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The Gospel of John
The Gospel of John
Getting Acquainted
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Jesus, a blend of details from all four gospels with quite a bit
unique perspectives.
us to reject the idea that there is only one valid way to look at
against the shallow either/or dilemmas many people use when they
The example of the four gospels suggests that we affirm the truth
together than either one could have attained alone (see Talbert,
25-26).
(1) The Jesus of the Fourth Gospel is not the "lowly Jesus,
For years I felt guilty that I didn't have the gentle, phlegmatic
people at once, turning His attention back and forth between them
Gospel there are only two-way dialogues, one person leaves the
Matthew, Mark and Luke, they are rare and by some definitions
Shepherd (10:1-18) and the True Vine (15:1-8). But these are not
the early chapters of Acts (Acts 3:1,11; 4:13 cf. Gal. 2:9).
of the first century, John may even be the last book of the New
day" (1:29,35,43) and "the third day" (2:1) and "after the two
days" (4:43). When you add up these "days" in the Gospel you
20:30-31. The material in the gospel was selected "that you may
believe that Jesus is the Christ, the son of God, and that by
believing you may have life in his name." Paul Minear, however,
personally and the second generation, who knew Him only through
that "the disciple whom Jesus loved" would not die but would live
clarifying the statement of Jesus upon which the rumor was based.
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impending death of the beloved disciple, who was the last living
link with those who had known Jesus in the flesh. His death
those who had known and talked to Jesus in person? The purpose
of the Gospel was to persuade the second generation that the lack
Jesus says, "because you have seen me, you have believed; blessed
are those who have not seen and yet have believed." Thomas here
represents all of the disciples who have seen and handled Jesus,
while Jesus' statement reaches out to those who have been denied
were selected because they had the capacity to produce the same
between the disciples and the original readers of the gospel was
those who do not see the resurrected Christ yet come to believe.
gospel are contrasted not only with the disciples of verse 30 but
faithful with the exception of Judas (verse 12). The other group
contact with Jesus and those who have not seen but believe
the vine and the branches (15:1-7). Jesus is the vine, his
disciples are the branches, the fruit they bear is the second
only.
"other sheep" of 10:16 and the fact that in the fourth gospel
remarkably absent.
nine he smears a little clay into the blind man's eyes, but the
miracle does not take place until the man washes his eyes in the
eleven Lazarus is called from the tomb, Jesus does not need to
shake him or drag him out first. The common denominator of all
he says, "rise, take your bed and walk" (5:8). To the blind man
save and to heal. It is through that Word that the Holy Spirit
could actually argue from the Holy Spirit passages of John 14-16
that the presence of the Holy Spirit makes it an advantage to be
with Jesus or with anyone who had such contact with Him. We
as His touch. All the benefits that were available through the
of the miracle stories, some human party had to act in order for
the miracle to take place. The servants had to pour water before
they could draw wine, the paralytic had to arise and gather his
bedding, the blind man had to go to the Pool of Siloam and wash.
twofold. (1) The reader must know the words of Jesus, and
Jesus. (2) The reader must carry out what Jesus commands. The
reading and applying the Gospel that believers obtain the life
walk with Jesus will see the heaven open (1:50-51). They see His
glory (2:11), the glory of One who came down from the Father
had seen and heard (3:31-34; 17:8). He is the only human being
1:4,5,9-11). He also carries out the works that the Father would
10:30).
that the word "salvation" was rarely found on Jesus' lips (Gospel
accept the rule of God in one's life (Matt 12:28; Mark 10:15;
John is "life." Life was in the Word from the beginning (1:4).
The Word came down to this earth to give that life to humanity
life (6:35.51), the resurrection and the life (11:25), and the
way, truth, and the life (14:6). The reason He came to this
earth was to bring life, abundant life, through His words (10:10;
the Gospel of John is that life can only come through death
come together.
hope that builds on the Old Testament hope (see Paulien, pp. ?-
(7:37-39).
clearly aware that Jesus taught about the End (5:28,29; 14:1-3),
coming as one finds in Matthew 24-25, Mark 13, and Luke 21.
disciples lose Jesus, who is the Truth (14:6), but they gain the
Spirit of Truth (14:17; 15:26; 16:13). They lose the words from
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the lips of Jesus, but they "hear" them again through the Spirit
(14:26). Like Jesus, the Spirit comes from the Father (3:34-35;
13:3 cf. 15:26), descends from heaven (3:13 cf. 1:32), and
clear that the Holy Spirit is the perfect replacement for Jesus
the Holy Spirit that the power of Jesus' words brings life to a
new generation.
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John 1:1-18
I'll never forget the time, fifteen years ago, when I saw
on me. It sets the tone for everything else that happens in the
Gospel. All the major themes of the rest of the Gospel are
Prologue.
Jesus is introduced as the Pre-Existent One (1:1, 2, cf.
8:58; 17:5). He is God's Unique Son (1:14, 18, cf. 3:16, 18).
the author of life (1:4, cf. 5:26; 6:35, 63; 10:10; 11:25; 14:6).
He manifests His glory (1:14, 16, cf. 2:11; 12:41; 17:5, 22, 24)
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the human Jesus the Word who was intimate with God from eternity
Prologue.
John 1:1-18
clear that in the Bible God meets people where they are. He
Jesus a title (the Word) that was far better known in the pagan
underlying the Prologue, verses 1-5, 9-11, 14, and 16-18 are
tie the hymn in with major themes of the Gospel such as the role
of the Baptist (1:6-8, 15, cf. 1:19-36; 3:22-30; 5:33-35) and the
2:11; 3:16; 4:48, 53, for example). This is not the only hymn
probably the basis for the language in Phil 2:6-11, Col 1:15-20,
thinking that the people were different from us, and that God,
with us. They too sang hymns and met for worship. They too
A Carefully-Constructed Unity
Regardless of the source from which John may have drawn his
argument. The first point parallels the last point. The second
physical creation (3) and His role in the re-creation that comes
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* A. The Word with God (1:1,2) *
* B. His Role in Creation (1:3) *
* C. The Gift of Life and Light (1:4,5) *
* D. The Witness of the Baptist (1:6-8) *
* E. The Word Enters the World (1:9-11) *
* F. BELIEVERS BECOME CHILDREN OF GOD (1:12,13) *
* E. The Word Becomes Flesh (1:14) *
* D. The Witness of the Baptist (1:15) *
* C. The Gift of Grace (1:16) *
* B. His Role in Re-creation (1:17) *
* A. The Word with the Father (1:18) *
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The arrow shape of the A-F-A outline above illustrates the "X"-
verses 12 and 13; those who receive the Word and believe in His
meet his audience where they are. If John had approached his
Messiah," they would have said, "Jesus, the what?" and would have
Jesus the Son of Man, he would also have interested mainly the
communicate with power to the Greek mind and to those Jews who
creates, but is not a person; "By the word of the Lord were the
stood at God's side from the beginning and was an active agent in
concepts that seem related to John's use of the Word but are not
Plato (400 BC) had a very exalted idea of God. But he also had a
pure mind, and matter is basically evil (as Plato taught) how
could the great God "dirty his hands" in the process of creating
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called the Word. Plato's Word was great enough to commune with
intermediate God between the great God and His creation. Later
sustainer of the universe, and the source of all human reason and
Around the time when Jesus walked on this earth, the great
For Philo the Word was a "second God," the High Priest in
Philo also called Him God's firstborn, His eldest son, the image
of God, and the second Adam. Anyone who knows anything about the
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prepared the human race for a personality just like Jesus. When
will help you understand Him and serve Him better." By this
method Greek readers would have been drawn to consider the Jesus
them and the way they think. Secular people have not usually
rejected the gospel. In most cases they have never heard it,
and bumper stickers that say "honk if you love Jesus." Secular
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they have no idea what the question is! John's "Word strategy"
of Gen 1. The phrase "in the beginning" repeats the very first
words of the Greek Old Testament (Gen 1:1). The "was made" of
Gen 1. The Word who was made flesh (John 1:14) is the One who
object was made apart from the Word's action (1:3). The Word is
Brown, 1026).
eternity was not in the Father, however (in the sense that the
Father was eternal and at some point produced Jesus), the second
phrase ("The Word was with God") indicates that He was distinct
(John 1:1, 2, 18), but the third statement ("the Word was God")
nature, "what God was, the Word was" (1:1). We are not,
The same Word that brought life and light to the universe at
creation also sustains it by His life and light, even though the
amazing fact is, however, that this eternal One, this Divine One,
"very own," those who thought they were waiting for him (9-11).
Verses 10 and 11 in the Prologue forecast Jesus' rejection by the
of God (1:12). This verse underlines the fact that there are two
child of God does not come into existence "by blood," by natural
descent from his or her parents. He or she does not come into
Here the Divine Word (1-5) who came down (9-13) is described in
terms of his earthly status. Though the Word always "was" (1),
original creation in verse 3 and Gen 1:1. The Word went from
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being "with God" (John 1:1,2) to being "with us" (1:14). Though
Word became flesh and "made his dwelling" among us and "we (John
and the other disciples who followed Jesus while He was on earth)
have seen his glory" (1:14). "Made his dwelling" translates the
the wilderness (Exod 25:8, 9). The glory of Jesus which the
of the Lord in the Sanctuary. The "glory" and the "tent" are one
in Hebrew thinking!
the Word became flesh, the Old Testament Sanctuary was eclipsed
God dwelt directly in human flesh, and "we" could behold what was
revealer of God in the Old Testament, could offer. The "law" was
given by Moses, but grace and truth came into being ("were
created," cf. 3, 14) through Jesus Christ. Moses could not save
his people, it was Joshua who brought them into the promised
land. So the law could not save Israel, it is the grace and
asserts, "No one has ever seen God." In actual fact Moses did
revelation of God than even Moses. Jesus has "made him known,"
spelled out in human terms what God is like. The One who was
always "with God" (1:1,2), who is now again at the Father's side
(18), this is the One who was made flesh and dwelt among us (14).
What a revelation!
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side" appears only twice in the Gospel, 1:18 (eis ton kolpon) and
Father's side, so the beloved disciple, the one who wrote the
In this subtle way John not only tells us that Jesus is the
greatest revelation of the Father, but also that he, the beloved
Jesus.
Who Jesus Is
same Jesus who was born on this earth, grew up in a typical home,
out to be the One who created the universe and everything in it.
the main body of the gospel would seem ridiculous and self-
and the Father are one" (10:30), "Anyone who has seen me has seen
the Father" (14:9), and "before Abraham was born, I am!" (8:58).
appreciate what Jesus says and does in the Gospel. "These are
written that you may believe that Jesus is the Christ, the Son of
God." (20:31)
A Superior Revelation
revelation of God's character that earth has ever seen (cf. Heb
Christ. John the Baptist, Moses, and the Old Testament Sanctuary
were all good in their place, but compared to Jesus they are fit
Jesus Christ. God's love, mercy, and justice, and His attitude
toward people and toward sin can be most clearly read in the
doing and dying of Jesus. For the author of the Fourth Gospel
much like God in mind, heart and being that in Him we can
the human race, then everyone who reads the Gospel is brought
about Christ and receive it into his or her life? Or will the
reader hide from the light and thereby be condemned (18)? The
Gospel makes it clear that how one responds to the Word made
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1. On John 1:1 and the Deity of Christ see SDA Bible Commentary
5:897-898 and 5:911-919; Jameison, Fausset and Brown, 1026;
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John 1:19-51
history extends back into eternity (1:1) and that the earth would
Please read John 1:19-51 twice through and then answer the
following questions:
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44
passage of time (29, 35, 43-- "the next day"). The events
days. The narrative begins on the day when John the Baptist's
on who he is not. On the second day John points out Jesus to the
with these two disciples, and perhaps with Peter (38-42), Jesus
as follows:
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* 7a = 19-50 The witness of John *
* 8a = 19-28 John is not "the Light" *
* 7b, 8b = 29-34 John witnesses about "the Light" *
* 7c = 35-50 Some believe John's witness *
* 15 = 30 "He who comes after me . . ." *
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that the reader needs to know about the Baptist, one, he is not
dialogue with the Jewish leaders (19-28), then before the people
(29-34), and then to his own disciples (35ff.). When the reader
Jesus is "the Light" of the Prologue and that the Baptist is not.
Matthew, Mark, and Luke, where the Baptist is a great and heroic
interesting.
"Voice crying in the wilderness" (Isa 40:3, cf. Matt 3:3; Mark
1:3; Luke 3:4), the Elijah of the End time (Mal 4:5, cf. Matt
11:14; 17:12; Mark 9:13; Luke 1:17; 9:19), and the Messenger who
is to go before the Lord (Mal 3:1, cf. Matt 11:10; Mark 1:2; Luke
minimizes titles for John and multiplies titles for Jesus (1:1,
8, 18, 29, 38, 41, 49, 51, etc.). John describes himself in the
(3:30).
Baptist continued to minister and draw crowds for some time after
story of the twelve men of Ephesus (Acts 19:1-7) both suggest the
probably after the writing of Matthew, Mark and Luke, but before
the movement may have found common cause with the zealots and
other revolutionaries during the war with Rome (67-70 AD, see
reasons why many may have done so. First of all, there was the
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Jews would have assumed that the Baptist was greater than Jesus.
greater than Jesus was that the Jewish tradition of the time
contained the belief that there would be not one, but two
messiahs in the last days, a Messiah from the tribe of Judah, and
Testament both kings and priests were anointed (Lev 8:1-13; 1 Sam
require at least two. When John the Baptist (of the tribe of
not surprising that people would assume that these traditions had
found fulfillment in the relationship between John and Jesus.
greater than the king. After all the High Priest Aaron took
office hundreds of years before the first king ever ruled over
Israel. Earlier is better! Not only so, but it was priests who
anointed kings, and not the other way around! Ancient Israel was
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to bear against the Baptist theology? For one thing, they would
point out that Jesus fulfills the role of both king (Matthew,
parallels in Mark and Luke; Acts 2:29-36; Heb 1:13; 5:6, 10;
6:20; 7:1-28 etc.), and to some extent, perhaps, also Moses, who
14, 31, 32; Deut 1:6-3:29; 1 Cor 10:2; Heb 3:2-5). Christians
But author of the Fourth Gospel does not approach the issue
Jesus did. The Baptist arrived before Jesus not because he was
greater than Jesus (6-8!) but because it was his job to introduce
Baptist was the forerunner, not the real thing. In his heavenly
role, Jesus pre-existed the Baptist (1, 15, 30). The message of
John is that those who rank the Baptist greater than Jesus
the question of exactly what John meant by the "Lamb of God" who
takes away the sin of the world (29). There are a number of
and sinners at the end of the age (cf. Matt 3:11, 12; Luke 3:7,
would see in Jesus a new Moses, the redeemer of a new Israel from
a new Egypt.
the sanctuary lamb of the Mosaic law (Exod 29:38-42; Lev 5:5-7;
Num 28:1-8). In that case the focus would be on Jesus as the one
who carries out all that the OT sanctuary promised the believer.
reader will bring these multiple images into play. If one of the
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new Moses (1:18; 5:45-47; 2:1-11-- turning water into wine just
as Moses turned water into blood; 6:14, 31-- and providing bread
In Matthew, Mark, and Luke Jesus goes into the desert for
The best explanation for the forty days is that John 1:29-34
and Luke record the actual baptism of Jesus followed by his stay
Jesus and the Baptist, the call of several disciples near the
year or two with the call in Galilee implying the call to leave
Jesus. (Note the comment, "they left their nets and followed
him." Matt 4:20; Mark 1:18.) Peter's exclamation, "Go away from
me, Lord; I am a sinful man," may even imply that some of the
calling by the Jordan (Luke 5:8, see also White, Desire of Ages,
246-249).
also sent by "the Jews." In the Fourth Gospel the term "the
Jews" is often used not for the people as a whole (who are
usually referred to as the "crowd"-- 6:22, 24; 7:12, 31, 32, 49;
the chief priests and the thought leaders of Jerusalem (2:18, 20;
5:16, 18; 7:1, 13; 9:18, 22, etc.). In 1:19-23 these ambassadors
other terms that the Jews of the times used to describe the
preparing the way for Another (1:23). Just as highways are built
unusual thing (there is evidence that the people who left us the
was expected that the Messiah would bring about great changes,
but what right did the Baptist have to change things if he was
not the Messiah? He replied that baptism with water was the act
of a very minor person compared with the One who was to come.
