27 Then He said to the disciple, “Behold your mother!” And from that hour that disciple took her ato his own home.

It Is Finished

28 After this, Jesus, 1knowing that all things were now accomplished, athat the Scripture might be fulfilled, said, “I thirst!”

29 Now a vessel full of sour wine was sitting there; and athey filled a sponge with sour wine, put it on hyssop, and put it to His mouth.

30 So when Jesus had received the sour wine, He said, a“It is finished!” And bowing His head, He gave up His spirit.

Jesus’ Side Is Pierced

31 aTherefore, because it was the Preparation Day, bthat the bodies should not remain on the cross on the Sabbath (for that Sabbath was a chigh day), the Jews asked Pilate that their legs might be broken, and that they might be taken away.

32 Then the soldiers came and broke the legs of the first and of the other who was crucified with Him.

33 But when they came to Jesus and saw that He was already dead, they did not break His legs.

34 But one of the soldiers pierced His side with a spear, and immediately ablood and water came out.

35 And he who has seen has testified, and his testimony is atrue; and he knows that he is telling the truth, so that you may bbelieve.

36 For these things were done that the Scripture should be fulfilled, a“Not one of His bones shall be *broken.”

37 And again *another Scripture says, a“They shall look on Him whom they pierced.”

Jesus Buried in Joseph’s Tomb

38 aAfter this, Joseph of Arimathea, being a disciple of Jesus, but secretly, bfor fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate gave him permission. So he came and took the body of Jesus.

39 And aNicodemus, who at first came to Jesus by night, also came, bringing a mixture of bmyrrh and aloes, about a hundred pounds.

40 Then they took the body of Jesus, and abound it in strips of linen with the spices, as the custom of the Jews is to bury.

41 Now in the place where He was crucified there was a garden, and in the garden a *new tomb in which no one had yet been laid.

42 So athere they laid Jesus, bbecause of the Jews’ Preparation Day, for the tomb was nearby.

The Empty Tomb

20

1 Now on the afirst day of the week Mary Magdalene went to the tomb early, while it was still *dark, and saw that the bstone had been taken away from the tomb.

2 Then she ran and came to Simon Peter, and to the aother disciple, bwhom Jesus *loved, and said to them, “They have taken away the Lord out of the tomb, and we do not know where they have laid Him.”

3 aPeter therefore went out, and the other disciple, and were going to the tomb.

4 So they both ran together, and the other disciple outran Peter and came to the tomb first.

5 And he, stooping down and looking in, saw athe linen cloths lying there; yet he did not go in.

6 Then Simon Peter came, following him, and went into the tomb; and he *saw the linen cloths lying there,

7 and athe 1handkerchief that had been around His head, not lying with the linen cloths, but folded together in a place by itself.

8 Then the aother disciple, who came to the tomb first, went in also; and he saw and believed.

9 For as yet they did not 1know the aScripture,* that He must rise again from the dead.

10 Then the disciples went away again to their own homes.

Mary Magdalene Sees the Risen Lord

11 aBut Mary stood outside by the tomb weeping, and as she wept she stooped down and looked into the tomb.

12 And she saw two *angels in white sitting, one at the head and the other at the feet, where the body of Jesus had lain.

13 Then they said to her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I do not know where they have laid Him.”

14 aNow when she had said this, she turned around and saw Jesus standing there, and bdid not know that it was Jesus.

15 Jesus said to her, “Woman, why are you weeping? Whom are you seeking?” She, supposing Him to be the gardener, said to Him, “Sir, if You have carried Him away, tell me where You have laid Him, and I will take Him away.”

16 Jesus said to her, a“Mary!” She turned and said to 1Him, “Rabboni!” (which is to say, Teacher).

17 Jesus said to her, “Do not cling to Me, for I have not yet aascended to My Father; but go to bMy brethren and say to them, c‘I am ascending to My Father and your Father, and to dMy God and your God.’ ”

18 aMary Magdalene came and told the 1disciples that she had seen the Lord, and that He had spoken these things to her.

The Apostles Commissioned

19 aThen, the same day at evening, being the first day of the week, when the doors were shut where the disciples were 1assembled, for bfear* of the Jews, Jesus came and stood in the midst, and said to them, c“Peace be with you.”

20 When He had said this, He ashowed them His hands and His side. bThen the *disciples were glad when they saw the Lord.

21 So Jesus said to them again, “Peace to you! aAs the Father has sent Me, I also send you.”

22 And when He had said this, He breathed on them, and said to them, “Receive the *Holy Spirit.

23 a“If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

Seeing and Believing

24 Now Thomas, acalled the Twin, one of the twelve, was not with them when Jesus came.

25 The other disciples therefore said to him, “We have seen the Lord.” So he said to them, “Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe.”

26 And after eight days His disciples were again inside, and Thomas with them. Jesus came, the doors being shut, and stood in the midst, and said, “Peace to you!”

27 Then He said to Thomas, “Reach your finger here, and look at My hands; and areach your hand here, and put it into My side. Do not be bunbelieving, but believing.”

28 And Thomas answered and said to Him, “My Lord and my God!”

29 Jesus said to him, 1“Thomas, because you have seen Me, you have believed. aBlessed* are those who have not seen and yet have believed.”

That You May Believe

30 And atruly Jesus did many other *signs in the presence of His disciples, which are not written in this book;

31 abut these are written that byou may believe that Jesus cis the *Christ, the Son of God, dand that believing you may have life in His name.

Breakfast by the Sea

21

1 After these things Jesus showed Himself again to the disciples at the aSea of Tiberias, and in this way He showed Himself:

2 Simon Peter, aThomas called the Twin, bNathanael of cCana in Galilee, dthe sons of Zebedee, and two others of His disciples were together.

3 Simon Peter said to them, “I am going fishing.” They said to him, “We are going with you also.” They went out and 1immediately got into the boat, and that night they caught nothing.

4 But when the morning had now come, Jesus stood on the shore; yet the disciples adid not know that it was Jesus.

5 Then aJesus said to them, “Children, have you any food?” They answered Him, “No.”

6 And He said to them, a“Cast the net on the right side of the boat, and you will find some.” So they cast, and now they were not able to draw it in because of the multitude of fish.

