Perhaps Pilate would not have understood the answer or would not have believed it.

19:10 I have power. Pilate was incredulous and very conscious of his authority. His second question indicates his personal responsibility for crucifying Jesus.

19:11 Jesus’ last words to Pilate. from above. All earthly authority comes ultimately from God (cf. Ro 13:14 and note). greater sin. Although Pilate acted against his own judgment, he was still guilty of sin. The sin of the one who handed Jesus over was greater because it was carried out with willful, malicious intent.

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 of antagonizing the Jewish people meant he could not face such a prospect without concern.

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 (19:31). Normally Friday was the day people prepared for the Sabbath. about noon. Or, “about the sixth hour.” Mk 15:25 says that Jesus was crucified at “nine in the morning” (or, “the third hour”). It may be that John was using Roman time, in which case the appearance before Pilate would have been at 6:00 AM and the crucifixion at 9:00 AM (the third hour according to Jewish reckoning; see Mk 15:33). Or it may be that in a world punctuated by the four watches of the day, one Gospel writer is rounding up and the other down. 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.

19:15 We have no king but Caesar. More irony. They rejected any suggestion that they were rebels against Rome but make a statement of allegiance that no Jew should rightly make.

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 person would normally carry a beam of it to the place of execution. The Synoptic Gospels report that Simon of Cyrene carried Jesus’ cross (see Mk 15:21 and note). This difference may be easily resolved if Jesus, weakened by the flogging, collapsed and Simon was conscripted to carry the cross. Golgotha. “Calvary” comes from a Latin word that has the same meaning (see Mk 15:22 and note).

19:18 they crucified him. See note on Mk 15:24. As with the scourging, John describes this horror with one Greek word. The crucifixion itself is described remarkably briefly. None of the Gospel writers dwells on the physical sufferings of Jesus.

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 emphasizing the theme of Jesus’ royalty.

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.

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.

19:23 undergarment. A type of shirt, reaching from the neck to the knees or ankles. seamless. Therefore too valuable to be cut up.

19:24 See introduction to Ps 22 and notes on Ps 22:17,20–21.

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).

19:26 disciple whom he loved. John (see note on 13:23). Woman. See NIV text note.

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 (7:5).

19:28 I am thirsty. May refer to Ps 69:21 (see note there; cf. Ps 22:15).

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).

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).

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. bodies left on the crosses during the Sabbath. According to Mosaic law, leaving a body hanging on a pole overnight would “desecrate the land” (Dt 21:22–23). This would be unacceptable at any time but especially during the special Sabbath at Passover. 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.

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.

19:35 The man who saw it. Probably John himself (cf. 21:24). As an eyewitness, John affirms the certainty of Jesus’ death. testifies . . . believe. See note on 1:7.

19:36–37 scripture. Again John observes God’s superintending human action 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. Not one of his bones will be broken. A reference to the Passover lambs (Ex 12:46), reaffirming that Jesus is the Lamb of God (1:29,36).

19:38 See note on Lk 23:52. Joseph. A rich disciple (Mt 27:57), and a member of the Sanhedrin who had not agreed to Jesus’ condemnation (Lk 23:51; see note on 23:50). Arimathea. See note on Mt 27:57. secretly. It would have been hard for a member of the Sanhedrin to support Jesus’ cause openly. Jesus’ closest followers all ran away (see Mk 14:50 and note), and it was left to Joseph and Nicodemus to provide for his burial. With Pilate’s permission. Otherwise people could take away their crucified friends before they died and revive them.

19:39 Nicodemus. John alone tells us that he joined Joseph in the burial. earlier had visited Jesus. See 3:1–15. seventy-five pounds. A very large amount, such as was used in royal burials (cf. 2Ch 16:14).

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).

19:41 new tomb. Joseph’s own tomb (Mt 27:60).

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.

20:1 while it was still dark. Mark says it was “just after sunrise” (Mk 16:2). Both statements are true of the period right around dawn. Mary Magdalene. The other Gospels attest to a number of women who were present at the empty tomb. Mary may have been alluding to them when she says in v. 2, “we don’t know where they have put him!” (see note on 19:25).

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 (Mt 28:1; Mk 16:1; Lk 24:10), though John does not identify them. have put him. Mary had no thought of resurrection.

20:7 still lying in its place. An orderly arrangement, not in disarray, as would have resulted from a grave robbery.

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.

20:9 Scripture. First they came to know of the resurrection through what they saw in the tomb; only later did they see it in Scripture. It is obvious they did not make up a story of resurrection to fit a preconceived understanding of Scriptural prophecy. had to rise. It was in Scripture and thus the will of God.