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after the baptism of Jesus, Jesus could stand in the midst of the
crowd and yet not be recognized for who He was (26, cf. White,
Desire of Ages, 137). But that was soon to change. The One
coming after John the Baptist would be so great that John did not
The times in which the Baptist lived were the "good old
cars, mow their lawns and fix tasty meals upon request. The
Jesus was so great that untying the thong of His sandal would be
existed the Baptist (29, 30). The role of the Baptist is not to
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assert any greatness for himself, his role is simply to point out
know who Jesus was (32-34). Every part of this narrative (19-34)
20:2; 21:2, 7, 20) who wrote the Gospel (21:24). If the unnamed
Jesus with the simple words, "Come and see" (1:46). This is a
blind man of chapter 9, and Thomas all must see Jesus in order to
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Bible Dictionary, 1:827 for the most likely options), Cana and
each other.
not one who can trace physical descent back to Jacob, the true
Israelite is one who knows who Jesus is and believes in Him. The
Yahweh at the top of the heavenly ladder has come down to earth
Witness
The key theme of 1:19-51 is witness. In the first part of
the passage, the Baptist offers his witness to Jesus. By the end
the state of the dead with others is not witnessing unless that
judgment at the last day the same words of witness which call
on themselves.
heavenly mission. It was God who raised up the Baptist and his
movement, that same movement can later turn against Him and
new identity and a new life in Christ (Rom 6:1-14). Old things
have passed away, all things have become new (2 Cor 5:17).
cells of one's body, and one's family and friends may fight
everything.
Jesus Knows
Jesus knows all about Nathanael, even though they have never
173). On the other hand, his knowledge of the woman at the well
that wanders all over the map while gradually bringing her to
and yet comes with loving concern and acceptance. We are often
to Him and telling Him the truth about ourselves. Since intimate
defenses can come down and the true self be safely revealed. Why
(12,13). It is those who are born of water and of the Spirit who
JOHN 2:1-11
story about a wedding feast where the wine ran out long before
John 2:1-11
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35, 43). The "third day" is probably reckoned from the day of
Philip's call in 1:43, 44. The four days of John 1 and the three
days of John 2:1 make up a week of seven days. According to the
at the Jordan took place on the Sabbath (35-37, see Brown, 1:97,
98). This "week" began at the close of Jesus' forty days in the
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desert.
see the "greater things" that Jesus had promised Nathanael (1:50,
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* A) First Miracle at Cana (2:1-11) *
* B) Temple in Jerusalem (2:12-25) *
* C) Discourse with Nicodemus (3:1-21) *
* D) The Baptist (3:22-30) *
* D) Jesus (3:31-36) *
* C) Discourse with the Samaritan Woman (4:1-42) *
* B) Events in Jerusalem (4:43-45) *
* A) Second Miracle at Cana (4:46-54) *
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have passed away and the new has come. Jesus replaces the waters
to all other ways of life and forms of religion. Those who met
Jesus came to see the "greater things" that He had promised his
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* 1-3a-- The Basic Situation *
* 3b-5-- Dialogue Between Jesus and His Mother *
* 6-8-- The Miracle Itself *
* 9, 10-- Attestation of the Miracle *
* 11-- The Author's Commentary *
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the last days (Isa 25:6; Jer 31:12; Amos 9:13, 14). Jesus'
in the ancient world. John may have remarked on the size of the
remarkable.
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transformed the bitter water of Jericho into water that was sweet
Elisha looking for a word from the Lord. His response was like
turning water into wine has implication for the issue of how
Jesus made to be fermented. For one thing, the word for wine in
this passage (oinos) is neutral in the Greek. It can refer to
terminology of the passage does not in any way help to settle the
issue.
place in the Fall (when the baptism of Jesus took place a month
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fresh juice might have been available. But even if it were not
jelly. This would be pressed into a clay pot until all the air
was removed. Then a thin layer of olive oil across the top would
the preserves could be mixed with water for use. The end result
production of fresh juice from the vine would have been worthy of
Ages, 149).
The fact that Jesus, His mother, and his disciples were
century tradition held that John, the beloved disciple was the
son of Salome, Mary's sister. This would make John and Jesus
who may have helped with the catering of the feast. Thus, she
responsibility.
(Brown, 1:102), Mary's remark to Jesus (2:3) may have been by way
of rebuke to Him and his disciples for not bringing their fair
share. Such a situation would have placed both Jesus and His
The term "woman" with which Jesus addressed His mother was
Messiah would do. Jesus, on the other hand, was aware that His
agenda was not set by His mother, or anyone else, but by His
Father. To have fulfilled her request in the way she had hoped
might have damaged His cause. There would come a time when such
actions might become appropriate, but Jesus' "hour" had not yet
Themes section).
present working of God in Jesus. The idea that the good wine had
been withheld "until now" (10) also corresponds with the message
prophet was the genuine bearer of God's word (Exod 3:12; 4:1-9; 1
turning water into wine, Jesus' character and mission shone out
Him.
act that astounds even the chief caterer of the feast. But the
wine" (3). And when the good wine finally shows up, the head
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caterer doesn't even know where the good wine came from (9). He
to whom He came, but who neither knew Him (10) nor received Him
(11). While Judaism was concerned with water for washing, Jesus
offered them good wine, and even when they sensed that such
spiritual "wine" was present, they did not recognize that it came
ignorance of the working of the Holy Spirit that Jesus had set in
replacement for the washings, the temple, the feasts, and the
"hour" had not yet come (2:4). In the Gospel of John the hour of
trial, and death. Until that hour came no was had the ability to
the other passages, but verse 24 makes it clear that the hour of
The connection between the hour and the glory of Jesus is first
passage John asserts that Isaiah saw the glory of Jesus (41). In
the process he offered two quotations from Isaiah, one from the
6:1ff. the prophet saw Yahweh high and exalted on His throne. In
Isa 53:8-12, he saw the suffering servant who dies in behalf of
Isa 6, then Jesus must be the Yahweh of the OT, bearing in His
person the divine glory and prerogatives. But if Isaiah also saw
the divine splendor seen on the throne, but also in the divine
that has ever been brought to earth (1:1, 14). While the
the "did not receive Him" of verse 11), the cross becomes the
the main body of the Gospel. Although John does not spell out
for sin and its consequences in those He loves. At the cross and
alone had seen the ultimate glory, and therefore his witness to
cross. The wedding takes place on the "third day" as does the
context of the cross itself (12:23, 24; 17:1, 5). Only in 2:4
and 19:26 (part of the narrative of the cross) does the mother of
Jesus appear, and both times Jesus calls her "woman." Wine is
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between the wedding at Cana and the cross in the Gospel of John.
(20:8, 24-29) but also the response of all who would come to
Exodus Typology
turned water into blood (Exod 7:14-24). Jesus gave a child life
heaven for the Israelites (John 6:30-33; Exod 16:4, 15; Neh 9:15)
and sent locusts to eat up the bread of the Egyptians (Exod 10:1-
20). Jesus brought light to the blind man (John 9:1-41), Moses
from the dead (John 11:38-44), Moses slew the first-born sons of
tell the story of a New Exodus from a new bondage (cf. the Greek
of Luke 9:31). The story of the Exodus was to become instructive
for the new Israel that God was putting together in Christ.
who reject Jesus. Thus the Jews in the Gospel become the
the Jews in the Gospel receive the signs of Jesus' authority, but
people to Jesus (5:45-47), and those who are led to Jesus become
Gospel of John are like the events of a New Exodus leading both
one. The signs which Jesus does (including the cross) become the
New Israel, and those who in rejecting His signs cling to the old
astounding when one takes the full testimony of the four gospels
hostile king who ends up killing all the babies but the one he
glory of God (John 1:17, 18). Like Moses He fasted for forty
gave the new law from a high mountain (Matt 5-7). He fed a
Israelites did.
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story of Jesus more fully, the parallels between Jesus and Moses
has ever seen. As such the parallels with Moses and other
over against all other paths to God. While Moses turned water
far greater authority among the Jews. While Moses delivered his
people from a mere earthly bondage, Jesus delivers his from death
A QUESTIONING DISCIPLE
the kinds of things that Jesus was doing (3:1-21). He was left
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John 2:13-22
Jesus' ministry rather than just before the crucifixion (cf. Matt
21:12, 13; Mark 11:15-17; Luke 19:45, 46). This raises the
just one. And if there was just one cleansing, did John or did
Matthew, Mark and Luke have it. But as we will see in the next
Jesus replaces the temple and its sacrifices with His own body
18-22. The first section is concerned with what Jesus did, the
second with the authority behind His actions (Talbert, Reading
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* 14, 15 Action of Jesus 18 Action of Jesus *
* 16 Words of Jesus 19 Words of Jesus *
* 20, 21 Misunderstanding *
* 17 Disciples remember 22 Disciples remember *
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In John 2:20 "the Jews" assert that the temple had been
project that would not be completed until AD 63, just seven years
in the 18th year of the reign of Herod the Great (Herod's 18th
the baptism of Jesus by John the Baptist (in the 15th year of
ministry.
the reign of Caiaphas as High Priest (18-36 AD-- see Bruce, 64,
65). The priests profited greatly from the traffic in the
animosity.
The Jews expected that when the Messiah would come, he would
restore the temple by replacing the old house with a new one that
old temple had been destroyed, it was hoped that the new one
The place in the temple where Jesus found the cattle, sheep,
is noted in Mark 11:17 where Jesus says, "My house will be called
were defiling the temple (2:15, 16) Jesus was establishing the
In John 2:17 Jesus quotes Psalm 69, "Zeal for your house
stranger to his own brothers (Ps 69:8, cf. John 2:12). He faces
the insults of those who don't share his zeal for the temple (Ps
69:9, 11, 12 cf. John 2:18, 20). Thus Ps 69 and John 2:13-22
directly quoted.
the first to notice that NT writers use brief portions of the OT,
of the Psalmist, David. They both manifested zeal for the temple
John 2:18 parallels 6:30. In both cases the people ask for
this comment that He was offering them the greatest of all His
signs, His own suffering and death (cf. 8:28). Jesus refuses to
comment was that the Jews were the ones who were destroying the
therefore, with His body. When they would destroy His body, He
would raise it up again in three days (2:21-- at the
resurrection).
water into wine and they believe as a result. But in verse 22,
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the disciples who observe the incident in the temple only come to
believe after Jesus is raised from the dead and they remember His
first level was seen during His lifetime, when they believed as a
result of the signs which He did. But the deeper level of belief
would only occur after His death and resurrection, the last and
greatest of His signs, after the Holy Spirit had been poured out
upon them (7:39). Then they would come to believe on the basis
temple and replaces them with His own body. He has replaced the
whole system of sanctuary and sacrifice with His own person. All
that the Torah, the feast days, and the sacrifices had promised
things were instituted by God and they were very good, but in
Jesus, something even better has come (Heb 1:1-4; 3:1-6; 8:6;
9:11).
The temple today is not a material presence in its own right, the
Rev 15:5-8).
earth, it is, after all, his body (1 Cor 12:27; Eph 2:14-16;
Jesus had with His disciples just before the cross. In the place
Mark, and Luke. This absence of the Lord's supper narrative has
animals with His own body, another connection with the cross.
The wine of Cana reminds the reader of the blood of Jesus, which
this gospel, then, John makes the knowledgeable reader aware that
he knows about the last supper and the theology which motivated
it, but that he will not repeat the narrative that others have so
of spiritual insight.
John 2:23-25
Feast (23, cf. 13), and is doing things that get the attention of
the people who have come to that feast (cf. 4:43-45). At the
same time the themes of inadequate belief (2:23, 24) and Jesus'
full knowledge of what lies within other people (24, 25) are at
hidden from human knowledge and, therefore, were reserved for God
the kingdom of David, the time when the guilty kingdom (Rome)
reveal it. The one clear mark of divine knowledge in the present
is within other human beings He must truly be the Word who was
from the beginning, created all things, and then became flesh and
things about the nature and the character of Jesus. They open up
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to the reader what Jesus was like and thereby reveal what God is
But the faith that arose on account of the signs which Jesus
did was only partial faith. Jesus did not "entrust himself to
His mother (2:4), Nicodemus (3:3, 10), the Samaritan woman (4:16-
18), Judas (6:70; 13:18-30), and His opponents (7:19, 25; 8:39-
44).
Superficial Faith
into wine at Cana (2:11). But deeper and more lasting faith
awaited the death and resurrection of Jesus, and the outpouring
John 2:23-25 asserts that Jesus knew all about human nature.
to believe when everyone around you believes the same way, but
follow Christ.
would have more faith. But the reality is that miracles are no
cure-all for superficial faith. They may even get in the way of
true faith. All that the people at the Passover Feast could see
might do more spiritual harm than good (Matt 13:58). The answer
Jesus Knows
If Jesus knows all about us, He knows how to build up our faith.
He knows how to enable us to learn about Him. He knows how to
daily lives. He can provide all the answers we need (though not
they know something bad about us they won't love us anymore. But
John 3:1-21
Read John 3:1-21 through at least two times and then answer
the following questions:
for those with inadequate faith based on the signs that Jesus
Jesus knows what Nicodemus has come for but He doesn't commit
that he took the Scriptures and his faith very seriously. He was
life (5) makes one wonder if Nicodemus had been part of the
That his motives for coming were not exactly pure is clear
from verse 2. Nicodemus came "by night." Now there are three
comes, or how long the interview with Jesus lasts (the first two
something else? The rabbis taught that babies were made out of
the water in the mother's uterus. The water that pours out at
would be saying in verse 5, "To get into the kingdom of God you
Until the time of John the Baptist only Gentile proselytes were
begun in John 2.