7 Therefore athat disciple whom Jesus loved said to Peter, “It is the Lord!” Now when Simon Peter heard that it was the Lord, he put on his outer garment (for he had removed it), and plunged into the sea.

8 But the other disciples came in the little boat (for they were not far from land, but about two hundred cubits), dragging the net with fish.

9 Then, as soon as they had come to land, they saw a fire of coals there, and fish laid on it, and bread.

10 Jesus said to them, “Bring some of the fish which you have just caught.”

11 Simon Peter went up and dragged the net to land, full of large fish, one hundred and fifty-three; and although there were so many, the net was not broken.

12 Jesus said to them, a“Come and eat breakfast.” Yet none of the disciples dared ask Him, “Who are You?”—knowing that it was the Lord.

13 Jesus then came and took the bread and gave it to them, and likewise the fish.

14 This is now athe third time Jesus showed Himself to His disciples after He was raised from the dead.

Jesus Restores Peter

15 So when they had eaten breakfast, Jesus said to Simon Peter, “Simon, son of 1Jonah, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I 2love You.” He said to him, a“Feed My *lambs.”

16 He said to him again a second time, “Simon, son of 1Jonah, do you love Me?” He said to Him, “Yes, Lord; You know that I 2love You.” aHe said to him, “Tend My bsheep.”

17 He said to him the third time, “Simon, son of 1Jonah, do you 2love Me?” Peter was grieved because He said to him the third time, “Do you 2love Me?” And he said to Him, *“Lord, aYou know all things; You know that I 2love You.” Jesus said to him, “Feed My sheep.

18 a“Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish.”

19 This He spoke, signifying aby what death he would glorify God. And when He had spoken this, He said to him, b“Follow Me.”

The Beloved Disciple and His Book

20 Then Peter, turning around, saw the disciple awhom Jesus loved following, bwho also had leaned on His breast at the supper, and said, “Lord, who is the one who betrays You?”

21 Peter, seeing him, said to Jesus, “But Lord, what about this man?”

22 Jesus said to him, “If I 1will that he remain atill I come, what is that to you? You follow Me.”

23 Then this saying went out among the brethren that this disciple would not die. Yet Jesus did not say to him that he would not die, but, “If I will that he remain till I come, what is that to you?”

24 This is the disciple who atestifies* of these things, and wrote these things; and we know that his *testimony is true.

25 aAnd there are also many other things that Jesus did, which if they were written one by one, bI suppose that even the *world itself could not contain the books that would be written. Amen.

1:1 In the beginning: An allusion to Gen. 1:1, with the intention of linking Jesus the Word with the God of creation. The event of Jesus’ incarnation, therefore, had cosmic significance. The Word is Jesus Christ, the eternal, ultimate expression of God. In the OT God spoke the world into existence; in the gospel God spoke His final word through the living Word, His Son. The phrase “the Word was God” attributes deity to the Word without defining all of the Godhead as “the Word.”

1:3 John declares that Jesus was the divine agent who was responsible for the entire creation.

1:4, 5 Life and light belong to John’s fundamental vocabulary in describing the essence and mission of the incarnate Word.

1:6–11 John’s Gospel records various testimonies concerning Christ, showing that faith in Him is based upon evidence. The witness of John the Baptist, as well as the other evidence, makes the world’s rejection of Jesus inexcusable. The phrase coming into the world (v. 9) refers to Christ, not to every man. By His coming He has become the true Light to those who believe, but He is also that Light that, in a general sense, enlightens the human conscience and thereby makes all mankind responsible before God (Rom. 1:19, 20).

1:13 The New Birth does not come by physical descent, human effort, or human volition, but by the power of God.

1:14 Dwelt literally means “tabernacled.” The analogy is that of the tabernacle in the wilderness when God pitched His tent among those of the Hebrews and manifested His glory there, so Jesus identified Himself with humanity by becoming flesh … and we beheld His glory.

1:16 The fact that John states that grace comes from His fullness teaches that grace is more than God’s disposition or impersonal favor. It is God meeting us at our point of need in the Person of Jesus Christ, including all His power and provision.

1:17 The law: See text and notes on Rom. 7:1–25.

1:18 Only begotten describes the unique, loving relationship of the Son with the Father. See note on 3:16.

1:23 John prepared the way for the Messiah by his call to repentance. The quote from Isaiah depicts preparations made in advance of a king’s visit to a province of his realm. The road is smoothed and leveled.

1:24 The Pharisees: See note on Matt. 16:6.

1:25–27 All John could do was administer the sign; only the Messiah can bestow that which is signified—the cleansing, renewing power of the Holy Spirit.

1:29 The sacrificial language of John’s declaration is taken from the OT and points to the universal scope of Christ’s mission. Clearly, this was not an awareness that gradually dawned upon Jesus, but one that shaped His entire earthly ministry from the start. See notes on Lev. 4:3; 16:8.

1:33 John’s witness was reliable because it came by divine revelation. As the Lamb of God, Jesus justifies us and takes away sin (v. 29); as the baptizer with the Holy Spirit, He fills us and endues us with an enabling power.

1:35–42 Jesus called His first disciples from among those who also followed John the Baptist. Since only Andrew is named as one of the first two disciples (v. 40), the other was probably John, the author of this Gospel.

1:46 Nathanael is not insulting Nazareth. Rather he knows that Nazareth seems too obscure, and further, is not the prophesied birthplace of the Messiah; so he voices his difficulty in accepting Philip’s assertion.

1:47–51 Jesus’ supernatural insight into Nathanael’s character convinces this “true Israelite” that he has been confronted by the Son of God, the King of Israel. Even through the facade of Nathanael’s skepticism, Jesus discerned his transparency of spirit.

2:1 Cana of Galilee was located about 8 miles northeast of Nazareth. According to 21:2, Cana was the home of Nathanael.

2:4 The title woman does not convey a lack of respect or affection. It was used in addressing people of rank. Some think Mary wanted Jesus to take this occasion to present Himself openly as the Messiah. However, it is not necessary to suppose she meant anything more than that Jesus assist her in arranging for the supplying of the wine by natural means, since many believe this was probably a relative’s wedding.

