Annotations for John

1:1 In the beginning. Genesis 1:1 starts with the moment of creation and moves forward to the creation of humanity. John 1:1 starts with creation and contemplates eternity past. the Word was with God. This suggests a face-to-face relationship. In the ancient world, it was important that persons of equal station be on the same level when seated across from one another.

1:3 All things were made by him. God the Father created the world (Gen. 1:1) through God the Son (Col. 1:16; Heb. 1:2). All creation was made through Him. Thus, He is the Creator God.

1:4 light of men. This image conveys the concept of revelation. As the light, Jesus Christ reveals both sin and God to humans (Ps. 36:9). Later in this Gospel, Christ declares Himself to be both the life (11:25) and the light (8:12). Death and darkness flee when the life and light enter.

1:5 light shineth in darkness. Although Satan and his forces resist the light, they cannot thwart its power. In short, Jesus is life and light; those who accept Him are “children of light” (12:35–36). As the creation of light was the beginning of the original creation, so, when believers receive the light, they become part of the new creation (2 Cor. 4:3–6).

1:7 for a witness. This phrase means “to testify” or “to declare.” John uses the word translated witness 33 times as a verb and 14 times as a noun in his Gospel. The term is particularly important to his purpose, which is to record adequate witnesses to Jesus as the Messiah so that individuals might believe Him (20:30–31). believe. This word means “to trust.” John uses this verb almost 100 times in his Gospel to express what must take place for a person to receive the gift of eternal life.

1:11 received. This means “to receive with favor” and implies “welcome.” Instead of a welcome mat, Jesus had a door slammed in His face. The themes of rejection and reception (v. 12) introduced in the prologue (1:1–18) appear repeatedly throughout the Gospel of John.

1:12 to them gave he power. This phrase refers to the legitimate entitlement to the position of children of God. By believing, undeserving sinners can become full members of God’s family.

1:14 the Word was made flesh. The Son of God who was from eternity became human, with limitations in time and space (Phil. 2:5–8). This is the doctrine of the incarnation: God became human. Nothing of the essential nature of deity was lost in this event; we might rephrase became as “took to Himself.” John uses the word flesh to refer to the physical nature of humans, not to our sinful disposition. dwelt among us. The Greek word for tent or dwelt was also used in the Greek Old Testament for the tabernacle, where the presence of God dwelt. only begotten. This means unique, one of a kind.

1:16 grace for grace. The background of this doubled term, as well as the use of the term in verse 17, is found in Exodus 32–34. Moses and the people had received grace, but they were in tremendous need of more grace (Ex. 33:13).

1:18 No man hath seen God. God is Spirit (4:24) and is invisible (Col. 1:15; 1 Tim. 1:17) unless God chooses to reveal Himself. Humans cannot look at God and live (Ex. 33:20). However, the Son is in intimate relationship with the Father, face-to-face with God (1:1; 6:46; 1 John 1:2). God became visible to human eyes in the man Jesus. It is through seeing the Son that we see God.

1:19–20 the Jews. This refers to the Jewish leaders or the council (the Sanhedrin), who would be responsible for examining anyone thought to be a prophet, to see if the person was true or false.

1:23 Make straight. When a king traveled, roads were built so that the royal chariot would not have to travel over rough terrain or be stuck in the mud. Isaiah was saying that before God appeared to manifest His glory, a voice would be heard, inviting Israel to make straight the way by which God Himself would come.

1:24 the Pharisees. The Pharisees were an influential sect that numbered about 6,000. As strict interpreters of the law in Israel, they were extremely zealous for ritual and tradition.

1:27 whose shoe’s latchet I am not worthy to unloose. Undoing the shoe strap was the job of a slave. The Jewish Talmud says, “Everything that a servant will do for his master, a scholar shall perform for his teacher, except the menial task of loosing his sandal thong.” Thus, John was saying that “Jesus Christ is the living Lord and I am the voice, His servant and slave. Actually, I’m not even worthy to be His slave.”

1:29 the Lamb of God. Jesus Christ is the Lamb that God would give as a sacrifice not only for Israel, but for the whole world (Is. 52:13—53:12).

1:33 the same is he which baptizeth with the Holy Ghost. Seven times, the New Testament mentions this ministry of Jesus. Five are prophetic (Matt. 3:11; Mark 1:8; Luke 3:16; Acts 1:5); one is historical (Acts 11:16–18); one is doctrinal (1 Cor. 12:13).

1:42 Cephas. This is the Aramaic word for “rock” (Matt. 16:18).

1:45 Nathanael. This name is not mentioned in the Synoptic Gospels. But in every list of the apostles in Matthew, Mark, and Luke, the name Bartholomew is listed with Philip, as Nathanael is linked with Philip here. It is likely that Nathanael and Bartholomew were the same person.

1:46 Nazareth. Nathanael knew that the Old Testament prophets had predicted that the Messiah would be born in Bethlehem. Furthermore, Nazareth was an obscure village. Nathanael simply could not fathom that such a significant person as the Messiah could come from such an insignificant place as Nazareth.

1:48–49 under the fig tree. In the Old Testament, this expression often suggests being safe and at leisure (1 Kin. 4:25; Mic. 4:4; Zech. 3:10).

2:1–2 Cana. This city was about four and a half miles northwest of Nazareth. the mother of Jesus was there: And both Jesus was called, and his disciples. This suggests that Jesus and His disciples were invited because of Mary. Her forwardness in asking Jesus to help when the wine ran out (v. 3) may indicate that she was in some way related to the family holding the wedding.

2:3 They have no wine. Hospitality in the East was a sacred duty. A wedding feast often lasted for a week. To run out of wine at such an important event would have been humiliating for the bride and groom. The family of Jesus was not wealthy, and it is likely their relatives and acquaintances were not either. This may have been a “low-budget” wedding feast.

2:6 six waterpots. Each waterpot held 20–30 gallons, for a total of 120–180 gallons of the finest wine (v. 10). manner of the purifying of the Jews. Jewish tradition required several kinds of ceremonial washings. Strict Jews washed their hands before a meal, between courses, and after the meal. This “purifying” extended not only to washing hands, but also to washing cups and vessels (Mark 7:3–4).

2:11 This beginning of miracles. In the Gospel of John, the miracles of Jesus are called signs, indicating that they pointed to His messiahship. This sign signified Christ’s glory—that is, His deity. When Jesus transformed water into wine, He demonstrated His power.

2:13 the Jews’ passover. Every male Jew was required to go to Jerusalem three times a year—for the Feast of Passover, the Feast of Pentecost, and the Feast of Tabernacles (Ex. 23:14–19; Lev. 23). Jerusalem. The Synoptic Gospels concentrate on Jesus’ Galilean ministry. John focuses on Jesus’ ministry in Jerusalem.

