John 1
The Word Became Flesh
1In the beginning was the Word,a and the Word was with God,b and the Word was God.c 2He was with God in the beginning.d 3Through him all things were made; without him nothing was made that has been made.e 4In him was life,f and that life was the lightg of all mankind. 5The light shines in the darkness,h and the darkness has not overcome it.i Article: Jesus as the Word (Logos)
6There was a man sent from God whose name was John.j 7He came as a witness to testifyk concerning that light, so that through him all might believe.l 8He himself was not the light; he came only as a witness to the light.
9The true lightm that gives light to everyonen was coming into the world. 10He was in the world, and though the world was made through him,o the world did not recognize him. 11He came to that which was his own, but his own did not receive him.p 12Yet to all who did receive him, to those who believedq in his name,r he gave the right to become children of Gods— 13children born not of natural descent, nor of human decision or a husband’s will, but born of God.t
14The Word became fleshu and made his dwelling among us. We have seen his glory,v the glory of the one and only Son, who came from the Father, full of gracew and truth.x
15(John testifiedy concerning him. He cried out, saying, “This is the one I spoke about when I said, ‘He who comes after me has surpassed me because he was before me.’ ”)z 16Out of his fullnessa we have all received graceb in place of grace already given. 17For the law was given through Moses;c grace and truth came through Jesus Christ.d 18No one has ever seen God,e but the one and only Son, who is himself God and,f is in closest relationship with the Father, has made him known.
John the Baptist Denies Being the Messiah
19Now this was John’sg testimony when the Jewish leaders,h in Jerusalem sent priests and Levites to ask him who he was. 20He did not fail to confess, but confessed freely, “I am not the Messiah.”i
21They asked him, “Then who are you? Are you Elijah?”j
He said, “I am not.”
“Are you the Prophet?”k
He answered, “No.”
22Finally they said, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?”
23John replied in the words of Isaiah the prophet, “I am the voice of one calling in the wilderness,l ‘Make straight the way for the Lord.’ ”,m
24Now the Pharisees who had been sent 25questioned him, “Why then do you baptize if you are not the Messiah, nor Elijah, nor the Prophet?”
26“I baptize with water,”n John replied, “but among you stands one you do not know. 27He is the one who comes after me,o the straps of whose sandals I am not worthy to untie.”p
28This all happened at Bethany on the other side of the Jordan,q where John was baptizing.
John Testifies About Jesus
29The next day John saw Jesus coming toward him and said, “Look, the Lamb of God,r who takes away the sin of the world!s 30This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’t 31I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.”
32Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him.u 33And I myself did not know him, but the one who sent me to baptize with waterv told me, ‘The man on whom you see the Spirit come down and remain is the one who will baptize with the Holy Spirit.’w 34I have seen and I testify that this is God’s Chosen One.”,x
John’s Disciples Follow Jesus
1:40-42pp — Mt 4:18-22; Mk 1:16-20; Lk 5:2-11
35The next day Johny was there again with two of his disciples. 36When he saw Jesus passing by, he said, “Look, the Lamb of God!”z
37When the two disciples heard him say this, they followed Jesus. 38Turning around, Jesus saw them following and asked, “What do you want?”
They said, “Rabbi”a (which means “Teacher”), “where are you staying?”
39“Come,” he replied, “and you will see.”
So they went and saw where he was staying, and they spent that day with him. It was about four in the afternoon.
40Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus. 41The first thing Andrew did was to find his brother Simon and tell him, “We have found the Messiah” (that is, the Christ).b 42And he brought him to Jesus.
Jesus looked at him and said, “You are Simon son of John. You will be calledc Cephas” (which, when translated, is Peter).d
Jesus Calls Philip and Nathanael
43The next day Jesus decided to leave for Galilee. Finding Philip,e he said to him, “Follow me.”f
44Philip, like Andrew and Peter, was from the town of Bethsaida.g 45Philip found Nathanaelh and told him, “We have found the one Moses wrote about in the Law,i and about whom the prophets also wrotej—Jesus of Nazareth,k the son of Joseph.”l
46“Nazareth! Can anything good come from there?”m Nathanael asked.
“Come and see,” said Philip.
47When Jesus saw Nathanael approaching, he said of him, “Here truly is an Israeliten in whom there is no deceit.”o
48“How do you know me?” Nathanael asked.
Jesus answered, “I saw you while you were still under the fig tree before Philip called you.”
49Then Nathanael declared, “Rabbi,p you are the Son of God;q you are the king of Israel.”r
50Jesus said, “You believe because I told you I saw you under the fig tree. You will see greater things than that.” 51He then added, “Very truly I tell you, you will see ‘heaven open,s and the angels of God ascending and descendingt on’ the Son of Man.”u
John 2
Jesus Changes Water Into Wine
1On the third day a wedding took place at Cana in Galilee.a Jesus’ motherb was there, 2and Jesus and his disciples had also been invited to the wedding. 3When the wine was gone, Jesus’ mother said to him, “They have no more wine.”
4“Woman,,c why do you involve me?”d Jesus replied. “My houre has not yet come.” Chart: The Seven Signs of John’s Gospel Chart: Miracles of Jesus
5His mother said to the servants, “Do whatever he tells you.”f
6Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing,g each holding from twenty to thirty gallons.
7Jesus said to the servants, “Fill the jars with water”; so they filled them to the brim.
8Then he told them, “Now draw some out and take it to the master of the banquet.”
They did so, 9and the master of the banquet tasted the water that had been turned into wine.h He did not realize where it had come from, though the servants who had drawn the water knew. Then he called the bridegroom aside 10and said, “Everyone brings out the choice wine first and then the cheaper wine after the guests have had too much to drink; but you have saved the best till now.”
11What Jesus did here in Cana of Galilee was the first of the signsi through which he revealed his glory;j and his disciples believed in him.k
12After this he went down to Capernauml with his motherm and brothersn and his disciples. There they stayed for a few days.
Jesus Clears the Temple Courts
2:14-16pp — Mt 21:12,13; Mk 11:15-17; Lk 19:45,46
13When it was almost time for the Jewish Passover,o Jesus went up to Jerusalem.p 14In the temple courts he found people selling cattle, sheep and doves,q and others sitting at tables exchanging money.r 15So he made a whip out of cords, and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. 16To those who sold doves he said, “Get these out of here! Stop turning my Father’s houses into a market!” 17His disciples remembered that it is written: “Zeal for your house will consume me.”,t Photo
18The Jewsu then responded to him, “What signv can you show us to prove your authority to do all this?”w
19Jesus answered them, “Destroy this temple, and I will raise it again in three days.”x
20They replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?” 21But the temple he had spoken of was his body.y 22After he was raised from the dead, his disciples recalled what he had said.z Then they believed the scripturea and the words that Jesus had spoken.