Jesus speaks of being "born from above" (3, 7). Nicodemus talks
about the womb (4). Jesus contrasts flesh and spirit (6), before
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* Physical Spiritual *
* v.3 - born from above *
* v.4 womb - *
* v.5 water spirit *
* v.6 flesh spirit *
* v.7 - born from above *
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the Baptist (1:24-28) he might easily have grasped that Jesus was
disciples [3:22, 23; 4:1, 2]) not only in water but also in the
Messiah (Ps Sol 18:5, 6). And the concept of being "born from
(3:8)
to heaven (11-13). The answer will only come from One whose
essential nature belongs in heaven and has come down as the Son
White, Desire of Ages, 174, 175). The key to the new birth is
the lifting up the Son of Man (cf. 7:39). It is the cross that
makes the new birth possible, not human effort (cf. 1:12, 13).
looked strikingly like the disease. In both cases the remedy was
remedy that the cure could be wrought. In both cases the remedy
to the third person and the topic becomes more and more remote
the reader. Since the style of John and the style of Jesus are
where the shift takes place, probably between verses 15 and 16.
NIV and "only begotten" in the KJV (monogenê). Many have felt
Evangelism, 704).
is applied to only two people, Isaac and Jesus (cf. Gen 22:2, 12;
Heb 11:17-19). Isaac was not Abraham's "one and only son" in a
physical sense, Abraham had seven other sons (Gen 16:15, 16;
bless all the nations (Gen 12:1-3). So the Greek term monogenês
(literally "one of a kind") points to the unique role of Isaac
Father.
portrays that love as universal, God loved the world, not the
planet but the whole world of human beings (see Brown, 1:508-
condemnation (3:17).
even think of turning down such a free gift? The reality is,
most people would. Why? Because accepting the gift means coming
life. Many people do not want their lives exposed to the Light
Sinful human nature causes us to run from reality. And the same
people who avoid the Light usually feel threatened when others
the world (17) and yet his coming brings people into condemnation
His own part in the plan of salvation, to come down to earth and
life (11-15). Then the passage closes with a look at the role of
the Father, who gave His only Son to save the perishing and works
on earth through the works of those who come to the Light (16-
21).
Whosoever Believes
"to believe."
John. Whoever believes does not perish but has eternal life.
Christ.
JOHN 4:1-54
Jordan near the place where John the Baptist was continuing his
verses 31-36 the author comments that the Father gives a better
official, who has come a considerable way to seek healing for his
son (46-54). Jesus reads his inner life, confronts his unbelief,
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108
A QUESTIONABLE DISCIPLE
John 4:1-42
rapidly increases. At first she see only a thirsty man and she
ignores Him (7). Then she realizes that He is a Jew and she
instantly dislikes Him (8-10). Then she figures out that He must
be a rabbi, so she begins to heckle Him (11, 12). She then comes
the Messiah and she comes to adore Him (25-30, 42). I have often
finding Jesus.
clear from the statement in 4:35 whether the fields around the
well were ready for harvest or whether it was still four months
after the Passover of John 2, and the unnamed feast of John 5 was
the cleansing of the temple, and the feast of John 5 was one of
(4:5, 6) was about 250 feet from ancient Shechem, a town that lay
in the valley between Mount Gerizim and Mount Ebal. The town of
Abraham went to when he entered the land that God was leading him
to. Shechem was the place that Jacob went to when he returned
was also the place where the body of Joseph was buried after the
great battles were fought in the south and in the north (Josh 10-
Israel had conquered only two towns in the southeast, Jericho and
when he moved with his family to Egypt (cf. Gen 34:24; 46:1-7).
time when Jerusalem was made the location of the temple, Shechem
Pentateuch also replaced the name Ebal with Gerizim in Deut 27:4,
worship were already quite common during the time of the Judges
(Jdg 17-19).
that had been so typical before the Exile. When they returned to
because their religion did not reflect the reforms that had been
this, since they felt that they reflected the true "faith of the
trying to work with the Jews and built their own temple on Mount
top of Mount Gerizim some two hundred years after it was built.
Samaritans called Moses the Great Prophet, the one who was able
Moses." They called him the Word and the Light. They even
world. And they also believed that he would return at the end as
the faith of the Samaritans in Moses and the Jesus of the Gospel
old ways and turn to Jesus as the true and ultimate revelation of
Encounters at Wells
after the encounter to rush home and tell her father. In each
case the family comes out to greet the patriarch. And in each
case the woman comes to receive the man as her lord (Hebrew for
In this case the necessity lay in the plan of God (cf. 3:14-- the
Son of Man "must be lifted up"). His meeting with the woman at
The time was about the sixth hour, noon. This is the same
expressed thirst (19:14, 28). It was not the usual time for
hours after sunrise and before sunset. The time may, therefore,
indicate that the woman was an outcast in her own town, because
caught speaking to her. But Jesus took the risk to reach across
all the barriers in order to provide for her the living water
convinced the woman that He was the Messiah. His word is as good
places in the OT water and the Spirit are clearly associated (Isa
supply with them in the person of the Holy Spirit. Through the
indwelling of the Holy Spirit Jesus provides the secret of
and Brown, 1033). The one who has the Spirit is not subject to
(4:15) to confront her with the realities of her sordid life (16-
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For her this was the crucial moment of judgment (cf. 3:18-
21). How would she respond? Would she confess her sins and
receive Him, or would she retreat into the obscurity out of which
she came? She tried to buy time to think by changing the subject
(4:19, 20), but soon confessed and accepted Jesus (29, 42).
originated in five pagan cities, each with its own god. They
left these cities and their gods to come to Palestine and worship
five husbands (pagan gods) and the God that they now had (Yahweh)
they were not truly married to!
4:22 shows his appreciation of the fact that God had chosen the
Jews to be the ones from whom the Messiah, Jesus, would come.
authority for their temple on Mount Gerizim, the Jews did have
The worship Jesus was talking about would not be limited to Jews
misunderstanding.
five books of Moses as Scripture, their main text for the Messiah
they drew that the Messiah would be a reformer who would teach
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and know exactly what they are about, yet may miss out on God's
revelation makes them less open to the new work that God wants to
The woman goes back to town to share the news about Jesus
(4:27-38). Jesus makes them aware for the first time that the
harvest has come, and that the harvest field is not to be limited
critics must have joked about that! But how precious is the
lesson of God's care for the despised and the outcast! These
Surface Themes
There are three key themes that lie on the surface of this
theme, the true worship of God. The third theme of the story is
poor (or she wouldn't be fetching her own water). He was highly
matter what you have done; no matter where you have been or how
you have been treated, Jesus' arms are open to you if you are
white (Gal 3:28, 29; Eph 2:11-22). How can anyone claim to
the hospices, among the oppressed and those with AIDS? I'm not
Acted Parables
Although the Gospel of John is essentially devoid of
most needed. The Samaritan woman, on the other hand, does not so
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much represent her fellow Samaritans as she does all those who
have true belief in Jesus. Like Nathaniel and the blind man of
Cross Connections
(3:14, 15). Now in the story of the woman at the well, Jesus
expresses thirst at the sixth hour of the day (4:6, 7, cf. 19:14,
28). After that he stays with the Samaritans until the third
day, the same amount of time He spent in the tomb (19:42; 20:1).
The author of the Gospel has not left the story of the cross for
the end. All along he is making the reader thirsty for the water
that can only be found as one approaches the foot of the cross.
A HALF-HEARTED DISCIPLE
John 4:43-54
completes the cycle that began with the wedding at Cana. Once
parallels to this story (Matt 8:5-13 and Luke 7:1-10) the man who
accounts in Matthew and Luke and that of John are so great that
the story also completes the "whosoever cycle" that can be seen
Cana and the cycle of events that begins there, there is also a
paralytic at the pool (5:1-15), Jesus gives life to one who was
as good as dead.
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Evidently these Galileans were just like the Judeans who had
heal his son (in Matthew and Luke, the sick one is a servant to
roughly, "Unless you people see miraculous signs and wonders, you
of 4:44, 45. Jesus sees in the Galileans a people who are awed
by miracles and spectacular works, but they are slow to believe
begs Jesus once more to hurry down to Capernaum before his son
dies (49). All the man receives from Jesus is the word, "You may
Will the man's faith rise up to grasp the naked word, or will he
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Thomas toward the end of the Gospel (20:29). While the intent of
is not the blessed faith that Jesus' has come to encourage. The
very awesomeness of the miraculous act can blind the eye of faith
Jesus.
the encounter with Jesus. He met Jesus at the seventh hour-- one
Jesus. The family sends servants out to look for him (51). It
is on the next day that he finds out that his son was healed at
the exact moment in which Jesus' spoke the word. The miracle of
Jesus blends with the word of Jesus to confirm the faith of that
Jesus.
Jesus.
the words of the Gospel of John that people gain all the
blessings that Jesus would pour out upon them. The written word
Jesus. Third, receive from Him the word that your need has been
met. How does one do that when Jesus is not physically present?
His touch. If you know His word you have the best key to solve
the problems of life. Fourth, speak and act the answer you
receive in the Word. That is the most difficult part for many
people. When you have asked for something that He has clearly
isn't enough to say that Jesus can take care of the problems of
JOHN 5:1-47
with Nicodemus, the woman at the well, and the raising of Lazarus
Sabbath day.
John 5:1-47
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128
the Gospel of John, which continues through chapter 12. The main
Bread of Life which comes down out of heaven (John 6). Jesus
life, being the only one that truly meets our need (10:10).
John 5 divides easily into three parts. The first part (1-
18) contains the story of the healing by the Pool of Bethesda (1-
9), the reaction to the healing by the Jews (9-18) and Jesus'
brief response (17). The last two parts of the chapter (19-30;
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is equal with God (23, cf. 17, 18), He is able to give eternal
Author of judgment (22, 27, 30). The Jews were not satisfied
in His assertions, John the Baptist (33-35), His works (36), the
Father (37, 38), the Scriptures (39, 40), and Moses (45-47).
the cross and/or the Lord's Supper (implicit in the case of the
(17, 21, 24-26, 28-29) and judgment (22, 24, 27, 29-30-- verses
the first day of the seventh Jewish month, the Jewish New Year's
220 feet wide and 315 feet long, hewn entirely out of rock (cf.
colonnades on all four sides, and was divided into two parts by a
pool had five colonnades (John 5:2). The pool was fed below
same name (1:44). The other two options are clearly attempts to
because of the symbolic meaning; Jesus shows mercy to the man who
Jesus showed mercy where it was supposed to have been. What the
the margin of the NIV as "From time to time an angel of the Lord
would come down and stir up the waters. The first one into the
therefore, that Ellen White expresses doubt about the verse even
help to him. He had been totally abandoned (7). The system had
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because he was the most pitiful of all the cases available. This
that Jesus can give life to anyone He wishes to, there are no
healing comes on the Sabbath (cf. 9:1-7, 14; Matt 12:9-14; Mark
Sabbath.
obvious that the Jews had hostile intent toward Jesus, the man
still reported back to them when he found out who it was had
feast "didn't know" where the good wine had come from. The Jews
didn't know how someone could be born again. Now the man "didn't
know" who it was who had healed him. The message that comes
the sin that caused his affliction in the first place (14).
acting the same way His Father acts (17). Like God Jesus is
simply claiming the same privileges on the Sabbath that God has.
Both He and His Father are active in doing good on the Sabbath
10:25-39.
they can kill Him. The two reasons given for their hostility in
day, and His claims about His relationship with God. And truly
marking off this section from what precedes and what follows.
the work of giving life (20-21, 26, 28-29) and the work of
judging (22, 27, 30). By doing what His Father says on this
His claims about Himself (23). The Father Himself will accept no
honor that is not also accorded to His Son. No one comes to the
asserts that while the final judgment of earth's history may come
"at the last day" (12:47, 48), the verdict of that judgment has
already passed on those who hear Jesus' words and believe in the
One who sent Him. It is now possible for people to pass over
eternal life and judgment have entered into the present tense in
the preaching of Jesus! In fact, verse 25 goes so far as to
and giving life move from the present tense ("has now come") to
the future ("a time is coming"). The day will come when those
who are physically dead in their graves will hear His voice, and
including the physical. Not only can Jesus resurrect those who
live with a very poor existence, He can resurrect those who have
now exercised through the preaching of the gospel. But the day
will come when His voice will penetrate the graves of all who
have ever lived, including both the evil and the good (29). The
answer when Jesus calls, how much more will the spiritually dead
power which shall bring forth his body from the grave" (White,
will one day be raised to experience eternal life. But those who
have rejected Him will also be raised from the dead to face the
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(Phil 2:9-11).
that they can ignore the claims of God in this life, live well
think that death is the end of it all. Beyond death lies the
judgment where an account must be given for all the deeds that
meted out (cf. 2 Cor 5:10; Rev 11:18; 20:7-15; 22:12). Sinners
news. It is bad news for those who wish to trifle with the
ever having to give account for their actions. But the judgment
worthwhile.
137
eloquent they would ring false in the mouth of every other human
19:15, cf. Rev 11:3-13). So Jesus adds to His own testimony the
testimony of John the Baptist, His works, His Father, and the
In what sense could Jesus legitimately say that the Jews had
witness of God in the human heart (cf. 1 John 5:9, 10). When
will condemn those who reject Jesus, because Moses wrote about
Jesus and prepared the way for Him. Jesus closes with the
parting shot, "Since you do not believe what (Moses) wrote, how
these Jews John sees the hostility of all who reject the gospel.
Replacement Theme
the ultimate replacement for the Feast of Trumpets. All that the
the 38 years that the man was paralyzed and the 38 years that
Sinai at the beginning of the journey and the preparation for the
future end of the world, instead it asserts that what others view
Eden. The hope that such an ideal existence would one day be
judgment (Dan 7:9-14), resurrection from the dead (Isa 26:19; Dan
outpouring of the Spirit upon all flesh (Joel 2:28, 29). With
even greater things that were yet to come (cf. Eph 1:14).
In Matthew, Mark, and Luke both the present and the future
for those who believe in Jesus (1:4, 5; 5:24, 25). This is true
the dead (11:1-44). Not only is full communion with God restored
offers the full knowledge of God that was promised at the end
(1:18; 14:9). And when Jesus would be lifted up, the fullness of
the Holy Spirit would be poured out on those who believe in Jesus
(7:39).
141
seen his glory.' If one asks where is the judgment that marks
is this: the light has come into the world.'" The future
are still future from the Christian perspective (John 6:39, 40,
44, 54; 12:48). So while John is quite comfortable with both the
phases. Judgment takes place at the cross (12:31, 32) and in the
(5:27-30; 12:48).
of this world" Satan-- verse 31), and the drawing of "all men" to
Jesus (32).
judgment at the cross. In Rom 8:3 Paul says that at the cross
God condemned sin in sinful man by sending His own Son in the
And in Acts 13:32, 33, Paul asserts that all the promises that
God made to "our fathers" were fulfilled to the human race when
God raised Jesus from the dead. By combining what we learn from
At the cross God judged the entire human race in the person
At the cross all the sins of the world were piled up inside the
body of Jesus (1 Pet 2:24). As Christ hung on the cross judgment
was called into session. As God looked down on Jesus He saw the
poured out His judgment on human sin in the person of His Son.
