A D U LT

Lesson Commentary
Fall Quarter, 2008

Written by Charles Law, David Butimore and Terry Parrish

Contents

EDITOR IN CHIEF:

Larry E. Clements
larryclements@abaptist.org

Editors Note . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2

BUSINESS MANAGER:

About the Writers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

Wayne Sewell
wsewell@abaptist.org
PRODUCTION EDITOR:

Introduction to the Gospel of John . . . . . . . . . . . . . . . . . . . 5

Lesson 1

ADULT EDITOR:

Lesson 2

He Is the Lamb of God . . . . . . . . . . . . . . . . . 17

John 1:15-51

Jim Jones

Lesson 3
CHILDRENS EDITOR:

He Is Zealous of His Fathers House . . . . . . . 27

John 2:1-25

Libby Gill

Lesson 4
ILLUSTRATOR:

He Is the Son of God . . . . . . . . . . . . . . . . . . . 37

John 3:1-36

Connie Spears

Lesson 5

He Is the Messiah . . . . . . . . . . . . . . . . . . . . . . 48
John 4:1-54

GRAPHIC ARTISTS:

Shawn Blase, Jeff Allen,

Greg Hilterbrand, Gerald Martin,
Ashley Carozza

Lesson 6

LAYOUT DESIGNERS:

Lesson 7

He Is Equal to the Father . . . . . . . . . . . . . . . . . . .59

John 5:1-47

Bonita McKnight, Kyle Elkins,

Cindy Butler

He Is the Bread of Life . . . . . . . . . . . . . . . . . . . 69

John 6:1-71

Lesson 8
CONTENT EDITORS:

Terry McKellar, Carolyn Burks,

Deby Turrentine

He Is God in the Flesh . . . . . . . . . . . . . . . . . . . 7

John 1:1-14

Sally McInvale

He Is the Prophet . . . . . . . . . . . . . . . . . . . . . . . 80
John 7:1-53

Lesson 9

He Is the Light of the World . . . . . . . . . . . . . . 91

John 8:1-59

PRINT PRODUCTION:

Charles Easley

Lesson 10

He Is of God . . . . . . . . . . . . . . . . . . . . . . . . . . 101
John 9:1-41

COVER DESIGN:

Jeff Allen

Lesson 11

He Is the Good Shepherd . . . . . . . . . . . . . . . . 112

John 10:1-42

Copyright 2008
Vol. 9, No. 2
Baptist Sunday School
Committee
4605 N. State Line Ave.
Texarkana, TX 75503-2928
www.abaptist.org
1-800-264-2482

Lesson 12

He Is the Resurrection and the Life . . . . . . . . 123

John 11:1-57

Lesson 13

He Is the King of Israel . . . . . . . . . . . . . . . . . . .134

John 12:1-50

Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . .144

Editors Note
The writer of the fourth gospel is only identified as, the disciple whom
Jesus loved (John 21:20). The penman was obviously a believer, apostle and
eyewitness of the life and ministry of the Lord Jesus. He must also have been
one of the three inner circle disciples of Jesus. Since James had probably
been martyred (Acts 12:1-5) before this book was written and Peter is mentioned in connection with this unnamed apostle (John 21:20, 24), the logical
conclusion is that John was the writer.
John the apostle was the son of Zebedee and Salome and a brother to
James. He was a Galilean fisherman who, along with his brother, was called
by Jesus, the sons of thunder (Mark 3:17). John was the human author of
five New Testament books. In addition to the Gospel of John, he wrote three
epistles and the book of Revelation.
The purpose of the book is stated clearly in John 20:31, But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that
believing ye might have life through his name. John clearly and convincingly presents the Lord Jesus Christ as the divine Son of God. According to Johns
gospel Jesus is Gods Messiah; He is God incarnate; deity manifest in human
flesh; the only way to Heaven and God, the Father.
Uniquely among the four gospels, John did not record the genealogy of
Christ, his birth, baptism or temptation. He recorded great details about
Christs teachings, conversations and ministry with His disciples. John
revealed close-up, Jesus interaction with His disciples, followers and foes.
We will study the Gospel of John during the Fall and Winter Quarters. The
most natural division of the book is between chapters 12 and 13. The first
twelve chapters deal with the presentation of Christ to His people while the
last nine chapters deal with the ministry of Christ for His people. This quarter focuses on Who is Jesus? Christs Manifestation to His People, John 1
12. The lessons will focus on the person of Christ: He Is God in the Flesh; the
Lamb of God; Zealous of His Fathers House; the Son of God; the Messiah;
Equal to the Father, the Bread of Life; the Prophet; the Light of the World; of
God; the Good Shepherd; the Resurrection and the Life; and the King of Israel.
This Adult Lesson Commentary is an in-depth study of the Scripture passages in each lesson. Every lesson consists of three elements: the narrative of
the Scripture passage; the manna, a discussion of interesting and informative
topics related to the Scripture passage; and the word studies, which are based
on specific words from the original language used in the Scripture text. The
number following each word study identifies the word by the numbering system of Strongs Exhaustive Concordance of the Bible and is provided for the
benefit of those who want to examine the Word of God in greater detail.
We appreciate the three contributors to this Adult Lesson Commentary:
Charles Law, who wrote the lesson narratives; Terry Parrish, who translated
interesting Greek vocabulary for the word studies; and David Butimore, who
prepared the mannas.
Larry E. Clements, Editor in Chief of Publications
Baptist Sunday School Committee

About the Writers

Recognized for their knowledge, wisdom and understanding of the Holy
Scriptures, the writers of the Adult Lesson Commentary are faithful pastors,
teachers and spiritual leaders among the Lords churches. Following are a few
biographical notes about these men.

Charles Law was reared in Fort Smith, Arkansas, where

he attended Central Baptist Church from early childhood. He
was saved and baptized as a teenager and announced his call
to the ministry at age eighteen. A year later he was ordained
by his home church.
Brother Law was educated at The College of the Ozarks
in Clarksville, Arkansas, where he earned a Bachelor of Arts
degree. He then earned a Master of Bible Languages degree
and a Doctor in Bible Languages degree from the Missionary
Baptist Seminary in Little Rock, Arkansas.
Brother Law pastored churches in Arkansas for several years, after which
he entered the chaplaincy of the United States Air Force. For twenty years he
represented the churches of the American Baptist Association as an Air Force
chaplain. He has served as a writer of various curricula for many years. He
and his wife, Nancy, have two children, a daughter, Paula, and a son, Chancy,
and two grandchildren. Brother and Mrs. Law reside in Sherwood, Arkansas,
where they faithfully serve the Lord.

Brother Terry Parrish was born and reared in McDougal,

Arkansas. He was saved at the age of eleven and baptized by
the Pleasant Grove Missionary Baptist Church in Success,
Arkansas. Upon graduation from high school Brother Parrish entered the Missionary Baptist Seminary in Little Rock,
Arkansas. He earned a Bachelor of Bible Languages degree,
a Master of Bible Languages degree and a Doctor of Bible
Languages degree from that school.
Brother Parrish served as pastor of several churches in Arkansas and is
now serving as pastor of Springhill Missionary Baptist Church in Alexander,
Arkansas. He is dean of students and an instructor at the Missionary Baptist
Seminary in Little Rock. He has served as writer for the Baptist Sunday
School Committee for several years.
Brother Parrish and his wife, Sandra, are parents of two children, Clay and
Shelly.

Brother David Butimore, Sr. was born in January, 1951,

in Lynwood, California. He graduated from Westminster
High School (Westminster, California) in 1969. He attended
and graduated (AA degree) from Orange Coast College in
1972. He was saved August 20, 1970, at a Missionary Baptist
Encampment in Northern California. He was baptized by the
authority of Community MBC, Orange, California. He enrolled at California Missionary Baptist Institute and Seminary (CMBI) and graduated with a Doctor of Theology in
1990. He was ordained by the authority of Olive Hill MBC, Oroville, California (1975), and has held pastorates in California and Washington. He is currently the pastor of First MBC, Fresno. He served as faculty member and
administrator of CMBI (1987-1993) and is currently President of Fresno Missionary Baptist Institute and Seminary. In the California Association, he has
served as moderator, music director and parliamentarian. He has served in
the Washington association as moderator. He has served as Music Director,
Assistant Parliamentarian, Parliamentarian, Vice President and President of
the American Baptist Association. He is currently serving on the Baptist Sunday School Committee and is Treasurer of the American Baptist Association
of Theological Schools. He is the author of six books. He has been married to
his wife, Debby, since 1977, and has two sons, a daughter and son-in-law, and
one grandson.

The Gospel of John

Introduction
Title. Most copies of the King James Version of the Bible have as the title
of the fourth gospel, The Gospel According to St. John. Some Bibles add the
term the Divine to Johns name. Such designations have been provided by
translators or publishers. Like most, if not all, of the books of the Bible, the
Gospel of John was not named in the original text. Many scholars teach that
the early Christians started referring to the four gospels simply as According
to Matthew, According to Mark, According to Luke and According to John.
With the passing of time the phrase the gospel was added, thus giving the designation, The Gospel According to John, and so forth. The title Saint, or its
abbreviation St., is a reflection of the Roman Catholic influence on the Church
of England scholars who translated the King James Version of the Scriptures.
Most Baptists are probably more comfortable with a designation such as The
Gospel According to John, or simply, The Gospel of John, since this book is an
account of the life and ministry of Jesus Christ. The good news about Him
who He is and what He has doneis the essence of the gospel.
Writer. There is almost universal agreement among Bible scholars that
the human author of the fourth gospel was one of the twelve apostles known
as John, the son of Zebedee and the brother of James (Matt. 4:21). The mother of John and James is generally believed to have been Salome, who was
among the Galilean women who followed Jesus and ministered to Him and
His disciples. (Compare Matthew 27:56 with Mark 15:40, 41.) John evidently was living in or near Capernaum when Jesus called him, along with James
and the brothers Peter and Andrew, to be fishers of men (Matt. 4:18-22).
John possibly was one of the youngest of the apostles, and that quite possibly was why Peter, who probably was among the older apostles, seemingly
acted as a mentor for him. (Compare John 20:2-8; Acts 3:1; 4:13, 19; 8:14.)
John appears to have been a man of mixed disposition. On the one hand, he
and his brother were known as the sons of thunder (Mark 3:17) whose fiery
zeal surfaced on at least a couple of occasions (Luke 9:49-56). However, John
was also known as the disciple whom Jesus loved (John 13:23; 19:26, 27;
21:7, 20). In addition to the fourth gospel, John wrote the epistles of 1, 2 and
3 John, along with the book of Revelation. The name John is the Greek form
of the Old Testament Jehohanan, which basically means Jah (an abbreviated form of Jehovah) is gracious. The writer of the Gospel of John should not
be confused with John the Baptist or John Mark, both of whom had important roles in the New Testament.
Purpose. The reason why John wrote this gospel is clear: But these are
written, that ye might believe that Jesus is the Christ, the Son of God; and
that believing ye might have life through his name (John 20:31). John was
5

inspired by the Holy Spirit to present Christ as the Son of God. Each of the
gospels emphasizes a different aspect of the person and work of Christ.
Matthew shows Him as a King. Mark presents Him as the faithful Servant of
God. Luke underscores the fact that Christ is the Son of Man. John depicts
Him as the Son of God. More specifically, Matthews gospel is particularly for
the Jews, Marks is directed more to the Romans, Lukes gospel is addressed
to the Gentiles and Johns gospel is especially for believers in all times and
placesthese are written that ye might believe . . . and that believing ye
might have life (verse 31).
Date. The Gospel of John is generally believed to have been the last of the
four gospels to be written, with some commentaries giving a date as late as
AD 90. If John indeed were among the youngest of the apostles, such a date
certainly could have been possible. However, there is no reason to set the date
that late, as this gospel could have been written as early as AD 75. It seems
as if John wrote the fourth gospel first, then sometime later the epistles of 1,
2 and 3 John and the book of Revelation last.
Distinctives. Matthew, Mark and Luke are often called the synoptic
gospels because they include much of the same material, even if from slightly different perspectives, regarding the life and ministry of Christ. The fourth
gospel follows a somewhat different format, however. There is not as much
emphasis on the Galilean ministry of Christ, and more attention is given to
His activities in and around Jerusalem. The Gospel of John does not include
any narrative parables, nor does it give as much emphasis to the miracles
Christ performed. Some critical miracles are included, however, and there are
several of the I Am statements proclaimed by Christ. Life, light and love are
notable themes in the fourth gospel.
Organization. The Gospel of John falls into four broad divisions: (1) a prologue (John 1:1-14), (2) an overview of the public ministry of Christ (John
1:1512:50), (3) an account of the passion of Christ (John 13:120:31) and (4)
an epilogue (John 21:1-25). The lessons included in this study will concentrate
on Christs public ministry, which in turn can be divided into two sections: (1)
the presentation of the Son of God (John 1:154:54) and (2) the opposition to
the Son of God (John 5:112:50).

Lesson 1

For Sunday, September 7, 2008

He Is God in the Flesh

John 1:1-14

These verses serve as an introduction to the Gospel of John. In this passage,

the apostle set to rest any question or controversy regarding the divinity of
Jesus Christ. The eternality of Christ was established, and His creative role
was emphasized. Life and light, two of the more prominent themes in this
gospel, are stressed in this passage. The body of the Gospel of John falls into
two general sections, marked by the phrase his own (John 1:11; 13:1), the first
of which is included in this selection of verses.
THE WORD AND CREATION
John 1:1-3
The Bible begins with the account of the creation. The Gospel of John opens
with a reference to the creation. In the opening chapter of Genesis man is
described as having been made in the
image of God. John began his gospel with
The Word: John chose a term to
use so all ethnic groups could
the announcement that God came in the
understand. The Greeks saw the
form of man.
Word as reason and wisdom. The
The Word and the Beginning (verse
Hebrews used the term in refer1). The initial phrase in this gospel is, In
ence to Yahweh. God gave this
term Himself in Exodus. The
the beginning was the Word. The word
Romans understood the term to
beginning refers to Genesis 1:1. This term
mean the essence of something.
speaks of the beginning of the universe
When John used this, it appealed
and includes the creation of everything in
to all their minds and desire to
the universe. Before creation nothing
understand. It was a wonderful
lead for an introduction to Jesus.
existed except the Omnipotent, OmniWord Study #3056.
scient, eternal God. The Hebrew word for
God in Genesis 1:1 is elohim, which literally means the strong ones. This does not suggest that there is more than one
God. Instead, it speaks of the manifestations of God. Paul referred to the Godhead (Rom. 1:20; Col. 2:9), and Christ Himself referred to the three divine persons who constitute the one God (Matt. 28:19). The Greek term for Word is
logos, which essentially denotes an organized expression of an idea or thought.
Jesus Christ is the express image of his [Gods] person (Heb. 1:3). God is not
a vague, amorphous entity. Instead, He is a specific Being, a Person of purpose
with the power to accomplish all His purposes.
7

8 / John 1:1-14
The Word with God (verses 1, 2). In the middle of verse 1 is the statement, and the Word was with God, followed by verse 2, The same was in the
beginning with God. Jesus Christ is God, and as an expression of the Triune
God, He was with God in eternity past before anything was created. The fact
that the Word, the Sonthe Second Person of the Trinitywas with God, the
Fatherthe First Person of the Trinityprior to the establishment of the creation denotes that the Godhead is a unified entity. The Word was fully
involved in the creation, as were also the Father and the Spirit. John wanted
to impress upon those who would read or hear his gospel that the Word, the
Son of God, is divine. The expression the same in verse 2 indicates that the
One so described as an eternal, divine person was in the company and fellowship of God in eternity past. It was always so; it was so in the beginning; it
continues to be so. The Word, the One mentioned in the opening statement of
this gospel, was with God.
The Word and Creation
(verse 3). The term all things
anna
refers to the entire universe and
The Preincarnate Word of Christ (John
all that it contains. The verb made,
1:1-3): The Lord Jesus Christ has existed,
which appears three times in this
along with the other two members of the
verse, is from a Greek word which
Triune God, from eternity. As the Word
essentially means to bring into
of God, He not only was with God, He
was also God. John stated in several key
being. The universe and everypassages of his gospel account, that
thing associated with it came into
Jesus was coexistent as well as coequal
being through the creative acts of
with the Father. Jesus was not a created
the Omnipotent, Omniscient, eterbeing but, rather, all things were created
by Him. As the Word or logos, Jesus
nal Word. This fact is underscored
was the final and most authoritative
by the second phrase in this verse,
spokesman for God. The great number
which states the same thing from
of prophets spoke in previous eras of
the negative view. The positive
human time, but the Lord Jesus is the
statement regarding the creation
last one to speak for God. Jesus was not
only the revealer of God, but also God
and the Creator was made certain
revealed. Alluding to Moses statements
by the negative counterpart. Thus,
in Genesis 1, John noted that Christ was
John emphasized three things in
not only preexistent to the created
the opening verses of his gospel: (1)
beings but was the primary active agent
of creation. Additionally, Christ the Crethe Word was before the creation,
ator is also the sustainer of creation as
(2) the Word was with the Creator
well. When Jesus arrived as the Incarand (3) the Word was the Creator.
nate Son, His arrival on the world scene
The unity and integrity of the Godwas to complement His creative work;
head were stressed. The God mennamely, to redeem fallen men who had
transgressed against God.
tioned in Genesis 1:1 is elohim who
is expressed by the Word the logos
of John 1:1. If the Word created all things, He is unarguably and unquestionably God.

He Is God in the Flesh / 9

THE WORD AND LIFE
John 1:4, 5
Creation consists of two essential components: matter and life. Life is the
animating force that gives meaning and worth to matter. If there were no life
in the universe, there would be nothing of any value or significance in all of
creation. Life as well as matter comes from the Word, the Omnipotent, Omniscient, eternal expression of God.
The Source and Essence of Life (verse 4). The first part of verse 4 simply states, In him was life. The pronoun him, as in verse 3, refers to the same
in verse 2, which in turn has as its antecedent the Word. (See verse 1.) Life in
every form and expressionwhether physical or spiritual, whether plant, animal or humanis from the Word. He is the source and sustainer of all life, a
reality that is even more meaningful for human beings. The apostle Paul iterated this truth in his sermon on Mars Hill, For in him [the Lord] we live, and
move, and have our being (Acts 17:28). The audience whom Paul addressed
on that occasion consisted essentially of unsaved people, so his remarks could
not be interpreted to refer only to the spiritual life of believers. The Greek
word John used for life is zoe which denotes the vital force that characterizes
human existence whether in this world or the world to come.
Life and Light (verse 4). The last statement in this verse links life with
light. Not only is God the source and sustainer of life, but He is also the source
of light. When He declared, Let there be light in Genesis 1:3, the light
emanated from God Himself. The sun had not been created, so the light that
penetrated the darkness that enshrouded the creation was divine rather than
natural. Johns statement, the life was the light of men (John 1:4), suggests
that each individual has an innate awareness of God. With zoe life there is also
an understanding, however limited or primitive it might be, of the existence of
God. In the epistle of Romans, Paul emphasized this reality by referring that
mankind knows God, even if they do not acknowledge Him as such (Rom.
1:21). Atheists are made, not born.
Shining in Darkness (verse 5). The first mention of light in the Scriptures is Genesis 1:3. Darkness is the absence of light. To bring order out of the
chaos described in Genesis 1:2, God called for light to shine forth. Similarly,
when God begins dealing with an unsaved person, He shines the light of the
knowledge of the glory of God into the unbelievers heart (2 Cor. 4:6). Darkness is one of the consequences of sin, and as such, is an apt symbol of sin.
Since light is such a stark contrast to darkness, it vividly depicts all that is
opposite of sin. Christ called Himself the Light of the world who offers the
light of life to all who follow Him (John 8:12). Believers are described as lights
shining in the world (Phil. 2:15). Such lights need to be on a candlestick to
be more effective. (Compare Matthew 5:14-16; Revelation 1:20.)
Overcoming the Darkness (verse 5). In the last statement of this verse,
the Greek word for comprehended means to receive, or grasp, fully. The idea
presented here is that of a conflict or contest. Darkness cannot overcome light.
This is readily apparent in the natural realm. The more intense the darkness,

10 / John 1:1-14
the more vivid is the light. This principle is even more pronounced in the spiritual realm. Satan and the forces of sin have never been able to overcome the
Light of the world. Instead, Christ has always beenand always shall bevictorious over the devil, and His people and churches will ultimately be victorious also. Light cannot be overcome by darkness. Instead, light always penetrates darkness. Since the blackest night cannot extinguish the light of even
the smallest candle, Christ will always overcome darkness.
THE WORD AND THE WITNESS
John 1:6-8
These verses constitute the second part of the prologue. The subject
changes from the Light, who is also the eternal Word and and the source and
sustainer of life, to one who testified regarding the Light. Discussed in this
passage are the authority, mission and integrity of the witness.
The Authority of the Witness (verse 6). Three things are mentioned in
this verse. First, there was a man. That the apostle John specifically mentioned a man clearly distinguishes that man from the Word,
anna
who is the Second Person of the
The Man Sent from God (John 1:6): John
Godhead. Second, the man was
the Baptist was the son of Zacharias, a
Temple priest, and Elizabeth, a distant
sent from God. John did not
cousin of Mary, the mother of Jesus. His
assume for himself the awesome
parents were elderly, far beyond the nortask of being the witness for the
mal ages for bearing children. But in Gods
Word. Instead, he was specificalplan, he was born to be the forerunner of
ly chosen for that responsibility
the earthly ministry of Christ. His earthly
habitat was the desert wilderness of Judea
by God. From this it is unmistakand his modest apparel was clothing made
ably clear that the witness had
of camels hair, a course outer garment.
divine authority for his mission.
Such a garment seems to have been characThird, the man whom God chose
teristic of many of the prophets of Israel
and Judah. Johns diet consisted of locusts
as His witness was named John.
and wild honey. The poorest of the desert
One should not confuse this John
nomads would eat locusts as they were
with the human author of the
reputed to be an inferior source of food.
Gospel of John. This John was
John lived in an impoverished condition
away from the rest of society. He was
John the Baptist, the forerunner
authorized to baptize those who had
of the Messiah (Matt. 3:1-3; Isa.
repented and believed in the soon coming
40:3-5). The significance of the
Messiah. John was sure of his divine role.
name John was given in the
He stated that he was not the Messiah, but
introductory notes. At least three
His forerunner, knowing that, as Christ
began His own ministry, Johns would
men named John played imporgradually decrease, understanding that his
tant roles in the New Testarole was complete and fulfilled. Even
mentthe apostle John, who
though he was the voice crying in the
wrote one of the four gospels,
wilderness, he knew that the Lord Jesus
Christ was the Word of God.
three epistles and the book of
Revelation, John the Baptist,

He Is God in the Flesh / 11

who was the forerunner of Christ, and John Mark, who is better known simply as Mark.
The Mission of the Witness (verse 7).
Johns mission was to bear witness of the
A Witness: John the Baptist
Light. In the prophecy of Isaiah, he was
came as a witness and to bear
witness of the Messiah. His pursimply designated as the voice (Isa. 40:3).
pose was to be a firsthand
His function was to speak about the Messiaccount of whom God sent to
ah, for whom he served as a witness. A witthis world. He uses both the
ness gives testimony only about what he or
noun and verb in this sentence.
she knows to be true. Hearsay information,
John the Baptist was an eyewitness, and he was to give his
speculative comments and personal opinexperience of the light to those
ions are not considered relevant to a witwho would listen. Word Study
nesss testimony. John proclaimed the mes#3141.
sage he was given to bear that all men
through him might believe (John 1:7). The
testimony of any witness is offered so those who hear him or her will believe.
Thus, a witness has to be credible, or believable. In a trial an attorney often
tries to undermine a witnesss testimony by impugning his or her character.
John the Baptist spoke so that those who heard him directly, and those who
hear him indirectly, whether through the Scriptures or through sermons and
lessons about his testimony, might trust the One about whom he testified.
The Integrity of the Witness (verse 8). The apostle John specifically stated that John the Baptist was not the Light, but was merely one who testified
about the Light. John the Baptist himself gave a similar reply when he was
asked if he were the Messiah whom the Jews had long anticipated. (Compare
Luke 3:15, 16.) Further clarification of John the Baptists understanding of
and obedience tothe divine purpose for his mission can be seen in the attitude he displayed when Christ came to him for baptism (Matt. 3:13-15). John
the Baptist always acted appropriately. He could have been swayed by the
crowds that thronged about him, but he never lost sight of who he was and
what he was to do. He faithfully fulfilled his task, insisting that the One who
would come after him was greater than he (Matt. 3:11), and that he must consequently decrease while the Messiah of whom he witnessed would increase
(John 3:30). The integrity of the one who bore witness of the Light was utterly without reproach.
THE WORD AND HIS RECEPTION
John 1:9-11
This passage begins yet another section of the prologue to this epistle. The
first section, consisting of verses 1-5, sketched the activity of the Word before
His coming into the world. Next, is the announcement of the coming of the
Word who is also the Light of the world (verses 6-8). Finally, there is the coming of the Light into the world (verses 9-14).
The True Light (verse 9). The Light of whom John the Baptist testified
was said to be the true Light. As used in this setting, the word true is not so

12 / John 1:1-14
much the genuine as opposed to the falsewhich is certainly correct, nonethelessbut it denotes instead the substantial, the essential, the original, the
permanent, as opposed to the shadowy, phenomenal, derived or transitory. The
apostle John was given further insight into this when he observed the New
Jerusalem, which will have no need of the sun, neither of the moon, to shine
in it: for the glory of God did [will] lighten it, and the Lamb is [will be] the light
thereof (Rev. 21:23). The true Light is the One whose presence penetrated the
chaotic darkness in Genesis 1:2, and whose presence will illuminate the new
Heaven and earth as well throughout eternity.
The Light of Everyone
(verse 9). In the last part of this
verse John reiterated what was
anna
previously implied in verse 4,
The Light that Lights Every Man (John
where the statement, and the life
1:9): Gods plan for all of humanity is
was the light of men, appears.
for everyone to have a faith encounter
with Jesus Christ to be reconciled. The
This was a general declaration to
light of Jesus Christ is to illuminate
the effect that everyone has an
every human being. He is the Light of
inborn knowledge of God, even
truth in a world overwhelmed in the
though some people act as if such
darkness of sin and error. God chose
were not the case. In verse 9, John
Israel to be a vessel of His light to the
made a more emphatic declarasurrounding nations. Instead, it fell into
the darkness and idolatry of its neightion by saying that Christ
bors. Jesus established His church,
lighteth every man. There is a
equipped it with God-called leaders,
God-consciousness within every
and commanded His churches to preach
individual. The final phrase in
the gospel to every single creature. The
this verse, that cometh into the
light of Christ is the only source of true
spiritual illumination and the Lord
world, refers to the Light. Johns
seeks to dispel the darkness of sin
emphasis here on the coming of
through the light of Christs righteousthe Light is the logical next step
ness. When Jesus came into the world,
in his discourse. He had told about
His light shone on it in a way that had
the eternal nature of the Light
never been experienced before. His personal ministry of training His disciples,
and His role in creation. Then, he
establishing and equipping His churchgave a brief account of the forees, and finally sending the Holy Spirit to
runner of the Light. Now, he
empower it, was to ensure His true
announces that the Light is comLight would continue to illuminate the
ing into the world.
entire world from that time forward.
The Light Rejected by the
World (verse 10). Verse 9 closes
with the Light about to enter the world. Verse 10 relates that He came into
the world and the response to His coming. The three phrases in verse 10 give
a full account of what was involved. The threefold use of the word world indicates that the world was the focus of the coming of the Light. The Greek term
for world is kosmos, which essentially denotes order. It refers to that which is
well-assembled or adorned. In most instances the scriptural references to the

He Is God in the Flesh / 13

world denote the organized realm of
human existence and activity. Thus, the
The World: John told the reader
that the light was God who was
Creator of Heaven and earth came in a specoming into the world, was in the
cial way to a specific part of the creation,
world, made the world and the
that which was made in His own image, but
world had not experienced Him.
the worldthat is, the inhabitants of the
The world is the cosmic system.
earthknew him not (John 1:10). This
Everything we know and understand the world to be is under
ignorance was due to a willful decision by
consideration here. The universe
those who were aware of His coming.
would experience the incarnation
The Light Rejected by His Own
of its Creator for the reason of
(verse 11). Two statements make up this
redemption. Word Study #2889.
verse, and the expression his own appears
in each statement.
He came unto his own. Here the Greek term for his own is ta idia, a neuter
plural which basically means ones own things. This designates the world, or
the people of the world in general. Christ came to be the Savior of all people,
of all places, of all races and of all times. No one is excluded from the grace of
God. Everyone is included because the
Came unto His Own and His
invitation is extended to whosoever
Own Received Him Not: the
will (Rev. 22:17. Compare Acts 2:21.)
own of the Word was the people of
His own received him not. In this
Israel. The people of Israel did not
statement the expression his own is from
take hold of and embrace the Word.
the masculine plural hoi idioi, which
John, the apostle, desired the reader
to comprehend that the Word was
denotes what belongs to a specific indinot received as he was sent in
vidual. Here it indicates those who
either person or purpose. The
belonged to Christ in a special sense. He
Word was sent to redeem the chilcame to His own things, that is, to His
dren of Israel but they rejected
own creation or world, but His own peoHim. They refused to acknowledge
ple, that is, the Jews, refused to receive
who He was or why He came.
Word Study #3880.
Him. (Compare Mark 15:12-14.)
THE WORD AND REGENERATION
John 1:12, 13
Even though the Light was rejected by the world as a whole and by the Jewish people in general, there have been manyJews as well as Gentileswho
have received Him. Such people experience the wonderful phenomenon of
regeneration, which is one of the many processes involved in salvation.
Receiving the Light (verse 12). To receive Christ is to believe on Him, or
to accept Him. This involves faith. There are two components in faiththat
which is passive and that which is active. The passive element is belief; the
active component is accepting, or acting on, what one believes. To receive
Christ one must believe on Him and accept Him. This is a single process with
two elements. Salvation is, therefore, a gift that has to be received. If one
refuses what is offered, he or she will not receive any of its benefits. Faith is
the open heart into which Christ is allowed to enter. Without faith in Christ,

14 / John 1:1-14
there is no access to God. One must not assume, however, that there is any
intrinsic value in faith itself. Its power rests because it unites the needy soul
to the Omnipotent, all-sufficient God. A strong faith in the wrong object
accomplishes little of lasting value. A weak faith in the Light of the world can
lead to great results, not because of the one who has faith, but because of the
One who is the object of faith.
Becoming Sons of God (verse 12). The last part of this verse gives one of
the blessed consequences of receiving Christ. Each one who does so becomes a
son of God. The pronoun them refers to the expression as many as received
him. Anyone and everyone who accepts Christ becomes a child of God with no
exception whatsoever. The word sons is from teknon, which means a born
child. To become a child of
God, one must be born of the
anna
Spirit of God. This is the new
Power To Become the Sons of God (John
birth experience, a matter
1:12): The Lord Jesus Christ had numerous
addressed further in verse 13.
encounters with the Jewish religious leaders
The Greek word for power in
of His time. But with only a few exceptions,
this instance is not dunamis,
they utterly rejected their Messiah and refused
to acknowledge Him as Gods Son. The Pharthe usual term for strength or
isees and Sadducees were sorely mistaken.
ability. (Compare Romans
John wrote that the rejecters had no authority
1:16.) Instead, it is exousia,
from Heaven related to admission into kingwhich denotes privilege or
dom relationship since they were unregeneratauthority. Through faith in
ed in spite of their claims to the contrary.
However, anyone who expresses genuine
Christ, a believer experiences
repentance toward God and receives Jesus
the new birth, thereby becomChrist by faith, whether Jew or Gentile, is
ing a child of God. This is not
given the divine right of being an heir of the
something that one achieves,
kingdom. He is considered to be sons of God
but something he or she
with all the inherent rights which go with that
receives. Accepting the true
designation. The word translated power means
authority or privilege. Those who are bornLight gives one the privilege,
again children of God have the rights of priviright or authority to be a child
lege afforded to someone in that divine relaof God.
tionship with God. The word translated son
Experiencing the New
means child, offspring, descendent or posteriBirth (verse 13). In verse 12,
ty. It indicates a relationship of the believer
with God as that of a legal child and its parent.
the new birth experience is
implied by the Greek term
teknon. This verse gives an explanation of how the new birth occurs. First,
there are three negative statements, followed by a positive statement.
Not of blood. The new birth is not received through ones parents. It is not
something that is inherited, nor is it a right that can be conferred upon one by
virtue of a bloodline from one generation to another.
Not of the will of the flesh. The new birth cannot be obtained or achieved by
sheer determination. No one can will himself or herself into salvation. The
only role for ones will is simply to accept the free gift which God offers.

He Is God in the Flesh / 15

Not of the will of man. The new birth is not something that can be granted
to someone by the choice of another person. No individual or group can decide
whether anyone can be saved. Parents cannot choose this for their children,
children cannot choose it for their parents nor can spouses decide for one
another. No church or group can vote for anyone to receive the new birth.
Born of God. The only way one can experience the new birth is through God.
By discounting the negative statements in this verse, one is left with the simple declaration, Which were born . . . of God. The new birth is received from
God. (Compare John 3:3-8; 1 Peter 1:23.)
THE WORD AND INCARNATION
John 1:14
Anyone who questions the ability of God to make the new birth available
needs only to consider that He Himself experienced a unique birth, the only
one of its kind. When Christ came to earth, He did so through the phenomenon of the virgin birth. How
this happened and the results
of it are explained through
anna
the matter of the Incarnation.
The Word Became Flesh (John 1:14): In verse
The Word and His Incar1, John established the fact that the Word
nation. The fact of the Incarwas, signifying that Jesus always existed in a
nation was declared by John
certain divine state in eternity past while
verse 14 denotes that His eternal existence
in a simple, straightforward
included a change. The change was that the
statement, And the Word was
God of Heaven took upon Himself a human
made flesh, and dwelt among
nature in addition to that of His eternal divine
us (John 1:14). According to
nature. The God-Man was born in similar surGreek scholars, the verb was
roundings, as any human, but He was born
sinless, seeing that He was uniquely born
made would have been better
without a sin nature, since He was conceived
rendered as became. The
in a human woman named Mary, but with the
Word, the Second Person in
seed of the Holy Spirit instead of human man.
the Godhead, became flesh
God becoming man was the most significant
that is, He came in human
event in human history, up until His death,
burial and resurrection. It was the sure indicaformwhen He was born of
tion of Gods eternal plan of redemption and
the virgin Mary in Bethlehem.
His commitment to lovingly provide the needThis event was the Incarnaed sacrifice which could cleanse the sin of any
tion. The term Incarnation is
man. Gods presentation of Himself in the
from the Latin language, and
form of human flesh in the person of Jesus
Christ is unparalleled.
it literally means the act or
process of becoming flesh.
The incarnation of Christ was
the fulfillment of the promise God gave regarding the Seed of the woman
shortly after sin became a working principle in the human race (Gen. 3:15).
Compare Galatians 4:4.) Having come to earth as a baby, Christ dwelt among
us until He was crucified. The Greek word for dwelt is from skenoo, a term
which basically means to live in a tent. This is an allusion to the Tabernacle,

16 / John 1:1-14
which typified that God lived among the Jewish people. It also speaks of the
temporary nature of ones earthly existence. (Compare 2 Corinthians 5:1-4.)
When Christ was resurrected, He still had a fleshly body, but it had become
glorified. (Compare Luke 24:36-43; John 20:20, 27.)
The Word and His Glorification. Most of the last part of this verse is
enclosed in parentheses. The glory of the Word is due in that He is the only
begotten of the Father (John 1:14). The manner in which Christ manifested
His glory was by demonstrations that He was the God-Man, the Incarnate
One. One kind of such manifestations was the miracles He performed, as can
be seen in John 2:11, This beginning of miracles did Jesus in Cana of Galilee,
and manifested forth his glory. An even more brilliant demonstration of His
glory was seen on the occasion of His transfiguration (Luke 9:28-32). (Compare 2 Peter 1:17, 18). The last statement in this verse, full of grace and truth
(John 1:14), describes the manner in which Christ lived among the people during His life on earth. This expression reminds one of how God described Himself to Moses on Mount Sinai, The LORD, the LORD God, merciful and gracious,
longsuffering, and abundant in goodness and truth (Ex. 34:6). With the
Words Incarnation, the same fullness shone forth in Him. Grace refers to the
undeserved favor which a loving and merciful God bestows on wicked
mankind. Truth refers to the reality of Gods will, His purpose and plan for our
salvation and every act which is in accord with His divine purpose.
HE IS GOD IN THE FLESH
John 1:1-14
In describing the incarnation of Christ, the apostle John went back to the
beginning and even beyond the beginning. Before anything was created, the
Word was with God, and the Word was God (John 1:1). God Himself came to
earth by means of the Incarnation. Prior to the arrival of the only begotten
Son, His coming was heralded by a man sent from God, whose name was
John (verse 6). When the fullness of time had arrived, the Word was made
flesh, and dwelt among us (verse 14).

Lesson 2

For Sunday, September 14, 2008

He Is the Lamb of God

John 1:15-51

In the previous lesson Christ was presented as the eternal Word, the Son of
God who is the visible expression of God. Here He is presented as the Lamb of
God. As the Lamb, He would be a sacrifice; however, He would first be a rabbi
(Teacher) who would eventually have many disciples. Christ called His first
disciples from among those who had been disciples of John the Baptist. Among
those early disciples were men who would be instrumental in continuing the
work which Christ began during His earthly ministry.
SOME TESTIMONIES ABOUT CHRIST
John 1:15-18
John the Baptist was first referred to in verses 6-8, where he was presented as one who testified about Christ. Other Scriptures describe his mission as
being a forerunner for Christ, preparing the way for Him and the ministry He
would pursue. Christ was always faithful to the purpose for which He was sent
into the world.
The Priority of Christ (verse 15). After declaring the incarnation of
Christ, John referred again to the testimony of John the Baptist regarding
Christ. In this instance the apostles emphasis was on the manner in which
John the Baptist gave priority to Christ. His role as the forerunner for Christ
is seen in the statement, He that cometh after me (John 1:15). John the Baptist was specifically chosen by God for a specific purpose. He was a man sent
by God to bear witness of the Light (verses 6, 7). John the Baptist never lost
his focus. He always kept before him the priority of Christ. Although John was
born six months before Christ (Luke 1:36), he readily acknowledged that the
One for whom he witnessed was before him, not only in time but in importance
as well. Chronologically, John the Baptists existence began when he was conceived by Elisabeth, his mother. However, Christ was in existence in eternity
past. When He was conceived by Mary, He became a physical entity, but that
was not the beginning of His existence. John the Baptist also recognized his
role as being subordinate to Christ. He was the witness, but Christ was the
object of his testimony.
The Fullness of Christ (verses 16, 17). It seems as if the Holy Spirit led
the apostle John to include John 1:15 as a testimony to the incarnation of
Christ. John the Baptist was certainly one who was qualified to declare that
Christ was indeed the Son of God Incarnate. With that having been estab17

18 / John 1:15-51
lished, the apostle followed with we
beheld his glory (verse 14) and the declaration, of his fulness have all we received
(verse 16). The fullness to which John
referred is an allusion to his statement
that the Word is full of grace and truth
(verse 14). John and the other disciples
and all the followers of Christ, as well
have received that fullness but not to the
extent to which it resides in Him. The
grace which one experiences in salvation
flows into sustaining grace and sustaining
grace continues into serving grace. Johns
reference to the Law in verse 17 is
in contrast with the coming of
anna
Christ into the world. The Mosaic
Grace and Truth by Jesus Christ (John
dispensation was full of types, the
1:17): The contrast between the Law of
reality of which is Christ Himself.
Moses and the grace of God in Christ as
The Law with its rigid demands
methods of Gods dealing with men is
and yet to be fulfilled teachings
expressed plainly. The Law of Moses was
the verbal expression of Gods perfect righ- came by Moses, but grace [the
teous standard and its complementary
undeserved mercy and compasaspect of mirroring mans sin in contrast.
sion of God] and truth [the fulfillThe grace of God in Christ was the Incarment of the Laws types and shadnate expression of Gods love toward sinows] came by Jesus Christ (verse
ners who otherwise could not uphold the
17).
standard. Without the fulfillment of the
Law by Christ, its condemning effects
The Testimony of Christ
would remain and mankind would still
(verse 18). This testimony reface Gods wrath to come. But through
garding Christ was by the apostle
Jesus Christ, sinful man had a substitute
John. Even though believers have
who stood guiltless in the presence of the
received varying measures of the
Father and under the scrutiny of the Law.
By grace, a guilty sinner can find pardon,
divine fullness and God provides
relief, deliverance and, finally, justification.
grace for grace, no human has
ever seen God in all His glory.
Christ has done so, howevThe Only Begotten Son: Jesus, the Christ, named in
er, because He is God, and
verse 17, is the only begotten of God. Jesus as named
He is certainly aware of
was the unique fulfillment of the Word. Jesus is the
His awesome fullness. The
one and only Son and heir of the one and only God.
Son declared who and
John had built the argument to reveal who Jesus is
what God is at His first
and that no other has the qualification He does. Jesus
coming. The Son was said
is the one and only Son of God by character and
nature of His being. No other person can claim this
by John to be in the
title. Only Jesus, who is the Word manifest in the flesh,
bosom of the Father
is eligible. (See Hebrews 1:3; 2:9.) Word Study #3439.
(verse 18). This might be
Grace for Grace: from the overflowing abundance of the Word in
the flesh, we receive grace perpetually. Grace can never fail. Grace is
never exhausted. The coming of
Christ into this world secured the
assurance of perpetual grace.
Grace can never cease. This comes
because the Word is incarnate and
provides all the child of God will
ever need. This grace saves sinners,
cleanses believers and sustains life.
Word Study #5485.

