Week 43
Recap of John’s Gospel …
The Gospel of John – What Most People Miss <https://youtu.be/4ykVQrLLIjs?is=tLT3KKBx1Wko3ebX>
The Gospel of John (The Bible Project) <https://bibleproject.com/guides/book-of-john/>
Week 42
(John 21:1-25)
John concluded his gospel with a perfect ending, “Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name (John 20:30-31). But wait …he added an epilogue that balances his prologue (John 1:1-18). There were some loose ends he wanted to clear up.
Chapter 21 opens with Jesus appearing to his disciples by the Sea of Tiberias. John uses Tiberias instead of Galilee for the lake because, at the time of this writing, most gentiles and Romans were more familiar with this name, and they were his primary audience. Herod Antipas had founded Tiberias on the shore of the lake in honor of the Roman Emperor Tiberias. He lists just seven of the Eleven disciples, likely because they were fishermen by trade. A main theme of this epilogue is “fishing for men” (see Mat 4:19).
Early in the morning, after an unproductive night of fishing, Jesus called out to them from the shore, “but the disciples did not realize it was Jesus” (v. 4). He directed them to throw their net on the right side of the boat and they would find fish. When they did, they were unable to haul in the net because of the large number of fish (153). But even with so many fish the net was not torn (v. 11). The Gospel net will never break; there is no limit to the number of converts. Interestingly, Aristotle (322 B.C.), had written that he believed there were 153 species of fish in his time. This number may well be a metaphor for the true Church, which is composed of all peoples of the world.
When “the disciple whom Jesus loved” (i.e., John) perceived that it was “the Lord” who had directed their action, he said to Peter, “It is the Lord!” Peter’s reaction was to put his outer garment back on (out of reverence to his Lord) and swim to shore as fast as he could. The other disciples followed in the boat, dragging the net full of fish. Jesus, even in his resurrected state, had prepared a breakfast for them. He was, after all, a servant leader. No one dared to ask him who he was. they knew it was the Lord. He served them bread and fish. This was the third time Jesus had appeared to his disciples.
When they had finished eating, Jesus said to Simon Peter, “Simon, son of John, do you truly love me more than these?” (Remember that, in Mat 26:33, Peter had boasted, “Even if all fall away on account of you, I never will!” And Jesus had responded that “on this very night, you will disown me three times.” (Ouch!) He responded, “Yes, Lord, you know that I love you.” This happened three time (likely because Peter had denied him three times). Jesus’s three replies were encouragements to continue his Apostolic commission: “Feed my lambs.” “Take care of my sheep.” “Feed my sheep.” We see in the Book of Acts that Peter took this commission to heart. He also wrote two powerful epistles (see 1 Pet 5:1-5).
Jesus then prophesied that Peter would give his life as a martyr. Note that when John wrote of this prophecy, Peter had been dead for nearly twenty years. He was crucified at the hands of Nero in Rome in A.D. 64. Peter asked about John, who was following them. Jesus answered “if I want him to remain alive until I return, what is that to you?” The lesson here is that we each have a relationship to Christ and should focus on our own service to him. We shouldn’t be overly concerned about how Jesus is going to use others.
John sums up this chapter with the fact that he is the one who testifies to these things. He was part of Jesus’ inner circle. He was the one who wrote this Gospel. And “we know that his testimony is true.” John often referred to himself in the third person. He had written “we” in John 1:14, (we have seen his glory). His final point was that “Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written.”
Nothing more needs to be said, other than, “Amen!”
Week 41
(John 20:19-31)
Jesus rose from the dead early on the first day of the week, and that evening, apparently after the appearance to the two disciples in Emmaus (see Lk 24:13ff), he finally appeared to the disciples (although Thomas was not present). Though the doors were locked “for fear of the Jews,” Jesus, in his glorified body, “came and stood among them and said, ‘Peace be with you!” He showed them his pierced hands and and side and they were overjoyed, fulfilling what he had told them earlier (Jn 16:22).
Again he said, “Peace be with you!” (v. 21), adding “As the Father has sent me, I am sending you.” This was the moment his chosen band of disciples were designated as apostles (sent ones). He breathed on them (see Gen 2:7 “the breath of life”) and said, “Receive the Holy Spirit,” thus imparting “new life,” in Christ. This was a partial gifting of the Spirit. The Paraclete (the indwelling helper) was not to come fully until Pentecost (fifty days later). His statement regarding forgiving and not forgiving sins was a reference to the gospel message that was now in effect. Jesus had accomplished everything necessary for the salvation of mankind. Those who accepted his gift of grace would be forgiven; those who rejected his would not be forgiven (see Dan 12:2; John 3:16). They (and we, as the Church) were now authorized to proclaim this Gospel to others.
Thomas, one of the Twelve, was not with the disciples at this first appearance, so the other disciples testified to him, “We have seen the Lord!” But he refused to believe unless he had seen the risen Lord for himself. A week later, Thomas was with the group of disciples in the locked room, and Jesus appeared to them once again. For the third time, Jesus said, “Peace be with you!” And said to Thomas, “Put your finder here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.” Jesus knew Thomas’ weakness, just as he knows ours (see Heb 4:15-16). Thomas was overwhelmed with the fact that, beyond any doubt, Jesus was indeed alive, standing right in front of him. All he could say was, “My Lord and my God!”
Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.” —John 20:29
All believers in the crucified and risen Lord have believed without seeing (see Heb 11:1), including all those who first read this gospel. The Apostle Peter later wrote, “Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls” (1 Pet 1:8-9). The Apostle Paul reminds us that “faith comes from hearing the message, and the message is heard through the word of Christ” (Rom 10:17). Christ is the Word (John 1:1). He said, “Stop doubting and believe” (v. 27).
Doubt is not a sin; we all have doubts at times, especially during trials and tribulations (see Mat 11:3). But the more we come to understand who Jesus really is and the more we grow in grace and knowledge (sanctification), the more we trust in him, regardless of circumstances. As believers, we fight a daily spiritual battle. In order to deflect Satan’s arrows, we must arm ourselves with the Word of God and put on our full armor (see Eph 6:10-19). Today, we have two things “doubting Thomas” didn’t have: 1) the indwelling Holy Spirit; and 2) the written New Testament. And, by the power of both the Spirit and the Word, we can overcome all doubts.
The Resurrection of Jesus. Fact or Fiction? Interview with N. T. Wright <https://bit.ly/4gokik0>.
HOMEWORK
Read John 21:1-14
Miraculous Catch of Fish
Week 40
(John 20:1-18)
In Genesis 1:3, we find first recorded words of God: “Let there be light … And there was light. God saw that the light was good and he separated the light from the darkness.” We see this light/dark theme played out, not only in John’s Gospel, but throughout the NT. The Passion Week is a reflection of the first seven days of creation. With the resurrection of Christ comes a beginning – a new first day. Additionally, the story of the Jewish exodus from Egypt is replicated spiritually in the resurrection story. God’s delivery of his ‘chosen people’ was achieved through a series of ‘signs and wonders’ (referred to as plagues in the O.T. account). Jesus’ signs and wonders, including his miraculous resurrection, enables God’s new ‘chosen people,’ i.e., the Church, to enjoy freedom from slavery to sin.
“Early on the first day of the week … Mary Magdalene went to the tomb and saw that the stone had been removed, so she came running to Simon Peter and the other disciple” (v. 1). Mary from Magdala, (a Jewish fishing village on the sea of Galilee) is mentioned in all four gospels. She was delivered from seven demons (Lk 8:2). Her devotion to Jesus was based on her overwhelming gratitude for his delivering her from bondage to Satan. We learn from the other gospel accounts that she was one of several women who came to the tomb, John’s focus is on this Mary, perhaps as a model of the devotion and gratitude we all should have for what Christ has done for us.
Peter and the ‘other disciple‘ started for the tomb; both were running, but John (the younger disciple?) got there first. He saw the strips of linen lying there but did not go in. Peter, of course didn’t hesitate – when he arrived he went straight in and saw the burial cloths. Then John, who had gotten there first, wen in, saw the grave clothes … and believed. (They still did not understand from Scripture that Jesus had to rise from the dead.) With the coming of the Holy Spirit at Pentecost, they began to see clearly what Jesus had been teaching for the prior three years about his purpose as the promised Messiah. They saw him as he was – not as they thought he would be.
The disciples returned to their homes (no doubt wondering what would happen next), but Mary stood outside the tomb crying (see Psa 30:5). As she wept, she bent over to look into the tomb and saw two angels in white, seated where Jesus’ body had been, one at the head and the other at the foot. This was the antitype of Exodus 25:18-19 which describes instructions to Moses for making the atonement cover (aka Mercy Seat) for the Ark of the Covenant. Note the ‘two cherubim’ symbolizing God’s glory and holiness. The ‘mercy seat’ was the place of propitiation (a Bible word referring to a turning away of God’s anger against sin by using a proper sacrifice. Christ, as the perfect Lamb of God had given his life as the perfect sacrifice for sin … once for all.
Mary saw Jesus but she didn’t recognize him, thinking he was the gardener. Seeing Jesus at this point in time was the last thing she would have expected. Note that Jesus, as the second Adam, was a gardener in a sense (see 1 Cor 15:45-49). Jesus asked her why she was crying, and she explained why. Then Jesus called her name, “Mary” (see John 10:3). She turned to him and cried out “Rabonni (Teacher)!”
She ran to him and tried to hold on to his feet. She had lost him and now he was found. She didn’t want to lose him again. But Jesus told her to “Go instead to my brothers and tell them, ‘I am returning to my Father and your Father, to my God and your God.” Their relationship had grown even closer. They were now, like Jesus himself, children of God (see Gal 4:7). Mary went to the disciples with the good news: “I have seen the Lord!” And she told them that he had said these things to her. Faith comes by hearing and hearing by the Word of God (Rom 10:17). The Word of God leads people to Christ and life everlasting.
The crucified Jesus has been raised from the dead; the Shepherd knows his own by name (Jn 10:3); sorrow is turned to joy; and those who encounter the risen Lord are sent to proclaim what they have seen (see Mat 28:18-20; Jn 20:21).
HOMEWORK
Read John 20:19-31
Jesus Appears to Disciples
Week 39
(John 19:28-42)
After acknowledging his mother from the Cross and assigning “the disciple that Jesus loved” (John) to take care of her, Jesus knew that “all was now completed” (v. 28). And “so that the Scripture would be fulfilled” he said, “I am thirsty” (see Psa 69:21). Note that John omits most of the details included in the Synoptics regarding the crucifixion, e.g., he doesn’t mention the three hours of darkness. These things had already been communicated. John’s focus in his gospel was on the deity of Jesus as the Son of God.
The next day was to be a special Sabbath (v. 21). It was special because in 33 AD, the Passover fell on the Sabbath (the 14th day of Nisan on Jewish calendar). Nothing about this event was outside of God’s sovereign will. Because the Jews didn’t want the bodies left on the cross on the Sabbath, they requested that the legs be broken to hasten death. The soldiers broke the legs of the thieves on either side of Jesus, but when they came to him, he was already dead. Instead, one of the soldiers pierced his side with a spear to assure death. The “sudden flow of blood and water” (v. 34) indicate that Jesus’ had a physical body. (Docetism was an ancient Christian belief stating that Jesus Christ only seemed to be human and that his physical body and suffering on the cross were illusions; if that were the case, we would still be in our sins).
John, again referring to himself in the third-person, wrote that “the man who saw it has given his testimony, and his testimon is true … he testifies so that you also may believe” (see John 20:31). These things happened so that the scripture would be fulfilled: “Not one of his bones will be broken” (Psa 34:20); and “They will look on the one they have pierced” (Zech 12:10). Note that the reference to “bones” is phrasing used in Exo 12:46 and Num 9:12 regarding the slaughter of the Passover lamb. The Bible’s story of creation, fall, redemption, and restoration was settled fact since before the world began!
Later, Joseph of Arimathea and Nicodemus (both Pharisees and both members of the Sanhedrin) received permission from Pilate to take Jesus’ body down and prepare it for burial “in accordance with Jewish burial customs.” This preparation was hurriedly applied as the Sabbath was rapidly approaching (6:00 pm). They placed the body in a new tomb. Mat 27:59-60 tells us that it was Joseph’s tomb (see Isa 53:9, “he was assigned a grave … with the rich). Again … prophesied nearly a thousand years before the event.
HOMEWORK
Read John 20:1-18
The Resurrection
Week 38
(John 19:1-27)
The trial before Pilate comes to its conclusion in this passage. John’s main point is to present Jesus as the true King and Son of God whose authority come from God, even as he’s mocked, rejected, and crucified; al of which fulfill Scripture and occur under Diving sovereignty.
Pilate had Jesus flogged, even though he had found no basis for a charge against him (18:38). He had hoped that, through compromise, the Jewish crowd would be satisfied with this punishment and things would settle down. But he underestimated their hatred.
Jewish flogging was much more severe than what was prescribed in Deut 25:1-3. It was administered by a Roman soldier who used a multi-thonged leather whip with bits of metal at the ends. Unlike the 39 lashes that the Apostle Paul endured five times (see 2 Cor 11:24), there was no stipulation for the number of lashes; only that the person would be flogged until the flesh hung from his back. According to Josephus, the Jewish historian, prisoners “were often disemboweled by flogging.” The fact that Pilate, the Roman governor, would have an innocent person flogged shows how insane this whole proceeding was.
Matthe and Mark added that the soldiers spit on Jesus and repeatedly struck him on the head with a staff. The thorns on his head are mindful of the curse of thorns caused by human sin (Gen 3:18). Isaiah writes, “I [Jesus] ofered my back to whose who beat me; my cheeks to whose who pulled out my beard” (Isa 50:6). Read Isaiah 52:14-53:12 for additional prophecy. The Romans were cruel.
The Jews wanted Jesus to be crucified, but Pilate again states that he finds no basis for a legitimate charge.
The Jews insisted, “We have a law, and according to that law he must die, because he claimed to be the Son of God.” — John 19:7
According to Jewish Law (Lev 24:16), the charge of blasphemy (in this case, falsely claiming to be equal with God) was punishable by death, if it could be proven. About this same time, Pilate’s wife sent him a strange message: “Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him” (Mat 27:19). Pilate was feeling the pressure. “Where do you come from?” he asked. “Don’t you realize I have the power to release you or have you crucified?” Jesus answered with “you would have no power over me if it were not given to you from above.” Again, the Truth! “The one who handed me over to you is guilty of a greater sin. This would be Caiaphas, the High Priest, who had said earlier, “It is better for one man to die than the whole nation perish” (John 11:30-31).
Again, Pilate tried to set Jesus free, but the Jews had another strategy: political pressure. “If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar.” This turned out to be the turning point in the trial. Pilate saw that his position of authority would be in jeopardy if this word got back to Caesar (Tiberias) who mistrused everyone around him and could be viciously cruel, even to those in his circle of “friends.”
He brought Jesus out again, for the last time, saying “Here is your King.” But they shouted, “Take him away! Crucify him!” “We have no king but Caesar!” The rebellious Jews claimed loyalty to Rome while disclaiming their own Messiah. Their concern was for their own situation relative to Rome and were willing to do whatever it took to maintain their status quo. Finally, Pilate gave in and handed him over … and the soldiers took charge.
Carrying his own crossbeam, Jesus went out to Golgotha (the Place of the Skull). These words fulfill two Old Testament symbols or types: a) Isaac carried his own wood for the sacrifice (Gen 22:1-6) and the sin offering used to be taken outside the camp or city (Heb 13:11-13). So Jesus was made sin (2 Cor 5:21). All three Synoptic gospels (Mat 27:32; Mk 15:21; Lk 23:26) say that a man named Simon of Cyrene helped Jesus carry his cross. Considering prior events, Jesus was barely alive at this point.
Pilate had a notice placed above Jesus’ head, stating the official charge against him: “Jesus of Nazareth, the King of the Jews.” The Jews protested vehemently, saying he only claimed to be King of the Jews. Pilate stated, “What I have written, I have written.” This was likely what the Father wanted written over His Son. The soldiers divided his clothing among them, casting lots for his seamless undergarment, thus fulfilling Psalm 22:18).
In contrast with the cruelty and indifference of the soldiers, a group of four women watched with love and grief. The anguish of Jesus’ mother Mary fulfilled another prophecy (see Lk 2:34-35). Seeing her sorrow, Jesus honored his mother by consigning her into the care of John, the beloved disciple (likely Jesus’ first cousin, a son of Mary’s mother Salome).
HOMEWORK
Read John 19:28-42
The Death and Burial of Jesus
Week 37
(John 18:27-40)
Long before the Jewish leaders had Jesus arrested in the garden, they had determined to kill him (Jn 11:47-54). However, the Sanhedrin didn’t have the right to execute prisoners; it was necessary to get the cooperation and approval of Rome. (Keep in mind that everything that happens in Jesus’ life is in accordance with God’s perfect will and timing. Judea did not become a Roman province until A.D. 6, when Jesus was a small child). Many of the events we’ll be reading about in the rest of this gospel are the fulfillment of scripture.
Note the irony in v. 28. The Jewish religious leaders were concerned about avoiding ‘ceremonial uncleaness’ by entering a Gentile structure; and, at the same time, trying to kill their own Messiah. Remember that Jesus had once called them ‘whitewashed tombs’ (Mat 23:27-28). We read in the first chapter that Jesus had come “to that which was his own, but his own did not receive him” (Jn 1:11). So Pilate (the Roman governor) had to come out to meet with them.
Pilot was no friend of the Jews. He had been involved in several incidences that were frowned upon by Rome. He wanted nothing to do with Jewish religious customs, so he urged them to judge Jesus by their own law (v. 31). They explained that they had no right to execute anyone. Actually, the Jews had been given authority by Rome to stone to death anyone who violated the sanctity of the Temple, even if violators were Roman citizens. But stoning would have broken bones (see Psa 34:20) and would not have fulfilled scripture.