2:5 See section 3 of Truth-In-Action at the end of John.

2:11 As a sign, the miracle was not meant to draw attention to itself; rather, it was intended to demonstrate the power and glory of Jesus. All the miracles related by John testify to the deity of Christ.

2:13–17 This event took place at the holiest site in Israel and at the most solemn time of the year, when pilgrims thronged Jerusalem. The synoptic Gospels record a second cleansing of the temple near the end of Jesus’ ministry. Interpreted in the light of the messianic prophecy of Ps. 69:9 (v. 17), the incident strengthened the conviction of the disciples that Jesus was indeed the Messiah. See note on Matt. 21:12.

2:20 Herod the Great undertook a massive expansion and beautification of the temple in 20 B.C., so it was now about A.D. 26.

2:23–25 Jesus’ knowledge of human nature pierces the superficiality of faith in Him on account of His miracles.

2:23 The Passover: See text and notes on Ex. 12:1–11. Many believed in His name: Since the “name” represents the person, no qualitative difference exists between this expression and “believes in Him” (3:16).

3:1 Nicodemus (“Conqueror of the People”) was an influential and respected member of the Sanhedrin. As a Pharisee, Nicodemus was thoroughly trained in Jewish law and theology; Jesus therefore called him a “teacher of Israel” (3:10).

3:2 Nicodemus may have come to Jesus at night because he was fearful of losing his reputation and position. More likely he was a particular example of those mentioned in 2:23; if so, his night visit would indicate a lack of certainty that Jesus was the Messiah Himself.

3:3, 4 The Greek word translated again can also be rendered “from above.” Nicodemus clearly understood it in the former sense, whereas Jesus had both meanings in mind. To enter the kingdom of God, one must be born again, not by experiencing a second biological birth but by spiritual birth from above.

3:3 See section 6 of Truth-In-Action at the end of John.

3:5 Water may refer to physical birth. The Hebrews used terms such as “water” and “drop” in describing natural birth, and such an explanation fits the context. However, some see a reference to the faith that is expressed in water baptism (not “for” but “because of” salvation). Spirit refers to the spiritual birth brought about by the renewing and transforming power of the Holy Spirit.

3:14 The deliverance from sin described in Num. 21:4–9 is a type of the Crucifixion.

3:16 The theme of this summary of the gospel is God’s love made manifest in an infinitely glorious manner. Only begotten can also be translated “unique” and is often used interchangeably with “beloved” (see Matt. 3:17). The remainder of John’s Gospel is given to demonstrating Jesus’ unique relationship to the Father.

3:22 Jesus baptized in water by means of His disciples (see 4:2).

3:29 The friend of the bridegroom was John the Baptist himself. His great joy was being privileged, as forerunner, to prepare the people for the heavenly Bridegroom.

3:31 John contrasts his own role with that of Jesus, asserting the supremacy of Jesus.

3:32–36 The testimony of Jesus is true and should be accepted as such. He Himself is of divine origin; He taught from His own divine experience. He received the Spirit in fullness, with nothing held back, and He alone has universal authority. However, since this enduement of the Holy Spirit is given to He whom God has sent, 20:21 would suggest a similar unlimited resource of Holy Spirit fullness is available to obedient disciples of His (Jesus).

4:4 The need to go through Samaria was not merely a geographical consideration, but a divine compulsion.

4:5 The exact location of Sychar is uncertain, but it likely was in the vicinity of Shechem. See Gen. 33:18, 19; Josh. 24:32.

4:6 By Jewish reckoning, the sixth hour was 12:00 noon; by Roman reckoning, it was 6:00 A.M. or 6:00 P.M.

4:9 John inserts an explanatory note about the hostility between the Jews and the Samaritans, who were a mixed race, the result of Assyrians intermarrying with Jews who had stayed behind in the northern territory following Israel’s demise (see 2 Kin. 17:24–41). Jews have no dealings with Samaritans does not mean Jews did not interact or share commerce (see v. 8) with Samaritans. Rather, Jews did not share eating or drinking vessels with them.

4:13, 14 In him a fountain indicates “living water” (v. 10) as a great illustration of regeneration into everlasting life. Compare with 7:37–39.

4:20 This mountain refers to Mt. Gerizim, on which the Samaritans built a temple as a rival place of worship, since they were not welcome in the Jerusalem temple (see v. 21).

4:21–24 See section 2 of Truth-In-Action at the end of John.

4:21–24 What matters is not where one worships but the attitude of heart and mind. True worship is not mere form and ceremony but spiritual reality, which is in harmony with the nature of God, who is Spirit. Worship must also be in truth, that is, transparent, sincere, and according to biblical mandates.

4:27 The Jews considered it improper for a rabbi to speak to a woman in public.

4:35 The statement concerning four months was probably a proverb signifying that there is no need to rush in performing a task.

4:46–54 The healing of the nobleman’s son not only demonstrates Jesus’ power to heal, but it underscores the principle that He did not regard signs and wonders as ends in themselves. Rather, they were at the very least intended to bring the recipients of the miracle to faith in Christ.

5:1 John did not identify this particular feast, and it is impossible to determine which one it was. If it was the Passover, it introduces an important chronological device helping provide a clearer calendaring of Jesus’ three and one-half years of ministry.

5:2 Sheep Gate: Literally, the gate “pertaining to sheep.” Based on a later Christian tradition, the KJV incorrectly rendered it “sheep market.” Bethesda: The Hebrew beth ’eshda literally means “Place of Outpouring,” or “House of Grace.” Today the pool is identified with practical certainty as the double pool at the Church of St. Anne.

5:3–15 Except for the duration of the man’s illness, John’s emphasis is not as much on the medical details of the case, as on the supernatural cure, its consequences, and its testimony to Christ’s life-giving power.

5:4 The last phrase of v. 3 and all of v. 4 are omitted in some ancient Greek manuscripts of John (see marginal note). The statements may reflect a popular tradition associated with the pool that the bubbling of the waters (v. 7), which some scholars feel was caused by an intermittent spring, was supernaturally caused by an angel. Irrespective of the source of the waters being stirred, the testimony of God’s healing grace was nonetheless present.