2:14 And found in the temple those that sold oxen and sheep and doves. The Synoptic Gospels place the cleansing of the temple at the conclusion of Jesus’ ministry (Matt. 21:12–13), whereas John puts it at the beginning. Apparently, Jesus cleansed the temple two different times. The law of Moses required that any animal offered in sacrifice be unblemished and that every Jewish male over 19 years of age pay a temple tax (Lev. 1:3; Deut. 17:1). As a result, tax collectors and inspectors of sacrificial animals were present at the temple. However, these officials would not accept secular coins because they had an image of the Roman emperor. To put such coins into the temple treasury was thought to be an offense. Accordingly, merchants and moneychangers set up shop and charged high prices for changing currency and for sacrificial animals.

2:19 Destroy this temple. Jesus was not talking about the physical building; He was referring to His body, as John emphasizes in verse 21. Jesus was speaking of His death. I will raise it up. Note that Jesus did not say, “I will build it again.” He was referring to His resurrection, three days after His death.

2:20 Forty and six years. Herod the Great began restoring the temple in 20 B.C. The work was not finished at the time of this conversation. In fact, it was not completed until around A.D. 64 under Herod Agrippa.

2:23 many believed in his name. This was saving faith. John’s purpose in recording Jesus’ miracles was for people to believe and have eternal life (20:30–31).

2:24 But Jesus did not commit himself. This word is the same Greek word translated believe in verse 23. There is a play on words here. These individuals trusted Jesus, but Jesus did not entrust Himself to them.

3:2 by night. The fact that Nicodemus came to Jesus at night may reveal the timidity of his faith (12:42); however, his faith was developing (7:50–51; 19:39).

3:3 Except a man be born again. Jesus was explaining to Nicodemus that there is more to having a right relationship with God than being physically born a Jew. The new birth is not physical; rather, it is spiritual (v. 6). It must come by the Spirit of God if it is a spiritual birth (v. 5).

3:5 born of water and of the Spirit. There are several interpretations of this phrase. (1) Jesus was referring to water baptism (Acts 10:43–47). (2) Water is to be understood as a symbol for the Holy Spirit. (3) Water is to be understood as a symbol of the Word of God. (4) Jesus used the phrase “born of water” to refer to physical birth. He then used the contrasting phrase “of the Spirit” to refer to spiritual birth. (5) Jesus used the phrase “born of water” to refer to John the Baptist’s baptism. (6) Jesus used the Old Testament imagery of “water” and “wind” to refer to the work of God from above (Is. 44:3–5).

3:8 The wind. Jesus used the wind as an illustration of the work of the Holy Spirit. The Greek word translated Spirit also means “wind.” As the wind seemingly blows where it wills, so the Holy Spirit sovereignly works. Likewise, no one knows the origin or destination of the wind, but everyone knows it is there. The same is true of the Holy Spirit.

3:12 heavenly things. This refers to events like Christ’s ascension (6:61–62) and the coming of the Holy Spirit (16:7).

3:14 lifted up. Every time these words occur in the Gospel of John, there is a reference to Jesus’ death (8:28; 12:32, 34). as Moses lifted up the serpent in the wilderness. Those who looked at it lived (Num. 21:9). So it is with the Son of Man (1:51).

3:16 Belief—Belief involves understanding, knowing, living, and being committed to a relationship with God. How one does all that is so different from not doing it, it is like being born again to a new life. Nicodemus had a little knowledge. What Nicodemus failed to understand was the nature of spiritual reality. He was earthbound and didn’t understand that Jesus and belief are God things. He could not get from where he was to where Jesus was on the road of his understanding. He needed to accept a new road, namely the one Jesus was walking, toward Him. Jesus draws us to that light, His light. We have to respond to it as Nicodemus did over time (7:50; 19:39). Belief involves internalizing these truths with our whole hearts and minds, being born again, letting all of ourselves be exposed to, and by, that light.

3:20 For every one that doeth evil hateth the light. People offer many excuses for not accepting Christ. Some cite the presence of hypocrites in the church. Others claim inability to believe some of the truths about Christ or the gospel. These are merely attempts to conceal a heart in rebellion against God. The ultimate reason people do not come to Christ is that they do not want to.

3:26 they came unto John. John the Baptist’s disciples were loyal to him. They were deeply concerned that one of his “disciples,” Jesus, was competing with and surpassing him. In their astonishment, they exaggerated the predicament, saying, “all men come to him.” They were concerned that John was losing his audience to another preacher.

3:27 John answered. John the Baptist clarified the relationship between himself and Jesus. First, he talked about himself (vv. 27–29); then he talked about Jesus (vv. 30–36). John explained that he could not accept the position of supremacy that his disciples wanted to thrust upon him because he had not received it from heaven.

3:29 friend of the bridegroom. John compared himself to this person who was generally appointed to arrange the preliminaries of the wedding, to manage the wedding, and to preside at the wedding feast.

3:31 He that cometh from above. This is a reference to Christ. he that is of the earth. This refers to John the Baptist. John emphasized his earthly origin and its limitations. John proclaimed divine truth on earth; Jesus, on the other hand, is from heaven and above all.

3:33 hath set to his seal. In a society where many could not read, seals were used to convey a clear message, even to the illiterate. A seal indicated ownership to all and expressed a person’s personal guarantee. To receive Jesus’ testimony is to certify that God is true regarding what He has sealed.

3:34 God giveth not the Spirit by measure. Unlike human teachers, Jesus was not given the Spirit in a limited way (Is. 11:1–2). All three Persons of the Trinity are referred to in this verse; God the Father sent Christ the Son, and gave Him the Holy Spirit without measure.

4:1 When therefore. This refers the reader back to 3:22–36. Christ’s success in winning disciples had created jealousy among John’s followers and provoked questions among the Pharisees. Since Jesus did not want to be drawn into a controversy over baptism at this stage of His ministry, He left Judea for Galilee (v. 3).

4:4 he must needs go through Samaria. The shortest route from Judea in the south to Galilee in the north went through Samaria. The journey took three days if He wanted to travel the direct route. The Jews often avoided Samaria by going around it along the Jordan River. The hatred between the Jews and Samaritans went back to the days of the exile. Samaria was the region between Judea and Galilee. When the northern kingdom was exiled to Assyria, King Sargon repopulated the area with captives from other lands. The intermarriage of these foreigners and the Jews who had been left complicated the ancestry of the Samaritans. The Jews hated the Samaritans and considered them to be no longer “pure” Jews.

4:14 a well of water springing up into everlasting life. Jesus desired a drink of water. He then directed the focus of discussion from physical water to spiritual water, pointing out the tremendous advantages of the second kind, which is obtained without cost or effort. This water satisfies completely and eternally.

4:16 Go, call thy husband. Jesus mentioned the woman’s husband in order to expose her sin (v. 18).

4:20 ye say, that in Jerusalem. The Jews insisted that the exclusive place of worship was Jerusalem. But the Samaritans had set up a rival worship site on Mount Gerizim, which according to their tradition was where Abraham went to sacrifice Isaac and where later on he met Melchizedek.