23Now while he was in Jerusalem at the Passover Festival,b many people saw the signsc he was performing and believedd in his name. 24But Jesus would not entrust himself to them, for he knew all people. 25He did not need any testimony about mankind,e for he knew what was in each person.f
John 3
Jesus Teaches Nicodemus
1Now there was a Pharisee, a man named Nicodemusa who was a member of the Jewish ruling council.b 2He came to Jesus at night and said, “Rabbi,c we knowd that you are a teacher who has come from God. For no one could perform the signse you are doing if God were not with him.”f Chart: Contrasting Two of Jesus’ Conversations (Jn 3 and 4)
3Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.”g
4“How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!”
5Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit.h 6Flesh gives birth to flesh, but the Spirit gives birth to spirit.i 7You should not be surprised at my saying, ‘You must be born again.’ 8The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”,j
9“How can this be?”k Nicodemus asked.
10“You are Israel’s teacher,”l said Jesus, “and do you not understand these things? 11Very truly I tell you, we speak of what we know,m and we testify to what we have seen, but still you people do not accept our testimony.n 12I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? 13No one has ever gone into heaveno except the one who came from heavenp—the Son of Man.,q 14Just as Moses lifted up the snake in the wilderness,r so the Son of Man must be lifted up,,s 15that everyone who believest may have eternal life in him.”,u
16For God so lovedv the world that he gavew his one and only Son,x that whoever believesy in him shall not perish but have eternal life.z 17For God did not send his Son into the worlda to condemn the world, but to save the world through him.b 18Whoever believes in him is not condemned,c but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.d 19This is the verdict: Lighte has come into the world, but people loved darkness instead of light because their deeds were evil.f 20Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed.g 21But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God.
John Testifies Again About Jesus
22After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized.h 23Now Johni also was baptizing at Aenon near Salim, because there was plenty of water, and people were coming and being baptized. 24(This was before John was put in prison.)j 25An argument developed between some of John’s disciples and a certain Jew over the matter of ceremonial washing.k 26They came to John and said to him, “Rabbi,l that man who was with you on the other side of the Jordan—the one you testifiedm about—look, he is baptizing, and everyone is going to him.”
27To this John replied, “A person can receive only what is given them from heaven. 28You yourselves can testify that I said, ‘I am not the Messiah but am sent ahead of him.’n 29The bride belongs to the bridegroom.o The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete.p 30He must become greater; I must become less.”
31The one who comes from aboveq is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth.r The one who comes from heaven is above all. 32He testifies to what he has seen and heard,s but no one accepts his testimony.t 33Whoever has accepted it has certified that God is truthful. 34For the one whom God has sentu speaks the words of God, for God gives the Spiritv without limit. 35The Father loves the Son and has placed everything in his hands.w 36Whoever believes in the Son has eternal life,x but whoever rejects the Son will not see life, for God’s wrath remains on them.
John 4
Jesus Talks With a Samaritan Woman
1Now Jesus learned that the Pharisees had heard that he was gaining and baptizing more disciples than Johna— 2although in fact it was not Jesus who baptized, but his disciples. 3So he left Judeab and went back once more to Galilee. Map: Jesus in Judea and Samaria
4Now he had to go through Samaria.c 5So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph.d 6Jacob’s well was there, and Jesus, tired as he was from the journey, sat down by the well. It was about noon.
7When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?”e 8(His disciples had gone into the townf to buy food.)
9The Samaritan woman said to him, “You are a Jew and I am a Samaritang woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans.)
10Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.”h
11“Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water? 12Are you greater than our father Jacob, who gave us the welli and drank from it himself, as did also his sons and his livestock?”
13Jesus answered, “Everyone who drinks this water will be thirsty again, 14but whoever drinks the water I give them will never thirst.j Indeed, the water I give them will become in them a spring of waterk welling up to eternal life.”l
15The woman said to him, “Sir, give me this water so that I won’t get thirstym and have to keep coming here to draw water.”
16He told her, “Go, call your husband and come back.”
17“I have no husband,” she replied.
Jesus said to her, “You are right when you say you have no husband. 18The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true.”
19“Sir,” the woman said, “I can see that you are a prophet.n 20Our ancestors worshiped on this mountain,o but you Jews claim that the place where we must worship is in Jerusalem.”p
21“Woman,” Jesus replied, “believe me, a time is comingq when you will worship the Father neither on this mountain nor in Jerusalem.r 22You Samaritans worship what you do not know;s we worship what we do know, for salvation is from the Jews.t 23Yet a time is coming and has now comeu when the true worshipers will worship the Father in the Spiritv and in truth, for they are the kind of worshipers the Father seeks. 24God is spirit,w and his worshipers must worship in the Spirit and in truth.”
25The woman said, “I know that Messiah” (called Christ)x “is coming. When he comes, he will explain everything to us.”
26Then Jesus declared, “I, the one speaking to you—I am he.”y
The Disciples Rejoin Jesus
27Just then his disciples returnedz and were surprised to find him talking with a woman. But no one asked, “What do you want?” or “Why are you talking with her?”
28Then, leaving her water jar, the woman went back to the town and said to the people, 29“Come, see a man who told me everything I ever did.a Could this be the Messiah?”b 30They came out of the town and made their way toward him.
31Meanwhile his disciples urged him, “Rabbi,c eat something.”
32But he said to them, “I have food to eatd that you know nothing about.”
33Then his disciples said to each other, “Could someone have brought him food?”
34“My food,” said Jesus, “is to do the wille of him who sent me and to finish his work.f 35Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest.g 36Even now the one who reaps draws a wage and harvestsh a crop for eternal life,i so that the sower and the reaper may be glad together. 37Thus the saying ‘One sows and another reaps’j is true. 38I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor.”
Many Samaritans Believe
39Many of the Samaritans from that townk believed in him because of the woman’s testimony, “He told me everything I ever did.”l 40So when the Samaritans came to him, they urged him to stay with them, and he stayed two days. 41And because of his words many more became believers.
42They said to the woman, “We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world.”m
Jesus Heals an Official’s Son
43After the two daysn he left for Galilee. 44(Now Jesus himself had pointed out that a prophet has no honor in his own country.)o 45When he arrived in Galilee, the Galileans welcomed him. They had seen all that he had done in Jerusalem at the Passover Festival,p for they also had been there.
46Once more he visited Cana in Galilee, where he had turned the water into wine.q And there was a certain royal official whose son lay sick at Capernaum. 47When this man heard that Jesus had arrived in Galilee from Judea,r he went to him and begged him to come and heal his son, who was close to death.
48“Unless you people see signs and wonders,”s Jesus told him, “you will never believe.”
49The royal official said, “Sir, come down before my child dies.”
50“Go,” Jesus replied, “your son will live.”