Every sin that had ever been committed or ever could be committed
human race was judged guilty and condemned to death in the death
of Christ (Rom 8:3). At the cross Satan lost his claim to the
human race on account of human sin (John 12:31). God dealt with
that sin in the person of His Son. The judgment then adjourned
for about 36 hours, having finished the first part of its work.
of the week. God looked down on Jesus once more. He saw there
who "knew no sin" (2 Cor 5:21), who could not be proven guilty of
sin (John 8:46) again represented the whole human race in His
All the promises of God were now activated for every human being
dead. Jesus was declared righteous in all His works. And His
and negatively.
people are called to decide how they will respond to the judgment
of the matter for John. There is also judgment at the end (5:27-
30; 12:48). That judgment does not, however, deviate from the
life that we have rejected now will come back to haunt us then
(5:45). The words of life that we have embraced now will come
now. The cross is sufficient to atone for sin and earn eternal
life. Those who are found in Christ now and who remain in Him
JOHN 6:1-71
a period of two days. First He feeds the 5000, with the result
that the people want to make Him king (1-15). After withdrawing
from the crowd and His disciples, Jesus then comes to the
merits of the bread He and Moses had delivered to the people (22-
35). This gave Him the opportunity to deliver his famous "bread
John 6:1-15
147
148
1. List all the events in the Gospel of John that are described
as taking place in Galilee (there are surprisingly few).
2. Why do you think the average person in the crowd that day
was following Jesus? What kind of person did they think
Jesus was? Describe what you think Jesus felt like as He
became aware of these reactions to Him.
3. Based on what you know of the origins of the Passover Feast
(Exod 12), write out a short paragraph on the effect that
the nearness of the Passover Feast might have had on the
expectations of the people as described in this passage.
Most of the Gospel, unlike Matthew, Mark, and Luke, takes place
feed all these people (Num 11:13). This is one of many allusions
pulpit up on a hillside and sits down with His disciples (3), the
Philip and Andrew, who speak with Jesus here (John 6:5-9),
are among the most active of the disciples in Gospel of John, all
the most active in Matthew, Mark, and Luke (as mentioned earlier,
Gospel [13:23, 24; 19:35; 21:24]). Philip is the logical one for
numbers found in this story (5000, 200, 5, and 2), these are
11:23, 24).
This is the only Gospel where the story closes with Jesus'
event is that the people begin to think that they are seeing the
waters of Bethesda).
sense the communion service, the dinner table and a picnic are
performed. For those who walk with Jesus every meal becomes a
arise (6:14; Deut 18:15-18). But Moses instructed them that when
that prophet would come, they were to "listen to him," for God
would put His own words into the mouth of that prophet, and he
was the important thing, not his miracles. The irony of the
Deuteronomy the people had asked the Lord not to scare them any
subdued manner. Now that the promised prophet has come, they are
not interested in his words, they only see the miracles. They
152
want to make Him king, no doubt in the hope that He can drive out
the Romans by His miraculous powers and give them easy and
prosperous lives.
John 6:16-21
The Sea of Galilee is 650 feet below sea level, 150 feet
deep and surrounded by hills. This physical setting can cause
Job 9:8 as treading "on the waves of the sea" (cf. Prov 30:4).
of His divinity.
only one who brings out the detail that as a result of the
their king (6:15). On the other hand, John leaves out the detail
that Jesus forced the disciples to get into the boat and head out
to sea (Matt 14:22; Mark 6:45, cf. John 6:17, 18). The two items
When Jesus does appear they are unprepared for His presence and
expect the presence and help of Jesus even when they felt all
An Acted Parable
and evil, filled with sea serpents and other fearful creatures.
of this earth.
sea symbolized the church in the world, tossed about and feeling
make the best out of every situation, even our mistakes. He can
also make the best out of the mistakes of others that affect our
AM" with predicates that describe His divine qualities ("I am the
three ways, somewhat different from the above. (1) Some of the I
is the only Savior, the only genuine God (Isa 43:10, 11). There
156
is no other God like Him, who makes known the end from the
beginning, He is the only One who can truly foretell the future
statements (#2) builds on the third use in the OT. In the Gospel
the Door of the sheep and the Good Shepherd (10:7-18). He is the
Resurrection and the Life (11:25, 26). He is the Way, the Truth,
and the Life (14:6). He is the True Vine (15:1-8). What was
faith.
The absolute I AM statements in the Gospel of John (#3)
and uniqueness (#2). Jesus manifests the nature and all the
they happen so that when they happen people will believe that "I
AM" (John 13:19, cf. Isa 46:9, 10). Jesus' divinity is evident
157
they "have lifted up the Son of Man" (John 8:28). The cross and
Jesus. They had pre-planned answers for all the classic texts
that point to the divinity of Jesus, such as John 1:1; 8:58; Rom
altered crucial texts like John 1:3 and Col 1:16, 17. But one
158
evidence that could never be refuted was the fact that throughout
from the pens of NT writers that there can be no doubt that they
to honor Jesus in the same way that they honor the Father (John
5:23).
John 6:22-59
and the cross along with allusions to the Exodus. In fact some
and sailed to the other side of the lake (6:16-21). The crowd on
the opposite shore searched for Jesus and, helped by some people
who had sailed over from Tiberias, crossed the lake and found Him
wilderness (Exod 16; Num 21). The manna first arrived on the
within Judaism that the Messiah would come on Passover, and that
along with His coming the manna would begin to fall again
(Midrash Qoheleth 1:9). So when Jesus feeds the 5000 just before
Passover it should not surprise anyone that the crowd might begin
restoring the manna. Since Passover was near (John 6:4), they
(6:22-25, 59). But their search is not for spiritual food, they
are relating to Jesus at a crass and material level (26). They
wanted to see more miracles (cf. 2). Jesus tries to direct their
Jesus is talking about, they ask about the proper way to perform
the works that God requires (28). They have moved a bit beyond
Himself.
They ask for a sign miraculous enough that they can believe in
Him (6:30). Why do they ask for a miraculous sign when He has
(men plus women and children-- 6:10)? They saw that feeding as
remembered the Scripture text that said that in the manna Moses
had given Israel "bread from heaven" to eat, the kind of food
bread from heaven that they were seeking, rather the true bread
from heaven is a Person who comes down out of heaven and brings
life to the world (John 6:32, 33). They were looking for a
Messiah" (cf. Luke 17:20, 21). If they would believe in Him they
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what Jesus was saying, but as happened with the Samaritan woman
repeatedly made it clear that the true bread from heaven is none
life statements:
+))))))))))))))))))))))))))))))))))))))))))))))))))))))))))))))),
*V. 33-- The One who comes down T gives life to the world *
*V. 35-- I am the Bread of Life * - *
*V. 41-- I am the Bread of Life * which comes down from heaven*
*V. 48-- I am the Bread of Life * - *
*V. 51-- I am the Bread of Life * which comes down from heaven*
*V. 58-- The Bread that came down R gives life to the world *
.)))))))))))))))))))))))))))))))))))))))))))))))))))))))))))))))-
The clear implication of the Bread of Life sermon is that
the spiritual sense now and in the fullest sense "at the last
connection between its two parts. Jesus states, "all that the
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Father gives me will come to me." Those given by the Father are
will never drive away." Jesus receives the members of the group
one by one as they are made willing to come to Him. The first
44), the second part expresses the human dimension. We see here
from the express will of God, yet at the same time, no one is
saved that has not voluntarily chosen to come (cf. 39, 40). The
who Jesus is and that He brings from heaven a revelation from God
and about God that is of life and death concern to the human race
(45-47).
is by "eating the flesh and drinking the blood" of the Son of Man
Jesus, as close as food that has been eaten is to the body, can
one gain the life that He promises. "As our food becomes
flesh and drink His blood become spiritually one life, though
wilderness (49, 50, 58, cf. Exod 16:2, 7, 8; 1 Cor 10:10), the
61, 66) and arguing sharply among themselves (52). Seeing Jesus
20:29).
The concept of the true bread that comes down from heaven is
Jesus replaces the manna with the true bread which comes
down from heaven. In the first case, people who ate the bread
that are drawn from everyday experience, such as bread, water and
insignificant by comparison.
that your need for the spiritual life that Jesus brings is just
craves food and drink and sunlight, so the soul craves the
John 6:60-71
following questions:
appears to lose all but the Twelve. The chapter ends with a
Him.
someone else.
gives life, not literal flesh. Human beings cannot gain life by
Matt 16:17). Without the Spirit we wouldn't even see our need
Although many turn away from Jesus, the Twelve remain with
Him and acknowledge that only He offers the words that lead to
they wonder if following Jesus truly makes sense, the lack of any
return.
Even among the Twelve there is one who does not truly
the only Judean disciple. For whatever reason, the author of the
Fourth Gospel is harder on him than are Matthew, Mark, and Luke.
Jesus' suffering and death (in this case the mention of flesh and
stayed for the right reasons, Judas stayed for the wrong reason.
Today also, many people only pretend to follow Jesus. The real
may even use religion as a way to get votes. But faith is an all
1. Can you think of times in your life when God has stretched
your meager resources the way He stretched the boy's lunch
in 6:1-15? In what way do you need a similar miracle to
take place today?
2. Describe experiences in your life where you discovered God's
ability to make a difference in the "storms" of life. How
do you naturally respond to such storms in your life? How
does this story encourage you to respond differently in the
future?
3. Can you think of a category of food that best describes your
spiritual diet right now? Fast food? Junk food? High-
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area for six whole months, the final months of His ministry.
There are at least six more months between the events of John 6
+))))))))))))))))))))))))))))))))))))))))))))))))),
* THE WATER AND LIGHT OF LIFE (JOHN 7-8) *
* *
* 7:1-9-- The Unbelief of Jesus' Brothers *
* 7:10-24-- Debate Over the Sabbath *
* 7:25-36-- Jesus' Messiahship *
* 7:37-39-- The Water of Life *
* 7:40-52-- Divisions over Jesus' Origin *
* 7:53-8:11-- Woman Caught in Adultery *
* 8:12-20-- The Light of the World *
* 8:21-30-- Jesus' Origin and Destiny *
* 8:31-38-- Truth Sets Free *
* 8:39-47-- Paternity of the Jews *
* 8:48-59-- Jesus Greater Than Abraham *
.)))))))))))))))))))))))))))))))))))))))))))))))))-
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171
John 7:1-52
Palestinian Climate
dry season that centers on summer and the rainy season that
centers on winter.
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+))))))))))))))))))))))))))))))))))))))))))))))))))))))))),
* PALESTINIAN CLIMATE *
* *
* T * T ** T *
* / ) ) )))))))))) ) ) ) ) 3 ) ) )))))))))) ) ) ) ) 1 *
* RJan Mar -> Sept DecRJan Mar -> Sept DecR *
* *
* *
* - - - Rainy Season *
* ))))) Summer Drought *
* * Feast of Tabernacles *
* ** Feast of Passover *
.)))))))))))))))))))))))))))))))))))))))))))))))))))))))))-
early rain, when the grain, which depends on the winter rains for
harvest the fruits of vine and tree, whose deep roots enabled
the time of the latter rain which ripens and matures the grain.
drought sufficiently so that the fruits trees and the grape vines
Even during the rainy season, it is sunny 50% of the time. Dryer
The Day of Atonement was past. Sins had been confessed and
with water and light (Exod 13:22, 23; 17:1-7). At night during
atop the pillars of the temple lighting the temple courts more
the idea that God's people have no permanent abode, they are
tents out of palm branches and live in them during the Feast,
even if they owned a house in Jerusalem (in which case they built
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the tent on the roof or in the back yard). This reminder of the
Exodus taught them that just as God provided water and food to
for the needs of the present. A good omen for the coming year
procession out of the temple, and down the hill to the Gihon
Spring, chanting the words of Isa 12:3, "With joy you will draw
Below the floor the pipes leading from each joined and led all
the way down to the Kidron Valley. While the water drawn from
the Gihon Spring was poured into one of the sinks, a pitcher of
wine was poured into the other. The water and the wine mixed
together where the pipes joined and flowed down to the Kidron
River. On a rainy day the water and wine would flow all the way
kingdom (Ezek 47 and Zech 14:8) in which water from the temple
would restore the fertility of the Judean Desert and make the
32, 45). This explains why you have Jews in the Gospel who are
statements that John makes about the Jews in this Gospel. "The
this advice. First of all, His brothers had seen His miracles
and they did not believe in Him (7:5)! Second, Jesus had
performed these miracles for the Galileans and they had left Him
(6:60-66)!
for their lives and teachings did not challenge society. But a
agenda that had been set for Him by God (7:6-9, cf. 2:3-5).
through the Feast" (7:14) means the fourth or fifth day of the
teach openly in the temple. The Jews were amazed that Jesus was
recognize its divine origin (17, 18). Those who were truly
know intuitively that Jesus was telling the truth about Himself.
The reason that the Jews were questioning His teachings was
which act involved only a single body part; what Jesus did was
because they know where He is from (Galilee-- 41, 52) and no one
will know where the Messiah comes from. Then they disqualify
Jesus by arguing that the Messiah comes from Bethlehem (42). But
the Christian reader of the Gospel knows that, in fact, Jesus was
opponents are forced to admit that they really don't know where
Messiah would come from both Bethlehem and Galilee (Matt 2:6,
23). But John takes a different tack. Rather than refuting the
procession where the water was being poured into the temple sink,
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water at the Feast, but Jesus replaces the water of the Feast
will be able to drink and keep on drinking, and will even become
failed to lay hands on Jesus (45-52, cf. 26, 30, 44). This brief
question (50, 51). They accuse Jesus of breaking the law, yet a
does not come out of Galilee." The reality is that Jonah clearly
came from Galilee, and probably Nahum and Elijah as well. As the
distinction between the leaders and the crowd. The leaders seek
to kill Jesus (1, 25, 32) the crowd doesn't know what to think
(12, 13, 20, 25-27, 31, 40-43). None of the leaders believe in
Satan out in the desert (cf. Matthew 4:1-11; Mark 1:12, 13; Luke
Matt 4:3, 4; Luke 4:3, 4), and He is tempted to show off at the
the people prayed for rain, because rain at that time was a good
7:37-39 indicates that the people's requests for water had been
offers, and Jesus is the source of the Holy Spirit to those who
who come to Him will themselves become a source from which others
can draw that living water. The believer is able to pass on the
Spirit to others.
John 8:1-11
1. Write out the words you think the teachers of the law and
the Pharisees would have used to accuse Jesus had He told
them to let the woman go. Write out what they would have
said if He had told them to stone her.