4:24 God is a spirit . . . worship him in spirit and in truth. God is not limited by time and space. When people are born of the Spirit, they can commune with God anywhere. Spirit is the opposite of what is material and earthly, for example, Mount Gerizim. Christ makes worship a matter of the heart. Truth is what is in harmony with the nature and will of God. The issue is not where a person worships, but how and whom.

4:29 all things that ever I did. In her excitement, the woman exaggerated. She did not report what Jesus actually told her, but what He could have told her. Note the woman’s spiritual journey. She first viewed Christ as a Jew (v. 9), then as a prophet (v. 19), and finally as the Messiah.

4:36 receiveth wages. The reaper of a spiritual harvest receives wages—that is, fruit which brings joy. In this case, Jesus sowed by giving the message to the woman. The disciples were going to reap the harvest that He had sown.

4:42 Saviour of the world. This title is used only here and in 1 John 4:14. The Jews of Jesus’ day taught that to approach God, one first had to be a Jew. By including this incident in the Gospel, John demonstrates that Jesus is for all people of the world.

4:46 a certain nobleman. This was probably someone who was in the service of the king. Herod Antipas was technically the “tetrarch” of Galilee, but he was referred to as a king.

5:2 the sheep market. This should be translated “gate.” It was in the wall of Jerusalem near the temple, through which sheep were brought for sacrifice.

5:9 took up his bed, and walked. Carrying a bed on the Sabbath was considered a violation of the law of Moses (v. 10).

5:10 it is not lawful. The law of Moses taught that the Sabbath must be different from other days. On it, neither people nor animals could work. The prophet Jeremiah had prohibited carrying burdens or working on the Sabbath (Jer. 17:21–22). Over the years, the Jewish leaders had amassed thousands of rules and regulations concerning the Sabbath. By Jesus’ day, they had 39 different classifications of work. According to them, carrying furniture and even providing medical treatment on the Sabbath were forbidden. Jesus did not break the law. He violated the traditions of the Pharisees which had grown up around the law.

5:16 did the Jews persecute Jesus. This is the first recorded declaration of open hostility toward Jesus in the Gospel of John.

5:17 My Father. Jesus is “the only begotten Son” (1:14, 18; 3:16, 18)—that is, the unique Son of God. Here He claims not only a unique relationship with God the Father, but also equality with God in nature. Since God continually does good works without allowing Himself to stop on the Sabbath, the Son does likewise, since He is equal with God. Certainly the Jewish leaders understood the implications of Jesus’ claims (v. 18).

5:19 The Son can do nothing of himself. Action by the Son apart from the Father is impossible because of the unity of the Father and the Son (v. 17). what things soever he doeth . . . doeth the Son likewise. Here is a claim of deity and unity with the Father.

5:22 all judgment unto the Son. The Jews recognized that God alone had the right to judge humanity. In claiming that the Father committed all judgment to Him, Jesus again claimed equality with God.

5:24 Never-Ending Life—One of the primary features of the new life that we have in Christ is that it is an eternal or everlasting life. This truth completely changes how we look at our present lives and at the future. It needs to be seen as something we possess even now (10:28). We have entered into a new, personal relationship with God that gives us a spiritual vitality and fullness of life that we lacked before (17:3). It will be completely fulfilled in the future when we are bodily redeemed (Rom. 8:23). The greatness of this spiritual reality constitutes a wonderful incentive to vigorously proclaim the gospel to those who are still dead in trespasses and sins (Eph. 2:1).

5:26 For. This indicates that this verse explains the previous verse. Christ can give life because He Himself possesses life. He not only has a part in giving it, He is the source of it. This is another testimony to Jesus’ deity because only God has life in Himself.

5:29 resurrection of life . . . resurrection of damnation. Two separate resurrections are presented here in the fashion of the Old Testament prophets, who often grouped together events of the future without distinction of the time (Is. 61:2). Jesus was teaching the universality of resurrection, not the timing of it.

5:31–32 my witness is not true. If Christ were the only one bearing witness of what He was claiming, His witness would not be accepted. According to Jewish legal practice, a person’s testimony about himself was not accepted in court. So, in this case, Jesus offered another witness—John the Baptist (v. 33).

5:42 the love of God. This love is not love from God but love for God. Love from God is evidenced in Christ (3:16; Rom. 5:8). Since God loves us, we should love Him (Deut. 6:5; 1 John 4:19).

5:45 ye trust. Christ will not have to accuse the people on judgment day because the one in whom they place their trust, Moses, will. The people will be condemned by the very law they professed to keep.

5:46 for he wrote of me. Moses wrote about Christ in the promises to the patriarchs, in the history of the deliverance from Egypt, in the symbolic institutions of the law, and in the prediction of a Prophet like himself (Luke 24:25–26). If the people had believed Moses, they would have received Jesus gladly. Over 300 Old Testament prophecies were specifically fulfilled in the first coming of Christ.

6:1 sea of Galilee, which is the sea of Tiberias. John’s use of the name Tiberias is an indication that his Gospel was written for those outside of Palestine. The Jewish people called this body of water the Lake of Gennesaret. The Romans called it Tiberias, after the city built on its western shore by Herod Antipas and named for the Emperor Tiberius.

6:7 Two hundred pennyworth. One pennyworth was a day’s wage for a laborer or field hand (Matt. 20:2). Two hundred pennyworth would have been almost two-thirds of a year’s wages.

6:9 barley loaves. These were an inexpensive food of the common people and the poor.

6:10–11 in number about five thousand . . . he distributed to . . . them that were set down. This is the only miracle of Jesus that is recounted in all four Gospels.

6:15 to make him a king. Moses had not only miraculously provided food for the Israelites, he had also led them out of bondage in Egypt. Perhaps these men felt that Jesus could lead them out of bondage to the Romans. Christ was at the zenith of His popularity, and the temptation to take the kingdom without the cross must have been great (Matt. 4:8–10).

6:19–21 they see Jesus walking on the sea. This miracle, the fifth sign recorded by John, pointed to Jesus’ deity. Only God could walk on water, calm the sea, and supernaturally transport the disciples to their destination.

6:27 Labour not for . . . meat. The impression that one must work for eternal life is quickly corrected when Jesus adds “which the Son of man shall give unto you.” The Son provides life as a gift (4:10).

6:31 He gave them bread from heaven. There was a tradition that said the Messiah would cause manna to fall from heaven as Moses did (Ex. 16:4, 15). The people probably also saw this “miracle worker” as the perpetual provider of physical needs rather than spiritual ones.

6:32 my Father. The crowd misrepresented the truth, so Jesus corrected them. The manna had not come from Moses; it had been provided by God. Moreover, God still gives “true bread“—that is, eternal life (v. 33).

6:39–40 the Father’s will. This is twofold: (1) that all who come to the Son will be received and not lost; (2) that all who see and believe on the Son will have eternal life.

6:42 the son of Joseph. The religious leaders’ proof that Jesus was not from heaven was that they knew His parents. To them, there was nothing supernatural about Jesus’ origin.

6:47 everlasting life. The believer, possessing both peace and purpose, can rejoice even in the midst of fiery trials, knowing that God Himself will arrange the outcome for His glory and the believer’s good (Rom. 8:28).