The man took Jesus at his word and departed. 51While he was still on the way, his servants met him with the news that his boy was living. 52When he inquired as to the time when his son got better, they said to him, “Yesterday, at one in the afternoon, the fever left him.”
53Then the father realized that this was the exact time at which Jesus had said to him, “Your son will live.” So he and his whole householdt believed.
54This was the second signu Jesus performed after coming from Judea to Galilee.
John 5
The Healing at the Pool
1Some time later, Jesus went up to Jerusalem for one of the Jewish festivals. 2Now there is in Jerusalem near the Sheep Gatea a pool, which in Aramaicb is called Bethesda and which is surrounded by five covered colonnades. 3Here a great number of disabled people used to lie—the blind, the lame, the paralyzed. [4] 5One who was there had been an invalid for thirty-eight years. 6When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, “Do you want to get well?” Photo
7“Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.”
8Then Jesus said to him, “Get up! Pick up your mat and walk.”c 9At once the man was cured; he picked up his mat and walked.
The day on which this took place was a Sabbath,d 10and so the Jewish leaderse said to the man who had been healed, “It is the Sabbath; the law forbids you to carry your mat.”f
11But he replied, “The man who made me well said to me, ‘Pick up your mat and walk.’ ”
12So they asked him, “Who is this fellow who told you to pick it up and walk?”
13The man who was healed had no idea who it was, for Jesus had slipped away into the crowd that was there.
14Later Jesus found him at the temple and said to him, “See, you are well again. Stop sinningg or something worse may happen to you.” 15The man went away and told the Jewish leadersh that it was Jesus who had made him well.
The Authority of the Son
16So, because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him. 17In his defense Jesus said to them, “My Fatheri is always at his workj to this very day, and I too am working.” 18For this reason they tried all the more to kill him;k not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.l Chart: Possible Chronology of Jesus’ Ministry
19Jesus gave them this answer: “Very truly I tell you, the Son can do nothing by himself;m he can do only what he sees his Father doing, because whatever the Father does the Son also does. 20For the Father loves the Sonn and shows him all he does. Yes, and he will show him even greater works than these,o so that you will be amazed. 21For just as the Father raises the dead and gives them life,p even so the Son gives lifeq to whom he is pleased to give it. 22Moreover, the Father judges no one, but has entrusted all judgment to the Son,r 23that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father, who sent him.s
24“Very truly I tell you, whoever hears my word and believes him who sent met has eternal lifeu and will not be judgedv but has crossed over from death to life.w 25Very truly I tell you, a time is coming and has now comex when the dead will heary the voice of the Son of God and those who hear will live. 26For as the Father has life in himself, so he has granted the Son also to have lifez in himself. 27And he has given him authority to judgea because he is the Son of Man.
28“Do not be amazed at this, for a time is comingb when all who are in their graves will hear his voice 29and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned.c 30By myself I can do nothing;d I judge only as I hear, and my judgment is just,e for I seek not to please myself but him who sent me.f
Testimonies About Jesus
31“If I testify about myself, my testimony is not true.g 32There is another who testifies in my favor,h and I know that his testimony about me is true.
33“You have sent to John and he has testifiedi to the truth. 34Not that I accept human testimony;j but I mention it that you may be saved.k 35John was a lamp that burned and gave light,l and you chose for a time to enjoy his light.
36“I have testimony weightier than that of John.m For the works that the Father has given me to finish—the very works that I am doingn—testify that the Father has sent me.o 37And the Father who sent me has himself testified concerning me.p You have never heard his voice nor seen his form,q 38nor does his word dwell in you,r for you do not believes the one he sent.t 39You study the Scripturesu diligently because you think that in them you have eternal life.v These are the very Scriptures that testify about me,w 40yet you refuse to come to mex to have life.
41“I do not accept glory from human beings,y 42but I know you. I know that you do not have the love of God in your hearts. 43I have come in my Father’s name, and you do not accept me; but if someone else comes in his own name, you will accept him. 44How can you believe since you accept glory from one another but do not seek the glory that comes from the only God?z
45“But do not think I will accuse you before the Father. Your accuser is Moses,a on whom your hopes are set.b 46If you believed Moses, you would believe me, for he wrote about me.c 47But since you do not believe what he wrote, how are you going to believe what I say?”d
John 6
Jesus Feeds the Five Thousand
6:1-13pp — Mt 14:13-21; Mk 6:32-44; Lk 9:10-17
1Some time after this, Jesus crossed to the far shore of the Sea of Galilee (that is, the Sea of Tiberias), 2and a great crowd of people followed him because they saw the signsa he had performed by healing the sick. 3Then Jesus went up on a mountainsideb and sat down with his disciples. 4The Jewish Passover Festivalc was near.
5When Jesus looked up and saw a great crowd coming toward him, he said to Philip,d “Where shall we buy bread for these people to eat?” 6He asked this only to test him, for he already had in mind what he was going to do.
7Philip answered him, “It would take more than half a year’s wages to buy enough bread for each one to have a bite!”
8Another of his disciples, Andrew, Simon Peter’s brother,e spoke up, 9“Here is a boy with five small barley loaves and two small fish, but how far will they go among so many?”f
10Jesus said, “Have the people sit down.” There was plenty of grass in that place, and they sat down (about five thousand men were there). 11Jesus then took the loaves, gave thanks,g and distributed to those who were seated as much as they wanted. He did the same with the fish.
12When they had all had enough to eat, he said to his disciples, “Gather the pieces that are left over. Let nothing be wasted.” 13So they gathered them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten.
14After the people saw the signh Jesus performed, they began to say, “Surely this is the Prophet who is to come into the world.”i 15Jesus, knowing that they intended to come and make him kingj by force, withdrew again to a mountain by himself.k Map: Jesus in Galilee
Jesus Walks on the Water
6:16-21pp — Mt 14:22-33; Mk 6:47-51
16When evening came, his disciples went down to the lake, 17where they got into a boat and set off across the lake for Capernaum. By now it was dark, and Jesus had not yet joined them. 18A strong wind was blowing and the waters grew rough. 19When they had rowed about three or four miles, they saw Jesus approaching the boat, walking on the water;l and they were frightened. 20But he said to them, “It is I; don’t be afraid.”m 21Then they were willing to take him into the boat, and immediately the boat reached the shore where they were heading.
22The next day the crowd that had stayed on the opposite shore of the laken realized that only one boat had been there, and that Jesus had not entered it with his disciples, but that they had gone away alone.o 23Then some boats from Tiberiasp landed near the place where the people had eaten the bread after the Lord had given thanks.q 24Once the crowd realized that neither Jesus nor his disciples were there, they got into the boats and went to Capernaum in search of Jesus.
Jesus the Bread of Life
25When they found him on the other side of the lake, they asked him, “Rabbi,r when did you get here?”