5:16–23 See section 3 of Truth-In-Action at the end of John.

5:16–18 If Jesus’ healing on the Sabbath evoked the wrath of the Jewish religious leaders, His claim to equality with God earned Him their charge of blasphemy and its necessary death sentence. From this point on, Jesus was on a collision course with the authorities.

5:19–23 Jesus did not act independently of the Father. On the contrary, He understood that, because He and the Father were one, He did only what His Father showed Him. Jesus’ authority, then, was not usurped, but derived from the Father’s authority. Conversely, one cannot honor the Father apart from honoring the Son.

5:24–47 Jesus addresses the entire discourse of His relationship to the Father to those who accused Him of blasphemy. In the discourse Jesus’ love even for His enemies is made clear, a love which He balances with His role as eschatological Judge (see Rev. 20:11–15). While His desire is for them to be saved (v. 34), their problem is not that they cannot believe but that they are unwilling to accept His offer of life (v. 40).

6:1 John identifies the Sea of Galilee with the name by which it was called when he wrote the Gospel. Tiberias, a city located on the lake’s western shore, was founded about A.D. 20, so the lake probably was not known by its name during the ministry of Jesus.

6:4 John’s second reference to the Feast of Passover, likely a year after the one mentioned in 2:13, does not require Jesus to go to Jerusalem. Rather, in this case it serves as backdrop for the discourse on Jesus as the Bread of Life (6:41–58). See note on Ex. 12:1–11.

6:5–13 See section 5 of Truth-In-Action at the end of John.

6:9–14 Apart from the Resurrection, the feeding of the 5,000 is the only miracle recorded in all four Gospels.

6:12, 13 See note on Matt. 14:20.

6:14, 15 The people’s response of This is truly the Prophet reflects the popular belief that a prophet like Moses, who fed the Israelites with manna, would come into the world to establish an earthly paradise. This sparked their messianic fervor, and they wanted to install Jesus as their political “bread-Messiah,” making Him king by force. Jesus would have none of it (see Matt. 4:1–4).

6:16–21 In contrast to their concept of Jesus as an earthly ruler with limited power, in walking on the water Jesus reveals Himself as having supreme authority in all the universe.

6:22–71 This lengthy section provides us with the most in-depth NT explanation of the significance of Communion and how it is vastly more than a mere ordinance commemorating Jesus’ death.

6:28–30 The people placed primary emphasis on their works for God and on God’s works for them (signs), whereas with Jesus, singular focus is on believing (that is, trusting) in the One whom God sent.

6:35 See section 5 of Truth-In-Action at the end of John.

6:48–51 See section 5 of Truth-In-Action at the end of John.

6:48 This is the first of the seven I am sayings of Jesus, unique to John’s Gospel. There is an unmistakable parallel to God’s covenant name (Yahweh) by which He revealed Himself to Moses in Ex. 3:14, “I AM WHO I AM.” Jesus makes the pronouncement “I am the bread of life” three times (vv. 35, 48, 51). He is the “real” heavenly bread, the true life-sustaining power; anything else, regardless of its religious significance in past or present, is an inadequate substitute.

6:49–59 Jesus carried the argument a step beyond the essential recognition that He is the Bread of Life. To believe in Him means to partake of Him.

6:53–58 See section 2 of Truth-In-Action at the end of John.

6:53 To eat the flesh of Jesus and to drink His blood are to be understood spiritually. The expressions point to the violent sacrificial death He would suffer and the necessity of believers partaking in the benefits of His death by coming to Him and believing in Him (v. 35). Although we need not see in this the necessity of our partaking of the Eucharist in order to obtain salvation, it does teach the very vital importance of Communion in strengthening our souls, bringing healing into our lives, and for testifying to our faith.

6:60 The saying (vv. 35–58) was hard in that it was difficult to accept.

6:71 Iscariot means “Man of Kerioth.” Since Kerioth was in southern Judah, Judas Iscariot appears to have been the only non-Galilean disciple.

7:1 John summarizes events that occurred during the six-month period from April to October. The other Gospel writers give a detailed account (see Mark 79).

7:2 The Feast of Tabernacles, which is celebrated at the end of September and the beginning of October, is a thanksgiving festival. It also commemorates the divine guidance granted to Israel during the nation’s wandering in the wilderness. During the festival the people erect and dwell in temporary shelters made of palm and other tree branches. See text and note on Num. 29:12–39.

7:5 After the Resurrection of Jesus, His brothers were among the believers (see Acts 1:14).

7:15 Letters refers not to the basic ability of reading and writing but to Jesus’ knowledge and understanding of the Scriptures. Their puzzlement was over Jesus’ extraordinary knowledge without having … studied at one of the prestigious and official rabbinic schools of Shammai and Hillel.

7:17, 18 See section 3 of Truth-In-Action at the end of John.

7:17 The teachings and claims of Jesus will be accepted by those who are intent on doing God’s will.

7:21 The one work refers to the healing of the cripple at the pool of Bethesda, the only miracle Jesus had performed in Jerusalem (5:1–15; see v. 23).

7:24 See section 1 of Truth-In-Action at the end of John.

7:27 The people were puzzled because they knew facts about the background of Jesus, whereas they supposed the coming of the Messiah to be shrouded in secrecy.

7:35 The Dispersion refers to Jews scattered throughout the Greek world. Later the term also denoted the Christians scattered abroad (1 Pet. 1:1). The Jews’ ignorance was only heightened by their supposition that Jesus was surely not going to preach to the Jews but to the Gentiles instead.

7:37–39 Each day during the Feast of Tabernacles a joyous celebration was observed in which the priests brought water (symbolic of the water supplied from the rock in Ex. 17) to the temple from the pool of Siloam in a golden pitcher. During the procession the people recited Is. 12:3. The water was poured out on the altar as an offering to God, while the people shouted and sang. Jesus was the fulfillment of all that the ceremony typified (see 1 Cor. 10:4).

7:38 Those who are satisfied by Jesus will themselves become channels of spiritual refreshment for others. The figure of rivers contrasts with “a fountain” (4:14), illustrating the difference between one’s new birth and one’s experience of the overflowing fullness of the Spirit-filled life.