6:48–49 I am that bread of life. Those who believe in Him have life (v. 47). The manna in the wilderness did not ultimately sustain life. Those who ate it eventually died because it could not provide eternal life.

6:53–58 eateth my flesh, and drinketh my blood. Jesus had made it abundantly clear in this context that eternal life is gained by believing (vv. 29, 35, 40, 47). These verses teach that the benefits of Jesus’ death must be appropriated, by faith, by each individual.

6:60 This is an hard saying. It was hard for the Jewish learners to accept the idea of eating flesh and drinking blood. Jews were forbidden to even taste blood.

6:63 It is the spirit that quickeneth. Jesus was trying to get the religious leaders to see beyond the physical aspects of His teaching to the real issue—namely, that if they believed on Him they would have eternal life.

7:2 feast of tabernacles. This was one of the three great Jewish religious festivals (Passover and Pentecost were the other two). It was called the Feast of Tabernacles (Booths) because for seven days the people lived in makeshift shelters or lean-tos made of branches and leaves. The feast commemorated the days when the Israelites wandered in the wilderness and lived in tents (Lev. 23:40–43).

7:3–4 His brethren. Jesus’ brothers argued, “If You are really working miracles and thus claiming to be the Messiah, do not hide in obscure Galilee. If You are doing miracles at all, then do them in Jerusalem at the Feast to convince the whole nation.” These words were sarcastic, as verse 5 explains.

7:14 the midst of the feast. This would have been the fourth day of the seven-day feast. During the first half of the festival, Jesus remained in seclusion (v. 10). During the second half, He began to teach publicly. This is the first mention in the Gospel of John of Jesus teaching in the temple.

7:15 having never learned. Jesus never attended a rabbinical school. Similar bewilderment was later expressed regarding Jesus’ disciples (Acts 4:13).

7:28–29 Ye both know me, and ye know whence I am. Jesus reminded the leaders that they knew His origin. Their problem was that they did not know God, who sent Jesus. He explained to them that He knew God, was from God, and was sent by God.

7:32 to take him. The Jewish leaders decided earlier that they wanted to kill Christ (5:16), but this is the first real attempt on His life.

7:37–39 that great day of the feast. On each day of the feast, the people came with palm branches and marched around the great altar. A priest took a golden pitcher filled with water from the pool of Siloam, carried it to the temple, and poured it on the altar as an offering to God. This dramatic ceremony was a memorial of the water that flowed from the rock when the Israelites traveled through the wilderness. On the last day of the feast, the people marched seven times around the altar in memory of the seven circuits around the walls of Jericho.

7:38 as the scripture hath said. The reference is not to a single passage, but to the general emphasis of such passages as Deuteronomy 18:15, Isaiah 58:11, and Zechariah 14:8. In contrast to the small amount of water poured out each day during the feast, there will be a river of water coming out of those who believe in Christ. Not only will they be satisfied themselves, but they will also become a river so that others may drink and be satisfied (v. 39).

7:40–42 Christ cometh of the seed of David. These people knew that the Messiah was to come from Bethlehem (Mic. 5:2). However, they did not know that Jesus had been born there. They thought He was from Galilee. They knew the Scripture, but they did not take the time to know the Messiah (5:39).

8:2 he sat down. Teachers in ancient Israel sat when they taught. Jesus assumed the position of an authoritative teacher.

8:3 a woman taken in adultery. The scribes and Pharisees were not interested in helping the woman, but in using her sinful circumstances to discredit Jesus (v. 6). His refusal to countenance the stoning of the woman does not bring Him into conflict with the law given to Moses, nor does He condone sin. The issue in the encounter was the accusers’ blindness to their own sin.

8:4–5 Moses in the law commanded us, that such should be stoned. Stoning was specified in certain cases of adultery (Deut. 22:23–24), though not all. (It is not clear why the authorities intended to punish the woman but not the man.) In the Greek text, the pronoun thou is emphatic. The religious leaders were trying to trap Jesus into saying something that was contrary to the law.

8:6 tempting him. If Jesus had said not to stone her, He would have contradicted Jewish law. If He had said to stone her, He would have run counter to Roman law, which did not permit Jews to carry out their own executions (18:31). What Jesus wrote on the ground is a matter of conjecture.

8:13 thy record is not true. This phrase does not mean “false”; it means “not sufficient.” The Pharisees challenged Jesus on legal grounds because no man on trial in a Jewish court was allowed to testify on his own behalf. Their point was that, if Jesus were the only one testifying as to who He claimed to be, it would not be enough to prove His case.

8:14 my record is true. In 5:31 Jesus argued on the basis of legality and offered other witnesses. Sometimes, however, an individual is the only one who knows the facts about himself. Thus, self-disclosure is the only way to truth (7:29; 13:3).

8:15 after the flesh. This could mean either “according to appearance” or “by human standards.” The religious leaders formed conclusions based on human standards and an imperfect, external, and superficial examination. Jesus did not judge according to human standards or outward appearances.

8:24 I am. This was God’s designation of Himself (Ex. 3:14). Jesus was claiming to be God. This assertion was not understood by the religious leaders at this time. Later, Jesus’ claim to be the “I am” (v. 58) prompted the Jewish leaders to seek His life (v. 59).

8:31 God’s Word Confirms—The Bible establishes the truth in our own hearts in several ways.

1. It confirms our salvation. In Jesus’ own words in the Gospel of John: “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (5:24). Compare John 3:16; 6:27, 35, 37, 40; 10:27–29; Romans 8:1.

2. It confirms the hand of God in all of life’s bitter disappointments. Romans 8:28 provides reassurance and comfort in these crucial situations: “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.”

3. It confirms our forgiveness when we sin. Repeatedly, the Bible assures us that all confessed sin is instantly and eternally forgiven (Ps. 32:5; 103:12; Is. 38:17).

8:33 were never in bondage to any man. The Pharisees’ objection is startling. In their past, the Israelites had been in bondage to the Egyptians, the Assyrians, and the Babylonians. At the time they spoke, Israel was under the power of Rome.

8:39 Abraham is our father. The Pharisees believed that being a descendant of Abraham guaranteed them a place in heaven.

8:41 We be not born of fornication. From ancient times, this has been interpreted as a sneer, as if to say, “We are not illegitimate children, but You are.” Apparently gossip followed Jesus, alleging that He had been conceived out of wedlock.

8:53 Art thou greater than our father Abraham. Abraham and the prophets kept God’s word and died. Jesus was claiming not that He would prevent physical death, but that He could give eternal life. To the Jewish leaders, this was proof that Jesus was demon-possessed.

8:58–59 I am. Jesus was not just claiming to have lived before Abraham; He was claiming eternal existence. He was claiming to be God Himself (Ex. 3:14). This time the Jewish leaders understood that Jesus was claiming to be God, so they took up stones to stone Him for blasphemy (Lev. 24:16).