26Jesus answered, “Very truly I tell you, you are looking for me,s not because you saw the signst I performed but because you ate the loaves and had your fill. 27Do not work for food that spoils, but for food that enduresu to eternal life,v which the Son of Manw will give you. For on him God the Father has placed his sealx of approval.”
28Then they asked him, “What must we do to do the works God requires?”
29Jesus answered, “The work of God is this: to believey in the one he has sent.”z
30So they asked him, “What signa then will you give that we may see it and believe you?b What will you do? 31Our ancestors ate the mannac in the wilderness; as it is written: ‘He gave them bread from heaven to eat.’”d
32Jesus said to them, “Very truly I tell you, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. 33For the bread of God is the bread that comes down from heavene and gives life to the world.”
34“Sir,” they said, “always give us this bread.”f
35Then Jesus declared, “I amg the bread of life.h Whoever comes to me will never go hungry, and whoever believesi in me will never be thirsty.j 36But as I told you, you have seen me and still you do not believe. 37All those the Father gives mek will come to me, and whoever comes to me I will never drive away. 38For I have come down from heavenl not to do my will but to do the willm of him who sent me.n 39And this is the will of him who sent me, that I shall lose none of all those he has given me,o but raise them up at the last day.p 40For my Father’s will is that everyone who looks to the Sonq and believes in him shall have eternal life,r and I will raise them up at the last day.”
41At this the Jews there began to grumble about him because he said, “I am the bread that came down from heaven.” 42They said, “Is this not Jesus, the son of Joseph,s whose father and mother we know?t How can he now say, ‘I came down from heaven’?”u
43“Stop grumbling among yourselves,” Jesus answered. 44“No one can come to me unless the Father who sent me draws them,v and I will raise them up at the last day. 45It is written in the Prophets: ‘They will all be taught by God.’,w Everyone who has heard the Father and learned from him comes to me. 46No one has seen the Father except the one who is from God;x only he has seen the Father. 47Very truly I tell you, the one who believes has eternal life.y 48I am the bread of life.z 49Your ancestors ate the manna in the wilderness, yet they died.a 50But here is the bread that comes down from heaven,b which anyone may eat and not die. 51I am the living breadc that came down from heaven.d Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.”e
52Then the Jewsf began to argue sharply among themselves,g “How can this man give us his flesh to eat?”
53Jesus said to them, “Very truly I tell you, unless you eat the fleshh of the Son of Mani and drink his blood,j you have no life in you. 54Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day.k 55For my flesh is real food and my blood is real drink. 56Whoever eats my flesh and drinks my blood remains in me, and I in them.l 57Just as the living Father sent mem and I live because of the Father, so the one who feeds on me will live because of me. 58This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.”n 59He said this while teaching in the synagogue in Capernaum.
Many Disciples Desert Jesus
60On hearing it, many of his discipleso said, “This is a hard teaching. Who can accept it?”p
61Aware that his disciples were grumbling about this, Jesus said to them, “Does this offend you?q 62Then what if you see the Son of Manr ascend to where he was before!s 63The Spirit gives life;t the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit and life. 64Yet there are some of you who do not believe.” For Jesus had knownu from the beginning which of them did not believe and who would betray him.v 65He went on to say, “This is why I told you that no one can come to me unless the Father has enabled them.”w
66From this time many of his disciplesx turned back and no longer followed him.
67“You do not want to leave too, do you?” Jesus asked the Twelve.y
68Simon Peter answered him,z “Lord, to whom shall we go? You have the words of eternal life.a 69We have come to believe and to know that you are the Holy One of God.”b
70Then Jesus replied, “Have I not chosen you,c the Twelve? Yet one of you is a devil!”d 71(He meant Judas, the son of Simon Iscariot,e who, though one of the Twelve, was later to betray him.)f
John 7
Jesus Goes to the Festival of Tabernacles
1After this, Jesus went around in Galilee. He did not want to go about in Judea because the Jewish leadersa there were looking for a way to kill him.b 2But when the Jewish Festival of Tabernaclesc was near, 3Jesus’ brothersd said to him, “Leave Galilee and go to Judea, so that your disciples there may see the works you do. 4No one who wants to become a public figure acts in secret. Since you are doing these things, show yourself to the world.” 5For even his own brothers did not believe in him.e
6Therefore Jesus told them, “My timef is not yet here; for you any time will do. 7The world cannot hate you, but it hates meg because I testify that its works are evil.h 8You go to the festival. I am not going up to this festival, because my timei has not yet fully come.” 9After he had said this, he stayed in Galilee.
10However, after his brothers had left for the festival, he went also, not publicly, but in secret. 11Now at the festival the Jewish leaders were watching for Jesusj and asking, “Where is he?”
12Among the crowds there was widespread whispering about him. Some said, “He is a good man.”
Others replied, “No, he deceives the people.”k 13But no one would say anything publicly about him for fear of the leaders.l
Jesus Teaches at the Festival
14Not until halfway through the festival did Jesus go up to the temple courts and begin to teach.m 15The Jewsn there were amazed and asked, “How did this man get such learningo without having been taught?”p
16Jesus answered, “My teaching is not my own. It comes from the one who sent me.q 17Anyone who chooses to do the will of God will find outr whether my teaching comes from God or whether I speak on my own. 18Whoever speaks on their own does so to gain personal glory,s but he who seeks the glory of the one who sent him is a man of truth; there is nothing false about him. 19Has not Moses given you the law?t Yet not one of you keeps the law. Why are you trying to kill me?”u
20“You are demon-possessed,”v the crowd answered. “Who is trying to kill you?”
21Jesus said to them, “I did one miracle,w and you are all amazed. 22Yet, because Moses gave you circumcisionx (though actually it did not come from Moses, but from the patriarchs),y you circumcise a boy on the Sabbath. 23Now if a boy can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with me for healing a man’s whole body on the Sabbath? 24Stop judging by mere appearances, but instead judge correctly.”z
Division Over Who Jesus Is
25At that point some of the people of Jerusalem began to ask, “Isn’t this the man they are trying to kill?a 26Here he is, speaking publicly, and they are not saying a word to him. Have the authoritiesb really concluded that he is the Messiah?c 27But we know where this man is from;d when the Messiah comes, no one will know where he is from.”
28Then Jesus, still teaching in the temple courts,e cried out, “Yes, you know me, and you know where I am from.f I am not here on my own authority, but he who sent me is true.g You do not know him, 29but I know himh because I am from him and he sent me.”i
30At this they tried to seize him, but no one laid a hand on him,j because his hour had not yet come.k 31Still, many in the crowd believed in him.l They said, “When the Messiah comes, will he perform more signsm than this man?”
32The Pharisees heard the crowd whispering such things about him. Then the chief priests and the Pharisees sent temple guards to arrest him.