Pilate then went back inside the palace, summoned Jesus and asked him, “Are you the king of the Jews?” —John 18:33
Pilate went on to mention that it was “your people and your chief priests who handed you over to me. What is it you have done?” He knew the Jewish leaders were acting out of jealousy. He asked him if he was the King of the Jews, and Jesus answered, “You are right in saying I am a king. In fact, for this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me.” Pilate saw that Jesus’ “kingship” was nothing that Rome should be concerned about.
Pilate then sarcastically asked “What is truth?” Many people are asking that same question today, while mistakingly insisting that truth is relevant (it’s either truth or it’s not). Finding no basis for a charge against Jesus, he responded to the Jewish request to release a prisoner as was customary during the Passover. He offered to release the innocent “King of the Jews,” but no! They wanted Jesus executed and out of their hair. Instead, they asked for the release of a man called Barabbas, who was an Jewish zealot (insurrectionist) and a murderer. Note that “bar” means “son of” in Aramaic; “abbas” means “father.” Therefore, Bar-abbas means ‘son of the father.” Note the parallel between this guilty man, Barabbas, and every believer today. Barabbas was released from Roman condemnation, though he deserved punishment. Without the blood of Jesus we, too, would stand guilty before a Holy God, deserving of death. But, due to no influence of our own, Jesus was chosen to die in our stead (mercy). He, the innocent Lamb of God, bore the punishment we rightly deserved. We, like Barabbas, were allowed to go free with no condemnation (Rom 8:1), “the righteous for the unrighteous” (1 Pet 3:18). Mercy withholds a punishment we deserve; grace gives a blessing we don’t deserve.
HOMEWORK
Read John 19:1-16
Events Leading to the Crucifixion
Week 36
(John 18:1-27)
Jesus left the room where He ate the Last Supper with His disciples and crossed the Kidron Valley, to the east. David was betrayed by a friend (Ahithophel) while crossing the Kidron and going up to the Mount of Olives (2 Sam. 15:23, 30-31). So too Jesus was betrayed by His “trusted friend” Judas while crossing the Kidron and going to the Mount of Olives. The olive grove was a place where Jesus and His disciples came each night to bivouac when they were in Jerusalem (Luke 21:37). It’s not surprising that Judas betrayed Jesus for money (John 12:4-6; Mat 26:14-16). Judas was not an unusual monster but a common man caught in a common sin (greed) which Satan used to accomplish his purpose. Judas knew the habits of Jesus, and his deed stands out in black contrast with Jesus’ unselfish love. The soldiers … officials from the chief priests, and Pharisees united in their hostility toward Jesus. Jesus was conscious of all the events coming on Him. He was not taken by surprise, but was a willing voluntary sacrifice (10:14, 17-18).
As the Good Shepherd, Jesus laid down His life for the sheep (10:11). His protection of the apostles was a perfect illustration of His substitutionary atonement. He died not only for them but instead of them. As the Good Shepherd He did not lose any of His sheep but fulfilled His Father’s will for the apostles (6:38) and fulfilled His own prophetic Word (6:39).
Earlier that same night Jesus had rebuked Peter (13:6-11). Now He rebuked him again, this time for not understanding God’s will. In spite of constant teaching about His approaching death (3:14; 8:28; 12:32-33) the disciples did not understand its need (cf. Lk 24:25). The cup which the Father had given Jesus refers to the suffering and death He would experience under God’s wrath against sin (Psa 75:8; Isa 51:17, 22; Jer 25:15; Eze 23:31-33). The words the cup the Father has given Me indicated that Jesus saw all the things coming on Him as part of God’s sovereign plan. His rhetorical question to Peter was designed to prod Peter’s thinking. Jesus had come to do the Father’s will and so He must now embrace it.
When Jesus was arrested, it was dark and late at night. Jesus had already had a long day. His disciples were so exhausted by the schedule and the pressures that they had fallen asleep. But for Jesus, the time while they were sleeping was a deep crisis in prayer and agony (Mk 14:33-41; Lk 22:44). Now Jesus was bound and in the hands of His enemies. He was alone since His disciples had been scattered (Mat 25:56; John 16:32).
After the immediate fright in the olive grove, when the mob took Jesus and the disciples ran, two disciples returned and followed the Lord and His enemies back across the Kidron and into the city. They were Simon Peter and another disciple. The other disciple is John, son of Zebedee (cf. 20:2; 21:20, 24). John knew the high priest and therefore had access into the high priest’s courtyard. Thus he was in a unique position to know what was going on and to enable Peter to get into the courtyard.
Peter’s denial before the servant girl was a striking contradiction to his earlier boast to lay down his life for Jesus (13:37), and his show of offense in cutting off Malchus’ ear (18:10). Evidently the other disciple was also in danger (perhaps greater) but he did not deny Jesus. Peter stood by the fire … warming himself in the cold spring evening. This little detail about the cold evening is another indication that the author of this book was an eyewitness.
n this section Peter denied the Lord for the second and third times. Peter’s betrayal is reported in all four Gospels, which indicates something of the importance the Gospel writers saw in this defection of the disciples’ leader. Since all men fail and even many noted Christians stumble greatly, the record of Peter’s denials (and his subsequent restoration; cf. chap. 21) is of great pastoral comfort. The final denial was prompted by a question by a relative of the man Malchus, whom Peter had tried to kill in the garden. Just after Peter denied Jesus the third time, the Lord looked on him (Luke 22:61) and he went out weeping bitterly (Luke 22:62). Then a rooster began to crow (cf. Matt. 26:72-74), which fulfilled Jesus’ prophecy (John 13:38). (Mark wrote that a rooster crowed twice; see comments on Mark 14:72.) A rooster crowing and Baalam’s donkey speaking reveal God’s sovereignty and the movement of all things in His plan and timing.
HOMEWORK
Read John 18:28-40
The Trial Before the Pontius Pilate
Week 35
(John 17:1-26)
Jesus had ended his teaching of the disciples with a shout of victory: “I have overcome the world!” (v.33). This was in anticipation of his work on the cross. Throughout his ministry Jesus’ work was done in obedience to the Father’s will (cf. Lk 4:42; 6:12; 11:1; Mat. 26:36). As he turned again to his Father, he prayed first for himself (vv 1-5), then for his apostles (vv 6-19), and finally for future believers (vv. 20-26). “The time,” Jesus said, “has come.” The divine plan of redemption was at God’s appointment. Several times before this Jesus’ time had not come (Jn 2:4; 7:6, 8, 30; 8:20). But now it had arrived (cf. Jn 12:23; 13:1).
And now, Father, glorify me in your presence with the glory I had with you before the world began. —John 17:5
This request for glorification included sustaining Jesus in suffering, accepting his sacrifice, resurrecting him, and restoring him to his former glory in heaven. The purpose of the request was that the Father would be glorified by the Son, that God’s wisdom, power, and love might be known through Jesus. Believers too are to glorify God (v. 10).
The words, “You granted Him authority over all people,” indicate that Jesus’ prayer request was in accordance with the Father’s plan. The Father has ordained the rule of the Son over the earth (cf. Psa. 2). So the Son has the authority to judge (Jn 5:27); to take up his life (v 18), and to “give eternal life to all those” whom the Father gave him. Five times in this prayer Jesus referred to his own as those the Father gave him (17:2, 6 [twice], 9, 24). Eternal life, as defined here by Jesus, involves the experience of knowing the only true God through his Son (cf. Mat. 11:27). It is a personal relationship of intimacy which is continuous and dynamic.
Jesus’ prayer for himself was based on his completed work (cf. Jn 4:34)— I have brought You glory (cf. 17:1)—which assumed his obedience to death (Phil. 2:8). He repeated his request for a return to his pristine glory with the Father (cf. 17:1) based on the certainty of the finished work on the cross, now just hours away.
Jesus prayed for his disciples before He chose them (Lk 6:12); during His ministry (Jn 6:15); at the end of his ministry (Lk 22:32), here (6-19), and later in heaven (Rom. 8:34; Heb. 7:25). This prayer of intercession reveals Jesus’ concern and love for his apostles (meaning “sent ones“). With the words, “they have obeyed Your Word,” Jesus praised his disciples for responding to the message of God in Jesus Christ. The disciples were not perfect, but they had the right commitment. Their faith in Jesus was a trust in his union with the Father (17:8).
They are not of the world, even as I am not of it. Sanctify them by the truth; your word is truth. —John 17:16-17
Christ’s prayer (in vv. 6-19) was particularly for the Eleven, though it certainly applies to all believers (cf. v. 20). At this point he was not praying for “the world” in its hostility and unbelief. This prayer is for two things: 1) the disciples’ preservation (“protect them,” v. 11) and 2) their sanctification (“sanctify them,” v. 17). Jesus prayed this request because of God’s ownership of them by creation and election (they are Yours). Jesus’ words, “All I have is Yours, and all You have is Mine,” reveal His claim to unity, intimacy, and equality with the Father.
Jesus would soon depart to the Father and leave his disciples in the world. They had to stay in the world to carry out God’s plan in spreading the good news of redemption and in planting the church. With the formation of the church, the history of the world has become, in a sense, “a tale of two cities”: the city of God and the city of man.
As the Good Shepherd, Jesus took care of the flock entrusted to him by the Father. But Judas was an exception. He is here called the one doomed to destruction (see Psa 41:9; Zech 11:10-13). Judas was never a sheep and his true character was finally manifested (cf. Jn 13:11; 1 John 2:19). He was a “dead branch.” Judas did what he wanted (he sold Jesus). Yet he was an unwitting tool of Satan (Jn 13:2, 27). Even people’s volitionally free acts fit into God’s sovereign plan (cf. Acts 2:23; 4:28).
Jesus’ intercession for the disciples continued with a reminder of (a) their value and (b) their coming danger. They were valuable because they had received the Word of God: I have given them Your Word (cf. “I gave them the words You gave Me,” v. 8). They were in danger because the satanic world system hated them. It hated them because they are not a part of it. As believers share Jesus Christ, “Everything in the world—the cravings of sinful man, the lust of his eyes, and the boasting of what he has and does” (1 John 2:16) loses its attractiveness. A believer’s commitment shows the world’s values to be “rubbish” (cf. Phil. 3:8). Just as Jesus did not belong to the satanic world system (“I am not of it;” cf. v. 14), so believers do not. They belong to the heavenly kingdom (Col. 1:13) because of their new births (cf. John 3:3). Jesus had prayed for protection for His disciples (v. 11). Now his second petition for them was for their sanctification. Sanctify means “set apart for special use.” A believer is to be distinct from the world’s sin, its values, and its goals.
Jesus has known, revealed (v. 6), and glorified (v. 4) the Father, and so should Christians. The essence of God is love (1 John 4:8). Jesus made the Father and his love known to the world by his death. And the Father made known his love for the Son by raising him to glory. Jesus’ purpose in revealing the Father was that Christians would continue to grow in that love (that the Father’s love for the Son may be in them) and to enjoy the personal presence of Jesus in their lives (“that I myself may be in them”).
Jesus’ petitions for believers are four: preservation (v. 11), sanctification (v. 17), unity (vv. 11, 21-22), and participation in Jesus’ glory (v. 24). This prayer is sure to be answered (cf. Jn 11:42; 1 John 5:14).
Paul writes in Eph 2:10 that ‘we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.” When our ‘time‘ comes, may we all be able to say, ‘I have brought you glory on earth by completing the work you gave me to do.’
HOMEWORK
Read John 18:1-27
Jesus Arrested, Denied, Before Pilate
Week 34
(John 16:1-5-33)
Last week we saw how Jesus prepared his followers for hard times so they wouldn’t fall away. He said they would be expelled from synagogues and even killed by people who thought they were serving God (think Saul of Tarsus). This opposition stems from not truly knowing the Father or Jesus, His Son, who was the image of the invisible God (Col 3:15). Jesus explained that he had not said these things earlier because he was still with them. Though they were deeply saddened to learn that he would be leaving them, he went on to explain that it would be to their advantage that he go away (to the Father), because only then could he send the Holy Spirit.
The departure of Jesus was necessary—though painful and difficult—for the disciples. In fact, his leaving was profitable and beneficial. Without his departing (which included his death, burial, resurrection, and ascension) there would have been no gospel. Atonement for sin was necessary for Jesus to save His people from their sins (Mat. 1:21). Also, unless he departed, there would have been no glorified Lord to send the Counselor (the Holy Spirit) to apply the atonement.
Unless I go away, the Counselor will not come to you; but if I go, I will send him to you. —John 16:7
One of the Spirit’s new ministries would be to convict the world of guilt in regard to sin and righteousness and judgment. He went on to explain that the Counselor (Holy Spirit) will convict the world of sin (unbelief in Jesus), righteousness (Jesus returning to the Father), and judgment (the prince of this world is condemned). He, the Spirit of Truth, will guide the disciples into all truth, speak what he hears, tell them what is to come, and glorify Jesus by taking what belongs to him (and the Father) and making it known.
The Spirit works on the minds of the unsaved to show them the truth of God for what it is. Normally this process includes human aid (cf. 15:26-27). Sin is rebellion against God and this rebellion reached its climax in the crucifixion of Jesus. Today the greatest sin is the failure to believe in Jesus (cf. 3:18; 15:22, 24). Most people do not readily admit to being guilty of sin. They will admit to failures or vices or even crimes. However, sin is against God, and people have suppressed the truth of God (cf. Rom. 1:18, 21, 25, 28). The mighty working of the Holy Spirit is necessary to convince and convict people of their desperate plight.
In verses 16–24 Jesus explains that their grief will be turned to joy. “I have much more to say to you, more than you can now bear. But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come” (vv. 12-13). He goes on to say that “in a little while you will see me no more, and then after a little while you will see me.” The disciples are understandably confused; they still do not realize the necessity of what will happen in the next few hours. Jesus explains that they will mourn and weep while the world rejoices, but their grief will turn to joy—like a woman in labor who forgets the pain once the child is born. When they see him again (after the resurrection), their joy will be complete.
Though Jesus was a Master Teacher and taught His disciples for three years by example and word, their perception of His revelation of the Father remained limited (John 14:9; cf. 2:22; 6:60; 13:7, 15-17). Veiled utterances (His speaking figuratively) would give way to plain speech. In His post-resurrection teaching (cf. Acts 1:3) the Son spoke plainly about the Father (cf. John 14:25-26).
The coming new day would give the disciples intimacy with the Father and clarity of understanding. The disciples would have direct personal access to the Father by the name of, i.e., through Jesus (cf. “in My name” in 14:13-14; 15:16; 16:24). Jesus would no longer need to pray on their behalf since they could ask for themselves. This truth does not negate the promise of Christ’s intercessory work in overcoming a believer’s sin (cf. Rom. 8:34; 1 John 2:1-2). The disciples were now in a personal love-and-faith relationship with the Father and only children have this privilege of access to their Father (Rom. 5:2).
Though the disciples were honest and sincere in their affirmations of faith (v. 30), Jesus knew their limitations far better than they did (cf. 2:24-25). The words “You believe at last!” could also be translated “Do you now believe?” They did believe but it was not complete faith or strong faith until after the death and resurrection of Jesus and the advent of the Spirit.
Jesus’ instructions about these things (chaps. 14-16) were intended to sustain them, to give them peace in Him. Believers have a dual existence: they are in Christ and in this world. In union with Jesus, his disciples have peace, but the world exerts a hostile pressure. The world system, the enemy of God and his people, opposed Jesus’ message and ministry (cf. 1:5, 10; 7:7). But Jesus won the victory over the system; he has overcome the world!
HOMEWORK
Read John 17:1-26
Jesus Prays for Himself, His Disciples, for All Believers
Week 33
(John 15:18-16:4)
Friendship with God results in enduring the world’s hatred (see John 3:18-20). Conversely, being friends with the world is to be God’s enemy (James 4:4). Jesus alerted his disciples to the fact of the world’s hatred (vv. 17-25). The world in John’s Gospel is the system of organized society hostile to God, which is under Satan’s power (John 14:30). Believers might be surprised by this hostility (1 Pet 4:12-13), but they should remember that Jesus was hated from his birth (when Herod the Great sought to kill him) to his death on the cross.
A fundamental reason for the world’s hatred of a Christian lies in their differences (cf. 1 Pet 4:4; Rom. 12:2). The world resents any lack of conformity to itself (see Rom 12:2; James 4:4; 1 John 4:4-6). A believer, having left the kingdom of darkness and having been transferred into the kingdom of God’s Son (Col. 1:13), has a different joy, purpose, hope, and love. He now has certainty, truth, and a standard for life. Christians have been chosen (cf. John 15:16) out of the world system by Christ and they now belong to him. Since they do not belong to the world … the world hates them.
If they persecuted me, they will persecute you also. —John 15:20
“I tell you the truth, no servant is greater than his master …” (Jn 13:16). Christians are to identify so closely with Jesus that they share in his sufferings (“they will persecute you also“). On the positive side, some people followed and obeyed Jesus’ teaching, so they also responded to the apostles’ message. The root cause of the world’s hatred against the disciples is their identification with Jesus. They hate Jesus because they are ignorant of God, the One who sent him.
Jesus came as the Revelation of God (Col 1:15). If Jesus had not come, their sin would not be so great. The statement, “they would not be guilty of sin” (cf. v. 24), must not be taken absolutely as 16:9 shows (cf. Jn 3:19; 9:41). Before Jesus’ coming, people might have pleaded ignorance as an excuse for sin (cf. Acts 17:30). But now that the Light has come, those who willfully reject it have no excuse. The revelation in Jesus and by Jesus is so tied to the Father that to hate Jesus is to hate God (cf. John 15:24b).
The Jewish nation should have honestly confessed, “No one could perform the miraculous signs You are doing if God were not with him” (Jn 3:2). But the nation as a whole rejected both Jesus and the Father because in their sins they loved darkness rather than light (Jn 3:19). The nation thought it was serving God in rejecting Jesus (Jn 16:2-3) but in reality it was serving Satan (Jn 8:44). Their hatred of Jesus was without any rational cause, which also fits the pattern of hatred for righteous people, as seen in those who hated David (Psa. 35:19; 69:4; 109:3).