2. Describe in a paragraph or two what you would have written
on the ground if you had been in Jesus' place.
story before the 12th Century (a thousand years after the oldest
in most Bibles today. But manuscripts exist where the story can
the Gospel of John (after 21:25), after Luke 21:53, and tacked on
canonical gospels. The setting after 7:52 became the most common
(cf. 8:15).
has no place to lay His head (Matt 8:20; Luke 9:58). The term
"adultery" (John 8:3, 4) implies that the woman was married and
(8:2), it was easy for Him to bend down and write in the dust
doesn't say so, it is quite possible that Jesus was writing the
Jesus was a difficult one. If He told them to let her go, they
Jesus does not judge the woman one way or the other. He
chooses not to act as judge (John 3:17; 8:15), He will allow the
future acts of the woman to bear witness as to how she has judged
accusers. Yet He refuses to pass upon her the sentence that she
longsuffering toward others who struggle with sin, even where the
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sins appear willful and perverse (cf. 2 Tim 2:24-26, cf. White,
John 8:12-59
episode, which began at 7:1. The section begins and ends with "I
AM" statements (8:12, 58). Jesus continues to debate His case
with those who are in the temple courts for the Feast, but now
the leaders come out from the backstage and take Jesus on
from the rock and the pillar of fire to light and warm the night
(Exod 17:1-7; Num 20:1-14; Exod 13:21, 22; 14:24; Num 14:14; Deut
31:15, cf. Isa 60:1-3; Zech 14:7, 8). Jesus again interrupts the
(8:12).
(12) and the theme of judgment (15, 16) is the theme of witness,
into relationship with Jesus, they would have known who Jesus'
Father was, and would have felt the power of Their combined
testimony (8:19).
(8:33, 37, 39-41, 52, 53, 56, 58). Both Jesus and His opponents
even being aware of it. Unless the truth of Jesus permeates the
Gentiles do. Jesus points out that descent from Abraham is not
pointing to God as their true Father (41) Jesus moves in for the
God (42). Instead, since they seek to kill the One who brought
them the truth (40), their behavior marks them as children of the
devil, who like Cain was a murderer and a liar from the beginning
(44). By contrast, Jesus' truthful and sinless behavior
(49).
cross. The cross does more to validate Jesus' true nature than
Like "lifting up" the word "truth" has more than one meaning
all, an event that took place in the person of Christ (John 1:17;
14:6). It is the arrival of Jesus and His life and death that
the will and character of God through the teaching and the life
Jesus' life and death, inspired by the Holy Spirit, have become
the central source of truth in the world since the time of Jesus
In what sense does the truth set people free? Barclay notes
the fear of what other people may think of them. To know that
people think. 4) The truth brings freedom from sin. Many people
because they want to but because they have to. Sinners don't do
what they like, they do what sin likes. Discipleship breaks the
(Barclay, 2:21-23).
the New Israel of those who received Him. As the Light of the
world, He also brings the truth about God that will set people
free from sin (32-36). But wherever the Light of Jesus' nature
The Light of the World brought judgment on the Jews of His time
How we relate to God and how we treat one another are the
purpose of the religious leaders, He came upon a man who had been
blind from birth (John 9:1). After being healed to the glory of
and with the religious leaders, defending Jesus ably and with
Jesus, the Light of the world (8:12; 9:5), brings judgment on the
hearts and lives of those who had once served the system.
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193
John 9:1-41
said, "I am the Light of the world" (8:12). In healing the man
born blind, Jesus first of all gave him access to literal light,
the man could now see (9:7, 11, 15). At the end of the chapter
Jesus moves beyond the miracle of physical sight and gives to the
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Jews of the day felt no need for Jesus because they were children
ignorance of who it was that healed him (12, 25, 36). The
"man 'they' call Jesus" (11), then coming to believe that Jesus
note the "you too,"-- Talbert, Reading John, 160), then insisting
they accept the fact that a healing took place (15), then they
less and less objective until they try to entrap the man into
Jesus (29), and finally end up vilifying the one whose main fault
indicate that the debate between the healed blind man and the
Christians, who had lost their place in the synagogue and were
and Moses had achieved such sterling obedience that they had
(8:33, 39).
are the direct result of sin or poor health practices, there are
After anointing the man's eyes with mud, Jesus sends him to
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the Pool of Siloam, at least 1200 yards from where Jesus was
standing, to wash the mud off. The man's eyes are opened at the
Since the day of the healing was a Sabbath (14), and since the
man was born blind, Jesus' needn't have been in a hurry to heal
him. This fact creates a serious dilemma for the Pharisees (15,
16). On the one hand, the healing pointed to the work of a man
capacity! And the stakes were very high. As the healed man was
final statement they even let on that they know that the healing
their possession, they take out their wrath on the man Jesus had
His.
Verses 35-41 set the stage for the Good Shepherd discourse
of John 10. Jesus is the One who cares for the outcasts. When
their enmity for Jesus, they demonstrate their own blindness (39-
Himself (35-38).
order that judgment might take place, "so that the blind will see
and those who see will become blind" (39). There is no hint here
yet human beings are responsible for their own destiny on the
why is it that Jesus did so many miraculous signs and yet many
did not believe in Him (37)? Two answers to the question are
confess their faith "for they loved praise from men more than
praise from God" (42, 43). Unbelief has a dual cause; divine
adopt for themselves (3:18, 36). They are not allowed any excuse
for unbelief (15:22; 12:47), it ultimately results from a lack of
leaves you only two choices if you want to live with yourself.
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First, you can confess your sin to God and whoever else it needs
universe. Or, second, you can change your theology to fit the
what you believe has relatively little impact on how you live.
You will find sexual, physical, alcohol and drug abuse among
how you live has a massive impact on what you believe. To engage
asserts that no one comes to God unless it was given him or her
by God (37). No one comes to God unless they have been drawn by
"Everyone who listens to the Father and learns from Him comes to
Me" (45).
say that they came to God. No one comes to God unless God
chooses to draw them. The power and love of God are ultimately
responsible for every person who comes to Jesus. But who does
God draw? "They will all be taught by God" (45, cf. Isa 54:13).
rightly that God is the reason anyone comes to faith. No one can
even begin the walk with Christ, unless God had intervened in our
we will be saved.
a choice in the matter, and that they are held responsible for
that choice. The ultimate and greatest sin in the Fourth Gospel,
equally clear that there are choices that I must make in order to
John 10:1-21
but with "I tell you the truth" ("verily, verily I say unto you"
in the KJV-- Greek: amên amên). Nowhere else in the Gospel does
or a discussion (for example, 6:26, 32, 47, 53; 8:34, 51, 58).
Jesus builds on the story of His healing of the blind man and
Shepherd who cares for the sheep, even the sheep that have been
the same time, it provides the take-off point for the discourse
on the Good Shepherd in John 10. The Light of the world reveals
to be hirelings.
speaks of Himself as the Gate (7-10) and the Good Shepherd (11-
18) who does not lose track of His sheep (cf. 26-30). Verses 19-
present.
speaks of the wind (3:8), the best man at a wedding (3:29), the
night (11:9, 10), the grain of wheat (12:24) and the vine (15:1-
7). These are not parables in the truest sense such as one finds
The sheep would be led into the cave in the evening and the
and sleep there. Any robber or wild animal that sought access to
The same was true for any sheep who wished to wander out for a
when Jesus described Himself as the Good Shepherd and as the Gate
for the sheep, listeners would have recognized that these
(Num 27:12-23). He prayed that God would appoint a man over the
community who would lead them out and bring them in like a
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things which have been neglected and mishandled (17-22), and will
place over Israel His servant David, who will handle them
the true Moses (John 1:17, etc.), a king in the line of David
(1:49; 12:13, 15; 18:33-39, cf. 7:42), and one who is equal with
directly after the Feast of Tabernacles (cf. 7:1-11, 14, 37) and
historical context.
206
follow him because they recognize his voice and he calls them by
name (3, 4). They will not follow a stranger because they don't
just shared (6). He is the Gate for the sheep and all who came
before Him were thieves and robbers (7-10), but the true sheep
did not listen to them (8). The Gate is the Gate of salvation
(9). The "thieves and robbers" who came before Him may be a
Sadducees and the chief priests never had the confidence of the
Him (10). It has all the quality of eternal life, but begins
hand, who doesn't own the sheep (10:11, 12). The hired hand has
207
sheep, he is willing to lay down his life for them, because their
The "other sheep that are not of this sheep pen" (16) is
the time of His death has come (12:23, 24), the time when He is
about to draw, not just the Jews, but everyone to Himself (32).
the crucifixion (John 18, 19). Again the religious leaders seem
the same message as Acts 4:12 (cf. John 14:6). Jesus replaces
sheep fold except by the Gate. All other paths to salvation are
208
the Father. As the Good Shepherd, Jesus is the One who takes
care of those who have entered the sheepfold of the church. His
two great qualifications for being the Good Shepherd are that He
is willing to die for the sheep ((John 10:11-13, 17-18) and that
the sheep, they neither know them, nor are willing to die for
sheep are lost under His care. Not only does He take care of His
Himself (9:34-38). The leaders threw the formerly blind man out
of their religious body, but Jesus reaches out to him and accepts
him.
The "parable of the lost sheep" in John 10 operates at two
follow that voice no matter how the hired hands of their day
respond.
cf. 18:10-14). The true shepherd of the church will follow the
has drifted out of the church (12, 13). But although God regards
these lost sheep with tender regard (14), there are bigshots in
the church who don't respond to the little ones the way God does
the little ones in the church who struggle with weakness and
be concerned about how they handle their position because one day
You see, the weak among the sheep are in far greater danger
outside the fold than they are within (unless, of course, the
leaders of the church turn out to be wolves in sheep's
the shepherds of the sheep are pushing the sheep out of the fold,
Apparently God is far more tolerant toward those who fail than we
ourselves!
210
all by itself, yet the Good Shepherd goes out to find it anyway.
The message of John 10 is, "I don't let My sheep get lost" (John
that no one who comes to the Father through Jesus is ever cast
the vine (cf. 15:1-7), we will not only be secure, but gradual
by God into the world (36). The next section (11:1-44) contains
Resurrection and the Life (25, 26). This same miracle, however,
John 10:22-42
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213
place in the precincts of the temple (cf. 7:14, 28). The Jewish
Jesus' Messiahship (cf. 7:26, 31, 41, 42; 9:22). There is once
again an attempt to arrest Him and to stone Him (7:30, 32, 44-46;
(7:16, 17, 28, 29, 33; 8:16-19, 26-29, 38, 42, 49, 50, 54, 55).
to the other side of the Jordan where the Baptist had done his
of the Sabbath, and compelled many Jews to eat pork. After the
9).
(Luke 2:23), the baptism of Jesus (Matt 3:13-17; Luke 3:21, 22),
before the seven bowls of wrath are poured out in Revelation (Rev
15:5-8; cf. 16:1-21) and the inauguration on earth of the New
often rainy. Bitter winds strike Jerusalem out of the east much
of the time.
east winds and on clear days was warmed in the later part of the
answer to the question, "If you are the Christ (Messiah), tell us
says, roughly, "How long will you keep our souls raised up?" It
hopes that deliverance from Rome might again occur during the
Feast. In that kind of atmosphere the Romans would be more
through his actions, such as healing the man born blind (cf.
10:21), but that they cannot understand because they are not His
(28-30).
the Gospel of John. The religious leaders stand before Him with
were, "Just one moment, before you stone me please explain, for
which of my good works are you stoning me?" They respond that
they are not objecting to His good works, but that they seek to
stone Him for blasphemy, for claiming to be God (33, cf. 5:18).
Jesus replies first of all that the word "God" is not always
God's own Son, the one who existed with God from eternity and
10:35, 36, cf. 1:1)! If the argument goes over our heads a bit
works that are the counterpart of the works in the temple, saving
human beings from sin (John 10:37, 38). His miracles, such as
who are willing to listen that Jesus is truly the One He claims
Since Jesus' own land has rejected him (cf. 1:11), He leaves
in the Gospel of John, each shorter than the one before (1:19-36;
that they receive from the reader of the Gospel (cf. 3:30).
person of Jesus God has once again come to the temple as He did
who believe in Him the very life that was promised to those who
22).
God, where did you come up with such a stupid idea?" Jesus offers
attention to the things I have been doing you would not question
The controversy between Jesus and the Jews began over His
healing on the Sabbath, but intensified over His claim to be
equal with God (cf. 5:16, 18). The religious leaders were not
Jesus claimed unity of being with God and apparently defied the
John 11:1-44
(10:40). But the reader senses that all it will take to provoke
provocative act. The scene is, therefore, set for the last straw
the purpose of Lazarus' illness and death is that both God and
what the miracle tells of their power to give life and to show
individual hovered over the body for three days hoping for
fact that Jesus delayed coming for two days (11:6) was that
Lazarus would be dead a full four days when Jesus raised him (17,
39). Had Jesus come earlier, His raising of Lazarus from the
222
the fact that Jesus is the Resurrection and the Life (25, 26).
a bit strange when the story is only told in the next chapter of
the Gospel (12:1-8). Evidently the author knew that the story
Why does Jesus delay for two days? The primary reason, of
course, is that Jesus does nothing in the Gospel apart from the
hour of His suffering and death had come, probably because that
for the last time. Jesus' reply reminds them that He is the
Light of the world (11:9, 10, cf. 9:4-5, 1:4; 3:16-21). Just as
Jesus' light.
223
of the Hebrew analogy between death and sleep. The Greek word
for sleep here (hypnou) is the root from which we get the word
11).
outside of town and sends word that He has come. Martha goes out
to meet Him but Mary stays at home (20). Perhaps Mary was a
fragile personality who felt wounded that Jesus had not come
whether Jesus really cared and feared to go out and see Him.
Martha had no such qualms, and after a gentle expression of
and trust in Jesus (21-22, 24), drawing from Him one of His most
she receives no revelation from Jesus (cf. 25, 26), and He draws
what He has to offer, they invite Him to behold death, the tomb
of Lazarus (34).
John 11:26 has troubled many people. What does Jesus mean
when He says that those who believe in Him will never die? We
see believers dying all the time. Does that mean that the body
dies, but the soul continues to live in Christ? Here is where
Though believers may sleep like Lazarus, they will never die in
29). The exciting thing is that those who live and believe in
Jesus live in the divine favor (11:26). Death need not be feared
any longer. They may sleep but they will never truly die. Those
statement (25, 26) for the situation at hand (39). Jesus gently
rebukes her for not seeing that He had come to do something above
and beyond all that she could ask or think, a miracle that would
eyes open and head raised (41, 42; the Bible does not mandate a
does not touch Lazarus or even approach the tomb (43-- "Jesus
been dead for four days. The reality of the miracle is not even
miracle, John clearly has Jesus acting out the promise of 5:28,
29. The dead man is in a tomb (11:17, cf. 5:28), He hears the
voice of Jesus (11:43, cf. 5:28) and he comes out (11:43, cf.