He Is the Lamb of God / 19

difficult for some students to understand
Declared Him: the Word
since the Father and the Son are not two
explained and unfolded the perseparate beings but are considered different
son of God in this world. This
manifestations of the one God. To be in ones
term means to find the meaning
bosom is a note of deep affection. The writer
and release all its parts so people could comprehend all there
of the fourth gospel referred to himself as
is to know about something.
one who leaned on the Masters bosom at
This one sent can explain the
the last supper (John 13:23). The departed
plan, purpose and power of
state of the beggar Lazarus was said to be in
God to those who will listen.
Abrahams bosom (Luke 16:22). For the Son
This Word draws out and
teaches the person of God to
to be described as being in the bosom of the
His people. Word Study #1834.
Father is an emphasis on the integrity of the
Godhead. The Father, the First Person in the
Godhead, will honor what the Son, the Second Person in the Godhead, does
just as someone who deeply loves another person will respect his or her
actions.
JOHN THE BAPTISTS TESTIMONY ABOUT HIMSELF John 1:19-28
In this passage the apostle
John returned to John the
anna
Baptist as his subject. AlThe Prophet: (John 1:21). The expectation of
though John the Baptist had
the Hebrew people concerning their Messiah
revolved around the idea that the prophet
much to say about himself, he
Elijah would precede His coming. The final
did so in such a way as to give
prophetic voice of the Old Testament,
honor to Christ. He spoke
Malachi, stated that the prophet Elijah would
truthfully about who he was
return before the terrible day of the Lord.
not, as well as who he was,
John the Baptist stated that he was not actualand he was careful to explain
ly Elijah the prophet. Upon further inquiry, he
was asked if he were simply, that Prophet.
why he baptized.
This is possibly a reference to Deuteronomy
Who He Was Not (verses
18:15, which states that the coming Prophet
19-21). When John the Bapwould be like Moses. Since the Prophet spotist began his ministry of
ken of refers to Christ, then John was not that
preaching and baptizing, he
Prophet. Even though he was not actually the
prophet Elijah, he certainly was easily identievidently started in the
fied with the prophet who accused King
Judean wilderness, presumAhab of Israel. Their backgrounds were simiably near the Jordan River so
lar as were their bold methods of ministry
he could baptize those who
and preaching. The statement in Malachi is
responded to his message
referring to someone who would come in the
spirit of Elijah. Certainly, John the Baptist fits
(Matt. 3:1; Luke 3:3). Great
that description. Remember, after the complemultitudes went to hear him,
tion of Malachis ministry, the Spirit of the
among whom were Pharisees,
Lord had not revealed Himself to prophets
Sadducees, publicans and solfor four hundred years, that is until the mindiers (Matt. 3:5-7; Mark 1:5;
istry of John the Baptist.
Luke 3:7, 12-14). At some

20 / John 1:15-51
point a delegation of priests and
Levites was sent from Jerusalem,
anna
probably dispatched by the Jewish
The Voice of One Crying in the
Sanhedrin, to check on what John
Wilderness (John 1:23): John the Bapwas doing (verse 19). When they
tist cited Isaiah 40:3, 4, which was the
opening segment of the portion of his
asked, Who art thou? (verse 19),
prophecy which had to do with longthey evidently implied that he was
range prophecies of the future. In these
making messianic claims. However,
verses is the example of someone
preparing the road for a king as he was John the Baptist denied that by
declaring, I am not the Christ [Mesto travel over open and uneven rural
territory. The road builder was
siah] (verse 20). The Jewish leaders
employed to ensure that the kings
asked further whether John were
travel would be over a smooth highElijah (Elias) or that prophet
way. John the Baptist was that road
builder. His prophetic message was not (verse 21). John responded negativethat of a king, but it would instead pre- ly to both queries. The question
pare the way for the King and the
regarding Elijah was a reflection
greater revelation He would bring to
that many Jews believed an appearthe people. The glory of the Lord
ance of Elijah would precede the
would be revealed and all mankind
coming of the Messiah (Mal. 4:5;
would see it. This will find its ultimate
Matt. 17:10-12). The reference to
realization in the Millennium, but John
the Baptist prepared the way of the
that prophet (verse 21) refers to
King.
Deuteronomy 18:15, which is a
prophecy of the Messiah by Moses.
Who He Was (verses 22-24). The delegation of Jewish leaders was not satisfied with Johns denials that he was the Messiah, Elijah or the prophet foretold by Moses. They insisted that he give them additional information which
they in turn could pass on to those in Jerusalem who had sent them (John
1:22). John the Baptist responded to their request by claiming to be the fulfillment of the prophecy made by Isaiah regarding the forerunner of the Messiah (Isa. 40:3). Note that John the Baptist described himself simply as the
voice of one crying in the wilderness (John 1:23). The stress of his reply is
entirely on his work and his office, none on his person. He had completely submerged his individuality into his mission. He was merely a voice, but he had
an important message. This was why he could so readily declare, He [Christ]
must increase, but I must decrease (John 3:30). The fact that the delegation
who went to John the Baptist were Pharisees (John 1:24) indicates that the
Pharisees felt the most threatened by his message. The Sadducees were skeptics for whom religious rituals mattered little. However, John the Baptists
message of simple repentance would probably turn people away from the
picayune legalism of the Pharisees.
What He Did (verses 25-28). John the Baptists preaching was not unusual. Many prophets had preached as he did, calling on the people to repent and
turn to God. What was different about Johns ministry was that he baptized
those who submitted themselves to him (verse 25). When asked by the Jewish

He Is the Lamb of God / 21

leaders why he baptized, John responded by acknowledging that he baptized
with [Greek, en, the English equivalent being, in] water (verse 26). By referring to the One whom they did not know, John implied that He would baptize
also. The baptism which Christ would administer was the baptism in the Holy
Spirit (Mark 1:8), an event that occurred on the day of Pentecost. Once again
the priority of Christ was declared, and the humility of John the Baptist
underscored (John 1:27). The place where the encounter between John and the
delegation from Jerusalem occurred was in Bethabara beyond Jordan (verse
28). The expression beyond Jordan indicates the region east of the Jordan
River. Where Bethabara was is not known for certain. It is widely believed
that Bethabara was in the lower part of the Jordan River valley not far north
of the Dead Sea.
THE BAPTISM OF JESUS
John 1:29-34
Evidently, the baptism of Jesus had already occurred, and this account of it
by John the Baptist was related afterwards. Also note that Jesus had apparently already experienced the forty days of testing mentioned in the synoptic
gospels (Matt. 4:1-11; Mark 1:12, 13; Luke 4:1-13). Following His period of
temptation, Jesus seemingly returned to the place where He had been baptized, after which the events recorded in John 1:29-42 occurred. This probably
was why John had referred to Christ as the One who stood among the Jewish
leaders, but was not known by them (John 1:26). John the Baptists acclamation of Christ as the Lamb of God was made on the day following his encounter
with the delegation from Jerusalem.
The Declaration of John (verses 29-31). The expression the next day
denotes the day following the exchange between John the Baptist and the
group of priests and Levites from Jerusalem. John had seen Jesus prior to his
encounter with the Jewish leaders. On this occasion, when John the Baptist
saw Jesus approaching, he exclaimed, Behold, the Lamb of God, which taketh
away the sin of the world (verse 29). This notable incident was among the
events which marked the beginning of Jesus earthly ministry. As the Jewish
people well knew, a lamb denoted a sacrifice. This sacrifice was one which God
Himself provided. The verb taketh away is from airo, which basically means
to carry off or to bear away. The expression the sin of the world denotes the
guilt of sin borne by all mankind. The sacrifice which Jesus would make
through His death on the cross would be sufficient for all the sins of all people of all times. For that sacrifice to be effective for an individual, he or she
needs simply to trust Christ as Savior, or believe on his name (verse 12).
Once again the priority of Christ and His eternality were emphasized (verse
30). Seemingly, John the Baptist did not know Jesus by sight prior to Jesus
baptism, even though they were kinsmen in the flesh. (Compare Luke 1:36.)
Somehow, God made John the Baptist aware of who Jesus was. The baptism
which he administered to Jesus was the official manifestation to the Jews that
their Messiah had indeed come (John 1:31).

22 / John 1:15-51
The Confirmation of the Spirit (verses 32-34). As John the Baptist continued relating his account of the baptism of Jesus, he mentioned a remarkable phenomenon. He saw the Spirit of God in the form of a dove descending
on Jesus as He came up from the water
Record: John the Baptist reliably told
(verse 32; Mark 1:10). Previously, John
the story of the immersion of Jesus
had been told by God that such an occurand the descent of the Spirit of
rence would be the sign by which he could
God. John recorded without prejuknow for certain that Jesus was the
dice the accuracy of the events.
John told the truth without dilupromised Messiah (John 1:33). John also
tion. The witness of John remained
mentioned specifically that Jesus would
unquestioned by the critics of Jesus.
baptize people in the Holy Spirit, which
The narrative underscored the
was something he had implied previously
dependability of John the Baptist.
when the Jewish leaders questioned him.
Word Study #3140.
(Compare verse 26.) (Note: Ghost
is from pneuma, the word for
spirit.) In verse 34, John the Bapanna
tist reiterated that he had actuBaptism with the Holy Ghost (John 1:33)
ally seen for himself what he had
In addition to John the Baptists testifying
reported, and he also emphasized
concerning the identity and ministry of
that the descent of the Holy SpirJesus as Israels Messiah, he also prepared
the way for the eventual ministry of the
it upon Jesus confirmed for him
Holy Spirit in the Lords churches. At
that the One whom he had bapJesus baptism the Holy Spirit authenticattized was indeed the Son of God.
ed Jesus mission and would later become
Even though it might seem incithe seal of redemption in the heart of the
dental, or coincidental, an imporbeliever and would also come to the church
on the day of Pentecost. John the Baptist
tant truth was taught by Johns
stated that his role was one which involved
conclusion regarding Jesus bapwater baptism as a means of preparing the
tism and the Holy Spirits
way of the Lord. He then stated that it was
descent upon Him. Jesus did not
Jesus who would promise the gift of the
become the Son of God because of
Holy Spirit as the Comforter of the Lords
churches. The experience of the witness of
His baptism. He was the Son of
the Spirit at Jesus water baptism not only
God before He was baptized; His
verified Jesus divine mission and ministry,
baptism and the subsequent
it also prompted John to speak of another
descent of the Holy Spirit conbaptism he was not qualified to impart.
firmed that He was the Son of
This would be reserved for Christ.
God. Similarly, a believer does
not become a child of God through baptism, but ones submission to baptism
indicates that he or she is a child of God.

JESUS FIRST DISCIPLES

John 1:35-39
Jesus calling of His first disciples was the third critical matter, after His
baptism and testing, that occurred at the outset of His earthly ministry. The
first of Jesus disciples were men who had been disciples of John the Baptist.
Even though this incident occurred in the region east of Judea, those first dis-

He Is the Lamb of God / 23

ciples were Galileans. How those men became followers of John and why they
were at Bethabara at that particular time is not clear. However, God made certain they were where they needed to be at the time when Jesus began calling
His disciples.
The Transition from John to Jesus (verses 35-37). The phrase again the
next day after indicates that the events recorded here occurred on the same
day as those mentioned in verses 29-34, which was the day following the
exchange between John the Baptist and the delegation of priests and Levites
from Jerusalem (verses 19-28). After John had acclaimed Jesus as the Lamb
of God and related the confirmation of Jesus by the descent of the Holy Spirit on Him, John the Baptist reiterated to two of his disciples that Jesus was
the Lamb of God (verses 35, 36). Though it was not specifically stated, the
implication is that John was telling his disciples they should no longer follow
him, but should begin following Jesus instead. It seems logical to assume
those men heard what John had previously declared, but seemingly they needed to be nudged into taking the next step, which was to recognize that now
Jesus was to be their rabbi, or Teacher, instead of John.
The Acknowledgment of the Rabbi (verses 38, 39). In obedience to the
exhortation by John the Baptist, the two disciples began following Jesus.
When asked by Jesus what they wanted (What seek ye?), they responded by
first acknowledging Him as their rabbi (verse 38). The term rabbi was used by
people in the time of Christ as a title of respect and honor. (Compare John 3:2.)
To consider someone a rabbi was to regard him as a teacher or a master. When
Jesus asked the two disciples what they sought, they replied further by asking Him where He was staying, Where dwellest thou? With such a response,
those men indicated that they were ready to regard Jesus as their Master and
were willing to submit to His teaching. Jesus invited the men to the house in
which He was staying at that time (verse 39). They followed their new rabbi
to His house, arriving at the tenth hour (verse 39) of the day, which would be
4:00 p.m. The men remained with Him for the rest of the day and possibly
even spent the night there also, during which time Jesus probably began setting forth the teachings which He would expound to them and other disciples
during the next three to three and a half years.
THE CALLING OF PETER
John 1:40-42
Simon Peter probably became the unofficial leader of the disciples because of
his strong, dominating personality and because in each of the lists of the apostles Peter is mentioned first (Matt. 10:2-4; Mark 3:14-19; Luke 6:13-16; Acts
1:13). Like many people, however, Peter had weaknesses as well as strengths.
Andrews Testimony Regarding Jesus (verses 40, 41). One of the two
disciples whom John the Baptist urged to follow Jesus was Andrew, Simon
Peters brother (verse 40). Since Andrew was the only one of those two disciples named, the identity of the other man is often questioned. It seems logical,
however, to assume that the unnamed disciple was John, the human author of

24 / John 1:15-51
the fourth gospel. John never directly identified himself in his gospel and
referred to himself in the third person only when the context required him to
do so (John 13:23; 19:26; 20:2; 21:7, 20, 24). If the unnamed disciple were not
John, he surely would have identified him since there seems to be no good reason not to do so. As for Andrew, immediately upon leaving Jesus, he went to
Simon Peter and told him we have found the Messias, which is, being interpreted, the Christ (verse 41). The word Messias, with its better known variant, Messiah, is of Hebrew origin and means the anointed one. Christ is the
Greek equivalent of this term. Andrews announcement was indeed significant. For centuries the Jewish people had anticipated the Messiah. On many
occasions and in various places self-styled prophets and preachers had tried
to pass themselves off as the Messiah, but, despite the passing of time and the
many disappointments, messianic hopes and expectations remained high
among devout Jews. That was why many people were so ready to regard John
the Baptist as the messiah.
Jesus Testimony Regarding Peter (verse 42). When Simon was introduced to Jesus by Andrew, a significant event occurred. Simon received a new
name. A change in name denotes a notable change in ones relationship or situation. Even today, in some cultures when someone becomes a Christian, he
or she assumes a new name that reflects the conversion that has been experienced. Four names are associated with Simon Peter in the Scriptures.
Simon. This was the name he received when he was born. Among Jewish
people, this was a common name in Bible times. It came from the Old Testament name Simeon, who was one of the sons of Jacob and the namesake of one
of the tribes of Israel.
Son of Jona. This was not actually a name but an identifying designation.
The Greek Jona, which was a variant of Jonas, was the equivalent of the
Hebrew Jonah, who was the prophet God sent to Nineveh. The Hebrew term
for this name means dove.
Cephas. This is an Aramaic term. Aramaic, a form of Hebrew, was used by
many Jews in Palestine in the time of Christ and His apostles. The name
Cephas essentially means stone or rock.
Peter. This was the name by which this man is most commonly identified in
the New Testament. Peter is the Greek equivalent of the Aramaic Cephas, and
consequently also means stone or rock. Jesus gave Simon the additional
name of Cephas or Peter because He knew the kind of man he was and what
he would become in the work of the kingdom of God.
THE CALLING OF PHILIP AND NATHANAEL
John 1:43-51
Jesus encounter with Philip and Nathanael, unlike His meetings with
Andrew, Simon and the unnamed disciple, occurred in Galilee. If the unnamed
disciple were indeed John, and if he did as Andrew did and told his brother,
who would have been James, about having met the Messiah, then the first six

He Is the Lamb of God / 25

of Jesus disciples were Galileans. This certainly seems logical since the
greater part of Jesus earthly ministry was spent in Galilee.
The Calling of Philip (verses 43-46). The expression the day following
refers to the day following Jesus meeting with Simon Peter. From a superficial reading, it might seem as if Jesus also met Philip on that day. However,
that was not the case. If Bethabara beyond Jordan (verse 28) was in the
southern part of the Jordan River valley, and, if Bethsaida was where Jesus
encountered Philip (verse 44), then Jesus would have traveled about seventyfive miles, a distance that would have taken at least three days to cover. After
Jesus arrived in Galilee, He found Philip and said to him, Follow me (verse
43). Philip, along with Andrew and Peter, was from Bethsaida, a fishing village
on the northeast shore of the Sea of Galilee about two and a half to three miles
east of Capernaum. The name Bethsaida basically means house of nets. After
his encounter with Jesus, Philip went to Nathanael and told him, We have
found him, of whom Moses in the law, and the prophets, did write, Jesus of
Nazareth, the son of Joseph (verse 45). The references to Moses and the
prophets indicate the Old Testament Scriptures. Philip referred to Jesus as
being from Nazareth, and also as being the son of Joseph, shows that those
first disciples of Jesus had a good understanding of His background.
Nathanaels question, Can there any good thing come out of Nazareth? (verse
46), was probably not as cynical as it might sound. Probably what he actually
asked was something to the effect, Can any good thing such as the Messiah
come out of such an insignificant, obscure place as Nazareth?
The Calling of Nathanael (verses 47, 48). Despite Nathanaels reservations about the Man from Nazareth, he evidently returned with Philip to meet
Jesus. When Jesus saw Nathanael approaching, He exclaimed, Behold an
Israelite indeed, in whom is no guile! (verse 47). This was certainly a remarkable commendation of Nathanael. The expression an Israelite indeed denotes
that he was not an Israelite by birth only but was worthy of the honored name.
That he had no guile meant that he had no deceit, no fraud and no hypocrisy.
When Nathanael expressed surprise that Jesus knew him, Jesus went on to
relate that even before Philip had contacted Nathanel, He had seen him under
the fig tree. In that day people often sought a secluded place for meditation by
getting away from their house. That could well have been what Nathanael was
doing in the shade of the fig tree when Philip discovered him. By mentioning
that, Jesus convinced Nathanael of His Omniscience.
Nathanaels Testimony Regarding Jesus (verse 49). Nathanael was
immediately persuaded that Jesus was indeed all that Philip had told him. In
his acclamation of Jesus, he used three titles.
Rabbi. This was the designation used by the two disciples of John the Baptist who were directed to start following Jesus instead of continuing to follow
him. (See comments on verse 38.)
The Son of God. This title identifies Jesus as the Second Person in the Godhead. This expression does not mean that Jesus is the offspring of God.

26 / John 1:15-51
Instead, it indicates the Sons acknowledgment of the Fathers role in the
divine plans and purposes. The Son has no agenda of His own. His will is to do
the Fathers will (John 6:38).
The King of Israel. This was another way of calling Jesus the Messiah.
Along with priests and prophets, kings were anointed when they assumed
their office. The King whom the Jews were expecting will be the greater Son
of David who will reign from the throne of David (Luke 1:32, 33).
Jesus Response to Nathanael (verses 50, 51). Jesus response to
Nathanaels threefold acclamation must have awed the disciple even more.
Jesus promised Nathanael that he would see greater things than these
(verse 50). The pronoun these referred to the events associated with Jesus
observation of Nathanael under the fig tree. The expression greater things
spoke of even more wonderful manifestations of the deity of Christ. In verse
51 the repeated verily, verily is the first of twenty-five such instances in this
gospel. Verily is from amen, and essentially means it is true. The scene
described by Jesus in which Heaven is opened and angels ascend and descend
on the Son of Man, is reminiscent of the vision in which Jacob saw a ladder
reaching from earth to Heaven with angels ascending and descending on the
ladder (Gen. 28:10-12). The basic lesson from both depictions is that Heaven
is directly involved with events on earth. In the closing phrase of verse 51 is
the term Son of Man, which is the first of nine times it appears in the Gospel
of John. This title speaks of the humanity of Jesus. He was not the Son of a
man, but He is the Son of Man in that He came to earth as a Man.
HE IS THE LAMB OF GOD
John 1:15-51
Two critical matters regarding the earthly ministry of Jesus are addressed
in these verses. First was the manifestation of Jesus to the Jewish people by
His baptism and the descent of the Holy Spirit. That was how John the Baptist knew for certain that Jesus was the promised One. The second important
issue was Jesus calling His first disciples. These men had been followers of
John the Baptist, but, with Jesus earthly ministry having officially begun, he
directed them to follow Jesus.

Lesson 3

For Sunday, September 21, 2008

He Is Zealous of
His Fathers House
John 2:1-25

In this chapter are two remarkable incidents for which Jesus was responsible, the changing of water into wine and the cleansing of the Temple. In the
miracle at Cana, He demonstrated His power and His desire to be involved in
the social fabric of mankind. With the expulsion of the merchants and money
changers from the Temple, He exhibited His authority and His determination
to be in control of all religious life and activities. At Cana Jesus manifested
His glory; at the Temple He revealed His judgment.
THE NEED IN CANA
John 2:1-5
Cana, like Nazareth, was an obscure village in Galilee. Both of those places
had a claim to fame because of their association with Jesus. Nazareth was
privileged to be His hometown, while Cana became the site for His first miracle.
The Marriage Setting (verse 1). The phrase the third day most likely is
to be counted from the day Jesus met with Philip and Nathanael, an event
which seemingly occurred in Bethsaida (John 1:43-45). Since Cana was about
twenty miles west-southwest from Bethsaida, the three days probably would
have been spent as follows: the first day was passed dealing with Philip and
Nathanael, after which Jesus and His disciples, of whom at this time there
could have been at least six, would have begun making their way to Cana.
Even though someone accustomed to walking long distances, as was the case
in Jesus day, could make a trip of twenty miles in one day, Jesus and His disciples probably did not travel that rapidly. They probably stopped often, allowing Jesus to meet with people along the way so they could become aware of His
mission and message.
The Presence of Jesus (verses 1, 2). Not only were Jesus and His disciples at the wedding in Cana, but His motherand possibly His physical
brothers (verse 12)was also present, as noted in the last part of verse 1. In
Bible times weddings were gala celebrations, normally lasting a full week.
Days were spent in joyous feasting and other activities that emphasized the
joy of the occasion. Food and wine were in abundance, and no host wanted it
27

28 / John 2:1-25
to appear that he was skimping on either the quantity or quality of the
refreshments served. The Scripture makes it clear that Jesus and His disciples were invited, or called (verse 2), to the wedding festivities. Whether they
arrived at the beginning of the celebration or later in the week is not clear.
However, it seems that it might have been toward the end of the festivities, as
suggested by the comments of the ruler of the feast in verse 10. The presence
of Jesus at the wedding in Cana gives a strong symbolic message. The Lord of
Heaven and earth wants to be Lord in every part of ones life, especially his or
her marriage.
The Need for Wine (verse 3). Mary, the mother of Jesus, must have been
especially close to the family of the groom, either by relationship or friendship.
If she were only an ordinary guest at the wedding celebration, there would
have been no reason for her to know about the problem regarding the wine. In
fact, given the cultural circumstances of that time, great pains would have
been taken to keep any of the guests from knowing about any shortages of food
or drink. Upon learning about the matter, Mary said to Jesus, They have no
wine (verse 3). The implication of this is that Mary wanted Jesus to do something to alleviate the situation. Even though Jesus had not yet performed any
miracles, His mother knew He was the Son of God as well as her son. She
knew He was Omnipotent, and while she did not know how He would solve the
problem with the wine, she knew without a doubt He could do so.
The Response of Jesus (verse 4). Jesus response to Marys comment
regarding the shortage of wine might seem uncaring and even harsh to people of this day. Greek scholars insist that such was not the case, however.
Jesus designation of Mary as woman (verse 4) was used also when He
addressed her while He was suspended on the cross (John 19:26). On that
occasion He certainly would not have spoken to His mother in a derogatory
manner. The expression what have I to do with thee is not as brusque as it
seems either. It might seem as if Jesus had said He would not have anything
to do with the matter. Subsequent events prove that was not the case, however. The last phrase in the response of Jesus also raises questions, at least as it
appears in English. The hour (John 2:4) to which Jesus referred was the time
of His manifestation by the Father as the Messiah. In view of all this, it seems
as if Jesus told His mother that He was not as concerned as she was about the
shortage of wine, and anything He would do would not be done to demonstrate
His messiahship.
The Exhortation of Mary (verse 5). Despite Jesus reluctance to become
involved in the matter regarding the wine, He must have given some indication that He would do something to alleviate the problem, as can be seen in
Marys exhortation to the servants, Whatsoever he saith unto you, do it
(verse 5). Since Jesus was a wedding guest, any instructions He might have
given to the servants, especially as strange as what He told them to do, would
probably have been disregarded. After all, as a guest, He had no authority in
directing or conducting the festivities. Mary readily told the servants to do the
bidding of Jesus which indicates she had some standing with the family of the

He Is Zealous of His Fathers House / 29

groom. The problem regarding the wine was possibly known only by a few people. The ruler of the feast certainly did not know about it, nor did the groom
or his family.
THE MIRACLE IN CANA
John 2:6-8
The changing of the water into wine was the first of Jesus miracles. Some
of the so-called lost books of the Bible have instances of miracles supposedly
performed by Jesus when He was a child. That is utter nonsense, of course.
There are not any books missing from the Bible, and the Scripture specifically declares this miracle to have been the first one by Jesus.
The Water Pots (verse 6). The water pots were a critical matter in the miracle at Cana. They were made of stone, which meant that they had been
hewn out of limestone blocks. Such pots were strictly utilitarian. They were
large and bulky, with no adornment of any kind. They were also heavy, so the
pots were not easily moved. Their purpose was to hold the water which the
Jews used for purifying (verse 10) or ceremonial washing. (Compare Mark
7:1-4.) They held two or three firkins each. A firkin was roughly equal to ten
gallons, thus giving those pots a capacity of twenty to thirty gallons each. Six
of them would have held one hundred twenty to one hundred eighty gallons.
Since those pots were used only for holding water used in ritual cleansing,
they would never have contained any wine or any other such liquid. Stoneware containers were the plainest, most unimpressive vessels of all those used
in the homes of that day.
The Instruction (verse 7). The second critical factor in this miracle was
Jesus direction for the servants to fill the pots with water. At this point only
Jesus and the servants involved knew what was happening. Neither the ruler
of the feast, nor the groom or his family knew about Jesus intention regarding the water pots, and the servants most certainly did not know what Jesus
was planning to do. They probably assumed that the water they were drawing
would be used for the usual purposes of ceremonial cleansing. If they wondered why Jesus, a guest at the wedding, was giving them their instruction,
Marys exhortation would have settled any questions that might have crossed
their minds. The plain, rough water pots and Jesus unmistakably clear
instruction are reminders that God can use the simplest things to make great
accomplishments for His purposes.
The Test (verse 8). After the water pots had been filled to the brim with
water, Jesus directed the servants to draw some of the water out and take it
to the ruler of the feast. When the servants received that instruction, they
could logically conclude that Jesus intended to pass the water off as wine. One
can imagine how anxious those servants were when the ruler of the feast
drank what he assumed to be wine, but was what they knewor so they
thoughtto be plain water instead. Humanly speaking, the servants would
have been justified in such a conclusion. They knew that those water pots had
always contained water. They knew also that they had filled them with water.

30 / John 2:1-25
They knew further that they had filled the pots up to the brim (verse 7), thus
making it impossible for even the least quantity of wine to have been added to
the pots. The only way in which the water in those pots could become wine was
by divine intervention.
THE REACTION IN CANA
John 2:9-12
The reaction to the miracle of the water that was changed into wine was
dramatic. Those who were unaware of what had happened enjoyed what was
acclaimed as the good wine (verse 10). The disciples of Jesus and possibly
also some of the servants who were involved were profoundly impressed with
the deity of Jesus. Although nothing is said about Mary, it is safe to assume
that she was relieved.
The Ruler of the Feast (verses 9, 10). The terms ruler of the feast and governor of the feast are from the same Greek word. These titles denoted a man
whom the family of the groom askedor hiredto oversee the wedding festivities. Probably, his primary responsibility was to make certain there was
plenty of food and drink for the guests. It might not have been necessary for
the ruler of the feast to taste the wine once the feasting had begun, but Jesus
specifically wanted the man in charge to taste the water that had been
changed to wine because He knew for certain it would be the best wine that
had been consumed thus far. Having tasted the wine, the ruler of the feast
commended the groom for bringing out the good wine when it would have
been socially acceptable for him to use inferior wine instead (verse 10). Much
speculation has been raised as to when the water became wine. Did Jesus turn
all the water in the water pots into wine all at once, or did the water become
wine only after it had been drawn out of the pots? Probably, no definitive
answer can be ascertained, but this writer believes the water did not become
wine until it was drawn out of the containers.
The Result of the Miracle (verse 11). The changing of the water into wine
had a twofold result according to this verse: Jesus manifested forth his glory,
and his disciples believed on him. The manifestation of Jesus glory was realized by only a relatively few people. The servants who were involved in filling
the water pots knew that a remarkable miracle had occurred. Mary possibly
was aware of what had happened, and the disciples knew about the miracle at
some point, if not when it occurred, then immediately after the fact. As for the
disciples, the impact on them was the most pronounced. They had already
believed in Jesus concerning salvation, and they had accepted the fact that He
was the rabbi whom they were to follow. However, the miracle at the wedding
in Cana caused them to believe even more fully by confirming for them what
they had seen and heard regarding the Messiah was indeed true.
The Removal to Capernaum (verse 12). This verse relates an important
move by Jesus. Most of His earthly ministry was in Galilee, and for most of
His Galilean ministry He operated out of Capernaum. Probably, the incident
in His hometown of Nazareth involving the uproar on the Sabbath, recorded

He Is Zealous of His Fathers House / 31

in Luke 4:16-32, precipitated Jesus removal to Capernaum. (Compare
Matthew 4:13.) He was accompanied in that move by His mother and brothersHis sisters were already married by this timeas well as His disciples.
Jesus and the others remained at Capernaum for only a brief time (not many
days) on that occasion because they soon left for Jerusalem to observe the
Passover. Situated on the northwestern shore of the Sea of Galilee, Capernaum was a bustling town in Jesus day. It was the home of many fishermen
and a vital crossroads for some important trade routes.
JESUS OUTRAGE IN THE TEMPLE
John 2:13-17
Cleansing the Temple of the merchants and money changers was one of the
first direct confrontations between Jesus and the Jewish leaders. The miracles
Jesus performed demonstrated His authority in the physical realm. The
cleansing of the Temple displayed His authority regarding spiritual matters.
The Reason for Being
at the Temple (verse
13). The Feast of Passover
anna
was observed by the Jews
The Jews Passover (John 2:13): There were three
in commemoration of
annual pilgrimage feasts in which every Jewish
male who lived within fifteen miles of Jerusalem
their forefathers being
was required to participate. They were the Feast of
delivered from death and
Unleavened Bread, Pentecost and the Feast of
their Egyptian bondage
Tabernacles. Since the Feast of Unleavened Bread
by the blood that had
began the day after the Passover, the Jewish pilbeen applied to their doorgrims would descend upon Jerusalem in large
posts (Ex. 12:1-17). Passnumbers. Jesus and His disciples, who were from
the region of Galilee, made the pilgrimage several
over was celebrated annutimes, according to Johns gospel account. The
ally in the spring on the
Passover was used to aid the people of Israel in
fourteenth day of Nisan
recalling their deliverance from the bondage of
(also known as Abib), and
Egyptian slavery, with their minds turned to the
was followed immediately
fact that through the sacrifice of the unblemished
by the weeklong Feast of
lamb, their firstborn were spared from the death
which afflicted the entire population of the EgypUnleavened Bread. The
tians. It is called the Jews Passover because the
Jews were to observe
observance was strictly that of the Hebrews. Jesus
Passover and the Feast of
was also preparing His disciples and the nation of
Unleavened Bread in
Israel for the time when He, the true Passover sacJerusalem (Deut. 16:1-8).
rifice, would be offered for the redemption of the
This reference to Passover
world. He observed the Passover as any strict Jewby John is the first one
ish male would do since the observance was in
accord with the Law of Moses. Jesus fulfilled the
mentioned in the Bible
Laws requirements. During the last Passover
after Jesus began His
observance with His apostles, He brought the
public
ministry. The
whole matter of the figurative nature of the Exotenure of Jesus earthly
dus Passover into full view. He informed them
ministry is measured by
that He was the true Lamb of God whose blood
the Passovers that elapsed.
was offered for the remission of sins.
Assuming that He had

32 / John 2:1-25
been baptized about six months prior to this Passover, many Bible scholars
have concluded that His public ministry lasted for about three and one-half
years.
The Scene at the Temple (verse 14). Contrary to what some writers and
speakers have claimed, Jesus was not surprised by the scene at the Temple.
In the first place, He was Omniscient, so He would have known what went on
at Passover if He never saw it. However, as a devout Jew, Jesus undoubtedly
had been to the Temple for the observance of Passover on several occasions.
The place where the merchants and money changers were conducting their
business was in the Court of the Gentiles, the farthest from the sanctuary of
all the courtyards that constituted the Temple complex. The services provided by the merchants and money changers were not wrong in and of themselves. The problem was that the business in which they were engaged had
become more important to them and possibly to many of the Jewish leaders
as well, than what was taught by the Passover celebration.
The Cleansing of the Temple (verses 15, 16). Jews came from all over
Palestine, and even from other nations, to keep the Passover in Jerusalem. For
them to be able to buy at the Temple, animals acceptable for the Passover
meal and suitable for sacrifices were certainly beneficial. However, the merchants in the Temple courtyard were more interested in making a profit than
providing a service. With so many animals in that place, small cords were
readily available. Jesus plaited a whip
Scourge: this common instru(scourge) of some cords and then used the
ment could be easily made out
whip to drive out the merchants and their
of the scrapes of material and
animals. He overturned the tables of the
leather found in the Temple area.
money changers, scattering their coins. In
Whips were used to chase goats
short order the men and their animals
out from areas they had no reawere gone. During the entire proceeding
son to be. Jesus used a quickly
made whip with many strands
Jesus never lost His self-control. If He had,
to drive out the moneychangers
He would have sinned. The reason He gave
who had no reason to be in the
for His action was, make not my Fathers
Temple area. The whip was
house an house of merchandise (verse 16).
more for effect than punishGods work on earth should never be conment. Word Study #5416.
sidered merely as a business enterprise. It
should also be noted that a second cleansing of the Temple occurred at the end
of Jesus ministry (Matt. 21:12, 13).
The Reaction of the Disciples (verse 17). The disciples were witnesses
to the cleansing of the Temple, but they had no part in it. What they saw
caused them to recall the Scripture in Psalm 69:9. In that psalm, the psalmist,
who probably was David, a forebear of Jesus, exclaimed that he had suffered
reproach for the Lords sake. He had become a stranger to his brethren, or fellow Jews and was regarded as an alien by his mothers children. All of those
matters were prophetic about how Jesus would be reproached and rejected by
the Jews as a whole and would not be regarded as the Messiah even by His
physical brothers until after His crucifixion and resurrection. Thus, early in

He Is Zealous of His Fathers House / 33

the ministry of Jesus, His disciples learned that following Him would not
make them popular with the Jewish leaders or the Jewish people as a whole.
They also should have concluded that, with Jesus, spiritual truths are more
important than material matters.
THE SIGN FOR THE JEWS
John 2:18-22
The Jews were undoubtedly angry because of what Jesus had done, but for
many of them there was an even more pressing concern. They wanted to know
why Jesus had driven out the merchants and money changers. The issue was
a matter of authority. Did Jesus consider Himself above the Temple leaders?
Their Demand for a Sign (verse 18). Those who asked Jesus for a sign
were undoubtedly some of the Jewish leaders who hurried to the courtyard from
House of Merchandise: Jesus
determined his permanent habiwhich He had dispatched the men and their
tation would not become an
animals. Possibly, they feared that an orgainhabited place of buying and
nized rebellion was afoot. The Greek word
selling. The word merchandise
for sign is semeion, which was the term rengives us our word emporium. In
dered miracles in verse 11. A sign is somethe first century, a seaport was
often the understanding of this
thing that gives information or direction.
word. A seaport was often filled
The miracles performed by Christ attest to
with the worst of people, and
His divinity. (Compare John 3:2.) The Jews
the buyers and sellers would be
at the Temple asked for a sign, but they
of dubious character. Jesus
refused to accept the one they had been
indicts the traders taking advantage of the worshipers. This
given. Jesus Himself was the sign. When
term is not one of honor. Word
Jesus was asked for a sign following His
Studies #3624 and #1712.
feeding of the 5,000, he responded by declaring, I am the bread of life (John 6:30-35).
The fact that Jesus demonstrated His authority over the Temple, and the
activities at the Temple should have convinced any of the spiritually-minded
Jews that He was the Messiah.
The Explanation of the Sign (verses 19, 21). The reply Jesus gave
regarding the sign was to refer to Himself. However, the manner in which He
responded was designed to keep those in the dark who were not open to messianic expectations. Jesus refused to provide the kind of sign demanded by His
opponents. Those Jews wanted a sign simply to confirm their refusal to believe
in Him. If the Jewish leaders had understood what Jesus meant by His explanation in verse 19, they would have realized that since His body was a temple,
it was the physical house in which God dwelled. Jesus association of the sign
for the Jews with His resurrection would be reiterated later in His ministry
(Matt. 12:38-40; 16:1-4). Note that the Greek word for destroy in verse 19 is
luo, which essentially means to loose. This term also conveys such ideas as
to release and to dissolve. Physical death does not cause annihilation, but
a decomposition in which the bodys components are loosened, released and
dissolved into dust.

34 / John 2:1-25

Manna
The Temple of His Body (John 2:19): As great as the Temple in Jerusalem
was, it was but a symbol for the Israelites to consider the true place of
intercession between God and man. From the time of Gods giving of the
plans for the Tabernacle so that the Lord could meet with His people and
the subsequent erecting of the Temple in Jerusalem, they were built to
show how God would meet with His people, but such were symbolic in
showing that Jesus was the true Intercessor. However, when the figure of
Gods habitation through the Tabernacle and later the Temple was fulfilled by the coming of Israels Messiah, the Temple would soon be relegated to a lifeless symbol. After Jesus had cleansed the Temple of the
money changers, the Jews inquired as to His authority to do so. They
asked for a sign. He gave them one in which their greater need, that of
salvation, would hinge. Jesus gave them the sign of the prophet Jonah to
describe His own death, burial and resurrection. Since His body is holy
and was to be raised, the rebuilding of the Temple in Jerusalem is of no
consequence in comparison.

The Objection of the Jews (verse 20). As if to deflect attention from

Jesus reference to His body as the temple, the Jewish leaders mentioned that
forty and six years was this temple in building. The Temple that was then
standing in Jerusalem has often been called the second Temple, with the sanctuary erected by Solomon being the first Temple, which was destroyed in 586
BC when the Babylonians conquered Jerusalem. The so-called second Temple
was actually begun in 536 BC with the erection of the altar by the remnant of
Jews who returned to their
homeland from the Babylonanna
ian exile (Ezra 3:1, 2). HowevHerods Temple (John 2:20): Herods Temple,
er, the work on the Temple
which was the remodeled Second Temple of
was not completed until 516
Zerubbabel, took forty-six years to partially
BC (Ezra 6:15). In 20 BC
complete up to the time of Johns gospel narrative. It was still in the process of compleKing Herod, the governor of
tion and would not be completed until AD
Judea under the Roman au64. It was then destroyed in AD 70, just six
thorities, began an extenyears after its completion. Herods Temple
siveand
elaborateprowas financed by the Roman tetrarch, and,
gram
that
continued
for fortyfrom his standpoint, was a personal monusix years, during which the
ment of his splendor. He was also given to
political expediency. To maintain peace
Temple was completely renoamong the Jewish inhabitants of his realm, he
vated. Herod sponsored that
showed all the externals of compliance with
project to curry favor with the
their feasts and their system of worship.
Jews, but he had little success
Herod showed by his example how the
in winning their affections.
Roman government should deal with the
Jewish population. His sons continued in that
Secular historians often despractice, even though Herod and his sons
ignate what the Jews call the
were pagans. The same holds true for the
second Temple as Herods
eventual governor of Judea, Pontius Pilate.
Temple.

He Is Zealous of His Fathers House / 35

The Recollection of the Disciples (verse 22). The Jewish leaders did not
want to grasp the significance of Jesus words on this occasion. The disciples
undoubtedly wanted to understand, but were not able to do so until after the
crucifixion and resurrection of Jesus. The events involving the cross and the
tomb quickly brought into focus what Jesus meant when He declared that
even though His body would be destroyed, He would raise it up in three days.
Most likely, the stumbling block for the disciples in this matter was their
reluctance to accept the fact that Jesus was going to experience death. They
believed He was the Messiah, and, even though they were not certain as to
how He would demonstrate His messiahship, they probably did not think He
would do so by dying such a shameful death as the crucifixion.
THE REACTION OF THE PEOPLE
John 2:23-25
These verses provide a brief account of the results in the events that
occurred during the remainder of the time Jesus spent in Jerusalem for the
celebration of Passover. There was a twofold effectmany of the people
believed on Him, and He did not give the people any further indications of His
power.
The Faith of Many Jews (verse 23).
Jesus remained in Jerusalem for at least a
Miracles: this is one of five words
translated miracle in the New
week, and probably longer. Passover was
Testament. This word means a
observed on the fourteenth day of Nisan,
sign. They were spectators to
after which the Feast of Unleavened Bread
the observable mark and token
began and continued for seven days. The
Jesus did before them. Jesus susfirst and last days of Unleavened Bread
pended natural law, and a miracle
was performed. This sign affected
were special Sabbaths, but the days in
the minds of the people and
between were not. Consequently, people
made them have confidence in
could come and go as they pleased on those
Jesus. Word Study #4592.
days. During the Feast of Unleavened
Bread, Jesus evidently had some occasions
to perform miracles. How many miracles
and what they were are not known. It is
Believed in His Name: faith is
the word. Faith means in this conpossible that many of those miracles were
text to give credit to and have
instances in which people were healed.
confidence in the actions Jesus
The Greek word for miracles here is the
performed. They believed in His
same as in verse 11, and the same as for
name. The name or reputation of
sign in verse 18. The sign Jesus gave was
Jesus found favor here. The mirathat He was performing messianic deeds,
cles were establishing His truthful
name before the people. The peoand many of the people believed on Him
ple believed or took a singular
because of the miracles.
action of placing confidence in the
The Withholding of Jesus (verse 24).
person of Jesus. Word Studies
The expression Jesus did not commit him#4100 and #3686.
self unto them means that He did not
make any additional messianic claims to

36 / John 2:1-25
the people who had believed on
Him. This was early in His pubanna
lic ministry, and, if He had underHe Did Not Commit Himself unto Them
taken any further actions, He no
(John 2:24): Since Jesus had begun to perdoubt would have gained many
form miraculous acts, many of the Jews
more followers, but in doing so He
rationalized that He must have come from
would have precipitated some
God. However, Jesus was not satisfied
serious conflicts with the Jewish
with such a superficial faith. Such was
later manifested by Nicodemus, the ruler
leaders. Such conflicts would
of the Jews. Jesus followers had to be
have made it even more difficult
loyal and be willing to pay the price for
for the disciples of Jesus to learn
that discipleship. Most of the Jews who
believed on Him did so on the basis of His what they needed to know before
His crucifixion and subsequent
miracles. Jesus did not want to build His
kingdom on that superficiality. He refused
return to Heaven. Moreover,
to invest Himself and His kingdom work
because of His Omnisciencehe
on those who nominally believed because
knew all menHe knew that the
of the supernatural demonstrations of His
faith of some of those who
power. Had they been willing to strive
believed on Him was shallow and
with Him, no matter what, He would
superficial, and would not stand
have reacted differently. But Jesus knew
what was in their hearts, and, therefore,
tests of confrontation. (Compare
did not regard their superficial faith as
John 6:60-66.)
anything deep-rooted.
The Omniscience of Jesus
(verse 25). This verse further
emphasizes the Omniscience of Jesus. Some people who claim to believe in
Jesus do not really do so. They might be sincere and think for the time being
that they believe in Him, but are mistaken as to whether they have really
trusted Him. The prophet Jeremiah declared, The heart is deceitful above all
things, and desperately wicked: who can know it (Jer. 17:9). Even though an
individual might be deceived by his or her own heart, God is not. The One who
created man knows all about every part of His creation. Jesus did not need to
be told about any of the people whom He encountered during His earthly ministry because he knew what was in man (John 2:25). He knew whose faith
was sincere; He knew whose faith was shallow; He knew whose faith was a
sham. Jesus needed no testimony from or about any man or woman.

HE IS ZEALOUS OF HIS FATHERS HOUSE

John 2:1-25
Two important firsts regarding Jesus are included in this chapter. In the
account of His first miracle, He demonstrated His power over nature. The
scene of that miracle was a wedding, which is among the happiest occasions
of ones life. Jesus first public confrontation with the Jewish officials resulted from His cleansing of the Temple, by which He asserted His authority in
spiritual matters. That incident also marked the beginning of a running dispute between Jesus and the Jews regarding a sign that would prove His
messiahship.

Lesson 4

For Sunday, September 28, 2008

He Is the Son of God

John 3:1-36

Two rabbis, two births and two spiritual conditions are addressed in the
first part of this chapter. Jesus dialog with Nicodemus contrasted the new
birth with the fleshly birth. Those who have experienced the new birth have
eternal life, but those who
have experienced only the
anna
fleshly birth are under the
The Pharisees (John 3:1): The word Pharisee
condemnation of God. In the
comes from a Hebrew root which means to be
last part of this chapter, two
separated. The Pharisees stood aloof from the
cameo views are given prorest of Jewish social life in self-righteous smugness and were a tight-knit exclusive brotherhood
viding a glimpse into the
dedicated to preserving, interpreting and defendrespective ministries of
ing Jewish Law. It must be understood that they
Jesus and John the Baptist.
did not consider the written Torah as the only
Johns guiding principle in
viable Jewish Law. At some point in time after
his relationship with Jesus
the return of the captives from Babylonian exile,
the sect developed a mind-set of including, as
is clearly seen in verse 30.

NICODEMUS AND THE

NEW BIRTH John 3:1-8
Nicodemus provides one
of the best examples to be
found in the Scriptures of
the necessity of the new
birth and how it is received.
If education, culture or religion could save, or help
save, anyone, then most certainly Nicodemus would
have been saved. He had
much going for him, but he
was lost, nonetheless.
The Plight of Nicodemus (verses 1-3). Nicodemus is described as a man

equal, the alleged Oral Torah. Such was a compilation of homilies and commentary on the
Hebrew Scriptures (Tanakh), called the Midrashim,
the interpretations of the early Jewish Sages (such
as Rabbis Akiba, Meir, Hillel and Shammai),
which later became the Mishnah, and the eventual
commentary of the Mishnah, the Gemara (the
Mishnah and Gemara make up the largest portion
of the Talmud). Through the writing of the socalled Oral Torah, those theological hair-splitters
interpreted the Law to force their legalistic views
upon the unsuspecting Jewish public. The Pharisees had long abandoned the pure teaching of
the Hebrew Scriptures and substituted their selfdriven interpretations of the Law instead. Jesus
referred to their interpretations as the traditions
of men which they substituted for the true Law
of God. They proved to be the diabolical enemies
of Christ and were responsible for the Hebrew
people in their rejection of their true Messiah.
The Pharisees were the blind leaders of the blind.