7:39 John interprets the words of Jesus to refer to the pouring out of the Holy Spirit that was still to come. The Holy Spirit existed from all eternity, but was not yet present in the sense indicated. Soon the fullness of the Spirit would be a blessing that all of God’s people could experience (see Acts 2:33 and notes on Acts 2:4; 1 Cor. 12:13).

7:40 The Prophet refers to the promise of Deut. 18:15, 18. See note on 6:14, 15.

7:53—8:11 That this passage was part of the original text of John’s Gospel is disputed. However, there is little doubt that the incident actually occurred. The motive of the Pharisees was not passion for holiness but a desire to entrap Jesus in a dilemma (v. 6).

8:12 See section 5 of Truth-In-Action at the end of John.

8:12 The light of the world: The second of Jesus’ self-disclosing declarations in John, presupposing that the world is in darkness apart from Him.

8:13–20 The Pharisees objected that the witness of Jesus was true because He spoke for Himself, whereas two witnesses were necessary. Jesus reported that the Father added His testimony both by the written Word and by the works Jesus did.

8:29 For Jesus, doing the will of the Father was not an occasional choice in times of crucial decisions. Rather, the Father’s constant presence in His life signals that there never was a moment when He did not do the Father’s will. See text and note on 5:19–23.

8:31–59 The claim of the people to be descendants of Abraham was futile, because their deeds evidenced a lack of any moral relationship to him. If they were truly children of God, they would reverence the Son of God. Instead, their reaction against Jesus only revealed the sobering fact that the Devil was their father. It is not ethnic or family pedigree that makes one acceptable to God but honoring God by believing in and loving Jesus Christ.

8:48 The association of Jesus with the Samaritans is their way of saying He is not a true Jew, in either doctrine or practice. Have a demon: See note on Matt. 12:31, 32.

8:58 Before Abraham was: The verb ought to be translated “was born,” indicating that Abraham’s life had a specific beginning. This stands in sharp contrast to Jesus’ self-claim, “I AM.” In other words, He was without beginning—the ever-present One.

8:59 The claim of Jesus to be eternal was a claim to be divine. Thus, in the eyes of the Jews He was guilty of blasphemy, a sin punishable by stoning. This and related passages in this Gospel are devastatingly powerful in refuting the presumptuous notions of skeptics who say Jesus never claimed to be very God incarnate.

9:1–12 Assuming that an individual case of suffering was due to specific sin, the disciples inquired into the cause of the man’s blindness. Jesus, however, notes that beyond the tragedy of human defects, which result in a general way from man’s fall and the consequent entry of sin, sickness, affliction, and death into the world, God’s merciful and sovereign grace is available.

9:1–7 See section 5 of Truth-In-Action at the end of John.

9:4 Day signifies Jesus’ messianic ministry, and the night refers to the Crucifixion.

9:13 The perverse reasoning of the Pharisees placed them in a dilemma from which the only escape was to disprove the miracle that had been performed. They argued that no miracle could have occurred because it was the Sabbath, and God would never violate the law of rest by healing a person. However, the fact that a man born blind now had perfect sight refuted their theory. Thus, they must either deny the facts or confess the divine nature of Jesus. The logic of the healed man was simple and irrefutable (vv. 30–33). Unable to deny the man’s testimony, the religious authorities took the cowardly way out and excommunicated him.

9:35–41 Jesus moved the discussion from physical blindness to spiritual blindness. To believe in Jesus means to see spiritually, whereas those who do not believe in Him remain blind.

10:1–21 The discourse of Jesus as the Good Shepherd must be read in the context of 9:35–41, as 10:21 clearly indicates. Not only were the Pharisees blind, they were also false shepherds, described in vv. 5 and 8 as strangers and thieves.

10:7–18 See section 5 of Truth-In-Action at the end of John.

10:7–9 Jesus’ third I am pronouncement depicts Him as the door of the sheep. The imagery contrasts Jesus’ protection of the sheep in the fold with the usurpers, the false prophets of OT times and the false messiahs of more recent times. Entering the sheepfold through Jesus is a saving action and provides the sheep with abundant life and provision. The phrase go in and out (v. 9) does not mean that one can vacillate about being in Christ one moment and outside of Him the next. The picture is one of security and safety in Christ as the door to the sheep’s daily comings and goings.

10:11–14 Jesus’ fourth I am pronouncement declares Him to be the good shepherd, whose genuine concern for His sheep is in stark contrast to the conduct of a hireling, whose only interest is self-preservation.

10:15 The intimate relationship of the Father and the Son provides the model for the relationship of the Shepherd and His sheep.

10:16 The reference to other sheep anticipates the mission to the Gentiles after Pentecost and their full incorporation into the one church of the Lord Jesus Christ.

10:22 The Feast of Dedication, known today as Hanukkah, had its origin in the liberation and rededication of the temple under the Maccabeans in 165 B.C., after it had been desecrated by the Seleucid king Antiochus Epiphanes.

10:28, 29 The security of the sheep lies in the power of the Shepherd and His relationship to the Father.

10:34, 35 You are gods: The reference, taken from Ps. 82:6, does not attribute deity to the judges to whom it refers, but was a title of commendation, noting the God-given capacities of human life and will—the fruit of being made “in His image.” This is clearly seen in the appositional clause, “You are children of the Most High” (Ps. 82:6). Jesus’ use here is as an argument from the lesser to the greater, not as a designation of His people. In other words, if God Himself called the Jews “gods” at that time, as verified by their own Scriptures, how much more was Jesus now justified in calling Himself the Son of God, as verified by His works, which were the Father’s?

10:37, 38 See section 4 of Truth-In-Action at the end of John.

11:1–44 See section 5 of Truth-In-Action at the end of John.

11:1 Bethany was located about 2 miles east of Jerusalem. During the final week before the Crucifixion, Jesus spent considerable time there with His friends Lazarus, Mary, and Martha.

11:4 Another example of divine sovereignty amid human suffering, and demonstrating God’s purposes and grace through Jesus’ responses. See notes on 9:1–12; Rom. 9:6–24.