5:29). This is what happens when the Resurrection and the Life
Glory
The ultimate moment of glory for Jesus (in this Gospel) is His
Lazarus brought praise to God (cf. 12:12-18) and was the means of
encouraging belief (40), the greatest glory arose from the fact
hope is gone.
represents the second generation, who although she had not yet
what she already knew about Jesus. There are two types of saving
faith in the gospel, the faith of those who see and the faith of
relevant for the second generation and for today, at a time when
Jesus returns in power and glory and raises those who believe in
Him to a physical life that will never end (Matt 19:29; 24:30,
31; 25:46; Mark 10:30; 13:26, 27; Luke 18:30). But in the Gospel
what Jesus does for those who believe in Him (John 3:15, 16, 36).
Giver of Life (5:21, 26; 6:33; 11:25, 26; 14:6, etc.). That life
Lazarus was the sign of two things, that Jesus had the power to
give eternal life now (in the sense of meaning and significance
There are two keys to attaining life at its best. The first
(14:6; 6:33-59, cf. 1 John 5:11, 12). Wherever Jesus is, life is
(3:16, 36).
229
John 11:45-57
which Jesus performed had two equal and opposite results. On the
one hand it built faith on the part of those who saw the true
significance of the sign (2:11 and 11:45, for example). But the
ascending staircase:
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+)))))))))))))))))))))))))))))))))))))))))))),
* +)Q Cleansing the temple (2:13-22) *
* +)3)Q Healing on the Sabbath (5:1-18) *
* * .)Q Disrupting Worship (7:37-39; 8:12) *
* * +)Q "Blasphemy" (8:58, 59) *
* .)3)Q Healing on Sabbath (9:1-16) *
* .)Q "Blasphemy" (10:30-33) *
.))))))))))))))))))))))))))))))))))))))))))))-
The last straw that the religious leaders are waiting for in the
before the people (47). They feared two things. They were first
of all concerned for their political position. They feared that
the Romans would then do with Jesus and His followers what they
had done with the many Messianic pretenders up until that time
(48).
their attention (49, 50). To him the matter was of such grave
severity that only the death of Jesus could possibly save the
Feast (55, 56). The ruling council bided its time, awaiting an
what a lovely dress! Where can I get one like it?" says the vain
teen-age girl to another whose dress had been handed down for
John 11:48-52 brings home the subtle and ironic message that
their own intentions for themselves, both in this life and in the
that if they didn't put a stop to His work "everyone will believe
in him, and then the Romans will come and take away both our
know nothing at all"-- 49), came on the scene to argue that the
(50).
Romans would come and destroy both city and temple. But what
does the reader at the end of the first century know? That in
and the temple. The ironic result was that their action
the crucifixion was that through the death of Jesus God brought
Contemporary Implications
During the Jewish Holocaust of World War II, the Nazis prided
themselves in the conviction that the day would come when the
world would thank them for getting rid of the Jews. They were
deception will reach its full and final zenith in the last days
of earth's history (cf. Rev 13:16, 17). Jesus speaks of a time
Those who reject Jesus today would act the same as they did, if
JOHN 12:1-50
Jesus and the "hour" of His suffering and death. The first
the "hour" of His suffering and death has come, and He meditates
on its significance in dialogue with the crowd (20-36). John
that the life Jesus offers can only come through the death of the
Life-Giver.
of the key movements in the first main part of the Gospel. After
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236
did not believe in Him in spite of the signs which he did (37-
message; He has come to reveal the Father (44-46) and all who
John 12:1-50
1. Compare John 1:19 - 2:11 with John 12-19. List the evidence
in these respective sections that each covers roughly a week
of time. Do you see any relation between these "weeks" in
the Gospel and Creation week in Gen 1 and 2? In a paragraph
or two, please outline the theological significance of
perceiving the cross in the light of Creation week.
2. The actions of both Mary and Judas could be evil or
beneficial depending on the context in which they occurred.
On what basis is Mary commended and Judas condemned in this
account? Please explain your answer.
3. Compare John 12:12-16 with Zech 9, the context from which
the quotation in verse 15 is drawn. Does the arrival of the
Greeks in 12:20 relate to anything in the context of Zech
9:9? What point is John making about the nature of Jesus'
kingship and the difference between his view of Jesus'
kingship and that of the crowd in John 12:9-19? Please
explain in a paragraph or two.
4. What do you think Jesus is calling His disciples to do in
verses 25, 26? Where is Jesus to be found in the world of
everyday life? How do you follow Him in practice?
5. On the basis of the context, why does Jesus seem to be
troubled in verse 27? What do the Greeks have to do with
the cross?
God labored for six days (Gen 1), declared His work finished (Gen
2:1, 2), and rested on the seventh day (Gen 2:2, 3), so Jesus'
final labors last six days (John 12:1), He declares His work
Lazarus live (cf. 11:17, 18), just about two miles from
the man who had been raised from the dead, at His side (12:2).
concern for the poor, yet in stealing from the purse he makes it
238
clear that the only poor person he cared about was himself (12:5,
6)! Later on in the Gospel, the disciples thought that Judas was
when in actual fact he was going out to betray Jesus (21, 26, 27,
30). The ultimate irony of the Gospel is, however, that no one
ever gave more to the "poor" than Judas did when he betrayed
Mary, on the other hand, was motivated by greed and deceit. Once
serve to keep the Lazarus motif in the reader's mind. Why kill
17, 18). The author here makes evident that the religious
commit murder to prevent the facts they were denying from coming
to light. They were wrong and knew they were wrong, but saving
of John 16:2, where Jesus predicted that the time was coming when
His followers would be put out of the synagogue and when even
oppose Him!
for a king who has been the victor in a battle or war. The words
The people got the point, but only partially. They began to
"king" with "coming one" (John 12:13) has been seen before in the
(cf. John 12:20), and His rule extends to the ends of the earth
"blood of the covenant" (Zech 9:11, cf. Zeph 3:9, 10, 16, 19).
would not come until after Jesus was glorified (John 12:16).
made the Jewish religious leaders want to kill Jesus for fear of
(12:1-8). At the same time the miracle inspired the crowd to try
verdict of 19, "The whole world has gone after him!" Here we see
20:30, 31), the whole Gentile world was opening up to the gospel
the Gentiles!
Greeks the arrival of His own "hour" (12:23). The hour of Jesus'
downtrodden, the weak, the sinners, and the outcasts (cf. 4:7-42;
major events in Matthew, Mark, and Luke. John does not report
and trial (cf. 18:1-11). But all the elements of the Gethsemane
"You can have all the kingdoms of the world without dying. Just
go to them, heal the sick, raise the dead, preach to them, and
of this world, his way will be judged at the cross (John 12:31),
the cross, not signs and wonders, will ultimately prove to be the
very thing which draws everyone and everything to Jesus (12:32,
33).
assure Him of double glory (28). The Father had glorified the
whole ministry of Jesus in the past (cf. 17:4). And He was about
to glorify Jesus again on the cross (12:23, 24, 32, 33). This
needed to know that the way to real glory was in the way of
suffering and death, not the way of miracles and human adulation.
They needed to know that the Father approved the way of the
cross. One day they too would face opposition and suffering so
5:5-12). At the cross all the sins of the world were condemned
their place.
believe that the Messiah would never die (Ps 110:4; Isa 9:7).
What good, after all, is a suffering and dying Messiah? But the
protect.
245
the message of the Gospel (cf. 1:4, 5, 9-11). All their ideas
person of Jesus. And that light would soon be taken away from
them, and those left in darkness would have no idea where they
Jesus vanished from their midst (36). This moment marked the end
from their fellow human beings rather than from God (42, 43). By
Him, even if following Him should lead them to much suffering and
even death. After all, the praise of others is fickle and short-
246
who sent Him (44). To see Jesus is to see the Father who sent
Him (45). Jesus then repeats the point of 35 and 36, He has come
into the world of light so that all who believe in Him can escape
(18:18, 19; 31:19, 26; 32:45-47). Jesus did not come into the
and how people respond to those words (48). The judgment in the
Representative Characters
woman, Martha, and Mary are all positive figures in the Gospel,
danger!
Messiah who came down from heaven to show the world what God is
for Himself.
verdict that Jesus is truly the Messiah, the Son of God, and that
promised (20:30, 31). For the reader of the Gospel, the greatest
witness of all is the Holy Spirit (see the chapter on the Holy
Christ was really powerful and some piece of news just took
all the wind out of your sails in an instant? Can you think
of strategies that can help make one's Christian walk more
consistent?
3. Have you ever found yourself in a situation like that of the
religious leaders who believed in Jesus but refused to
confess Him because they feared the loss of their
colleagues' approval (cf. 42, 43)? Where are such
situations most likely to happen in today's world? At home?
On the job? In school? What is it that makes us the most
hesitant to share our faith?
4. How does your church relate to people like Mary who have
slipped badly, but want to make a fresh start? Does it make
a difference if the offense is the first or if the person is
a repeat offender?
great length. In John 13-17 the shadow of the cross hangs over
the room as the disciples begin to figure out that Jesus is truly
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252
would be possible once the Spirit had come (John 14:12-17; 16:7).
in frank and open dialogue with His disciples concerning His and
29). The section closes with the magnificent prayer of Jesus for
His disciples and for the second generation that would come to
believe in Him through the written words of the disciples (17:1-
26).
with Jesus and His disciples leaving the room and heading across
Jesus invites the disciples to leave the room. Did the discourse
253
of John 15-17 happen as the group was lingering in the room after
suggestion, that John 15-17 took place on the way from Jerusalem
the Holy Spirit in the time between His first and second advent
(14:16, 17; 14:26, 27; 15:26, 27; 16:7-15). The chapter will not
be limited to John 13-17, but will examine Jesus' statements
about the Holy Spirit in the light of all that the Gospel of John
John 13:1-30
need to bathe again, they only needed to have their feet washed.
The washing of the feet, then, was like a ceremony that preceded
Luke the supper in the Upper Room was a Passover meal), Jesus'
thoughts turn to His departure from this world and the effect
Himself and the awful experiences He would undergo the next day.
thinks, instead, of what life will be like for them after He has
world which they will have to face without His physical presence.
For the author of this Gospel, the sense of loss and helplessness
that the disciples felt when they realized that they were about
of Christians who were about to lose him, their last living link
double negative) permit Jesus to wash his feet no matter how long
Christ.
Christian's need to deal with the soiling that comes from daily
contact with the sinful world and its contamination. The foot is
the part of the body that in ancient times was in regular contact
those who have been justified once need continual renewal in that
earth do not call our justification into question! The one who
has bathed needs only to wash the feet again! We are not in and
257
that threaten the unity in love which Jesus purposed for His
Although he walked with Jesus for a long time he was never right
with God. For him the footwashing was of no avail. The other
counted as right with God through the ministry that Jesus had
supper. Those whose feet He had just washed were sharing "Jesus'
Those who eat at the Lord's table, yet behave in ways that betray
probably the last disciple that they would have suspected. And
Until this point Judas could have turned back, but his mind
(3:10). They also called Him "Lord" (cf. 20:28), which meant
that He had the right to tell them what to do. Unlike Nicodemus,
coming of the Spirit, cf. 14:29) before they happen, so that when
they happen the disciples will believe. This text restates what
really didn't believe in the full sense until after Jesus was
gone from them. They never had things figured out ahead of time.
for the future in the Bible, these outlines are never so clear as
to limit His future action, nor are they so explicit that His
1. Why did Jesus wait until Judas was gone before He shared the
material in this section?
2. List the evidences that Jesus' offers for claiming to be one
with the Father in 14:9-14. Can you think of further
evidences offered in Jesus' teachings in the first twelve
chapters of the Gospel? (hint: chapters 3, 5, and 8 are
particularly helpful)
3. What do you think Jesus meant when He said that His
followers would do greater works than He did? Greater in
what way? Write out your answer.
4. List everything in this passage associated with the word
"love."
24), David (1 Chr 28, 29), and Paul (Acts 20:17-38, cf. 2 Tim 3:1
His disciples for the first time (Jameison, Fausset, and Brown,
and they won't be able to find Him (33, cf. 7:33-36; 8:21, 22).
(13:34, 35). As Jesus had loved them; in the footwashing and now
in His death on the cross, so they were to love one another. The
disciples of the One who laid down His life for the world will be
gains its power from the model of the cross. The cross does not
John 2:7; Mark 12:28-33). As the cross brings God's love home to
Jesus here talks about His physical and personal return at the
Second Coming, at which time He will bring all those who follow
understanding.
Thomas takes the bait and denies that he knows the way to
Jesus asserts what the disciples should have known, and what the
reader knows from the Prologue on; to see Jesus is to see what
the Father is like (9). The Son is the express image of the
believes in Jesus will not only do the kinds of things that Jesus
has done, he or she will do even greater things than Jesus has
to the Father and sent the Spirit, the disciples became agents by
world.
Because Jesus went to the Father (12) millions of disciples
(11, 12), empowered by the Holy Spirit (16, 17) through prayer
words (14:15, 21) through the empowerment of the Spirit (16, 17).
up and leave the room. It seems that John 15-17 take place as
Jesus and His disciples arise to go. Like many farewells, no one
the words "Come now, let us leave" imply Jesus' eagerness to get
on with the final battle with Satan (cf. 14:30). From this point
sermon.
love that the disciples are to demonstrate during the time when
Jesus is away from them. The disciples' love for one another
26), who will become real to them as they pray (14:13, 14) and
the Father will become manifest to the world (13:35; 14:23) just
faults are fully known to Him (cf. 13:1, 18) provides the basis
ourselves to experience His love. Those who are much loved can
love much.
which follows the Second Coming. When Jesus comes, He will not
join his followers here on earth, rather He will bring them back
to heaven with him (3). He does not say, "I will come to be with
266
you again where you are," rather He says, "I will come back and
take you to be with me that you also may be where I am." Thus,
does not reign on earth with the believers during the millennium,
becomes desolate, the followers of Jesus are gone and the rest of
in one sentence, "I am the way and the truth and the life." This
Gospel. Jesus is the way to the Father for all who follow Him
the One who came down to share with earth the character of God
and the things of heaven (cf. 1:1-5, 9-11, 14-18). And life is
what all who believe in him receive (cf. 17:3; 5:24; 1:4, 5, 12,
of Jesus.
267
Please read 15:1 - 16:33 at least twice and then answer the
following questions:
disciples are so dense before the time when the Spirit comes that
even the simplest teachings need to be repeated over and over.
was speaking, and the fruit that the branches would bear
portrayed all those who would come to faith, not through the
who has come to faith since the time of that first generation are
grapevine has only two possible uses, either it produces food and
Isa 5:1-7; Jer 2:21). On the positive side, the Father is the
gardener who tends to all parts of the process (15:1).
branches which do not bear fruit will be pruned off (2). Just as
with the "vine" (7), so they are also the means of pruning (3).
the words of Jesus will unify the church at the same time that it
earlier, love will cause the disciples to live and love as Jesus
loved them (15:9, 12, 13, cf. 13:34, 35) and to obey His commands
(15:10, 14, cf. 14:15, 21-24). Jesus had already acted out both
earthly ministry and on the cross (15:18, 20, cf. Matt 10:34-36;
often the opposite of God's values. The world does not lightly
about the Holy Spirit (15:26, 27) fits into this section through
the double use of the word "testify" (related in Greek to the
word "martyr"). The disciples will not have to face the world's
and people think that they are doing God a favor in their
by the words of Jesus which the Holy Spirit will bring to their
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"double whammy." Not only would they miss the physical presence
pain, why does Jesus do it? Because the benefits of the Spirit's
Jesus and the hatred of the world (16:7). The Holy Spirit will
not only deal in judgment with the world (8-11), He will share
with the disciples truths that Jesus is unable to share with them
the difficulties.