37

38 / John 3:1-36
of the Pharisees (verse 1). A
powerful Jewish group, the Pharanna
isees, insisted on strict obserThe Kingdom of God (John 3:3): The
vance of the Law, plus all the trakingdom of God is the spiritual domain
ditions they had added to the
where God is King and His subjects are
Law over the years. (Compare
qualified to be in His presence and do His
Matthew 23:1-33.) Nicodemus
bidding. Since the fall of man in the garden, the natural man was disqualified
was a ruler of the Jews (verse
from comprehending and from entering
1). This probably indicates that
the kingdom relationship with God, the
he was a member of the SanKing. Physical birth is the means whereby
hedrin, the Jews highest court
we enter this world, corrupted by the sin
which exercised authority over
of Adam. Likewise, our physical birth, by
nature, is tainted by the nature of sin, thus
many civil as well as religious
disqualifying us from kingdom relationmatters. Why Nicodemus went to
ship. And since the Bible declares that
Jesus by night (verse 2) is not
flesh and blood cannot inherit the kingclear. Some have assumed he
dom of God (1 Cor. 15:50), then another
feared he would be seen if he met
birth must take place. The new birth is an
inward transformation, at the point of true
with Jesus during the day. It is
repentance and faith, which prepares a
entirely possible, however, that,
sinner, now regenerated, to be fitted for
because of the press of daytime
the kingdom of God. To be adapted to this
activities, the only time he and
world, one must be born into it. To be
adapted to that which is not of this world,
Jesus could get together was at
one must be born again, or born from
night. Although one of the best
above, which focuses on the divine initiaeducated and most powerful men
tive of God in salvation.
in Jerusalem in that day, Nicodemus approached Jesus with a
respectful attitude (verse 2). From Jesus miracles Nicodemus knew that He
was a man of God. Jesus was not flattered by Nicodemus comments, even
though they no doubt were completely sincere. Instead, He immediately
exposed Nicodemus greatest needthe refined rabbi of the Pharisees needed
to be born again (verse 3).
The Perplexity of Nicodemus (verse 4). Nicodemus was totally unprepared for Jesus response. As a devout Pharisee, he thought he, above all people, was certain to be in the kingdom of God. He learned, however, that one
enters the kingdom through a birth that is received after he or she has experienced the physical birth. Nicodemus perplexity is evident by the questions
he asked. The logical answer, of course, is that no one can experience the physical birth a second time. That being true, the next logical assumption one
should make is that the experience of being born again is like that of the physical birth in which it cannot be obtained or achieved but must be received. One
who is born physically is the product of a union of earthly parents. One who
is born spiritually is the product of the union of repentance and faith. Neither
good breeding nor good works can avail for ones salvation.

He Is the Son of God / 39

The Possibility Awaiting Nicodemus (verses 5anna
8). Despite Nicodemus
plight and perplexity, it
Born of Water and Spirit (John 3:5): This statement in verse 5 has provided considerable
was possible for him to
debate for interpretation of the phrase born of
experience the new birth
water. This writer will only consider the two
which Jesus had prowhich seem the most plausible. Since verse 6 is
claimed. In verse 5 Jesus
seen as an elaboration of verse 5 and, therefore,
reiterated what is recorded
can be seen as Scripture interpreting Scripture, it seems possible that the term water can
in verse 3, with a slight
refer
to the embryonic fluid associated with
modification. The term
physical birth. Should that be what Jesus was
born again from verse 3 is
referring to, then He was trying to make a clear
explained by the phrase
distinction to Nicodemus between the natural,
physical birth and that of the spiritual birth. By
born of water and of the
Nicodemus statements, such interpretation
Spirit in verse 5. In the
would be most practical. The other interpretanew birth experience a
tion which seems plausible is that of considertwofold phenomenon ocing a possible rendering of the Greek text.
curs: cleansing, indicated
Some commentators have suggested that the
text can read, born of water (even) Spirit. The
by being born of water,
reasons for such are: 1) water was always used
and regeneration, denoted
in certain pharisaic rites to symbolize cleansing;
by being born of the Spirit
2) the Greek uses only one preposition of to
(verse 5). In verse 6, Jesus
govern both objects, neither having a definite
article; and 3) the use of the parallel text of
emphasized that the new
Titus 3:5, Not by works of righteousness
birth cannot be caused or
which we have done, but according to his
produced to any degree by
mercy he saved us, by the washing of regenerahuman effort. Two comtion, and renewing of the Holy Ghost. Therepletely different spheres of
fore, the term born of water and the Spirit
refers to two aspects of salvationcleansing
activitythe flesh and the
from past sins and preparation for kingdom
spiritwere set forth. As
relationship. One of the more popular interprestrange as all of that might
tations in the religious world suggests the verse
have sounded to Nicodeis referring to water baptism. When examined
mus, it should not have
in the overall context of the entire passage,
such interpretation proves false on the basis of
been a complete surprise.
that which is necessary for both comprehendHe should not have been
ing and having entrance into the kingdom of
amazedJesus said, MarGod. Baptism is clearly not a requirement for
vel notby Jesus referthe new birth. The false interpretation of this
verse is used by those who advocate baptismal
ences to the new birth
regeneration an unscriptural tenet, at best.
(verse 7). In verse 8, Jesus
cited a simple analogy to
illustrate the spiritual nature of the new birth. In both the Old and New Testaments the wind is symbolic of the Holy Spirit (Ezek. 37:9, 10; Acts 2:2-4).
The point Jesus made in verse 8 is that, even though the Spirit is not visible
to the human eye, the results of the Spirits activities are. The manner in

40 / John 3:1-36
which the new birth occurs cannot be seen, but the effects of the new birth are
vividly apparent.
A LESSON FOR A RABBI
John 3:9-15
Nicodemus was one of the most learned of all the Jewish rabbis. Yet, he was
ignorant regarding spiritual realities. He was widely and highly acclaimed as
a teacher, but he needed to be taught many things. Like many other people,
Nicodemus might have known a lot, but he did not understand all he knew.
The Status of Nicodemus (verses 9, 10). Previously Nicodemus had
asked how the new birth could be possible (verse 4). In verse 9, he posed this
question again, asking How can these
things be? Since the expression these things
A Master of Israel: Nicoderefers to the working of the Holy Spirit
mus was a teacher. This was the
which Jesus mentioned in verse 8, Nicodeperson who instructed others
in the lessons assigned to be
mus question in verse 9 is even broader, as
taught. A teacher should know
it covered all the workings of the Spirit in
the material. A teacher should
general. In responding to Nicodemus, Jesus
understand. Used in this sengently chided him, saying in effect, that as
tence Jesus indicted Nicodemus
one of the most highly acclaimed rabbis
for not knowing the truth of
the Old Testament that a peramong the Jews, he should have known
son was to be born from above.
those things (verse 10). The Greek word for
Word Study #1320.
master here is the same as for rabbi in John
1:38. The phrase a master of Israel indicates
that Nicodemus reputation as a scholar was widespread. The term these
things in verse 10 refers to the same expression in verse 9, and both terms
refer to the activities of the Holy Spirit suggested by the analogy Jesus gave
in verse 8. The work of the Holy Spirit in salvation, other matters were not
new doctrines, but matters about which Nicodemus should have known.
Heavenly Lessons from Earthly Realities (verses 11-13). This passage
is difficult to understand, and even more difficult to explain. There is little
agreement among the commentaries regarding these verses. To grasp what
Jesus meant, one needs to be certain of what He said. First, Jesus stated that
He and others, particularly John the Baptist, had spoken what they knew and
testified what they had seen (verse 11). About what had they spoken and testified? Jesus and others had taught about spiritual realities in general, illustrated by the blowing of the wind (verse 8), and the new birth in particular.
Nicodemus and others like him, indicated by the plural pronoun ye, refused to
accept what Jesus and others had taught (verse 11). Second, in verse 12, Jesus
reiterated the fact that Nicodemus had not accepted what He had told him
about earthly things, such as the blowing of the wind. If Nicodemus refused
to believe what he had heard about the blowing of the wind as a symbol of the
working of the Spirit, he would not be able to accept the truth about the new
birth as a spiritual experience. Third, Nicodemus had been taught, not by

He Is the Son of God / 41

some man who had gone from earth to Heaven, but by the One who had come
from Heaven to earth, the Son of Man Himself (verse 13).
A Lesson from the Past
(verses 14, 15). Since
anna
Nicodemus had failed to
The Serpent in the Wilderness (John 3:14): To
grasp the lesson of the wind
further convince Nicodemus of the need for
as an illustration of how the
the new birth, Jesus referred him to a familiar
Holy Spirit works, Jesus used
story from Hebrew history found in Numbers
an incident from Israels past
21:4-9. As a result of their constant murmuring
with which Nicodemus was
in the wilderness, God sent fiery serpents in
their midst with those who were bitten, either
certain to be familiar. The
died or were seriously ill. God then commandstory of the serpent of brass
ed Moses to make a bronze serpent and raise
that was hung on a pole was
it on a pole in the midst of the assembly for all
well-known to practically
to look upon. With even a hint of faith as they
looked toward the bronze serpent, Gods proevery Jew, especially the Jewvision for their deliverance, they were healed.
ish scholars (Num. 21:4-9).
It did not require that a remedy be concocted,
The lesson Jesus wanted
or a look toward Moses, to pray for a season
Nicodemus to grasp was that
or to provide an offering. All that was
divine intervention is needed
required was a simple look of faith on what
God provided. All of that was a striking forefor human needs to be met.
shadowing of the Lord Jesus Christ being liftThe lifting up of the brass
ed on the cross to save those who were dying
serpent foretold how Jesus
in their sin and saving those who looked
would be suspended on the
toward Him in faith. Such a look of faith is
what was demonstrated by the penitent thief
cross (John 3:14). The reason
who, in spite of a lifetime of crime and sin,
for Jesus crucifixion was to
simply looked to Jesus in faith. On the basis of
make eternal life available to
that simple act of faith, he was guaranteed
everyone who believes (verse
everlasting life and an eternal home with the
15). Eternal life is the possesLord (Luke 23:42, 43).
sion of everyone who believes
on Jesus. The word whosoever emphasizes that people of all times, places and
circumstances can receive eternal life. No one is excluded, the only condition
is to believe. The Greek word for perish essentially means to come to ruin,
being from the same basic term as destroy in John 2:19. (See Lesson 3 for
comments.)

BELIEF AND UNBELIEF

John 3:16-21
In this passage Jesus continued His explanation of the need for faith. Faith
in Jesus Christ assures one of everlasting life. The failure, or refusal, to
believe in Him will cause one to remain under the condemnation of God.
Divine Love for Condemned Mankind (verses 16, 17). John 3:16 is
undoubtedly the best known verse in all the Scriptures. As Jesus spoke these
words to Nicodemus, that old Pharisee should have realized that his only hope
for experiencing the new birth through which he would receive everlasting life

42 / John 3:1-36
was not in his meticulous observance of the
Law and all the nitpicky matters that the
Pharisees over the years had added to the
Law, but his hope in divine love constrained
God to send His only begotten Son into a
world of fallen sinners who could never
deserve on their own the free gift He gives
to all those who believe. In verse 17, Gods
purpose in sending His Son into the world
is stated negatively. Jesus did not come to
condemn the world but to provide salvation. The word condemn is from krino
Only Begotten Son: Jesus is
which means to judge. The matter of conthe one and only Son or heir of
demnation is considered in subsequent
God. The term carries the idea
verses. Here the Scripture emphasizes that
of a single of a kind and is used
declaring condemnation on mankind was
only of children in relation to
their parents. Jesus exclusively is
not the purpose for the first coming of
the heir of God, the Father, the
Jesus. It should also be noted that the
Creator of all. This word allows
terms eternal and everlasting are from the
no other offspring of God. Jesus
same Greek word aionios and could thus be
is the one and only heir of God.
Word Study #3439.
used interchangeably.
The Condemnation of the World
(verses 18, 19). Although Jesus did not come to condemn the world, the world
was already under condemnation, nonetheless. Each individual who has experienced only the physical, or fleshly, birth is condemned, that is, he or she
stands guilty under God, a condemnation that includes refined, religious people such as Nicodemus as well as wicked, vile people. Ones condemnation can
be lifted only by believing in the name of the only begotten Son of God (verse
18). To believe in the name of the Son
of God is to depend wholly on His
Condemned: used twice in the verse
power and authority and not on that of
the word means to judge or to proany individual or group of people. In
nounce an opinion about being right
or wrong. The import of these
verse 19, the matter is put into a somewords is how they are used in this
what different focus. The statement
verse. When one believes on Jesus, he
this is the condemnation means this is
does not stand in judgment, and Jesus
the manifestation of ones condemnabears the pronouncement of his sin
tion. The Light that has come into the
on Himself. However, when one does
not believe, he is judged beforehand
world is Jesus. (Compare John 1:9.)
as one who is pronounced wrong. Yet,
However, mankind as a wholeincludit goes further. One remains under
ing Nicodemus and his fellow Jews
the pronouncement of wrong and the
because of the depraved human nature
judgment. This is an eternal thing
which is demonstrated so vividly in
unless he repents and believes. Word
evil deeds, rejects the Light that has
Study #2919.
been sent.
The World: God loves the entire
cosmic system. This word kosmos
entails the universe as a whole.
God loves the complete system
He created. The entire system
needs redemption, and God sent
His Son to die for it all. No place
in the universe is excluded from
this term. It covers the ordered
system created by our God.
Word Study #2889.

He Is the Son of God / 43

Truth and the Light
(verses 20, 21). With these
anna
verses
the
conversation
Men
Loved Darkness (John 3:19): The conbetween Jesus and Nicodetrast between light and darkness is unmistakmus was concluded. In the
able to anyone. Those who have a preoccupafirst part of verse 20 Jesus
tion with sin have a tendency to love darkstated the obvious: those
ness rather than light; the darkness is a natural cover for their evil intentions and their evil
whose lives are characterized
deeds since sin manifests itself in either illeby evil do not love the Light
gal or immoral ways. For those who have
who has come into the world.
come to the Light in the Lord Jesus Christ in
Jesus continued by declaring
salvation, they are repulsed by the darkness
that people who refuse to
and also that of sin. They rejoice in the Light,
instead. Those who desire to live their lives
come to the Light do so willfor Christ do so because of their fondness for
fully. Such deliberate, intenthe Light they received which dispelled the
tional obstinance demondarkness of their past sins. Those who are
stratesand even emphastill lost in their sins are repulsed by the glosizestheir sinfulness. In
rious light of the gospel. That is why there
are those who continue to reject the Light.
verse 21 Jesus expanded His
Some would even consider coming to Christ
remarks to associate ones
if it meant not dealing with their sin. But
coming to the Light with
coming to Christ means repentance toward
doing truth. To do truth is to
God, acknowledging the presence of sin and
turn from wickedness and
its condemning effects on ones soul, as well
accept the Light. Such deeds
as a belief of the heart on the Savior. Jesus
died for sinners, of which all of Adams progwere said by Jesus to be
eny is infested, and only the Light, Christ,
wrought in God. The word
can overcome sins darkness.
wrought essentially means
that which is made or
formed. The expression wrought in God indicates that what one does is done
with the help of God. No one can come to God on his or her own initiative. On
another occasion Jesus declared, No man can come to me, except the Father
which hath sent me draw him (John 6:44). In that same setting Jesus said,
This is the work of God, that ye believe on him whom he hath sent (verse 29).
Everlasting life, which one receives with the new birth, is for all those who
trust in, or believe on, Jesus Christ.

JESUS MINISTRY IN JUDEA

John 3:22-24
Most of Jesus earthly ministry occurred in Galilee with occasional pilgrimages into Judea and Jerusalem. These verses indicate that, following the
Passover observance, Jesus and His disciples remained in Judea for an
unknown period of time, during which He made additional disciples from
among the people in Judea.
Jesus and His Disciples Baptizing (verse 22). The term these things
refers to the incidents that occurred while Jesus was in Jerusalem, most
notably the cleansing of the Temple and Jesus dialog with Nicodemus. Where

44 / John 3:1-36
Jesus and His disciples went when they left Jerusalem is not known for certain. Probably they were in or near the Jordan River valley west of the river
and possibly north of Jericho. Such a location would have situated them so
they would have gone through Sychar when they later made their way
through Samaria en route to Galilee (John 4:1-5). How long they were in that
part of Judea is not known. The Bible simply states, There he [Jesus] tarried
with them [His disciples] (John 3:22). Jesus and His disciples evidently
passed their time preaching, teaching and baptizing those who responded
favorably to their message. The Gospel of John is the only gospel which mentions any baptizing done by Jesus and His disciples.
John the Baptist Baptizing (verse 23). While the place where Jesus and
His disciples tarried and baptized is not mentioned specifically, the place
where John the Baptist and his disciples were is designated. However, there
is no agreement among Bible scholars as to the actual location of Aenon and
Salim. Some sources place these sites in the Jordan River valley just west of
the river approximately twenty to twenty-five miles south of the Sea of
Galilee. Other authorities say these places were farther south, closer to Jericho. The name Aenon is from a word which basically means fountains or
springs. Salim is a variant of Salem and means peace. The one thing certain about this matter is why John was baptizing in Aenon near to Salim. He
did so because there was much water there. Since proper baptism involves
immersion in water, much water is needed. If John had merely sprinkled or
poured some water on his converts, he would not have needed to be where
pools of water were readily available.
John the Baptist Still Free (verse 24). This verse specifically declares
that John had not been cast into prison at the time Jesus and His disciples
were baptizing in Judea. The Scriptures give three, possibly four, locations
where John the Baptist preached and baptized. The first place mentioned was
the wilderness (desert) of Judea (Matt. 3:1), which was also near the Jordan
River (Luke 3:3). That same region might have been the site of Bethabara, the
place where Jesus was baptized (John 1:28). The next area where John baptized was at Aenon near Salim, which was most certainly farther to the north
in the Jordan River valley. Eventually, John made his way into Galilee possibly near the Sea of Galilee, where he encountered Herod the tetrarch and was
sentenced to prison, after which he was beheaded. (Compare Mark 6:14-28.)
Note that John worked northward up the Jordan River valley from just north
of the Dead Sea to the vicinity of the Sea of Galilee.
TESTIMONY BY JOHN THE BAPTIST
John 3:25-30
In the Scriptures, this testimony of Jesus by John the Baptist is the final
one made by him. John probably had more to say to his disciples about the
Messiah, but there is no record of any further remarks. Johns remarks as
recorded here, are in complete harmony with all that he had said previously
about Jesus.

He Is the Son of God / 45

The Question About Purification (verse 25). The issue involved in this
verse was in regard to purifying. This term is from the same Greek word
used in John 2:6. The disputants were the disciples of John the Baptist and
the Jews. As subsequent verses indicate, the word Jews denotes those who
were accepting the message of Jesus. The disciples of John were evidently concerned that Jesus popularity was beginning to eclipse that of their rabbi.
Because of the respectful manner in which John had always spoken of Jesus,
his disciples probably were reluctant to be openly critical of Jesus or His
teachings. It seems that John the Baptist was more receptive than was Jesus
to some of the practices of the Pharisees, particularly in regard to such matters as ceremonial cleansing, or purifying, and fasting. (Compare Mark 7:1-5;
Luke 5:33.) Whether or not one practiced purifying or fasting did not necessarily make him or her any more spiritually minded than others.
A Question About Jesus (verse 26). This verse indicates what was really
bothering the disciples of John the Baptist. Jesus was baptizing and great
numbers of peopleall menwere coming to Him. Once again, the tactful
manner in which Johns disciples brought up the matter is evident. They
declined to use Jesus name, choosing instead simply to designate Him as the
One who was with John beyond Jordan and the One of whom he barest witness (verse 26). Also they did not mention any further the matter of purifying. Even though those men acknowledged that their master had testified of
Jesus, they still chose not to follow Jesus as John had undoubtedly encouraged
them to do. (Compare John 1:35-37.) John the Baptist had never given his disciples any reason to think he was gathering a following that was to be permanently attached to him. He had always presented himself as the forerunner of the Messiah, and his ministry as one of preparation for the coming of
the Messiah.
The Response by John (verses 27, 28). In his response to the remarks of
his disciples, John the Baptist emphasized two matters. First, he reminded
them that his mission was one which God had given (verse 27). John the Baptist did not decide on his own that he would be the forerunner of the Messiah.
Instead, God called him to that task. The Scripture points out, There was a
man sent from God, whose name was John (John 1:6). John had divine
authority for the message he proclaimed and the baptism he performed. The
second point which John emphasized was that he had previously told his followers, I am not the Christ, but that I am sent before him (John 3:28). All
that John the Baptist had said and done substantiated what he said in his
reply to his distraught disciples. He had never sought a following for himself,
nor had he undertaken his work to please himself or any other individual or
group. (Compare John 1:19-27.) Johns disciples should have realized that the
success of Jesus ministry reflected favorably on him and his ministry.
The Testimony by John (verses 29, 30). The comments by John the Baptist in these verses should have settled once for all how he saw himself and his

46 / John 3:1-36
ministry in relation to Jesus and His ministry. In the illustration of the bridegroom and the friend of the bridegroom, John the Baptist made it crystal clear
that he was the lesser of the two, the friend of the bridegroom. He also emphasized that he was pleased with that relationshipthis my joy therefore is fulfilled (verse 29). Thus, John the Baptist indicated that his joy was fulfilled
because people were flocking to Jesus. Verse 30 gives further insight into his
attitude regarding the relationship between him and Jesus. According to some
Greek scholars this verse could have been roughly translated, He must grow,
but I must become less. By calling on the people to repent and turn to the
Messiah and baptizing those who did so and identifying Jesus to the Jews as
the Lamb sent from God and baptizing Him, John had fulfilled his ministry.
He clearly and fully understood that, and he wanted his disciples to grasp
that reality also.
TESTIMONY BY THE APOSTLE JOHN
John 3:31-36
Scholars are not in agreement as to whether this passage is a continuation
of John the Baptists comments regarding Jesus, or were the observations
those of the author of the fourth gospel. This writer believes these verses
should be attributed to the apostle John and consequently constitute an additional testimony to Jesus.
The One from Above (verses 31-33). The One who comes from above is
Jesus. He is above everyone else in importance. In stark contrast is the one
who is of the earth (verse 31). The expression of the earth is the opposite of
from heaven. These terms contrast Jesus with any and all human beings who
speak of the earth (verse 31) in the sense that human understanding cannot
grasp heavenly or spiritual truths apart from divine guidance and assistance.
In verse 32, the pronouns he and his refer to the One from Heaven, who is
Jesus. What Jesus had seen and heard was what the Father had told Him
(John 8:26, 27; 15:15). As the Son of God, He testifies only about what He has
received from the Father; however, what He has to say is not readily acceptable to human nature. There are some who do believe Him, and their faith is
as a seal of confirmation substantiating what Jesus teaches (verse 33). Such
a seal is not for the benefit of the Father, but for the individual believer and
others as well. The Greek term for seal does not refer to preservation. It indicates authentication. A document with an official seal is credible, while one
lacking a seal is questionable.
The Father and the Son (verses 34, 35). Mentioned in these verses are
four things regarding the Father and the Son.
The Son speaks the words of the Father (verse 34). The message Jesus proclaimed when He came to earth was Gods message. He did not teach or advocate anything other than what the Father wanted Him to say.
The Father has given the Spirit to the Son without measure (verse 34). Men,
such as the prophets and apostles, were given the Spirit by measure. (Com-

He Is the Son of God / 47

pare 1 Corinthians 12:7-11.) However, Jesus who is fully God has all the powers of the Holy Spirit at all times.
The Father loves the Son (verse 35). Since the Father loves the Son, He
expects believers to give the Son the honor He is due. John the Baptists followers especially needed to know that, but it is as important for believers of
this day to knowand heedthis truth.
The Father has entrusted all things to the Son (verse 35). Jesus is God, and,
as such, He possesses all the divine attributes and authority. When He speaks
or acts, it is God who does so.
Everlasting Life and Everlasting Wrath (verse 36). Two kinds of people are mentioned in this versebelievers and unbelievers. Two kinds of conditions are mentioned in this versethose who have everlasting life and those
who have the wrath of God abiding on them. Believers have everlasting life,
but unbelievers have the wrath of God abiding on them. Note that the applicable verbs here are in the present tense. Believers have everlasting life now.
Unbelievers are under the wrath of God now. When an unbeliever dies, there
is no hope that he or she will have any additional opportunities to receive
everlasting life because he that believeth not the Son shall not see [everlasting] life (verse 36). The wrath of God abides on each unbeliever now, that is,
during his or her earthly life, and that will continue to be true at the time of
ones death and into eternity as well. One of two eternal destinies awaits each
individual, but the decision regarding these destinies must be made during
ones earthly life.
HE IS THE SON OF GOD
John 3:1-36
Jesus was recognized as the Son of God in two different ways in this chapter. Nicodemus acknowledged that Jesus miracles proved Him to be the
Teacher who was sent from God. If Nicodemus was not quite ready to acclaim
Jesus as the Son of God, he was at least open to such a possibility. John the
Baptist urged his disciples to become followers of Jesus with his declaration
that Jesus must keep increasing while he would keep decreasing. Another critical topic in this chapter is how the contrast between salvation or everlasting
life and condemnation or the wrath of God is clearly set forth.

Lesson 5

For Sunday, October 5, 2008

He Is the Messiah
John 4:1-54

This chapter is unique in that the three regions of PalestineJudea,

Samaria and Galileeare mentioned. The primary focus, however, is on the
activities of Jesus in Samaria. His encounter with the woman at Jacobs well
emphasized His messiahship and the essence of acceptable worship. Jesus
disciples learned some important lessons on soul-winning: (1) that it is of
utmost urgency and (2) that each individual and every race are to be included in soul-winning efforts. Upon returning to Galilee, Jesus was warmly
received.
GOING THROUGH SAMARIA
John 4:1-6
Most Jews disdained the land and people of Samaria. Jesus had a reason to
go through Samaria, however. The Samaritans needed to learn about the Messiah and the salvation He offers. The Samaritans might have been despised by
the Jews, but God loved the Samaritans as much as He loved the Jews.
The Decision To Return to Galilee (verses 1-3). The word therefore in
verse 1 links these verses with John 3:22. Jesus knew that a confrontation
with the Pharisees was certain if He remained in Judea. Three important matters are set forth in this passage:
Jesus made and baptized disciples. One becomes a disciple through salvation. After one is saved, he or she is to be baptized, thus beginning a life of discipleship. Receiving baptism does not make one a disciple. He or she becomes
a disciple and then submits to baptism.
Jesus made and baptized more disciples than did John the Baptist. What
John had prophesied was already coming to pass. (Compare John 3:30.) Since
the primary purpose of Johns ministry had been accomplished, it was time for
Jesus to get His ministry in full operation. He needed to be in Galilee to do
that.
Jesus Himself did not baptize anyone (verse 2). One who might have been
baptized by Jesus was likely to feel that his or her baptism was superior to
any baptism administered by one of His disciples.
The Route Through Samaria (verse 4). In the time of the New Testament, most Jews avoided Samaria. Anyone who needed to go from Judea to
Galilee, or from Galilee to Judea ordinarily crossed the Jordan River and proceeded north or south along the east bank, and then crossed the Jordan again
48

He Is the Messiah / 49
after Samaria had been bypassed. Since Jesus and His disciples probably were
ministering somewhere north of Jericho (John 3:22, Lesson 4), they could have
easily crossed over to the east bank of the Jordan River and proceeded north
toward Galilee. However, Jesus needed (must needs) to go into Samaria
because a woman was there whom He needed to win, and her deliverance from
the bondage of sin would lead to the salvation of many other Samaritans.
What some might regard as an unconventional, unusualand possibly
uncomfortableundertaking proved to be a great blessing to many people.
The Arrival at Sychar (verses 5, 6). After entering Samaria, Jesus and
His disciples proceeded to Sychar,
which was situated about thirty
miles north of Jerusalem (verse 5).
anna
Known as Shechem, or Sichem, in the
Jacobs Well (John 4:6): According
Old Testament, Sychar had a rich
to Genesis 33:18, 19, Jacob purchased
history for the Jewish people. Abraa plot of land which was eventually
located at the fork of the road to
ham erected his first altar in Canaan
Samaria. The northeast branch of the
there (Gen. 12:6, 7). Later, Jacob
road went toward Scythopolis; the
bought a field there and dug a well
western branch of the road went
that was still in use during Jesus
toward Nablus and then northward
earthly ministry (Gen. 33:19). When
toward Engannim. On his deathbed,
Jacob bequeathed the land to his son
the Israelites possessed Canaan
Joseph (Gen. 48:22), and, upon
under Joshua, Shechem was assigned
Josephs death in Egypt, his body
to the Levites and made a city of
had been taken back to Palestine
refuge (Joshua 21:21). Shortly before
and buried there (Joshua 24:32). So,
his death, Joshua summoned the
the land of Jacob held many memorable moments in the history of
leaders of Israel to Shechem and
Israel. At the point of the fork in the
delivered his final words to them
road, a well was located. It was not
(Joshua 24:1-28). Josephs bones,
a natural spring but was a manwhich had been carried by the
made well which was more than one
Israelites out of Egypt when they left
hundred feet deep and functioned
like a cistern, collecting the water by
for Canaan, were interred in a tomb
percolation. But because it was so
at Shechem (verse 32). Upon reachdeep, no one could retrieve the
ing Sychar, Jesus stopped at Jacobs
water from it unless there was somewell (John 4:6). Since it was noon
thing available to draw the water.
about the sixth hourJesus was
physically tired, a fact that vividly
attests to His humanity.

THE MEETING AT JACOBS WELL

John 4:7-18
Two characters were involved in this meeting, the sinless Savior and a sinful Samaritan. There were two matters of discussion, spiritual water and
physical water. The two conditions were satisfied thirst, which accompanies
the gift of everlasting life, and unsatisfied thirst, which is characteristic of the
unsaved nature.

50 / John 4:1-54
The Woman of Samaria (verse 7). As Jesus sat at Jacobs well, a Samaritan woman came to draw water. In that day such a chore was usually done at
morning and evening, with those fetching the water generally being women,
children or servants. For someone to go to a well at noon was an uncommon
occurrence. Since the woman involved in this incident had such a questionable
past, it is possible that she intentionally chose to get her water at noon, knowing that she probably would not encounter anyone at that time. What she did
not know, of course, was that she would have the most remarkable meeting of
her life at Jacobs well on that eventful day. While other people were in their
homes and businesses in Sychar, she was in the presence of the Omniscient,
Omnipotent God who knew all about her and could do for her what no one else
could. The woman of Samaria was in many respects indicative of all mankind.
As a sinful outcast, she needed what only Jesus Christ could give her, a gift
that she could receive freely without cost or condition.
Jesus Request of the Woman (verses 7, 8). If the woman was surprised
to see someone at Jacobs well, she probably was even more surprised at the
request He made. Jesus asked the woman for some water (verse 7). There was
a physical need for such a
request since Jesus had probably been walking for several
anna
hours and was physically
Jews and Samaritans (John 4:9): Separating
tired. However, Jesus had
the distance between Judea and Galilee was
the land of Samaria. For more than one hunanother purpose for His
dred years previous to the narrative of John
request. He wanted to begin a
4, there had been a feud between the Jews
dialogue with the woman so
who lived in Judea and Galilee and the
He could reveal her need for
Samaritans, Jews who had mostly intermarried and intermingled with the Gentiles of
salvation. That Jesus was
Babylon and Persia. The purer Jews rejected
alone might seem remarkable,
the Samaritans as their kindred brethren. The
but that too was by divine
shortest traveling distance between Judea
design (verse 8). Ordinarily,
and Galilee was straight through the area of
Samaria which took about three days. But
some of the disciples would
since the Samaritans were not considered true
have remained with Jesus
Jews and, therefore, unclean, the travelers
while the others went to
would cross the Jordan River, travel up the
obtain food. However, Jesus
eastern side of the river to avoid Samaria and
then cross the river again north of Samaria
wanted to make sure that He
proceeding to Galilee. That alternative route
and the woman would be
took twice as long as the more direct route.
alone as He dealt with her
Jesus and His disciples chose to take the
about her need for the gift of
shortest and more direct route. And thus, He
was able to encounter the woman at the well,
everlasting life which He
who in addition to being a Samaritan, was
wanted to give her.
also an outcast from the city of Sychar, as her
Jesus Dialogue with the
reputation revealed, since she had to draw
Woman
(verses 9-14). When
water from Jacobs well which was
Jesus asked the woman of
situated a half-mile south of the city.
Samaria for a drink of water,

He Is the Messiah / 51
she immediately became
defensive. She raised two
anna
issues (verse 9). In the culLiving Waters (John 4:10): As was His common
ture of that day, men genmethod of teaching, Jesus turned His physical
erally did not publicly
need of water into a practical dissertation to the
address women to whom
woman from Sychar regarding her need for spiritual water from which she would never again
they were not related. An
thirst. After His long and arduous journey to
even graver matter was
that point from Judea, which caused exhaustion
that the Jews have no
and a deep physical thirst during the hottest
dealings with the Samaritime of the day, the sixth hour, the woman at the
well was confused about the water which Jesus
tans (verse 9). Jesus comoffered. Since the disciples had gone into the vilpletely disregarded the
lage with the leather buckets which they took on
womans implied objectheir journey, that left Jesus without the means
tions, choosing intentionto acquire the water from Jacobs well. Obviously, the woman misunderstood what Jesus was
ally not to get into a dissaying to her. Even though He was suffering
cussion that would have
from physical thirst, the thirsting of the
further estranged them.
womans soul was a greater needa need which
Instead, He told her He
He, the living water, could satisfy. Often the
Jews would use the term water to describe the
could give her something
thirst of the soul for God, and they often spoke
she could not receive from
of quenching that thirst with living water. Iniany other person or source
tially, the woman was focused on a literal inter(verse 10). The living
pretation of Jesus words which caused her to
miss the point entirely. As Jesus continued to
water (verse 10) which
instruct her, she finally came to an understandJesus gives satisfies all
ing with respect to her troubled soul. Once she
the needs of fallen manunderstood the spiritual truth, Jesus was showkind. The woman might
ing by contrast of the physical with the spiritual,
have been somewhat curithen her life was never the same.
ous about Jesus remarks,
but she was still suspicious. Once again, she voiced a twofold objection. First,
she asked how Jesus could give what He offered because He did not have anything with which to draw the water (verse 11). The woman associated the spiritual gift Jesus promised with physical water. However, she acknowledged
what He claimed to offer was something that no mere man could give (verse
12). If Jesus were greater than Jacob, He would have had to have been a
remarkable man indeed. Jesus responded by reiterating His promise of the
gift of everlasting life (verses 13, 14).
The Womans Request of Jesus (verse 15). The Samaritan womans
request indicated that, even though she was interested in the offer Jesus
promised, she was not fully aware of the implications of it. She was still trying to equate spiritual matters with physical concerns. To have an everlasting
supply of physical water certainly seemed good to her. She would never thirst
again, and she would not have to keep going to Jacobs well and running the
risk of encountering some women from Sychar. Her attitude was like that of
many people regarding their relationship with God. They want what they per-

52 / John 4:1-54
ceive as some of the benefits of being godlysuch as, a church relationship,
associations with Christian people, the respect that many people have for
Christians, and so forthbut they cannot see beyond the physical or material perspectives. After receiving the gift of everlasting life, the woman would
continue to need physical water. The difference was that she would have an
entirely different attitude and outlook regarding all her needs, both physical
and spiritual.
Jesus Response to the Woman (verses 16-18). What Jesus said next to
the woman was in keeping with the custom of that day, as He asked her to go
and get her husband (verse 16). Any dealings with a woman were expected to
be done through her husband. However, Jesus reply to the womans response
no doubt shook her to the depths of her soul (verses 17, 18). She was a woman
of loose morals which might have been obvious from her appearance or mannerisms. However, even though Jesus knew she had been married to five husbands and was then living with a man to whom she was not married had to
have been a great shock to her. How could a complete stranger know so many
details about her private life, she must have wondered. No mere man, not even
one greater than Jacob, could have known that. Only God could have such
knowledge. The womans acknowledgment, that she had no husband, was a
step in the right direction of trusting Jesus as Savior.
A LESSON ON WORSHIP
John 4:19-26
This passage is one of the most concise commentaries on worship.
Addressed in these verses are four critical issues regarding acceptable worship: (1) Where should one worship? (2) Whom should one worship? (3) How
should one worship? and (4) The authority for worship.
Where Should One Worship (verses 19, 20)? The Samaritans were
descendants of non-Jews who had intermarried with Jews (2 Kings 17:24).
Their religion was a mix of practices and teachings that had been added to the
Jews religion. The focus of Samaritan worship was on Mount Gerizim, which
was a couple of miles southwest of Sychar. The Samaritans were familiar with
at least some of the Jewish prophets, and
the woman at Jacobs well assumed Jesus
Worship: this is an action of
was a hitherto unknown prophet (John
homage and humility. A person
who worships is a person who
4:19). Even though she was deeply
kisses the hand of the object
impressed by what she had experienced in
of his worship out of respect
her dialogue with Jesus, she was still someand obedience. Worship
what defensive, as she raised the issue of
demands a spirit of willingness
whether people should worship on Mount
to accept the position of the
object of worship as superior
Gerizim (this mountain) or in Jerusalem
and worthy of subjection. We
(verse 20). The answer to the question about
worship that which we adore,
where one should worship can be seen in
admire and are willing to obey.
Matthew 18:20, For where two or three are
Word Study #4352.
gathered together in my name, there am I in

He Is the Messiah / 53
the midst of them. Acceptable worship can take place wherever Jesus is, but,
if He is not present, any worship endeavors are vain and futile.
Whom Should One Worship (versSeeketh Such: our Heavenly Father
es 21, 22)? The answer to this question
desires people who will worship
is unmistakably clear. The only God who
Him. He desires to find them. The
is to be worshiped is the Father (verse
thought of a purposeful seeking on
21). A temple had been erected on
the part of our Father thrills the
Mount Gerizim in about 420 BC but was
heart. Our Heavenly Father seeks to
find. He seeks us in a thoughtful,
destroyed by the Jews themselves in
reasonable and inquiring manner.
129 BC. However, the Samaritans erectGod seeks us. Romans 3 declares
ed altars and continued to worship
that no person seeks God on His
there. They claimed to worship the true
own. We know the love of God
God, but their religious teachings and
desires our salvation, service and
practices included so much that was not
worship. Word Study #2212.
true, that Jesus said of them, Ye worship ye know not what (verse 22). Jews who followed the teachings of the Law
knew whom they worshiped, however. They worshiped the true God and did so
in an acceptable manner. The salvation
that was promised through the inspired
In Spirit: All we will ever feel of
God is the spirit, says Dr. J. Louis
Scriptures, that is, the Law and the rest
Guthrie. God is a Spirit. His Spirit
of the Old Testament, came through the
convicts ours and this leads to faith,
Jews. The Savior whom God sent was a
forgiveness and worship. The
Jew, and the Scriptures that told about
essence of our being is spirit. The
Him had been given through the Jews.
word means wind or the movement of the breath. Genesis stated
Although Jesus was a Jew, He is not a
the Spirit is the breath of God and
Savior for Jews only. People of all times
breathed into man the breath of life.
and places can and should trust Him
Word Study #4151.
and worship Him.
How Should One Worship (verses
23, 24)? In these verses Jesus looked to
In Truth: truth is that which is genthe time when the types and ceremonies
uine, not artificial. We are to worrequired by the Law would be fulfilled,
ship with the direct reality of the
thus causing the Temple to cease to be
facts about God. God is true. His
the focus of worship. From that point,
Word is truth. We are to humble
ourselves and love God based on
which occurred with the rending of the
the genuine reality of His person
veil in the sanctuary (Mark 15:38), God
and power. God gives to us in His
wants His people to worship in spirit
Word the basis of worship, the
(John 4:24) as opposed to worship contruth about who He is and what He
ducted through rituals and ceremonies,
does. Our obedience comes from
this truth. His truth is righteous.
and in truth (verse 24) as opposed to
Word Study #225.
worship that involved types and depictions instead of the reality (verse 23).
These matters are reiterated in verse 24. Worship should center in the worshipers own spiritual nature, moved by the Holy Spirit and focused on the

54 / John 4:1-54
unseen but Omnipresent God (Rom. 8:14, 16, 26). Acceptable worship calls for
regular and frequent assembling of oneself with other believers (Heb. 10:25),
a total dedication of oneself to God as a living sacrifice (Rom. 12:1), offerings
of praise, good works and monetary gifts (Heb. 13:15, 16) and prayers for all
kinds and classes of people (1 Tim. 2:1-3; Rev. 8:3, 4).
The Authority for Worship (verses 25, 26). Jesus words and demeanor
impressed the Samaritan woman deeply. Despite her sinfulness, she had an
expectation of the Messiah, whom she was convinced would upon His arrival
tell them all things (verse 25). The word
Messiah is of Hebrew origin and is the
Messiah: this is the Hebrew word
equivalent
of the Greek Christ. (See comfor Christ. Messiah means anointed
ments on John 1:41, Lesson 2.) Both
one. The Messiah was the desire
of all nations and the one Israel
terms mean the anointed one. Under
longed to come. Messiah is the
the Law there were three offices that
Shiloh of Jacob, the bright and
were to be assumed following a ceremony
morning star. Messiah is the root of
of anointingpriest (Ex. 30:30), prophet
Jesse and the branch of David. Mes(1 Kings 19:16) and king (1 Sam. 15:17).
siah is the Kinsman Redeemer of all
mankind. Messiah is longed for by
Each of those offices typified Jesus in
all the world to bring peace and
some manner. After the womans
safety to us all. Word Study #3323.
remarks regarding the Messiah, Jesus
said to her simply, I . . . am he (John
4:26). Even though Jesus had previously been acclaimed as the Messiah by
His disciples (John 1:41), this was the first time He had specifically acknowledged Himself as such, and on this occasion it was not to any Jewish leaders
but to a woman and a Samaritan woman at that.
A LESSON ON OBEDIENCE
John 4:27-38
When Jesus disciples returned from the city of Sychar, where they had
gone to buy food, they found Him talking with the woman. The arrival of the
disciples and the departure of the woman gave Jesus the opportunity to teach
His disciples an important lesson on soul-winning. There is always a spiritual harvest ready to be reaped.
The Disciples Perplexity (verse 27). When the disciples saw Jesus talking with the Samaritan woman, they marvelled. The Greek word for marvelled denotes astonishment with possibly a touch of doubt or wonder because
of something deemed unusual or mysterious. In that day it was unusual for a
Jewish man to talk in public with a strange woman. It was also unusual for a
Jew to have any dealings with a Samaritan, and it was absolutely unheard of
for a Jewish man to talk with a Samaritan woman. If the womans appearance
or demeanor gave any indication of her life-style, the disciples undoubtedly
would have been even more shocked. However, none of them was so bold or
presumptuous as to ask Jesus why He was conversing with the woman. They
had such respect for Him that they did not dare suggest with even a casual
question that anything unseemly or inappropriate had occurred.