11:6 Jesus’ delay of two days underscores what He had taught consistently, namely, that His marching orders came exclusively from His Father. Neither the need of His closest friends nor the fury of His enemies determined His actions.

11:25 The fifth I am pronouncement declares Jesus to be the resurrection and the life.

11:38–44 The raising of Lazarus was not a resurrection from which followed endless physical life. That was reserved for the Father to initiate in His own Son’s resurrection, thereby inaugurating a new order of life to which all those in Christ are still looking forward in hope. Jesus restored Lazarus to physical life, which would cease at his subsequent death. As with all others who have died in Christ, Lazarus awaits the bodily resurrection promised to all who are Christ’s people.

11:40 See section 4 of Truth-In-Action at the end of John.

11:49 Caiaphas was high priest during A.D. 18–36.

11:55 This is at least the third Passover John mentions and undoubtedly supports the claim that Jesus’ ministry covered approximately three years. See note on 5:1.

12:2–8 See section 2 of Truth-In-Action at the end of John.

12:3 Spikenard: A valuable and fragrant ointment derived from the dried roots of the herbal plant called nard. By the first century A.D., it was already being imported from its native India in alabaster boxes. Because of its costliness, spikenard was used only for very special occasions.

12:8 Jesus did not belittle the poor, and His statement must be read against Judas’s reprimand of Mary’s extravagant devotion. Judas’s apparent concern for the poor, however, was only pretense. The disciples were to serve the disadvantaged, but in this case Mary practiced her servanthood on Jesus while He was still with them.

12:12–18 The pilgrims who had come to Jerusalem for Passover had heard about Jesus’ raising of Lazarus and were convinced that Jesus was indeed the Messiah (v. 18). So they accompanied Him into the city, shouting praises to God and singing the words of Ps. 118:25, 26. Their euphoria, however, was at fever pitch because they expected their messianic hopes to be fulfilled along nationalistic lines. See notes on Matt. 21:1–11.

12:19 The ironic statement that the world was going after Jesus, spoken by the frustrated Pharisees, contrasts His success with their failure.

12:20–36 Jesus redefined His impending death. The sufferings of Jesus, and particularly His death, were the Father’s profoundest occasion to glorify Him. From the perspective of John, Jesus was not glorified in His resurrection and ascension as much as already in His sacrificial death on the cross. In v. 32 and its commentary in v. 33, we see that the Cross is at the heart of the church’s mission and message, which draws all peoples to Jesus.

12:31 The Cross dethroned Satan’s uncontested rulership in the world, further “binding” him (see text and note on Matt. 12:25–29 and Kingdom Dynamics on Col. 2:13–15).

12:32 See section 1 of Truth-In-Action at the end of John.

12:37–50 Apart from the trial of Jesus, these were the Master’s last words addressed to a public broader than the circle of His disciples. There is a sense of finality ringing from these words—a last appeal, as it were.

12:38–40 See note on Mark 4:12.

13:2 Whether or not the supper was the Last Supper or the Passover meal described by the other Gospels is immaterial to John’s emphasis on the lesson Jesus taught in the washing of the disciples’ feet.

13:5 Usually a servant performed the menial task of washing the guests’ feet, but since no servant was present and no one else assumed the role, Jesus used the occasion to teach a lesson in humility and selfless service.

13:10 The disciples of Christ already enjoyed a special relationship to Him. Therefore, what is needed is not another “bath” but cleansing from defilement contracted along the way. Not all refers to Judas.

13:13–17 Jesus was probably not seeking to institute a literal practice to be observed continually in the church, although some feel this to be the case. But He shows great concern that the meaning of true servanthood be well understood, that no one deem it beneath his dignity to perform the most menial of tasks for others. Ultimately, servanthood is a disposition of the heart and spirit, which expresses itself in concrete actions.

13:23 Although this disciple is not named, there is no reason to doubt that it was John.

13:25, 26 The context implies a private dialogue between John and Jesus, unheard by the others.

13:27 Satan entered does not mean Judas became demon-possessed. It means rather that he came under Satan’s direct and unmitigated influence.

13:30 The statement that it was night has not only a literal meaning but a symbolic/theological meaning as well. To leave the fellowship of Jesus is to exchange the light for inevitable darkness.

13:34, 35 Jesus picked up the theme of vv. 13–17, but now speaks of it as the new commandment to love one another. It is new because it presents a new standard—the love of Jesus. The servantlike, selfless love that Christians display toward one another witnesses to the world that they are true disciples. See text and note on Matt. 22:34–40.

13:36–38 Peter completely missed the main point of Jesus’ statement and was preoccupied instead with His departure and where He was going. But behind the overt question were likely the feelings of loss and abandonment. Life without the physical presence of Jesus was unthinkable for Peter.

14:1–4 In 13:36 Jesus responded to Peter’s question individually; now He answers the same question for all the disciples.

14:2 Mansions literally means “dwelling places.” A better translation is “rooms,” conveying the idea that there is ample space in heaven for all who come to Jesus as Savior.

14:6, 7 See section 4 of Truth-In-Action at the end of John.

14:6 See section 5 of Truth-In-Action at the end of John.

14:6 The sixth I am pronouncement is threefold, with the last two expressions explaining the sense in which Jesus is the way … to the Father. He is the truth about God and the very life of God. As such, He reveals truth to us and gives life to us.

14:12–14 See section 4 of Truth-In-Action at the end of John.

14:12 The promise is not that disciples of Jesus will perform works that are greater in value or significance than His. Rather they are greater in scope and number, in these respects: 1) Because He was crucified, Jesus’ earthly ministry was limited to only a few years, but after the Resurrection and Pentecost, His ministry was and continues to be multiplied through Spirit-empowered believers. 2) Our works include the preaching of the gospel, resulting in the blessings of justification, reconciliation, and the gift of the Holy Spirit coming to humankind—all post-Resurrection manifestations of Christ’s reign (see 5:20).

14:13 Prayer offered in the name of Jesus is in accord with His revealed nature and purpose and has the full weight of His authority behind it.

14:15–24 See section 3 of Truth-In-Action at the end of John.

14:15 The verb keep is not imperative, but future (see marginal note). Those who love Christ will prove their devotion by their obedience.