33Jesus said, “I am with you for only a short time,n and then I am going to the one who sent me.o 34You will look for me, but you will not find me; and where I am, you cannot come.”p
35The Jews said to one another, “Where does this man intend to go that we cannot find him? Will he go where our people live scatteredq among the Greeks,r and teach the Greeks? 36What did he mean when he said, ‘You will look for me, but you will not find me,’ and ‘Where I am, you cannot come’?”s
37On the last and greatest day of the festival,t Jesus stood and said in a loud voice, “Let anyone who is thirsty come to me and drink.u 38Whoever believesv in me, as Scripture has said,w rivers of living waterx will flow from within them.”,y 39By this he meant the Spirit,z whom those who believed in him were later to receive.a Up to that time the Spirit had not been given, since Jesus had not yet been glorified.b
40On hearing his words, some of the people said, “Surely this man is the Prophet.”c
41Others said, “He is the Messiah.”
Still others asked, “How can the Messiah come from Galilee?d 42Does not Scripture say that the Messiah will come from David’s descendantse and from Bethlehem,f the town where David lived?” 43Thus the people were dividedg because of Jesus. 44Some wanted to seize him, but no one laid a hand on him.h
Unbelief of the Jewish Leaders
45Finally the temple guards went back to the chief priests and the Pharisees, who asked them, “Why didn’t you bring him in?”
46“No one ever spoke the way this man does,”i the guards replied.
47“You mean he has deceived you also?”j the Pharisees retorted. 48“Have any of the rulers or of the Pharisees believed in him?k 49No! But this mob that knows nothing of the law—there is a curse on them.”
50Nicodemus,l who had gone to Jesus earlier and who was one of their own number, asked, 51“Does our law condemn a man without first hearing him to find out what he has been doing?”
52They replied, “Are you from Galilee, too? Look into it, and you will find that a prophet does not come out of Galilee.”m
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[The earliest manuscripts and many other ancient witnesses do not have John 7:53—8:11. A few manuscripts include these verses, wholly or in part, after John 7:36, John 21:25, Luke 21:38 or Luke 24:53.]
53Then they all went home,
John 8
1but Jesus went to the Mount of Olives.a
2At dawn he appeared again in the temple courts, where all the people gathered around him, and he sat down to teach them.b 3The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group 4and said to Jesus, “Teacher, this woman was caught in the act of adultery. 5In the Law Moses commanded us to stone such women.c Now what do you say?” 6They were using this question as a trap,d in order to have a basis for accusing him.e
But Jesus bent down and started to write on the ground with his finger. 7When they kept on questioning him, he straightened up and said to them, “Let any one of you who is without sin be the first to throw a stonef at her.”g 8Again he stooped down and wrote on the ground.
9At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there. 10Jesus straightened up and asked her, “Woman, where are they? Has no one condemned you?”
11“No one, sir,” she said.
“Then neither do I condemn you,”h Jesus declared. “Go now and leave your life of sin.”i
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Dispute Over Jesus’ Testimony
12When Jesus spoke again to the people, he said, “I amj the light of the world.k Whoever follows me will never walk in darkness, but will have the light of life.”l
13The Pharisees challenged him, “Here you are, appearing as your own witness; your testimony is not valid.”m
14Jesus answered, “Even if I testify on my own behalf, my testimony is valid, for I know where I came from and where I am going.n But you have no idea where I come fromo or where I am going. 15You judge by human standards;p I pass judgment on no one.q 16But if I do judge, my decisions are true, because I am not alone. I stand with the Father, who sent me.r 17In your own Law it is written that the testimony of two witnesses is true.s 18I am one who testifies for myself; my other witness is the Father, who sent me.”t
19Then they asked him, “Where is your father?”
“You do not know me or my Father,”u Jesus replied. “If you knew me, you would know my Father also.”v 20He spoke these words while teachingw in the temple courts near the place where the offerings were put.x Yet no one seized him, because his hour had not yet come.y
Dispute Over Who Jesus Is
21Once more Jesus said to them, “I am going away, and you will look for me, and you will diez in your sin. Where I go, you cannot come.”a
22This made the Jews ask, “Will he kill himself? Is that why he says, ‘Where I go, you cannot come’?”
23But he continued, “You are from below; I am from above. You are of this world; I am not of this world.b 24I told you that you would die in your sins; if you do not believe that I am he,c you will indeed die in your sins.”
25“Who are you?” they asked.
“Just what I have been telling you from the beginning,” Jesus replied. 26“I have much to say in judgment of you. But he who sent me is trustworthy,d and what I have heard from him I tell the world.”e
27They did not understand that he was telling them about his Father. 28So Jesus said, “When you have lifted up the Son of Man,f then you will know that I am he and that I do nothing on my own but speak just what the Father has taught me.g 29The one who sent me is with me; he has not left me alone,h for I always do what pleases him.”i 30Even as he spoke, many believed in him.j
Dispute Over Whose Children Jesus’ Opponents Are
31To the Jews who had believed him, Jesus said, “If you hold to my teaching,k you are really my disciples. 32Then you will know the truth, and the truth will set you free.”l
33They answered him, “We are Abraham’s descendantsm and have never been slaves of anyone. How can you say that we shall be set free?”
34Jesus replied, “Very truly I tell you, everyone who sins is a slave to sin.n 35Now a slave has no permanent place in the family, but a son belongs to it forever.o 36So if the Son sets you free,p you will be free indeed. 37I know that you are Abraham’s descendants. Yet you are looking for a way to kill me,q because you have no room for my word. 38I am telling you what I have seen in the Father’s presence,r and you are doing what you have heard from your father.”s
39“Abraham is our father,” they answered.
“If you were Abraham’s children,”t said Jesus, “then you would do what Abraham did. 40As it is, you are looking for a way to kill me,u a man who has told you the truth that I heard from God.v Abraham did not do such things. 41You are doing the works of your own father.”w
“We are not illegitimate children,” they protested. “The only Father we have is God himself.”x
42Jesus said to them, “If God were your Father, you would love me,y for I have come here from God.z I have not come on my own;a God sent me.b 43Why is my language not clear to you? Because you are unable to hear what I say. 44You belong to your father, the devil,c and you want to carry out your father’s desires.d He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies.e 45Yet because I tell the truth,f you do not believe me! 46Can any of you prove me guilty of sin? If I am telling the truth, why don’t you believe me? 47Whoever belongs to God hears what God says.g The reason you do not hear is that you do not belong to God.”
Jesus’ Claims About Himself
48The Jews answered him, “Aren’t we right in saying that you are a Samaritanh and demon-possessed?”i
49“I am not possessed by a demon,” said Jesus, “but I honor my Father and you dishonor me. 50I am not seeking glory for myself;j but there is one who seeks it, and he is the judge. 51Very truly I tell you, whoever obeys my word will never see death.”k
52At this they exclaimed, “Now we know that you are demon-possessed!l Abraham died and so did the prophets, yet you say that whoever obeys your word will never taste death. 53Are you greater than our father Abraham?m He died, and so did the prophets. Who do you think you are?”