He Is the Messiah / 55
The Womans Testimony (verses 28-30). Jesus statement that He was
the Messiah must have caused the woman to accept Him fully as the Messiah. The change she experienced in her heart was immediately demonstrated.
Physical water was no longer so important because she left her water pot at
the well and returned to the city (verse 28). Probably at least some of these
men whom she told about Jesus were men with whom she had been involved
in the past. Her testimony emphasized the Omniscience of Jesus, which was
so convincing to her during her conversation with Him (verse 29). The
womans exhortation, Come, see a man (verse 29), was similar to the invitation issued by Andrew and Phillip when they first became disciples of Jesus.
(Compare John 1:41, 46.) The urgency which accompanied the womans testimony convinced the men that they should see for themselves whether or not
her words were credible (John 4:30). It was obvious she had become a changed
woman, and they wanted to know what had caused the change.
Another Lesson on Priorities (verses 31-34). While the woman returned
to Sychar and told the men about the Messiah whom she had encountered, the
disciples urged Jesus to eat some of the food which they had purchased (verse
31). Even though Jesus was probably physically famished, He declined the
offer of food and took that opportunity to teach His disciples a critical lesson.
Earlier, He had given the Samaritan woman a lesson on the relative importance of physical water and spiritual water. Now, He would impress on His disciples a lesson on the relative importance of physical food and obedience to
God (verse 32). The word meat refers to food in general. The lesson Jesus
wanted His disciples to grasp is in His answer to them in verse 34, My meat
[food, nourishment] is to do the will of him that sent me. The salvation of the
Samaritan woman was of far greater importance to Jesus than the choicest
food. He had come to earth to do just what He had done at Jacobs well. The
overriding will of God in all of His purposes is for lost, condemned sinners to
repent of their sins (2 Peter 3:9). Being obedient to God is far more important
than consuming physical food.
The Spiritual Harvest (verses 35-38). In this passage Jesus changed the
metaphor of food to that of a harvest. Possibly there were grain fields nearby
which would not be ready for harvesting for another four months (verse 35).
However, there is always a spiritual harvest ready to be reaped. The Samaritan woman was a vivid example of that. Two harvest principles are set forth
in these verses. First, the harvest needs to be reaped in its prime (verse 35).
The lost must be led to Christ while they are still living. After death there is
no opportunity for salvation. The second principle is that, those who sow the
seed might not reap the harvest, and those who reap are not necessarily the
sowers. However, everyone who participates in the harvest, whether as sowers
or reapers, will share in the rewards (verses 36-38). Faithful teachers and pastors might witness to people for many years, but decisions regarding salvation
or Christian service might be made under the teaching or preaching of some-

56 / John 4:1-54
one else. Regardless of the timing or circumstances involving a decision, those
who serve God should rejoice that a precious soul or life has been harvested.
FROM SAMARIA TO GALILEE
John 4:39-45
Jesus remained in Samaria only a brief time. He needed to return to Galilee
where the greater part of His earthly ministry occurred. It is certainly
remarkable that there is no record of any miracles performed by Jesus in
Samaria. The fact He worked miracles both in Judea and Galilee indicates
that miracles primarily were a sign for the Jews.
The Salvation of Many Samaritans (verses 39-42). The salvation of the
Samaritan woman led to the salvation of many other Samaritans. At first, several people in the city of Sychar were saved because of the testimony of the
woman (verse 39). Her testimony was simple, as she said only that Jesus had
told her all (verse 39) that she had ever done. Witnessing to others is not as
difficult as some people think. One only needs to tell what Jesus has done for
him or her. After the salvation of others, the people of Sychar implored Jesus
to remain with them, which He did for two more days (verse 40). It can be safely assumed that Jesus used that time to teach and preach to as many of the
Samaritans as possible because many more believed because of his [Jesus]
own word (verse 41). The testimony of those believers, as recorded in verse 42,
is especially significant. What they believed about Jesus was that this is
indeed the Christ [Messiah, anointed One], the Saviour of the world (verse
42). The Samaritans might not have received as much teaching regarding the
Messiah as had the Jews, but their understanding of Him was certainly sufficient because they believed in Him as the Savior.
The Return to Galilee (verses 43, 44). Since Jesus had been so well
received in Samaria, one might wonder why He did not remain there longer
than just two days. After all, He certainly had not had such a favorable reception among the Jews, whether in Galilee in the north or Judea in the south. It
must be recalled, however, that the divine plan was for the Messiah to go to
His own people in fulfillment of the prophecies, despite that He would be
rejected by His people (verse 44). For Jesus to have stayed in Samaria any
longer would have turned the Jews against Him even sooner and possibly in
even greater numbers. When He left Judea, He needed to go through Samaria
(John 4:4) because a woman was there who needed to receive the gift of everlasting life and many others were there who would be saved because of His
brief sojourn among them. Now, however, He needed to go on to Galilee
because that was where the greater part of His public ministry would occur.
The Reception in Galilee (verse 45). When Jesus returned to Galilee, He
evidently did not head directly for Capernaum, which was where He had
moved when He left Nazareth (John 2:12). Review comments on this verse in
Lesson 3). Instead, Jesus and His disciples seemingly made their way toward
Cana (John 4:46). Probably the mother of Jesus and his physical brothers had
returned to Galilee shortly after observing Passover and the Feast of Unleav-

He Is the Messiah / 57
ened Bread instead of remaining with Him and His disciples in Judea and
going through Samaria with them. If that were indeed the case, they possibly
returned to Nazareth instead of Capernaum. When Jesus reached Galilee, He
was welcomed gladly because the people were aware of the miracles He had
done while in Jerusalem. At that time they were pleased to have Him in their
midst.
JESUS SECOND MIRACLE IN GALILEE
John 4:46-54
A great number of the Samaritans had believed on Jesus even though He
did not work any miracles among them. However, the Jews as a whole were
not impressed unless Jesus did perform miracles. This indicates that miracles
were essentially a sign for the Jews. They were convinced that Jesus was the
Messiah because He fulfilled the messianic prophecies.
The Setting for the Miracle (verses 46, 47). Upon arriving in Galilee,
Jesus and His disciples made their way to Cana, with possibly a brief stopover
in Nazareth. The distance from Sychar to Nazareth was about thirty-five
miles, which would have taken the greater part of two days to cover if one continued walking steadily. However, Jesus probably stopped along the way to
teach and preach, so it possibly took Him longer than two days to go from
Sychar to Nazareth. Cana was another eight miles or so north of Nazareth. No
explanation is given as to why Jesus returned to Cana. Probably He was making His way back to Capernaum. If that were so, it is entirely possible that the
best route from Sychar to Capernaum was through Nazareth and Cana. While
in Cana, Jesus was met by a man from Capernaum, which was about sixteen
or seventeen miles northeast of Cana. The man, who is designated as a nobleman, was most likely an official in the Roman government, as the Greek term
essentially means belonging to a king.
The Dialogue Between Jesus and the Nobleman (verses 48-50). The
purpose of the noblemans mission was to ask Jesus to heal his son. He had
heard that Jesus was a miracle worker, and he wanted Him to accompany him
to Capernaum and spare his sons life. In response to the noblemans request,
Jesus gave what might seem to be a strange reply (verse 48). However, those
words were not directed to the man as much as to the Jews as a whole, as indicated by the plural pronoun ye. The nobleman, who possibly was not a Jew,
was not concerned about any of the issues that were related to the messianic
prophecies. Thus, he urgently repeated his request, thinking only of his sons
well-being (verse 49). Note that although the nobleman believed Jesus could
heal his son, he believed that Jesus could do so only by being in the presence
of the young man. The mans faith was strong, however, because he unquestioningly accepted Jesus assurance that his son would live and set out on the
return to Capernaum without any further insistence that Jesus accompany
him (verse 50).
The Confirmation of the Miracle (verses 51-53). In three instances it is
mentioned that one would come or go down from Cana to Capernaum (vers-

58 / John 4:1-54
es 47, 49, 51). Such a designation is used because, even though Capernaum
was northeast of Cana, it was lower in elevation. As the nobleman made his
way home, he was met by some servants who told him that his son was no
longer at the point of death (verse 51). When the man asked about the time
of the healing of his son, he learned that it was at the same hour when he was
talking with Jesus and was told, Thy son liveth (verse 51). The seventh
hour would have been one oclock in the afternoon (verse 52). The man
undoubtedly left immediately. Jesus had told him his son would live and traveled part of the distance to Capernaum. His servants no doubt left from
Capernaum to go to Cana with the good news. They met the following day and
the nobleman received the confirmation of his sons healing. The result of that
miracle was the salvation of the nobleman and his whole house as well
(verse 53). Some authorities believe that this nobleman was Chuza, whose
wife, Joanna, later became one of the Galilean women who attended Jesus
during his ministry. (Compare Luke 8:3.)
Jesus Second Miracle in Galilee (verse 54). The healing of the noblemans son was the second miracle Jesus performed in Galilee. He had worked
miracles while in Judea, but despite that He had spent many weeks, if not
several months, in Galilee prior to going to Jerusalem to observe the Passover.
He did not perform any other miracles in Galilee after turning the wine into
water until His return to Galilee from Samaria. Many people have assumed
that Jesus worked miracles constantly during His ministry, but He did so only
when there was a valid reason for Him to do so.
HE IS THE MESSIAH
John 4:1-54
One of the most significant lessons from this chapter is that while Jesus
miracles were important, they were not the most important feature of His
earthly ministry. At His first coming, He presented Himself to the Jews as the
Messiah. A few accepted Him, but the people as a whole did not. In marked
contrast were the Samaritans, who believed on Jesus without any miracles
having been performed among them, and the nobleman of Capernaum, who
believed along with all his household even though they probably were not
Jews.

Lesson 6

For Sunday, October 12, 2008

He Is Equal to the Father

John 5:1-47

In some respects the incidents recorded in this chapter marked a critical

turning point in the public ministry of Jesus. The healing of the impotent man
brought out the enmity of the Jewish leaders for Jesus and the various testimonies to Him irrefutably attested to His divinity. Although the common people continued to follow Jesus and regard Him highly, the religious leaders saw
Him as a threat and began seeking ways to discredit Him. Eventually, they
would conclude that He would have to be eliminated.
THE MIRACLE AT BETHESDA
John 5:1-9
This miracle involved a man who had been paralyzed for nearly forty years.
His healing could not be denied or explained away. The people had to accept
that Jesus possessed supernatural ability. No mere man could have provided
healing that was so obvious and was instantaneous as well.
Another Feast in Jerusalem (verse 1). The expression after this indicates that the events of this chapter chronologically followed the incidents
recorded in the closing part of chapter 4, but there is no indication as to how
much time elapsed. It might have been a few weeks, or it could have been several months. Moreover, there is no way to determine which of the Jewish
feasts to which this verse refers. There were three feasts that were to be
observed in Jerusalem (Deut. 16:1-17)Passover, followed immediately by the
Feast of Unleavened Bread; the Feast of Pentecost, which was also called the
feast of weeks, and the Feast of Tabernacles. Since these were the only feasts
for which the people were required to be in Jerusalem for the observance, the
feast mentioned by John in this verse most likely was one of them. The feast
is not specified because the miracle did not occur at the Temple or in conjunction with the feast.
The Pool of Bethesda (verses 2-4). The site for the healing of the impotent man was the area known as the sheep market, or sheep gate, according
to some scholars. That gate was on the east side of Jerusalem near the Temple. Most of the sacrificial animals were taken to the Temple through the
sheep market area. The name Bethesda means house of mercy, which probably was given to the pool because the mineral waters had medicinal benefits.
The five porches surrounded the pool and provided shelter from the sun during hot weather. The word moving is from a term which basically means to
59

60 / John 5:1-47
set in motion. In verse 4, the cause of the movement of the water is attributed
to an angel, which has generated much discussion and speculation among
Bible scholars and students. The most plausible explanation for this is that
John recorded what was a common belief among the people in his day, that an
angel caused the moving of the water. Such a literary usage can be seen in this
same chapter at verse 18 in regard to Jesus supposed violation of the Sabbath. (This matter will be addressed later in the comments on verse 18.)
The Plight of the Paralyzed Man (verses 5-7). At the pool of Bethesda
were a number of afflicted people, some who were blind as well as others who
were crippled (verse 3). Among them was a man who had been paralyzed for
thirty-eight years (verse 5). Out of all those who needed healing, Jesus directed His attention to that man, asking him, Wilt thou be made whole? (verse
6). The Greek word for whole essentially denotes soundness or good health.
Jesus fully knew the mans need, but He spoke to him in such a manner to get
the man to indicate how totally helpless he was (verse 7). Seemingly, the supposition regarding the healing qualities of the pool of Bethesda included the
notion that following the stirring of the water, the first person into the pool
would be the one who was healed. The man with whom Jesus spoke could not
get into the water first because of his paralysis, and he had no one to help him
into the pool. John has recorded what was a common view regarding the reason for the healing qualities of the waters of Bethesda and the claim that the
first one to enter the pool after the water had been stirred would be healed.
The Healing of the Paralyzed Man (verses 8, 9). The healing of the paralyzed man was instantaneous and complete which was in marked contrast to
any benefit one would have received from bathing in the pool of Bethesda.
Even if those waters had some medicinal value, any improvement in ones condition would have been gradual, and probably, only temporary. However, the
man whom Jesus healed did not need any time for progressive improvement
nor did he need any therapy or rehabilitation. Although his muscles had been
useless for thirty-eight years and had become atrophied, they were able immediately to function properly. Jesus told the man to Rise, take up thy bed, and
walk (verse 8). The mans bed was essentially a pallet, thus he could easily
roll it up and carry it. The Bible specifically mentions that the healing of the
paralyzed man occurred on the Sabbath (verse 9), which was to be a day of rest
since the Jews were still living under the Law of Moses at that time.
THE CONTROVERSY REGARDING THE MIRACLE
John 5:10-16
The troubling of the water (verse 4) that supposedly occurred at the pool
of Bethesda was minor compared to the agitation that resulted from Jesus
healing of the paralyzed man. The controversy demonstrated that the Jewish
religious leaders were not concerned as much for the well-being of people as
for the preservation of their traditions.
The Accusation by the Jews (verse 10). The designation the Jews actually denotes the Jewish religious leaders. Probably these men were Pharisees
because they were upset over what they perceived as a violation of the Sab-

He Is Equal to the Father / 61

bath (verse 10). Under the Law of Moses, the Jews were forbidden to work on
the Sabbath, a principle that was emphasized by being included in the Ten
Commandments (Ex. 20:8-11). However, the Pharisees had added many Sabbath prohibitions to the Law and insisted that all the Jews observe the additional stipulations even if theythe Phariseesdid not always do so themselves. In the many confrontations that Jesus had with the Pharisees over the
Sabbath, He underscored their inconsistencies. Jesus never violated any of the
principles regarding the Sabbath nor did He encourage anyone else to do so.
Although the Law was emphatic in its prohibition against working on the Sabbath, exceptions could be made for the well-being of animals and humans.
The Response of the Man (verses 11-13). When asked why he violated
the Sabbath, the man who had been healed replied that the One who had performed the remarkable miracle had told him to take his bed and walk (verse
11). The Jewish leaders demanded that the man identify his benefactor, but by
then Jesus was nowhere to be seen (verses 12, 13). The man unwittingly
implied a vital truth, which is that the sovereign Lord can countermand any
of the principles He has established if there is valid reason for Him to do so.
When Jesus healed the man, He set aside the physical laws that kept him in
his crippled condition. A higher law was invoked, which is that the Creator can
override the destruction caused by sin. When Jesus told the man to take up
his bed and walk, any laws that might have been broken were offset by the
greater good that had occurred. However, the Jewish leaders were completely
blinded by their determination to regard the Law as a means of salvation.
The Exhortation of Jesus (verses 14, 15). At some time after the confrontation between the man and the Jewish religious leaders, Jesus saw him
in one of the Temple courtyards. Perhaps the man had gone to the Temple to
make an offering of thanksgiving for his healing which would certainly have
been the appropriate thing for him to do. Jesus reminded the man that he had
been made whole and then exhorted him not to sin again, lest a worse thing
come unto thee (verse 14). Evidently, the mans paralysis had resulted from
some sinful act or a sinful life-style. Jesus was not demanding that the man
live a sinless life. He could not live the rest of his life without sinning, but he
could with the help of God refrain from the sinful conduct that had caused the
affliction that had plagued him for thirty-eight years. Because of that
encounter, the man realized the One who had healed him was Jesus, so he
went to the Jewish leaders and told them (verse 15).
The Reaction of the Jews (verse 16). Most likely, what the man told the
Jews confirmed their suspicions. They had certainly heard about the miracle
worker from Galilee, and that many Jews regarded Him as the Messiah. What
the Jewish leaders perceived as a violation of the Sabbath was a serious issue
for them. If Jesus refused to acknowledge their authority in that matter, He
was likely also to challenge them in other areas. Therefore, they took the initiative and began a campaign of opposition against Him which was described
as persecution. The word persecute is from a Greek term which basically
means to follow zealously. From a negative standpoint, this word conveys the

62 / John 5:1-47
idea of relentlessly pursuing someone for the purpose of doing some kind of
harm. This term can be seen in a positive light as press toward in Philippians
3:14, and as follow after in 1 Timothy 6:11.
THE SONS EQUALITY WITH THE FATHER
John 5:17-24
In this passage, the controversy between Jesus and the Jewish religious
leaders became even more intense. As Jesus disregarded the Pharisees prohibitions concerning the Sabbath, He acted on authority that was higher than
theirs. They concluded, thereforeand correctly sothat Jesus claimed to be
equal with the Father.
The Intensified Anger of the Jews (verses 17, 18). Jesus response to the
charge that He had violated the Sabbath was simple, My Father worketh
hitherto, and I work (verse 17). In both instances the tense of the verb work
is durative present. Thus,
Jesus said in effect, My
anna
Father is working until
now, and I am working
Sabbath Keeping Traditions (John 5:18): The
Law of Moses specifically stated that the Sabbath
also. The Triune God was
was to be considered different from other days of
working because His rest
the week. No work was to be done by men,
had been interrupted by
slaves, or animals. During the time just prior to
the fall of man. (Compare
the siege of Jerusalem by Nebuchadnezzar, the
Genesis 2:1-3; 3:8-21.) God
nation of Judah had forsaken the Lord, which
will not be able to rest
included keeping the Sabbath holy unto the Lord.
Jeremiah sought to aid the Hebrews in returning
again until sin is dealt
to Sabbath keeping, according to the Law as it
with finally. That is when
was given at Sinai. After the return of the captime will cease and be
tives, Nehemiah urged the people to avoid bringabsorbed into eternity. At
ing burdensome loads into the city of Jerusalem.
least some of the PharBut Nehemiahs admonition was a call to the
isees had enough spiritual
return to the strict and literal statutes concerning
the Sabbath in the Law. From that time until now,
perception to grasp the
which included the time of Christ, the Pharisees
implications of Jesus
and scribes codified the Law of Moses, adding as
statement. If the Father,
essential elements to the Law, the rabbinic tradiwho is God, is working and
tions and interpretations. That eventuated into a
Jesus is working, then the
myriad of thousands of intricate rules and regulaFather and Jesus must
tions. With respect to the subject of no work being
performed on the Sabbath, the Jewish revisionists
both be God. The realizaset out thirty-nine different classifications of what
tion that Jesus not only
they defined as work, one of which had to do
had broken the sabbath
with the carrying of burdens. Also, the religious
(John 5:18), but had effecleaders of Jesus day argued incessantly for the
tively declared Himself to
minute observation of the Law which, in their
be the Lord of the Sabbath
minds, even included carrying a needle in the
(Mark 2:28) made the Jewgarment on the Sabbath. Such restrictions,
enforced by the rabbis, stretched well beyond
ish religious leaders so
Gods original intent through the written Torah.
angry that they were determined to kill Him (John

He Is Equal to the Father / 63

5:18). (Note: Jesus did not actually break the Sabbath, but the Jews charged
Him with doing so. This, along with John 5:3, 4, 7, is an example about how
John included human views in his comments without specifically iterating
that they were not correct.)
The Sons Equality with the Father (verses 19-22). In these verses
Jesus carried His argument a step further. Jesus works continuously as does
the Father. (Review comments on verse 17.) He also has the same purposes
and powers as the Father. With regard to the divine purposes, Jesus declared
that He does only what the
Father does (verse 19). No one can
anna
accuse Jesus of acting in any
manner contrary to the will of the
Greater Works (John 5:20): In His continuing encounter with the Pharisees in the
Father. Because of the Fathers
aftermath of the healing of the paralytic
love for the Son, He does not keep
on the Sabbath, Jesus predicted that, in
anything from Him (verse 20).
spite of their rejection of Him and His
The greater works than these
works to that point in time, they would
denote greater works than the
later marvel at His yet future works.
With each miraculous work of Christ
miracle of the healing of the cripproving His deity, there were more and
pled man, an example of which
more who believed. His intentions
would be restoring the dead to
regarding them was never self-serving,
life, which Jesus did on three
but was His overall desire to show the
occasions during His earthly minworks of the Father through Him and,
therefore, point the way to spiritual recistry (verse 21). (Compare Luke
onciliation through the new birth. In
7:11-15; 8:51-56; John 11:43, 44).
spite of the threats to His personal safety,
These restorations attested to
Jesus was so in tune with the Father that
Gods power to give spiritual life
He predicted that even though the conto believers and give them resurtinued rejection of Him may well cause
His physical demise, He realized it was
rected bodies free from any of
all part of the divine plan. God would
sins defilement. Following the
raise Him from the dead; what greater
resurrection will be the judgment,
work of God could be shone?
and the Father hath committed
all judgment unto the Son (John
5:22).
The Sons Honor (verse 23). If the Son is equal to the Father, He is entitled to the honor that is given to the Father. This proposition sharpened the
horns of the dilemma on which the Pharisees were being impaled. On the one
hand, they piously acclaimed their devotion to God and insisted they considered Him to be above all other beings in the universe. Jesus said, in effect, that
He too should be accorded such honor and respect. However, the Jewish religious leaders did not treat Him as they should have, and, in doing so, they
refused to give God the honor they claimed to give. Instead of honoring the
Son, they persecuted Him and would have killed Him even then if they had
the opportunity to do so. By persecuting the Son, they were actually fighting
against God.

64 / John 5:1-47

Manna
Passed from Death to Life (John 5:24): In addition to being the ultimate
Judge regarding the eternal fate and destiny of every man, Jesus is also the
divine means for those who are guilty but receive eternal life without the
threat of judgment. Two conditions are listed concerning those who were
dead but were made alive by Christ: 1) They were to hear the message of
Christ in the gospel and, 2) They were to respond with a true belief in Him
with the heart. Any guilty sinner who accepts Gods gracious gift of His Son
by faith ceases to have the fear of eternal separation from God. In this current
age of pluralism which advocates the falsehood that there are many roads
which lead to God, Jesus emphatically declared that He was not only the
Judge, but the ticket out of the courtroom as well. There is no life out of death
except through the giver of life, the Lord Jesus Christ.

The Sons Deliverance (verse 24). In this verse Jesus reiterated His
assertion that as the Son, He quickeneth whom he will (verse 21). The deliverance described here is that which results from the salvation experience. To
believe in the One who sent Jesus is to believe in Jesus. Through such faith
one receives everlasting life. The verb hath denotes a present possession. Salvation must be received during ones earthly life. If one is not saved prior to
his or her physical death, there will not be any subsequent opportunities to be
saved. In salvation the condemnation that falls upon everyone because of
Adamic sin is lifted. Believers are no longer doomed, but are delivered. We
have passed from a state of spiritual death, which is the condition of each individual by nature (Eph. 2:1-5), to one of spiritual life, which is received through
the new birth (2 Cor. 5:17).
THE TWO RESURRECTIONS
John 5:25-30
What Jesus teaches in this passage is a natural follow-up to what He previously stated. If He indeed has the authority to give spiritual life to those who
are spiritually dead (verses 21, 24), then He also has the authority to give bodily resurrection to those who die physically. This involves two resurrections
the resurrection of life and the resurrection of damnation.
The Assurance of Resurrection (verse 25). The word verily is from amen,
and essentially means it is so. When repeated it provides added emphasis.
The expression the hour is coming,
Voice of the Son: the dead will hear
and now is speaks of the present era
the sound of the heir of God to bring
which began with the first advent of
them forth from the dead. The saints of
Christ. Because of what He shall
God who have been born again will
accomplish by His death, resurrechear the voice. This sound will emit to
tion, ascension and return, the realiall and will be distinct and clear to
ty of a physical resurrection for
those who have ears to hear. The voice
is described as the trump of God, the
mankind is made certain. Those who
shout of an archangel, and, yet, it will be
will be raised to life are those who
the forthcoming sound from the heir of
will hear the voice of the Son of God
God. Word Studies #5456 and #5207.
(verse 25). They will be able to hear

He Is Equal to the Father / 65

that authoritative voice because of their faith in Jesus as Savior. When Jesus
restored someone to physical life, He did so by issuing a command to them
(Luke 7:14; 8:54; John 11:43). The spiritual resurrection one receives when he
or she becomes saved is a precursor to the physical resurrection that will occur
later.
The Authority Regarding Resurrection (verses 26, 27). The word for at
the beginning of verse 26 gives the reason Jesus is able to bring the dead to
life. Because He is who He is, He can do what He purposes to do. God is both
the source and sustainer of life. The Jewish religious leaders recognized this
fact and would readily acknowledge it, but they were not willing to concede
that Jesus could give life. However, Jesus asserted that the Father has given
to the Son to have life in himself (verse 26). If the Son is the source of life,
then He must be equal to the Father, and, if that is so, He must be God. Not
only can the Son give life to those who believe, but He also has the authority
to execute judgment upon all, whether believers or unbelievers (verse 27).
When Jesus referred to His judicial authority, He used the title Son of Man.
As God, Jesus had the authority of life and judgment in and of Himself. However, as Man, that authority was given to Him.
The Two Resurrections (verses 28, 29). In these verses Jesus declared
how He would exercise His right to call people to resurrection and judgment.
Verse 28 gives a general principle, which is that everyone will be raised from
the dead. Physical death is not the end of ones existence. The body goes to the
grave and experiences decomposition. However, the soul goes to one of two
places. (Compare Luke 16:19-31.) The word hour in verse 28 denotes a specific time. In verse 29 Jesus explained that there will be two resurrectionsthe
resurrection of life and the resurrection of damnation. The resurrection of
life is for those who have done good. Such people can do good because they
have been made good through their faith in Jesus as Savior. The resurrection
of damnation awaits all those who do not trust Him in salvation. By rejecting
their only hope for forgiveness of sin they live and die under the condemnation of God. Jesus spoke of two different resurrections which will occur at different times and under different circumstances.
The Judgment Regarding Resurrection (verse 30). Once again Jesus
emphasized that all He does and says is in harmony with the purposes of the
Father. The Son does not in any area or in any way act independently of the
Father. The statement as I hear, I judge indicates that the judgment rendered
by Jesus will be the judgment of the Father. The divine principles of judgment
set forth by the Omniscient, righteous God will be carefully and completely
observed by Jesus, the One to whom all judgment has been committed (verse
22). The only will that is involved is the will of God. Thus, Jesus could declare
emphatically, my judgment is just (verse 30). All of this serves to reiterate
that in coming to earth as the Incarnate Son of God, Jesus was truly God in
human flesh. If one rejects the salvation Jesus offers, he or she will be judged
by Him, and there is no being in the universe that can overrule His verdict.

66 / John 5:1-47
WITNESSES TO THE SON
John 5:31-38
After emphasizing His equality with the Father, Jesus proceeded to list
some witnesses that would substantiate what He had said. In this passage
three witnesses are cited: (1) John the Baptist, (2) Jesus works and (3) the
Father. A fourth witness, that of the Scriptures, is considered in the commentary on verses 39-47.
The Unacceptable Witness (verse 31). Before dealing with the witnesses
who supported the Sons declarations regarding Himself and His relationship
with the Father, Jesus mentioned a witness who would not be acceptable. If
Jesus bore witness of Himself, His testimony would not be true in the sense
that it would not be acceptable in a legal proceeding. Under the Law of Moses,
an assertion had to be corroborated by the testimony of at least two witnesses (Deut. 19:15). Of course, anything Jesus said would be true in every sense
of the word; however, He used the setting of a trial to countermand any criticism or second guessing. Therefore, what Jesus meant when He said His testimony would not be true is that any testimony about Himself would not be
considered acceptable. (Comments on verse 32 are included in the remarks on
verses 37 and 38.)
The Witness of John the Baptist (verses 33-35). The first testimony cited
by Jesus was that of John the Baptist. The religious leaders knew well that a
delegation had been sent to investigate John the Baptist prior to the time
when Jesus began His public ministry (verse 33). (Compare John 1:19-27.)
Even though he spoke truthfully about Jesus, John the Baptists witness was
not the most important testimony concerning Him. However, Jesus reminded
those religious leaders of the words of John the Baptist because many Jews
including even some Pharisees, possiblycontinued to regard him highly, and
this reminder of his testimony might have caused some of them to accept
Jesus as the Messiah and be saved (verse 34). Among the Jews who disregarded his testimony regarding Jesus were some who still held John the Baptist in high esteem as a prophet, and they were pleased consequently to have
someone of his fame associated with them (verse 35). In the expression a burning and a shining light the word light actually means lamp. Johns message
pointed the way out of the spiritual darkness that enshrouded the Jewish people. Even though many of them enjoyed the brief reflection of his fame, relatively few were willing to go by faith in the way he pointed out to them.
The Witness of Mighty Works (verse 36). As great as the testimony of
John the Baptist was, greater still was the testimony of the works that Jesus
had performed and would continue to accomplish. Such works included not
only His miracles, but also His making people spiritually alive (verse 21), His
raising the dead and His exercising of judgment (verse 27). All of these works
are things which only God can do. On a few occasions men have performed
miracles, and in even fewer instances some have raised the dead to physical
life, but all such accomplishments were done through the power of God. No
mortal can give spiritual life or execute the kind of judgment which will be

He Is Equal to the Father / 67

done by God. The mighty works of God are accomplished through divine power
alone.
The Witness of the Father (verses 32, 37, 38). When Jesus began this
account of the testimonies to Him, He declared that there is another that
beareth witness of me, and the testimony which he witnesseth of me is true
(verse 32). In verses 37 and 38 Jesus identified the One of whom He had spoken in verse 32 as the Father who had sent Him and testified of Him. Even
though the Jews acknowledged the Father, Jesus specifically stated that they
had never heard his voice at any time, nor seen his shape (verse 37). The
implication of this is that Jesus, the Son whom the Father had sent, is God,
and anyone who had heard and seen the Son had heard and seen the Father.
In the last part of verse 37 and the first part of verse 38, is a series of negatives by which Jesus emphatically indicted the Jewish religious leaders for
their refusal to accept Him as the Messiah: (1) Ye have neither heard his
voice, (2) nor seen his shape, (3) ye have not his word abiding in you. The
last of these negatives is the result of the first two. Those religious leaders did
not have the Word of God abiding in them which leads to the next witness
which Jesus mentioned, the witness of the Scriptures.
THE SON AND THE SCRIPTURES
John 5:39-47
Even though the Scriptures constitute another witness of Jesus, these verses are considered separately because of all that is involved in them. The Pharisees used the Scriptures, but they did not do so correctly. In fact, the Scriptures which they claimed to believe, obey and follow served to condemn them.
The Testimony of the Scriptures (verse 39). The Jewish religious leaders were familiar with the Scriptures. They read the Old Testament writings
and discussed them thoroughly. Some of them carefully and laboriously made
copies of the Scriptures. With the exception of the Sadducees, these men generally believed that by keeping the Lawand for the Pharisees, all the traditions that had been added to the Lawthey would please God and thereby
earn eternal life. What they failed to realize, of course, was that the Scriptures
are about Jesus Christthey are they which testify of me (verse 39). He is
the focus of every book in the Bible, including the Old Testament. Peter iterated this truth when he proclaimed, To him [Jesus] give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins (Acts 10:43). The Scriptures which the Jews studied told about
Jesus.
The Rejection of the Testimony (verses 40-42). The Jewish religious
leaders were certain that they could find eternal life by keeping the Law,
thereby gaining salvation without having to accept the Messiah as their Savior. Such obstinance was the result of a willful decisionthey choose not to
turn to Jesus despite all that the Scriptures teach about Him (verse 40). Even
though many men have acclaimed praises for Jesus, His greatest praise comes
from the Scriptures, the source over which the Jews pored seeking to please
the Father by any means other than honoring His Son (verse 41). Even though

68 / John 5:1-47
the Jewish religious leaders did not accept Jesus, He knew all about them
(verse 42). He knew the motives for which they rejected Him. He knew how
and why they misread, misinterpreted and misapplied the Scriptures which
they claimed to value so highly. He knew the root cause of their attitude and
actions which condemned them: ye have not the love of God in you (verse 42).
They might have professed with their lips to love God, but in their hearts they
did not. They rejected the testimony of the written Word regarding the Incarnate Word despite their alleged devotion to the Scriptures.
The Authority of the Son (verses 43, 44). Since the Jews did not have the
love of God in them, they were not inclined to honor Him or accede to His purposes. Jesus had come in His Fathers name; yet, the Jewish religious leaders
would not acknowledge Him and even sought to turn the people against Him
(verse 43). In the last part of this verse is a grave indictment against the Jewish people as a whole. They had rejected the true Messiah, the One sent from
the Father. However, they will embrace the false messiah, the anti-Christ who
will come in his own name. (Compare Daniel 9:27.) That tragic event will be
the culmination of the rejection of the Messiah by the Jewish people. In John
5:44 Jesus disclosed the reason the Jews will not accept Him. As long as they
seek honor from one another, they will not trust in God. Instead, they will persist even more in their self-righteous endeavors. To give God the honor that
He is due, one has to acknowledge his or her sins and acclaim the righteousness of God.
The Condemnation of the Law (verses 45-47). Despite the high regard
most of the Jewish religious leaders had for the Law, the Scriptures they professed to esteem so highly would condemn them. When they appear before the
Judge of Heaven and earth, there will not be any reason for Jesus to bring any
charges against them. The Law of Moses will irrefutably condemn them (verse
45). If the Pharisees and other religious leaders had really believed the Law,
they would have realized that Moses wrote of Jesus (verse 46). One of the best
known prophecies of the Messiah from the Law was Deuteronomy 18:18, I
will raise them up a Prophet from among their brethren, like unto thee
[Moses], and will put my words in his mouth; and he shall speak unto them
all that I shall command him. The Jews did not believe the references to
Jesus that were included in the Law, and that refusal caused them to reject
Him and His teachings when He came to earth (verse 47).
HE IS EQUAL TO THE FATHER
John 5:1-47
From the events recorded in this chapter, it is evident that Jesus could
answer and silence His adversaries in a most masterful manner. No one can
read these verses without being impressed with His Omnipotence and Omniscience. In the dialogue between Jesus and the Jewish religious leaders, there
could not be any more emphatic or distinct proof of His equality with the
Father. There was no misunderstanding on the part of the Jewish leaders.
They knew what Jesus meant, and they also knew the implications of it.

Lesson 7

For Sunday, October 19, 2008

He Is the Bread of Life

John 6:1-71

The scene for the events recorded in this chapter changed from Jerusalem
to Galilee, which was where most of Jesus public ministry occurred. Among
the incidents that were involved were the feeding of the 5,000, the calming of
the storm on the Sea of Galilee, the search for Jesus by people who wanted to
make Him a king, Jesus discourse on the Bread of Life, the forsaking of Jesus
by many who had professed to be His disciples and the acclamation by Peter
of Jesus as the Christ, the Son of the living God.
FEEDING THE MULTITUDE
John 6:1-14
This miracle is one of the few occurrences included in each of the four
gospels. A demonstration of Jesus creative power, this miracle was unique in
that it included Jesus use of materials that were contributed by another person. The One who is Omnipotent can create what He needs or multiply what
is available.
The Setting for the Miracle (verses 1-4). The phrase after these things
indicates that this event followed chronologically the incidents in the preceding chapter. How much time elapsed is not known. Having traveled from Judea
to Galilee, Jesus and His disciples crossed to the east side of the Sea of Galilee
(verse 1). A multitude of people followed Him because of the miracles of healing He had worked (verse 2). To get away from the great crowd of people, Jesus
took His disciples into a mountain where, for a brief time at least, He had an
opportunity to teach them without the distractions of the throngs of people
that were constantly around them (verse 3). In verse 4, John mentioned that
the time of this incident was near the Passover. On the surface it might seem
as if this was added as a coincidental matter. However, as subsequent events
would show, the timing of this miracle was entirely consistent with the plan
and purposes of God. Since the Passover was, to a greater or lesser extent, on
the minds of many of the people, Jesus discourse on the Bread of Life and His
assertion to be the Bread from Heaven would have struck a responsive chord
for many people.
The Test for the Disciples (verses 5-7). After His time with the disciples
in the mountain, Jesus evidently went down to a level area where He saw a
great multitude of people coming toward Him (verse 5). Since it was a remote
region, there was no nearby place where the people could purchase food. (Com69

70 / John 6:1-71
pare Luke 9:12.) Jesus asked Philip where they could buy enough food for so
many people. The purpose for that question was to cause the disciples to realize that they were utterly incapable of providing for such a multitude. (Compare verse 7.) Philip possibly was one of the more practical minded of the disciples. (Compare John 14:8.) Instead of replying that they would not be able
to find a place that could supply them with enough food for the huge crowd of
people, Philip responded, Two hundred pennyworth of bread is not sufficient
(John 6:7). Because a penny was the standard wage for a days work (Matt.
20:2), it is obvious that Philip was thinking of a large amount of money.
Although Philip was specifically mentioned in this exchange, one can safely
assume that he reflected the thinking of the other disciples. What the disciples needed to do was to admit that, if the multitude of people were fed, Jesus
would have to make the food available.
The Resources for the Miracle (verses 8, 9). During the dialogue
between Jesus and Philip, Andrew, the brother of Peter, joined the conversation with the observation that a young boy had brought some food with him
five barley loaves,, and two small fishes (verse 9). From this it seems that the
disciples had discussed among themselves how they might feed the multitude
of people. Whether any other food was available is not known, but evidently
no one knew of any other food, as indicated by the despairing comment, But
what are they among so many (verse 9). The disciples soon learned, however,
that what is little in the sight of man can be more than sufficient in the hand
of God. The word loaves does not refer to the kind of loaves in which bread is
packaged today. Instead, it denotes a quantity of bread comparable to a biscuit
or dinner roll. In Bible times, bread was made from two kinds of flourbarley,
for those of modest means, and wheat, for those who could afford it. The lads
two fish could have been dried and salted so they would not readily spoil.
The Working of the Miracle (verses 10, 11). Although the feeding of the
5,000 was one of the most dramatic of all the miracles done by Jesus, the
account of that remarkable event is relatively brief. First, Jesus said to His
disciples, Make the men sit down (verse 10). The word men in this instance
is from anthropos, which denotes mankind in general. The accounts of other
sources indicate that the people were seated in groups of fifty (Mark 6:40;
Luke 9:14). There was much grass (John 6:10) in that place because it was
in the spring, just before the Passover (verse 4). In the last part of verse 10 the
Greek term for men is aner, which specifies the masculine gender. Thus, from
this verse one learns that all the people were told to sit down on the grass, and
the number of men who were seated was 5,000. When Jesus was ready to perform the miracle, He took the five loaves of bread and gave thanks, after which
He gave some loaves to each of the disciples who in turn distributed the bread
to the people (verse 11). The same procedure was followed for the fish. This
miracle occurred in full view of the disciples and all the people. Five small
loaves of bread and two fish became sufficient food for 5,000 men, plus all the
women and children.

He Is the Bread of Life / 71

The Reactions to the Miracle (verses 12-14). Following the multiplication of the bread and fish, Jesus told His disciples to collect the leftovers so
that nothing would be wasted (verse 12). The Greek word for fragments, which
refers to leftover food, appears in each of the four gospels, but only in the
accounts of the miracles involving the feeding of the 5,000 and the feeding of
the 4,000. The fragments of food that were gathered filled twelve baskets
(verse 13), possibly alluding that Jesus was sent to all of the twelve tribes of
Israel. After the men who had witnessed the remarkable miracle had given
the matter some consideration, they concluded that Jesus was that prophet
which should come into the world (verse 14). The Scripture about which those
men speculated was Moses prophecy recorded in Deuteronomy 18:15, 18.
Moses spoke of the Messiah, and that the Prophet was to be like unto him
indicates that Moses was a type of Jesus in many respects.
CALMING THE STORM
John 6:15-21
In this passage another dramatic demonstration of Jesus Omnipotence is
evident. The feeding of the 5,000 showed Jesus ability to multiply resources.
The calming of the storm on the Sea of Galilee revealed His ability to control
the forces of nature. In each setting Jesus power over creation is obvious.
The Disciples Imperiled (verses 15-17). The musings of the men went
beyond speculation as to whether Jesus was the Prophet whom Moses foretold. They also concluded, in effect, that if He was indeed the Messiah, then it
was time for Him to reveal Himself as such to the Jewish people. They decided to demand that He do so (verse 15), and they probably felt that the
approaching Passover in Jerusalem would be the appropriate occasion and
setting. However, Jesus knew their hearts. He knew what they were thinking,
and even more importantly, He knew why they wanted to make Him a king.
Therefore, He withdrew from the crowd and retreated to a nearby mountain
where they could not find Him. In the meantime, the disciples got into their
boat and set sail for Capernaum (verses 16, 17). From other gospel accounts,
one learns that the great crowd of people who had followed Jesus to the east
side of the Sea of Galilee did so by foot rather than by boats (Matt. 14:13; Mark
6:33). The only vessel that set out for Capernaum was the one carrying the disciples, and Jesus was not with them. A fierce storm overtook the disciples
(John 6:18). They dropped their sail and started rowing to keep the boat facing into the waves so they would not capsize. The winds and waves were so
strong against them that they could make little progress. In fact, they had
managed to cover only about three and a half miles25 to 30 furlongswhen
they saw Jesus walking on the sea, a sight that terrified them (verse 19; Matt.
14:26).
The Storm Calmed (verses 20, 21). With the storm raging, Jesus called
out to His terrified disciples, It is I; be not afraid (verse 20), to alleviate the
fears of the disciples who concluded that they had seen some kind of apparition walking on the waves. (Compare Matthew 14:26; Mark 6:49.) The disciples eagerly received Jesus into their small vessel, at which time the storm

72 / John 6:1-71
immediately subsided (Mark 6:51). Another immediate effect of Jesus arrival
in the boat was that the disciples reached their destination on the west side of
the Sea of Galilee (John 6:21). Thus, within a few hours time the disciples had
witnessed three vivid demonstrations of the Omnipotence of Jesus: (1) He
multiplied the bread and fish and fed as many as twelve to fifteen thousand
people; (2) He calmed the raging storm that threatened the disciples lives and
(3) He caused them to be immediately transported over the Sea of Galilee from
where He joined them to Capernaum.
SEEKING THE RABBI
John 6:22-34
The people who had received the bread and fish from Jesus wanted to
acclaim Him as their king. However, He slipped away from them to forestall a
confrontation (verse 15). On the following day, the people were still in the
same frame of mind, so Jesus addressed their intentions.
The Search for Jesus (verses 22-24). For many students of the Bible, this
passage, as it appears in English, is awkward. Here is a considered view of
what is covered in these verses. The expression the day following denotes the
day immediately after Jesus had fed the multitudes on the east side of the Sea
of Galilee. On the morning of the day following (verse 22) many of the people who earlier had eaten the bread and fish noticed that the boat in which
Jesus and His disciples had gone to the east side of the Sea of Galilee was
gone. They also knew that at evening on that same day the disciples had left
in their vessel, but Jesus was not in the boat with them (verse 22). Another
event that occurred on the day following was the arrival of some boats from
Tiberias at the place where many of the people who had eaten the bread and
fish were still congregated (verse 23). When the people saw that neither Jesus
nor any of His disciples could be found on the east side of the Sea of Galilee,
they took advantage of the availability of the boats from Tiberias and sailed
on themas paying passengers, no doubtto Capernaum in search of Jesus
(verse 24).
The Response by Jesus (verses 25-27). When the people found Jesus in
Capernaum, they asked Him when He had come to Capernaum (verse 25).
Although their question was whence, or when, they undoubtedly also wondered how He had come to Capernaum. They probably hoped to hear an explanation that would involve another remarkable miracle. Jesus answer was a
rebuke for those people (verse 26). He brushed aside the curiosity that
prompted their question and responded by exposing their motives for wanting
to proclaim Him as their king. The excitement that resulted from observing
Jesus miracles was not nearly as moving as their desire for a life of ease
which they assumed they would have with a king like Jesus who could supply
all their needs. The misplaced values of these people was emphasized by Jesus
in verse 27. As used in this instance, the word labour denotes an intense concern about something. The word meat basically means food. In effect, Jesus
told the people that their primary concern should be for the food which pro-

He Is the Bread of Life / 73

vides everlasting life. Such life is givenit cannot be earned, obtained or
achievedby the One whom the Father has confirmed (sealed).
The Challenge of the People (verses 28-31). Seizing on Jesus exhortation to Labour . . . for that meat which
endureth unto everlasting life (verse 27),
Meat Which Endureth: this
the people asked what they could do to perspiritual food remains with us
to nourish the spirit and soul.
form works that would be acceptable to God
Jesus used the loaves and fishes
(verse 28). Jesus responded that the only
to feed the people. He now
work that pleases God is the work of faith
reveals a substantive food for
(verse 29). Such a statement might seem
the soul is available to them all.
contradictory since works and faith are genThis spiritual nourishment
erally regarded as opposites. Jesus emphaleads to eternal life. This food
sized that the object of ones faith is to be
will not destroy but save. Word
Studies #1035 and #3306.
him whom he [God] hath sent (verse 29).
Anyone who believes that works can help
him or her be saved should be
fully and finally convinced
anna
that such cannot be the case.
However, the people whom
The Work that Saves (John 6:29): In His
Jesus addressed were not satmany inquiries from the Jewish leaders and
even the Samaritan woman at Jacobs well
isfied with His response. They
at Sychar, they sought for formulas which
demanded that He give them
would give them the ability to perform the
a sign, that is, something even
works necessary to obtain eternal life. Jesus
more remarkable than His
responses to each one of the inquiries was
miracles of healing and multiintended to dispel any notion that eternal
plying the loaves and fish
life could be attained on the basis of human
performance and works. On the contrary,
(verse 30). Such an attitude
Christ wanted to show that eternal life was
reflected a heart of unbelief,
a divine gift, without capability nor requirewhich can be readily seen in
ment of being earned by the recipient. Salthe implied challenge that the
vation could only be received as a gift on
people issued in verse 31. In
the basis of repentance and faith, completeeffect, they suggested that the
ly trusting in the Lord to provide it in the
midst of the human dilemma of a nature of
miracle of the manna back in
sin which is against God. The Lord grathe time of Moses was even
ciously provides everlasting life to penitent
more dramatic than Jesus
believers in spite of their sin because the
miracle of multiplying the
Lord has lovingly sent Jesus to die for the
loaves and fish.
sins of the world, especially those who have
The Explanation by Jesus
believed with their heart.
(verses 32-34). In these verses
Jesus explained how the
manna that sustained the Israelites in Moses day was a type of the true
Bread of Heaven which God Himself would give. The contrast between the
manna and Jesus is pronounced. Manna sustained physical life, while Jesus
gives everlasting life. Moreover, manna was given to the Israelites every day
and had to be consumed daily, but the gift of everlasting life is a once-for-all

74 / John 6:1-71
Manna: what is it? What is it? Yes,
this is it. Manna is the bread of
God with no name. The children
of Israel did not know what to call
it so they simply said, What is it?
This name stayed with the temporary but provided food. Each head
of household was to gather what
was necessary for that day. Any
left over at the end of the day
would rot. What is it that God
gives to our souls in grace? It is
always enough.Word Study #3131.