Jesus encouraged His disciples by the promise of the Spirit’s work in the world. As the work of Jesus was to promote the Father and not himself, so the Spirit will witness to Jesus as the Messiah (“He will testify about me”). And what He says is true for He is the Spirit of Truth (cf. 16:13). As the Counselor (cf. 14:26; 16:7), he presents God’s truth to the world. The Spirit is sent from the Father, just as the Son was sent from the Father. Yet this mysterious work of the Spirit is not done in isolation from the church. The apostles were to bear witness to the facts that they came to know: “You also must testify” (v. 27). As the apostles witnessed, the Holy Spirit persuaded, and people were saved. The same combination of human obedience to the divine command (Acts 1:8) coupled with the witness of the Spirit is needed in every generation.
The disciples may have wondered why Jesus was telling them about the world’s hatred and persecution. Jesus, anticipating this question, indicated that expecting trouble beforehand would help them remain in the path of God’s will. The disciples would face excommunication and even death. Remembering that Jesus was ostracized and martyred and that he had predicted the same for his apostles would help fortify them. The earliest Christians were Jews (Acts 2:11, 14, 22), but quite soon after the church began to grow and spread, it was quickly thrust outside the synagogue (circa A.D. 90). Persecution unto death occurred in the case of Stephen (Acts 7:59), James (Acts 12:2), and others (Acts 9:1-4). Some people throughout church history have been motivated to persecute believers because of a misguided zeal for God (e.g., Saul of Tarsus), thinking they are offering a service to God (cf. Rom. 10:2).
The world will persecute Jesus’ followers “because they have not known the Father or me.” They do not recognize the Father at work in the words and deeds of Jesus. The Jewish people, for example, had a certain knowledge of God through the Law, but that knowledge was not a saving knowledge, for God said, “They are a people whose hearts go astray, and they have not known my ways” (Ps. 95:8-10).
Jesus gave this warning to his disciples about coming persecution in order to strengthen their faith. By recognizing his knowledge of the future they would grow in their confidence in him. Jesus didn’t give them this warning before because the world’s hatred was directed against him. He shielded them with his personal presence, but now they (and we) would be his body on earth (Eph. 1:22-23) and should expect to be persecuted. Being persecuted for Jesus’ sake was a sign that the belonged to him (Phil 1:27-30).
HOMEWORK
Read John 16:5-35
Work of the Holy Spirit / Grief Will Turn to Joy
Week 32
(John 15:1-17)
Chaps 15-17 contain Jesus’ final words to his disciples as they make their way to the Garden of Gethsemane (1.5 miles). Jesus will repeat many words and images he has used throughout his ministry. Chapter 15 opens with the seventh and last of Jesus’ “I am” statements in John’s gospel, stating that he is the “true vine.” It is very possible that as they made their way out of the city, they passed by the Temple complex. One of its many ornaments was a sculpted vine decorating one of its walls. Perhaps Jesus used it as an example.
The O.T. frequently refers to Israel as being a vine that God planted (see Psa 80:8-9; Hosea 10:1; Isa 5:1-2; Eze 15:6) with the purpose of bearing good fruit. But, many times we read, “Again the Israelites did evil in the eyes of the Lord.” The O.T. prophets always had in mind the imminent judgment God would bring upon his disobedient people. The idea of a “vine” would likely not bring positive images to first century believers in that they were reminders of fruitless vine twigs being good for nothing but firewood. In contrast to unfaithful Israel, Jesus, the “true vine,” remains faithful and thus fulfills Israel’s calling to be the fruitful vine of God.
In verses 1–11, Jesus employs an allegory of a vine and branches to communicate the importance of abiding in Him—the true vine. To ensure maximum fruit production, the Father does two things: 1) He removes unfruitful branches, and 2) He prunes fruitful branches (verse 2; cf. Hebrews 6:7–8).
“I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. —John 15:5
In the natural world, fruit is the result of a healthy plant producing what it was designed to produce (see Genesis 1:11–12). In the Bible, the word fruit is often used to describe a person’s outward actions that result from the condition of the heart. Good fruit is that which is produced by the Holy Spirit. Galatians 5:22-23 gives us a starting place: “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.” The more we allow the Holy Spirit free rein in our lives, the more this fruit is evident (Gal 5:16, 25). As Jesus remains (abides) in his Father’s love by means of obedience, so believers must remain in Jesus’ love by means of obedience. This is what is means to remain in the vine. We stay connected to Jesus by walking in obedience to his commands (see 1 Jn 5:3).
Christians grow by caring for and nurturing one another. The standard for that love is Christ’s example of humble, sacrificial service, i.e., “as I have loved you.” He had demonstrated his love earlier by washing his disciples feet (a daily necessity in the first century), but a chore generally reserved for the lowest of servants. The most a person can do for his friend is to die for him; such a death is a clear demonstration of love. Jesus demonstrated His love (v. 12b) by dying for his friends, i.e., those who obey his commands. Abraham was called God’s “friend” (see 2 Chron. 20:7; Isa. 41:8) because he obeyed God. Like close friends, Abraham and God communicated well with each other (cf. Gen. 18:17). Love is to be the distinguishing characteristic of true believers before a watching world (John 13:35).
Jesus reminded his disciples that, contrary to the practice norm of disciples choosing their teacher, Jesus had chosen them (cf. John 15:19). His purpose in choosing these men was that they would produce lasting fruit; testify about him and beginning the process of building the church). He promised that his Father would answer their requests in order to accomplish that mission (“whatever you ask in my name“); see John 14:13-14; 16:23-24, 26). Praying in Jesus’ name is prayer in accordance with all his name stands for, i.e., prayer that seeks God’s will and his glory (see 1 John 5:14-15).
Today, nearly 2,000 years after these events, we must remain firmly connected to him if we’re to be spiritually productive. As a branch draws strength, nourishment, protection, and energy from the vine, so do we. When we neglect our spiritual life, ignore the Word of God, skimp on prayer, or withhold areas of our lives from the scrutiny of the Holy Spirit, we are like a branch broken off the vine. Our lives become fruitless. We need daily surrender, daily communication, and daily (hourly?) repentance and connection with the Holy Spirit in order to “walk in the Spirit and not gratify the desires of the flesh” (Gal 5:16).
HOMEWORK
Read John 15:18-16:4
The World Hates the Disciples
Week 31
(John 14:15-31)
In this section, Jesus prepares His disciples for His departure (death, resurrection, and ascension) while comforting them and promising the Holy Spirit. The passage emphasizes love, obedience, the coming Advocate (Helper/Comforter), peace, and the intimate relationship between the Father, Son, and believers. Jesus links love for Him directly to keeping His commandments. This is not legalism but the natural outflow of genuine relationship—much like how love for a spouse or parent shows itself in honoring their wishes. Obedience demonstrates love, and it opens the door to deeper intimacy with the Father and Son.
If you love me, you will obey what I command.” —John 14:15
The Greek word Paraklētos (Helper, Advocate, Counselor, Comforter) means “one called alongside to help.” Jesus calls the Spirit “another” Helper, implying He Himself has been the first Paraclete. The Spirit is not a lesser replacement but continues Jesus’ ministry in an even more intimate way—dwelling in believers forever.
Jesus promises He will not abandon them. “I will come to you” points to the resurrection appearances, the sending of the Spirit, and ultimately His return. Believers share in His resurrection life (“Because I live, you also will live”) and enjoy profound union: “I am in my Father, and you in me, and I in you.” This mutual indwelling is a hallmark of John’s theology.
Jesus gives His peace—not the world’s fragile, circumstantial version. This peace sustains through trials because it rests on His victory and the Father’s plan. The command “Let not your hearts be troubled” echoes the chapter’s opening (v. 1) and counters fear with trust.
But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.” —John 14:26
“If you loved me, you would have rejoiced…” Jesus’ going to the Father is cause for joy because it fulfills the mission and enables the Spirit’s coming. He foretells events so their faith will be strengthened when they happen. Verse 28 (“the Father is greater than I”) refers to His incarnate state and role in making salvation possible; this does not mean inferiority; only that Jesus had laid aside His glory to live fully as a man. “I have told you now before it happens, so that when it does happen you will believe” (echoes what he had said earlier (Jn 3:19) and will say again in in Jn 16:4.
“The ruler of this world” (Satan) is coming (via Judas and the arrest), but he has “no claim” on Jesus. Jesus goes to the cross in loving obedience to the Father, demonstrating His love publicly. The passage ends with “Come now, let us leave,” transitioning to the next part of the discourse (John 15:1-17).
HOMEWORK
Read John 15:1-17
The Vine and the Branches
Week 30
(John 14:1-14)
Jesus’s encouragement to the Eleven is to meet a very specific situation. Not only have the painful incidents of the Last Supper, i.e., the footwashing, the mysterious departure of Judas, and the prediction of Peter’s denial caused anxiety and dismay, but Jesus has just told them that he is about to go away and leave them behind. We can only imagine …
In verses 2-7, Jesus is going to prepare a place and is coming back for his own; his followers know the way (Acts 4:12). In verses 8-14, Jesus shows that he is fully divine and fully human, i.e., he is simultaneously God (Jn 1:1) and man (Mat 1:23; Isa 7:14)
In his statement “Do not let your hearts be troubled. Trust God; trust also in me,” Jesus is linking himself with God. This is a definite claim to Deity, or equality with God. This claim is exactly what the Pharisees and other Jewish religious leaders saw in his earlier statements as blasphemy!
He then assures them that his Father’s house has “many rooms” and that he is going to prepare a place for them. The reference to “rooms” (or “mansions” in KJV) actually means “abode.” In other words, he is telling them that he and the Father will make their home with them. Living eternally in God’s presence is something we should all be looking forward to. He promises, “I will come back and take you to be with me that you also may be where I am.” He adds that they already know the way to where he is going, prompting Thomas to ask, “Lord, we don’t know where you are going, so how can we know the way?” Jesus replies with one of His most famous “I Am” statements:
I am the way and the truth and the life. No one comes to the Father except through me.” —John 14:6
He tells them that knowing him means they know the Father as well. Philip says, “Lord, show us the Father and that will be enough for us.” Jesus gently rebukes him: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father.” In other words, Jesus’s words and miracles are literally the Father’s words and works. “I am in the Father, and the Father is in me” (v. 11).
Steeped in a Jewish heritage of monotheism (belief in one God), the disciples could scarcely conceive of a trinitarian monotheism. They were still maintaining a fundamental chasm between Jesus and the Father (as many still do today). In v. 9, Jesus is telling Philip that the Father and has made himself known in the Word, Who is God (see Jn 1:1), but has become flesh. Therefore, whoever has seen the Incarnate Word (Jesus), has seen the Father. Note in John 20:28, Thomas finally sees the resurrected Jesus and exclaims, “My Lord and my God!” to which Jesus replies, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed” (Jn 20:29). Jesus and the Father (and the Holy Spirit) are one. The Trinity is a mystery. Finite minds cannot fully comprehend the infinite. It is revealed in Scripture, yet transcends full explanation.
In v. 12-14, Jesus says, “I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father. And I will do whatever you ask in my name, so that the Son may bring glory to the Father. You may ask me for anything in my name, and I will do it.” He is referring to the fact that when he has returned to the Father, by way of the Cross and his Resurrection, he will send the Holy Spirit, who will convict the world of sin and enable the Church to bring many to salvation. See first two chapters of Book of Acts.
HOMEWORK
Read John 14:15-31
Jesus Promises the Holy Spirit
Week 29
(John 13:18-38)
Jesus had just set an example that the disciples should follow … because “no servant is greater than his Master” … and “now that you know these things, you will be blessed if you do them.” Blessedness comes through obedience (v. 17). Now he states that there would be no blessedness for one of the disciples. His selection of Judas was not an accident or a failure in God’s plan. Jesus chose a betrayer among his twelve disciples (cf. 6:70-71) in order to fulfill the Scripture, namely, Psalm 41:9. As David was betrayed by his trusted table companion Ahithophel, who then hanged himself (2 Sam. 16:20-17:3, 23), so Judas, Jesus’ close companion, betrayed him and then hanged himself. Though Judas’ deed was foreknown by God, he was fully culpable. The fact that Jesus knew all this in advance (“before it happens,” v.19) and that it fit the Scriptures (see Psa 69:25; 109:8) helped the disciples, after the fact, to believe more firmly that God sent Jesus (John 13:19; cf. 14:29; Acts 1:16-20).
Someone said, “Nothing is found so hard for flesh and blood to bear as ingratitude.” Being human, Jesus was troubled over Judas’ upcoming betrayal of his love and friendship. Being divine, Jesus knew in advance that it would happen. He sensed the spiritual hardness and deadness which sin had produced in Judas.
I tell you the truth, one of you is going to betray me.” —John 13:21
“His disciples stared at one another, at a loss to know which of them he meant” (v. 22). According to the parallel account in Mat 26:22-25, they each said, “Surely not I, Lord?” until it came to Judas, who said, “Surely not I, Rabbi?” He didn’t call him Lord because Jesus had not met his expectations of the Messiah being a conquering king. But Judas had covered his tracks so well that none of the others suspected him.
Giving the dipped bread to Judas was an uncaught sign of recognition to John; but it was also the Lord’s final extension of grace to Judas. A host’s giving a morsel of bread to a guest was a sign of friendship. How ironic that Jesus’ act of friendship to Judas signaled Judas’ betrayal of friendship (see reference to Psa 41:9 in v. 18).
“Satan entered into him” (cf. 13:2) is one of the most terrible expressions in the Scriptures. Satan now used Judas as his tool to accomplish his will. “Do quickly” is literally “do it more quickly,” which may imply Jesus’ words spurred Judas to act in God’s proper timing. As Judas … “went out,” no one thought anything but good of him. They assumed that he, as the group’s treasurer (cf. 12:6), was going to buy food for the Passover feast or to give something to the poor He had deceived his peers, but not Jesus. “And it was night” in any other Gospel might simply be a reference to time, but in John’s Gospel it probably also has symbolic significance. Judas was leaving the Light (8:12; 12:35, 46) and going out into the spiritual darkness of sin (3:19).
After Judas had departed, Jesus announced once again that he would soon be gone and they would not be able to find Him (cf. Matt. 23:29; John 7:34; 8:21; 12:8, 35). This was true in both His death and His Ascension.
A new command I give you: Love one another. As I have loved you, so you must love one another.” —John 13:34
The eleven disciples would survive in His absence by obeying His example of love. The command is new in that it is a special love for other believers based on the sacrificial love of Jesus: “As I have loved you, so you must love one another.” Christians’ love and support for one another enable them to survive in a hostile world. As Jesus was the embodiment of God’s love, so now each disciple should embody Christ’s love. This love is a sign to the world as well as to every believer (1 John 3:14).
Peter, impulsive and impetuous as ever, picked up on what Jesus had said about going away (v. 33). He wanted to know where Jesus was going (cf. Thomas’ similar request in 14:5). Peter’s love was such that he wanted to be with Jesus. But Jesus replied that it was not possible right then for Peter to be with Him. Peter could not conceive of any situation that would make Jesus’ words necessary. He was certain that his love and courage were up to any challenge, including death. “I will lay down my life for you,” he affirmed. But Peter did not know himself as well as he thought; nor did he know the satanic power at work against him (cf. Luke 22:31-32). Jesus’ prediction of Peter’s defection (“you will disown me three times“) must have completely shocked him as well as the other disciples. They may have wondered if Peter was the traitor (cf. John 13:21-25). “Let him that thinks he stands, take heed lest he fall” (1 Cor 10:12). Be careful out there!
HOMEWORK
Read John 14:1-14
Jesus Comforts His Disciples
Shows Them the Way to the Father
Week 28
(John 13:1-17)
John’s Gospel reports more of the content of Jesus’ instructions to His disciples than do the other three Gospels. Chapters 13-17 concentrate on His teachings on that fateful night in which He was arrested. Before the instruction, Jesus washed His disciples’ feet and predicted His betrayal.
Jesus’ death and resurrection were now imminent. He had come to die in obedience to the Father’s will. His coming was also an act of love for all mankind (Jn 3:16). But he has a special love for his sheep: He loved His own. Then he showed them the full extent of his love his humble service (13:1-17), his teaching (13:18-17:26), and finally his death (chaps. 18-19) are in view. All three revealed His love.
At the evening meal before the Passover, the devil had already prompted Judas Iscariot … to betray Jesus. Jesus had predicted this. Later Satan actually entered Judas (Jn 13:27). Yet God was in control of all events leading to Jesus’ death. Jesus knew his sovereign authority, his origin, and coming destiny; yet he voluntarily took the place of a slave, washing the feet of his disciples. His action contrasts sharply with their self-seeking (cf. Mat 20:20-24; Mark 9:33-34; Luke 22:24-30) and pictures His whole ministry on earth (cf. Phil. 2:5-8).
Foot-washing was needed in Palestine. The streets were dusty and people wore sandals without socks or stockings. It was a mark of honor for a host to provide a servant to wash a guest’s feet; it was a breach of hospitality not to provide for it (cf. 1 Sam 25:41; Luke 7:40-50; 1 Tim 5:10).
Peter, sensing Jesus’ reversing of their natural roles, asked why he, Peter’s Lord, should wash the feet of His servant Peter. In Peter’s question the word You is emphatic in the Greek. Jesus said that later (after His death and resurrection) Peter would understand.
Jesus replied, “You do not realize now what I am doing, but later you will understand. —John 13:7
Peter apparently didn’t feel that Jesus should act like a servant toward him. This is another case of Peter’s thoughtless speech (cf. Mk 8:32; 9:5). Jesus responded, “Unless I wash you, you have no part with Me.” Peter continued to miss the spiritual lesson, but he was certain of his desire to be joined to Jesus. Therefore he asked Jesus to wash his hands and head as well as his feet. Ater salvation all one needs is confession of sins, the continual application of Jesus’ death to cleanse one’s daily sins (cf. 1 John 1:7; 2:1-2). When Jesus added that not every one of you is clean, he was referring to Judas (cf. John 13:11, 18). This suggests that Judas was not converted.