19). (a) What does Jesus mean when He says that in a little
while they will not see Him anymore, while at the same time He
says that (b) after a little while they will see Him? (c) What
does He mean when He says that He is going to the Father? (d)
referring to His death (when they feel they will never see Him
return.
272
clear that the motifs of the world's hatred and the disciples'
benefits in the Spirit are still in view. The sorrow they will
the disciples that they will find the Father to be just like Him
(25-28)! When they pray to the Father in Jesus' name, the Father
answer their requests because of His love for them and because of
Jesus' words (29, 30), but Jesus brings them back to reality with
a bit of irony; "So you believe at last? That must explain why
you are about to abandon me" (31, 32)! The disciples catch just
thrilled to make any sense out of His sayings at all! Jesus had
to take comfort in the fact that there was One who would not
cross, one day the disciples would learn to have peace on the
17. The disciples' love for each other was to be modeled on the
love that Jesus had for them (15:12). Jesus expands the love
friendship (13). As Jesus would lay down His life for them, so
their love for one another would often call for the ultimate
sacrifice. While Jesus commands His disciples, they are not mere
and them (15:7) and because of the fruit they would bear (15:16).
remaining in Jesus.
world. On the one hand, the disciples will experience the same
274
like Jesus and unlike the world (15:18-25; 16:1-4). All this
because Jesus goes to the Father and sends the Spirit (15:26, 27;
John 17:1-26
1-5 Jesus prays for Himself. In verses 6-19 His attention turns
275
generation, those who would come to faith through the word of the
for both generations was that they would come to unity in love
to the heavenly glory that He had had from the beginning (17:1-5,
the cross that the character of God would be most clearly seen.
cf. 14:6-11). The disciples now knew that Jesus had come to
earth from the Father, and they, therefore, knew that Jesus was
not pray for the world, the benefits of His prayers are only for
those who have renounced the world (9). The bulk of His prayer
276
is for the disciples since they will have to remain in the world
the world and of the evil one (12, 14, 15). On the positive
His joy in spite of His departure (13), and that they will be
sanctification will not only set them apart for the task of
2:216).
the fullest sense, this includes all Christians who did not have
touches base with both the tragedy and the opportunity of the
church. When the love that Jesus prays for produces unity in the
church the world will come to know that Jesus is truly the One
who represents the character of the Father on earth (21, 23;
church in loving unity draws new believers out from the world.
Spirit, Jesus would continue to make the Father know among the
CONCLUSION
that His going away will not be the end of His ministry. There
word and their writings, they would make Jesus real to a new
would also reach out by the Spirit in ministry to the world, and
did? Of all the works that Jesus did, which would you most
like to do? If you did such a work would it be a blessing
to the world, or might you cause more harm than good?
5. In what ways have you personally experienced the hatred of
the world for the truth about Jesus? To what degree was
that hatred directed at your own shortcomings in personality
or presentation?
6. How well do you deal with change in your life? Among the
things Jesus says in this passage to prepare His disciples
for major changes, which would be most helpful to you when
you face changes? What kind of advice do you tend to offer
others who are facing similar changes?
John, but with particular emphasis (as is the case in the Gospel
Structure
the first half of the book (1:32, 33; 3:5-8, 34; 4:23, 24; 6:63;
7:37-39). Five can be found in the farewell discourse of Jesus
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280
to plant seeds in the reader's mind that would only sprout in the
becomes much more explicit in His teaching about the Spirit. The
Background
Transfers of Authority
dies or moves off the stage leaving another to take his place,
carry on his work, and interpret his message. The second person
and he was able to accomplish what Moses was not able to do,
bring the Israelites into the promised land (Deut 32:48-52; 34:4;
35).
previous case, the transfer took place near the Jordan river (in
the Hebrew the names Joshua and Elisha are very closely related).
Elijah to Elisha seem to have set the pattern for the baptism of
accompanied by the Spirit (John 1:32, 33; Matt 3:16), John hands
over his prophetic mantle to Jesus and then fades from view.
is necessary for Jesus to depart and ascend before the Spirit can
fully come with power upon the disciples (Jude 9; Matt 17:3; 2
Kings 2:11, cf. John 16:7). If we carry out the analogy in full,
disciples carry out the Spirit's work in the world (John 14:26;
the Spirit. The Spirit of God often came upon the prophets so
they could speak the words of God to humanity (Isa 48:16; Ezek
2:2; 3:4-15; Dan 4:8, 9, 18; 5:11-14; Mic 3:8). The universal
last days (Isa 32:14, 15; Joel 2:28-32). The Spirit was often
associated with water (Ezek 36:25, 26; Isa 44:3, cf. John 4:7-26;
understanding and might would be upon Him (Isa 11:2). The Spirit
Counselor combines the Greek word for "call" (kaleô) with the
Jesus.
were not sent after Jesus' departure (14:18). The Spirit would
come to help them cope with their grief at the loss of physical
that Jesus was the Messiah that he had been looking for (verse
32). God had earlier revealed to the Baptist that just such an
point Him out to the people (33). In effect the Spirit was a
1 the Spirit began to testify about Jesus (cf. 15:26; 16:13, 14).
Jesus would then be the agent who would multiply the Spirit's
Spirit works, the work of the Spirit is real enough so that its
the well. The living water that springs up from within and leads
the Greek OT (John 4:10-15; Isa 44:3; Ezek 36:25, 26). People
285
who received Jesus' living water would never thirst again because
they would carry the source of supply with them in the person of
relationship.
In John 6:63 Jesus states that the Spirit is the one who
brings life (cf. 4:10-15!) and that the words that Jesus has
spoken bring both the Spirit and life. Human beings cannot gain
life on their own. Jesus and the Spirit work together to make
life possible.
passage. It sums up much of what has been said before about the
Spirit, at the same time it sets the stage for the clearer, more-
Structure
well with the direction of the rest of the discourse. This makes
believer who is obeying (14:15, 21) and praying (13, 14). The
Spirit is "another Counselor," meaning that the title Counselor
Counselor, the Holy Spirit (18, cf. 1 John 2:1). The Greek has
Jesus.
away, but the Counselor will be with them forever (John 14:16).
17:23, 26). Jesus comes to the disciples through the Holy Spirit
(14:18). They will see Jesus again when the Spirit comes (19).
spiritual presence.
emphasis on reminding them of the words that Jesus said (cf. 25).
the world's hatred for Jesus and the disciples (15:18-25, cf.
they have heard the Spirit, but because they were with Jesus from
world's hatred (1-4), the disciples are better off without Him,
even though His going away is painful (5, 6). They are better
off because His going will enable the Counselor to be with them
(7). The Counselor will deal with the world's hatred and
three terms deal with the past, present and future of every
who thought they were doing the right thing in persecuting the
followers of Jesus (9, cf. 2, 3). Sin is deeper than just bad
the Holy Spirit could possibly make that conviction real. One of
those who are keenly aware of personal sin, the Spirit brings a
But what does the sense of righteousness have to do with the last
behalf are freed from Satan's power and control. Those who side
with Satan in his judgment against Jesus and those who follow Him
earthly courts can know by the conviction of the Spirit that they
and their persecutors will one day stand in a higher court, where
be vindicated.
of the Spirit's work for the disciples and all who follow Jesus.
The "Spirit of truth" will guide them into all truth (13, cf.
14:17, 26). Like Jesus he will teach them what they need to
know. But He will not come to teach about Himself, the Spirit's
what Jesus will do in the future (16:13, cf. Rev 1:1, 10!).
attention away from Jesus. Jesus does not need the Spirit to
glorify Him in His person, the Father did that when He exalted
Jesus to His right hand at the ascension; the role of the Spirit
292
Jesus Himself.
There are two primary aspects to the work of the Holy Spirit
For the disciples the Holy Spirit comes to take the place of
Spirit and that of Jesus, there are many parallels between them
293
in the Gospel. The Gospel can report that Jesus is not only full
(1:17). Yet at the same time the Counselor is called the "Spirit
the Spirit either (14:17). The disciples, on the other hand, are
There are many other parallels between the work of Jesus and
the work of the Holy Spirit in the Gospel of John. In 14:26 the
Holy Spirit teaches all things to the disciples and brings Jesus'
Holy Spirit is sent from the Father (14:16, 26; 15:26), so Jesus
was sent from the Father (3:17, 34; 5:23, 24, 30, 36-38, etc.).
The Spirit speaks only what He hears (16:13), Jesus did the
(14:20; 15:4-10; 17:23, 26). Both Jesus and the Spirit are
bears for the world the same witness He bore to John the Baptist
The Spirit which the world could not see (cf. 3:8) will be found
(cf. 3:3-8). As the breath of God enters the body in the first
24 and 14:17, 15:26 and 16:13. The words of 7:39 are echoed in
with the first. She has the same Spirit as the original
and the woman at the well, and was promised to whoever would come
the written words of the Gospel of John. Through the Spirit the
second generation can receive the same Jesus by abiding in His
words (15:7; 16:13). Through the Spirit they can have even
From all of the above it seems clear that the primary role
believers, those who face life without the presence of anyone who
ability to know Him and to receive everything from His hand that
effective is the Spirit's work that Jesus can even say that His
Christians.
is the only place in all the Bible where the Spirit is described
unbelievers.
the Holy Spirit. The Spirit's work in the world is to bring the
that passes through Him who died on the cross (12:31, 32; 14:6).
disciples, so the Spirit's work for the world parallels the work
of Jesus. Jesus is the Light of the world (1:4-5; 8:12; 9:5) who
297
the world (3:17; 8:15), His very presence brings judgment with
never knew His physical touch. The teaching that Jesus could no
continue to be glorified.
to all who were exposed to His light, so the Holy Spirit has a
Reading John, 232) and falls naturally into three parts. First,
have the most in common with the accounts in Matthew, Mark, and
Luke. For this reason, the discussions in this chapter will
other three gospel accounts, and how these differences help the
surrounding it.
299
300
between Peter and Pilate on the one hand, and Jesus on the other.
occupation, Peter and Pilate have one thing in common. Both will
spiritual kingship.
John 18:1-27
moves back and forth between the interrogation room in the High
(original just says "a garden"). There they encounter Judas with
that the spot is a garden (1), Matt (26:36) and Mark (14:32)
speak of "a place called Gethsemane." Luke only says that they
went there "often" and that Judas knew the place (2). Also
forward to meet the mob, rather than awaiting their arrival (4).
He asks, "who is it you want?" and they fall to the ground when
he again uses those mighty words "I am he" (4-6, cf. 8:58).
There is no kiss from Judas, Peter and Malchus are named (10),
by Jesus (9). Jesus asks that His disciples be released, and the
statement He made in 10:18, "No one takes it (my life-- cf. 17)
John points out that Jesus and His disciples went to that
garden often and that Judas "knew the place" (John 18:2). If
wait for the betrayer, he moves forward and addresses the mob,
9). It is, therefore, almost amusing when Peter steps into the
flashed his sword, and became a slasher for Jesus. But Jesus
told him to put away his sword. His good intentions would have
prevented events from unfolding in the way that God had planned
salvation would fail. Peter did not know this, so his actions
Jesus does exactly what His Father would have wanted Him to do
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(cf. 15:10).
22). So you have the fascinating statement that Annas, the High
considered Annas the true High Priest and still called him by
follow Jesus and those who arrested him to the residence of the
least the courtyard for Peter and himself (15, 16). Presumably,
disciple who entered with Jesus because he was known to the High
Priest (15, 16), the fact that the maid who first challenges
Peter is the doorkeeper who let him in (17, cf. Matt 26:69; Mark
14:66; Luke 22:56), the reason for the fire (it was needed for
them to keep warm-- John 18:18, 25) are unique details. In John
details we learn that more than one disciple tried to stay close
to Jesus during his trial. We also learn that the weather at the
(Matt 26:73, cf. Mark 14:70; Luke 22:59). But in John Jesus is
detected by a relative of the man whose ear was cut off (18:26).
This also helps to explain why John was not challenged and Peter
was. Peter had come boldly to the front at the time of Jesus'
from Annas to Caiaphas (24-27), we can assume that the two high
"about his disciples and his teaching" (19). While Jesus answers
His own statement in Matthew about turning the other cheek (23,
into two parts. In the first part (John 18:28-40) the issue
Jesus and His message but have at best a partial, unsaving faith
shies away, and in the end goes along with those who wish to
destroy Jesus.
At the time of the trial Pilate was in a position of
not only repeatedly enraged the religious leaders and the people
incident and he would be out of office, and might even lose his
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In the morning Jesus was led from the High Priest's house to
Pilate asks the basic legal question, "What charges are you
approaching (18:28), which means that Jesus died at the time when
that John gives much more detail with regard to the legal
the Jews. The Jews were allowed to judge people in many areas
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question, "Are you the King of the Jews" (33)? Although the
just pursuing something the Jews had put Him up to (see Jameison,
power for all those who are honestly searching for truth. But
Pilate was very much a child of his times. The age in which
Jesus was born had so many conflicting claims to truth that the
do what was legally correct, but he had no time for someone with
leaders who had sought to condemn Jesus (38, 39). Unlike the
say that Pilate agreed that Jesus was no good, but since it was
Passover it was time to be generous and give Jesus another
wanted Jesus dead at any cost. This made the matter a lot more
working, they need to try some other tack. Pilate realizes that
was right (18:38; 19:6) because his self-interest got in the way
(Gruenler, 133).
way as his soldiers crown Jesus with thorns, dress Him in royal
robes, mock Him and slap Him around (1-3). Although Pilate
But while Pilate does not seem able to release Jesus without
Jesus.
that will save Pilate from having to back down to the Jews (8,
Jesus, however, does seem to be moved with some pity for Pilate's
his own authority (cf. 10), but he was too vulnerable politically
religious leaders, but they will pay dearly for it. Again Pilate
echoes the Baptist, "Behold your King" (14, cf. 19:5; 1:29, 36)!