Manna
The Bread from Heaven (John 6:33):
Gods provision of the manna in the
wilderness journey for the Hebrew people during their forty year trek in the
wilderness was simply Gods sustaining
His people physically. They would have
otherwise gone hungry and starved in
that brutal desert environment. Additionally, the provision of the manna
indicated a larger spiritual truthGod
would provide Bread from Heaven
for their greater spiritual need. However, the manna was not that heavenly
bread. It served its purpose in sustaining their physical lives. Jesus did not
mean that the manna did not have any
food value; it most certainly did. He
meant that the manna had absolutely no
food value with regard to the needs of
the spirit of man. Man does not, and
cannot, live on earthly food alone (Deut.
8:3). Jesus is the only genuine Bread
from Heaven. He described Himself to
the woman of Sychar (John 4) that He
was the Bread of life. Regarding the
spiritual hunger of all men, there is only
one bread which gives and sustains
spiritual life. And Jesus is that Bread.
He who receives that Bread will never
hunger again.

gift which never has to be repeated. In addition, manna was given

to a specific people for a specific
time, while the gift of everlasting
life is offered to people of all times
and places. The true Bread of
Heaven comes from the pure being
of God, and is in fact, God Himself.
When God gave the manna to the
Israelites, He provided something
which He created. When He gave
the Bread from Heaven, He gave
Himself. The people to whom Jesus
spoke in Capernaum did not grasp
the true significance of what they
heard. However, they understood
enough to realize that they needed
something more than the bread which they had received on the previous day.
They said, therefore, Lord, evermore give us this bread (verse 34).
I AM THE BREAD OF LIFE
John 6:35-46
On an earlier occasion Jesus presented Himself as the living water that
quenches forever ones thirst for everlasting life (John 4:10-14). Here He
described Himself as the Bread of Life who gives and sustains everlasting life.
The living water and Bread of Life must be appropriated if one is to benefit
from them.
Never Hunger, Never Thirst (verses 35, 36). In verse 35 is one of the
great I Am statements of Jesus. In this verse Jesus declares that coming to
Him and believing on Him are essentially the same. Both of these matters
involve ones acceptance of Jesus, and acceptance is integrally associated with
faith and trust. Thus, to come to Jesus is to acceptor trustHim as ones
Savior. Those who become saved will never again hunger or thirst for ever-

He Is the Bread of Life / 75

lasting life because they are assured of having been given that wonderful gift
which will never be lost or taken from them. However, the people in Capernaum, who were hoping to make Jesus a king, had not accepted Him as their
Savior, as indicated by Jesus statement in verse 36. The phrase I said unto
you refers back to verses 26 and 27 in which Jesus made it clear that those
people did not truly regard Him as the Messiah. They had seen Him work
great miracles, but they failed to grasp the spiritual implications of any of the
wonderful manifestations. They were no more willing to trust Jesus than were
the Jews whom he addressed in John 5:40.
The Fathers Will (verses 37-40). Included in this passage are some pertinent matters regarding divine foreknowledge and predestination and the
exercise of free will by human beings. In verse 37 the phrase All that the
Father giveth me has to do with Gods foreknowledge, while the phrase, shall
come to me, is indicative of mans free will. God knows who will turn to Jesus
for salvation, but He does not force anyone to do so. Each individual must
make that choice for himself or herself. The unity of purpose in the Triune
Godhead is seen in verse 38. The Fathers will is the Sons will. In verse 39, a
deeper insight into the Fathers will can be seen. In effect, the Fathers will is
that all those who turn to Jesus for salvation to be saved. (Compare verse 37.)
The realization of such salvation will be at the last day when the bodies of
believers are raised from the dead in a glorified condition. Verse 40 reiterates
what is stated in verse 39. Each verse teaches that, while all those who trust
Jesus as Savior are predestined for everlasting life, no one is predestined to
trust Jesus. Predestination becomes effective at the point of faith.
Murmurings of Disbelief (verses 41-43). The people to whom Jesus
spoke in Capernaum demonstrated their lack of faith. They murmured at
him (verse 41) because of His claim to be the Bread from Heaven (verse 41).
The Greek word for murmur is an intense term that denotes dissatisfaction
because of unrealized expectations. The people wanted Jesus to be the One
who would give them their material needs. They did not want to regard Him
as the Bread from Heaven because that would have required a marked change
in their attitude concerning Him. Verse 42 gives even deeper insight into the
Jews lack of faith. They saw Jesus only as a man. If He was the son of Joseph,
as they assumed, how could He be the Son of God? Thus, they categorically
rejected the notion that He was the Bread from Heaven as He had claimed.
None of the murmurings were directed specifically to Jesus. However, as the
Omniscient Son of God, He knew full well not only what the people were
mumbling about to one another, but even what they were thinking in their
hearts (verse 43). Because of their pride and obstinance, they would not accept
Jesus for who and what He really was and is.
Drawn by the Father (verses 44-46). Previously, it was noted that to
come to Christ is to trust Him, or to accept Him as Savior. (Review comments
on verse 35.) Salvation is the gift of God in its entirety (Eph. 2:8). The only
part an individual can have in his or her salvation is to receive the gift that
God so freely gives. The Father determined the plan of salvation, and the Son

76 / John 6:1-71
carried it out. Sinners are convinced of their
need for salvation by the Father through
the work of the Holy Spirit (verse 44).
(Compare John 16:7-11.) The full realization of salvation will come when believers
are resurrected in power and glory. In John
6:45, Jesus referred to the Old Testament
Scriptures which teach that people are
drawn by God through His Word. (Compare
Isaiah 54:13.) When someone hears or
reads the Word of God, the Holy Spirit uses
the message to convict him or her of the
need for salvation. Those who respond to
the drawing of the Father through the Holy
Spirit will receive Jesus as Savior. The Jews to whom Jesus spoke needed to
understand that all their dealings with the Father had to be done through the
One who had come from the Father (John 6:46).
At the Last Day: this figure of
speech refers to the day of the
resurrection. The last day means
the place in time where God
ends the world as we know it
and fulfills His plan for eternity.
The last will bring about the
revelation of Jesus for all to see.
The last day is a specific point
in time known only to God the
Father. We must be prepared
for its coming.Word Studies
#2078 and #2250.

STRUGGLING WITH THE MESSAGE

John 6:47-58
As the body sometimes has difficulty digesting food that has been consumed, so did the Jews who heard Jesus struggle with the message they had
heard. Many who had professed to be His disciples were beginning to have
some second thoughts.
Faith and Everlasting Life (verses 47, 48). In these verses Jesus reiterated the basic point in His message to the people in Capernaum that they
needed to trust Him to receive everlasting life (verse 47). At this point many
of the people claimed to be a disciple of Jesus but had never truly accepted
Him as their Messiah or Savior. Jesus designated Himself as that Bread of
Life (verse 48), referring back to verse 35 in which He promised that all those
who accept Himthat is, who come to Him or believe on Himwill never
again hunger or thirst. As the Bread of Life, Jesus is the One who was sent
from the Father. In all times and places bread has been a staple of physical
life. In some societies bread has been the principal food in their diet. Different
grains might be used, but the result is the samephysical bread sustains natural life. In the spiritual realm the Bread of Life, which was given by the
Heavenly Father, not only sustains spiritual life, but He is also the source of
such life. All those who believe are born again, and the new life they receive
is everlasting.
The Bread from Heaven (verses 49-51). Once more, Jesus reverted to a
topic He had mentioned previously, as He referred again to the manna which
sustained the Israelites during the forty years in which they wandered in the
wilderness while making their way from Egypt to the Promised Land (verse
49). (Review comments on verses 31-33.) He emphasized the temporal nature
of the mannayour fathers did eat manna in the wilderness, and are dead
(verse 49). The manna provided only physical sustenance for the Israelites. In
verse 50, Jesus contrasted the manna with the Bread from Heaven. Whoever

He Is the Bread of Life / 77

eats the Bread of Heaven will not die. Previously, Jesus called Himself the
bread of life (verse 35). Here He called Himself the living bread which came
down from heaven (verse 51). Whoever will eat of this bread (verse 51) shall
live forever, Jesus promised. Moreover, He explained that the bread of which
He spoke was His flesh, which He would give for the life of the world (verse
51). By expanding the figure of speech, Jesus indicated how the Bread from
Heaven can provide everlasting life. The Bread from Heaven is the Incarnate
WordGod manifested in fleshwho would give His life on the cross.
Eating His Flesh and Drinking His Blood (verses 52-56). Jesus reference to giving His flesh caused much consternation and great contention
among His hearers (verse 52). The Greek word for strove denotes intense
action. The same term is used in Acts 7:26 to describe the fighting between the
two Egyptians which Moses sought to quell. If the Jews had difficulty accepting Jesus statement that He had given His flesh, His follow-up statement
that people need to eat His flesh and drink His blood was even more disturbing and disruptive (John 6:53, 54). The benefits of eating the flesh and drinking the blood of Jesus are given in verses 55 and 56.
There has been much discussion and speculation as to what Jesus meant by
these assertions and exhortations. If one considers them in the overall context
of this entire passage, it becomes readily apparent what He meant. Here Jesus
said that eating His flesh and drinking His blood will enable one to have eternal life and give assurance of being resurrected by Jesus (verse 54). Previously, Jesus taught that whoever comes to the Bread of Life will never hunger
again, and whoever believes on Him will never again thirst (verses 35, 50, 51).
It is obvious that eating the flesh of Jesus and drinking His blood are figurative expressions for believing on Him, or accepting Him as ones Savior.
The True Manna (verses 57, 58). Once again, Jesus contrasted Himself
with the manna which the Israelites ate during their time in the wilderness.
Those Israelites were physically sustained and nourished by the manna which
they gathered each morning. The source of the manna was the living God (Ex.
16:4). Similarly, people receive everlasting life from the Bread of Life, and the
ultimate source of the everlasting life which all believers possess is the living
God (John 6:57). Note the cause-and-effect relationship as given by Jesus: the
Father sent the Son, who is the Bread of Life, and all who accept the Son as
Savior receive life that will never end. The Israelites who lived in Moses day
received physical nourishment which did not last. They had to eat manna each
day, and they still experienced physical death. However, the Bread of Life
gives spiritual life which will last forever (verse 58). This Bread is appropriated by faith which Jesus explained is illustrated by eating.
REJECTING THE MESSIAH
John 6:59-71
Jesus message on the Bread of Life was a watershed moment in His public
ministry. Because of the implications of what He taught by that metaphor,
many people who had professed to be His disciples no longer followed Him.
Such people did not lose their salvation because of the probability they were
never really saved.

78 / John 6:1-71
The Offended Disciples (verses 59, 60). The term these things includes
all that Jesus had said in His comments regarding the Bread of Life and other
matters. Although He spoke those words in the synagogue in Capernaum
(verse 59), it is not certain that the occasion was the Sabbath. If so, then the
people who had gone from the east side of the Sea of Galilee to Capernaum
had most definitely exceeded the distance that one could travel on the Sabbath. It is probable, however, that there were meetings at the synagogues on
days other than the Sabbath. The reaction of many of those who had heard
Jesus remarks was highly negative, as they said, This is an hard saying; who
can hear it (verse 60). The Greek word for hard essentially means stiff or
brittle. The sense of this term is that there is no allowance for any deviation
in interpretation or application. Jesus words were not difficult to understand
but were offensive to those who did not want to accept Him as the Messiah
whom the Father had sent. Those people could not hear (verse 60) Jesus
message because they did not want to hear.
The Offense Intensified (verses 61-65). If the people were offended by
Jesus words up to this point, they were even more offended by what He said
next. Jesus told them that not only had He been sent to earth by the Father,
but He also would ascend back to Heaven (verse 62). Jesus comments in verse
63 might seem obscure but the people in Capernaum knew what He meant by
them. The contrast between the Spirit and the flesh goes to the heart of the
significance of Jesus claim that His flesh can give life to those who eat of it.
In and of itself the flesh is not able to produce anything. However, the Spirit
is an animating force. Through the Spirit believers are quickened, or brought
to life (John 3:6, 7). Some of Jesus hearers did not believe, however (John
6:64), so they were interested only in material benefits that Jesus could give,
even as their king. (Compare verse 26.) Although Jesus knew from the beginning (verse 64) who would not believe on Him, His foreknowledge did not
keep them from believing. They would not respond to the drawing of the
Father (verse 44); consequently, they remained lost and were not true disciples
of Jesus (verse 65).
The False Professions Exposed (verse 66). The term disciples is used to
designate those who are pupils or followers of someone regarded as a teacher
or an example. Jesus had many disciples, or followers, during His earthly ministry. Some of them were true disciples, but others were not. On this occasion
in Capernaum, a significant number of people who had claimed to be followers of Jesus decided they no longer wanted to be identified with Him or His
teachings. The phrase went back is from opiso, which basically means to follow devotedly. The disciples of Jesus who forsook Him did so emphatically.
They followed devotedly their decision to no longer follow Jesus. It should be
noted that those people who went back, and walked no more with him (verse
66) did not lose their salvation. More than likely most of them were never
saved in the first place. What was lost was essentially their testimony as a follower of Jesus. It is one thing to claim to be a follower of Jesus, and it is yet
another thing to be a true follower.

He Is the Bread of Life / 79

The Challenge to the Twelve (verses 67-69). In addition to the many disciples who followed Jesus, there was a special group of twelve men whom
Jesus had designated as apostles. Each of the other three gospels gives the
account of the calling of the twelve (Matt. 10:1-4; Mark 3:13-19; Luke 6:13-16),
but John does not. This is the first reference in this gospel to the apostles as a
group. When it became apparent that a substantial number of people had forsaken Him, Jesus asked the twelve, Will ye also go away? (verse 67). Peters
response to that question is one of the most sublime statements in all the Bible
(verses 68, 69). With the expression thou hast the words of eternal life Peter
spoke of the fact that salvation is found only in Jesus, the One who was sent
from Heaven. He and the other apostleswith the exception of Judashad
eaten the flesh of Jesus and drunk His blood, so to speak, by trusting Him as
Savior. Because of such faith, they were certain that Jesus was that Christ,
the Son of the living God (verse 69). They accepted Him as the promised Messiah and believed that He was divine.
The Betrayal Announced (verses 70, 71). In contrast to Peters uplifting
testimony acclaiming the divinity and messiahship of Jesus, was the disturbing response by Jesus that one of the twelve was not a true disciple. The selection of Judas as one of the apostles is yet another example of the parallel operations of divine foreknowledge and human free will. Jesus knew that Judas
would betray Him; yet, Judas willfully and willingly on his own made the decision of betrayal when the time came for him to do so. Jesus described Judas as
a devil (verse 70). The Greek word for devil is generally used to denote Satan.
However, in this instance it is used to indicate one who is an implacable foe of
Jesus. Judas was not the devil, but he acted under the guidance and motivation of Satan. Judas is the Greek form of Judah, who was the fourth son of
Jacob and the forebearer of one of the most influential of all the tribes of
Israel. The name Iscariot essentially means man of Kerioth. Kerioth was a
city in the land designated for the tribe of Judah when the tribal allotments
were made by Joshua (Joshua 15:25). Many Bible scholars teach that Judas
Iscariot was the only one of the apostles not a Galilean.
HE IS THE BREAD OF LIFE
John 6:1-71
Three critical events are recorded in this chapter: (1) the feeding of the
5,000, (2) the discourse on the Bread of Life and (3) the response to Jesus message. The power of God was demonstrated in the miracle involving the loaves
and fish. The purpose of God was evident in Jesus explanation of the Bread
sent from Heaven. The perception of God was manifested in the reactions to
Jesus words. The contrast between Peters matchless tribute to Jesus and
Judas eventual betrayal of Jesus could not have been any more pronounced.

Lesson 8

For Sunday, October 26, 2008

He Is the Prophet
John 7:1-53

The scene for the events recorded in this chapter shifted from Galilee to
Jerusalem. Although there was a change in venues, the issues remained
essentially the same. The Jewish leaders felt more threatened by Jesus popularity with the common people, and, for the first time they actually attempted to arrest Him. Among the common people, however, there were some who,
upon realizing that Jesus was claiming to be the Messiah, began to have some
questions regarding Him.
THE FEAST OF TABERNACLES
John 7:1-9
The Feast of Tabernacles was one of the three annual occasions for which
all Jewish men were to go to Jerusalem (Deut. 16:16). At such gatherings confrontations between Jesus and the Jewish religious leaders were more likely
to occur. Jesus did not fear these conflicts for Himself, but He would not allow
developments to proceed prematurely.
Walking in Galilee (verse 1). The phrase these things refers to the forsaking of Jesus by many who had professed to be His disciples and the testimony of acclamation by Peter and the other apostles (John 6:66-71). The
expression Jesus walked in Galilee means that Jesus activities occurred in
Galilee. The term Jewry is from a word that is generally rendered Judea.
Galilee was in the northern part of Palestine, Judea lay in southern Palestine,
and Samaria was situated between those regions. At this point in Jesus ministry He essentially operated in Galilee and mostly in the more remote regions
because of the increasingly hostile opposition of the Jewish leaders. In fact,
the decision evidently had been made, in some circles at least, to kill Jesus.
That is why He walked in Galilee (verse 1).
Encouragement from Jesus Brethren (verses 2-5). The Feast of Tabernacles occurred in the fall following the end of the harvest. That feast continued for seven days, during which the Jews were to live outdoors in small,
makeshift booths, or tabernacles, in commemoration of the wilderness wanderings of their forebearers (Lev. 23:26-44). Since the Feast of Tabernacles was
one of the three occasions when all Jewish men were to go to Jerusalem, the
physical brothers of Jesus (Mark 6:3) encouraged Him to go to from Galilee to
Judea where they felt He could more effectively accomplish what they perceived to be His overall purpose (John 7:3). Jesus brothers might have used
80

He Is the Prophet / 81
sound logic, humanly speaking
(verse 4), but they were not
anna
aware of the divine purpose for
The
Feast
of Tabernacles (John 7:2, 37):
Jesus coming to earth. Even
The Feast of Tabernacles was one of three
though Jesus brothers might
pilgrimage feasts (along with the Feast of
have been well-intentioned, they
Unleavened Bread and the Feast of Pentecost) required by every Jewish male to
had no spiritual perception into
attend who lived within a fifteen mile
the matter because they had not
radius of the city of Jerusalem. In spite of
truly accepted Him as their Mesthe actual requirement, Jews from other
siah (verse 5). Those men probaareas outside of the radius, including
bly were like the people who
Galilee, would also make the pilgrimage to
those festivals. The Feast of Tabernacles
wanted to make Jesus a king
occurred in the fall season five days after
(John 6:14, 15). However, the
Yom Kippur and lasted eight days. It comkind of king they had in mind
memorated the goodness of God in suswas not what Jesus intended to
taining the Jews through their wilderness
wanderings. During the feast, the Jews
be.
were to live in rustic, temporary dwellings
Jesus Response to His
to more keenly focus on the fact that God
Brethren (verses 6-8). Jesus
had preserved and protected His people on
statement that His time had not
their way to the Promised Land. The feast
yet come actually has a twofold
was festive and joyful and was at the conclusion of the fall wheat harvest, thus
significance. First, the time for
showing the abundance of Gods blessings
the revelation of the purpose for
in the land after their forty-year ordeal of
His coming to earth had not yet
endurance in the desert.
come. That time would occur
when He presented Himself to the Jewish nation as their Messiah in what has
come to be known as His triumphal, or royal, entry into Jerusalem (Luke
19:28-40). In addition, Jesus meant that the time for Him to go to Jerusalem
for the observance of the Feast of Tabernacles had not come. Jesus brothers
could go to Jerusalem at any time (John 7:6). Jesus knew that the world in
general, and the Jewish leaders in particular, hated Him and would not be
receptive to His presentation of Himself as the Savior of the world and the
Messiah of Israel (verse 7). In verse 8, Jesus encouraged His brothers to go to
the feast, presumably as part of a larger contingent of friends and relatives
who were also going to Jerusalem. As for Him, He did not say He would not go
to the feast, but that He would not go at that time. Jesus intended to go, but
He planned to go less noticeably.
Remaining in Galilee (verse 9). By remaining in Galilee after His brothers had left for Jerusalem, Jesus was able to choose privately the time of His
departure and the manner in which He would leave Galilee. Probably, Jesus
was accompanied only by the twelve apostles. Since they seemingly were not
part of a larger group, they were able to travel without attracting a lot of
attention. All of this was in contrast to the time when Jesus would go to
Jerusalem for the last Passover and His subsequent crucifixion. On that occa-

82 / John 7:1-53
sion He and His disciples were accompanied by a multitude of people, and the
Jewish leaders, in a hostile attitude, were consequently anticipating His
arrival. In His Omniscience Jesus knew that a similar situation would have
developed at the Feast of Tabernacles if He had gone with a large group of people who most likely would have been telling others along the way that He was
en route to Jerusalem to proclaim Himself the king of the Jews.
CONTROVERSY REGARDING JESUS
John 7:10-13
Even though Jesus wanted to keep a low profile at the Feast of Tabernacles,
He was the number one topic of conversation among the people even before He
arrived. There were three general attitudes expressed(1) the leaders wanted to arrest Him, (2) some of the people were simply curious about Him and
(3) others believed He was the promised Messiah.
Going to Jerusalem (verse 10). Finally, the time came for Jesus to make
His way to Jerusalem. Depending on where Jesus was in Galilee when He and
His disciples departed, they probably traveled a distance of from seventy-five
to ninety miles. If they covered twenty miles a day, they would have needed
four or five days to make that trip. Jesus waited until most of the people planning to go to Jerusalem had left on their journey before He and the disciples
left Galilee. His reason for doing so was because He purposed to travel, not
openly, but as it were in secret (verse 10). Thus, Jesus did the exact opposite
of what his brothers had urged Him to do. (Compare verse 4.) Jesus did not
want to attract any attention to Himself while en route to Jerusalem. After
reaching Jerusalem, Jesus would not as likely encounter any serious threats
from the authorities because of the great multitude of people who would
always be milling about.
Sought by the Jews (verse 11). The question that was on the minds and
lips of many of the Jews who were in Jerusalem for the observance of the Feast
of Tabernacles was, Where is he? Those who were wondering about Jesus
probably fell into four general groups(1) there were the civil authorities who
were concerned His presence would cause disturbances which they would
have to quell; (2) there were the religious leaders who were hopeful of trapping Jesus in something He did or said; (3) there were the curious who wanted to see Him perform some miracles and (4) there were His true disciples who
believed that He was indeed the Messiah. For some, Jesus apparent absence
from the feast was a welcome relief, while for others it was a disappointment.
Controversy Regarding Jesus (verses 12, 13). The great multitude of
people who were in Jerusalem for the Feast of Tabernacles were of two general attitudes regarding Jesus (verse 12). On the one hand there were those who
insisted He was a good man, while others claimed He was a charlatan intent
on deceiving the people. Among those who believed Jesus to be a good man
there were two factions. Some undoubtedly regarded Him as the Messiah who
for many centuries had been promised by the prophets. Probably there were

He Is the Prophet / 83
others who might not have been ready to embrace Him as the Messiah, but
they nonetheless considered Him a godly teacher or preacher. Whether the
people viewed Jesus favorably or not, they did not discuss Him openly even
though they engaged in much murmuring (verse 12) about Him. Most likely,
they did not want to arouse the Jewish leaders because they evidently had not
yet made public any decision about Jesus (verse 13).
TEACHING PUBLICLY AT THE TEMPLE
John 7:14-31
Previously, when Jesus was in Jerusalem for the religious feasts, He had
publicly challenged the religious leaders (John 2:13-16; 5:1-10). On this occasion He was determined to keep a lower profile. However, He would not miss
the opportunity to address the multitudes during the Feast of Tabernacles.
The Jews Reaction to Jesus Teaching (verses 14, 15). The observance
of the Feast of Tabernacles covered a full week. The first and last days were
high Sabbaths, which means that they were to be treated like the weekly Sabbaths. A day or so after the first day of the feast, Jesus went into one of the
courtyards of the Temple and addressed the people (John 7:14). The subject of
Jesus teaching is not indicated. However, it is probable that many who saw
the people gathering around Jesus and hearing His words immediately realized that the rabbi whom they heard was the Teacher (Jesus) from Galilee.
The region of Galilee was regarded by many Jews, especially those in
Jerusalem, as a backwater place whose people were basically lacking in any
kind of culture or learning. Many who heard Jesus speak were amazed. How
could anyone without any formal training in one of the rabbinical schools
and a Galilean, at thatteach so eloquently and so forcefully, they wondered
(verse 15).
Jesus Response to the People (verses 16-19). Because of His Omniscience, Jesus knew what the people were thinking. He responded to their
speculation about His assumed lack of education by telling them that He did
not need to learn from any human authorities because His source of knowledge was the Father Himself (verse 16). Jesus went on to say that one can
know whether His message is of divine or human origin (verse 17). The key to
such understanding is seen in the statement, If any man will do his will. A literal rendering of this phrase is, if anyone shall will to do His will. Gods
essential will is for each individual to believe on Jesus as Savior. (Compare
John 6:29; 2 Peter 3:9.) One who teaches in the religious realm and bases His
teaching on human reasoning seeks glory for himself; however, one whose
teaching is founded on Gods Word seeks glory for God, and such a teacher can
be trusted (John 7:18). To illustrate this contrast, Jesus cited Moses as an
example of a godly teacher and charged the Jewish leaders with disregarding
the Law and seeking to kill Him (verse 19).
The Jews Objection to Jesus Assertion (verse 20). Jesus charge that
the Jews wanted to kill Him struck an exposed nerve. They vehemently denied

84 / John 7:1-53
the assertion, and in so doing they accused Jesus of being ledif not possessedby demons, as the Greek word for devil in this instance actually
means demon. This was a classic example of how one who makes an accusation is often guilty of the same charge. It certainly was not true that Jesus was
influenced by demons. However, those Jews who spoke so caustically about
Him were themselves influenced by demons. Their purpose was to make Jesus
appear, at the least, to be a misguided fool, or at the worst, an insane man.
They truly wanted to kill Jesus, but they did not yet want the people as a
whole to know their intentions.
Jesus Defense of a Sabbath Healing (verses 21-24). The one work to
which Jesus referred in verse 21 was the miracle of healing which He had performed on a Sabbath during a previous trip to Jerusalem (John 5:1-10). In
John 7:22, 23 Jesus compared the acceptability of a Sabbath healing with that
of an act of circumcision done on the Sabbath. The Jews defended their circumcision of a baby boy on the Sabbath because it was commanded by the
Law. If such a violation of the Law was acceptable for circumcision, Jesus
asserted that His act of mercy in healing a man on the Sabbath should also be
acceptable. The parenthetical statement in verse 22 reminded the Jews that
circumcision predated the giving of the Law (Gen. 17:10-13). For that matter,
so did the Sabbath (Gen. 2:1-3). Thus, such matters as observing the Sabbath
and circumcising baby boys were observed before the Law was given and consequently had more than mere legal justification for observance. By implication, that was also true in regard to such merciful acts as healing. Jesus concluded His defense by urging the people to exercise judgment that was based
on principle instead of appearance (John 7:24).
Some Questions by the People (verses 25-27). Having heard Jesus
remarks in the Temple courtyard, some of the people from Jerusalem were
perplexed. They knew that the Jewish leaders wanted to kill Jesus (verse 25),
but they could not understand why those authorities would stand by and
allow Him to teach His doctrines and defend His actions (verse 26). The question asked in the last part of verse 26, Do the rulers know indeed that this is
the very Christ? could be paraphrased to ask, Have the rulers indeed accepted this man as the very Messiah? The people understood that Jesus had
claimed, in effect, to be the Messiah, and the Jewish leaders who previously
had expressed determination to arrest Him offered no objection. Thus, they
reasoned, the authorities must have become convinced that Jesus was the
Messiah. The people making that assumption were not so convinced, however
(verse 27). They had the mistaken notion that the Messiah would suddenly
burst on the scene without anyone having any knowledge of His background.
It should be reiterated that the views expressed in verse 27 are based on
human reasoning, not on divine explanation.
Jesus Answer to the Doubters (verses 28, 29). The ignorance of the people of Jerusalem greatly distressed Jesus because He cried out while teach-

He Is the Prophet / 85
ing in the Temple courtyard (verse 28). The superficial understanding which
those people demonstrated regarding the Messiah and His mission led Jesus
to exclaim that those who knew anything about Himconcerning His teachings and actionsshould have realized that He was truly the Messiah, the
One who had been sent by the Father. The Jews whom Jesus addressed did not
really know the Father, and even though they had witnessed marvelous miracles and had heard remarkable teachings, they consequently did not realize
that Jesus was indeed the Messiah whom the Father had sent (verse 28). But
Jesus knew fully well who He was, who had sent Him and why He had been
sent to earth (verse 29).
Efforts Thwarted To Apprehend Jesus (verses 30, 31). Jesus remarks
in verses 28 and 29 caused the Jewish leaders to try to arrest Him (verse 30).
They were unsuccessful, however, because his hour was not yet come (verse
30). The word hour refers to the time when Jesus would be presented to the
Jewish people as their Messiah. Among the sequels to that event, which
occurred at His triumphal entry into Jerusalem shortly before His crucifixion,
was His arrest in the Garden of Gethsemane. Despite the opposition of the
Jewish leaders to Jesus and His ministry, many of the people believed on him
(verse 31). They realized that the miracles Jesus had performed were in fulfillment of the messianic prophecies. How could anyone do anything any more
convincing than what Jesus had done, they wonderedWhen Christ [Messiah] cometh, will he do more miracles than these which this man hath done?
(verse 31).
RIVERS OF LIVING WATER
John 7:32-39
In this passage the tension between Jesus and the religious leaders became
more heightened. An official order for Jesus arrest was issued, and Jesus
announced, if somewhat obliquely, His return to the Father. In addition, Jesus
also foretold of the coming of the Holy Spirit, which occurred following His
ascension.
An Attempt To Arrest Jesus (verse 32). Even though most of the comments regarding Jesus were confined to murmurings among the people, the
religious leaders heard some of what was being said. The phrase the Pharisees
and the chief priests often refers to the Sanhedrin Court, which is designated
in the New Testament simply as the council (John 11:47). An official order was
issued for the arrest of Jesus. Such orders were entrusted to the Temple
guards, who were Levites especially trained to serve as a security force for the
Temple and its complex of courtyards. (Compare John 18:3.) The Jewish leaders probably felt as if they had a good opportunity to apprehend Jesus this
time since He could be expected to remain in Jerusalem at least until the completion of the Feast of Tabernacles.
Jesus Response to the People (verses 33, 34). It is not clear whether the
pronoun them refers specifically to the officers who had been sent to arrest

86 / John 7:1-53
Jesus, or more generally to the people who were present on that occasion.
Probably, it denotes the Jewish people in general. Jesus made four critical
statements(1) He would be with them only a little while longer, (2) He would
return to the One who had sent Him, (3) He would be sought, but not found by
the Jews and (4) the Jews would not be able to go where He was. The events
of which Jesus spoke were His crucifixion, resurrection and ascension. He
would be with the Jews only a little longer, and then be crucified, after which
He would be raised from the dead and ascend back to Heaven. The time when
Jesus would be unsuccessfully sought most likely refers to some calamitous
event, such as the destruction of Jerusalem in AD 70, when many Jews would
long for their nations deliverance by a messiah, but they still would not
acknowledge the Messiah because they continued to be in unbelief and consequently could not go where He was (in Heaven).
Confusion Among the People (verses 35, 36). The people who heard
Jesus were confused by what He meant. Among the speculation as to where
Jesus might go was that He would go unto the dispersed among the Gentiles
(verse 35), a reference to the various places in the Roman empire where Jews
had settled, which collectively were commonly called the Diaspora. Those
Jews were using human
logic to find answers to their
anna
questions because they had
no spiritual understanding
Rivers of Living Water (John 7:38, 39): As a
final observance of the Feast of Tabernacles,
of what Jesus meant. The
the priests would lead a procession in
assumption was that, if
Jerusalem to the pool of Siloam, retrieve its
Jesus were rejected in His
water and pour it out as a libation upon the
own country, He might turn
altar in the Temple courtyard. As an obserto the Jews scattered among
vance of the feast, it reminded the people of
the scarcity of food and water in the desert
the Gentiles, and, if rejected
wilderness. But, with those provisions, there
by them, He could teach the
was never any deep satisfaction involved.
Gentiles (verse 35). Those
They needed constant intervention on Gods
Jews unwittingly discovered
part for their sustaining. From that final day of
the ultimate plan of God.
remembrance during the Feast of Tabernacles,
With the rejection of Jesus
Jesus seized the opportunity to publicly
declare that He was the source of an endless
by the Jewish people as a
supply of spiritual water which would quench
whole, He would turn to the
and satisfy thirsty souls once they trusted in
Gentiles who would be more
Christ for eternal life. A believer has an endreceptive to His message.
less supply of living water from the depths of
An Invitation to the
his soul because of the indwelling presence of
the Holy Spirit. Jesus appeal to the Scriptures
People (verses 37-39). The
may well refer to the statement by the prophet
setting for this passage was
Isaiah. Therefore with joy shall ye draw water
the last day of the feast
out of the wells of salvation (Isa. 12:3). Dur(verse 37). Some scholars
ing the Feast of Tabernacles, the quotation
claim that on that occasion
from Isaiah 12:3 was part of the observance.
water was poured out by the

He Is the Prophet / 87
priests as part of the ceremony in commemoration of the water that gushed
Gloried: the word means to
praise, extol and to honor. The
from the rock in the wilderness while the
idea of the verse calls for us to
Israelites were en route from Egypt to
refer to the position Jesus would
Canaan (Ex. 17:3-6). The thirst to which
have after His death, burial and
Jesus referred in John 7:37 is the spirituresurrection. He was not yet in the
al thirst that afflicts all of the descenposition of having fulfilled all of the
will of the Father for the benefit of
dants of Adam. To believe on Jesus is to
humanity. The plan was not combecome saved. After one is saved, he or
plete. Jesus would have to do this
she can become the means by which the
for us to receive the presence of
message of salvation is proclaimed to oththe Holy Spirit. The glorification of
ers (verse 38). However, that can be done
Jesus means the completion of the
most effectively by combining ones witplan of God. Word Study #1392.
ness with others through a scriptural
church. This is what is meant by the reference to the giving of the Holy Spirit, which occurred on the day of Pentecost
(verse 39). With the coming of the Holy Spirit on the church, its members were
able to be the witnesses Jesus wanted them to be. (Compare Luke 24:46-49;
Acts 1:8.)
A DIVISION AMONG THE PEOPLE
John 7:40-44
Following the Feast of Tabernacles, the people were divided in their opinions and attitudes regarding Jesus. Some thought He was a great prophet,
others believed He was the
promised Messiah and still
others wanted to turn Him
anna
over to the authorities. These
The Prophet (John 7:40): In Deuteronomy
18:15, Moses predicted that another Prophet
three views are still prevalent.
would come on the scene in the midst of Israel,
Some people think Jesus was
command their attention and provide a further
a good man and even a great
revelation from God. Moses indicated that His
religious reformer. Others
coming would not come with the accompanyaccept Him as Savior. Unforing frightening manifestations at Sinai but
would be familiar to the people as one of their
tunately, there are many who
own. When Jesus shared the revelation conreject Him.
cerning the living water which He would give
Conflicting Views Reany who would come to Him on the basis of
garding Jesus (verses 40faith, there were several who regarded Him as
42). What the people had
the fulfillment of Moses prophecy. Additionally, there were still others who pondered
heard from Jesus could be
whether or not He was the promised Messiah
summarized into four general
on the basis of this occurrence. Unfortunately,
declarations. (1) He stated
the issue concerning His birth in Bethlehem
that His teachings, or doccaused them to vigorously debate the viability
trine, came from God (verses
of the event. Such may well have hindered
many from trusting Him on the basis of faith.
16-19); (2) He defended working a miracle on the Sabbath

88 / John 7:1-53
(verses 21-24); (3) He foretold, even if somewhat indirectly, His death, resurrection and ascension (verses 33, 34) and (4) He implied that the Holy Spirit
would come to guide churches and individuals in witnessing endeavors (verses 37-39). As a result of all that Jesus said, the people held conflicting views
about Him. Some thought He was the fulfillment of the prophecy made by
Moses in Deuteronomy 18:15, 18 (John 7:40); however, they seemingly did not
realize that the Prophet of which Moses spoke was actually the Messiah Himself. Others simply and fully accepted Jesus as the Messiah, but some objected saying that the Messiah would not come from Galilee (verse 41). Those
objectors had some of their facts right (verse 42), but they drew the wrong conclusion. Jesus certainly was born in Bethlehem, the city of David, but He was
reared in Galilee. (Compare Matthew 2:23.)
A Division Among the People (verse 43). There has always been a division among the people because of him. Jesus Himself declared, Suppose ye
that I am come to give peace on earth? I
Division: the word is schism. It
tell you, Nay; but rather division (Luke
means a dissension and division
12:51). As long as the devil is allowed to be
or to rend something. The
active on earth, there will be divisions
debates over the person of Jesus
regarding Jesus. Unsaved people are often
led to deep problems among the
deceived and misled by satanic and
people and their rulers. The
debate over this same thing leads
demonic influences. Consequently, there
to schisms in our era as well. The
are many who reject Jesus and some who
dissension concerns the truth
reject Jesus and persecute those who
about God and His Son. The truth
accept Him. Such was the case when Jesus
indicts the spirit of sinners and
was on earth at His first coming. It was so
division ensues. Word Study
#4978.
during the centuries that followed the
apostolic era. People today are still divided
over Jesus. There will not be peace regarding Him until He assumes the
throne of David as King of kings and enforces peace among all the nations.
Intense Feelings Unexpressed (verse 44). Among those who did not
agree with Jesus were some who wanted to arrest Him. The Pharisees and
other religious leaders certainly would
have been included in this number; howTaken: some of the rulers wanted
ever, there could have been others in this
to arrest and imprison Jesus. This
group also. Despite the intense feelings
word means to capture or apprethey had for Jesus, they did not apprehend
hend. It is used of the catching of
fish with a net. The desire of the
Him. Perhaps they were reluctant to
enemies of God is to seize the
antagonize the people who were sympaplan of God and not allow it to be
thetic toward Jesus. Or they might not
fulfilled. Jesus had not yet arrived
have been afforded what they considered
at the time for His crucifixion so
the appropriate circumstances for taking
nothing happened. They were not
able to seize Him at this time.
Jesus. Regardless of the reason why they
Word Study #4084.
did not apprehend Him, the fact remains
that they did not do so because His time

He is the Prophet / 89
had not yet arrived. Even though these people were acting on their own free
will, they could not do anything ahead of Gods schedule.
NICODEMUS DEFENSE OF JESUS
John 7:45-53
Included in this passage is a remarkable testimony to Jesus. Jesus is
defended by one of the leading Pharisees in Jerusalem. In both instances the
religious leaders expressed scorn and ridicule for Jesus and those who spoke
regarding Him.
The Officers Testimony (verses 45, 46). The men who had been sent to
arrest Jesus returned to the Pharisees and chief priests empty-handed (verse
45). When asked why they had not apprehended Him, they simply responded,
Never man spake like this
man (verse 46). These men
anna
did not offer any excuses or
No Man Spoke Like Him (John 7:46): The
rationalizations for their failTemple guards were under orders by the chief
ure to accomplish the errand
priests and the Pharisees to arrest Jesus on the
on which they had been sent.
basis of His claims which had caused a sharp
They could have said that they
division among the people. But when it came
right down to fulfilling their duties, they simchose not to arrest Jesus
ply could not complete them. When asked
because they feared a civil
why they had not completed their task, they
commotion would have resultresponded with awe that they had never heard
ed, and the religious leaders
any man say the things Jesus said. The Greek
probably would have accepted
text actually places the emphasis on the word
man. As such it implies by contrast that they
such an excuse. However, the
believed that Jesus was not a mere man but
officers spoke the truth, and,
someone beyond the sphere of ordinary
in so doing, they gave an elohuman beings. Such provides a stronger transquent testimony to the unique
lation which shows that those Temple guards
nature of the person and meswere strongly influenced by what they heard
sage of Jesus. It is certainly
from Jesus.
true that no one has ever spoken like Jesus because He is the One and
only begotten Son of God. There was
Rulers of the Pharisees: the
question concerns the leaders and
never one like Him before He came to
those in charge of the group known
earth, and there has not been one like
as the Pharisees. These men were
Him since His first advent.
devoted to keeping the minor
The Pharisees Objection (verses
points of the Law of Moses to the
47-49). The Pharisees were outraged by
exclusion of the truth. They numthe officers failure to arrest Jesus. They
bered about five thousand in
Jerusalem during the first century.
responded by ridiculing the men, chargThey considered themselves the
ing them along with others, with having
authority on spiritual matters. They
been deceived by Him (verse 47). Thus,
were arrogant in their disdain for
the Pharisees categorized all the people
Jesus. Word Studies #758 and
who had a favorable impression of Jesus
#5330.
as a bunch of slow-witted people who

90 / John 7:1-53
could be easily duped and manipulated. Such a charge became even more obvious by the haughty assertion that none of the Jews rulers and especially none
of the Pharisees, had believed on Jesus (verse 48). That assertion certainly
was not true, but it served the Pharisees purpose for the moment. Their futile
generalizationin effect, the Pharisees declared everyone to be wrong except
them (verse 49)revealed how desperate the religious leaders had become in
their attempts to deal effectively with Jesus. If the Temple guards, whose
livelihood depended on obeying the orders of the Sanhedrin, could not be kept
in line, how could the Jesus problem be handled, those Pharisees must have
wondered.
Nicodemus Defense (verses 50, 51). If the officers report concerning
Jesus shocked the Pharisees, Nicodemus defense of the Man from Galilee
surely shocked them more. The Pharisees had no more asserted that none of
their number believed on Jesus, when one of their most distinguished members spoke up on His behalf (verse 50). The Holy Spirit specifically led John to
identify Nicodemus as he that came to Jesus by night, being one of them.
(Compare John 3:1, 2.) It seems apparent that Nicodemus had become a
believer by this time. It is certainly ironic that the Pharisees inference that
the Law did not have anything to say about Jesus (verse 49) was followed by
Nicodemus insistence that their Law did not judge anyone without giving him
an opportunity to explain and defend himself (verse 51). If the people were
ignorant of the Law, the Pharisees, who supposedly knew the Law well, were
even more so, Nicodemus implied. His voice called for reason and calm in an
unreasonable and inflammatory situation.
The Pharisees Rebuttal (verses 52, 53). The Pharisees responded to
Nicodemus as they had done regarding the officers, with scorn and ridicule.
For someone of their number to be called a Galilean was considered a strong
insult (verse 52). Galileans were generally viewed by Judeans as ignorant,
uncouth people of inferior learning and culture. Once again, however, the
Pharisees exposed their own ignorance. Surely, they knew that Jonah was
from Galilee, and it is quite possible that Hosea and Nahum also were
Galileans. Moreover, they unquestionably knew about the messianic prophecy
of Isaiah 9:1, 2. The report of the officers who had been sent to arrest Jesus
and the comments of Nicodemus probably caused so much frustration for the
Jewish leaders that they adjourned the Sanhedrin without reaching any consensus as to how to deal with Jesus, as suggested by John 7:53.
HE IS THE PROPHET
John 7:1-53
A recurring topic in this chapter is the timing of God. Jesus told His unbelieving brethren that the time for His official presentation to the nation of
Israel had not come (verse 6), and when the Jews sought to arrest Him, they
could not do so because His hour had not yet come (verse 30). During the intervening time, those for and against Jesus were becoming increasingly polarized. His true disciples were convinced that He was the Messiah (verse 31),
but the Pharisees were determined to do away with Him.