Judas had rejected the life-giving, cleansing words of Jesus (cf. 6:63; 15:3), so he was still in his sins. Judas did have his feet literally washed, but he did not enter into the meaning of the event. John stressed Jesus’ supernatural knowledge (cf. 2:25; 4:29) of Judas’ deception.
After giving this object lesson in humility the Lord questioned the disciples in order to draw out the significance of the lesson: Do you understand what I have done for you? As their Teacher and Lord, Jesus is on a higher level than they. Yet he had done a humble service for them. As his disciples, meeting others’ needs self-sacrificially is what they ought to do as well. Not to follow the example of Jesus is to exalt oneself above Him and to live in pride. “No servant is greater than his master” (cf. John 12:26).
God blesses His servants not for what they know but for their responses to what they know. Christian happiness (you will be blessed) comes through obedient service (if you do them, i.e., these things Jesus commanded).
HOMEWORK
Read John 13:18-38
Jesus Predicts His Betrayal and Peter’s Denial
Week 27
(John 12:20-50)
This passage marks the conclusion of Jesus’ public ministry in John’s gospel. It occurs during the Passover festival in Jerusalem, right after Jesus’ triumphal entry and the raising of Lazarus, as opposition to Him intensifies. The passage shifts focus from miracles and signs to the meaning of His impending death, the call to discipleship, and the consequences of belief or unbelief.
Some Greeks (Gentiles) who had come to worship at the Passover festival approach Philip (from Bethsaida in Galilee) with a request: “Sir, we would like to see Jesus.” Philip tells Andrew, and together they inform Jesus. This incident signals that Jesus’ mission is extending beyond Israel to the wider world, acting as a pivotal moment.
Jesus responds that “the hour has come for the Son of Man to be glorified.” He uses the metaphor of a kernel (or grain) of wheat: unless it falls to the ground and dies, it remains only a single seed; but if it dies, it produces many seeds. This illustrates that His death will bring abundant life and fruitfulness for others. He then teaches on discipleship: “Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life. Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.” True followers must be willing to lose their lives in self-sacrifice, mirroring Jesus’ path.
The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life. —John 12:25
Jesus expresses deep distress: “Now my soul is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour. Father, glorify your name!” A voice from heaven responds, “I have glorified it, and will glorify it again.” Some in the crowd hear it as thunder; others as an angel speaking. Jesus explains the voice was for their benefit, not His, confirming the Father’s approval.
“Now is the time for judgment on this world; now the prince of this world [Satan] will be driven out. And I, when I am lifted up from the earth, will draw all people to myself.” He clarifies that He is speaking about the kind of death He is going to die (crucifixion—”lifted up”). The crowd questions this, noting that the Messiah is supposed to remain forever, so how can the Son of Man be lifted up? Jesus urges them to walk in the light while they have it, so they may become children of light, before darkness overtakes them. He then hides Himself from the public.
Despite Jesus’ many signs, most people still do not believe in Him. John explains that this fulfills Isaiah’s prophecies (Isa 53:1; 6:10): the people’s hearts are hardened, their eyes blinded, and they cannot believe or repent. Even some leaders who believed kept it secret out of fear of the Pharisees, loving human praise more than praise from God.
Jesus cries out in a loud voice: “Whoever believes in me does not believe in me only, but in the one who sent me. The one who looks at me is seeing the one who sent me. I have come into the world as a light, so that no one who believes in me should stay in darkness.” He emphasizes that He does not judge those who hear His words but do not keep them—His words will judge them on the last day. His teaching is not His own but from the Father who sent Him: “I know that his command leads to eternal life. So whatever I say is just what the Father has told me to say.”
HOMEWORK
Read John 13:1-17
Jesus Washes His Disciples’ Feet
Week 26
(John 12:1-19)
This passage marks the beginning of the final week of Jesus’ earthly ministry (Passion Week), transitioning from His public miracles to His suffering, death, and resurrection.
Six days before the Passover, Jesus arrives in Bethany, where Lazarus (whom Jesus had raised from the dead a few weeks before) lives with his sisters Mary and Martha. Two of the synoptic gospels (Mat 26:6-13; Mark 14:3-9) tell us that this dinner was at the home of Simon the Leper. Simon had very likely been healed of leprosy by Jesus on a previous visit. The fact that Martha is serving in his home may indicate that Simon was a relative; the Bible doesn’t tell us.
Martha serves the dinner and afterward, Mary takes a pound of very expensive perfume (pure nard), pours it on Jesus’ feet, and wipes them with her hair. John, as a personal witness, tells us that the house was filled with the fragrance. Anointing with oil (or perfume, in this instance) was normally poured on the head of the person being honored. Interestingly, two of the synoptic accounts state that the perfume was poured on Jesus’ head. John mentions Mary three times in his gospel account and each time she is “at the feet” of Jesus (see Lk 10:42, “… Mary has chosen what is better …”) He is putting emphasis on her absolute humility and devotion to Jesus, whom she believed was the Christ. (There’s a lesson here for us today.)
Judas Iscariot, one of the disciples, who would later betray Jesus (see Psalm 41:9) objects, saying the perfume could have been sold for 300 denarii (about a year’s wages) and the money given to the poor. But John notes that Judas was a thief who stole from the disciples’ money bag. Jesus defends Mary, saying that “it was intended that she should save this perfume for the day of my burial.” Mary had no idea that Jesus would be killed and buried within a week. This was a prophesy given by the Holy Spirit. The disciples would look back on this event after Jesus had risen from the dead and would finally begin to understand what he had been teaching them.
A large crowd of Jews hears that Jesus is in Bethany and comes not only to see him, but also to see Lazarus, whom he had raised from the dead. The eye-witnesses of Lazarus’ resurrection had spread the news and many of the pilgrims in and around Jerusalem for Passover had heard of this miraculous event. The raising of Lazarus was the final miracle (or “sign”) that John included in his gospel. It quite obviously pointed to Jesus’ own death, burial and resurrection.
The next day was Palm Sunday, when Jesus came riding into Jerusalem “on a donkey” (as prophesied Zechariah 9:9; see also Jacob’s blessing on the tribe of Judah: Gen 49:10-11). Many people, because they had heard that he had given this miraculous sign, went out to meet him. The people took palm branches (a symbol of Jewish nationalism), hence Palm Sunday, and went out to meet him, shouting, “Hosanna!” (which means “save us” or “deliver us”); “Blessed is he who comes in the name of the Lord.” “Blessed is the King of Israel!” (see Psa 118:25-26). They obviously assumed that Jesus, as a miracle worker who could summon a dead man back to life, was their Messiah; their Conquering King! Surely he would deliver them from the yoke of Caesar and the Roman oppressors (see Dan 2:44). But they would soon learn that he had come to bring peace (see Isa 53:1-9).
The Pharisees can see what’s coming. The religious leaders are both jealous and fearful (see John 11:47-48): “Look how the whole world has gone after him.” They’ve got to do something about this; and sooner rather than later!
HOMEWORK
Read John 12:20-50
Jesus Predicts His Death &
The Jews Continue in Unbelief
Week 25
(John 11:38-53)
Jesus arrives at the tomb of his friend Lazarus (a cave with a stone across the entrance) and is once more deeply moved. “Take away the stone,” he says. But Martha objects that there will be a bad odor because Lazarus has been dead for four days (his body would already be decomposing). No one present was expecting what would happen next. Jesus reminds her:
Did I not tell you that if you believed, you would see the glory of God?” —John 11:40
They roll away the stone and Jesus prays aloud to the Father, thanking Him for hearing his prayer “that they may believe” that God had sent him (see Jn 20:30-31). Then he calls out loudly, “Lazarus, come out!” … and the dead man walks out, still wrapped in his grave clothes. Jesus tells the people to unbind him and let him go. The miracle divides people: many Jews who saw it put their faith in Jesus, but some report it to the Pharisees. Jesus’ revelation of himself as the Son of God always produces two responses: trust or rejection (see Jn 3:19).
The chief priests and Pharisees convene the Sanhedrin (the Jewish ruling council) in alarm. They worry that if Jesus continues performing such signs, “everyone will believe in him, and then the Romans will come and take away both our temple and our nation” (v. 48). Caiaphas, the high priest that year, makes a pragmatic (and unknowingly prophetic) statement: “It is better for you that one man die for the people than that the whole nation perish” (v. 50). He selfishly means they should sacrifice Jesus to preserve their position and avoid a Roman crackdown. John notes the irony—Caiaphas unwittingly prophesies that Jesus would die for the Jewish nation, and not only for that nation but also for the scattered “children of God” (see Jn 1:12; Gal 3:26-29; Eph 2:13-16), to gather them into one (vv 51-52). God is clearly in control.
From that day on, the leaders plot to kill Jesus. This is reminiscent of Joseph’s statement to his brothers, “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Gen 50:20). Jesus, knowing their plans, no longer moves publicly among the Jews. He withdraws to a region near the desert, to a town called Ephraim, where he stays with his disciples. It’s now early Spring and as the Jewish Passover draws near, many go up to Jerusalem early for ceremonial cleansing. The people speculate whether Jesus will come to the festival. (Meanwhile, the chief priests and Pharisees issue orders that anyone who knows where Jesus is must report it so they can arrest Him (see Jn 7:1, 11). Sadly, one of the Twelve then made a fateful decision, as prophesied in O.T. (see Psa 41:9; Zech 11:12-13).
The raising of Lazarus is the final and most dramatic of the seven “signs” or miracles in John’s Gospel, clearly demonstrating that Jesus is truly “the resurrection and the life” (Jn 11:25-26). In accordance with God’s plan, this final miracle becomes the tipping point that accelerates the plot against him. This passage sets the stage for the events of Holy Week (Jesus’ final week leading to the crucifixion and resurrection). It highlights both the glory of Christ and the growing hostility that leads to the cross.
HOMEWORK
Read John 12:1-19
Jesus’ Anointing and Triumphal Entry
Week 24
(John 11:1-37)
Three or four months after Jesus had crossed the Jordan into Perea, “where John had been baptizing in the early days” (Jn 10:40), he got word that his dear friend Lazarus had becomes seriously ill. We know from the Synoptic gospels that Jesus loves Martha, Mary, and Lazarus deeply (v. 5), yet when he hears the news, he deliberately stays where He is for two more days. He tells his disciples that this sickness “will not end in death” but is “for God’s glory, so that God’s Son may be glorified through it.”
Jesus decides to return to Judea (despite the danger, as the religious leaders had recently tried to stone him there). The disciples were alarmed that he was going back, but he explained, as he had in Jn 9:4-5, that he must do the work of Him who sent him. Night is coming when no one can work. Then, speaking metaphorically, he told the disciples that Lazarus has “fallen asleep” and that he is going to “wake him up.” When they misunderstand, he plainly states, “Lazarus is dead,” adding that he is glad he wasn’t there earlier so they might believe (see Jn 20:30-31).
By the time Jesus arrives in Bethany (near Jerusalem), Lazarus has already been in the tomb for four days, and many Jews had come to comfort the grieving sisters. Martha goes out to meet Jesus and expresses faith mixed with disappointment: “Lord, if you had been here, my brother would not have died.” Jesus said to her …
I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die.” —John 11:25-26
She affirms her belief that Jesus is the Christ, the Son of God, who was to come into the world (v. 27), but she was mistaken about the resurrection being only a future event. She returned home and told Mary that the Teacher was asking for her. When Mary meets Jesus, she falls at His feet and repeats the same lament Martha had said: “Lord, if you had been here, my brother would not have died.” Seeing Mary weeping, along with the mourning Jews who followed her, Jesus is deeply moved in spirit and troubled. He asks where Lazarus has been laid, and they lead Him to the tomb. Jesus wept (v. 35). The Jews remark on his evident love for Lazarus, though some question why he didn’t prevent the death if he could open the eyes of the blind (vv. 36-37; compare Mat 27:42). Jesus could very well have come down from the cross, but his sacrificial death was the very reason he had come into the world.
Everyone believed that Jesus was a healer, but here was absolutely no expectation that he could raise the dead. Interestingly, he had prophesied earlier that “a time is coming when all who are in their graves will hear his voice and come out” (Jn 5:28-29).
HOMEWORK
Read John 11:38-57
Jesus Raised Lazarus from the Dead
The Jews Plot to Kill Jesus
Week 23
(John 10:22-42)
It’s been two months since the Feast of Tabernacles (in October) when Jesus was last in the temple area. It’s now winter (v. 22), time for the Feast of Dedication (known today as Hanukkah). It commemorates the reconsecration of the temple by Judas Maccabeus in 165 B.C., after its desecration in 168 B.C. by Antiochus IV (Epiphanes) by sacrificing a pig on the alter; the “abomination of desolation” mentioned in Dan 9:27. The time for the eight-day feast was in December. It was winter. The feast reminded the Jewish people of their last great deliverance from their enemies.
Jesus is again in the temple area, walking in Solomon’s Colonnade. Not surprisingly, the Jews gathered around him (closed-in on him) again trying to get him to incriminate himself in some way. “If you are the Christ, tell us plainly” (v. 24). Jesus answered calmly that he had already told them (in a matter of words) that he was the Son of God, but that they hadn’t believed him. He then explained that the miracles he was doing should have been sufficient; that they didn’t believe because they were not his sheep. He was indeed the One the Father sent, but he didn’t match their expectations. Their problem was a lack of spiritual perception and faith (see Isa 35:3-6; Jn 3:2; 9:32-33), aka spiritual blindness. He said …
My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand.” —John 10:27-28
When he said, “I and the Father are one” (v. 30), they picked up stones to stone him for blasphemy (see Lev 24:10-23). He was telling them that he and the Father have the closest possible unity of purpose. Jesus’ will is identical to the Father’s regarding the salvation of His sheep. He then stated that he had shown them many great miracles from the Father. “For which of these do you stone me?” (v. 32). They replied that he, “a mere man,” was claiming to be God. (Of course, the readers of John’s Gospel understood from the prologue in chapter 1, that Jesus was the Word, and that he was God (Jn 1:1-5, 10-13); (see also John 20:28; Phil 2:6; Col 2:9).
Jesus then used scripture, “Is it not written in your Law, ‘I have said you are gods’? If he called them ‘gods,’ to whom the word of God came—and the Scripture cannot be broken— what about the one whom the Father set apart as his very own and sent into the world?” (vv. 34-35). The context of the Psalm 82 indicates that God was speaking of men appointed as judges who were failing to provide true judgment. The word “gods” here equates to “judges.” (The same Hebrew word for “gods” is used in Exo 21:6 and 22:8 to refer to human judges.) Again they tried to seize him, but he escaped their grasp (v. 39).
Because of their hostility, Jesus went … across the Jordan to Perea, which had been the location of John the Baptist’s activity (Jn 1:28). Jesus’ ministry here was received much more favorably, probably because the John had prepared the people there. John, even though dead, was still having influence in people’s lives as they remembered his witness (there’s a lesson here). Though John never performed a miraculous sign, the people believed his witness about Jesus (Jn 1:32-34). By contrast, the hostile Jerusalem crowd had “seen” His signs but were spiritually blind. In Perea many trusted Jesus as Savior.
HOMEWORK
Read John 11:1-16
The Death of Lazarus
Week 22
(John 10:1-21)
The discourse on the Good Shepherd continues the same setting as in chap. 9. We’ll see two more of the seven “I am …” statements in John’s gospel. Comparing people to a shepherd and his sheep was common in the Middle East (Isa 53:6). Kings and priests called themselves shepherds and their subjects sheep. The Bible makes frequent use of this analogy. Many of the great men of the O.T. were shepherds (e.g., Abraham, Isaac, Jacob, Moses, David). As national leaders, Moses and David were both “shepherds” over Israel. Some of the most famous passages in the Bible employ this motif (cf. Ps. 23; Isa. 53:6; Luke 15:1-7). Jesus developed this analogy in several ways. The connection with the preceding chapter is seen in Jesus’ contrast of the Pharisees with the man born blind. The Pharisees—spiritually blind while claiming insight (John 9:41)—were false shepherds. As the True Shepherd, Jesus came to seek and to heal. His sheep hear and respond to His voice.
Verses 1-6 describe a morning shepherding scene. A shepherd enters through a gate into a walled enclosure which has several flocks in one sheep pen. The enclosure, with stone walls, is guarded at night by a doorkeeper to prevent thieves and beasts of prey from entering. Anyone who would climb the wall would do it for no good purpose (see Mat 12:30). By contrast, the shepherd has a right to enter the sheep pen. The watchman opens the gate, and the shepherd comes in to call his own sheep by name (out from the other flocks). Shepherds knew their sheep well and gave them names. As sheep hear the sound of their owner’s familiar voice, they go to him. He leads them out of the pen till his flock is formed. Then he goes out toward the fields with the sheep following him. If a stranger enters the pen, the sheep run away from him because his voice is not familiar. The point of this figure of speech consists in how a shepherd forms his flock. People come to God because He calls them (cf. vv. 16, 27; Rom. 8:28, 30). Their proper response to His call is to follow Him (cf. John 1:43; 8:12; 12:26; 21:19, 22). But this spiritual lesson was missed by those who heard Jesus, even though they certainly understood the local shepherd/sheep relationship. In their blindness, they could not see Jesus as the Lord who is the Shepherd (cf. Ps. 23-1-4). “Therefore …” (v.7, Jesus began to speak more pointedly; “I tell you the truth” he said …
I am the gate; whoever enters through me will be saved. He will come in and go out, and find pasture. —John 10:9
Referring to the Pharisees, he went on to say, “All who came before me were thieves and robbers, but the sheep did not listen.” He referred to those leaders of the nation who cared not for the spiritual good of the people but only for themselves. In contrast, Christ has come to benefit the sheep. He gives life which is not constricted but overflowing. The thief takes life; Christ gives it to the full.