14:18 Jesus refers to His coming in the Person of the Holy Spirit (see 16:16).

14:21 Loving Jesus Christ finds its most comprehensive expression in obeying Jesus’ commandments, which are also the Father’s commandments. A Christianity satisfied with less may be convenient, but is too cheap to be biblical.

14:25, 26 See section 6 of Truth-In-Action at the end of John.

14:26 The ministry of the Holy Spirit is predominantly Christ-oriented, a part of which is to teach and remind the disciples of what Jesus taught in person. The Spirit, then, is never self-serving. One way He teaches us is through gifts of teachings (see text and notes on Rom. 12:7, 8; Eph. 4:8, 11).

14:28, 29 Losing the physical presence of Jesus through His death was a necessary condition of His spiritual return.

14:30 Satan, the ruler of this world (see note on 1 John 5:19), had no foothold in the life of Jesus and no authority over Him.

15:1–8 See sections 2 and 5 of Truth-In-Action at the end of John.

15:1–8 The fruit that the heavenly vinedresser looks for in His people is Christlikeness (see Gal. 5:22, 23). In order to be productive, a branch must submit to pruning, that is, to the beneficent discipline of the Father (v. 2; see Heb. 12:10) and must maintain an abiding union with the vine (vv. 4, 5).

15:1 This seventh I am and the last self-designation in this Gospel is repeated in v. 5, describing the relationship between Jesus and His disciples. Its background is Is. 5:1–7, where Israel is compared to a vineyard under God’s loving care. But unlike Israel, Jesus is the true [real or genuine] vine.

15:2 The fruitless branch, which does not abide in the vine (v. 6), is destroyed. The immediate reference was probably to Judas, but the idea applies to all pseudo-believers (see Matt. 15:13).

15:7–11 When we abide in Christ, our prayers are effective (v. 7), we glorify God in our fruitbearing (v. 8), we demonstrate our discipleship (vv. 8–10), and our joy becomes full through experiencing Christ’s own joy within us (v. 11).

15:9–14 See section 1 of Truth-In-Action at the end of John.

15:15 The servant-master and son-father terminology describes the believer’s relationship to Christ and to the Father quite vividly. But none is quite as profound as when Jesus called His disciples friends, because it speaks of mutuality and love.

15:18–25 Godless secular society is hostile toward Christ and His followers, simply because Christian standards are in opposition to the world’s system.

15:26 Another of the Christ-oriented functions of the Spirit is to witness about Him. That witness will be authentic because God’s Spirit is the Spirit of truth.

15:27 In response to the antagonism of the world, believers bear witness concerning Christ through the power of the Spirit.

16:7 The loss of the bodily presence of Jesus will be more than compensated by the coming of the Holy Spirit.

16:8–11 See section 6 of Truth-In-Action at the end of John.

16:8–11 The ministry of the Spirit to unbelievers is that of conviction. Specifically, He uses their unbelief to prove the gravity of sin (v. 9), the triumphant work of Christ to prove the availability of righteousness (v. 10), and the defeat of Satan to prove the solemn certainty of judgment (v. 11).

16:12–15 See section 6 of Truth-In-Action at the end of John.

16:12, 13 Earlier, Jesus promised the apostles that the Spirit would remind them of His teachings (14:26). Now He promises them that the Spirit will guide them into further truth, which they could not bear at that time. Both promises were fulfilled in the writing of the NT. The Holy Spirit also fulfills that work in granting believers today an understanding of that truth (see 1 Cor. 2:14, 15; Eph. 1:17, 18).

16:14 The Spirit’s ministry is not only directed to believers and to the world, but also to Christ. What the Spirit teaches He draws from and conveys in the authority of Christ, and glorifies Christ in all that He does. True ministry in the Holy Spirit never serves a private agenda. Rather, working in us and through us, He never exalts Himself, but He continually glorifies Christ who glorifies the Father.

16:16 The first little while speaks of the remaining hours before the Crucifixion, while the second reference is to the coming of the Holy Spirit, which afforded a more intimate fellowship with Christ than an earthly acquaintance (see 14:18; 16:7).

16:20–22 Their temporary grief at the separation caused by His death will be lost in the joy of a spiritual reunion.

16:23–28 The Holy Spirit will increase their knowledge of spiritual things and will enhance their prayer life. See note on Rom. 8:26.

16:24 See section 4 of Truth-In-Action at the end of John.

16:33 Even in the midst of persecution there is joyful peace in the certainty of Christ’s victory. See note on Rom. 8:17.

17:1–26 This chapter, rather than Matt. 6:9–13, might more properly be called “the Lord’s Prayer.” The prayer contains a threefold petition—that He may be glorified (vv. 1–5), that the apostles may be sanctified (vv. 6–19), and that the church may be unified (vv. 20–26).

17:1–5 The petition of Jesus for Himself is not selfish, since His desire is to glorify the Father. To glorify Him is to make Him known. Jesus would soon be manifested as the Savior of the world through His atoning death. Believers in Him will know God and thus possess eternal life.

17:6–19 Although He does not pray that His immediate disciples may be removed from the world, He does pray that they will be kept from the world’s evil through the Father’s name (vv. 6–16). He also prays that they might be sanctified, that is, set apart for the ministry of truth (vv. 17–19).

17:20–26 In His final petition Jesus prays for the unity of all believers of subsequent generations. The oneness He requests is not an organizational but a spiritual unity, which, will be visibly manifested in the life of the church and will bear witness to the divine mission of Christ. The church’s unity will reach its consummation in heaven (vv. 24–26).

17:20–23 See section 1 of Truth-In-Action at the end of John.

18:1 The Brook Kidron, often dry in summer but rain-swollen in winter, runs along the eastern side of Jerusalem, past the Garden of Gethsemane and the Mt. of Olives. One coming from Jerusalem had to cross the Kidron to reach Gethsemane.

18:5, 6 I am He: On the surface these words simply identified Jesus in terms of His Galilean hometown. Just as the other “I am” sayings in John, however, this one also revealed Jesus as God. This explains the impact of His words on the troops, who are involuntarily smitten by this momentary unleashing of His inherent power as God.