54Jesus replied, “If I glorify myself,n my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me.o 55Though you do not know him,p I know him.q If I said I did not, I would be a liar like you, but I do know him and obey his word.r 56Your father Abrahams rejoiced at the thought of seeing my day; he saw itt and was glad.”
57“You are not yet fifty years old,” they said to him, “and you have seen Abraham!”
58“Very truly I tell you,” Jesus answered, “before Abraham was born,u I am!”v 59At this, they picked up stones to stone him,w but Jesus hid himself,x slipping away from the temple grounds.
John 9
Jesus Heals a Man Born Blind
1As he went along, he saw a man blind from birth. 2His disciples asked him, “Rabbi,a who sinned,b this manc or his parents,d that he was born blind?”
3“Neither this man nor his parents sinned,” said Jesus, “but this happened so that the works of God might be displayed in him.e 4As long as it is day,f we must do the works of him who sent me. Night is coming, when no one can work. 5While I am in the world, I am the light of the world.”g
6After saying this, he spith on the ground, made some mud with the saliva, and put it on the man’s eyes. 7“Go,” he told him, “wash in the Pool of Siloam”i (this word means “Sent”). So the man went and washed, and came home seeing.j Photo
8His neighbors and those who had formerly seen him begging asked, “Isn’t this the same man who used to sit and beg?”k 9Some claimed that he was.
Others said, “No, he only looks like him.”
But he himself insisted, “I am the man.”
10“How then were your eyes opened?” they asked.
11He replied, “The man they call Jesus made some mud and put it on my eyes. He told me to go to Siloam and wash. So I went and washed, and then I could see.”l
12“Where is this man?” they asked him.
“I don’t know,” he said.
The Pharisees Investigate the Healing
13They brought to the Pharisees the man who had been blind. 14Now the day on which Jesus had made the mud and opened the man’s eyes was a Sabbath.m 15Therefore the Pharisees also asked him how he had received his sight.n “He put mud on my eyes,” the man replied, “and I washed, and now I see.”
16Some of the Pharisees said, “This man is not from God, for he does not keep the Sabbath.”o
But others asked, “How can a sinner perform such signs?”p So they were divided.q
17Then they turned again to the blind man, “What have you to say about him? It was your eyes he opened.”
The man replied, “He is a prophet.”r
18Theys still did not believe that he had been blind and had received his sight until they sent for the man’s parents. 19“Is this your son?” they asked. “Is this the one you say was born blind? How is it that now he can see?”
20“We know he is our son,” the parents answered, “and we know he was born blind. 21But how he can see now, or who opened his eyes, we don’t know. Ask him. He is of age; he will speak for himself.” 22His parents said this because they were afraid of the Jewish leaders,t who already had decided that anyone who acknowledged that Jesus was the Messiah would be put outu of the synagogue.v 23That was why his parents said, “He is of age; ask him.”w
24A second time they summoned the man who had been blind. “Give glory to God by telling the truth,”x they said. “We know this man is a sinner.”y
25He replied, “Whether he is a sinner or not, I don’t know. One thing I do know. I was blind but now I see!”
26Then they asked him, “What did he do to you? How did he open your eyes?”
27He answered, “I have told you alreadyz and you did not listen. Why do you want to hear it again? Do you want to become his disciples too?”
28Then they hurled insults at him and said, “You are this fellow’s disciple! We are disciples of Moses!a 29We know that God spoke to Moses, but as for this fellow, we don’t even know where he comes from.”b
30The man answered, “Now that is remarkable! You don’t know where he comes from, yet he opened my eyes. 31We know that God does not listen to sinners. He listens to the godly person who does his will.c 32Nobody has ever heard of opening the eyes of a man born blind. 33If this man were not from God,d he could do nothing.”
34To this they replied, “You were steeped in sin at birth;e how dare you lecture us!” And they threw him out.f
Spiritual Blindness
35Jesus heard that they had thrown him out, and when he found him, he said, “Do you believeg in the Son of Man?”h
36“Who is he, sir?” the man asked. “Tell me so that I may believe in him.”i
37Jesus said, “You have now seen him; in fact, he is the one speaking with you.”j
38Then the man said, “Lord, I believe,” and he worshiped him.k
39Jesus said, “For judgmentl I have come into this world,m so that the blind will seen and those who see will become blind.”o
40Some Pharisees who were with him heard him say this and asked, “What? Are we blind too?”p
41Jesus said, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains.q
John 10
The Good Shepherd and His Sheep
1“Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber.a 2The one who enters by the gate is the shepherd of the sheep.b 3The gatekeeper opens the gate for him, and the sheep listen to his voice.c He calls his own sheep by name and leads them out.d 4When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice.e 5But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice.” 6Jesus used this figure of speech,f but the Pharisees did not understand what he was telling them.g Chart: Seven “I Am” Statements of John’s Gospel
7Therefore Jesus said again, “Very truly I tell you, I amh the gatei for the sheep. 8All who have come before mej are thieves and robbers,k but the sheep have not listened to them. 9I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture. 10The thief comes only to steal and kill and destroy; I have come that they may have life,l and have it to the full.m
11“I amn the good shepherd.o The good shepherd lays down his life for the sheep.p 12The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away.q Then the wolf attacks the flock and scatters it. 13The man runs away because he is a hired hand and cares nothing for the sheep.
14“I am the good shepherd;r I know my sheeps and my sheep know me— 15just as the Father knows me and I know the Fathert—and I lay down my life for the sheep.u 16I have other sheepv that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flockw and one shepherd.x 17The reason my Father loves me is that I lay down my lifey—only to take it up again. 18No one takes it from me, but I lay it down of my own accord.z I have authority to lay it down and authority to take it up again. This command I received from my Father.”a
19The Jews who heard these words were again divided.b 20Many of them said, “He is demon-possessedc and raving mad.d Why listen to him?”
21But others said, “These are not the sayings of a man possessed by a demon.e Can a demon open the eyes of the blind?”f
Further Conflict Over Jesus’ Claims
22Then came the Festival of Dedication at Jerusalem. It was winter, 23and Jesus was in the temple courts walking in Solomon’s Colonnade.g 24The Jewsh who were there gathered around him, saying, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.”i
25Jesus answered, “I did tell you,j but you do not believe. The works I do in my Father’s name testify about me,k 26but you do not believe because you are not my sheep.l 27My sheep listen to my voice; I know them,m and they follow me.n 28I give them eternal life,o and they shall never perish;p no one will snatch them out of my hand.q 29My Father, who has given them to me,r is greater than all;s no one can snatch them out of my Father’s hand. 30I and the Father are one.”t
31Again his Jewish opponents picked up stones to stone him,u 32but Jesus said to them, “I have shown you many good works from the Father. For which of these do you stone me?”