20:11 crying. As in 11:33 (see note there), it means “wailing,” a loud expression of grief.

20:12 two angels. Matthew has one angel (Mt 28:2), Mark an angel described as a “young man” (Mk 16:5) and Luke two men who were angels (Lk 24:4,23). See note on Lk 24:4.

20:13 Woman. See NIV text note on 19:26.

20:14 did not realize that it was Jesus. A number of times the risen Jesus was not recognized at first (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).

20:15 Thinking he was the gardener. Although Mary was mistaken on one level, John may be using her words to implicitly show Jesus to be that first Gardener in Eden—God himself.

20:16 Mary. Cf. 10:3–4.

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 (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).

20:19 See Lk 24:36 and note. disciples. May include others besides the apostles, “the Twelve” (v. 24). Cf. the parallel account in Lk 24, which refers to “the Eleven and those with them” (Lk 24:33). 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).

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.

20:21 Peace be with you! See note on v. 19. I am sending you. See note on 17:18.

20:22 breathed on them. A clear echo of Ge 2:7, where God breathed into Adam the breath of life, implying that Jesus is the Creator (see note on 1:3). Receive the Holy Spirit. Thus anticipating what happened 50 days later on the day of Pentecost (see Ac 2:2, 4,14,17,33,38 and notes). The disciples needed God’s help to carry out the commission they had just been given.

20:23 Or, “If you forgive anyone their sins, they have (already) been forgiven; if you do not forgive, they have not been forgiven.” Heaven is in accord with the apostles when they are following God-given procedures (cf. Mt 16:19 and note; 18:18 and NIV text note).

20:24 Thomas. See note on 11:16.

20:25 Unless I see . . . and put . . . I will not believe. Hardheaded skepticism can scarcely go further than this. Contrast Heb 11:1, 6,27; 1Pe 1:8.

20:26 Peace. See vv. 19,21 and note on 14:27.

20:28 My Lord and my God! To acknowledge Jesus as Lord and God is the high point of faith (see note on 1:1).

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.

20:30 signs. See note on 2:11. John had selected seven from among many (see chart). in the presence of his disciples. Those who could testify to what he had done. John again stresses testimony (see note on 1:7).

20:31 that you may believe. Expresses John’s evangelistic purpose as well as his purpose to encourage believers to continue in faith. believe. See note on 1:7. Jesus is the Messiah, the Son of God. Faith has content. the Messiah. See note on 1:25. This whole Gospel is written to show the truth of Jesus’ Messiahship and to present him as the Son of God, so that the readers may believe in him. Son of God. See 3:16 and note. that by believing you may have life. Another expression of purpose—to bring about faith that leads to life (see notes on 1:4; 3:15–16; cf. Gal 2:20 and note). name. Represents all that he is and stands for (see note on 2:23).

21:1 Galilee. See NIV text note; see also note on 6:1.

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 (Mt 4:21).

21:3 that night. Nighttime was favored by fishermen in ancient times (as Aristotle, e.g., informs us).

21:4 did not realize that it was Jesus. Cf. Mary Magdalene (see note on 20:14).

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. It was shameful for a Jew to be naked; Peter may have been preparing himself to greet the Lord.

21:9 burning coals. Or “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.

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.

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.

21:15–17 love. The Greek word for “love” in Jesus’ first two questions (agapaō) is different from that in his third question and in all Peter’s answers (phileō). It is unlikely that a distinction in meaning is intended since John often used synonyms for stylistic reasons (e.g., “Feed my lambs” [v. 15], “Take care of my sheep” [v. 16] and “Feed my sheep” [v. 17]). Also, no distinction is made between these two words elsewhere in this Gospel. The more important point is that Peter’s threefold denial of Jesus (18:16–18,25–27) is now reversed with Peter’s threefold affirmation of his love for Jesus.

21:15 more than these. May mean “more than you love these men” or “more than these men love me” or his fishing business, indicative of his current life. 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.

21:17 you know all things. Peter’s replies stress Christ’s knowledge, not his own grasp of the situation.

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.

21:19 the kind of death. Peter would be a martyr. Tradition indicates that he was crucified upside down.

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.

21:22 until I return. A clear declaration of the second coming (see 14:3 and note).

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 (John) was not only the witness but also the actual author. We know. Evidently written by contemporaries in a position to know the truth.

21:25 many other things. As in 20:30 (see note there) we are assured that the author has been selective. even the whole world would not have room. Hyperbole (for another example of this figure of speech, see Lk 14:26 and note). Our historical knowledge of Jesus is at best partial, but we have been given all we need to know.