18:13 Although Caiaphas was high priest at the time of the arrest of Jesus, Annas, the ex-high priest, exercised greater influence and authority.

18:15 The other disciple has traditionally been identified as John, the writer of this Gospel, who preferred not to divulge his name (see 13:23; 19:25–27).

18:19 In a trial it was illegal for the accused to be interrogated, lest he incriminate himself. Guilt must be established by witnesses.

18:22 The Jews again violated their own law in striking Jesus.

18:28 The Praetorium was the residence of the Roman procurator, in this case, Pilate. During the main Jewish festivals, the Roman governor would reside in Jerusalem in order to forestall any possible uprising. While plotting murder, the religious authorities were careful not to defile themselves ceremonially.

18:32 If the Jews had been allowed to carry out the death penalty, Jesus would have been stoned.

18:33–38 The dialogue between Pilate and Jesus clarifies the true nature of the Lord’s kingship and emphasizes its abiding relevance.

18:36 See section 1 of Truth-In-Action at the end of John.

19:5 Behold the Man was not meant as a title of honor but was a mingling of pity and scorn. Pilate regarded the claims of Jesus as more fit for ridicule than for serious legal action.

19:6 Crucifixion was the most hideous Roman method of execution, reserved only for slaves and criminals. The victim generally was nailed or tied to a crossbeam which was then mounted to an upright wooden pole. Crucifixion was despised and therefore not practiced by the Jews. Their disgust with this form of punishment is evident in Deut. 21:23: “He who is hanged is accursed of God.”

19:13 The Pavement, also called Gabbatha (“an elevated place”), was a raised platform upon which Pilate sat in judgment. Archaeologists identify it with an excavated Roman pavement that formed the courtyard of the Tower of Antonia.

19:14 Preparation Day was the day immediately prior to a particular festival, the Passover in this case. Since all religious festivals began on the Sabbath, Preparation Day was Friday.

19:17 The victim was forced to carry only the crossbeam to the place of execution.

19:19–22 It was customary to place the charge for crucifixion over the victim’s cross. One would suspect a charge of sedition. Pilate’s bitter irony achieved a measure of revenge against those who had entrapped him into a condemnation of Jesus.

19:25–27 To the very last, Jesus’ earthly life demonstrated the priority He placed on love and concern in relationships.

19:30 It is finished: The Greek tense indicates that the work of redemption has been completed once for all and its results are abiding continuously.

19:31–33 Jewish law dictated that the bodies of executed criminals be removed from sight before sunset (Deut. 21:23). When the legs were broken, the victims could no longer ease the strain on their arms and chests, causing a greater constriction in their chests, which hastened death.

19:34–37 Whether or not the blood and water may be joint symbols of redemption and evidences of the humanity of Jesus (see 1 John 5:6–8), John sees the piercing of Jesus’ side as a fulfillment of prophecy.

19:38, 39 Both Joseph of Arimathea and Nicodemus were members of the Sanhedrin and had apparently become covert disciples of Jesus.

20:1–10 The first day of the week: The Resurrection distinguishes Christianity from all other religions. In commemoration and celebration of this event, Christians gather on Sunday to worship the resurrected Lord. The graveclothes were not unwound or disarranged, but still retained the shape they had when they covered the body, the upper layer having fallen on the lower from the weight of the spices, and the head wrapping separated from the rest by the length of the neck. Apparently the body had simply passed through the burial shroud.

20:2 The other disciple was John, the writer of this Gospel.

20:12 See note on Luke 24:4.

20:17, 18 Do not cling to Me reinforces the now changed condition that is to exist between Master and disciple, a condition which Jesus tells Mary will be fully inaugurated with the Ascension. There is no justification for the carnal presumption asserted by sinful minds that some amorous feelings existed between Mary Magdalene and Jesus. There is neither any evidence that she had been a prostitute (only that she had experienced a great deliverance, Luke 8:2), nor that her age was even approximate to Jesus’ age. Her companying with a group of older women argues otherwise, John 19:25.

20:19 Closed doors were not a barrier to the risen Lord (see v. 26).

20:20 The appearance of the risen Christ dispelled the fears of the disciples. They were convinced that He was the same Jesus who had been crucified a few days earlier, as the scars in His hands and side showed.

20:21–23 The commissioning of the disciples to the mission of Christ is what made them “apostles,” or “sent-forth ones.” The empowerment for such mission comes through the Holy Spirit, poured out upon all believers at Pentecost. See note on 3:32–36.

20:22 Breathed: The allusion to Gen. 2:7 is unmistakable. Now Jesus breathed life into His own. Some interpret the statement Receive the Holy Spirit as symbolic and as anticipating Pentecost. Others understand the Greek to denote immediacy in the sense of “receive right now,” and view the day of the Lord’s Resurrection as marking the transition from the terms of the Old Covenant to those of the New Covenant. The old creation began with the breath of God; now the new creation begins with the breath of God the Son.

20:23 The disciples are to preach both the way of salvation and the way of damnation explaining how sinners can be forgiven and the danger of rejecting the gospel. Whether or not the hearers’ sins are forgiven depends on their acceptance or rejection of Christ.

20:30, 31 John states both his method and his purpose in writing.

21:1–14 The appearances of the risen Christ in ch. 20 took place in the vicinity of Jerusalem. But this one was in Galilee, where the disciples had returned to their secular occupation as fishermen. The miraculous catch of fish and breakfast with their Master convinced them of who He was, and yet left them too awed to spoil with words the wonder of His presence and actions.

21:15–19 After his threefold denial of Jesus, Peter needed special attention. In his reply to Jesus’ threefold question Do you love Me? Peter uses a less emphatic word, not daring to claim a complete devotion. In the third form of the question, Jesus uses the same word for love that Peter had used, inquiring if Peter even had the affection that he claimed. Peter can only appeal to the Lord’s divine knowledge as proof of his sincerity. The ultimate call for Peter to follow his Master epitomizes the Lord’s threefold commission for him to be a shepherd to the sheep.

21:20–23 The emphasis does not rest on the rather mysterious reference to the fate of the beloved disciple but on the individualization of the call to discipleship. The specifics may vary from one individual to another, but the demand for obedience is the same.