33“We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.”v
34Jesus answered them, “Is it not written in your Law,w ‘I have said you are “gods” ’?x 35If he called them ‘gods,’ to whom the word of Gody came—and Scripture cannot be set asidez— 36what about the one whom the Father set aparta as his very ownb and sent into the world?c Why then do you accuse me of blasphemy because I said, ‘I am God’s Son’?d 37Do not believe me unless I do the works of my Father.e 38But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.”f 39Again they tried to seize him,g but he escaped their grasp.h
40Then Jesus went back across the Jordani to the place where John had been baptizing in the early days. There he stayed, 41and many people came to him. They said, “Though John never performed a sign,j all that John said about this man was true.”k 42And in that place many believed in Jesus.l
John 11
The Death of Lazarus
1Now a man named Lazarus was sick. He was from Bethany,a the village of Mary and her sister Martha.b 2(This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair.)c 3So the sisters sent word to Jesus, “Lord, the one you loved is sick.”
4When he heard this, Jesus said, “This sickness will not end in death. No, it is for God’s glorye so that God’s Son may be glorified through it.” 5Now Jesus loved Martha and her sister and Lazarus. 6So when he heard that Lazarus was sick, he stayed where he was two more days, 7and then he said to his disciples, “Let us go back to Judea.”f
8“But Rabbi,”g they said, “a short while ago the Jews there tried to stone you,h and yet you are going back?”
9Jesus answered, “Are there not twelve hours of daylight? Anyone who walks in the daytime will not stumble, for they see by this world’s light.i 10It is when a person walks at night that they stumble, for they have no light.”
11After he had said this, he went on to tell them, “Our friendj Lazarus has fallen asleep;k but I am going there to wake him up.”
12His disciples replied, “Lord, if he sleeps, he will get better.” 13Jesus had been speaking of his death, but his disciples thought he meant natural sleep.l
14So then he told them plainly, “Lazarus is dead, 15and for your sake I am glad I was not there, so that you may believe. But let us go to him.”
16Then Thomasm (also known as Didymus) said to the rest of the disciples, “Let us also go, that we may die with him.”
Jesus Comforts the Sisters of Lazarus
17On his arrival, Jesus found that Lazarus had already been in the tomb for four days.n 18Now Bethanyo was less than two miles from Jerusalem, 19and many Jews had come to Martha and Mary to comfort them in the loss of their brother.p 20When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home.q
21“Lord,” Martha said to Jesus, “if you had been here, my brother would not have died.r 22But I know that even now God will give you whatever you ask.”s
23Jesus said to her, “Your brother will rise again.”
24Martha answered, “I know he will rise again in the resurrectiont at the last day.”u
25Jesus said to her, “I amv the resurrection and the life.w The one who believesx in me will live, even though they die; 26and whoever lives by believingy in me will never die.z Do you believe this?”
27“Yes, Lord,” she replied, “I believe that you are the Messiah,a the Son of God,b who is to come into the world.”c
28After she had said this, she went back and called her sister Mary aside. “The Teacherd is here,” she said, “and is asking for you.” 29When Mary heard this, she got up quickly and went to him. 30Now Jesus had not yet entered the village, but was still at the place where Martha had met him.e 31When the Jews who had been with Mary in the house, comforting her,f noticed how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there.
32When Mary reached the place where Jesus was and saw him, she fell at his feet and said, “Lord, if you had been here, my brother would not have died.”g
33When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply movedh in spirit and troubled.i 34“Where have you laid him?” he asked.
“Come and see, Lord,” they replied.
35Jesus wept.j
36Then the Jews said, “See how he loved him!”k
37But some of them said, “Could not he who opened the eyes of the blind manl have kept this man from dying?”m
Jesus Raises Lazarus From the Dead
38Jesus, once more deeply moved,n came to the tomb. It was a cave with a stone laid across the entrance.o 39“Take away the stone,” he said.
“But, Lord,” said Martha, the sister of the dead man, “by this time there is a bad odor, for he has been there four days.”p Photo
40Then Jesus said, “Did I not tell you that if you believe,q you will see the glory of God?”r
41So they took away the stone. Then Jesus looked ups and said, “Father,t I thank you that you have heard me. 42I knew that you always hear me, but I said this for the benefit of the people standing here,u that they may believe that you sent me.”v
43When he had said this, Jesus called in a loud voice, “Lazarus, come out!”w 44The dead man came out, his hands and feet wrapped with strips of linen,x and a cloth around his face.y
Jesus said to them, “Take off the grave clothes and let him go.”
The Plot to Kill Jesus
45Therefore many of the Jews who had come to visit Mary,z and had seen what Jesus did,a believed in him.b 46But some of them went to the Pharisees and told them what Jesus had done. 47Then the chief priests and the Phariseesc called a meetingd of the Sanhedrin.e
“What are we accomplishing?” they asked. “Here is this man performing many signs.f 48If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our temple and our nation.”
49Then one of them, named Caiaphas,g who was high priest that year,h spoke up, “You know nothing at all! 50You do not realize that it is better for you that one man die for the people than that the whole nation perish.”i
51He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, 52and not only for that nation but also for the scattered children of God, to bring them together and make them one.j 53So from that day on they plotted to take his life.k
54Therefore Jesus no longer moved about publicly among the people of Judea.l Instead he withdrew to a region near the wilderness, to a village called Ephraim, where he stayed with his disciples.
55When it was almost time for the Jewish Passover,m many went up from the country to Jerusalem for their ceremonial cleansingn before the Passover. 56They kept looking for Jesus,o and as they stood in the temple courts they asked one another, “What do you think? Isn’t he coming to the festival at all?” 57But the chief priests and the Pharisees had given orders that anyone who found out where Jesus was should report it so that they might arrest him.
John 12
Jesus Anointed at Bethany
12:1-8Ref — Mt 26:6-13; Mk 14:3-9; Lk 7:37-39
1Six days before the Passover,a Jesus came to Bethany,b where Lazarus lived, whom Jesus had raised from the dead. 2Here a dinner was given in Jesus’ honor. Martha served,c while Lazarus was among those reclining at the table with him. 3Then Mary took about a pint of pure nard, an expensive perfume;d she poured it on Jesus’ feet and wiped his feet with her hair.e And the house was filled with the fragrance of the perfume.
4But one of his disciples, Judas Iscariot, who was later to betray him,f objected, 5“Why wasn’t this perfume sold and the money given to the poor? It was worth a year’s wages.” 6He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag,g he used to help himself to what was put into it.
7“Leave her alone,” Jesus replied. “It was intended that she should save this perfume for the day of my burial.h 8You will always have the poor among you,,i but you will not always have me.”