Jesus then developed the sheep/shepherd figure in a third way. When evening settled over the land of Palestine, danger lurked. In Bible times lions, wolves, jackals, panthers, leopards, bears, and hyenas were common in the countryside. The life of a shepherd could be dangerous as illustrated by David’s fights with at least one lion and one bear (1 Sam. 17:34-35, 37). He then said …
“I am the good shepherd. The good shepherd lays down his life for the sheep.” —John 10:11
In the O.T., God is called the Shepherd of His people (Psa. 23:1; 80:1-2; Ecc. 12:11; Isa. 40:11; Jer. 31:10). Jesus is this to his people, and he came to give His life for their benefit (cf. John 10:14, 17-18; Gal. 1:4; Eph. 5:2, 25; Heb. 9:14). He is also the “Great Shepherd” (Heb. 13:20-21) and “the Chief Shepherd” (1 Peter 5:4).
In the remainder of this section, Jesus said that he knows his sheep and his sheep know him … saying four times that he would voluntarily lay down his life for the sheep (vv. 11, 14, 17-18) ). At these words, the Jews were again divided (see Jn 7:43; 9:16). Some said he was demon-possessed and raving mad … but others pointed out that what he was saying were not the words of a man possessed. “Can a demon open the eyes of the blind?” (Jn 9:32-33).
HOMEWORK
Read John 10:22-42
The Unbelief of the Jews
Week 21
(John 9:1-41)
Jesus had just miraculously “slipped away” from the Temple grounds while the Jews were trying to stone him for “blasphemy.” Now, “as he went along, he saw a mind blind from birth” (9:1). His disciples, asked him “who sinned, this man or his parents, that he was born blind!” Judaism rejected the concept of original sin, believing instead that all hardship was the direct result of breaking one of the 613 commandments found in the Torah (first five books of Hebrew bible). This was based on their translation of Exo. 20::5 and 34:7, which dealt with the consequences of sin. Deut 24:16 however, makes it clear that punishment for specific sin is the responsibility of the one who committed the sin.
Jesus used this opportunity to demonstrate, by means of a living parable, that he was the One sent from the Father to be “the light of the world” (Jn 8:12) See Jn 3:19-21 and 2 Cor 4:4 for additional insight.
“He spit on the ground, made some mud with the saliva, and put it on the man’s eyes” (v. 6). Saliva was believed to have medicinal qualities (see Mk 7:33; 8:23). He then instructed him to “wash in the Pool of Siloam” (which meant Sent). This was John’s way of pointing out that Jesus was the Sent One, and that he alone can impart inward illumination. The man obeyed Jesus and was able to see for the first time in his life! Halleujah! He’ll soon be able to “see” spiritually as well and recognize that Jesus was the one who “opened his eyes” (see Jn 12:35-50).
I was blind but now I see!” —John 9:25
A powerful miracle had just been performed, but many of the witnesses had trouble believing it. Was this really the blind man or did he just look like him? But the man insisted, “I am the man.” They were curious to know more about how this had happened and where they could find the man who had healed him? He didn’t know — he had not actually seen Jesus. So they brought him to the Pharisees, believing a religious issue was involved. The people trusted the Pharisees as authorities on issues concerning the Law and its interpretation.
The Pharisees (“the Jews”) however, noting that these things had taken place on a Sabbath, focused not on the miraculous healing, but on all the laws that had been broken. Jesus had purposefully repeated the offense of healing on the Sabbath as he had during his previous visit to Jerusalem (i.e., Pool of Bethesda). This time he had broken the Sabbath law by “making mud with saliva and putting it on the man’s eyes” which they interpreted as a form of “kneading,” which was forbidden on the Sabbath. Some of the Pharisees said that he couldn’t be from God because he does not keep the Sabbath (not realizing that Jesus was Lord of the Sabbath). Others asked how a “sinner” could do such miraculous signs!” So they were divided.
They desperately interrogated the “blind man” in an effort to find a way to discredit what had happened, but to no avail. He now stated that “the man they call Jesus” was “a Prophet,” because he had personally experienced the miracle. The Jews, still not believing that he had been blind, interrogated the man’s parents, threatening to have them excommunicated from the Synagogue for acknowledging that Jesus might be the Christ. Out of fear, they told them to “Ask him, he is of age.” Finally, realizing they were losing the argument, and having been “lectured” by this “uneducated beggar” who was “steeped in sin at birth” — they “threw him out.” No longer would he be allowed into a synagogue. As we’ll see in chap 10, he would now worship God in a different way and in a different place.
Jesus heard about his expulsion and when he found him, asked if he believed in the Son of Man. “Who is he?” the man asked. Jesus said, “You have now seen him; in fact, he is the one speaking with you.” Then the man, realizing that Jesus was the one who had given him sight, and believing him to be the Christ, said “Lord, I believe,” and he worshipped him. John included this event in his Gospel as a parable of spiritual illumination. With the coming of the true light of the world, many who were formerly in darkness have been enlightened (see Eph 2:1-2).
Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind” (v. 39). Overhearing this, the Pharisees asked, “Are we blind too?” Those who thought they had no need for his enlightenment , because they could see perfectly well already (vv. 40-42), turned their backs on him and, without realizing it, moved into deeper darkness. To be so self-deceived as to shut one’s eyes to the light is a desperate state to be in. The light is there, but if people refuse to avail themselves of it and deliberately reject it, how can they be enlightened? It is hard to break free from spiritual blindness when you don’t want to see! (see Jn 3:19-20)
HOMEWORK
Read John 10:1-21
The Shepherd and His Flock
Week 20
(John 8:31-59)
In John 8:12, Jesus made the second of seven “I Am …” statements in John’s Gospel. Jesus, as the Word of God, had already been identified as a true and living light (Jn 1:4-9). John has already used light as a metaphor for the opposite of sin and evil (Jn 3:19-21). Light signifies the revelation of God, in particular the revealing of human sinfulness. Jesus promises that those who truly follow him “will never walk in darkness” (v.12), meaning that his believers will be freed from lives of sin. Just as Jesus is the “Living Water” (Jn 4:10) and the “Living Bread” (Jn 6:35), he is the “Living Light” —the eternal unquenchable source of God’s revelation (see Col 1:13-14).
We saw in verse 30 that, “even as he spoke, many believed in him.” In today’s lesson, Jesus speaks to these “believers” saying that if they hold to his teaching, they will really be his disciples. True disciples are those who are committed to following Jesus by faith in his Word and living in obedience to his commands (see Jn 14:15), regardless of life’s circumstances.
Then you will know the truth, and the truth will set you free.” —John 8:32
When he said “set you free,” he was implying that they were living in slavery (meaning slavery to sin). Their response shows that they were not “hearing” what he was saying (see 1 Cor 2:14). They angrily object, claiming that they are Abraham’s descendants and have “never been slaves to anyone” (apparently forgetting that their ancestors had been slaves in Egypt for 430 years – Exo 12:40). Jesus clarifies that he is speaking of spiritual bondage: “Everyone who sins is a slave to sin” (v. 34). A slave has no permanent place in the family, but a son does. “So if the Son sets you free, you will be free indeed.”
We’re all “slaves” in a spiritual sense. We’re either slaves to sin, which is our natural state, or we’re slaves to Christ; there is no middle ground (see Mat 12:30). When sin is our master, we’re unable to resist it. But, by the power of Christ to overcome the power of sin, we have been set free from sin (see Rom 6:18). Yet, even though we’ve been set free from the penalty of sin, we still live in the presence of sin in this fallen world and are still prone to fall from grace from time to time (we’re not perfect). But, thank God, we can be free from sin’s power by the Holy Spirit’s power which is given to us the moment we come to faith in Christ (see Eph 1:13-14). When we commit ourselves as followers of Christ to grow and mature in our faith by reading and studying God’s Word each day (“our daily bread“), and spending time with him in prayer, we find ourselves more and more able to stand in the power of the Holy Spirit and resist sin (see Eph 2:1-10; 3:16-19; 4:1-6; 5:1-10). This becoming more and more Christlike is the process of sanctification.
These Jewish “believers” who claimed that Abraham was their father, didn’t realize that being an ethnic descendant of Abraham doesn’t automatically make one a child of God (see Rom 2:28-29; Gal 3:6-9). Jesus acknowledged their physical descent from Abraham but pointed out that their desire to kill him shows they don’t truly follow Abraham’s ways or God’s truth. “Abraham believed God …” (Gen 15:6). Because they cannot bear his words and reject the truth, Jesus declares: “You belong to your father, the devil… He was a murderer from the beginning… a liar and the father of lies.” Those who belong to God hear God’s words (Jn 10); their refusal proves they do not belong to God. This prompts them to accuse him of being demon possessed.
He responds that he honors God and offers eternal life: “Whoever obeys my word will never see death.” They challenge this, noting Abraham and the prophets died—how can Jesus claim superiority? Jesus says Abraham rejoiced at the prospect of seeing his day. When they question how he could have seen Abraham (2000 years earlier), Jesus declares: “I tell you the truth … before Abraham was born, I am!” This statement echoes God’s name in Exo 3:14, indicating his eternal divine existence. The Jews interpret this as blasphemy and pick up stones to kill him (Lev 24:16; Deut 13:6-11), but Jesus hides himself, “slipping away from the Temple area.” Another miraculous escape indicating “his time had not yet come.“
The next six months of Jesus’ earthly life and ministry are spent in and around Jerusalem, pending “his time” (John 12:23ff).
HOMEWORK
Read John 9:1-41
The Healing of a Man Born Blind
Week 19
(John 8:12-30)
Note that we are not including John 7:53-8:11 in our study. Almost all textual scholars agree that these verses were not part of the original manuscript of the Gospel of John. The NIV states in brackets that “The earliest and most reliable manuscripts do not have John 7:53-8:11.” The style and vocabulary of this passage differ from the rest of the Gospel, and the passage interrupts the sequence from 7:52-8:12. It is probably a part of true oral tradition which was added to later Greek manuscripts by copyists. This is likely the case with Mark 16:9–20 as well.
Jesus is still speaking in the Temple Courts (see v. 20) during the Feast of Tabernacles. His statement in verse 12 is the second of the seven “I Am” statements included in John’s Gospel.
I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.”—John 8:12
John uses the metaphor of light versus darkness numerous times in order to make clear that Jesus is the Messiah prophesied in the O.T. (the only Bible extant in Jesus’ lifetime; see Isa 9:2; 42:6; 49:6). Jesus brings light (truth) into a dark world, “but men loved darkness instead of light because their deeds were evil” (Jn 3:19; see Jn 1:4-5).
During this particular feast, four large stands each held four golden bowls; these were placed in the heavily used Court of Women. These sixteen golden bowls (reached by ladders) were filled with oil. When they were lit at night, all Jerusalem was illumined. Choirs of Levites would sing during the lighting, while people danced in the streets, carrying torches and singing hymns. Imagine the scene! In the very court where the lighting ceremony takes place, Jesus stands beneath sixteen lit bowls of oil and says that he is not only the true light of Jerusalem, but of the whole world!
The Pharisees, not understanding the significance of what Jesus was saying, challenged him on a point of Mosaic Law having to do with a minimum of two witnesses (see Deut 19:15). Jesus answered them by again making it clear that he was sent by the Father (God), and that the Father was his supporting witness. “Where is your father,” (v. 19) they asked, again misunderstanding what he was saying. The is reminiscent of Jesus’ interaction with Philip in Jn 14:9, “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father.”
The interrogation continues as Jesus explains that he is “going away” and “where I go, you cannot come” (the unbelieving Jews cannot come because of their unbelief. They will die in their sins unless they trust in Jesus as their Messiah and Lord). Jesus declares in Jn 14:6-7, “I am the way and the truth and the life. No one comes to the Father except through me. If you really knew me, you would know my Father as well. From now on, you do know him and have seen him.”
They did not understand that he was telling them about his Father (God). So he said, “When you have lifted up the Son of Man, then you will know that I am [the one I claim to be] and that I do nothing on my own but speak just what the Father has taught me. The one who sent me is with me; he has not left me alone, for I always do what pleases him” (vv. 28-29; see Jn 3:14-15 referring to Numbers 21:8-9).
“Even as he spoke, many put their faith in him” (v. 30). And that is as true today as it was 2000 years ago (see Rom 10:14).
HOMEWORK
Read John 8:31-59
Children of Abraham / Children of the Devil /
Claims of Jesus About Himself
Week 18
(John 7:25-53)
As Jesus began to teach in Temple courts, some of the people in the crowd began asking questions. If the religious leaders were trying to kill him, why were they letting him continue to teach? Why haven’t they arrested him? Have the authorities concluded that he really is who he claims to be? Wait a minute … we know where this man is from (the knew him as ‘Jesus of Nazareth’); but when the Christ comes, no one will know where he is from.”
There was much confusion about Jesus in the first century. And, even in our day, with the completed New Testatment, the confusion continues. Some think this … some that. But there can only be one truth—a partial truth is not the whole truth. Jesus is either who he says he is, or he isn’t. We have to make up our minds. But, whatever we decide, our decision will have eternal consequences. In John 14:6, Jesus will say, “I am the way, the truth, and the life. No man comes to the Father except through me” (one of the seven “I am‘s” in John’s gospel).
In vv. 28-29, Jesus responded to the crowd’s supposed knowledge of him (v. 27) with a bit of irony. “You know me and you [think] you know where I am from?” (v. 28). He is from the Father. God is true (see 7:18), and has sent Jesus. Whereas his enemies did not know Jesus or God (John 1:18; Mat 11:27), Jesus knows the Father because of his origin (Jn 1:1, 14, 18) and his divine mission.
“They tried to seize him, but no one laid a hand on him, because his time had not yet come” (it was still six months away, during the next Passover festival). The Father had ordered a time and place for his manifestation (his death); until then, all things would work in concert toward that goal. They could not lay a hand on him because the Father’s hand of protection was over him.
Through his teaching, many in the crowd believed on him. They logically thought that his miraculous signs marked him out as special. Certainly the Messiah could not do any more miracles than this man. But the crowd’s faith in Jesus was tentative and was not linked to his atoning death.
Since many people were turning to Jesus, the Pharisees realized something had to be done about him soon. So they sent the Temple Guards to arrest him. And while the plan to arrest him proceeded (v. 32), Jesus continued to teach. The nation had only a short time to decide about him. This time was determined not by the authorities, but by God. When he had completed God’s plan for his earthly life, he would return to the Father, “… and where I am, you cannot come” (v. 34). They didn’t understand what he was referring to. In 1 Cor 2:14, Paul wrote, “The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.” So Jesus continued to be the ‘misunderstood Messiah.”
On the last and greatest day of the Feast (see deeper meaning), Jesus stood and said in a loud voice …
“If anyone is thirsty, let him come to me and drink. 38 Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.” —John 7:37-38
Speaking of the Holy Spirit, Jesus was offering himself as the source of this “living water,” thus fulfilling Isa 12:3. He also pointed to himself as the water-giving rock in the wilderness (1 Cor 10:4). On hearing this, some thought that he was the Prophet (Deut 18:15). He was, but not in the way they were expecting. Others believed he was the Christ. But most thought that he couldn’t be the Messiah, because scripture said that he would come from David’s family and from Bethlehem—definitely not Galilee. A shame they didn’t have the Gospels to refer to.
Finally the temple guards returned to the Sanhedrin, but without their prisoner … (see Mat 7:29; 22:46; John 12:19)
No one ever spoke the way this man does.” —John 7:46
After the Pharisees accused them of falling for Jesus’ false teaching, Nicodemus, one of their own number, stood up for Jesus saying, “Does our law condemn anyone without hearing him to find out what he is doing?” (see Deut 1:16-17). Full of pride and contempt for the “common people” who were being deceived, they condemned their fellow ruler Nicodemus as well. They couldn’t even obey their own Laws.
HOMEWORK
Read John 8:12-30
The Validity of Jesus’ Testimony
Week 17
(John 7:1-24)
In John 5, Jesus had gone up to Jerusalem “for a feast of the Jews” (v. 5:1). Although unnamed by John, this was the Feast of Tabernacles, one year prior to today’s event. This feast was always held on the 15th day of Timri (Sep – Oct) according to the Jewish (lunar) calendar. On that occasion, he had healed a man crippled for 38 years, on a Sabbath, which had infuriated the religious leaders (“the Jews“). Threatened with death, he had returned to Galilee and had spent the past year preaching, teaching and performing many miracles (see Synoptic Gospels). “After this” (six months after feeding the five thousand), he is returning to Judea, six months before his crucifixion. Note that John’s focus in his gospel account is limited to very specific signs and teachings that reveal Jesus’ deity — “that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name (Jn 20:31).
The Feast of Tabernacles was an annual celebration, reminding the Jews of how God had delivered Israel from bondage and his provision for their basic needs in the wilderness, i.e., food, water, and light. John highlights these needs as being spiritually fulfilled in Christ).
Having been encouraged by his unbelieving brothers to leave Galilee and return to Judea in order to reveal himself to the world in Jerusalem, he had responded that his time had not yet come (v. 6). Even his own brothers did not believe he was who he claimed to be. It was not until his resurrection that they believed. James, likely the oldest half-brother (see 1 Cor 15:7) and Jude eventually wrote two of the epistles in the New Testament. Jesus was on the Father’s timeline (see Jn 2:4; 4:23; 5:25; 7:30; 8:20). His “right time” was still six months away, during the Passover Feast (Mar-Apr) when he came as King (Jn 12:12 ff).
In obedience to the Father’s timing, he did go to Jerusalem, not publicly, but in secret. He knew the Jews were watching and waiting (see 7:1). Halfway through the week-long feast, Jesus went up to the temple courts and began to teach (v. 14); and the Jews (the general population) were amazed at his teaching (see Mat 7:24ff). They asked “How did this man get such learning without having studied?” (v. 15). Jesus answered, “My teaching is not my own. It comes from him who sent me” (v. 16). He went on …
If anyone chooses to do God’s will, he will find out whether my teaching comes from God or whether I speak on my own. —John 7:17
True faith requires active obedience — God’s word proves itself true to those who will sincerely do it. Spiritual truth is not discovered through the mind alone; but through a humble and obedient heart aligned with God’s purposes. We can test Jesus’ teaching by being willing to live it out. An example from the O.T. is instructive: “Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,” says the LORD Almighty, “and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it” (Malachi 3:10). We’ll see in chapter 8 another significant verse: “To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free” (John 8:31-32).