9:1 a man which was blind from his birth. Most likely he was a beggar. Beggars waited by the gates of the temple for gifts from worshipers. Therefore, it is likely that this scene took place near the temple.

9:2 who did sin. It was commonly supposed that sickness was a result of sin. It would follow that sin committed by a baby still in the womb or sin committed by parents could result in a baby being born with a disease. Jesus rejected both suggestions (v. 3).

9:7 pool of Siloam. Hezekiah had a tunnel cut through solid rock to transport water from Gihon into the city of Jerusalem, to the pool of Siloam (2 Kin. 20:20; 2 Chr. 32:30). John emphasizes that the name Siloam means “sent,” because Jesus had just announced that He had been sent by God (v. 4).

9:22 put out of the synagogue. To take this action was a form of excommunication. The Jews had three types of excommunication: one lasting 30 days, during which the person could not come within six feet of anybody else; one for an indefinite time, during which the person was excluded from all fellowship and worship; and one that meant absolute expulsion forever. These judgments were very serious because no one could conduct business with a person who was excommunicated.

9:30–33 was it not heard. There is no healing of a blind man recorded anywhere in the Old Testament.

9:38 Lord, I believe. Note the progression throughout this chapter of the healed man’s understanding of the person of Christ. First, he called Jesus “a man” (v. 11); then, “a prophet” (v. 17); and finally, he realized that Jesus is the Son of God (vv. 35–38).

10:1 sheepfold. A sheepfold was a walled enclosure or high fence made with stakes and having one door or gate; often the enclosure was a cave. some other way. The Pharisees had secured their power by illegitimate means.

10:3 the porter. The porter was the undershepherd. calleth his own sheep by name. The naming of sheep was an ancient practice (Ps. 147:4; Is. 40:26).

10:7 I am the door. In verses 1–5, Jesus is the shepherd; here, He is the door. Some shepherds lay down across the entry of the sheepfold at night to sleep. Wild beasts would be discouraged from entering, and sheep would not exit. Thus, the shepherd was also the door.

10:10 might have it more abundantly. The thieves take life; the shepherd gives it. Abundant life includes salvation, nourishment, healing (v. 9), and much more. Life here refers to eternal life, God’s life. It speaks not only of endlessness, but of quality of life. With Christ, life on earth can reach much higher quality, and then in heaven it will be complete and perfect.

10:11 The Ministry of Jesus—Jesus’ most important teachings are: the kingdom of God (Matt. 5–7; 24–25); His divine authority over men (Matt. 7:28–29; Mark 2:10); His own role as God and Messiah demonstrated by miracles and signs; the significance of His death and resurrection (Matt. 16:21; Luke 24:26); the relationship which His disciples and subsequent believers are to share with Him (John 13–16); and the urgency of His commission to believers to make disciples (Matt. 28:19–20). The most significant events of His earthly life, His death and resurrection, are central to the entire Christian faith (1 Cor. 15:14). The death of Christ was a humiliating physical death (John 19:18, 33) that constituted a spiritual separation from God (Matt. 27:46). Within this moment there occurred the inexplicable mystery of the Father punishing the Son for the sins of the world (2 Cor. 5:21; 1 Pet. 3:18). The greatest crime of human history was in the plan of God (Acts 2:23) and became the basis of salvation for sinners (Is. 53:5). The resurrection of Christ demonstrated that His death, by which believing sinners are justified, was valid (1 Cor. 15:12–20). The historical evidence for the resurrection is plentiful: the many separate accounts of post-resurrection appearances, the empty tomb, and the transformed disciples. It is the power of the resurrection that empowers Christians today to live the Christian life (Eph. 1:19–20; Phil. 3:10).

10:16 other sheep I have. These were not Jews in heathen lands, but Gentiles. The Jewish people had asked if Jesus would go and teach the Gentiles (7:35). Jesus now declared that He had sheep among the despised heathen. one fold. This anticipates the salvation of the Gentiles and the formation of the church, in which converted Jews and Gentiles would form one spiritual body (Gal. 3:28; Eph. 2:16).

10:19–21 many of them said . . . Others said. After Jesus’ analogy of the good shepherd, the editorial comment by John is fitting. In the analogy, Jesus was the good shepherd whose sheep hear His voice, implying that there are sheep who do not hear His voice. John’s comment indicates that some believe and others do not. This is the same division that occurred in 9:16.

10:22 the feast of the dedication. This festival was celebrated for eight days. In 167 B.C. Antiochus Epiphanes desecrated the temple in Jerusalem, as prophesied in Daniel 11:31. The Maccabeans restored and purified the temple. In commemoration of the restoration, the Feast of Dedication was instituted. Today it is also known as the Feast of Lights or Hanukkah.

10:27–29 hear . . . follow. The following of the sheep is a metaphor for faith. Other metaphors for faith in this Gospel include drinking water (4:14), eating bread (6:50–51), eating flesh, and drinking blood (6:54).

10:30 I and my Father are one. The Jewish opponents understood that Jesus was claiming to be God (vv. 31, 33).

10:34 Ye are gods. In the Old Testament, judges were called gods. They exercised godlike judicial sovereignty. Psalm 82:6, the verse quoted here, refers to judges who violate the law. Jesus’ argument was that, if the divine name had been applied by God to mere men, there could be neither blasphemy nor folly in its application to the incarnate Son of God Himself.

11:1 Bethany. This was a small village on the southeast slope of the Mount of Olives. It was located about two miles from Jerusalem.

11:4 not unto death. This phrase means not having death as its final result.

11:6–8 he abode two days. God’s purpose was to glorify His Son (v. 4) and to cause the disciples to grow (v. 15). Had Jesus immediately rushed to Lazarus’ bedside and healed him, Lazarus would not have died and Jesus would not have been able to manifest His glory by raising Lazarus.

11:16 Let us also go, that we may die with him. While the Lord saw their development in faith, Thomas saw their deaths. Yet, in his loyalty, he followed anyway.

11:33 troubled. This word means to be stirred up, disturbed. Jesus was moved by the mourning of Mary and indignant at the hypocritical lamentations of His enemies.

11:37 Could not this man. Some people misinterpreted Jesus’ tears as powerlessness. They complained that He had healed others, but now was impotent.

11:43 Lazarus. Augustine once said that, if Jesus had not designated Lazarus by name, all the graves would have been emptied at His command (5:28). Raising Lazarus from the dead is the seventh sign of Jesus’ messiahship, the greatest miracle of all, giving life back to the dead.

11:49–52 it is expedient. In the opinion of Caiaphas, Jesus should die rather than plunge the nation into destruction. John adds that by virtue of his office Caiaphas pronounced a message of God unconsciously. Caiaphas was a prophet in spite of himself. John also saw in Caiaphas’ words a prophecy that Jesus should die not only for Israel but for the Gentiles as well.

11:53 they took counsel together for to put him to death. Humanly speaking, the resurrection of Lazarus was a major factor that led to the plot by the Jewish religious leaders to kill Christ. At this point the council decided informally, if not formally, to put Jesus to death. It is ironic that these men believed they could put to death permanently One who could raise the dead.