Lesson 9

For Sunday, November 2, 2008

He Is the Light of the World

John 8:1-59

Darkness is associated with sin and its terrible consequences (John 12:46),
while light is associated with God. (Compare Genesis 1:3.) One of the great I
Am statements of Jesus is I am the light of the world (John 8:12). Life cannot exist in an environment of total darkness. Whether one is considering
plant life, animal life or human life, light is essential. This principle is even
more valid in the spiritual realm. There is no hope for eternal life apart from
the One who is Himself Light and immortality (John 1:4; 1 Tim. 6:16).
JESUS AND THE ADULTEROUS WOMAN
John 8:1-11
The sin of adultery was considered by God to be serious enough to be
addressed in the Ten Commandments (Ex. 20:14). Even though Jesus did not
declare that the adulterous woman should be executed, He did not condone
her sin. Several critical issues are involved in this account of Jesus and the
adulterous woman.
Teaching in the Temple (verses 1, 2). After the Feast of Tabernacles,
Jesus remained in Jerusalem for some time, during which He evidently went
often, if not regularly, to the Temple and taught. On this occasion a remarkable incident occurred in conjunction with one of Jesus teaching sessions.
These verses give the setting. The Mount of Olives lies east of Jerusalem
across the brook Kidron. On the western base of the Mount of Olives is the
Garden of Gethsemane. No doubt Jesus had gone there early in the morning
for meditation and prayer. Then proceeding to the Temple, He went to one of
the courtyardsprobably the Court of Womenwhere people were already
beginning to gather. Finding a suitable place where He could be easily heard,
Jesus seated Himself and then, in keeping with the tradition of that day, He
began teaching those who had congregated around Him.
A Charge of Adultery (verses 3-5). As Jesus taught the people, some
scribes and Pharisees interrupted Him by dragging in a woman who, they
claimed, was guilty of adultery. The term scribes designates men who were
considered experts in the Law of Moses. The Pharisees insisted that people
should keep, not only the Law, but all the traditions that had been added to it.
They set the woman, whom they had apprehended, before the people and
declared that she had been caught in the very act of adultery (verse 4). The
hypocrisy of these men is immediately evident. If the woman had been taken
91

92 / John 8:1-59
in the act of adultery, they could have caught the man also. However, they
chose to bring only the woman before Jesus. The hypocrisy is further accentuated by the mens attempt to set Jesus against the Law. They knew that only
the Roman officials could authorize the death penalty. Thus, they felt that
they had Jesus on the horns of a dilemma. Any response He gave would either
alienate the Jews or antagonize the Romans. The scribes and Pharisees felt
smugly certain that the situation was definitely lose-lose for Jesus and winwin for them.
The Sentence Passed (verses 6-8). Jesus did not take the bait the religious leaders offered Him. Instead, He simply stooped down and began writing on the ground of the Temple courtyard. That occasion is the only record of
any writing that was done by Jesus, and the words He wrote were quickly
obliterated by the feet of the people who passed back and forth and any
breezes that might have blown over the place where Jesus wrote. When Jesus
spoke, He referred to a provision of the Law which the men had chosen conveniently to overlook, which was that the accusers were to be the first to cast
stones in an execution (verse 7; Deut. 17:6, 7). Thus, Jesus upheld the Law, and
in doing so put the responsibility of the womans execution on the scribes and
Pharisees. If the Roman officials were to have gone after anyone in this matter, they would have pursued the religious leaders instead of Jesus. After His
reference to the manner in which people were to be executed under the Law,
Jesus resumed writing on the ground as He had done before (John 8:8).
Convicted by a Sinful Conscience (verse 9). As Jesus wrote on the
ground, the men who had dragged the adulterous woman before Him began
leaving, beginning with the oldest and continuing until the youngest had left.
They were convicted by their own conscience (verse 9). What could have
caused such conviction? Evidently, Jesus recorded on the ground something
about each of the men, quite possibly an instance in which each of them had
engaged in sexual relations with the woman whom they had charged with
adultery. Regardless of what Jesus might have written, the scribes and Pharisees who had brought the woman before Jesus had to have been vividly
impressed with His Omniscience. Not only did He know something about them
which they had evidently hidden from others, but He also knew their ages.
Condemned No More (verses 10, 11). When Jesus finished writing on the
ground, He sat upright. By then all of the womans accusers had left. Only the
woman and the people who had witnessed the incident remained (verse 10).
Jesus asked the woman where her accusers were. His purpose for doing so was
to make it obvious to everyone who was present that there was not anyone left
to bring any charges against the woman. When the woman replied that there
was no one left to accuse her, Jesus said, Neither do I condemn thee: go, and
sin no more (verse 11). Thus, the Law was upheld because without accusers
there could not be an execution, and Jesus was given the opportunity to grant
mercy. He forgave the woman, and, in doing so, exhorted her not to continue
in her sinful practice of adultery. The woman could not live sinlessly, but she
no longer was to be an adulteress.

He Is the Light of the World / 93

JESUS, THE LIGHT OF THE WORLD
John 8:12-20
The preceding incident was one of the
darkest scenes of Jesus earthly ministry,
Light of the World: like the
with double-dealing religious leaders assertBread of Life, this metaphor
ing a double standard of morality. Against
tells us of the impact of Jesus
on the people around Him.
the background of intrigue and corruption,
Jesus provides pure and brilliant
Jesus declared Himself to be the Light of the
light in a dark and dreary uniworld. As darkness is the symbol of error and
verse. The essence and source
evil, so light exemplifies truth and goodness.
of light for darkened souls is in
Jesus Assertion (verse 12). Jesus claim
the person of Jesus. The Light
to be the Light of the world is one of the most
of the world is Jesus. Word
Studies #5457 and #2889.
dramatic statements in the entire Bible.
Light dispels darkness. (Compare Genesis
1:3; John 1:5.) Even a small
light becomes readily visible in
a darkened room. To follow
anna
Jesus as the Light of the world
Walking in the Light (John 8:12): In the
is to accept Him as ones Savior
first chapter of Johns gospel account, the
and also as the Lord of ones
apostle said, In him was life; and the life
was the light of men and the light shineth
life. To follow Him is to live the
in the darkness; but the darkness comprekind of life that He exhorted
hended it not (John 1:4, 5). John probably
the adulterous woman to live.
recalled the incident mentioned in chapter
Believers cannot be sinless, but
8 and it so moved him to write it in the
they can be overcomers. John
prologue of the book by the superintendence of the Spirit. Jesus not only prowrote, If we say that we have
fessed to be the inexhaustible source of
fellowship with him, and walk
spiritual nourishment, but He was also
in darkness, we lie, and do not
the true and genuine Light by which truth
the truth (1 John 1:6). One
could be distinguished from falsehood
who follows Jesus should walk
and by which spiritual guidance and
direction could be established. Since this
in the light because he or she
encounter took place after the completion
has the light of life (John
of the Feast of Tabernacles and Jesus was
8:12) who is Jesus Himself, the
still in Jerusalem, He may well have
infallible guide. The people of
drawn an illustration from the menorah in
the Temple which was lit all through the
Jesus day needed such a guide,
eight days associated with the feast but
and so it is today. The light of
had been extinguished after its conclusion.
Jesus points the way to a new
Even though the light of the Temple was
path of obedience and devotion.
gone, His Light would never be extinThe Pharisees Objection
guished. Jesus I am statement was the
second of the great I ams (John 8:12).
(verse 13). Instead of responding directly to Jesus claim to
be the Light of the world, the Pharisees raised a legal technicality. In effect,
they said that His assertion was invalid because He was testifying of Himself.
This matter was addressed in John 5:31-38. (Review comments on these verses in Lesson 6.) On this occasion, however, Jesus did not refute the Pharisees
with the same line of logic as in John 5. Instead, He was more assertive here

94 / John 8:1-59
as subsequent verses will indicate. The
Pharisees probably sensed that Jesus was
leading up to a claim that He was God. If
He is indeed the Light of the world, then
it follows that He is God. The Pharisees
understood, even if they did not want to
acknowledge it, that God is the source of
light as well as life. Through His miracles
Jesus had shown Himself to be the Master
in every area of life, and He consequently
could claim to be the Light of the world.
The True Judgment (verses 14-16).
In verse 14, Jesus refuted the Pharisees
charge that His testimony was unacceptable because He was the One who had
spoken of Himself. Ordinarily, such an objection would have been upheld in a
court of law in Jesus day. However, Jesus was not only Man, but He was also
God. Therefore, His testimony about Himself would be reliable. The Pharisees
sensed that the discussion was proceeding in such a direction, and Jesus confirmed their supposition when He declared emphatically, I know whence I
came, and whither I go (verse 14). He had come from the Father, and He
would return to the Father. Jesus
stressed His divinity even more
in verse 15 by implying that His
anna
judgment was not according to
The Law about Testimonies (John 8:13,
human understanding and stan17): According to the Law, the testimony
of an individual, especially concerning
dards, as was the case with the
themselves, had to be verified by the
Pharisees. Jesus did not say in
word of two other witnesses to be valid.
verse 15 that He will not judge
The Pharisees regarded Jesus statement
anyone. What He said, in effect, is
regarding Himself to be invalid and unrethat He will not judge anyone
liable because there were no corroborating witnesses to verify His unique claims
according to the flesh; however,
(Deut. 19:15). Jesus, however, had no
when He does judge someone, His
greater nor more accurate witnesses. He
judgment will be true because He
Himself was in a much better place to
is God, and His judgment will be
know His origin and His destiny than
the same as the Fathers judganyone. Additionally, Jesus actually did
have a second witnessHis Heavenly
ment (verse 16).
Father. Nicodemus had said earlier (John
The True Witnesses (verses
3:2) that no one could do the miraculous
17, 18). With these verses Jesus
deeds which Jesus did unless the Father
brought His argument with the
was with Him. He also spoke with such
religious leaders to a climactic
authority and wisdom that others were
astounded. He simply could not have
conclusion. Once again, He
spoken with that wisdom and authority
reminded His hearers that the
without the Fathers power and approval.
Law required that any testimony
So Jesus did, indeed, have more than adehad to be corroborated by two
quate witnesses to verify His claims
other witnesses (verse 17). Such
Himself and His well-pleased Father.
testimony could be considered as
Record: Jesus witnessed concerning
who He is and what He does. The
enemies were upset that the testimony concerning Jesus came from
Himself. They wanted the experiences to be attested to by others
whom they deemed reliable. The
truth is they would have believed
no one concerning the work of
Jesus. The record is the dependable truth and honest witness to
the person and work of Jesus.
Word Study #3140.

He Is the Light of the World / 95

true, that is, acceptable, reliable or trustworthy. Jesus then declared that
there are two witnesses whose testimony could be regarded as trueHimself
and the Father (verse 18). As far as the religious leaders were concerned,
Jesus could not have declared any more clearly or emphatically that He was
God. No mortal can give testimony on His own behalf. But God, who is not limited or restricted by any human frailties or failings, can testify of Himself
because His Omniscience gives Him perfect knowledge and understanding,
and His sinlessness provides Him with the purest of motives.
Jesus and the Father (verses 19, 20). In verse 19, the religious leaders
exposed their lack of a true relationship with God. If they had truly been
saved, they would have known the Father and the Son, and there would have
been no need for such a question,
as Jesus mentioned so pointedly
anna
in His response to them. This disHis
Hour
Was Not Yet Come (John 8:20): In
course between Jesus and the
spite
of
several
attempts to arrest, imprison
scribes and Pharisees occurred
and even execute Jesus, the Pharisees and
in the treasury (verse 20).
scribes were unable to detain Him in any
According to Bible scholars, the
way. When Jesus was eventually arrested,
Court of Women included receptried and crucified, it was because the pretacles into which people placed
scribed time of God for those events to be
fulfilled had come. Prior to that specific
gifts, usually money, for the suptime, which was according to Gods
port of the Temple functions and
timetable, any attempt to seize Jesus was
activities. (Compare Luke 21:1,
fruitless. He was under divine protection
2.) The fact that this incident
from any of those vain attempts. However,
occurred in the treasury, that is,
once Jesus hour had actually come, then
where the containers for Temple
God removed any barrier to the Jewish leaddonations were situated, indiers attempts to finally seize Him. And with
cates that the exchange between
that, Jesus offered no resistance but only
complete resignation to the will of His
Jesus and the religious leaders
Father.
took place in a public area where
there were likely to be many
other observers.

JESUS AND SOME PROPHECIES

John 8:21-30
Included in this passage are two basic prophecies which Jesus declared
(1) that He would be crucified, or lifted up, by the Jews, and (2) that those
who rejected Him would die in their sins.
Dying in Sin (verses 21-24). In this clash between Jesus and the Jewish
religious leaders, Jesus announced that He would go to a place where those
Jews could not follow Him (verse 21). This statement was similar to what He
had previously said. (Review comments on John 7:33, 34, Lesson 8.) On this
occasion, however, Jesus said that the unbelieving Jews would die in their
sins. To die in ones sins means to die without having received forgiveness for
ones sins and thus suffer the consequences of having rejected Jesus as Savior.
The Jews responded to Jesus statement by asking facetiously if He intended
to kill Himself. Even though they were trying to ridicule Jesus, the religious

96 / John 8:1-59
leaders indicated nonetheless that they understood what He meant when He
said they would not be able to follow Him. In John 8:23, 24 Jesus made it clear
that the failure of the Jews to make the right response was because of their
refusal to accept Him as the Messiah whom the Father had sent. If Jesus is
not from this world, then it logically follows that He is from Heaven. If He is
from Heaven, He came from the Father. If He came from the Father, He is the
Messiah.
Speaking of the Father (verses 25-27). The exchange between Jesus and
the religious leaders in verse 25 is indeed telling. By asking, Who art thou?
those Jews wanted Jesus to state publicly and emphatically that He was the
Messiah. They knew well what He was saying, even if He was doing so indirectly. However, it was not yet the time for Jesus to make such a clear, public
declaration. His response, in effect, was what He had said all alongthat is,
from the beginningwas still true. He had always acted and spoken in such
a manner as to be consistent with the messianic claim which He would ultimately make. Although there was much Jesus would later have to say about
the religious leaders, He chose at this time to do nothing more than to reiterate that the One who had sent Him was true and that the message He proclaimed was only what the Father wanted Him to declare (verse 26). The Jews
did not understand what Jesus said, not because they were unable to understand Him, but because they stubbornly and deliberately refused to understand Him (verse 27).
Lifting Up the Son of Man (verses 28, 29). The expression When ye have
lifted up the Son of man refers to the crucifixion of Jesus. Note that He
declared that the Jews in general, and the Jewish leaders in particular, would
be responsible for His crucifixion. Immediately following Jesus crucifixion
would be His burial, followed three days later by His resurrection. The events
associated with the crucifixion and resurrection of Jesus would make many of
the religious leaders realize, even if they would not acknowledge it, that the
One whom they had crucified was indeed the long-promised Messiah (verse
28). In verse 29, Jesus emphasized again the unity of purpose between Him
and the Father. He did not do anything on His own and apart from the Father,
but His entire mission on earth was in complete harmony with, and conformity to, the will and purpose of the Father. Since the Son is God, His will and
purpose are the same as those of the Father.
Believing on Jesus (verse 30). Jesus audience in the first part of this
chapter probably included three groups of people(1) His apostles and perhaps some committed disciples from Jerusalem and the surrounding area, (2)
His determined foes, such as the scribes and Pharisees, and perhaps some
other religious leaders and (3) a group of people who were not antagonistic
toward Him but had not yet decided to be among His disciples. From this last
group of people many believed on him (verse 30). These people were convinced by the things they had heard and seen that Jesus was indeed the One
sent by the Father. However, there were some who did not believe, as the
events recorded in the verses to follow will indicate. The reactions to the message of Jesus has always been essentially the same. Some will believe, others

He Is the Light of the World / 97

will not and still others will be inclined to believe but will not do so. (Compare
Acts 17:32-34.)
JESUS AND SPIRITUAL FREEDOM
John 8:31-38
By nature each individual is in bondage to sin. To be delivered from that
bondage, one must trust Jesus as Savior. For a believer to enjoy the deliverance he or she has received in salvation, Jesus must be recognized as Lord as
well as Savior, thereby becoming a true disciple of Christ.
The Proof of True Discipleship (verses 31, 32). The word disciple
denotes a learner. This term also implies submission to authority. Every
believer in Jesus should be a disciple, but that is not always the case. The difference between the experience of salvation and the process of discipleship can
be seen in Jesus twofold invitation in Matthew 11:28-30 in which believers
are assured of (1) receiving rest as the gift of salvation and (2) finding rest
through discipleship. Jesus told those who believed on Him at the Temple that
if they continued in His word, they would become disciples indeed (John
8:31). Such disciples are true disciples. They are disciples in deed as well as in
word. Those who follow Jesus faithfully are assured of knowing the truth
which sets them free (verse 32). The truth is the Word of God (John 17:17).
The freedom to which Jesus referred is the victorious, overcoming testimony
that one can have through submission to Christ as the Lord of his or her life.
(Compare 1 John 4:4.)
The Promise of Spiritual Freedom (verses 33-36). In reaction to Jesus
assurance that knowing the truth can make one free, some of the Jews objected, insisting that, as descendants of Abraham, they had never been in bondage
to any man (verse 33). From the context of the verses which follow, it is
apparent that those who expressed that response were the Jewish leaders.
The Jews allegation was false. The Jewish people have suffered bondage
many times, some notable examples being to Egypt, Assyria and Babylon.
Spiritually and religiously, they had been in bondage to the Law and especially the traditions that had been added to the Law. In verses 34-36 Jesus
presented a graphic contrast between Himself and the Jewish leaders. As the
servants of sin, the Jewish leaders could not lead their people to freedom.
However, since Jesus is the Son of God, He could give the spiritual freedom
that was so badly needed by all the Jews, and by all other people of all times
and circumstances. With the servant-Son metaphor Jesus brought the
hypocrisy of the Jewish leaders into even sharper focus.
The Two Fathers (verses 37, 38). These verses serve as a prelude to the
climax of Jesus discussion, which will be considered in verses 39-47. In verse
37, Jesus acknowledged that the Jewish leaders, along with all other Jews,
were the physical descendants of Abraham. Notwithstanding, the Jewish leaders wanted to kill Jesus in spite of their heritage. Their diabolical attitude was
because they rejected Jesus message. Jesus put the matter into its most basic
terms when He declared that He had spoken what He knew to be the will and
purpose of God, while the Jewish leaders were wanting to do what their father

98 / John 8:1-59
was leading them to do (verse 38). Thus, there are two fathersthe Father in
Heaven who sent Jesus to earth and who is the Father of all believers, and
Satan who is responsible for all opposition to the plans and purposes of the
Heavenly Father.
JESUS AND THE CHILDREN OF THE DEVIL
John 8:39-47
In this passage, Jesus denounced the Jewish leaders by effectively calling
them the children of the devil. What He said regarding those men is also
applicable to all unsaved people because many unbelievers are not as wicked
as were those Jews. When one becomes saved, he or she becomes a child of the
Heavenly Father.
A Hollow Claim (verses 39-41). Once again, the Jewish leaders insisted
they were the descendants of Abraham, thereby implying that they were the
children of the Heavenly Father (verse 39). However, Jesus refuted that claim,
declaring that, if His foes were truly Abrahams descendants, they would do
the works of Abraham (verse 39). Instead of following the godly example of
Abraham, these men were plotting to kill Jesus (verse 40), a deed which
reflected the spirit and disposition of another father, a reference to Satan himself (verse 41). The Jewish leaders were stung to the quick by Jesus charge. If
Abraham were not their father, they were no better than the Gentiles whom
many Jews disdained so strongly that they considered them, religiously and
spiritually speaking, no better than illegitimate children. We be not born of
fornication (verse 41). Thus, the Jews claim to be descendants of Abraham
was nothing more than a superficial boast. Since they did not have the faith
that Abraham had, they did not have his godly attitude or actions.
The Claim Refuted (verses 42-44). In reply to the Jewish leaders insistence that their spiritual Father was God, Jesus declared that they did not act
as if God truly were their Father (verse 42). Moreover, these men could not
grasp what Jesus meant because of their lack of spiritual discernment (verse
43). In verse 44, Jesus announced the climax of His argument with the Jewish leaders, which was that these men were the children of the devil, and that
was why they acted as they did. Jesus went on to relate two terrible truths
about the devil. First, he is a murderer. He is responsible for the entrance of
sin into the human race, which caused the spiritual death of all mankind
(Rom. 5:12). In addition, the devil is a liar. He refused to remain in the position in which God created him (Isa. 14:12-14). Since he chose not to abide in
the truth, he was exposed to all that is false. He embraced the fatal lie that he
could do whatever he chose to do without having to account to God, and everyone who acts likewise will also have to account to God. What was true regarding the Jewish leaders and their relationship with the devil is also true for all
people. That is why one can become a child of God only through the new birth
experience.
The Refusal to Believe (verses 45-47). The Jewish leaders would not
accept the truth which Jesus proclaimed (verse 45). To emphasize that they
were acting like their spiritual father, Jesus accused His foes of wanting to

He Is the Light of the World / 99

convict Him of some sin (verse 46). However, they were not able to do so
because He spoke and acted only in truth. If these men had been of God, that
is, if they had been born of God and led by Him, they would have realized that
the message and mission of Jesus were of God (verse 47). The Jewish leaders
refusal to believe Jesus was not because they could not believe, but because
they would not believe. Their spiritual father, the devil, had deluded them and
they chose to embrace his lie instead of Gods truth. The devils nature is the
lie, as he is the father of it (verse 44), while the nature of Jesus is truth
because He is the personification of it (John 14:6).
JESUS AND ABRAHAM
John 8:48-59
The hatred and rage the Jewish leaders had toward Jesus erupted. They
made one last attempt to cloak themselves in Abrahams mantle, and, failing
to do so, they tried to stone Jesus. Jesus put into proper perspective Abrahams
role in the plan of Godalong with His own role in relation to Abraham and
the Fathers purposes.
False Charges Against Jesus (verses 48-50). The Jewish leaders could
not refute the truth or logic in Jesus comments regarding them and their relationship with the devil. Therefore, they tried to make Jesus look bad in the
eyes of the other Jews who had heard what He had said. Since Jesus had
refuted the Jewish leaders claim to be true descendants from Abraham, they
challenged His own Abrahamic lineage by charging Him with being a Samaritan, and, if that were not enough, they also accused Him of being under
demonic control (verse 48). Jesus ignored the charge of being a Samaritan, but
He denied being demon possessed. Moreover, by insisting that He honored His
Father, He implied that His foes did not honor the one whom they claimed to
be their father (verse 49). Jesus also declared that those Jews did not give Him
the honor that was due Him as the Messiah. Jesus did not seek glory for Himself, but as the One whom the Heavenly Father had sent, He was entitled to
such honor, as He implied by stating, There is one that seeketh and judgeth
(verse 50). That should have been a solemn warning to all those who were
intent on killing Jesus.
The Promise of Everlasting Life (verses 51-53). The promise Jesus gave
in verse 51 echoes that of verse 32. Jesus saying is His Word, the truth
which, if accepted, will set one free from the condemnation and penalty of sin
and provide everlasting life. Such a promise was utter nonsense to the unbelieving Jews who believed that their slavish obedience to the Law and all the
traditions that had been added to it would give them the salvation they sought
so vainly (verse 52). They painted Jesus as a demon-possessed man who
claimed for Himself the status of Abraham and the Old Testament prophets
whom the Jewish leaders claimedand falsely soto revere so highly. They
knew that the promise to give everlasting life is something which only God
can do. Neither Abraham nor the prophets could make such a promise (verse
53). However, if Jesus can give everlasting life to those who accept His Word
by trusting Him as the Messiah, or as Savior, then He is God. If Jesus was

100 / John 8:1-59

right on this matter, He was right also on His statement that the Jewish leaders were doing the work of their spiritual father, the devil.
Jesus and Abraham (verses 54-58). In verse 54, Jesus reiterated a point
He had made in verse 50. He was not entitled to honor merely as a man, but,
as the Messiah, He was entitled to honor, and the Heavenly Father would soon
honor Him by raising Him from the grave following His crucifixion. Jesus continued to emphasize that the Jewish leaders did not truly know God, and their
claim to know Him was as untruthful as would be His claim not to know God
(verse 55). However, Jesus knew the Father intimately because He Himself
was God, and, because He was God, He fulfilled the divine message and mission. In verse 56, Jesus asserted His eternality by declaring that He existed in
Abrahams time. Through faith Abraham realized that the Son of God would
come to earth as the Jews Messiah and the Savior of all mankind. (Compare
Genesis 22:9-18.) Abraham rejoiced to see what God intends to do for all who
trust Him. The lack of spiritual insight and perception is evident in the Jewish leaders question, Thou art not yet fifty years old, and hast thou seen
Abraham (John 8:57). As God, Jesus is the eternal I AM who has always
existed and who shall always be. (Compare Exodus 3:13-15; Hebrews 13:8.) All
of the I Am statements of Jesus are based on this divine title.
Another Attempt to Kill Jesus (verse 59). Jesus association of Himself
with the divine title I AM was blasphemy as far as the Jewish leaders were
concerned. They became so enraged that their emotions outpaced their reasoning ability. Of all people, these men knew they could not legally execute
anyone without the authorization of the Roman officials, but they would have
nonetheless stoned Jesus if they had been afforded the opportunity to do so.
But Jesus hid Himself, meaning that He moved Himself out of the view of
His foes. Then He departed from the Temple courtyard. Evidently, there was
such confusion that Jesus was able to pass through the midst of them unnoticed and continue on His way. (Compare Luke 4:30.) The opposition to Jesus
by the Jewish leaders had reached a climax. Those men were fully convinced
that Jesus had to be killed, but they were unable to devise any way to do it. In
the meantime Jesus would continue to teach and preach in Galilee as well as
in Jerusalem for another six months or so.
HE IS THE LIGHT OF THE WORLD
John 8:1-59
This chapter begins with an incident that occurred in one of the Temple
courtyards early one morning. What the Jewish leaders demonstrated on that
occasion was a benighted spiritual and moral condition. They, along with all
other people, needed the Light of the world to illuminate their sin-darkened
minds. However, they chose to remain in their sins, and, in doing so, they
vividly demonstrated that they were more like their spiritual father, the devil,
than their physical ancestor, Abraham. With the Light of the world rejected,
this chapter closes on an even darker note than it opened.

Lesson 10

For Sunday, November 9, 2008

He Is of God
John 9:1-41

In this chapter Jesus continued to present Himself as the Light of the

world. The blind man who received physical healing also received spiritual
healing, and thereby received sight for his soul as well as for His eyes. However, the Jewish leaders remained in spiritual darkness because of their unbelief. They also remained in spiritual ignorance. The blind man whom Jesus
healed had far more spiritual perception than any of the Jewish leaders, as
was indicated by his declaration, If this man were not of God, he could do
nothing (verse 33).
A BLIND MAN HEALED
John 9:1-7
Jesus departure from
the Temple at the close of
chapter 8 marked the end
of His ministry at His
Fathers house for the time
being. He remained in
Jerusalem for some time,
however, as the events
recorded in this chapter
indicate. Once again, it will
be noted, Jesus declared
Himself to be the Light of
the world.
The Disciples Question (verses 1, 2). Where
Jesus met the blind man is
not known for certain. It
was possibly at some place
near the entrance to the
Temple where great numbers of people passed by
throughout the day. At

Manna
Who Sinned and Caused This? (John 9:2, 3):
Jesus disciples had been taught an extreme
interpretation of Exodus 34:7 which states, Visiting the iniquity of the fathers upon the children, and upon the childrens children, unto the
third and to the fourth generation. They had
misconstrued this to mean if a person suffered
from any ailment, it must have been because his
parents or grandparents had committed some
sin against the Lord. Additionally, their misinterpretation, and, therefore, their misunderstanding concluded that the blind man had
sinned in embryo or in some preexistent state.
The distortion of the rabbinical interpretations
which turned their people away from the purity
of the true Law of Moses was certainly in evidence while Jesus traveled with His disciples in
Jerusalem after the Feast of Tabernacles. The
healing of the man blind from birth gave additional opportunity for the claims of Christ being
the Light of the world to be evidenced by a
miraculous intervention of Jesus, who also used
the occurrence to further instruct those who saw
and heard, including His own disciples who
needed to be refreshed in their understanding
of the pure Law of God.

101

102 / John 9:1-41

such locations one would meet many poor and handicapped people begging
from those who passed by. The Scripture makes it a point to stipulate that the
man whom Jesus saw was blind from his birth (verse 1). The disciples question in verse 2 might seem illogical on the surface, especially because they
somehow knew that he had been born blind. Since he was blind from birth, his
affliction could not have been caused by any specific sin on his part. Despite
the inconsistency in logic, it was commonly believed in Jesus time that in
some instances a child was born with an affliction in anticipation of some sin
he or she would commit after becoming older. Such a fatalistic view was
wrong, of course, but it was accepted among some people who were especially
superstitious even though it could not be logically defended.
Jesus Response (verses 3-5). The answer given by Jesus to the disciples
question provides a good explanation for why inexplicable calamities happen.
Even though the sins of parents are sometimes visited
anna
upon the children (Num.
The Night Cometh (John 9:4): Through
14:18), such was not the case
encounters Jesus had with the Pharisees and
in this instance, nor was the
the blind man, He understood that His earthly
mans blindness due to any
ministry was reaching its twilight and the
sin he had committed (John
darkness of it would soon become a reality.
The cross was facing Him imminently. The
9:3). The affliction suffered by
growing hostility toward Him, His teaching
that man was one of the conand His claims of deity were reaching a climax
sequences that sin is prevaand His time was short. He had to let His light
lent in the human race
shine in the darkness around Him by providthroughout the world. Naturing a clear connection between His physical
healings and the need for all men to be healed
al disasters, such as earthfrom within. The healing of the blind man furquakes, storms, and so forth
ther illustrated the need for the light in the
and personal calamities, such
midst of the prevailing darkness. Jesus did
as blindness and other handimore than teach kingdom principles during
caps, occur simply because
His earthly ministry. He also saw the tremenmankind lives in an environdous need for practical application. He taught
that He was the light of the world (John
ment that is cursed by sin.
8:12) and then proceeded to share that light
One can react to disasters
while the opportunity presented itself.
and calamities by allowing
God to demonstrate His glory,
or one can refuse to do so. (Compare Romans 8:28.) In John 9:4, Jesus referred
to the time when Heor any believer for that mattercould work for God as
day, and the time when one can no longer work, for whatever reason, as night.
Jesus went on to declare that during whatever time He had left, He would diffuse light into a darkened world that is blanketed by the consequences of sin
(verse 5).
The Blind Man Healed (verses 6, 7). Included in these verses are some
matters that are difficult to understand. There has been much speculation as
to why Jesus applied mud to the blind mans eyes and why He used His own

He Is of God / 103
saliva to make the mud (verse
6). Generally, when Jesus
anna
worked a miracle, He did not
The Pool of Siloam (John 9:7): The pool of
use any means other than His
Siloam is located at the southern end of the
voice and occasionally a touch
city of Jerusalem and may well have been a
from His hand. Jesus made an
considerable distance from the place where
exception in this case, howevthe blind man was. The name Siloam means
sent.
It refers to the means by which its
er, and there is no agreement
water
reached
its destination. From the
among commentaries as to its
Kidron valley, east of the city of Jerusalem,
significance. After daubing
was an engineered conduit constructed durthe moistened clay to the
ing the reign of King Hezekiah, which started
mans eyes, Jesus directed
at the Gihon Spring. It was considered one of
the greatest engineering accomplishments for
him to go and wash in the pool
its time. The conduit has a zig-zag pattern and
of Siloam (verse 7). Again,
is five hundred eighty-three yards long. The
there is no agreement as to
walk of the blind man would have taken conwhy Jesus so instructed him.
siderable effort and time. Jesus instructions
In fact, Bible scholars are not
included a matter of faith on the part of the
blind man. Remember, the man was blind
even in agreement as to the
from birth and knew no other condition by
location of the pool of Siloam.
experience. The prospect of receiving his
Some authorities situate it in
sight, finally, took more than Jesus applying
the northeastern part of
the mud to his eyes. It also took a walk of
Jerusalem near the sheep
faith to the pool of Siloam in obedience to the
prescribed instructions of Jesus for him to
gate, which would place it
receive his much-desired sight.
fairly close to the Temple.
Other sources say the pool of
Siloam was in the southeastern part of Jerusalem. If Siloam is the Greek form
of Siloah, both of which essentially mean a sending forth, the location was
probably in southeastern Jerusalem because of its proximity to the city of
David (Neh. 3:15).

REACTIONS TO THE MIRACLE

John 9:8-12
One can only imagine how amazed were the relatives and acquaintances of
the man who was healed from his blindness upon learning that one who had
been blind from birth was suddenly able to see. Not only were they amazed,
but they were curious also, wondering how such a remarkable thing could
have happened. The healed man was able to tell what had happened, but he
could not explain how or why it had happened.
The Questions Asked (verses 8-10). From verse 8 one learns that the
blind man was also a beggar. In that day it was not uncommon for people with
afflictions or handicaps to have to beg. The speculation about what had happenedand even to whom it had happenedwas rampant (verses 8, 9). However, the man himself was only too happy to confirm that he was indeed the
beneficiary of the miraculous deed. Although he had been blind from birth, he
could now see. Such news would have spread like wildfire. Quickly the word

104 / John 9:1-41

of what had happened moved from house to house and from neighborhood to
neighborhood. After the question of who had been healed was settled, the matter of how such a marvelous thing could have occurred was raised (verse 10).
The incredulous relatives and neighbors of the man could only wonder, How
were thine eyes opened? When he had left home that day to beg, he was blind,
as had been the case all his life. But now he could see. How, indeed, was that
possible?
The Questions Answered (verse 11). This verse is one of the most eloquent statements to be found in all the Scriptures. In clear, simple terms the
man who had been healed from his blindness explained the sequence of the
events that had occurred. Note the four things he mentioned:
1. He was healed by a man . . . . called Jesus. It is possible he had never
heard of Jesus, otherwise he would have specifically identified Him as the
Man called Jesus.
2. Jesus made clay and anointed, or rubbed, the mans eyes with the
moistened clay. The man did not mention that Jesus used His own saliva
because he probably did not know the source of the moisture.
3. He was directed to go and wash in the pool of Siloam. Whether he was
able to go to the pool of Siloam on his own or he needed assistance is not disclosed.
4. Upon doing as he was instructed, he received sight. If the man were
close to the Temple when Jesus encountered him, and, if the pool of Siloam
were in the southeastern part of Jerusalem, some effort would have been
required for him to obey Jesus instruction. However, what he received was
certainly worth any effort he might have expended.
An Additional Question (verse 12). Having heard the mans account of
his miraculous healing, his relatives and acquaintances asked him where his
benefactor was. His reply to that question was as clear and simple as the other
answers he had given. He could only say, I know not. In one brief encounter
with Jesus, the man had received what no one else could give him. He did not
receive his sight until he had washed in the pool of Siloam, and by that time
Jesus was nowhere to be seen. Although the healed man and Jesus would
meet again, the man certainly did not expect or anticipate such an occurrence.
Undoubtedly, he would have been happy to have a face-to-face exchange with
the One who had healed him from an affliction that he was convinced he
would have to carry with him to his grave.
OBJECTIONS TO THE MIRACLE
John 9:13-21
In this passage it becomes known that Jesus healed the blind man on the
Sabbath. However, the Pharisees did not get into an uproar about what they
would have considered a desecration of the Sabbath. Instead, they attempted
to put the man who had been healed on the defensive and discredit Jesus.
The Healed Man Before the Pharisees (verses 13-15). How much time
elapsed between the healing of the blind man and his being taken before the

He Is of God / 105
Pharisees is not known. Most likely, a few days had passed, during which the
news of what had happened came to the attention of the Pharisees. They probably asked to have the man brought to them. The gathering of the Pharisees
does not appear to have been an official function, but an informal meeting of
some influential men who suspected that Jesus was the One who performed
the miracle about which they had heard. It is not clear to whom the pronoun
they in verse 13 refers. Probably it was someone who was asked by the Pharisees to bring the man before them. The Holy Spirit led John to mention in
verse 14 that the healing of the blind man occurred on the Sabbath in anticipation of the charge that would later be made by some of the Pharisees (verse
16). John stipulated that Jesus had performed two actions(1) He made the
clay and (2) He opened the mans eyes. The mans response to the Pharisees
question in verse 15 is a somewhat condensed version of what he had previously related to his relatives and neighbors.
A Division Among the Pharisees (verse 16). As the Pharisees debated
the issue regarding the man whom Jesus had healed, two factions coalesced.
Some said, in effect, that one who had been truly sent by God would not violate the Sabbath even to perform a miracle of healing. Such a position implied
that they did not believe the man was being truthful. Others insisted that anyone who could work such a miracle as healing someone who had been born
blind could not be a flagrant sinner. The word sinner is from a term which
denotes willful, intentional and persistent wrongdoing. The Greek word for
division is schisma, which is from the verb schizo. These terms refer to a deep,
well-defined division that cannot be easily mended. From this verse it appears
that the Pharisees were not united in their opposition to Jesus. Eventually,
those who were the more fiercely opposed to Him prevailed, but many Pharisees probably had some reservations about such drastic measures as putting
Him to death.
Further Questions by the Pharisees (verses 17-19). Since the Pharisees
were unable to come to an agreement as to whether there had actually been a
miracle of healing, they asked the man himself what he thought about Jesus
(verse 17). The man who had received sight responded immediately, He is a
prophet (verse 17). At that time the man evidently did not realize that Jesus
was the long-awaited Messiah, but he did believe that Jesus was someone like
the Old Testament prophets whom God used to proclaim His message, and
some of whom, such as Elijah and Elisha, were also widely known as miracle
workers. That was not the answer the Jewish leaders wanted to hear, so they
summoned the mans parents to interrogate them about the matter (verse 18).
The question they put to the mans parents was actually threefold(1) the
Pharisees wanted to know whether the man was really their son; (2) they
wanted to confirm that the man had indeed been born blind; (3) assuming an
affirmative answer to the preceding questions, the Jewish leaders demanded

106 / John 9:1-41

an explanation of how the man was able to see if he had been blind all his life
(verse 19).
The Response to the Pharisees (verses 20, 21). The parents of the man
who had been healed of blindness answered the Pharisees questions as honestly as they could, but they did not volunteer any additional information.
They acknowledged that the man was their son and that he had been blind
from birth (verse 20). As for the matter of their sons remarkable healing, they
simply declared that they did not know how or by whom he was healed (verse
21). Since they were not present when the
miracle occurred, they spoke truthfully.
He Is of Age: the parents of the
The mans parents went on to say that
healed blind man made certain
their son was an adult, or of age, and as
the Pharisees understood their
such he could speak for himself (verse
son had reached a level of matu21). Such a reply was certainly defensive,
rity and could speak for himself.
but it was not designed to be evasive. The
He had attained the stage in life
parents of the man who had been healed
where it can be easily determined their son is on his own.
did not want to give the Pharisees any
He had arrived at the place
leverage that could be used against them
where he stood on his own two
or their son. Although their son had been
feet. He was fit to speak his
blind from birth, he apparently was not
words and be judged on his
mentally deficient to any degree, so he
assessment of a situation. Word
Studies #2192 and #2244.
would be able to answer for himself more
effectively than if his parents tried to
explain the matter.
THE MIRACLE WORKER DISCREDITED
John 9:22-27
Since the Pharisees had been unable to call into question the fact of the
miracle, they sought to discredit the One who had worked the miracle. They
hoped to persuade the man who was the beneficiary of the miracle to go along
with them in their deceptive plot. They were willing to concede that a miracle
had occurred, but they wanted to deny that Jesus had done it.
Fear of the Pharisees (verses 22, 23). It should be reiterated that the
interchanges between the Pharisees and the man who had been healed and
between the Pharisees and the mans parents were informal occasions. Some
of the Pharisees might have been members of the Sanhedrin and others might
have held some other positions, but none of them was acting in an official
capacity in this matter. However, the Pharisees had evidently made it known
that anyone who acknowledged Jesus as the Messiah would be excommunicated from the synagogue, and they were numerous enough and influential
enough to make good on their threat. That was one reason the mans parents
had been so careful in their responses to the Pharisees questions (verse 22).
The expression put out of the synagogue is essentially a literal translation of
the term aposunagogos with apo being a preposition which denotes away
from or out of and sunagogos being the word for synagogue. (Compare John

He Is of God / 107

Manna
Put Out of the Synagogue (John 9:22, 34): Those people in Israel who were
considered guilty of opposing the leaders were stripped of their property
and excommunicated from the Temple and synagogues, thus being separated from their own people. The terror of the Jew was that such an excommunication would not only separate them from the synagogue and the people
but would also separate them from God Himself. The parents of the healed
blind man were not only reluctant to answer the Pharisees but were genuinely afraid of being cut off from Israel and Israels God. The Pharisees
would stoop to any means to discredit Jesus in spite of the miraculous
power He possessed. Since the healed man was cast out of the Temple, synagogues and, as it was claimed, cut off from God Himself, one would think
that he may have been discouraged by the action. But, he responded to the
Pharisees questions honestly and then, when given the opportunity to
believe in Jesus as the Son of God, he rejoiced that though he was cut off
from the Temple, he was not cut off from the God of the Temple.

12:42; 16:2.) Any Jew who was excluded from the synagogue would be regarded as a Gentile by his fellow Jews.
A Demand by the Pharisees (verse
24). Evidently, the Pharisees consulted
Give God the Praise: the Pharisees wanted the blind man to
among themselves after their initial meetgive the honor to the God of
ing with the man who had been healed.
Heaven they worshiped and not
Then they called for him to appear before
to Jesus. The cause of the sight in
them again. On this occasion it became
the blind man could not be Jesus
apparent that the Pharisees were attemptaccording to the enemies, so they
wanted only God to get the
ing to walk a fine line. Since the mans parcredit. The tragedy is the failure
ents had identified him as their son and
of the Pharisees to understand
had confirmed that he had been born
that giving God the glory would
blind, and, since the man obviously was no
also be assigning to Jesus the
longer blind, the fact of his healing could
same honor. Many today still miss
this vital truth. Word Studies
not be denied or ignored. Therefore, the
#1325, #1391 and #2316.
Pharisees insisted that the man who had
been healed should give praise to God for
having received his sight. No doubt, he would have been eager to do that, but
what the Pharisees wanted him to do next was an unwarranted demand, as
they insisted that the man, in effect, agree with them that this man [Jesus]
is a sinner (verse 24). The Pharisees wanted to have it both ways. They would
concede that a miracle had happened and that praise for the miracle should
be given to God, but Jesus was to be denounced as a sinner.
An Explanation to the Pharisees (verses 25-27). The word sinner
appears four times in this chapter. (See also verses 16, 24, 31.) In each
instance it is translated from hamartolos, which denotes deliberate, intentional wrongdoing. The man who had been healed refused to get into an argument with the Pharisees as to whether Jesus was a sinner. He simply reiter-

108 / John 9:1-41

ated what he had stated previously,
which was that he knew of a certainty
that although he had been blind all his
life, now he could see (verse 25). The
Pharisees asked to hear once again how
the miracle had happened, which indicates that the man had evidently told
them earlier about the manner in which
he had received his sight (verse 26).
However, the man would not repeat the
account of his healing. Instead, he asked
the Pharisees whether they were interested in becoming disciples of Jesus
(verse 27). The only logical conclusion, as far as the healed man was concerned, was that the Pharisees were intrigued by the power of Jesus and
wanted to learn more about how He had healed someone who had been blind
from birth. Thus, the tables were turned on the Pharisees as they became the
ones being challenged and interrogated.
One Thing I Know: the blind man
discerned, discovered and perceived
only one thing. He had been blind
and now he could see. The enemies
of Jesus could not rob the blind man
of his sight. They sought to blind him
in another way, but he had experienced and understood one thing
above all others, he could now see.
The cause of his sight was the person of Jesus. This he perceived with
confidence. Word Study #1492.