In the remainder of today’s passage (vv. 18-24), Jesus reprimands the religious leaders for focusing on the letter of the Law (which they didn’t even obey themselves) rather than on the true meaning of the Sabbath (the Spirit of the Law). A year before, they had condemned him for healing a man on a Sabbath day, yet even they allowed for occasional exceptions, i.e., when a Jewish male child was circumcised on the 8th day (even if on a Sabbath), they allowed it, “so that the law of Moses may not be broken.” He challenged them saying, “Why are you angry with me for healing the whole man on the Sabbath?” (v. 23). He commanded that they stop judging by mere appearances and make a right judgment (see Isaiah 11:1-4; Rom 2:1).
HOMEWORK
Read John 7:25-52
Is Jesus the Christ?
Week 16
(John 6:41-71)
Chapter 6 presents a radical shift in Jesus’ ministry: From his greatest moment of popularity to one of the darkest instances of offense and rejection. Last week, we saw the first part of the “sermon in the synagogue” which took place in Capernaum (v. 59), just after his feeding of the 5000, with five small loaves and two little fish. This week, we’ll see the rest of the sermon and the result of Jesus’ teaching. Let’s keep in mind the key verse of chapter 6:
Then Jesus declared, “I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty. —John 6:35
As Jesus continues his teaching, the Jews began to grumble because he had just said that he had “come down from heaven” (v. 38). What?! How could he say such a thing? They knew exactly who he was … the son of Joseph the carpenter. He’s from Nazareth. They knew his mother and father, yet he was claiming to be equal with God. They were, of course, unaware of his true origin. As J. John says, “Most people’s understanding of Christianity is a misunderstanding.”
Jesus urged them to stop grumbling among themselves (see 1 Cor 10:10); that no one could come to him unless the Father who sent him, draws him. As difficult as it may seem, God gives grace to individuals prior to salvation that releases them from bondage to sin and enables them to come to Christ in faith. This is sometimes called prevenient grace. It does not guarantee that they will do so, because each of us has been given free will — freedom to choose our paths. Sinful humanity has no desire to come to Christ for salvation unless they are divinely persuaded and enabled to do so. Alternatively, one of the core beliefs of Calvinism is something called “irresistable grace.” In their view, if God, in his sovereignty, “elects” a person for salvation, they simply cannot resist his call. On this point, we Arminians respectfully disagree. That is not what the Bible teaches.
Jesus proceeds to teach that the “one who is from God” (v. 46), speaking of himself as the anticipated Messiah, is the true “bread of life” (v. 48). The manna that their ancestors had eaten for 40 years in the wilderness (Exo 16), was merely a foreshadowing of the true bread that he was offering. The literal manna was sufficient for physical nourishment, but could not keep them from dying. Jesus was teaching of eternal life rather than physical life.
I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world.” —John 6:51
Jesus’ manner of speaking was offensive to them. Although they understood that he was not speaking of literally eating and drinking his physical flesh and blood, they didn’t understand the spiritual implications. He explained that “the Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life. Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him (Jn 6:63-64).
“From this time many of his disciples turned back and no longer followed him” (v. 66). Their expectation of the Messiah was that he would be a political king who would overthrow the Roman oppressors and restore Israel’s freedom and independence. They had tried to force him to be their “king” (Jn 6:14-15), but he had walked away. He wasn’t living up to their expectations!
He then asked the Twelve whether they, too, wanted to walk away from him. And Simon Peter, the outspoken leader, stated emphatically, “Lord, to whom shall we go? You have the words of eternal life. We believe and know that you are the Holy One of God” (v. 68-69). In Mat 16:16-17 he had said, “You are the Christ, the Son of the living God.” Even the Twelve misunderstood much of his teaching until after his resurrection.
True disciples of Christ are those who persevere in their trust in him, even though they may not fully understand his ways (see Isa 55:8-9). In John 8:31-32 we’ll read, “To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.” True disciples are dedicated followers of Christ — not merely fans.
HOMEWORK
Read John 7:1-24
Jesus Goes to the Feast of Tabernacles
Week 15
(John 6:16-40)
John’s Gospel is focused on revealing Jesus as the divine Son of God, the incarnate Word (Logos), whose identity and works invite people to believe in him.
… that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. —John 20:30-31
He does not record events in the life of Jesus that do not fulfill his purpose. The Synoptic Gospels (Matthew, Mark, Luke) record many events that don’t show up in John, e.g., Mat 5-7; 13; Mk 3:1-6:30; Lk 6:1-9:10).
In today’s passage, “his disciples got into a boat and set off across the lake for Capernaum” (Jesus’ chosen base of operations in Galilee). The reason for their sudden departure is recorded in 6:14-15 where Jesus knew the crowd intended to make King by force, which could have gotten ugly. The crowd had just witnessed the feeding of the 5000 on the slopes of the Golan Heights, near Bethsaida, located in the NE corner of the lake. Mark tells us that Jesus had made the disciples get into the boat and go on ahead of him (Mk 6:45-46) as he himself went into the hills to pray. When evening came, the boat was several miles out, struggling against a strong headwind in very rough waters.
Then, during the fourth watch of the night (3:00 – 6:00 am), Jesus went out to them, walking on the water (Note that Job 9:8 says of God, “He alone stretches out the heavens and treads on the waves of the sea.” There are many prophesies and events (types) in the O.T. that foreshadow the coming of Christ). Atheists, and even some Christian scholars have difficulty believing this account, as it defies natural law. But, John tells us in 1:3 that “through Him all things were made.” Since Jesus created the sea by his Word, it would certainly be no problem for him to walk on it! When the disciples saw him, they were terrified, thinking he was a ghost. But he said to them, “It is I, don’t be afraid.” When they took him into the boat, they immediately reached their destination.
Sometimes we’re caught in the storms of life because we’ve disobeyed the Lord. Jonah is a good example. But sometimes the storms come because we have obeyed the Lord. He often uses “storms” and difficulties to strengthen our faith (e.g., Rom 8:28). When the storms come (and they will) we can be sure that our Savior will intercede for us, come to us, and deliver us (see Phil 4:13). In writing of this account years after it happened, perhaps John saw in it a picture of Christ and his church. Christ is in heaven interceding for us, but we are in the midst of the storms, trying to reach the shore. Jesus says “In this world you will have trouble. But take heart! I have overcome the world” (John 16:33). One day, he will come for us and we shall reach the port safely, the storms all past.
The crowd had seen the disciples sail back across the lake, and into the storm. They also saw Jesus go by himself into the hills. But the next morning, here were Jesus and his disciples together in Capernaum! When they found him on the other side of the lake, they asked when he had gotten there. However, Jesus didn’t explain how or when he had crossed the lake. His walking on the water had been a private sign to strengthen the faith of his disciples. Instead he answered with “I tell you the truth” (“verily, verily” in KJV), indicating that what he was going to say was of great importance. (He uses this term four times in this passage). Jesus pointed out that they were looking for him, not because they saw miraculous signs, but because they had eaten their fill. To them it was just an easy meal. They had failed to see the spiritual significance of the miracle. He told them that they should focus their efforts on things that would last forever rather than immediate, worldly needs. They then asked him, “What must we do to do the works God requires?” (v. 28).
Jesus answered, “The work of God is this: to believe in the one he has sent.” —John 6:29
There is only one “work of God,” i.e., only one thing God requires. They simply needed to put their trust in the One the Father has sent (see John 3:16). This distinguishes Christianity from all other religions. Because of their sin, people cannot please God by doing “good works” to gain salvation (see Eph 2:8-10; Titus 3:5). As bread must be eaten to sustain life, Christ must be invited into our daily walk to sustain our spiritual life. More on that next week.
Still not convinced, they asked what miraculous sign he could give that would authenticate what he was telling them? Was feeding 5,000+ people with three loaves and two fish not enough? How about twelve baskets full left over!? Some of them perceived that he just might be the Prophet that Moses had written about (see Deut 18:15-19). They remembered the divine gift of manna (Exo 16; Num 11:7), but they thought that Jesus’ feeding of the large crowd was less significant because manna fed the whole nation of Israel for 40 years. They missed the fact that many of the Israelites who were fed for 40 years did not believe. They did not see the spiritual meaning of this event. Jesus explained that the Father, not Moses, had given the manna and that he himself, having come down from heaven, is the true Bread from heaven (v. 32). “For the bread of God is he who comes down from heaven and gives life to the world” — not just to Israel (v. 33).
Then Jesus declared, “I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty.” —John 6:35
“But as I told you, you have seen me and still you do not believe” (v. 36). Jesus went on to tell them that he had come down from heaven, not to do his own will, but the will of the One who had sent him (v. 38). That should be our intent as well.” For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day” (v. 40). “Amen. Come, Lord Jesus!” (Rev 22:20).
HOMEWORK
Read John 6:41-71
The Jews Challenge Jesus’ Statements
& Many Disciples Desert Him
Week 14
(John 6:1-15)
Though “Some time after this …” is indefinite, it can be learned from the Synoptics that Herod Antipas had killed John the Baptist (Mk 6:14-29; cf. John 3:24), the disciples had preached throughout Galilee (Mark 6:7-13, 30-31), multitudes of people were curious about Jesus, and Herod Antipas was seeking Jesus (Luke 9:7-9). So the time between the events in John 5 and 6 was probably six months. From verses 1-2 it seems that Jesus had gone to the northeast side of the Sea of Galilee with His disciples for rest. This lake was also called the Sea of Tiberias (cf. 21:1), named for a town on the lake’s west shore built by Herod Antipas. But a crowd gathered even in this “solitary” and “remote place” (Mat. 14:15).
The Jewish Passover Feast was near (v. 4). The notice that the Jewish Passover feast was near is theological and only secondarily chronological. The people were thinking in terms of blood, flesh, lambs, and unleavened bread. They longed for a new Moses who would deliver them from Roman bondage. The events in chapter 6 very likely took place about one year before He was crucified. When Jesus looked up and saw a great crowd coming toward him, he said to Philip …
Where shall we buy bread for these people to eat?” —John 6:5
Jesus’ question to Philip was not for information but was part of His program of educating the disciples. Philip was from Bethsaida (1:44) which was the closest town, and he would know the local resources. The answer to Jesus’ question was that it was impossible, humanly speaking, for thousands of people to get bread late in the day from the little neighboring villages. Jesus was asking this to test Philip. God tests people to refine their faith, never to tempt them to do evil (cf. Gen. 22:1-18; James 1:2, 13-15; 1 Pet 1:7). Andrew, in contrast with Philip, had gone into the crowd to determine its resources (cf. Jesus’ command, “Go and see”; Mark 6:38). All he could come up with was a little boy’s lunch. Man’s inability set the stage for a manifestation of Jesus’ compassion and power. The barley loaves recall the Prophet Elisha’s feeding of 100 men with 20 barley loaves (2 Kings 4:42-44). But here was One far greater than Elisha.
The words, “when they had all had enough to eat,” show that John intended to stress that a miracle took place. The disciples’ gathering of the 12 baskets of fragments was part of their education, to show them that He is more than adequate for their needs. Even though the disciples were closer to Jesus than the crowds, they too were in spiritual blindness (Mark 6:52).
After the people saw the miraculous sign that Jesus did, they began to say, “Surely this is the Prophet who is to come into the world” (see Deut. 18:15). Moses had fed the people. Moses had led them out of bondage. Jesus had fed the people. Jesus could lead the people out of the hated Roman bondage. The people saw His sign, but they didn’t perceive its meaning. They wanted to seize Him and make Him King. So “Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself (v. 15).
This marks the highpoint of Jesus’ popularity and a great temptation for Him. Could he have the kingdom without the Cross? No. Jesus’ kingdom would be given to Him by the Father (cf. Ps. 2:7-12; Dan. 7:13-14). It will not come from this world (John 18:36). The path of the Father’s will lies in another direction. Before He can be the reigning Lion of Judah, he must be “the Lamb of God, who takes away the sin of the world (1:29)!
HOMEWORK
Read John 6:16-40
Jesus Walks on Water / The Bread of Life
Week 13
(John 5:19-47)
The Jews (religious leaders) had taken the Sabbath (God’s gift to man) and had transformed it into a prison of regulations and restrictions (see Heb 3-4). When they confronted Jesus with his “unlawful conduct,” he simply replied that he was doing only what his Father was doing. The Sabbath rest had been broken by man’s sin (Gen 3); ever since the fall of man, God has been seeking the lost (Lk 19:10) and saving them who turned to him. But when Jesus said “My Father,” he claimed to be equal with God, which was absolute blasphemy in their eyes. Thus began the “official” persecution of Jesus, culminating in his eventual execution.
In verses 19-23, Jesus was indeed claiming to be equal with God (because he is God – John 1:1). Throughout John’s gospel, he makes it clear that what he is doing and saying is only what he sees the Father doing and saying, because they are One (John 6.38; 7.16; 8.26-42; 10.18, 30, 36-38; 14.9, 24, 31; 17.9-10). Note that the Trinity does not imply three separate individuals; rather, there are three centers of consciousness, relation, and action within the One God. Three “persons” acting in perfect unity and continuous love (see John 10:30). This is hard for most of us finite humans to get our minds around, but consider this: We have a body (Christ); we have a mind (Father); we have a spirit/soul (Holy Spirit). Yet we are one! We are made in His image. (It’s not a great analogy, but it’s one way to think about it.)
In verses 31-47, Jesus speaks of those who validate his testimony as being the Son of God (i.e., the Messiah). He himself testifies of his Sonship, yet the Law necessitates the testimony of two or three witnesses (Deut. 19:15) to validate any claim. So Jesus speaks of the testimony given by John the Baptist, who they listened to for a time (until he accused them of breaking the Law); and of the Father himself regarding his claim to Sonship. He informs them that, although they diligently study the Scriptures that testify about him, they still refuse to come to Him for true (eternal) life. Their hearts were hardened by pride.
Jesus came as the Savior, not as the Judge (cf. Jn 3:17). He tells them in vv 45-47 that he (Jesus) will not be their ultimate accuser on the day of judgment; their accuser will, in fact, be Moses (i.e, the writer of the Pentateuch), the very one on whom their hopes of eternal life were set. They were convinced that, by following the Law (written by Moses), they would gain salvation. Yet Moses was writing about Jesus (see Deut. 18:15-18). If they believed Moses, they would believe Christ. Since Moses’ revelation was rejected (cf Lk 16:29-31), Jesus’ words were also rejected. Later, Jesus said that Isaiah had written about him (Jn 12:41).
HOMEWORK
Read John 6:1-15
Feeding the Five Thousand
Week 12
(John 5:1-18)
John 5 anticipates “the trial” of Jesus in chaps. 18-19. John is showing us the kind of accusation and rejection Jesus experienced at the hands of his own people (see Jn 1:11). The “crime” (vv. 1-15); the decision to prosecute (vv 16-18); and Jesus’ own defense (vv. 19-47, where he puts his accusers on trial as the perpetrators of the real crime.
“Some time later …” This was Jesus’ second visit to Jerusalem since his ministry began; about a year after his first visit (chap 2). The text describes the scene around the pool of Bethesda. “Here a great number of disabled people used to lie—the blind, the lame, the paralyzed (v. 3). Verse 4, “For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had” (KJV), is omitted from modern translations, as the earliest manuscripts (prior to A.D. 400) do not contain these words, assuming they were likely added by a Jewish scribe to clarify v. 7 (?).
Jesus went to “one who was there” who “had been an invalid for thirty-eight years” (v. 5). (Some scholars see an allusion here to Deut 2:14 where, spiritually speaking, Israel was a nation of powerless people, hopelessly waiting for something to happen.) Jesus asked him, “Do you want to get well?” (v. 6). Many people living lives of sin become comfortable in their sin and have no desire to change their ways. Note that Jesus takes the initiative with many of his evangelistic encounters (cf. the woman at the well, “Will you give me a drink?” (Jn 4:6) and he subsequently turns the conversation to the gospel. In this instance (prior to the cross), “the gospel” (i.e., God’s truth) entailed the need for salvation via admission of sin, repentance and reliance on God’s word.
In answer to Jesus’ question, the man states that he has no one to help him into the pool when the water is stirred (v. 7). The takeaway here is that the invalid had been seeking a solution to his condition by relyng on his own efforts. Jesus ignores both the superstition surrounding the pool and the man’s complaint.
Then Jesus said to him, “Get up! Pick up your mat and walk.” —John 5:8
“At once the man was cured; he picked up his mat and walked” (v. 8). The healing is immediate (cf. Jn 4.50 ff). The man simply obeys Jesus and is healed. When God says something—it happens. Note that Jesus had reached out to one whose suffering and isolation were beyond measure. (What are the implications here for today’s church?).
The story then takes an abrupt turn at v. 9: “The day on which this took place was a Sabbath.” For the first time in John’s gospel, Jesus’ opponents show themselves in all their hostility. Instead of rejoicing at this wonderful deliverance, “the Jews” (religious leaders) had condemned this man for carrying his mat, thereby breaking the law (see Rom 10:4). This was analogous to arresting someone for doing 56 mph in a 55 zone. The Scribes and Pharisees had developed 39 laws governing the Sabbath, many of which were ludicrous. The spirit of love, rest, worship and peace intended in the originally Sabbath had given way to bondage and formality.
Later, as the Jews were seeking to discover “this fellow who told you to pick it up and walk” (v. 12), Jesus found the man at the temple, saying “Stop sinning or something worse may happen to you” (v. 14), alluding to eternal damnation. The implication was that his sin was likely the cause of his infirmity. Sin has consequences. Sinful lifestyles very often result in various forms of infirmity.
Upon learning from the man that Jesus had been the one who had made him well (v. 15), the Jews persecuted him. Jesus answered their accusations saying, “My Father is always at work [on the Sabbath] and I, too, am working” (v. 17). In other words, God’s providential care for the universe is unceasing. “For this reason the Jews tried all the harder to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God (v. 18); (see Mark 2:27).