12:1 six days before the passover. If the crucifixion took place on a Friday, this dinner occurred during the evening of the previous Saturday. Verse 12 seems to support this conclusion because the Jerusalem entry took place on Sunday.

12:3 ointment . . . very costly. Judas Iscariot said that this perfume cost 300 denarii (pence, v. 5). One denarius was a laborer’s wage for one day. Thus, the perfume cost approximately a year’s wages. anointed the feet. Mary also anointed Jesus’ head. The custom of that time was to anoint the heads of guests. Anointing Jesus’ head was an act of honor; anointing His feet was a display of devotion.

12:10–11 the chief priests consulted . . . put Lazarus also to death. The chief priests were mostly Sadducees. They had an additional reason to kill Lazarus. He was a living refutation of their doctrine that there was no resurrection (11:57; Acts 23:8). Yet this was not a meeting of the Jewish council, nor was it a formal sentence of death. The ultimate motivation for wanting to kill Lazarus was that because of him many were believing in Jesus.

12:13–15 the King of Israel. Until this point, Jesus had discouraged expressions of support from the people (6:15; 7:1–8). Here, He allowed public enthusiasm. He entered Jerusalem on the back of a young donkey. This act fulfilled prophecy (Zech. 9:9) and as such was a symbolic proclamation that Jesus is the Messiah.

12:20 to worship at the feast. This verse indicates that these Greeks were Jewish proselytes. By recording this incident, perhaps John was hinting that the salvation rejected by many of the Jews was already passing to the Gentiles.

12:24 Except a corn . . . die. When a seed dies, it produces fruit. Life comes by death. This principle is not only true in nature, but it is also true spiritually. Jesus was speaking first and foremost of Himself. He is the grain of wheat. His death would produce much fruit and would result in many living for God.

12:27 Now is my soul troubled. Jesus’ agony over His impending death was not confined to Gethsemane, where He prayed for the cup to pass from Him (Matt. 26:39). He felt the agony and expressed it almost a week before Gethsemane.

12:35–36 while ye have the light. Instead of answering the people’s questions (v. 34), Jesus gave them a warning. Jesus is the light. He wanted the people to believe and abide in Him (v. 46).

12:42–43 Nevertheless. This word marks a stark contrast between these believers and the unbelief spoken of in verses 37–41. These men were genuine believers. Their problem was that they feared the opinions of their fellow leaders. Such believers will be ashamed at Christ’s return (1 John 2:28).

12:47 I judge him not. Christ will judge, but at His first coming He did not come to judge but to save (3:17).

13:1 unto the end. This phrase means either “to the last” or “utterly and completely.” What follows in verses 1–11 demonstrates Jesus’ complete love. Jesus loved His disciples, even though He knew that one would betray Him, another would deny Him, and all would desert Him for a time.

13:8 no part with me. The washing was a symbol of spiritual cleansing (vv. 10–11). If Peter did not participate in the cleansing, he would not enjoy fellowship with Christ (1 John 1:9).

13:13 Master and Lord. These were the ordinary titles of respect given to a rabbi.

13:18 hath lifted up his heel. Jesus quoted Psalm 41:9 to explain the action of Judas. Lifting up one’s heel was a gesture of insult or a preparation to kick. The blow had not yet been given. This was the attitude of Judas at that moment. He was eating with the disciples, but he was ready to strike.

13:23 leaning on Jesus’ bosom. At this time people did not generally sit at a table to eat. They reclined on the left side of a low platform, resting on the left elbow and eating with the right hand, their feet extended outward. Reclining in such a way, a man’s head was near the chest of the person on his left. whom Jesus loved. The disciple is never named in Scripture, but the tradition of the early church designates him as John, the author of this Gospel.

13:33 Little children is an expression of tender affection used nowhere else in the Gospels. John did not forget the expression; he used it repeatedly in 1 John.

13:34 love one another. One of the dominant themes in the apostle John’s writings is love. God loves the whole world (3:16). Jesus repeatedly demonstrates His compassion for people in general and His love for His disciples in particular (10:11; 11:3; 13:1; 15:9).

13:35 By this. Unbelievers recognize Jesus’ disciples not by their doctrinal distinctives, nor by dramatic miracles, nor even by their love for the lost. They recognize His disciples by their deeds of love for one another.

13:36 Lord, whither goest thou? This question Jesus had already addressed twice before, indicating that Peter completely missed the point of what Jesus said in verses 34 and 35.

13:37 I will lay down my life for thy sake. Peter was ready to die for Jesus. Unfortunately, he was not ready, at this point, to live for Him. Later Peter would die for Christ (21:18–19). Church tradition states that Peter was crucified upside down, at his request, for he felt himself unworthy to be crucified like his Lord.

14:3 I will come again, and receive you. Peter may have failed Jesus (13:38), but Christ will not fail to return for Peter and for everyone else who has believed in Him (1 Thess. 4:16–17).

14:6 the way, the truth, and the life. Through His death and resurrection, Jesus is the way to the Father. He is also the truth and the life. As truth, He is the revelation of God. As life, He is the source of our very beings.

14:12 greater works. Jesus had accomplished the greatest works possible, including raising the dead. How could He say that believers would do greater works? The answer is seen in the extent of what the apostles did. Jesus’ work on earth was confined to Palestine; the apostles would preach everywhere and see the conversion of thousands. Peter’s message at Pentecost brought more followers to Jesus than did Jesus’ entire earthly ministry. The disciples were able to do this work because Christ would go to the Father and send the Holy Spirit to empower them.

14:17 the Spirit of truth. This is another name for the Holy Spirit because He is truth and guides us into all truth (1 Cor. 2:13; 2 Pet. 1:21).

14:18 comfortless. He would not abandon them. He would come to them. There are three suggested interpretations as to when that statement would be fulfilled: (1) after the resurrection, (2) at Pentecost, in the person of the Holy Spirit, and (3) at the second coming.

14:23 If a man love me, he will keep my words. In response to Judas’ question (v. 22), Jesus explained that His manifestation to the disciples would be in response to their love and obedience. make our abode with him. If a believer loves and obeys the Lord, he or she will experience fellowship with God.

14:24 He that loveth me not keepeth not my sayings. If a person does not love Jesus, he or she will not obey Him. Disobedience is a serious matter, for Jesus’ words are the words of God.

14:30 hath nothing in me. These words indicate Jesus’ sinlessness. Jesus’ yielding to what was about to happen did not mean that Satan had any power over Him. Jesus would soon voluntarily yield to the death of the cross, in loving obedience to the Father (v. 31).

15:2 Every branch in me. The emphasis of “in me” in this passage is on deep, abiding fellowship. Jesus’ purpose was to move His disciples from servants to friends (vv. 13–15). This would involve a process of discipline in regard to His commandments. purgeth. This word means “cleanses.” Once the fruit is on the vine, the vinedresser cleanses the fruit of bugs and diseases. The spiritual counterpart is cleansing which is done through the Word (v. 3).