A DEFENSE OF JESUS
John 9:28-34
In this exchange between the Pharisees and the man whom Jesus had
healed, the recipient of Jesus act continued to defend his beneficiary, and in
doing so demonstrated an inclination to become an actual disciple of Jesus.
However, the Pharisees showed themselves to be even more entrenched in
their hatred toward Jesus.
Jesus Derided (verses 28, 29). In response to the mans suggestion that
the Pharisees possibly wanted to become disciples of Jesus, those religious
leaders reviled him and accused him of being a disciple (verse 28). The Greek
word for reviled indicates an intention to do harm to ones reputation. The
Pharisees charge that the man had become a disciple of Jesus was premature,
as subsequent events would demonstrate. However, those Jewish leaders were
more correct than they realized. Their own claim to be disciples of Moses was
inaccurate. They did not truly follow the teachings of Moses. If they had, they
would have recognized Jesus as the Messiah to whom Moses and other Old
Testament writers referred. In verse 29, they denied that Jesus had been sent
by God, and, in doing so, they implied that Jesus either was preaching and
teaching on His own authority, or someone elseother than the Fatherwas
encouraging Him. Under either of those conditions, Jesus would have been an
imposter because He made it clear at all times and to all people that He had
been sent by the Heavenly Father.
Jesus Defended (verses 30-33). In response to the Pharisees claim that
they did not know who had sent Jesus, the man whom Jesus had healed spoke
more assertively. He declared their ignorance regarding Jesus a marvellous
thing (verse 30), and, in doing so, he implied that they were deliberately

He Is of God / 109
refusing to acknowledge the role of God in his healing. By his statement in
verse 31, Now we know that God heareth not sinners, the man meant that,
if Jesus were an open sinner, He could not have exercised the power required
to heal him from his blindness. The man also stated the reverse, which is that
since God used Jesus to heal him, Jesus was evidently One who did the will of
God. The man continued to challenge the Pharisees by reminding them that
no one other than Jesus had ever opened the eyes of the blind (verse 32). He
then concluded his argument by emphatically declaring, If this man were not
of God, he could do nothing (verse 33). The logic in this discussion is generally true, and it was remarkable that someone such as a blind beggar would
challenge the Pharisees, especially on matters of theology. However, the Pharisees hatred of Jesus had caused them to close their eyes to what was clearly
obvious to anyone who was willing to accept the truth.
The Man Denounced (verse 34). The Pharisees could not refute what the
man had said. Their only response was to fall back on the faulty assumption
that others had made, which was that the man was born blind as punishment
in anticipation of some sin he would commit after he was born. In the phrase
born in sins the word sins is from the same basic term as sinner in verses 16,
24, 25 and 31. The Pharisees implied that someone such as a man who had
committed some sin that was so terrible as to be born blind had no business
teaching them about the ways and workings of God. They could not answer the
mans argument, so they denounced him. They also went further and cast him
out of the synagogue (verse 34). It is certainly ironic that those who accused
the man of being a sinner deserving of divine punishment and who implied
that Jesus was also a flagrant sinner refused to acknowledge their own sins.
FROM PHYSICAL HEALING TO SPIRITUAL HEALING John 9:35-41
In many instances during Jesus earthly ministry, physical healing for
someone was followed by spiritual healing. That was also true in the case of
the man who had received healing for his blindness. His spiritual healing
occurred on a subsequent meeting with the One who had earlier given him
physical healing.
Another Encounter with Jesus (verses 35-38). After the man had been
expelled from the synagogue, Jesus
Worshiped: the blind man now dismade it a point to meet with him again.
covered who Jesus was in person. At
On that occasion Jesus asked the man
the moment of recognition, he fell in
whether he believed on the Son of God
humility and offered homage to
(verse 35). What Jesus asked was
Jesus. The blind man discovered the
whether the man believed He was the
object of his joy and gave to him the
honor due for the deed accomMessiah. Even though the man was
plished. When we understand all
willing to believe, he was not fully conJesus does for us, our hearts should
vinced that the One who had healed his
be filled with worship. Word Study
blindness was the Messiah even though
#4352.
he did believe He was a godly Man. This

110 / John 9:1-41

is indicated by the question asked in verse 36. He was not being evasive but
was simply expressing some honest doubts. Jesus responded by assuring the
man that the One who had enabled him to see was the same One who was
talking with him at that time (verse 37). On this occasion Jesus initiated the
meeting with the man. Jesus knew that he was close to the point of believing
on Him, and He wanted to give the man the opportunity to place his faith in
Him. In salvation God always takes the initiative. After Adam and Eve had
sinned, it was God who sought the fallen pair, and not vice versa (Gen. 3:8, 9).
As a result of this encounter with Jesus, the man who had been healed of
physical blindness also received spiritual healing through faith in the Son of
God (John 9:38).
Hope for the Blind Declared (verse 39). Included in this verse are some
significant paradoxes. The expression they which see not refers to the unsaved,
those who are in spiritual blindness. This is the natural plight of each individual. The words might see describe the condition of those who have accepted Jesus as Messiah or Savior. Their spiritual blindness has been healed. The
expression they which see indicates those who, like the Pharisees of Jesus day,
claim to be children of God but are not. The term might be made blind
describes the state of those who come to realize they are not what they claim
to be and see themselves as they
really are. A blind person who
anna
thinks he or she can see will not
ask for healing. Similarly, an
Your Sin Remaineth (John 9:41): The Pharisees continued response toward Jesus on
unsaved person who thinks he or
the heels of His miraculous healing of the
she is righteous will not ask for
man born blind provided additional
spiritual healing. There is hope
scathing testimony on His part concerning
for the spiritually blind, but only
their eternal plight. They were under the
if one who is blind realizes his or
mistaken idea that no one had better spiritual insight than they did. They considered
her need. There is no hope for one
themselves authorities in the Scriptures
who refuses to acknowledge his or
and those who were sinless. They believed
her spiritual need.
they could see everything, but they were
No Hope for Unbelievers
actually blind. Not only had the blind man
(verses 40, 41). While Jesus was
received his physical sight, he also
received spiritual sight when he believed
in Jerusalem, He was constantly
in Christ. Though they were physically
dogged by the Pharisees. This
among the sighted, which the Pharisees
occasion was no different. They
concluded made them without sin, while
heard what Jesus told the man
the blind man from birth was either a sinwho had been healed, and they
ner or the offspring of sinners, they were
assumed, correctly so, that He
spiritually blind and remained in a condition of spiritual death because they were
had intended for them His
still in their sins. They had rejected the One
remarks about those who do not
who could have given them their spiritual
realize they are blind. That was
sight and, therefore, been the means of
why they asked Him pointedly,
their sins being forgiven and removed.
Are we blind also? (verse 40). In

He Is of God / 111
His reply Jesus used the Pharisees own estimate of themselves to describe
their plight (verse 41). If the Pharisees acknowledged their need for spiritual
healing, they would no longer be condemned by their sin. However, they
refused to make such an acknowledgment, insisting instead, that they had no
need for spiritual healing and were able to see. Consequently, they would
remain in their sins, lost and condemned. There is no hope for those who
refuse to believe on the Son of God. Those who reject the Light of the world
must remain in darkness. One who depends on a false light will find himself
or herself plunged even more deeply into the blackness of unbelief.
HE IS OF GOD
John 9:1-41
This chapter began with a blind beggar who was healed. With his physical
sight came a perception regarding his benefactor that the Jewish religious
leaders did not have. He realized that Jesus was a godly Man and then
learned that He is the Son of God. The Pharisees had no such understanding.
They thought they could see, but they could not. They thought they had no
sin, but they were lost. People who reject Jesus are without hope unless they
repent of their unbelief and trust Him as Savior and thereby receive His spiritual healing.

Lesson 11

For Sunday, November 16, 2008

He Is the Good Shepherd

John 10:1-42

In regard to Jesus and believers, there is a threefold shepherd analogy

(1) He is the Good Shepherd who gave His life for His sheep (John 10:11).
(Compare Psalm 22); (2) He is the Great Shepherd who sustains and secures
His sheep (Heb. 13:20). (Compare Psalm 23); (3) He is the Chief Shepherd who
shall reward His sheep (1 Peter 5:4). (Compare Psalm 24.) In John 10, one
finds Jesus continuing to comfort believers and confront His foes. Moreover,
He wants each one who has eternal life to enjoy the more abundant life.
THE SHEPHERD OF THE SHEEP

Manna
The Biblical Sheepfold (John 10:1): In the Judean
plateau, shepherds and their sheepfolds were the
more common sight than farmers and agriculture.
As such, the imagery of the shepherd and his sheep
was a natural thing for Jesus to reference in regard
to His instruction. Typically, Palestinian sheep were
kept primarily for their wool rather than for the use
of lamb or mutton as a food staple. Thus, sheep
were usually with a shepherd for many, many
years, and they grew attached to each other.
Because of the nature of shepherding, the task was
one of a 24/7 time element. Sheep, by nature, were
extremely dependent on the shepherd to lead them
to pastureland and water. Because of the constant
and long-standing interaction between them, the
sheep grew completely confident in the shepherd
while, at the same time, were wary of anyone else.
They were exclusive in their trust of the shepherd
such trust was not given to anyone else. They knew
their shepherds voice and responded to it by following him whenever he called them. At night after
the sheep were brought into a village, there were
communal sheepfolds which sheltered the flocks.
These folds were protected by a strong door to
which only the guardian of the door held the key.

112

John 10:1-6
In the closing verses
of chapter 9 Jesus effectively charged the Pharisees with being spiritually blind. (Compare
Matthew
23:13-33.)
However, the Pharisees
professed to be guides
or shepherds of the people. In this chapter
Jesus described the
character of a true
shepherd and declared
Himself to be the true
Shepherd and guide of
His people.
The Sheepfold and
the Door (verses 1-3).
Jesus began this parable by discussing the
sheepfold and how one
has access to it. The
word sheepfold refers a
walled or fenced enclosure where sheep were

He Is the Good Shepherd / 113

kept at night. Access to the sheepfold was by a
door, or gate, which was kept closed during the
night and was guarded by a porter, or gatekeeper. In Jesus day it was not unusual for
several flocks of sheep to be kept at night in
the same fold under the watch of a guard or
gatekeeper. The critical point in this passage is
who enters the sheepfold. The gatekeeper
would not allow anyone but a shepherd to
enter the fold. One who wanted to steal or
harm any of the sheep had to get into the fold
by means other than the gate. In these verses
the sheepfold (verse 1) denotes salvation, and
especially the security assured by salvation.
The door (verse 1) represents Jesus (verse 7),
and He is also the shepherd of the sheep
(verse 2). The sheep (verse 2) are believers,
those who have been saved through their faith
in Jesus. The thief (verse 1) and robber
(verse 1) describe those, like the Pharisees of
Jesus day, who have ulterior motives for wanting to lead the sheep. The porter (verse 3)
depicts the Holy Spirit and His role in the salvation and security of those who have been
saved. (Compare John 16:7-16.)
The Shepherd and the Sheep (verses 4,
5). The preceding verses describe the security
provided for the sheep by the sheepfold. These
verses tell about the security the sheep enjoy
because of their shepherd. What is depicted is
how the shepherd takes his sheep from the fold
each morning to lead them to grazing fields.
The sheep know their shepherds voice, and
they will not respond to the voice of another
shepherd. Quite often, a shepherd would name
his sheep, or at least some of them, so they
would more readily recognize his voice. Another interesting point is that the shepherd did
not drive his sheep. Instead, he led them to the
pastures and sources of water. The sheep were
entirely dependent on their shepherd, and they
would respond only to him. The spiritual implications of this analogy are obvious.

The Thief: this person takes

from you what does not
belong to him. The word
means to pilfer or embezzle. This is not a violent
robbery but the quiet theft
of confidence and the seizing
of funds in secret. The damage is over before it is ever
seen. Those who do these
acts are sneaky and use the
methods of the devil. Jesus
warns of the false teachers
who pilfer the spirit of life.
Word Study #2812.

The Shepherd: this person

owns, cares for and gives his
life for his sheep. The shepherd is in charge of all there
is to do for the flock. As the
owner of the flock, everything matters to the shepherd. Without question he is
committed to the well-being
of each member of the flock
and he controls what is
done to them. Jesus is our
Shepherd, Psalm 23. Word
Study #4166.

The Porter: the gatekeeper

was in charge of all who
came in and out of the
sheepfold. The keeper of the
door is the same as the
shepherd. He watches each
sheep. He examines them for
problems. He cares for every
need. The gatekeeper speaks
to them and they know his
voice. The intimacy of the
relationship must not be
ignored. Word Study #2377.

114 / John 10:1-42

The Parable and the People (verse 6). Even though the significance of
Jesus parable might seem apparent to present-day believers, that was not the
case in His day. One reason for their misunderstanding was because the Pharisees had deceived many of the people. It was widely accepted among many
people that the Pharisees were indeed their spiritual guides. They seemed to
know the Scriptures and were quick to condemn anyone who did not obey
their interpretation and application of the Scriptures. What the Pharisees and
many of the people failed to grasp was that the shepherd was to be concerned
primarily about the well-being of the sheep. However, the Pharisees were
interested mostly in getting the praise of men, and in some instances, even
their money and possessions as well (Matt. 23:14).
THE GOOD SHEPHERD
John 10:7-14
In this passage Jesus continued to relate the parable of the Good Shepherd,
in which He depicted Himself as the Good Shepherd and the Door of the sheep.
Such a mixed metaphor might not be acceptable according to human standards of journalism, but it vividly illusThe Door: like the Light of the
trates the intricate relationship between
world, this metaphor explains the
Jesus and believers.
work of Jesus. Jesus is the door by
I Am the Door (verses 7-9). This
which we enter into all things spiritual. Salvation, service and obedipassage contains the fourth I Am stateence all come about because we
ment of Jesus in the Gospel of John. (See
enter the spiritual plain of life
also John 6:35; 8:12, 23.) Previously, He
through Jesus of Nazareth. No perhad implied that He is the Door of the
son comes to the Father except
sheep (verses 1, 2), but here He specificalby the means of Jesus. He is the
access into everything spiritual.
ly declared Himself to be such. Who Jesus
Word Study #2374.
meant by thieves and robbers was
noted in the comments on verses 1-3.
These men did not enter by the Door
Find Pasture: if we enter the gatebecause they refused to acknowledge
way into the kingdom of God we
Jesus as the Messiah. Since they rejected
discover the nourishment needed
the Messiah, their message was not true
for serving God. The pasture was
the place the shepherd took the
and their motives certainly were not propsheep to eat. Here they found all
er. The fact that the sheep did not hear
they needed to sustain life. The
them (verse 8) indicates the Jewish peoshepherd moved them, watered
ple as a whole rejected the message of the
them and watched over them so
Pharisees and their claim to be the spiriall needs could be met. The pasture was the responsibility of the
tual leaders of Israel, even though some
shepherd. Therefore, it is for us
people were deceived by them. In verse 9,
today. God provides the shepherd;
Jesus reiterated His claim to be the
we must hear His voice and enter
means of access into the sheepfold of salthe gate. Word Studies #2147 and
vation. He also gave assurance that those
#3542.
who enter by trusting Him as Savior will

He Is the Good Shepherd / 115

receive nourishment as well as protection. Those who enter the sheepfold
through the Door put themselves under the watchful care of Jesus. He will
protect His sheep from the temptation to wander and will keep them in His
will.
Life More Abundantly (verse 10).
As noted in verse 1, the term thief refers
More Abundantly: this amount
exceeds all normal parameters. Paul
to self-acclaimed religious leaders who
Goodwin used to tell us it was like
have dishonorable motives for their
placing three pounds of rice in a
endeavors, such motives being to steal,
one-quart pot, we would have abunand to kill, and to destroy (verse 10).
dant rice. When we place our lives
However, Jesus came to give lifethat
into the control of Jesus, we will
have abundant life. This is life above
is, eternal lifeand life more abunthe normal. It will not conform to
dantly (verse 10) as well. What is often
this world but will be a transformed
designated as the more abundant life is
life. Word Study #4053.
a productive Christian life. After one
has been saved thereby receiving the
gift of eternal life, he or she should become engaged in good works (Eph. 2:10).
Doing so will not make anyone any more saved or any more secure, but it will
make the believers life as a
Christian more enjoyable and
anna
more worthwhile. The various
The Work of a Shepherd (John 10:11): In
rewards that can be won
addition to ensuring abundant pastureland
through faithful Christian
and watering supplies, the shepherd also had
service attest to the reality of
to protect the sheep from wild beasts and
life more abundantly. (Commarauding thieves. Such required that he be
pare 2 Peter 1:5-11.)
willing to make the ultimate sacrifice for the
sheep. The accounts of David, the shepherd
The Good Shepherd
turned king of Israel and his battling and
(verse 11). Jesus statement,
overcoming a lion and a bear, indicate the
I am the good shepherd, is
willing labor of a dedicated shepherd. Such
the second I Am declaration
was the understood practice of true shepherds. During the warm months of the year,
in this chapter (verse 7), and
when sunlight was abundant, the shepherds
the fifth in this gospel. The
would not lead their flocks back to the vilmetaphor of Jesus as the
lages and common sheepfolds to be lodged at
Good Shepherd reiterates the
night but would actually provide a makeshift
sheepfold on the hillside. They were simply
primary lessons of His depicopen spaces enclosed by a rock wall on three
tion of Himself as the Door. In
sides. There was an opening in the front
both figures the safety and
wherein the sheep went in and out. There was
protection of the sheep are
no door and no guardian. The shepherd, himself, would lie across the opening and would
the essential thoughts. In
thus be a literal door of the sheep. No sheep
verse 11, however, Jesus told
could get in or out without stepping over him
how He can provide salvation
and no one else could get in to the sheep
and security. It is because He
without going through the shepherd.
gave His life for the sheep.

116 / John 10:1-42

Jesus died so that those
who trust Him can live. His
anna
death was both voluntary
The Difference Between a Hireling and a
and vicarious. He died volShepherd (John 10:13): Those who were
untarily because no one
hirelings, stewards of sheep who belonged to
could take His life until He
someone else, were notorious in abandoning the
flocks when danger, posed by wild animals,
was ready to give it up. He
especially wolves, threatened the flocks. He was
died vicariously because He
not willing to risk his life for the sheep because
died for others. There was
he did not love them as his own, and, therefore,
no sin that could be
would not be willing to make the necessary sacrifices to ensure their safety. True shepherds in
charged against Him. The
Palestine at the time of Jesus were those who
sinless One died for helpwere born to their lot. At an early age, they
less, condemned sinners
would join their fathers and would know that
(1 Peter 2:21-25).
their earthly destiny was one of the nomadic
The Hireling (verses
life of providing and protecting the sheep. The
sheep were his only friends or companions. As
12-14). In direct contrast
such, it became second nature to think of them
to the Good Shepherd is
instead of himself. The demands of the tasks of
the hireling, which is yet
shepherding required no less. The hirelings had
another character introa different motivation. They were interested
duced into the parable
only in the payment they would receive for
their labor, and they never grew attached to the
(verse 12). The Greek root
flock in the same way as the true shepherds.
for hireling is a term which
Hirelings were also men who were likely
basically denotes payment
unsuited for village life and preferred the hill
for service and is not necescountry to get away from city life. But, their pay
was their motivation, and they looked out for
sarily bad in and of itself.
their own interests and certainly not those of
What Jesus taught by this
the sheep. At the slightest hint of danger to a
illustration is the differflock, the hireling left the sheep to fend for
ence in the love for the
themselves to protect himself. After all, if the
sheep between the shepsheepfold he was tending suffered from the
danger of predators, whether wild beast or
herd to whom the sheep
thief, the hireling could be hired to tend another
belong, and a hireling who
flock. For the true shepherd, the one flock was
is merely hired to tend the
his entire lifes labor, and he willingly made the
sheep. A hirelings primary
necessary sacrifices for their well-being.
concern is the wages he
earns. The well-being of the
sheep is of secondary importance to him (verse 13). The Good Shepherd loves
the sheep and is willing to die for them. Jesus reference to the wolf introduces the devil into this parable. The intent of the wolf is obvious; he wants
to destroy the sheep. (Compare Matthew 7:15; Acts 20:29.) However, there is
absolutely no chance that one who is truly a sheep in Jesus flock will ever be
threatened by the devil. Even though the devil might deceive a sheep, he cannot make him or her anything other than a sheep, and Jesus knows all His
sheep (John 7:14).

He Is the Good Shepherd / 117

THE SHEPHERD AND HIS OTHER SHEEP
John 10:15-21
Jesus discourse on the Good Shepherd raised many questions among those
who heard Him. If they were wondering how the sheep can always be protected from the wolf, they probably were even more curious about what Jesus
meant by His reference to other sheep (verse 16) who would be brought into
one fold under one Shepherd.
The Father and the Shepherd (verse 15). In verse 14, Jesus mentioned
that He knows His sheep and His sheep know Him. It goes without saying, of
course, that He knows His sheep far better than they know Him. However, in
verse 15 Jesus used the conjunctive phrase as . . . even so in referring that He
and the Father know each other. That knowledge is perfect. Each of the persons in the divine Godhead fully knows all about one another. That is why the
sheep can always be assured of safety and protection even in the face of
threats from the wolf (verse 12). Once again, Jesus mentioned that He would
give His life for the sheep. In this context He stated that fact knowing full well
the Father would raise Him up. Even though the Good Shepherd would be
smitten and the flock temporarily scattered, none of the sheep would be lost
and the Shepherd would be raised from the dead. (Compare Matthew 26:31,
32.)
The Shepherd and His Other Sheep (verse 16). In this verse Jesus
looked beyond His resurrection to the time when Jewish and Gentile believers
would have equal standing before God in matters of spiritual worship and service. The other sheep (verse 16) denotes Gentile believers, of whom Cornelius
and his household were the first to become members of a Christian church
without first having to become Jewish proselytes (Acts 10:44-48). The one
fold (John 10:16) into which Jewish and Gentile believers have been brought
by Jesus is the church, institutionally speaking. (Compare Ephesians 2:11-22.)
In the terms this fold and one fold two different Greek terms are used for fold.
The first one denotes a sheepfold, where the sheep are kept, while the second
one refers to the flock. Believers today, regardless of ethnic or cultural background, constitute one spiritual family and should be members of one kind of
church (New Testament).
The Shepherd and the Fathers Love (verses 17, 18). The Heavenly
Father loves the Son because, as the Good Shepherd, He gave His life for His
sheep. However, because of the Fathers love, the Son was able to take it [His
life] again (John 10:17). The voluntary death and subsequent resurrection of
Jesus were included in the everlasting covenant to which the Father and the
Son agreed prior to the creation of the universe. (Compare Hebrews 13:20, 21.)
In John 10:18, Jesus reiterated the voluntary nature of His death. Even
though the Jewish leaders were eager to kill Jesus, they could not do so until
the proper time had come. The word power in both instances is from exousia,
which essentially means authority or right. The authority to lay His life

118 / John 10:1-42

down and to take it again was given to Jesus by the Father. Even though Jesus
stated it was a commandment (verse 18) received from the Father, it was
something which He was pleased to do.
The Division Among the Jews (verses 19-21). Once again, the words of
Jesus resulted in a division among the people (verse 19). Some, led no doubt
by the Jewish leaders, declared Him to be demon possessed, or possibly
insane. The rantings of such a man were not to be given any credence, they
insisted (verse 20). However, some of the people refused to accept such an
insulting charge. They still remembered the remarkable miracle by which
Jesus healed the man who had been born blind, so they defended Him by
responding with the challenging question, Can a devil [a man possessed by
demons] open the eyes of the blind? (verse 21). Some Bible scholars believe
verse 21 closes the account of Jesus time in Jerusalem for the Feast of Tabernacles (John 7:2), following which He returned to Galilee. He went back to
Jerusalem for the Feast of Dedication, which was observed a few months later
during the winter and was the setting for the events recorded in John 10:2239.
THE SHEPHERD AND ETERNAL LIFE
John 10:22-30
As the Door to the sheepfold and the Good Shepherd, the salvation which
Jesus provides includes eternal life as well as safety and protection. Such provisions are possible because Jesus is God. He is not merely an equal with the
Heavenly Father, but He and the Father are one in substance and nature.
The Feast of Dedication (verses 22, 23). These verses give the setting for
the events recorded in John 10:24-40. The Feast of Dedication was not established by the Law of Moses. Instead, it was a celebration begun by the Jews to
commemorate the rededication of the Temple by Judas Maccabaeus in 164 BC
after it had been defiled by the Syrians when Antiochus Epiphanes, who was
responsible for the death and capture of over seventy-five thousand Jews, sacrificed a sow on the altar. This feast, which is observed around the middle of
December and continues for eight days, is known today as Hanukkah. Verse
23 gives the location for this incident as Solomons porch. This expression
refers to a covered walkway in one of the courtyards associated with the Temple complex. Commentaries are not in agreement as to which courtyard; however, it probably was the Court of Women, to which all Jews were admitted
and was an area large enough to accommodate a great crowd of people. (Compare Acts 3:11; 5:12.)
The Unbelieving Jews (verses 24-26). As Jesus walked along the covered
walkway some Jews surrounded Him and demanded that He publicly proclaim Himself as the Messiah (John 10:24). These people did not want to honor
Jesus as their long-awaited Messiah. Instead, they were opposed to Him and
were hoping to provoke Him into acting in such a way that they could have

He Is the Good Shepherd / 119

Him arrested and taken before the Sanhedrin Court. Jesus answered them by
declaring that the works which He had donenotably His acts of healing and
other miraclesdemonstrated clearly that He was the Messiah (verse 25). The
problem was not that the people needed more information. They had witnessed many marvelous works which Jesus had done in the Fathers name
and which testified of His messiahship. However, these Jews simply refused to
acknowledge that the One who had performed such mighty deeds had been
sent by God. They did not want to believe, and, since they refused to believe,
they remained in their sins and continued to be lost (verse 26). Thus, they
were not of my sheep (verse 26).
The Shepherd and Eternal Life (verses 27-29). In verse 27 Jesus
described the intimate relationship that existed in His day between shepherds
and their sheep. Sheep recognized the voice of their shepherd despite the fact
other shepherds might call, and they would only follow their shepherd. (Compare John 10:3-5.) The shepherd knew his own sheep perfectly well. He knew
which sheep were his and which were not. In verse 28, Jesus extended His
analogy by including something which only He can give. Human shepherds
can provide physical protection and nurture for their sheep, but none but the
Good Shepherd can give eternal life. Note the threefold strand depicted in this
verse(1) Jesus gives eternal life; (2) those who receive such life will never
perish and (3) no one is able to pluck a believer from the hand of Jesus. The
Greek word for pluck denotes strong, forcible action. A related term is rendered extortion (Matt. 23:25). The safety and security described by Jesus is
emphasized further in John 10:29. Believers are given to Jesus by the Father
in the sense that the Sons role in the salvation of those who trust Him was
established by the Father.
The Shepherd and His Deity (verse 30). In this verse Jesus declared
Himself to be God, even if He did not say so specifically and directly. He did
not say that He and the Father are the same, even though that would have
been a correct statement. Instead, He said, I and my Father are one, because
He wanted to emphasize the respective roles of the First and Second Persons
of the Godhead. God the Father has a function and God the Son has a function. Although those functions are different, they are, nonetheless, functions
that only God can accomplish. The Son could not do what He does if He were
not God. Thus, He, along with the Fatherand the Holy Spirit, as wellis
God, and, since each is God, they are all One in essence and being as well as
in purpose and plan.
THE SHEPHERD AND HIS ENEMIES
John 10:31-38
Even though the time had not come for Jesus publicly to present Himself to
the Jews as their Messiah, there was no misunderstanding of what He meant.

120 / John 10:1-42

His enemies had to make some response. If they could not refute Him, they
would have to silence Him. The latter option had the greater appeal for them.
The Shepherd Threatened (verses 31, 32). When Jesus was in Jerusalem
for the Feast of Tabernacles a few months earlier, His enemies wanted to stone
Him (John 8:59). Now yet again, they wanted to stone Him (John 10:31). Since
they were in one of the Temple courtyards, a sufficient number of stones large
enough to execute a man possibly was not readily available. Therefore, some
of the Jews probably went to find some stones which would have needed to be
of considerable size. In the meantime Jesus stood His ground and challenged
His foes by asking them for which of the many good works He had performed
they wanted to stone Him (verse 32). Jesus specifically referred to His works
as being from my Father (verse 32). He wanted to emphasize to all who were
present on that occasion that He had done only what the Heavenly Father had
sent Him to do.
The Shepherd Charged (verse 33). Jesus enemies brushed aside His
question regarding the good works He had accomplished. They could have
quibbled over some of His healings which had occurred on the Sabbath. However, they felt they had a more effective charge against Jesus, that of blasphemy. He was accused of declaring Himself God that indicates they fully
understood what He had meant when He said, I and my Father are one
(verse 30). The hypocrisy of the Jews is evident when one considers that a
charge of blasphemy was to be carefully evaluated by a fair trial, after which
the death penalty could be inflicted if the person were found guilty. Since some
of the Jews had gone to gather stones, it was obvious that they had no intention of waiting for a trial.
The Shepherds Defense (verses 34-36). In response to the Jews charge
of blasphemy, Jesus quoted from Psalm 82:6 (John 10:34). (The word law in
this instance referred to the Old Testament in general.) On occasions Jewish
judges and leaders were designated by the term elohim, which is the Hebrew
word for God. (Compare Exodus 22:28.) Based on that exceptional usage of the
term for God, Jesus argued that in that sense, if for no other reason, the designation could be used of Him since He had been set apart (sanctified) by the
Heavenly Father and sent to the world to do the will of the Father (John 10:35,
36). Even though Jesus compared Himself to the judges and leaders of the
Jews, He considered Himself and His mission to be above human positions
and callings, as He specifically referred to Himself as the Son of God (verse
36). In fact, Jesus declaration, I am the Son of God, was yet another of His
I Am statements in the Gospel of John. Thus, the gist of Jesus defense was
as followsif the Scriptures permit the use of the word gods (or elohim) to
refer to human judges or other leaders, the term can certainly be applied to
the One who was sent by Godthat is, the One whom the Father hath sanctified, and sent into the world (verse 36).

He Is the Good Shepherd / 121

The Shepherds Challenge (verses 37, 38). These verses are actually the
conclusion to Jesus defense. Jesus directed the attention of His foes from
Himself back to His works. He emphasized again that the works He had
accomplished were what His Father had sent Him to do (verse 37). He did not
have any agenda of His own other than to do His Fathers will, and, if He did
anything inconsistent with the Fathers plan and purpose, then the Jews
should not believe Him. However, if His works were truly those of His Father,
then the Jews should acknowledge and accept the reality that the Father is
in me, and I in him (verse 38). Of course, if the Jews acknowledged that the
Father was in Jesus and Jesus was in the Father, then those two were one in
nature and essence. The Jews would therefore have to concede that Jesus
spoke the truth when He declared, I and my Father are one (verse 30).
THE SHEPHERD AND HIS DEPARTURE
John 10:39-42
Jesus departure from the Temple on this occasion was almost identical to
the manner in which He left a few months earlier (John 8:59). His enemies
were determined to do Him harm, but His time had not yet come. There were
still some works of the Heavenly Father He needed to accomplish.
His Escape (verse 39). Perhaps Jesus defense of Himself caused the Jews
to have second thoughts about stoning Him. It appears that they had decided
to apprehend Him and turn Him over to the proper authorities for whatever
determination they might make. This was one of several occasions during His
earthly ministry when Jesus foes tried to seize Him. Such efforts had never
been successful, and neither was this attempt. Somehow, Jesus escaped out of
their hand, whether by miraculous means is not indicated. The enemies of
Jesus were determined to stop Him by whatever means possible. However,
they were not able to accomplish their purpose until the time for such a
wicked deed came into conformity with the divine purpose. Man cannot do
anything apart from the permissive will of God.
His Departure (verse 40). When Jesus left the Temple, He also left
Jerusalem and went to the place east of the Jordan Riverbeyond Jordan
where John the Baptist at first baptized. John 1:28 identifies that place as
Bethabara, which most likely was in the southern part of the Jordan River
valley not far north of the Dead Sea. (Review comments on this verse in Lesson 2.) At Bethabara, Jesus and His disciples probably were able to enjoy a
time of rest. How long Jesus remained there is not known, but He probably
was still at Bethabara when Lazarus became ill and died. (Compare John
11:1-8.) Although Jesus went to Bethany to comfort Mary and Martha following their brothers death, there is no indication that He returned to Jerusalem
until His triumphal entry a few days prior to His crucifixion.
Testimonies to Him (verses 41, 42). Although Jesus had a respite from
the Jewish leaders at Bethabara, He continued to attract many people, most

122 / John 10:1-42

of whom were probably from the region surrounding Bethabara (verse 41). He
probably taught them, as He had done wherever He had the opportunity, and
He evidently performed some miracles, as suggested by some of the people
who contrasted Him with John the Baptist who did no miracle (verse 41).
However, what John the Baptist said about Jesus was deemed to be true by
those who earlier had heard him and then later heard Jesus. As a result of His
ministry in Bethabara, there were many who believed on Him (verse 42). That
was true in regard to nearly every place Jesus went during His earthly ministry, as He was warmly received practically everywhere except in His hometown of Nazareth and the religious and political capital of Jerusalem.
HE IS THE GOOD SHEPHERD
John 10:1-42
Jesus said, I am the good shepherd, and know my sheep, and am known of
mine (verse 14). As sheep depend on the shepherd for sustenance, guidance
and security, so must believers look to the Good Shepherd for all their spiritual needs and blessings. Jesus also spoke of His other sheep, a reference to
Gentile believers who would be accepted by God for Christian service and worship on an equal standing with Jewish Christians (verse 16). Unfortunately,
there were many Jews who, because of their unbelief, did not belong to the
Good Shepherd (verse 26).

Lesson 12

For Sunday, November 23, 2008

He Is the Resurrection and the Life

John 11:1-57

This event recorded in this chapter marked the beginning of the end of
Jesus public ministry. Mary, Martha and Lazarus, who were among Jesus
dearest friends in Judea, lived in the village of Bethany, which was situated
east of Jerusalem on the eastern slope of the Mount of Olives. The public reaction to Jesus restoration of Lazarus to physical life galvanized the Jewish
leaders into making the fateful decision that the time had come for Him to die.
They simply needed to decide when and how.
THAT THE SON OF GOD MIGHT BE GLORIFIED
John 11:1-10
In John 9:1-4, Jesus declared that the man who had been born blind was in
such a condition that the works of God could be manifest in him. Later, when
He and the disciples heard that Lazarus was seriously ill, Jesus stated that
the purpose of Lazarus affliction was for God to be glorified through the glorification of the Son.
Lazarus Illness (verses 1-3). Lazarus evidently became ill while Jesus
was in Bethabara east of the Jordan River. The name Bethany means house
of figs. Seemingly, the home of Mary, Martha and Lazarus was a frequent
resting place for Jesus when He was in Jerusalem. In verse 2, the apostle John
added an explanatory note identifying Mary more specifically. Note that the
occasion on which Mary anointed Jesus with perfume and wiped His feet with
her hair was subsequent to the events recorded in this chapter (John 12:1-9).
In regard to Lazarus illness, neither the nature nor the length is stated. At
some point, however, it became evident to the two sisters that their brothers
condition was grave enough to ask Jesus for help. The message they sent was
simple, Lord, behold, he whom thou lovest is sick (John 11:3). Mary and
Martha undoubtedly felt that Jesus would immediately come to Bethany and
do whatever needed to be done for Lazarus. The word for lovest is phileo, the
word for affection and personal attachment.
Jesus Delay (verses 4-6). When the message from Mary and Martha
arrived, Jesus evidently had it read aloud so His disciples would know exactly what was involved. Upon hearing the sisters request, Jesus replied, This
sickness is not unto death (verse 4). Jesus did not say that Lazarus would not
die, but the purpose of his sickness was not death. Instead, the reason for
Lazarus illness was for the glory of God (verse 4). Whether Lazarus lived or
123

124 / John 11:1-57

died, God would be glorified,
and the specific means of such
glorification was the glorificaanna
tion of Jesus Himself. With all
Sickness for the Glory of God (John 11:4):
that being true, there was no
In the matter of the sickness of Lazarus of
Bethany, the brother of Mary and Martha,
need for Jesus to get to Bethany
Jesus appeared to His disciples to be casual
before Lazarus died despite the
and uncaring about Lazarus dying. They
concerns of Martha and Mary.
had seen Him heal various diseases on a
Verse 5, like verse 2, is an
number of occasions and were, therefore,
explanatory note even though it
fully acquainted with His healing power.
They did not understand Jesus lack of a
is not in parentheses. In this
sense of urgency. Jesus remained where He
instance the word for loved is
was for two more days. Jesus reaction was
agapao, which denotes love that
optimistic and had an overriding purpose.
is based on principle rather
He explained to His disciples, possibly
than personal attraction. While
sending word to Lazarus sisters that they
Jesus loved Lazarus with affecshould not be overly concerned. In spite of
the seriousness of the situation, the discition, His response to the situaples were not overcome with concern over
tion, which involved not only
Lazarus sickness as much as they were the
Lazarus, but his sisters and
danger that was posed to Jesus remaining
even others as well, would be
in Judea and their potential danger in
motivated by agape love. That
accompanying Him. They would probably
just have assumed it would be better to
was why He waited for two days
travel back to Galilee to be a greater disafter receiving the message
tance from the Pharisees and scribes in
about Lazarus before declaring
Jerusalem. But Jesus actions with respect to
His intention to go to Bethany.
the needs of Lazarus, someone whom He
The Disciples Concern
loved deeply, were different from previous
encounters with others who had need. In
(verses 7-10). Two days after
the case of Jarius daughter who was deathreceiving the message from
ly ill, He responded immediately and travMary and Martha, Jesus
eled to Jarius house. She had actually died,
announced to His disciples His
but He healed her (Luke 8:41-56). Also, the
decision to go back to Judea
widow of Nain whose son had died was in
the funeral procession of her son when
(verse 7). The fact that Jesus
Jesus had immediate compassion on her. He
specifically mentioned Judea
went to the open coffin and demanded the
rather than Bethany indicates
boy rise which indeed he did (Luke 7:11that He was fully aware of the
16). In each case, the people who observed
danger of such a trip. The disciglorified God.
ples were quick to remind their
RabbiMaster is from the
Greek term rabbiof the recent threats of stoning from the Jewish leaders
when Jesus was in Jerusalem (verse 8). (Compare John 8:59; 10:31, 39.) Jesus
responded to the concerns voiced by His disciples with an illustration of a
travelers need to walk during the daylight hours because in that day traveling at night was difficult, and often even risky (John 11:9, 10). Especially noteworthy in this depiction is Jesus reference to the light of this world (verse

He Is the Resurrection and the Life / 125

9). In the physical realm, the sun is the light of the world. Spiritually speaking, however, Jesus is the Light of the world (John 8:12; 9:5). Thus, Jesus
implied that the time for His earthly ministry was quickly drawing to a close,
and soon He would no longer be walking among men.
IN THE GRAVE FOUR DAYS
John 11:11-17
The restoration of Lazarus to physical life would be the third such miracle
by Jesus. Earlier, He had raised the only son of a widow in the village of Nain
(Luke 7:11-15), and the twelveyear old daughter of Jairus
anna
(Luke 8:48-56). Both of those
Lazarus Sleepeth (John 11:11): Jesus used
miracles occurred in Galilee, and
the unfortunate sickness of Lazarus to give
each was performed soon followspiritual education to His disciples. He
ing the death. In Lazarus case,
used the term sleep in a way that they did
however, he had been in the
not initially understand. They immediately
grave four days, and the process
thought that Lazarus fever had broken
and he was resting comfortably with a
of decomposition would have
view that he would naturally wake from
already begun.
his slumber. But Jesus had something
Lazarus Sleep of Death
unique in mind. Even though He could
(verses
11-14). The Bible freeither have gone immediately to Bethany
quently
uses
the word sleep to
and healed Lazarus from his illness or simply spoken the word to do the same,
refer to physical death (Matt.
instead, He chose to allow Lazarus to actu27:52; 1 Cor. 15:18-20; 1 Thess.
ally die (sleep) to show His own glory as
4:14). One reason for such usage
the Son of God. The disciples took Jesus
is to indicate the temporary
words literally, lacking imagination to
nature of physical death, espesomething of a far greater degree of divine
power and authority. Jesus meant the term
cially for believers. As one who is
sleep in a figurative sense to indicate death.
physically asleep will arise when
His point was to show the disciples,
he or she awakens, so are believLazarus sisters, and his neighbors that He
ers assured of being raised from
ultimately had power over death and the
the grave in the resurrection.
grave.
Jesus spoke in such a manner in
regard to Lazarus death (John 11:11).
Although Lazarus had died, Jesus
Our Friend: this word means friend
intended to awaken His beloved friend
or associate. The verb means
from his sleep. The disciples failed to
friendly or love. Jesus speaks of
grasp Jesus illustrative use of the word
Lazarus as one whom they all love
with the bonds of friendship. The
sleep. Thinking that Lazarus was still
story will recount their relationship
alive but seriously ill, they felt that
with him. This is being a person who
sleeping would be good for him (verses
loves others to serve them without
12, 13). Note that the expression in
question and to tell them the truth
verse 12, shall do well, is from sozo,
about life. A true friend is one who
loves truly. Word Study #5384.
which basically means to be saved. By
that term the disciples meant that

126 / John 11:1-57

physical sleep would help Lazarus recover from his illness. To dispel the disciples misunderstanding, Jesus pointedly declared, Lazarus is dead (verse
14).
The Disciples Fear of Death (verses 15, 16). The disciples completely
misunderstood both of Jesus metaphors. They failed to realize why Jesus
needed to travel in the daylight and the significance of Lazarus being asleep
and Jesus intention to awaken him. They were probably even more confused
by Jesus statement that He was glad for their sakes that He was not at
Bethany and thereby able to heal Lazarus before he died (verse 15). The greatest beneficiaries of Lazarus restoration to life would be the disciples.
Although they believed that Jesus was the Messiah, they needed to believe
even more strongly in His power over death, especially in view of the imminence of the crucifixion. Thomas gloomy reply was probably reflective of the
attitude of all the disciples (verse 16). In the phrase with him it is not clear
whether the pronoun him refers to Lazarus or Jesus. Either way, one can readily see why Thomas has come to be known as the doubting disciple. (Compare
John 20:24-29.)
The Graves Reality of Death (verse 17). If Jesus and His disciples were
still at Bethabara when they received the news of Lazarus critical illness,
they were about twenty to twenty-five miles from Bethany. Such a distance
could have been covered in one long day of walking. However, they would have
had to go through Jericho and travel over roads filled with people going to and
from Jerusalem. Therefore, Jesus and His disciples most likely traveled as
inconspicuously as possible, using back roads and at times perhaps walking
where there were no roads. By the time they reached Bethany, Lazarus had
been dead and buried for four days. There could not be any doubt in anyones
mind. The reality of Lazarus death could be seen at the tomb in which his lifeless body had been placed.
I AM THE RESURRECTION AND THE LIFE
John 11:18-27
Practically every civilization and culture has held some concept of life
beyond the grave. However, the Christian view of resurrection and the nature
of resurrection life has not been grasped
To Comfort: in time of death peoanywhere apart from the Bible. Resurrecple come to encourage, comfort
tion is not merely a continuation of this
and console the family. The word
life, but it is being raised to a new kind of
here carries this concept to its
life.
fullest. The consoling of the family
The Jews Efforts To Comfort (verswas paramount in the hearts and
minds of the friends of Lazarus.
es 18, 19). Although Bethany was situated
They would do this with words,
on the eastern slope of the Mount of
wailing and outward demonstraOlives, that village was nonetheless relations of their love. Comfort in
tively close to Jerusalem, being scarcely
time of loss encourages our lives.
two miles away (verse 18). A furlong is
Word Study #3888.
one-eighth of a mile, fifteen furlongs equal

He Is the Resurrection and the Life / 127

one and seven-eighths of a mile. It is interesting to note also that Bethany was
the place from which Jesus ascended back to Heaven (Luke 24:50, 51), and
was considered a sabbath days journey from Jerusalem (Acts 1:9-12). Following the death of Lazarus, friends and relatives of Martha and Mary came
to their house to comfort them (John 11:19). It was customary in that day for
people, associates and acquaintances as well as relatives, specifically to offer
consolation for up to a week (Job 2:11-13), with the standard mourning period, which was observed by the immediate family, being a month. (Compare
Numbers 20:29; Deuteronomy 34:8.) This indicates life was lived at a much
slower pace then.
Marthas Indirect Rebuke of Jesus (verses 20-22). Knowing that a large
number of people would be at the house of Martha and Mary, Jesus evidently
privately sent word of His arrival to the sisters. Upon learning that Jesus was
near, Martha went to meet Him (verse 20). Seemingly, Martha wanted to see
Jesus first and speak her mind before Mary saw Him. As difficult as it might
have been for her to do so, Martha indirectly rebuked Jesus for not coming
sooner (verse 21). She even implied that by His intentional delay Jesus had
allowed Lazarus to die. However, she quickly added that she fully believed
that God would do whatever Jesus asked of Him (verse 22). Thus, without
specifically asking Jesus to restore Lazarus to life, Martha posed such a possibility. The news that Jesus had raised people from the dead had traveled
from Galilee to Judea (Luke 7:14-17), so there certainly was valid reason for
Martha to hope that He would do the same in Bethany, especially for someone
whom He loved as dearly as Lazarus.
Jesus Assurance to Martha (verses
23-26). In reply to Marthas frustration
Rise Again: Jesus assured the
over the death of Lazarus, Jesus declared,
women their brother would rise
again. This is from the family of
Thy brother shall rise again (verse 23).
words that we get resurrection.
Marthas response to that assurance was
The word carries the concept of
correct, but she still seemed to be disapcause to rise again. This is a
pointed in Jesus. Her understanding of the
promise that Jesus made. Martha
resurrection, like that of all those who
understood it to be in the last
days at the end of the world.
lived before the death of Christ, was someJesus understood it to be soon.
what limited even though those believers
He knew the miracle about to
firmly believed in what little they knew
occur. Word Study #450.
(verse 24). They knew the resurrection will
be one of the end-time events, but Jesus
wanted Martha to learn something about the means of the resurrection as
well as the fact of it. Therefore, He proclaimed the seventh I Am statement
in John, I am the resurrection, and the life (verse 25). The Greek word for
resurrection literally means a standing up. Life is from zoe, which denotes an
animating force. Believers are assured that, even though they experience
physical death, their bodies will be raised and infused with life. Such assurance really means that those who trust Jesus as Savior will not experience the

128 / John 11:1-57

ultimate death, the final separation from God who is the source
anna
and sustainer of all life (verse 26).
The Resurrection at the Last Day (John
(Compare Revelation 20:11-15.)
11:24): As Jesus tried to explain His
Marthas Testimony of Jesus
authority over death, Lazarus sister
(verse
27). In response to Jesus
Martha took His words as those of consolation of those who suffered the loss of
claim to be the resurrection and
loved ones who would later be raised in
the life, Martha gave a testimony
the resurrection of the righteous, a
of Him that was as significant and
strong point of doctrinal conviction
eloquent as those by Peter and
among the Pharisees. Martha indicated
Nathanael (Matt. 16:16; John 1:49;
she believed in the resurrection of the
righteous, which included her brother.
6:69). Note the three elements in
But Jesus words were anything but
Marthas declaration:
words of consolation. They were meant
Thou art the Christ. The Greek
to indicate that He was about to maniChrist
is the equivalent of the
fest His power and authority over death
Hebrew Messiah, both of which
by raising Lazarus from the tomb. Addibasically mean anointed one.
tionally, He taught her that the resurrection of the righteous dead was based on
Jesus was chosen by the Heavenly
the fact that He was the resurrection
Father to be Prophet, Priest and
and the life. The Pharisees were under
King.
the mistaken impression that their
The Son of God. The title Son
observances of the rabbinic interpretadenotes position, not progeny. As
tion of the Law would guarantee their
being raised on the last day. Jesus
the Second Person of the Triune
emphatically stated that faith in Him
Godhead, Jesus is coequal and
was the key to being raised in the first
coeternal with the Father and
resurrection. Only He has the vital
shares all the divine attributes. He
power to bring to life those who would
is God in every sense of the word.
physically die.
Which should come into the
world. The Old Testament saints looked for the promised One who would be
the Seed of the woman, the Seed of Abraham, the Seed of David, the Messiah
and the Son of God.