HOMEWORK
Read John 5:19-47
Jesus Presents His Case
Week 11
(John 4:43-54)
After his two-day ministry in Sychar, which resulted in many placing their faith in him (Jn 4:41-42), Jesus and His disciples continued north into Galilee. They arrived in Cana, where he had turned the water into wine, and they were welcomed by the Galileans (unlike the references in the Synoptic gospel accounts referring to his rejection by those in his hometown of Nazareth (Mat 13:57; Mk 6:4; Lk 4:24). John is referring in this instance (v. 44) to his rejection by those in Jerusalem (see Jn 1:11; 5:43; 12:37). The Galileans had seen “all that he had done in Jerusalem at the Passover Feast” (v. 45).
On the first visit to Cana, “old life” (represented by the Old Covenant ceremonial water jars) had been transformed into “new,” (signifying the fact that Messiah had come, bringing a New Covenant. On this second occasion, life is snatched back from the brink of death.
A “certain royal official” had heard that Jesus had arrived in Galilee, and had made the twenty-mile trip from Capernaum to seek Jesus’ help in saving his dying son. Jesus’ reply to his request about seeing miraculous signs seemed harsh, but it wasn’t meant for him. It was a reference to the Jews demand for signs rather than believing that he was the Messiah. The official was desperate for his son’s life, having reached the end of his own resources. Jesus, knowing his heart, replied with a promise:
Jesus replied, “You may go. Your son will live.” —Jonn 4:50
The man took Jesus at his word and departed. While he was on the way home, his servants met him with news that his son was living. When he inquired as to the time his son got better, he found, probably as he suspected, that it was the exact time Jesus had said, “Your son will live.” (Have you noticed in reading the Bible, that when God says something, it happens! Every time!!). As a result of the official’s faith in Jesus as being who he said he was, the Son of God, he shared his faith with his whole household, and they all believed (cf. Acts 10:44-48; 16:25-34).
This was the second miraculous sign that Jesus had performed, having come from Judea to Galilee. John is writing only of the Galilean signs at this point — not the ones performed in Jerusalem (2:23).
At this point in John’s gospel, Jesus has spoken his truth into the lives of three different types of people: 1) Nicodemus, a respected Jewish teacher; 2) an outcast Samaritan woman; and 3) a Roman government official, possibly a Gentile. This is John’s way of pointing out that Jesus is obediently finishing the work his Father had sent him to do. The miracles weren’t the point of his work; The harvest is all that matters (see Jn 4:35, “I tell you, open your eyes and look at the fields! They are ripe for harvest.“) The lost are all around us.
HOMEWORK
Read John 5:1-15
The Healing at the Pool
Week 10
(John 4:27-42)
In chapter 3, we saw that new spiritual birth is known by its effects (Jn 3:8). John’s narrative highlights three signs of true salvation: 1) confession of faith in Christ; 2) life change; and 3) concern for the lost. Notice the theme of witness in John’s Gospel. Every Christian should be a witness for Jesus and his Gospel.
The disciples returned from town with food and found Jesus talking with the woman. In first century Palestine, Jews were not allowed to speak to a woman in public—much less a Samaritan woman! They wondered why Jesus was speaking to her but were afraid to ask. They couldn’t see the spiritual transformation that was taking place; and they certainly couldn’t imagine a “sinner” becoming a saint.
The woman, excited by Jesus’ statement about Himself and because of the arrival of the disciples, left and hurried back to the village. In her joy of discovery she left her water jar behind. It was more important to her now to share her new faith. Her words “a man who told me everything I ever did“, were bound to stir interest. And there was something radically different about her now. She didn’t seem to be the same person. The old was gone; the new had come!
So, what’s the significance of leaving her water jar behind? Why did John include this fact? It could be his subtle way of suggesting that she was leaving behind a lifeless religion of ceremonies and works. She had brought the jar to Jacob’s well to draw its stagnant water, but she had found there “living water” instead.
Note that John uses the imagery of water throughout his Gospel. Jesus performed his first miracle by turning water into wine. The water jars in Cana were used for ceremonial washing under the Old Covenant law. In chapter 5, John again brings water into his Gospel. There Jesus healed a lame man who had been hoping to be cured by the waters of the pool of Bethesda. In these instances, sitting water—like that in Jacob’s well—depicts a powerless, outward religion, which Jesus replaces with the living water of true spiritual power and life.
Meanwhile, his disciples urged Jesus to eat something, but he no longer seemed thirsty or hungry for material nourishment. He said to them …
“I have food to eat that you know nothing about.—Jonn 4:32
In Matthew 4:4, Jesus had said, “It is written (quoting Deut 8:30): ‘Man does not live on bread alone, but on every word that comes from the mouth of God‘ (referring to God’s Word). Jesus’ great passion and desire was to do God’s will (see Jn 5:30; 8:29). His priority was spiritual, not material. The Father’s work must be done (see Jn 3:16; 17:4; Lk 19:10). The Son of Man had come, primarily, “to seek and to save what was lost!” His food, Jesus said, was “to do the will of him who sent me and to finish his work” (v. 34).
He then quoted a local proverb, saying, “Four months more and then the harvest,” knowing they would understand the waiting period between planting and harvesting a crop. He then pointed out that, in the spiritual realm, there is no need to wait. The Messiah has come. As Paul wrote, in 2 Corinthians 6:1(b), “… now is the time of God’s favor, now is the day of salvation.” The fields are ripe for the harvest! There are countless lost souls all around us, seeking what only Jesus can offer. But how will they know unless someone tells them about Jesus (Rom 10:14)? We became Christians because somebody cared. And, remember what our friend J. John taught: when we find ripe fruit, we should pick it. It we don’t, the Jehovah’s Witnesses will pick it!
You are a Christian because somebody cared.” —Warren Wiersbe
Jesus pointed out that the saying, ‘One sows and another reaps‘ is true. Others have done the hard work, and you have reaped the benefits of their labor. Very often, those who do the preparatory work (planting, watering, etc.) are not those who harvest. The “others” Jesus referred to likely include the O.T. prophets, like Moses (Jn 5:46) and others; John the Baptist had preached in this area, and Jesus himself was sharing the Word. Evangelism is a cooperative effort in which the preparatory work of God joins with our witness to what he has done and is doing in the world.
Many of the Samaritans believed in Jesus because of the woman’s testimony, “He told me everything I ever did.” So when they came to Jesus, they urged him to stay with them and he stayed two days. And because of his words (in original Greek, “words” is singular), many more became believers. They told the women that they no longer believed because of what she said; now they had heard Jesus themselves and realized he really is the Savior of the world! Every believer must “Come and see” Jesus for themselves.
HOMEWORK
Read John 4:43-54
Jesus Heals the Official’s Son
Week 9
(John 4:1-26)
Already opposition was rising against Jesus, especially from the Pharisees. They resented Jesus’ popularity as well as his message, which challenged much of their teachings. Because Jesus was just beginning his ministry, it wasn’t yet time to confront these leaders openly; so he left Jerusalem and traveled north toward Galilee. To go from the territory of Judea to Galilee meant passing through a central territory called Samaria. Most Jews did everything they could to avoid traveling through Samaria. But Jesus was on a mission. He “had to go through Samaria” (v. 4) to offer salvation to an undeserving, sinful Samaritan woman at a well near Sychar.
Jacob’s well was on the property originally owned by Jacob (Gen 33:18, 19). Wells were almost always located outside the city along the main road. Twice each day, morning and evening, women came to draw water. This woman came at noon, however, probably to avoid meeting people who knew her reputation. Jesus gave this woman an extraordinary message about fresh and pure water that would quench her spiritual thirst forever (See John 7:37-38; Mat 5:6; Rev 21:6 re “thirst”). Spiritual thirst represents a deep longing for God and for spiritual fulfillment (see Psa 42:1-2; 63:1; 143:6).
This woman (1) was a Samaritan, a member of the hated mixed race, (2) was known to be living in sin, and (3) was in a public place. No respectable Jewish man would talk to a woman under such circumstances. But Jesus did. The Good News is for every person, no matter what his or her race, social position, or past sins. We must be prepared to share this Good News at any time and in any place (see 1 Pet 3:15-16). Jesus crossed all barriers to share the Good News, and we who follow him must be willing to do the same.
If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” —John 4:10
What did Jesus mean by “living water”? In the Old Testament, many verses speak of thirsting after God as one thirsts for water (Psa 42:1; Isa 55:1; Jer 2:13; Zech 13:1). God is called the fountain of life (Psa 36:9) and the fountain of living water (Jer 17:13). In saying he would bring living water that could forever quench a person’s thirst for God, Jesus was claiming to be the Messiah. Only the Messiah could give this gift that satisfies the soul’s desire.
As our bodies hunger and thirst, so do our souls. But our souls need spiritual food and water. The woman confused the two kinds of water, perhaps because no one had ever talked with her about her spiritual hunger and thirst before. We would not think of depriving our bodies of food and water when they hunger or thirst. Why then should we deprive our souls? The living Word, Jesus Christ, and the written Word, the Bible, can satisfy our hungry and thirsty souls.
The woman mistakenly believed that if she received the water Jesus offered, she would not have to return to the well each day. She was interested in Jesus’ message because she thought it could make her life easier. Christ did not come to take away challenges, but to change us on the inside and to empower us to deal with problems from God’s perspective (see John 16:33).
When this woman discovered that Jesus knew all about her private life, she quickly changed the subject. Often people become uncomfortable when the conversation is too close to home, and they try to talk about something else. As we witness, we should gently guide the conversation back to Christ. His presence exposes sin and makes people squirm, but only Christ can forgive sins and give new life. The woman brought up a popular theological issue—the correct place to worship. But her question was a smoke screen to keep Jesus away from her deepest need. Jesus directed the conversation to a much more important point: The location of worship is not nearly as important as the attitude of the worshipers.
“God is Spirit” means he is not a physical being limited to one place. He is present everywhere, and he can be worshiped anywhere, at any time. It is not where we worship that counts, but how we worship. True worship must be “in Spirit,” engaging the whole heart. Unless there is a real passion for God, there is no worship in spirit. Worship must also be “in truth,” i.e., properly informed. Unless we have knowledge of the God we worship, there is no worship in truth. Both are necessary for God-honoring worship.
The women, not knowing who she was addressing, said, “I know that Messiah is coming. When he comes, he will explain everything to us” (v. 25). Then Jesus declared “I who speak to you am he” (v. 26). This is the first of seven “I am’s” in John’s Gospel (see John 6:20; 8:24, 28, 58; 13:19; 18:5, 6, 8) stating that Jesus is, indeed, divine.
HOMEWORK
Read John 4:27-54
The Disciples Return & Many Samaritans Believe
Week 8
(John 3:22-36)
For a short time the ministry of John the Baptist overlapped Jesus’ ministry. Thus the Judean countryside must have been alive with the teaching of both these great preachers of repentance and God’s kingdom. Both John and Jesus had disciples, large crowds followed both of them, and both baptized. The statement that Jesus “baptized” (vv. 22, 26) probably means He was overseeing the baptizing done by His disciples (4:2).
John’s disciples may have been angry and jealous. (They were interested in John’s movement and were not committed to Jesus.) They complained that Jesus, of whom John had testified, had now captured the nation’s attention. They longed for the former days when everyone went to hear John (Mark 1:5). John’s greatness is revealed in his reply. He said, A man can receive only what is given him from heaven. God is sovereign in bestowing His blessings on one’s ministry. If Jesus’ movement was expanding, then it must have been in the will of God.
John also reminded his disciples that they were forgetting part of his teaching. For he had clearly taught that he was not the promised Messiah but was only sent ahead by God to do a work of preparation for the Messiah (1:8, 15, 20, 23).
He must become greater; I must become less. —John 3:30
John the Baptist’s work was to prepare for the arrival of Christ, the “Groom.” John baptized only with water, not with the Spirit. Therefore Jesus must become greater and John must become less. This was not merely advisable or fortuitous; it was the divine order. John willingly and with joy accepted Jesus’ growing popularity as God’s plan.
Jesus gives the perfect truth of God as He speaks the words of God, because He has the full endowment of the Holy Spirit, the Spirit without limit. The Old Testament prophets had the Spirit only for limited times and for limited purposes.
The Apostle John referred to Jesus as the One whom God has sent. Thirty-nine times the Gospel of John refers to Jesus being sent from God. This affirms Jesus’ deity and heavenly origin, as well as God’s sovereignty and love in initiating the Son’s Incarnation (cf. Gal. 4:4; 1 John 4:9-10, 14).
Man has only two options: trust in the Son or reject the Son (cf. vv. 16, 18). Unbelief is tragic ignorance but it is also willful disobedience to clear light.
HOMEWORK
Read John 4:1-26
Jesus Talk With A Samaritan Woman
Week 7
(John 3:1-21)
At the end of John 2 “many people saw the miraculous signs Jesus was doing and believed in his name.” But Jesus, knowing the deepest depths of every heart.” didn’t accept their testimony … “he knew what was in a man” (v. 2). So, chapter 3 begins, “Now there was a man …”
Nicodemus, a Pharisee, one of Israel’s respected teachers, represents those who possess a certain belief about Jesus, or a certain regard for him, but one that Jesus doesn’t accept. (People say, “Jesus was a teacher? Maybe. But, the Son of God? I don’t think so!!”). Like many unbelievers today, he saw no need for a savior. After all, he was a “law-keeping Pharisee!”
Nevertheless, Nicodemus was intrigued by Jesus, seeing that God was obviously with him, and he wanted to hear more. He came “at night.” This is likely a theological symbol (frequently used by John in his Gospel) that expresses Nicodemus’ spiritual relation to the truth. He was a person of the dark; Jesus was the true light. Nicodemus was venturing into the light to learn more. (People will come to us, too, if Jesus’ power is evident in our lives.) His statement, “We know …” (v. 2), was condescending and prideful. Nicodemus was a member of the Sanhedrin after all — the ruling religious elite. He wanted to hear more about who this teacher, Jesus, was, but saw himself as “Israel’s teacher,” one of the more learned ones!
Jesus’ answer cut straight to the heart of Nicodemus’ problem. H needed to understand that his understanding was a misunderstanding (!). Jesus’ “Verily, verily” (KJV) signaled that what he was about to say was of extreme importantance: “I tell you the truth, no one can see the kingdom of God unless he is born again.” Jesus was an evangelist. His conversation with this “knowledgeable” unbeliever was meant to teach him the ultimate truth (John 14:6). To be “born from above” is to undergo a spiritual transformation which takes a person out of the kingdom of darkness and into the kingdom of God (cf. Col. 1:13-14).
Nicodemus, as most unbelievers, misunderstood spiritual matters (see 1 Cor 2:14; 1 Pet 1:23). Various views are given to explain Jesus’ words about being “born of water and the Spirit“: (1) The “water” refers to the natural birth, and the “Spirit” to the birth from above. (2) The “water” refers to the necessity of baptism. 3) The “water” refers to the Word of God (see Eph. 5:26). The third view is most likely in that the Greek structure of “water and Spirit” in this context indicates a single event, i.e., not physical and spiritual birth and not baptism. Divine birth through “water and Spirit” form a unified concept in the Old Testament to express that Israel’s heart will be transformed (See Eze 36:25-27) which Nicodemus was very familiar with. Jesus said, “You are Israel’s teacher and do you not understand these things?”
Jesus then expressed that “heavenly things” can only be expressed by “one who came from heaven—the Son of Man.” He goes on … “Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted …” (v. 14). In Num 21:8-9, Israel was cured from poisonous snakebites as they looked to a bronze snake on a pole. This is a typological picture of Christ’s crucifixion. Those who look to Christ’s death, burial and resurrection will be saved from destruction.
For God so loved the world that he gave his one and only Son … —John 3:16
God has made a way for all of mankind (not just ethnic Israel) to be forgiven of sin and escape judgment — at an infinite cost to himself (see John 1:29). Abraham’s willingness to give his beloved son, Isaac as a sacrifice to God was a foreshadowing of the heavenly Father’s sacrifice of his Son. Whereas Abraham assented to give his son out of fear of God (Gen 22:12), God gave his “only begotten Son” out of love for the world (i.e., all those who are made in his image).
Verses 16-21 express God’s offer of love to those “who choose to believe in God’s one and only Son” He explains that “light has come into the world, but men loved darkness instead of light because their deeds were evil” (v. 19). “Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed” (v. 20).
Calling out sin for what it is in today’s “liberal” culture, is called “hate speech.” Actually, our “speaking the truth in love …” (Eph 4:15) is an attempt to save the lost from eternal damnation. The truth is that the God who “loves the world” is also a perfectly holy judge. And His holiness requires justice. We must be judged for our sins unless they can be removed—the judgment being eternal death (see Rom 6:23; John 3:36; Rev 20:10).
HOMEWORK
Read John 3:22-36
John the Baptist’s Testimony About Jesus
Week 6
(John 2:12-25)
Shortly after performing the first of the seven miraculous “signs” related in John’s Gospel, Jesus and his family “went down to Capernaum.” Capernaum became his home base after John the Baptist was put in prison (Mat 4:13; Mk 1:21: 2:1). It was the home of several of the first disciples: Andrew, Peter, James and John. Matthew was called to be a disciple in Capernaum. (Mat 9:9). From this point he seemed to be alienated from his family (Mat 4:12-13) and his hometown of Nazareth. Although Capernaum was his base of operations in Galilee, Jesus condemned it for the people’s unbelief (Mat 11:23; Lk 10:15).
The Passover celebration took place annually at the Temple in Jerusalem. Every Jewish male was expected to make a pilgrimage to Jerusalem during this time (Exo 12:14-20, 43-49; Deut 16:1-8). This was a week-long festival—the Passover was one day and the Festival of Unleavened Bread lasted the rest of the week. The entire week commemorated the freeing of the Jews from slavery in Egypt (Exo 12:1-13). The Temple was always crowded during Passover with many thousands of out-of-town visitors.