15:6 If a man abide not. Not abiding in Christ has serious consequences: (1) the person is cast forth as a branch, indicating the loss of fellowship; (2) the person is withered, indicating a loss of vitality; (3) the person is burned, indicating a loss of reward.

15:8 Herein. Notice the striking parallel between this verse and 13:35. fruit. The love of 13:35 is pictured here. The text has come full circle in showing how strategic it is for disciples to love each other, as Christ’s method of evangelizing the lost. Where there is good fruit, there are also seeds for propagation.

15:11 that your joy might be full. This phrase is an expression peculiar to John (3:29; 16:24; 17:13; 1 John 1:4; 2 John 12). It describes a believer’s experience of Christ’s love: complete joy.

15:14 if ye do. Jesus is our model for love (v. 13). Intimacy with Him is the motive for loving as He loves. If believers obey His command to love, they enjoy the intimacy of His friendship. Not that friendship, unlike sonship, is a once-for-all gift, but develops as the result of obeying Jesus’ command to love.

15:15 I call you not servants. Until this point, Jesus had called His disciples servants (12:26; 13:13–16). A servant does what he is told and sees what his master does, but does not necessarily know the meaning or purpose of it. friends. A friend knows what is happening because friends develop deep fellowship by communicating with one another.

15:22–23 not had sin . . . no cloke for their sin. The world’s hatred of Jesus was a sin against God, for He revealed the Father Himself to them.

15:26–27 he shall testify. As the disciples spoke, the Holy Spirit would bring inner conviction to unbelievers concerning Christ. This in turn would make the disciples witnesses for Jesus.

16:2 They shall put you out of the synagogues. The persecution that the disciples would face included excommunication and even execution. Excommunication had economic as well as religious implications because much of the life of an ancient Jew revolved around the synagogue.

16:7 It is expedient for you. The disciples must have thought, “How can it be expedient for us to be alone? The Romans hate us because they see us as disturbers of the peace. The Jewish leaders hate us because they see us as blasphemers.” Jesus explained the benefits of His departure. When Jesus left, the believers would have (1) the provision of the Holy Spirit (vv. 7–15); (2) the potential of full joy (vv. 16–24); (3) the possibility of fuller knowledge (vv. 25–28); and (4) the privilege of peace (vv. 29–33).

16:8 reprove. This means “convince” or “convict.” The Holy Spirit would demonstrate the truth of Christ beyond the fear of contradiction. The Holy Spirit convicts unbelievers through believers who witness about Christ (15:26–27). Believers are the mouthpiece for God’s voice.

16:11 Of judgment. Satan, the ruler of the world, rules in the hearts of unregenerate people and blinds their minds (1 Cor. 2:6–8). Satan was judged at the cross, and the Holy Spirit would convince people of the judgment to come. Satan has been judged, so all who side with him will be judged with him.

16:12 you. Here, this refers to the apostles. Technically, what the Lord says about the ministry of the Holy Spirit in verses 12–15 applies primarily to the apostles. That ministry was threefold: (1) He would guide them into all truth (v. 13); (2) He would tell them of the future (v. 13); and (3) He would help them glorify Christ (vv. 14–15). Jesus’ words were fulfilled in the apostles’ preaching and writings.

16:13 Spirit of truth. The phrase means that the Holy Spirit is the source of truth (14:17; 15:26). guide. The Holy Spirit would not compel or carry the disciples into truth. He would lead; their job was to follow.

16:14 glorify me. The Holy Spirit glorifies Christ by declaring Him or making Him known. It is the work of the Holy Spirit to throw light on Jesus Christ, who is the image of the invisible God. Christ is to be on center stage; that is the desire of both the Father and the Spirit. The apostles received truth from the Holy Spirit, truth about things to come, and truth about Christ. Then, under the guidance of the Holy Spirit, they wrote those truths in documents known today as the New Testament.

16:18 A little while. The biggest question weighing on the disciples’ minds was the time factor. They simply did not understand the strange intervals marked by their separation from Jesus.

16:21 A woman when she is in travail. Jesus used the example of a pregnant woman whose sorrow is transformed into joy in the birth of a child.

16:26 I will pray the Father for you. Because Jesus provides forgiveness of sins through His death and now intercedes for all believers at the right hand of the Father (Heb. 7:25), we have direct access to the Father. We do not need the intercession of a priest, because Jesus acts as our High Priest before God.

16:31 Do ye now believe? We continue in the Christian life the same way we begin, by believing in Jesus. The more we learn of Christ, the more we have to believe. The more we place our trust in Jesus, the more we receive. The more we receive, the more we can accomplish for His glory.

16:33 tribulation. This is literally “pressure” and figuratively means “affliction” or “distress.”

17:1–2 the hour is come. Throughout the Gospel of John, Jesus referred to the cross as His “hour” (2:4; 7:30; 8:20; 12:23; 13:1). The time for Him to die had arrived. glorify thy Son. Jesus was asking that His mission to the world would be made known through the cross. The reasons for this request are twofold: (1) that thy Son also may glorify thee. In the cross, Jesus reveals the Father to the world, that is, His love and justice, and (2) that, through Jesus’ death on the cross, God would provide forgiveness of sins and give eternal life to all those who believe in His Son.

17:3 that they might know thee. Eternal life consists of a growing knowledge of the only true God as opposed to false gods.

17:11 keep through thine own name. This verse reveals Jesus’ sensitivity to the plight of His disciples brought on by His departure. He was going to the Father, but they would be left behind. Jesus asked the Father to keep them true to the revelation of God that Jesus had given to them while He was with them. The disciples would have a new union with the Father and Son through the future indwelling of the Holy Spirit.

17:14–16 of the world. This verse has profound implications for discipleship. Our desire should not be to isolate ourselves from the world, but to use Christ’s Word and the Holy Spirit’s power to serve Him while our life lasts. Yet, at the same time, we should not become like the world, succumbing to the evil influences of the world.

17:17 Sanctify them. This means “to set apart.” There are two ways to understand this statement: (1) as separate for holiness, or (2) as set apart for service. According to the first view, Jesus was praying not only that the disciples should be kept from evil, but that they should advance in holiness.

17:21 That they all may be one. The present tense of the verb “to be” indicates that Jesus was praying for the unity that takes place through the sanctification of believers. This is what Jesus was commanding in 13:34–35.

17:22 the glory. This is the revelation of Jesus Christ through His disciples and is the means to unity. Such unity begins with belief and correct thinking about Jesus and God the Father, that is, with doctrine. But correct belief must bear fruit—a life that demonstrates God’s love and produces unity between all believers.

17:23 I in them, and thou in me. The mutual indwelling of the Father in the Son and the Son in the church is also the means to unity, the ultimate expression of God’s love (13:35; Rom. 8:17).

18:1 brook Cedron. A brook was located in a ravine that was between Jerusalem and the Mount of Olives.

18:3 officers. These were members of the temple police under the command of the Jewish council, the Sanhedrin.