The religious leaders do not realize that they have already
them, they repeatedly cry, "Take him away, crucify him!" (15)
Pilate moves in for the kill, "Shall I crucify your king?" "We
have no king but Caesar," say the chief priests. Pilate now has
his reward for crucifying Jesus (16). They will owe him dearly
serve Caesar.
king that they had always hated. Pilate intends to hold them to
that pledge in the future. They will have no more power over
John 19:16b-42
tied with ropes. The key element, however, was that in order to
of course, would hasten the process when that was for the
executioners' convenience. An additional element of torture was
only John mentions the controversy between Pilate and the Jews
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over that inscription. Only John notes that the inscription was
as the darkness that came over the scene (Matt 27:45; Mark 15:33;
Luke 23:44-45) or the mockery of Jesus on the cross (Matt 27:39-
does not wish to repeat details that have already been treated by
people who were in no way aware of the fact that they were doing
so (cf. 19:36-37).
the author of the Gospel at the cross (26, cf. 21:20-24). John
the only disciple who sees the glory of Jesus as He hangs on the
turns His attention to take care of His mother (twice more in the
She appears only twice in the Gospel, here and at the wedding of
the care of the beloved disciple, the only one who has seen and
His suffering and death, and His awareness that He was fulfilling
on the cross. God was never more faithful to His covenant than
when He dealt out the wages of sin to Jesus (cf. Rom 6:23), the
was obedient to death, even the death of the cross (John 15:10;
18:11, cf. Phil 2:8). If the law of God could have been changed,
was true down to the minutest detail of just what type of garment
was divided, what type was wagered for (John 19:23, 24), and just
occasionally since ancient times to the effect that Jesus did not
truly die, but went into a comatose state from which the
resurrection. Explain the empty tomb any way one wishes, but
each of the gospels, John brings out many unique features to the
were at stake in the decision that they would have to make with
displayed by those who before were the most timid, and scarce
followers of Jesus from those who only profess His name, but have
no living relationship with Him. When the light of the cross
appears, Judas and Pilate shy away into the darkness, but Joseph
kingdom, the Gospel of John brings out that the cross was
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actually the "glory" of Jesus (12:23, 24), and that through death
Jesus would become the author of life to all who believe in Him
forever. John agreed with Paul that on the cross Jesus turned
Talbert (Reading John, 247) points out that the cross in the
where Jesus and the Father are glorified (7:39; 12:16, 23; 17:1,
5). It is part of the carrying out of God's plan (19:24, 28, 36,
37). The cross defeats the ruler of this world (12:31). The
cross draws all things and people to Jesus (12:32, cf. 10:16;
1. With the help of the SDA Bible Dictionary and the SDA Bible
Commentary find out all you can about First Century legal
procedures in the Roman Empire in general and in Palestine
in particular. What procedures were followed in John 18 and
19? What procedures were ignored or violated? Also learn
all you can about crucifixion as a method of torture and
execution.
2. Using the SDA Bible Dictionary and The SDA Bible Commentary
learn all you can about the composition and procedures of
the Sanhedrin.
JOHN 20:1-31
1. Into how many different units would you divide this chapter?
List the various verbal signals in the text which indicate
that the reader is moving into a different unit?
2. According to the evidence in this chapter, was it necessary
for the stone to be removed in order for Jesus to escape the
tomb? If not, why do you suppose the stone was removed?
Write out your answer.
3. In speaking to Mary, what term does Jesus use to describe
His disciples? Re-read John 13-20. List all the terms
Jesus uses to address His disciples. Do you see any
progression in intimacy? Is there any decisive turning
point that causes Jesus to view His disciples differently?
In a paragraph or two describe the various ways in which the
relationship of Jesus and His disciples will be different
from this point on.
4. What phrase does Jesus repeatedly use to address His
disciples when He returns to the "upper room?" In a
paragraph or two describe why you think Jesus chose this
particular form of greeting.
5. On a piece of paper note all the parallel words and ideas
between the Thomas incident (24-29) and the statement of
purpose (30, 31). How does our understanding of the purpose
of the Gospel differ if we read that concluding statement in
the light of its context in chapter 20?
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Peter and "the other disciple" to the now empty tomb (20:1-9).
After they leave the scene, Mary reappears, sees two angels, and
then encounters the risen Jesus Himself (10-18). The third scene
takes place that evening. Jesus appears to them while they are
16:14; Luke 24:36-43; John 20:19-25), and then to the same group
their stories could be compared and checked out (cf. Luke 1:1-4).
The author of the Fourth Gospel was the last living witness to
witness to the event, is the fact of the empty tomb. Given the
not indeed raised from the dead. Certainly the enemies of Jesus
had no motive for removing the body of Jesus from the tomb, and
if they had done so, why didn't they just produce the body to
the body of Jesus (it is the chief priests who raise the
Mark 14:50; John 18:17, 25-27), why would their courage increase
after His death? Not only so, the disciples didn't believe that
27:62-64; 28:11-15).
the implications for today are enormous. For one thing, if Jesus
guaranteed by the certainty of His. Not only so, the same divine
power that raised Jesus from the dead can bring life and healing
approached the tomb and saw that the great entrance stone had
been removed (John 20:1). Since the risen Jesus was able to pass
through solid objects (19, 26), the entrance stone was not rolled
away in order for Jesus to get out of the tomb, but to let the
Peter and the disciple "whom Jesus loved" (cf. 13:23), presumably
Peter and the other disciple race for the tomb, with Peter
the decisive loser (3, 4). But the other disciple did not enter
until after Peter arrived and preceded him into the tomb (5-8).
Peter is clearly a doer, bolder in action. But the beloved
lingered, weeping (10, 11). Leaning into the tomb for a look she
saw two angels seated where the body of Jesus had been (11, 12).
They asked why she was crying and she indicated her belief, not
in a resurrection, but that the body of Jesus had been stolen but
that someone is standing behind her. She turns and sees Jesus,
but thinks that He is the keeper of the garden around the tomb
her know what has happened. He simply says, "Mary," and she
in faith, and unable to grasp the Unseen; but a friend whom they
presence of Jesus, her eyes were so blinded with tears that she
was unable to grasp Who it was that she was speaking to. The
Through the words of the Gospel faith is made real, and tears are
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dried up.
the Spirit once Jesus had ascended to the right hand of the
Father. Through the Spirit the words of the Gospel would provide
the life that had come through His physical presence. Mary ran
God.'" This is the first and only time in the Fourth Gospel that
the Pentecost experience which was to come fifty days later (John
20:22).
the disciples from doubt and perplexity. On the other hand, the
verse does not imply that the disciples would have the power to
and darkness, both life and death, both forgiveness and judgment
Thomas was not with the other disciples the evening of the
negative (in the Greek), "I will absolutely not believe it" (my
with Thomas present. Again the doors were locked, again Jesus
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actually have to put his finger in the nail marks or touch the
of the New Testament, "My Lord and my God" (28). This phrase
the Word exists from all eternity as God and with God, yet
the Gospel to a climax. And Jesus does not suggest that Thomas
the Thomas incident. Although the physical Jesus did many other
1077) to create the kind of belief in Jesus that Thomas came to,
all, those of the second generation who come to that belief will
First Peter and John come to see the evidence, and though John
yet has done what only the beloved disciple seemed able to do in
has already done more than this. In keeping the faith after the
be theirs (29)!
and courage (11:7-16). The only difference between him and the
doubts even when Jesus was present was Philip (6:5-7; 14:8-11),
but the Gospel does not make a major issue out of Philip's
doubts. It is clear from the Thomas incident that Jesus does not
reject people who have doubts as long as those doubts are honest
and the person has not rejected all avenues by which Jesus could
thought out.
about the resurrection of Jesus for the first time today will
probably need much time before they can grasp it, just as Mary,
they may try to think of other explanations for the empty tomb,
as Mary did (cf. 20:2, 13-15). Then they may check out the facts
but fail to be convicted, much as was the case with Peter (cf. 6,
Spirit which He had promised (20:22, cf. 16:7). The time for
fulfillment.
1. Can you think of a time in the past when you had difficulty
believing? How did you come to resolve that difficulty?
What form did your "encounter" with Jesus take? What
implications would you draw from that experience that could
help you and others maintain faith in spite of the doubts of
the present?
2. What does the term "brother" mean to you? What was Jesus
trying to communicate to His disciples by means of that
term? How does your relationship with your own siblings
affect the way you relate to Jesus?
3. Where could you use the peace of Jesus right now? Are there
inner fears that disturb your trust? Are there people who
make life difficult to bear? Are there situations at work,
school or home that create turmoil in your life? How can
the peace of Jesus become yours more effectively in the
midst of obstacles?
4. What strategies do you use to make Jesus real to you in your
present experience? How can we "touch" His hands and side
today?
JOHN 21:1-25
Gospel, because the material comes after what sounds like the
author's memoirs after his death (among the many theories that
first will consider the narratives that make up the bulk of the
chapter (21:1-23). The second part touches briefly on 21:24, 25
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John 21:1-23
shore, with great success resulting (1-6). When they tow the
breakfast for them (7-14). After breakfast, Jesus and Peter take
a walk along the beach (20) so Jesus can assure Peter of his
(20-23).
the "disciple whom Jesus loved," who also authored the Fourth
Gospel (7, 20, 24). But it is not clear from the account that he
The disciples were out all night (3) but caught nothing.
Why were they fishing at night? There are two main types of
finds itself hooked onto a line. While net fishing has the
to work in clear water during daylight, for the fish will see the
net coming and swim out of the way. Net fishing is best done at
cast the net in the shadow of the boat they might surprise a few
Suddenly Jesus appears on the shore, though the disciples did not
recognize Him at this point (4). He suggests that they throw the
net on the other side of the boat, no doubt the sunny side (5,
6)! Whoever this was on the beach, He did not appear to know
the Second Adam (cf. Rom 5:12-21; 1 Cor 15:45-49). He was Adam
full dominion over the earth, including dominion over the fish of
the sea (cf. Gen 1:26-28)! The fish in the sea that morning
obeyed Jesus' command and swam right into the disciples' net.
Adam. John 21, on the other hand, shows Jesus demonstrating the
once again figure things out first (21:7, cf. 20:8). Peter, this
had been doing some fishing of His own and had begun to prepare
breakfast over a fire (9). He added some of the 153 large fish
that the disciples had caught under His direction (10, 11), and
the author of the Gospel notes that in spite of the huge catch,
the net was not broken (11).
disciples ate the meal that Jesus offered (12, 13). Why were the
disciples silent? Were they a bit unsure whether this was really
that the second generation would feel on the death of the beloved
the disciples. Only the departure of Jesus and the coming of the
Spirit would provide solid assurance, and that reality was the
the Lord's supper, the same words being used in verse 13 that are
found in John 6:11, "Jesus took the bread and gave it to them,"
Matthew 26:26, Mark 14:22, and Luke 22:19 (cf. 1 Cor 11:23).
responds to that reply (21:15, 16, 17). Each time Jesus asks,
"Simon son of John, do you love me?" Each time Peter replies,
"You know that I love you." Each time Jesus responds with
you love me more than these?" Does Peter love Him more than the
this point, since he was quick to boast earlier that his loyalty
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to Jesus exceeded that of the others (see Matt 26:33). But when
21:15), Jesus accepts that as a confession and does not press him
on that point again (21:16, 17). It would seem (at least until
relationship with Jesus, not how that depth compares with others.
over the fact that there are two different Greek words for love
394; Talbert, Reading John, 261). The two Greek words for "love"
God's love for humanity (3:16; 16:27), the Father's love for the
Son (3:35; 5:20), Jesus' love for us (11:5; 11:3), or our love
for Jesus (8:42; 16:27). John does not seem to use words with
Brown, 2:1102-1103)!
unexpected and could even seem rude on the part of Jesus. Its
away until he is left with nothing but the certainty that Jesus
are usually those who have suffered much. This is, perhaps, a
major reason why there will be few rich people in the kingdom of
anguish that can bring people to the place where major gains in
But verse 20 implies that Jesus and Peter were walking along the
beach. Ellen White suggests that Jesus and Peter got up between
accepted and faithful follower of Jesus all the way to his death
(18, 19). "Shall we say (with many) that Peter was here
excluded from it. But after such conduct as his, the deep wound
which the honor of Christ had received, the stain brought on his
office, the damage done to his high standing among his brethren,
and even his own comfort, in prospect of the great work before
He was to do the things that Jesus did. He was to take the place
of Jesus in his life on earth. His role, like that of all the
such the work of Peter and the other disciples was parallel to
secure his fair share of Jesus?). Peter wants to know what the
Peter's concern.
part. The church is to have many leaders, not just one. The
gospels rather than just one. That prevents us from making any
one idea, any one picture of Jesus an absolute that all people,
same God who made the infinite variety of birds, animals, flowers
and fish, respects the diversity of His human flock as well. The
itself.
going around the churches that John would live to see Jesus come.
The conclusion from John's old age, no doubt, was that the return
of Jesus was imminent in the 90s of the first century. But like
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return, this rumor was extremely dangerous (see Paulien, What the
about the beloved disciple had been misunderstood. Jesus was not
saying that John would live to see Him come, but rather that
human statement, not even an inspired one, not even one from the
communicate the good things that God has revealed to us. That
Christians, who would soon have to face life without the guidance
Christians, those who had walked and talked with Jesus. Through
Jesus was no longer physically present, His care and concern for
their lives.
The quantity and the size of the fish indicate that the
on His own, apart from the efforts of His disciples. Does this
direct calls from Jesus just as the disciples did? Not every
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coincidental, but one scholar has pointed out that the Aramaic
21 (verse 11-- see Romeo). Whether or not the number would have
church.
Following Jesus
12:23; 17:4, 5), so the death of Peter and the disciples would
life so that those who follow Him might have life (see especially
disciples, to give their lives for the sheep, even unto death.
concern for the welfare of the flock (the original of 21:16 says,
"Shepherd my sheep").
Jesus became the bridge by which the second generation came into
relationship with Jesus. They are also the bridge by which each
gone forth with power through them. Like Jesus, they did not
validation of the testimony of the one who wrote the Gospel, the
accounts of what Jesus said and did. Anyone who contemplates the
the final analysis, the gospel that matters most to you is the
one that Jesus has written on your heart through the Holy Spirit.
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words and His works their full place in your life? Have you come
the Jesus you have come to know? The story of John's Gospel and
the narrative of this book are now coming to an end. The impact
1. Have there been times in your life when God seemed absent
and you decided to "go fishing" spiritually for a while?
Describe one of those times and refresh your memory
regarding the means by which God succeeded in getting your
attention again. Is there a way by which you can make
yourself more open to such encounters in the future?
2. If you were asked the same question that Jesus asked Peter,
how would you respond? Based on your own experience with
failure, how do you suppose that Peter felt about his
denials of Jesus in John 18? How do you feel when you fail?
What ways has God used to "reinstate" you?
3. Do you ever compare yourself with others? Have you ever
wondered why other people's lives move along the way they
do? How did that affect your desire to do what God was
indicating that He wanted you to do? Was the result of such
thinking positive or negative? Why? We often compare
ourselves with others either to rationalize our own conduct
or to blame God for being unfair. How has comparison worked
in your experience?
4. Have comments of yours ever been taken out of context or
completely misinterpreted? Describe the last time this
happened to you. In what way do you find it comforting to
know that Jesus, the all-knowing Son of God could be
misinterpreted as well, even by sincere and well-meaning
Christians? What does John 21:20-23 imply about the value
of second- and third-hand information? Why should John's
Gospel be treated differently than other forms of second-
hand information?
5. Have you ever encountered people who tried to calculate the
general timing of the end? How did you respond to their way
of thinking? What were the consequences in your life and
theirs when time continue beyond expectation? How would
John relate to such calculations?
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