John recorded a cleansing of the temple at the beginning of Jesus’ ministry, whereas the three Synoptics recorded a temple cleansing toward the end of his public Ministry (Mat 21:12-13; Mk 11:15-16; Lk 19:45-46). There were probably two cleansings, for there are differences in the narrations. John was undoubtably aware of the Synoptics, and he supplemented them (93% of John’s Gospel contains new information). The first cleansing caught the people by surprise. The second cleansing, about three years later, was one of the immediate causes of his death (cf. Mk 11:15-18).
The temple courts (v. 14) refer to a large courtyard, the Court of the Gentiles, surrounding the temple enclosure. The buying and selling of animals in the area was probably implemented for the convenience of the thousands of pilgrims coming into Jerusalem. But abuses developed and the pilgrim traffic became a major source of income for the city. With money to be made, worship was easily corrupted (1 Tim 6:10).
Malachi predicted that One would come suddenly to the temple to purify the religion of the nation (Mal 3:1-3). In moral indignation, Jesus protested the turning of his Father’s house into a market and started a small stampede of the sheep and cattle, and overturned the tables of the money-changers. He didn’t protest the sacrificial system itself. The purpose of the sacrifices was in danger of being lost. Ironically, after he had driven out the sacrificial animals, the only sacrifice remaining was the “Lamb of God, who takes away the sin of the world” (Jn 1:29).
Jesus disciples remembered Psalm 69:9, which speaks of the fact that the Righteous One would pay a price for his commitment to God’s temple. His zeal for God would ultimately lead to his death.
The Jews (probably the Jewish authorities) demanded some proof for his right to challenge the existing order (“Jews demand miraculous signs …” 1 Cor 1:22). But, instead of giving in to their demand, Jesus said, “Destroy this temple, and I will raise it again in three days” (v. 19).
Destroy this temple, and I will raise it again in three days“ —John 2:19
As with his parables in the Synoptics, one purpose of an enigmatic saying was to puzzle the hearers who opposed him. He desired that his hearers ponder the saying in order to perceive its significance. Of course, Jesus was talking about his body (v. 21) which, after his death, would be resurrected after three days. At Jesus’ trial, he was accused of saying he could destroy the temple and raise it again in three days (Mat 26:60-61). A similar charge was made against Stephen (Acts 6:14). Even Jesus’ disciples did not understand his saying at first. It took the light of the resurrection to illuminate it. They didn’t see the need for his death, so they didn’t think along these lines until after the event. Scripture clearly speaks of a suffering Messiah (Isa 52:12-53; Luke 24:25-27).
Jesus performed many miraculous signs while he was in Jerusalem (v. 23) which John chose not to describe. The effect of these miracles (probably healings) was to elicit faith on the part of many people. They believed in his name, i.e., they trusted him, but that was not necessarily salvation. They believed he was a great healer, but not necessarily a great Savior from sin.
Jesus knew that a temporary excitement or a faith based on “signs” was not sufficient. Many of his early followers later turned back when he didn’t live up to their expectations as a political king (John 6:15, 60, 66). Until his death and resurrection and the coming of the Holy Spirit, the foundation for faith was not fully laid. Having supernatural knowledge, Jesus doesn’t need human help to evaluate men. As “fully God,” (Col 2:9) he sees beyond the superficial into people’s hearts (1 Sam 16:7; Psa 139; Acts 1:24). This leads up to the next chapter: “Now there was a man …” (3:1).
Homework
Read John 3:1-21
Jesus Teaches Nicodemus
Week 5
(John 2:1-11)
After the calling of Andrew and Peter, Philip and Nathanael, (James and John are implied), Jesus and his (six) disciples travel to Cana (Nathanael’s hometown; see John 21:2) because they had been invited to a wedding. Cana was less than ten miles from Nazareth.
Jesus’ mother is involved in the wedding activities, but we’re not told why; perhaps the bride or groom is a relative? During the celebration a problem arises and Mary has taken it upon herself to find a solution. They’ve run out of wine, often a part of week-long wedding celebrations. To run out of wine would have been a humiliation for the groom for not providing for the guests.
Mary tells Jesus about the problem, perhaps hoping for a miracle from her son; perhaps hoping to display His glory … after all, she knew who he was (see Lk 1:26-38). Jesus’ response to Mary seems short, perhaps even rude: “Woman, why do you involve me?” Addressing Mary as “woman” was used here with respect (cf. John 19:26). Jesus goes on to say “my time has not yet come.” Jesus knew he was working on a divine timeline and that he was managing the pace at which people would be confronted with the reality of who he was. Jesus knew it was not yet time for that (cf. John 7:6-8, 30). He certainly foreknew the details of His ministry and God’s timing. We often look for God’s glory on our time, but God does it on His time, which is always perfect. He did perform a miracle, but discreetly, and only a select group of people saw it. It was primarily for the benefit of his disciples. This was the first of seven miracles, or “signs”, mentioned in John’s Gospel.
She doesn’t ask for help and then take charge; she presents a problem and let’s Jesus work, “Do whatever he tells you” (v. 5). She completely trusts him. Interestingly, these are Mary’s last recorded words.
My time has not yet come.” —John 2:4
Nearby there are six water jars used by the Jews for ceremonial cleansing. They were large, holding 20–30 gallons each. Jesus tells the servants to fill the jars to the brim. He could have don’t something himself, without involving others, but he included the servants in the work. Sometimes, when Lord tells us to do something, it doesn’t make sense to us. His ways are not our ways. But He has a plan — that when we see what He does, we have an “a-ha” moment, and can see clearly (in hindsight) what God intended. We learn from the servant’s actions that we are to obey God first, then wait for God to act. Not wait for God to act, then obey. And we are all God’s servants.
He then says to draw some out, which indicates an instantaneous miracle, and take it to the master of the banquet. This would have been the person in charge of the food and tables. When the banquet master tasted it, he pulled the bridegroom aside and said, “… you have saved the best for last.” In a way, this implies that God’s ultimate provision is the best, often revealed later in life, and points to the final glorification and eternal wedding banquet with God, which will be, indeed, “the best for last.” Jesus always pointed out that the end with Him would be better than the beginning. We live with the hope that He is saving the best for last.
“This, the first of his miraculous signs, Jesus performed at Cana in Galilee. He thus revealed his glory, and his disciples put their faith in him” (v. 11). This showed His newly called disciples His power and His care. Jesus used this opportunity to show what His ministry would be like (John 1:39, “Come … and you will see“).
HOMEWORK
Read John 2:12-25
Jesus Clears the Temple
Week 4
(John 1:19-51)
When John commenced his public career as a preacher of repentance in the Jordan valley, there was a widespread sense of expectancy throughout the land, especially among pious Israelites who were looking for the redemption of Jerusalem (see Lk 2:38). The sudden appearance of this strange preacher and baptizer, displaying authentic marks of the O.T. prophets, made a great impression on his fellow Israelites. Less than a century before (63 BC) the ruling Jewish dynasty had fallen and the land of Israel was incorporated into the Roman Empire. This loss of independence and failure of the hopes that had been placed in the Jewish rulers (Hasmonaens) brought about a revival of the ancient hope of a Messiah from the line of David.
When John the Baptist showed up, people began wondering who he was and what he claimed to be (see Mat 3:1-17). John was the last of the Old Testament prophets and the first herald of the arrival of God’s promised kingdom in Jesus (Isa 40:3). He had been sent by God to “prepare the way” for the coming Messiah.
I am the voice of one calling in the desert, ‘Make straight the way for the Lord …’ —Isa 40:3-5
Elijah is mentioned by John (the writer) not only because Israel expected someone to come in the “spirit of Elijah” before the day of the Lord (Mal 4:5), but also because he is representative of all of Israel’s prophets. This is why Moses and Elijah appeared together with Jesus on the Mount of Transfiguration (Mat 17:1-5). The whole Old Testament (the Law, represented by Moses, and the Prophets, represented by Elijah) points toward, and is fulfilled by Jesus (see Lk 24:44).
The Jews of Jerusalem sent a delegation of priests and Levites to ask him who he was (v. 19). Are you the Christ? Are you Elijah (Mal 4:5; Mk 9:13)? Are you the Prophet (Deut 18:15)? John denied being any of these men. The Pharisees in the group (guardians of every minute detail of the Law) asked why, since he was not one of those mentioned, he was baptizing Jews. (Baptism was a ceremonial cleansing, typically reserved for proselytes, i.e., those who wanted to become “Jews” and, in their case, baptism was self-administered). John indicated that he was baptizing with water, as a sign of repentance, but the One who is coming after him would baptize with the Spirit and with fire (Mat 3:11; Mk 1:8; Lk 3:16).
“The next day, John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! This is the one I meant when I said, ‘A man who comes after me ... the reason I came baptizing with water was that he might be revealed to Israel” (vv. 29-30). John testified that he had ‘seen the Spirit come down from heaven as a dove‘ (having been told earlier by a messenger from God that the one on whom the Spirit would come is the one who will baptize with the Holy Spirit). He was stating emphatically that Jesus was the anticipated Messiah.
The next day, John was there again with two of his disciples. He said “Look, the Lamb of God!” — effectively giving them permission to follow Jesus instead of himself. Jesus asked them what they wanted, even though he knew their desire to get to know him. They asked him where he was staying and he said, “Come, and you will see.” They followed — and began to “see.” We, too, begin to see as never before as we follow Jesus.
Andrew, Simon Peter’s brother, was one of the two who heard what John had said and had followed Jesus. (The other disciple was most likely John, the Gospel writer himself). The first thing Andrew did was to find his brother and tell him about Jesus; “We have found the Messiah” he said, and brought him to Jesus. Note how the “Good News” is being spread — person to person. Personal evangelism is still the most effective way to spread the Gospel! Who do you need to tell?
Jesus, knowing Peter’s heart and his potential, changed his name from Simon to Peter (meaning “Rock”); Peter would indeed, transformed by the Holy Spirit, be a “rock” in the establishment of the Church, beginning at Pentecost. Jesus (fully God, though fully human) is omniscient; he knows us better than we will ever know ourselves. (Jeremiah 1:5: “Before I formed you in the womb I knew you, before you were born I set you apart …”)
The next day Jesus decided to leave for Galilee (there was a wedding he had to attend – John 2:1-11). Finding Philip, he said to him, “Follow me.” Philip, like Andrew and Peter, was from the town of Bethsaida (in Galilee). Philip found Nathanael (aka Bartholomew) and told him, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote — Jesus of Nazareth, the son of Joseph” (v. 45). (Note that these first disciples were all from Galilee – in the same area Jesus was raised.)
Nathanael (who was from Cana, four miles from Nazareth; see John 21:2) blurted out his disdain for Nazareth, which apparently had a less-than-stellar reputation. But Philip said, “Come and see.” When Jesus saw Nathanael approaching, he said of him, “Here is a true Israelite, in whom there is nothing false.” To paraphrase this: “here is one who is all Israel and not Jacob – one who tells it like it is.” Jacob was a deceiver, having stolen his brother Esau’s birthright (Gen 27:35). Nathanael, reacting to the fact that Jesus knew all about him, suddenly realized that Jesus truly was the Son of God and the King of Israel (the long-awaited Messiah).
Jesus told him that he would see greater things … and, in keeping with the allusion to Jacob, made reference to Jacob’s ladder (Gen 28:12). In context, Jesus was telling him that the union between earth and heaven is being brought about by the Son of Man. Jesus has become the the mediator between God and the human race. He is pointing to his crucifixion (see John 8:28). Jesus is the fulfillment of Jacob’s vision of a ladder from heaven to earth.
FOR A GENERAL OVERVIEW OF JOHN’S GOSPEL,
SEE TONY EVANS’ GOSPEL OF JOHN (PART ONE & TWO) ON RIGHTNOW MEDIA.
HOMEWORK
Read John 2:1-12
The Wedding at Cana
Week 3
“In the beginning was the Word …” Just as God’s word brought order to the initial creation, Jesus, as “the Word,” brings about a new creation, offering light and spiritual rebirth to those who believe (see John 3).
While the entire Bible is also called the “word of God” and is God’s written message, Jesus is the living, personified Word. The phrase “word of God” appears often in the Bible and can have slightly different meanings depending on context and the Hebrew or Greek word used (e.g., John 17:17; 1 Tim 4:4-5; Heb 4:12; Rev 1:2). The term translated “Word” is logos (pronounced lah-goss), in the original Greek, that basically means “the expression of a thought.” Thus “Word,” used here as a title for Christ, can be thought of as the total message of God to man (Acts 11:1; 1 Thes 2:13). Jesus embodied that total message, and that’s why He is called the “Logos,” or “Word,” of God. (Col 2:9 “For in Christ all the fullness of the Deity lives in bodily form …”),
Simply put: JESUS IS THE EMBODIMENT OF ALL GOD HAS TO SAY.
All things were made through Christ (Gen 1:1ff). “In him was life, and that life was the light of men. The light shines in the darkness, but the darkness has not understood it” (v. 5). We’ll see throughout this study that Jesus was (and often still is) the “misunderstood Messiah.” As J. John says: “Most people’s understanding of Christianity is a misunderstanding.” The Jews were anticipating a Messiah that would restore their previous condition as a powerful nation, and rule as their own King. The irony is amazing.
Verse 6 introduces John the Baptist as the first witness of Jesus’ deity (aspects of John’s story are included in all four gospels; see Luke 1 for the whole story). We’ll have much more to say about him in the next section. As the last of the O.T. prophets, he fulfilled what was written in Isa 40:3 “A voice of one calling: “In the desert prepare the way for the LORD; make straight in the wilderness a highway for our God.” John was the first of many witnesses to Jesus’ deity (also see Mal 4:5).
Verses 10-12 describe the rejection of Jesus by “his own” (the Jews). Yet, to those who believed in him, he gave the right to become “children of God” — not of natural descent, human decision, or a husband’s will,, but born of God” (see John 3). Paul wrote in Gal 3:26-29, “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (see 1 John 3:1).
In Verse 14, John (the Apostle) testifies that he and the other disciples had firsthand knowledge and experience of Jesus’ life and ministry. He put it another way in his first epistle: 1 John 1:1-2 “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us.” John, with his brother James, and Peter (the “inner circle”) had actually seen the transfiguration of Jesus and witnessed his amazing glory (see Mat 17:1–8, Mark 9:2–13, Luke 9:28–36).
“Grace and truth” are the foundation of the New Covenant; a relationship with God based on Jesus’ work rather than on human adherence to the law. In verse 16, John describes the blessings we continuously receive through God’s grace (undeserved favor, kindness and blessings). “For the law was given through Moses; grace and truth came through Jesus Christ.” This verse (17) refers to the biblical contrast between the Old Covenant and the New Covenant, where Moses delivered God’s laws, which revealed humanity’s sinfulness and need for salvation, and Jesus brought grace and truth, fulfilling the Law and providing a way to salvation through faith and belief in Him. Jesus Christ is the source of unending grace! That’s good news indeed.
HOMEWORK
Read John 1:19-28
Week 2
(John 1:1-18)
The prologue to John’s gospel (vv. 1-18) establishes the theme for the whole book. The narrative, as a whole, spells out the message of the prologue: That in the life and ministry of Jesus of Nazareth, the glory of God was uniquely and perfectly disclosed.
John’s purpose and goal for writing his gospel is made clear in John 20:30-31: “Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.”
In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. —John 1:1-2
In the first two verses, John is introducing Jesus with a term that both his Jewish and Gentile readers would have been familiar with. The Greek word translated “Word” in this passage is Logos (lah-goss), and was common in both Greek philosophy and Jewish thought of that day. In the O.T., the “word” of God is often personified an an instrument for the execution of God’s will (see Psa 33:6; 107:20; 119:89). For his Jewish readers, by introducing Jesus as the “Word,” John is pointing them back to the O.T. where the Logos or “word of God” is associated with the personification of God’s revelation. For his Greek readers, the use of the term Logos would have likely brought forth the idea of “divine wisdom” or “mind of God” that gives order to the entire universe.
Much as our words reveal to others our hearts and minds, so Jesus Christ is God’s “Word” to reveal his heart and mind to us. “Word” in this instance is a title for Christ. In John 14:9, Jesus says, ““Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father.”
A word is composed of letters, and Jesus Christ is “Alpha and Omega” (Rev 1:11), i.e., the first and last; the beginning and the end. According to Hebrews 1:1-3, Jesus Christ is God’s last word to mankind: “In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.”
God created all things through Jesus Christ. Col 1:15-17 says, “He is the image of the invisible God, the firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together.” Which means that Jesus is not a created being. He is eternal God.
HOMEWORK
Read John 1:1-18 with a renewed sense of who Jesus is.
Week 1
Overview of the Gospel of John (Part 1) by The Bible Project
Who is John and what do we know about him? The vast majority of church historians and scholars agree that the writer of this gospel was John the Apostle. He is a living legend near the end of his life, far past where the end is supposed to be. He is the last of the Twelve. Paul considered him one of the pillars of the church (Gal 2:9). His brother, James, the first of the disciples to die, was martyred almost sixty years ago (A.D. 44). John cared for Jesus’ mother till the day she died. Though death seems to be all around him now, unsettlingly close, he is still very much alive and quietly obsessed with a single question: What is love? It is the concern that ties his first and longest letter together.
John was the junior partner in a successful fishing business with his father Zebedee, his brother James, and his friends Andrew and Simon, the sons of Jonah. The indications of their success were the fact that they had hired servants (Mk 1:20) and that John’s mother, Salome, was able to help support the ministry of Jesus out of her finances (Mat 27:56; Mk 15:41). Salome may have been the sister of Mary (Jesus’ mother). That would mean that Jesus and John were first cousins (family). That would explain why he refers to himself as “the disciple that Jesus loved” and at the cross when Jesus said, “Woman, here is your son … and to the disciple, “Here is your mother” (John 19:26-27).
Evangelism All Christians are called to evangelism. Jesus the Evangelist is our model. If we want to experience the power of God in our witness, we must follow biblical principles of evangelism; we must present the true Gospel (Good News) in clear, scriptural terms; and we must follow Jesus’ example in the practicing of evangelizing actual people. Let’s seek God’s blessing for the salvation of many by preparing ourselves to be faithful witnesses to the gospel of God’s grace (see 1 Peter 3:15).