18:13 Annas. Annas was high priest from A.D. 7 to 14. He was deposed by the Romans. Then Caiaphas, Annas’ son-in-law, was appointed to the position and served from A.D. 18 to 37. However, according to Jewish law the high priest was a lifetime position, so the Jews still considered Annas to be high priest. Therefore, they took Jesus to Annas first.

18:15 another disciple. Although this other disciple is never identified, the consensus is that he was John, the author of this Gospel.

18:21 ask them which heard. According to the law, the witnesses for the defense had to be called first. Jesus should not have been questioned until witnesses had testified.

18:27 Peter then denied again. For the third time, Peter denied the Lord, as Jesus had said he would (13:38). In the upper room, Peter had boasted that he would remain true to the Lord to the end (13:37; Matt. 26:33, 35). In the garden he surrendered to the desires of his body by sleeping three times when the Lord had commanded the disciples to stay up in prayer (Mark 14:34–42). Now he submitted to the pressure of the world and denied the Lord three times.

18:28 the hall of judgment. This was probably the Roman governor’s official residence, the Fortress Antonia near the temple.

18:29–30 What accusation. Pilate was not ignorant of the accusation. He was merely requesting that it be formally stated.

18:31 It is not lawful for us to put any man to death. The Romans did not allow the Jews to impose capital punishment. These Jewish leaders had no interest in a just trial; they simply wanted permission from Rome to have Jesus executed.

18:34 Sayest thou this thing of thyself. In reply to Pilate, Jesus gave no violent protest of innocence, nor was He sullenly defiant. Jesus politely but directly asked whether Pilate was asking on his own initiative or whether the charge was secondhand. If Pilate’s question originated with him, he was using king in the Roman sense of political ruler. If not, then king was being used in the Jewish sense of the messianic king.

18:38 What is truth? This question has been interpreted as (1) a cynical denial of the possibility of knowing truth; (2) a contemptuous jest at anything so impractical as abstract truth; and (3) a desire to know what no one had been able to tell him. no fault. This is a legal term meaning that there were no grounds for a criminal charge.

18:39 ye have a custom. It appears that some in the crowd suggested that a prisoner should be released in honor of the Passover (Mark 15:8, 11). Pilate jumped at the possible compromise. By promising to release Jesus on account of the custom rather than by proclaiming Him innocent, Pilate would avoid insulting the Jewish leaders, who had already pronounced Him guilty.

19:4 I bring him forth to you. Perhaps Pilate was appealing to the people’s compassion so that he could release Jesus.

19:7 We have a law. The Jewish leaders were telling Pilate, “If you are appealing to us, we say that, according to our law, He must die.” As governor, Pilate was bound by Roman custom to respect Jewish law. he made himself the Son of God. The Jewish leaders were accusing Jesus of violating the laws against blasphemy (Lev. 24:16).

19:9 Jesus gave him no answer. Three times Pilate had publicly pronounced Jesus innocent (18:38; 19:4, 6).

19:12 thou art not Caesar’s friend. The Jews shifted their focus from the religious charge (v. 7) to the political charge (18:33), which they backed up with an appeal to Caesar’s own political interest. This new plea forced Pilate to choose between yielding to an indefinite sense of right or escaping the danger of an accusation from Rome.

19:19 wrote a title. It was a Roman custom to write the name of the condemned person and his crime on a plaque to be placed above his head at execution.

19:20 written in Hebrew, and Greek, and Latin. Multilingual inscriptions were common. The title was written in the local, common, and official languages of the day. Everyone could read the message in his or her own language.

19:23 the soldiers. According to Roman law, the garments of a condemned criminal belonged to the executioners. Jesus had two items of clothing. The cloak was a large, loose garment. The tunic was a close-fitting garment that went from the neck to the knees.

19:24 cast lots. The outer garment could be conveniently divided, but the inner garment could not. Thus, the soldiers divided the outer one and cast lots for the inner one. Unknowingly, the soldiers fulfilled David’s prophecy in Psalm 22:18.

19:30 It is finished. Having fulfilled every command of the Father and every prophecy of Scripture, Jesus voluntarily died. This was not a cry of exhaustion, but of completion. Jesus had done what He had agreed to do.

19:31 the preparation. This day was Friday, the day before the Sabbath. Bodies should not remain on the cross. It is ironic that in the midst of a deliberate judicial murder the Jews were scrupulous about keeping the ceremonial law. According to Jewish law (Deut. 21:23), it was necessary to remove the bodies of executed criminals before sunset. To avoid breaking the law, the Jews requested that the legs of the condemned be broken so that the men would die quickly and could be removed from their crosses. With his legs broken, a victim could no longer lift his body in order to breathe and would soon suffocate.

19:34 one of the soldiers with a spear pierced his side. After the soldier did this, blood and water came out, indicating that Jesus was already dead. Only blood would have flowed from a living body.

19:35 he that saw. John’s words can be trusted because he is giving an eyewitness account, so that his readers will believe that Jesus is the Savior.

20:2 They have taken away the Lord. Mary Magdalene jumped to the wrong conclusion.

20:5 the linen clothes lying. No one who came to steal the body would have taken the time to unwrap it and leave the clothes behind.

20:6 seeth the linen. The Greek term implies an intense stare, in contrast to the more casual look described in verse 5. Peter went into the tomb to get a good look. He carefully examined the place where Jesus’ body had been.

20:9 they knew not the scripture. The disciples believed because of what they saw in the tomb (v. 8), not because of what they knew from Old Testament passages describing the Savior’s resurrection (Luke 24:25–27). Jesus had prophesied His death and resurrection in the disciples’ presence, but the disciples had not understood what He was talking about.

20:17 Touch me not. This means “to fasten oneself to” or “to hold.” Mary had grabbed Christ and was holding on to Him as if she would never turn Him loose.

20:19 came Jesus and stood in the midst. Christ’s appearance was miraculous because the doors were shut. Jesus, as God, could perform a variety of miracles without requiring a change in His humanity. Here Christ’s body was a physical body, the same body in which He died and was buried. The difference is that His flesh had been changed to take on immortality and incorruptibility (1 Cor. 15:53).

20:31 that ye might believe. John states the purpose of his book, which was to convince his readers that Jesus is the Christ, the Messiah who fulfilled God’s promises to Israel. Jesus is the Son of God, God in the flesh. By believing these things, a person obtains eternal life (1:12).

21:4 the disciples knew not. Perhaps the apostles did not recognize Jesus because they were preoccupied with their work, as Mary Magdalene had been with her sorrow (20:14). In addition, there was not much light at this time of day.

21:7 Peter . . . cast himself into the sea. John was the first to recognize the Lord; Peter was the first to act.

21:17 thou knowest that I love thee. Peter denied the Lord at least three times. Here, he affirmed his love for the third time.

21:20–21 the disciple whom Jesus loved. This is commonly considered to be John, the author of this Gospel.

21:24 This is the disciple. This is basically John’s signature to his Gospel.

21:25 there are also many other things which Jesus did. The Gospel of John is truthful (v. 24), but it is not exhaustive.