JESUS WEPT
John 11:28-37
Weeping is one of the consequences of sin. This is true even for tears of joy,
because if we did not have the restrictions and limitations of sin, we would be
able to express joy more fully. Jesus wept, not only because of what sin had
caused for people such as Mary and Martha, but for what sin would require
Him to experience.
The Masters Call (verses 28, 29). Following her wonderful acclamation
of Jesus, Martha called for Mary to come to Him (verse 28). The summons for
Mary, as the one Martha had received earlier, was made secretly so Jesus
could have some private time with her. The Greek word for Master in this
instance is not rabbi, but didaskalos, a term used generally to refer to people
regarded as knowledgeable in their field. Also, in verse 28 the verbs called and

He Is the Resurrection and the Life / 129

calleth are in both instances from phoneo, a word that specifically associates
what has been said with the speaker. When Mary heard that Jesus had come
to Bethany and was calling for her, she immediately left her house and went
to meet Him (verse 29). Mary might have been disappointed that Jesus had
not come earlier, but she was, nonetheless, eager to see Him now that He had
arrived. Jesus timing is perfect even when He does not respond in the time or
manner we might think He should.
Marys Indirect Rebuke (verses 30-32). Verse 30 is an explanatory note
regarding the place where Jesus met first with Martha and then with Mary
outside the village of Bethany. Such a location would have provided a measure
of privacy for the sisters meeting with Jesus. However, when Mary suddenly
jumped up and ran from her house, the Jews who had come to mourn with her
followed her, assuming that she was overtaken by a seizure of grief and was
running to the tomb in which Lazarus had been buried four days earlier (verse
31). But Mary ran instead to the place where Jesus waited for her. Upon
reaching Him, she fell down at His feet and uttered the same rebuke Martha
had spoken earlier (verse 32). Since both women said essentially the same
thing upon meeting Jesus, they had probably on many occasions discussed
Jesus delay in responding to their message about Lazarus illness. Each time
Mary is mentioned with regard to Jesus, she is described as being at His feet
for one reason or another (Luke 10:38, 39; John 11:32; 12:1-3).
Jesus Tears (verses 33-35). Jesus had a marked reaction to the weeping
of Mary and those who had accompanied her, as He groaned in the spirit, and
was troubled (verse 33). The Greek word for groaned denotes an intense
objection. The same term is rendered murmured against in Mark 14:5. The
expression was troubled is literally troubled himself. Jesus felt an inner indignation that was indicated by a quivering in His body. He reacted as He did
because the scene that confronted Him was a microcosm of the results of sin.
The ultimate consequence of sin is death (Gen. 2:17; Rom. 6:23). The disruptive effects of death were evident in the home of Martha and Mary and among
Lazarus friends and loved ones. But beyond all that, Jesus could foresee the
disruption sin would cause in the Godhead compelling Him to go to the cross
and experience the forsaking of His Father (Matt. 27:46). When Jesus wept
that day outside the village of Bethany, He did so for Martha and Mary, and
for everyone who has had to bury a loved one. He also wept for what sin would
do to the Godhead.
The Jews Reaction (verses 36, 37). When the friends and relatives of
Martha and Mary saw Jesus tears, they exclaimed, Behold, how he loved
him! (verse 36). The word for loved here is phileo, the term for human affection and friendship. These Jews were vividly impressed by Jesus attraction to
Lazarus and his sisters. However, they also knew that Jesus had performed
some remarkable miracles, particularly His recent healing of the blind man in
Jerusalem. They wondered, therefore, whether He could have healed Lazarus
and prevented his death (verse 37). The similarity between the Jews supposition and the request by Mary and Martha for Jesus to come and see Lazarus

130 / John 11:1-57

while he was ill indicates that the sisters might have discussed with family
members and close friends the message they had sent to Jesus. Because He is
Omniscient, Jesus could see beyond the immediate circumstances. He knew
that the deep sorrow caused by Lazarus death would give way to great joy.
LAZARUS RESTORED TO LIFE
John 11:38-46
God is intricately associated with life. He is the ultimate source of all life,
and all life is sustained by Him. The restoration of Lazarus, the third such
instance by Jesus (Luke 7:11-15; 8:48-56), was the most dramatic of those miracles because Lazarus had been dead long enough for the process of bodily
decomposition to have begun.
Jesus Directive (verses 38-40). As Jesus approached the tomb in which
Lazarus had been buried, He
once again was groaning in
himself (verse 38). (See verse
anna
33.) The place where Lazarus
Jewish Burial Customs (John 11:39-44):
body lay was a cave which had
When a person died in Palestine in the days
been made into a family tomb.
of Jesus, the body was placed in a multiple
Possibly, it was a natural cave
crypt, probably reserved for all immediate
in which ledges for bodies had
family members. It was usually hewn out of
been hewed out. The opening to
rock or was a cave. There was an entrance at
the top in which the body of the deceased
the cave was covered by a huge
was ushered in. In the chamber, there were as
stone to keep out animals and
many as eight shelves cut into the rock on
grave robbers. Upon reaching
which the bodies were laid. The bodies were
the tomb, Jesus ordered the
wrapped in linen with the hands and feet
stone be taken away from the
bound with bandage-like strips. A separate
cave (verse 39). Martha immelinen covering was placed over the head. The
diately objected, however, detomb had no door, but in the front of it was a
groove carved in the entrance which would
claring, Lord, by this time he
serve as a track for a massive stone which
stinketh: for he hath been dead
would be placed in the groove and placed
four days (verse 39). However,
over the entrance to seal it. It was traditionalJesus replied, in effect, that the
ly an accepted Jewish belief (extra-biblical)
glory of God was going to be
that the spirit of the deceased would actually
demonstrated (verse 40). The
hover over the body for about four days.
fact that a huge stone enclosed
After that, it was assumed, the spirit would
depart because the decomposition would
the tomb and Lazarus body
have so altered the appearance of the body
was beginning to decompose
that it was beyond recognition. Additionally,
served to emphasize the finalithe decomposition would have caused a
ty of death as far as human
unique odor which would be proof beyond
abilities are concerned. Nothdispute that the person had actually died and
ing could be done for him by
there was no reviving them. In spite of those
any man or woman. If he were
obvious human conditions, Jesus called out
to Lazarus, after he had been dead beyond
to be brought back from the
the four day period, and he emerged alive,
dead, it would have to be done
though bound by the grave clothes on his
by One who is more powerful
body and head.
than death.

He Is the Resurrection and the Life / 131

Jesus Prayer (verses 41, 42). Since Jesus is Omnipotent, He could have
easily removed the stone that covered Lazarus tomb Himself, either by pushing it back or by simply speaking the word for it to move. However, He directed that the stone be taken away because He wanted to make a contrast
between what human effort can and cannot do. Human power could open the
tomb but could not raise the dead. The same rationale was behind Jesus
prayer. Never before had He prayed before performing a miracle. However, on
this occasion He prayed to the Father because He wanted those who would
witness the miracle to understand that divine power was required for Lazarus
to come back to life. This is readily apparent in the last part of verse 42,
because of the people which stand by I said it, that they may believe that thou
hast sent me. Jesus prayer was not a request for divine help in what He was
about to do, but an announcement that what was about to occur would be done
through divine power.
Lazarus Restoration (verses 43, 44). In the previous instances, when
Jesus restored someone to life, He did so with the simple command, Arise
(Luke 7:14; 8:54). In this case, however, Jesus could not have only said, Arise,
because Lazarus was already in the tomb. Lazarus needed to come out of the
tomb, so Jesus declared, Lazarus, come forth (John 11:43). When Lazarus
died, his body was immediately wrapped in long strips of cloth with various
spices sprinkled into the folds. His head was wrapped separately. (Compare
John 19:38-40; 20:7.) In response to the divine command, Lazarus, while still
wrapped in the strips of cloth, somehow managed to get from the ledge on
which he had been laid and make his way to the mouth of the tomb. Once
again, Jesus chose not to exercise divine power to accomplish something which
human ability could do. Therefore, He instructed the people to remove the
graveclothes from Lazarus so he would be free to move about (John 11:44).
The Jews Reaction (verses 45, 46). The reaction of those who witnessed
Lazarus restoration to life was twofold. Some believed on Jesus, that is, they
accepted Him as the long-promised and long-awaited Messiah. Others, however, refused to believe, and, among such obstinate people were some who
went to the Pharisees and told them what had happened. Those people
undoubtedly were not close to Martha and Mary, and, the fact that they had
gone to offer their condolences, nonetheless quite possibly, indicates that the
family of those sisters was socially prominent enough for some people to visit
them following the death of a loved one merely for the sake of appearances.
The fact that an outstanding miracle had occurred could not be denied. It was
no secret, however, that the Pharisees and other Jewish leaders were eager for
an opportunity to arrest Jesus, so some people were probably willing to disregard the obvious truth regarding Jesus to gain the favor of His enemies.
THE DECISION TO PUT JESUS TO DEATH
John 11:47-57
The Jewish leaders felt that the circumstances surrounding Lazarus
restoration and the consequences resulting from it had to be resolutely
addressed. They were convinced that in steadily increasing numbers people

132 / John 11:1-57

from Galilee to Judea and the region east of the Jordan River were acclaiming Jesus as the Messiah.
The Jews Council (verses 47, 48). The term chief priests refers to the
heads of the twenty-four orders into which the priests were organized by
David in preparation for the responsibilities they would fill upon the completion of the Temple (1 Chron. 24:1-5). The chief priests, along with other Jewish leaders, served on the Sanhedrin Court. The Greek word for council is
sunedrion, from which comes sanhedrin. The fact that the chief priests and the
Pharisees met in a council indicates that their gathering was an official
meeting of the Sanhedrin (John 11:47). The purpose of that session was to
determine what the leaders could do about Jesus. They conceded He was a
miracle worker, but they refused to acknowledge Him as the Messiah. They
feared that if nothing were done, the Jewish people as a whole would accept
Him as their Messiah. If that were to happen, they reasoned, the Romans
might become fearful of a revolt, and to prevent such an eventuality, they
could send an occupying force into Judea and Galilee and inflict even more
repressive measures upon the Jews (verse 48).
Caiaphas Prophecy (verses 49-52). Caiaphas is described as being the
high priest that same year (verse 49). The office of high priest was established
by God as the hereditary position that began with Aaron, the brother of Moses,
and was to be passed from the father to his eldest son. However, the Romans
made it a political office, removing men and replacing them as they chose.
Caiaphas openly declared what others were thinking, which was that it would
be better for Jesus to die than for the nation to perish (verse 50) that is, fall
under harsher Roman rule. Verses 51 and 52 indicate that, although Caiaphas
was speaking his mind on that matter, he was also being used by God to
accomplish His divine will regarding the chosen people. As a nation, the Jewish people would soon be rejected as a people favored by God. (Compare
Matthew 21:43.) Gods chosen people would no longer be a nation, but a spiritual entity that would include believers from all nations. (Compare John
10:16; Galatians 6:16; 1 Peter 2:9, 10.) In proclaiming his prophecy Caiaphas
declared greater than he intended and certainly greater than he realized.
The Councils Decision (verse 53). The decision by the Sanhedrin Court
to execute Jesus was final. These Jewish leaders never rescinded that decision. From that day on, they watched for any opportunity to arrest Jesus and
begin the proceedings that would end in His death. Later, when Jesus would
be taken before the Sanhedrin, His sentence was a foregone conclusion. The
Jews only needed an excuse to declare Him guilty and seek permission from
the Roman authorities to crucify Him. However, Jesus would not allow Himself to be taken until the time had arrived on the divine schedule for His
arrest and subsequent crucifixion. Human plans and purposes cannot
supercede or set aside Gods plan and purpose.
Jesus Withdrawal (verse 54). Because of the intensified efforts of the
Jewish leaders to apprehend Jesus, He walked no more openly among the
Jews. Leaving the vicinity of Jerusalem, He went with His disciples to a village called Ephraim, which is described as being in a country near to the

He Is the Resurrection and the Life / 133

wilderness (verse 54). That village was also known as Ophrah and was
included in the land that was allotted to the tribe of Benjamin (Joshua 18:23).
Ephraim seemingly was situated about twelve to fifteen miles north-northeast
of Jerusalem. The fact that Ephraim was located in a place near to the wilderness (John 11:54) indicates that it was in a relatively isolated place. Jesus
and His disciples remained in Ephraim for some time, after which they evidently made their way to Galilee, from which Jesus began the trek that would
take Him back to Jerusalem for the last Passover and His crucifixion. (Compare Luke 9:51.)
The Jews Speculation (verses 55, 56). Between verses 54 and 55, a period of time elapsed, bringing the chronology to the time immediately preceding
the Passover celebration. Many Jews arrived in Jerusalem early enough to
complete the ceremonial cleansing rituals so they could observe the Passover
and the Feast of Unleavened Bread, which immediately followed Passover
(verse 55). (Compare 2 Chronicles 30:17-20.) As the days passed, Jews arrived
in Jerusalem in increasing numbers. With time on their hands, the people
gathered day after day in the courtyards of the Temple and speculated among
themselves as to whether or not Jesus would come to Jerusalem for the
Passover (John 11:56). It was widely known that the Jewish leaders were
determined to arrest Jesus if they could find any pretense for doing so. However, Passoveror, more specifically, the Feast of Unleavened Bread was one
of the three occasions when all Jewish men were required to gather in
Jerusalem (Ex. 23:14-17).
The Leaders Directive (verse 57). The Jewish leaders made it appear
that Jesus was a dangerous outlaw. The terms chief priests and Pharisees
denoted the two major factions on the Sanhedrin Court. The chief priests were
Sadducees, while many of the other members were Pharisees. (Compare Acts
23:6-8.) Fortunately, there were a few godly men among the Jewish leaders,
such as Nicodemus and Joseph of Arimathea. The Sanhedrin issued a proclamation strictly charging anyone with any knowledge of Jesus whereabouts to
let the authorities know about it. Thus, the stage was set for the final act in
the earthly ministry of Jesus. He was not going to be assassinated, but would
be duly sentenced to death under the provisions of the Law of Moses. False
and perjured testimony would be used to convict Him.
HE IS THE RESURRECTION AND THE LIFE
John 11:1-57
Jesus proved His right to His claim to be the resurrection and the life by
His restoration of Lazarus to life. Jesus is the source of life, both physically
and spiritually. However, the fact that one has physical life is no assurance of
spiritual life. Spiritual life is possessed only by those who have been born
again. Through the new birth eternal life is imparted to the believer. As the
resurrection and the life, Jesus will reunite the bodies of deceased believers
with the spirits that have gone to be with Him.

Lesson 13

For Sunday, November 30, 2008

He Is the King of Israel

John 12:1-50

The most common messianic expectation among the Jews was that of a conquering king. This aspect of the Messiahs function will certainly be fulfilled.
However, before the Messiah can be King, He must serve as Prophet and
Priest. Jesus was the Prophet whom the Father sent when He came to earth
to deliver the message of God. Jesus became a Priest by going to the cross and
offering Himself as the sacrifice for the sins of all mankind, and He continues
the priestly role by interceding before the Father for believers. He will be King
when He returns in power and glory, an event that was foretold by His royal
entry into Jerusalem.
A SUPPER IN BETHANY
John 12:1-9
Jesus triumphal entry into Jerusalem was preceded by a supper in
Bethany. That occasion marked the beginning of the closing days of Jesus
earthly ministry. Even though this supper was a festive event, the shadow of
the cross was in the background.
The Setting (verse 1). It is difficult to determine precisely the order and
chronology of the events that preceded the crucifixion of Jesus. Most commentaries teach that the supper in Bethany occurred on Saturday night,
which would have been immediately after the Jewish Sabbath had ended. One
must remember, however, that the commentaries generally advocate that
Jesus was crucified on Friday, so all time references are based on that view. In
giving the setting for this incident, the apostle John mentioned first that
Bethany was the place where Lazarus had been raised from the dead. Even
though Bethany was a relatively small and insignificant village, its proximity
to Jerusalem, plus the fact it was situated on the road from Jericho to
Jerusalem, enabled many people to hear about the dramatic miracle which
Jesus performed.
The Supper (verse 2). Many Bible scholars believe this supper was also
the occasion which was attended by Jesus in the home of Simon the leper, who
had quite possibly been healed by Jesus during one of His visits to Bethany
(Matt. 26:6-13). If that were so, then Simon evidently was either a close friend,
or relative, of Lazarus and his sisters. Otherwise, Martha probably would not
have been so involved with the serving. This verse states merely that Lazarus
was one of them that sat at the table with him (John 12:2). Probably others
were present in addition to Jesus and His apostles. The Greek word for sat
134

He Is the King of Israel / 135

actually means reclined with. It was customary in that time for people to
recline on couches with the upper part of ones body resting on the left arm,
the head raised and the body stretched out away from the table.
The Anointing (verse 3). Mary did not eat at the table with Lazarus and
Jesus. Only men were at that table. The women ate in another part of the
house. As the men ate, Mary went to their
table, carrying with her a pound of ointment
Ointment of Spikenard: this
of spikenard. The word pound indicates a
was an oil of valuable essence
weight of approximately twelve ounces.
poured out on the feet of
Jesus. The cost of this perfume
Spikenard denotes a highly perfumed ointwould have been about one
ment that was greatly prized in that day. In
years wages. The ointment
fact, the Greek term was often used to indicame from a costly plant in
cate pure or unadulterated ointment, and
India. It would have been recsuch a concoction was even more costly.
ognized by all as an extravagant
When Mary reached the place where Jesus
gift. For it to be poured out as
was reclining, she first poured some of the
water to wash the feet of Jesus
ointment on His head (Matt. 26:6, 7), and
would have created a sensation. Word Studies #3464 and
then poured the rest on His feet and wiped
#3487.
them with her hair. The distinctive aroma of
the perfume permeated the entire house.
The Complaints (verses 4-6). There was an immediate reaction among
the disciples about Marys anointing of Jesus. Although John mentions only
Judas Iscariot, Matthew and Mark indicate that at least some of the other disciples joined him in complaining (Matt. 26:8; Mark 14:4). The fact that John
mentioned that Judas should betray Jesus does not mean he was predestined to do so (John 12:4). The word should in this instance indicates that
Judas was about to betray Jesus. Judas claimed that the ointment Mary used
to anoint Jesus could have been sold for three hundred pence [pennies]
(verse 5). A penny was the normal pay for a day laborer. (Compare Matthew
20:2.) Three hundred pennies would have been a years wages for a working
man (365 days, minus 52 days for Sabbaths, minus another 13 days for holy
days and so forth). Judas was not demonstrating a concern for the poor, but
his objection was motivated instead by greed (John 12:6). He was identified by
John as a thief who kept the bag, which means that he kept the funds that
were held in common by the disciples.
The Response (verses 7, 8). Jesus defended Marys act even though it
might have seemed to be extravagant, and perhaps even wasteful (verse 7). He
also indicated that Mary had anointed Him in anticipation of His crucifixion.
Mary was not mentioned as being among the followers of Jesus at either His
crucifixion or His burial. Jesus response to Judas also put in clear focus the
responsibility of caring for the poor (verse 8). Despite Judas claim that the
perfume could have been sold and the proceeds given to the poor, he was not
truly concerned about those in need. Jesus said, in effect, that one will always
have opportunities to help the poor because there will always be poor people.
This does not mean that we should not be willing to help those who need our
help. In both the Old Testament and New Testament the Scriptures teach that

136 / John 12:1-50

we should be concerned for the
poor (Lev. 19:9, 10; James 2:15,
anna
16). However, Jesus response
does indicate that whatever one
The PoorAlways With You (John
might do for the poor should be
12:8): Since the time for Jesus sacrifice
on the cross was drawing close, the pribalanced with other needs.
orities associated with His ministry and
The Observers (verse 9). The
the devotion of those who followed Him
great crowd of people mentioned
are clearly in view. The extravagance of
in this verse does not refer to
Marys display of worship and love for
those who attended the supper.
Christ was cause for Judas to calculate
Instead, it denotes people who,
the monetary cost of her act with a more
having heard that Jesus was in
practical use of the proceeds. Jesus
response to the situation was not a justiBethany, came to see both Jesus
fication for tolerating unnecessary poverand Lazarus. Jesus had been
ty. He simply implied to Judas that they
traveling with other pilgrims
would continue to have opportunity to
who were en route to Jerusalem,
provide for the needy after Jesus was
so the news that He had stopped
gone. In contrast, their opportunity to
at Bethany quickly spread. The
worship and love the Savior was limited
news of Lazarus restoration to
in scope and in time. The immediate concern was found in that Mary, as an act of
life had also gone throughout the
devotion, was actually preparing Jesus
area around Jerusalem. Consebody for burial.
quently, a great number of people
had gathered in Bethany hoping
to catch a glimpse of Jesus and Lazarus. From this it is easy to see why such
a multitude of people were expecting Jesus to make His way from Bethany to
Jerusalem. They might have not known exactly when He would appear, but
they knew His arrival was imminent.

THE TRIUMPHAL ENTRY

John 12:10-19
Two different reactions to the popularity of Jesus are demonstrated in this
passage. The enemies of Jesus became even more enraged, while the people as
a whole became further enamored with Him. Unfortunately, the messianic
acclamations were superficial. Only a few days later shouts of Hosanna!
would give way to Crucify Him! (verse 13; John 19:6).
The Reactions to Jesus (verses 10, 11). Those involved in this reaction
were the chief priests who were Sadducees. Since their consultation did not
involve the Pharisees, this was not a meeting of the Sanhedrin. The Sadducees
probably felt that the Pharisees would not have approved any plan to kill
Lazarus. Since the Pharisees were such sticklers for observing the Lawplus
all the traditions that had been added to the LawLazarus would have had
to be charged with a crime worthy of death, and there was no way they could
make even a trumped up charge of that nature. Therefore, the leaders of the
Sadducees discussed among themselves as to how they could put Lazarus to
death. Since they did not include the Pharisees in their plans, they evidently
were not concerned about trying to maintain a facade of observing the Law.
Most likely, they were planning simply to murder Lazarus.

He Is the King of Israel / 137

The Acclamations of Jesus
(verses 12, 13). Jesus royal
anna
entry into Jerusalem was a giddy
Branches of Palm Trees (John 12:13): It
experience for the participants,
was a custom of the East to provide the
but it was not a true acclamation
branches of palm trees to celebrate festive
of His messiahship by the nation
occasions. One occasion was the welcome
as a whole. The expression next
triumphantly of a king who had returned
day in verse 12 denotes the day
home after successfully conquering his
following the supper in Bethany.
enemies. Another was the entrance of a
The people took palm branches
king or prince and was considered one of
and threw them down on the
the greatest honors which could be
bestowed upon someone. In the case of
road, along with their outer
Jesus, who rode into Jerusalem on the
robes, thus making a carpet on
foal of a donkey symbolizing that He was
which Jesus could ride into
the Prince of Peace, the mood was
Jerusalem as a king parading in
extremely festive, since there were a sigregal splendor (verse 13). (Comnificantly larger number of people prepare Matthew 21:8.) The last
sent in the city due to the coming
part of John 12:13 is from Psalm
Passover and the Feast of Unleavened
Bread. In fulfillment of Zechariahs
118:25, 26. The term Hosanna
prophecy, Jesus was hailed as the Messibasically means save now, as
ah, the King of the Jews by those who
was indicated by the psalmist.
heard of His raising Lazarus from the
The Greek word for blessed is the
dead in Bethany and the general crowd
basis for eulogy, which denotes
who likewise bestowed the honor of the
words of commendation or praise.
palm branches. The religious leaders
To come in the name of the Lord
were aghast at the popularity of Jesus
(John 12:13) is indicative of ones
among the massive crowds in Jerusalem
which prompted them to act quickly to
having divine authority or
remove the threat He posed to them.
approval. The Jewish people
clearly regarded as messianic
acclamations the chants that were made
when Jesus rode into Jerusalem on that
Hosanna: a Hebrew word brought
occasion.
over into Greek and then English,
The Fulfillment of Prophecy (versmeans save us. What a wonderful
es 14, 15). Included in this passage is the
statement to make as Jesus entered
Jerusalem. He had that purpose in
only recorded instance of Jesus riding on
mind as He went to the cross. He
any animal. Usually, He walked wherevknew what was about to happen.
er He went during His earthly ministry.
The people had no idea how
Jesus chose to ride a donkey on this occaprophetic they were in their words.
sion, however, because He wanted to
The cry to save us will soon turn to
emphasize that He was a peaceful king.
crucify Him. Word Study #5614.
In biblical times kings rode horses to
war, but when they wanted to show that
they came in peace, they rode donkeys or mules. (Compare 1 Kings 1:32-40.)
Johns vision of Jesus returning in power and glory to defeat His enemies
depicts Him on a white horse (Rev. 19:11-16). The prophecy which John cited
is from Zechariah 9:9. The colt (John 12:15) upon which Jesus rode was not

138 / John 12:1-50

an immature donkey, but one which was fully grown yet had not been broken.
The fact that Jesus could ride such an animal was indicative of His mastery
over all creation.
The Reaction of the Disciples (verse 16). The expression these things
occurs three times in this verse, and, in each instance, it refers to Jesus riding into Jerusalem on a donkey and the acclamations of the people upon His
entry. When these events happened, the disciples failed to grasp their significance at the time. After Jesus was resurrected, however, they recalled the
prophecies of Zechariah and the psalmist and were able to understand the
meaning of what they had witnessed as Jesus made His triumphal entry into
Jerusalem. Undoubtedly, part of the reason why the disciples were able later
to realize the significance of these matters was because of the aid provided by
the Holy Spirit (John 14:26). Such understanding was essential since the
apostles were to be special witnesses for Jesus.
The Attraction to Jesus (verses 17, 18). Verse 17 explains why such a
great number of people were waiting to acclaim Jesus when He approached
Jerusalem. According to Greek scholars, the tense of the verb bear record indicates continual action. The people who had witnessed the restoration of
Lazarus kept repeating the story to others, telling everyone they encountered
about it. Many who heard about the dramatic occurrence in Bethany told still
more people until the news of what had happened regarding Lazarus spread
like a wildfire. From the standpoint of Jesus enemies, it is certainly understandable why they wanted to do away with Lazarus. No doubt, there were
some Jews who accepted Jesus as the Messiah because of the reports of
Lazarus restoration. However, many others probably were impressed enough
to be curious, but they were not yet convinced of Jesus messiahship.
The Opposition to Jesus (verse 19). John 12:10 related a meeting of the
Sadducees. Here a meeting among the Pharisees was reported. Evidently,
there were some hard-liners who wanted to take a more aggressive approach
toward dealing with Jesus. They derided their less strident colleagues by
declaring that the decision to handle the problem involving Jesus in accordance with the Lawor the Pharisees interpretation and application of the
Lawwould prevail nothing (verse 19). The scene of the multitudes waving
palm branches and chanting Hosanna: Blessed is the King of Israel that
cometh in the name of the Lord (verse 13) completely unnerved them. They
were seemingly ready to side with the Sadducees and seize Jesus at the first
opportunity without any concern for whether or not the Law was observed.
THE HOUR OF GLORIFICATION
John 12:20-28
Among the multitude that welcomed Jesus to Jerusalem at His royal entry
were some who received a special manifestation of His glorification. Those
people also heard a specific call to follow Jesus. Some scholars see the desire
of the Greeks as the prelude to the transition of kingdom privileges and
responsibilities from the Jews to Gentile believers.
The Desire To See Jesus (verses 20-22). In verse 20 the noun Greeks is
from Hellen, a term often used to refer to cultured, refined Gentiles. A relat-

He Is the King of Israel / 139

ed, but distinctly different term, Hellenistes, which is translated Grecian,
denotes Jews who embraced the Grecian culture and life-style. (Compare Acts
6:1.) The Greeks mentioned in John 12:20 were evidently Gentiles who had
become Jewish proselytes, and as such were in Jerusalem to observe the
Passover and Feast of Unleavened Bread. They made their request of Philip,
possibly because they were from the region around Bethsaida (verse 21).
Philip carried the request to Andrewseemingly these two disciples had a
close relationship (John 1:44)and the two took the matter to Jesus (John
12:22). The request, we would see Jesus (verse 21), was a desire for a personal meeting with Jesus. Why they asked for such a private, intimate session
is not indicated. However, the desire for an intimate relationship with God is
common to all people.
The Glorification of Jesus (verses 23, 24). Evidently, these verses were
part of the remarks Jesus made to the Greeks who had asked to meet with
Him. He declared first that the time had come for His glorification (verse 23).
Repeatedly, throughout His earthly ministry either Jesus or one of the gospel
writers had said that His hour had not come. While the exact moment for
Jesus glorification had not come on this occasion, the time for it was rapidly
approaching. The manner in which Jesus would be glorified, which was
through His death, burial and resurrection, is given in verse 24. As
the sowing of a single grain of
anna
wheat can produce much fruit
Loving Life and Losing It (John 12:25):
(verse 24) so would the crucifixion
The three words translated life in this verse
are actually from two different words from
and resurrection of Jesus be the
the Greek New Testament. The first
basis for the salvation of multi(psuche), found in the first two instances, is
tudes of people from all races and
usually rendered soul and indicates the
places. Jesus meeting with the
individual personality with all of its relatGreek proselytes was an appropried earthly experiences and achievements.
ate setting for His prophetic
The third use of the word life (zoe) is usualmetaphor about the need for His
ly depicted in Johns writings in connecdeath and the assurance of His
tion with spiritual life, and, in most
instances, is coupled with the word eternal
resurrection, through which He
to denote spiritual vitality and its associawould be glorified.
tion with a life experience with God. The
The Challenge of Jesus
synoptic gospel accounts also use the same
(verses 25, 26). Jesus followed
statements. The principle found in Jesus
the prophecy of His glorification
words indicates that an individual whose
with a challenge for His disciples.
priorities are about himself or his earthly
As He was willing to disregard
life and who thinks that it will be preserved at the expense of the priority of
His own safety and well-being for
spiritual things will lose those things
the benefit of others, so should
which are of a temporal nature. But if his
believers be willing to give up
priorities are in the spiritual realm, which
anything and everything in life
means sacrificing his life with Christ, he
that would keep them from wholewill have laid up treasures in Heaven, such
heartedly following Jesus. Whattreasures as will not go away.
ever one tries to cling to in this

140 / John 12:1-50

life will be lost, and anything in this life that is renounced for Jesus will be
more than repaid in the world that is to come (verse 25). Jesus called on His
followers to serve Him and not to serve oneself. Within the next few days, the
implications of that call would become all too clear. However, Jesus emphasized that those who served Him would be honored by the Father (verse 26).
Jesus declared with certainty that He would be glorified even though He
would die; likewise, His servants will be honored for their faithfulness.
The Request by Jesus (verses 27, 28). The request of the Greeks brought
the impending death of Jesus into immediate focus. Even though His death
would be the means of glorification, He knew the implications of His suffering
and death. That was why His soul was troubled (verse 27). Jesus dreaded the
experience that lay before Him; however, He knew full well that He had come
to earth specifically to die for the sins of all mankind (verse 27). Now that the
time for His death was at hand, He was willing to yield Himself to the divine
purpose. Therefore, He simply prayed, Father, glorify thy name (verse 28). In
response to Jesus request, the Father spoke from Heaven, the third time He
had done so during Jesus earthly ministry. (Compare Mark 1:10, 11; 9:7.) The
Father glorified His name by glorifying the Son. The Sons purpose in coming
to earth was to do the Fathers will.
THE JUDGMENT OF THIS WORLD
John 12:29-36
The crucifixion and resurrection of Jesus not only made possible the salvation of believers but also the condemnation of the devil. This present world and
all it contains will perish, but those who trust Jesus as Savior will never perish. The final disposition of all things has already been settled even though the
final accomplishment has not yet occurred.
The Voice from Heaven (verses 29, 30). When God spoke from Heaven in
response to Jesus request for glorification, those who were present heard the
sound but interpreted it differently (verse 29). (Compare Acts 9:7.) Some
explained the noise as a natural occurrence, such as thunder, while others
regarded it as a spiritual phenomenon, like the voice of an angel. Evidently,
however, at least a few of the people, perhaps the apostles, could understand
what God said, as indicated by Jesus statement that the voice came for their
sakes (John 12:30). Jesus did not need any assurance. He was always certain
of the respective roles He and the Father filled in His mission on earth. However, since the events associated with the crucifixion were probably to be overwhelming for the disciples, they needed to be assured that all the happenings,
even those that seemed so terrible, were in keeping with the divine plan.
The Judgment Declared (verse 31). This verse consists of two parallel
statements that are essentially the same. The judgment of this world is equal
to the casting out of the prince of this world, and vice versa. It is clear that the
title the prince of this world is a designation for the devil. It is also obvious that
the judgment of this world and of the prince of this world is associated with the
glorification of Jesus. What is not so clear, however, is how to harmonize the
judgment that Jesus announced with the fact that, 2,000 years after His crucifixion and resurrection, the world and Satan continue as before. When Jesus

He Is the King of Israel / 141

declared that judgment on this world and the prince of this world would occur
now (verse 31) He meant that the basis for such judgment would be established. Through His death and resurrection, Jesus has the authority to execute
judgment when it is time in the overall purpose of God for Him to do so.
The Announcement by Jesus (verses 32, 33). These verses continue to
address the matter of Jesus glorification, a critical element of which would be
His crucifixion. Jesus explained that His statement, If I be lifted up from the
earth (verse 32), was a reference to the manner in which He would die (verse
33). Jesus was lifted up (verse 32) by being nailed to the cross. However, His
lifting up has had a magnetic effect on mankind. He alluded to that by His
statement that His lifting up would draw all men unto me (verse 32). What
was intended by Satan and wicked men as the ultimate demonstration of
shame and disgrace has become instead a means of universal and enduring
attraction. Even the instrument of deaththe crosshas become a source of
glory for the followers of Jesus (Gal. 6:14).
Walking in the Light (verses 34-36). Jesus statement that He would be
lifted up from the earth was correctly interpreted as a reference to His death
(verse 34). However, some of those who heard Him on that occasion wondered
how He could announce His death while claiming to be the Messiah who,
according to their understanding, would not die. By asking, Who is this Son of
man? (verse 34), they were questioning, in effect, just what kind of Messiah
Jesus was. The response they received was actually an indirect explanation of
what would occur following the crucifixion (verses 35, 36). In contrast to the
assumption that, once the Messiah revealed Himself, He would continue forever, was Jesus statement that He, that is, the Light, would be with the people
for only a little while. However, even though they would not always have the
Light with them, they would always be the children of light if they were true
believers in the Messiah (verse 36). Whether or not the Light was present,
believers could walk in the light by following His teachings and doing His will.
Having thus taught the people, Jesus departed from them.
THE CONDEMNATION OF THE JEWS
John 12:37-43
In this passage one finds the reason Jesus own people rejected Him. (Compare John 1:11.) The Jews did not accept Him as their Messiah because they
hardened their hearts and minds against the evidence that was presented to
them. Because they refused for so long not to believe, they reached the point
where they could not believe.
Those Who Would Not Believe (verses 37, 38). The miracles that Jesus
worked were intended to be messianic signs. Despite the many miracles He
performed, however, the Jewish people as a whole, and their leaders in particular, did not embrace Jesus as their Messiah (verse 37). Since He did not meet
their preconceived notion of what the Messiah would be like, they refused to
acknowledge their error and accept the One whom God had sent. The reference
to Isaiah (Esaias) is from Isaiah 53:1, which is the opening statement of one of
the great messianic prophecies. The expression Lord, who hath believed our
report alluded to the fact the message which follows was not generally believed.

142 / John 12:1-50

The phrase the arm of the Lord denotes the might or power of God. The power
of God was demonstrated by Jesus, but the Jewish people in general refused to
acknowledge Him as their Messiah.
Blinded Eyes and Hardened Hearts (verses 39-41). This passage
includes yet another prophecy from Isaiah, the occasion for which was Isaiahs
vision of the holiness and splendor of God (Isa. 6:1-13). John referred to that
wondrous experience as the time when he [Isaiah] saw his [Gods] glory (John
12:41). The quotation in verse 40 is from Isaiah 6:10 in which the prophet was
told how the Jews would overwhelmingly reject his message. Despite their
response, he was to continue proclaiming Gods Word. God blinded the eyes and
hardened the hearts of the people in Isaiahs day by forcing them to make a
decision. They could have responded positively, but they did not do so. The same
situation was seen during Jesus earthly ministry. The Jewish people were
given many opportunities to accept Jesus as their Messiah, but as a whole they
refused to do so. As in the day of Isaiah, God closed the eyes and hardened the
hearts of the people by forcing them to decide whether or not to accept the One
whom He had sent.
Secret Believers (verses 42, 43). The term chief rulers refers to the members of the Sanhedrin Court. Some of these men believed that Jesus was indeed
the Messiah whom the Jews had anticipated for centuries. They did not publicly acknowledge Him as the Messiah, however, because they feared they
would be excommunicated from the synagogue (verse 42). (Compare John
9:22.) One might wonder if such believers were truly saved. The answer to this
is that possibly some were saved while others were not. Nicodemus and Joseph
of Arimathaea are some examples of secret disciples who later took a stand for
Jesus (John 19:38-42). The reason these men did not openly proclaim their
faith in Jesus was because they loved the praise of men more than the praise
of God (John 12:43). For men like Nicodemus and Joseph, however, Gods
approval eventually meant more to them than worldly position or honors.
A FINAL APPEAL TO THE JEWS
John 12:44-50
The message in this passage probably was proclaimed in association with
verses 35 and 36, as suggested by Jesus reference to Himself as the Light in
both instances. This was Jesus final appeal to the Jewish people as a whole. He
set before them the hope of everlasting life and warned of the consequences of
rejecting His word.
Faith Commended (verses 44, 45). The word cried indicates that these
words were proclaimed to a crowd of people. As He had done consistently
throughout His earthly ministry, Jesus intricately associated Himself with the
Heavenly Father. To believe on Jesus is to believe on the Father also (verse 44).
Believing is receiving in complete confidence and trust. Believing is also a
uniquely personal matter. No one can believe on Jesus for anyone else. Jesus
repeated emphasis that He had been sent by the Father should have convinced
the Jews that He was the Messiah whose coming they had awaited so long. In
verse 45, Jesus alluded to the close relationship between believing and seeing.
There is an old saying to the effect, Seeing is believing. However, in the rela-

He Is the King of Israel / 143

tionship between God and man, believing is seeing. There were many people
who visibly saw Jesus, but did not believe.
Deliverance Assured (verses 46, 47). Darkness is one of the symbols of sin
and its consequences. Repeatedly in the Gospel of John, Jesus is depicted as the
Light that has come into the world. To believe in Him is to be moved from darkness into light (verse 46). (Compare 2 Corinthians 4:6.) Jesus declaration in
John 12:47 that He will not judge those who refuse to trust Him has engendered much speculation, especially in view of His statement in John 5:22, For
the Father judgeth no man, but hath committed all judgment unto the Son. To
understand this apparent contradiction, one must keep in mind the difference
in the purposes of Jesus first and second comings. He came the first time to
provide the way of salvation. He shall come the second time to judge those who
reject the salvation He offers. The coming to which Jesus referred in the last
part of John 12:47 was His first coming.
Judgment Declared (verse 48). In this verse Jesus reiterated the matter
of judgment for those who refuse to accept Him and His Word. To reject Jesus
is to reject His Word, and to reject His Word is to reject Him. Such rejection will
not escape judgment. The apostle John, who recorded the words of Jesus on this
occasion, was also given a vision of the judgment to which Jesus referred. When
John witnessed the Great White Throne Judgment, which will be the time of
the judgment of all the unsaved, he saw that the deadthat is, the unsaved
were judged by the things which were written in the books [the Scriptures],
according to their works (Rev. 20:12). By the term word Jesus meant the
expression of the divine will and purpose. He is the Incarnate Word; the Scriptures are the inspired Word.
The Fathers Commandment (verses 49, 50). The role of Jesus mission
for His first advent was set by the Heavenly Father, which meant that the message which He was to proclaim was also given to Him by the Father. Jesus
emphasized this by declaring that the commandment He received from the
Father dealt with what I should say, and what I should speak (verse 49). Since
those who believe the words of Jesus receive everlasting life, He declared that
the Fathers commandment is life everlasting (verse 50). This is true in the
sense that the words of the Father are the cause or source of everlasting life. In
the epistle of 1 John, John wrote, This is his commandment, That we should
believe on the name of his Son Jesus Christ (1 John 3:23). Through faith in
Jesus one receives eternal life, which is in keeping with the purpose of the
Father. (Compare John 6:28, 29.)
HE IS THE KING OF ISRAEL
John 12:1-50
Included in this chapter were some distinctive instances in which Jesus
received honor. He was honored by the supper in Bethany and especially by the
anointing He received from Mary. He was honored by the multitudes on the
occasion of His triumphal entry into Jerusalem. The Greek proselytes honored
Him by seeking an audience with Him. The Father honored Him by speaking
from Heaven in approval. Even some of the chief rulers honored Him by believing on Him; however, many of these men were reluctant to profess Him publicly.

Bibliography / 144

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