9Meanwhile a large crowd of Jews found out that Jesus was there and came, not only because of him but also to see Lazarus, whom he had raised from the dead.j 10So the chief priests made plans to kill Lazarus as well, 11for on account of himk many of the Jews were going over to Jesus and believing in him.l
Jesus Comes to Jerusalem as King
12:12-15pp — Mt 21:4-9; Mk 11:7-10; Lk 19:35-38
12The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem. 13They took palm branchesm and went out to meet him, shouting,
“Hosanna!”
“Blessed is he who comes in the name of the Lord!”,n
“Blessed is the king of Israel!”o
14Jesus found a young donkey and sat on it, as it is written:
15“Do not be afraid, Daughter Zion;
see, your king is coming,
seated on a donkey’s colt.”,p
16At first his disciples did not understand all this.q Only after Jesus was glorifiedr did they realize that these things had been written about him and that these things had been done to him.
17Now the crowd that was with hims when he called Lazarus from the tomb and raised him from the dead continued to spread the word. 18Many people, because they had heard that he had performed this sign,t went out to meet him. 19So the Pharisees said to one another, “See, this is getting us nowhere. Look how the whole world has gone after him!”u
Jesus Predicts His Death
20Now there were some Greeksv among those who went up to worship at the festival. 21They came to Philip, who was from Bethsaidaw in Galilee, with a request. “Sir,” they said, “we would like to see Jesus.” 22Philip went to tell Andrew; Andrew and Philip in turn told Jesus.
23Jesus replied, “The hourx has come for the Son of Man to be glorified.y 24Very truly I tell you, unless a kernel of wheat falls to the ground and dies,z it remains only a single seed. But if it dies, it produces many seeds. 25Anyone who loves their life will lose it, while anyone who hates their life in this world will keep ita for eternal life.b 26Whoever serves me must follow me; and where I am, my servant also will be.c My Father will honor the one who serves me.
27“Now my soul is troubled,d and what shall I say? ‘Father,e save me from this hour’?f No, it was for this very reason I came to this hour. 28Father, glorify your name!”
Then a voice came from heaven,g “I have glorified it, and will glorify it again.” 29The crowd that was there and heard it said it had thundered; others said an angel had spoken to him.
30Jesus said, “This voice was for your benefit,h not mine. 31Now is the time for judgment on this world;i now the prince of this worldj will be driven out. 32And I, when I am lifted up from the earth,k will draw all people to myself.”l 33He said this to show the kind of death he was going to die.m
34The crowd spoke up, “We have heard from the Lawn that the Messiah will remain forever,o so how can you say, ‘The Son of Manp must be lifted up’?q Who is this ‘Son of Man’?”
35Then Jesus told them, “You are going to have the lightr just a little while longer. Walk while you have the light,s before darkness overtakes you.t Whoever walks in the dark does not know where they are going. 36Believe in the light while you have the light, so that you may become children of light.”u When he had finished speaking, Jesus left and hid himself from them.v
Belief and Unbelief Among the Jews
37Even after Jesus had performed so many signsw in their presence, they still would not believe in him. 38This was to fulfill the word of Isaiah the prophet:
“Lord, who has believed our message
and to whom has the arm of the Lord been revealed?”,x
39For this reason they could not believe, because, as Isaiah says elsewhere:
40“He has blinded their eyes
and hardened their hearts,
so they can neither see with their eyes,
nor understand with their hearts,
nor turn—and I would heal them.”,y
41Isaiah said this because he saw Jesus’ gloryz and spoke about him.a
42Yet at the same time many even among the leaders believed in him.b But because of the Phariseesc they would not openly acknowledge their faith for fear they would be put out of the synagogue;d 43for they loved human praisee more than praise from God.f
44Then Jesus cried out, “Whoever believes in me does not believe in me only, but in the one who sent me.g 45The one who looks at me is seeing the one who sent me.h 46I have come into the world as a light,i so that no one who believes in me should stay in darkness.
47“If anyone hears my words but does not keep them, I do not judge that person. For I did not come to judge the world, but to save the world.j 48There is a judge for the one who rejects me and does not accept my words; the very words I have spoken will condemn themk at the last day. 49For I did not speak on my own, but the Father who sent me commanded mel to say all that I have spoken. 50I know that his command leads to eternal life.m So whatever I say is just what the Father has told me to say.”n
John 13
Jesus Washes His Disciples’ Feet
1It was just before the Passover Festival.a Jesus knew that the hour had comeb for him to leave this world and go to the Father.c Having loved his own who were in the world, he loved them to the end.
2The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus.d 3Jesus knew that the Father had put all things under his power,e and that he had come from Godf and was returning to God; 4so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist.g 5After that, he poured water into a basin and began to wash his disciples’ feet,h drying them with the towel that was wrapped around him.
6He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?”
7Jesus replied, “You do not realize now what I am doing, but later you will understand.”i
8“No,” said Peter, “you shall never wash my feet.”
Jesus answered, “Unless I wash you, you have no part with me.”
9“Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!”
10Jesus answered, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean,j though not every one of you.”k 11For he knew who was going to betray him,l and that was why he said not every one was clean.
12When he had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them. 13“You call me ‘Teacher’m and ‘Lord,’n and rightly so, for that is what I am. 14Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet.o 15I have set you an example that you should do as I have done for you.p 16Very truly I tell you, no servant is greater than his master,q nor is a messenger greater than the one who sent him. 17Now that you know these things, you will be blessed if you do them.r
Jesus Predicts His Betrayal
18“I am not referring to all of you;s I know those I have chosen.t But this is to fulfill this passage of Scripture:u ‘He who shared my breadv has turned,w against me.’,x
19“I am telling you now before it happens, so that when it does happen you will believey that I am who I am.z 20Very truly I tell you, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me.”a
21After he had said this, Jesus was troubled in spiritb and testified, “Very truly I tell you, one of you is going to betray me.”c
22His disciples stared at one another, at a loss to know which of them he meant. 23One of them, the disciple whom Jesus loved,d was reclining next to him. 24Simon Peter motioned to this disciple and said, “Ask him which one he means.”
25Leaning back against Jesus, he asked him, “Lord, who is it?”e
26Jesus answered, “It is the one to whom I will give this piece of bread when I have dipped it in the dish.” Then, dipping the piece of bread, he gave it to Judas,f the son of Simon Iscariot. 27As soon as Judas took the bread, Satan entered into him.g
So Jesus told him, “What you are about to do, do quickly.” 28But no one at the meal understood why Jesus said this to him. 29Since Judas had charge of the money,h some thought Jesus was telling him to buy what was needed for the festival,i or to give something to the poor.j 30As soon as Judas had taken the bread, he went out. And it was night.k
Jesus Predicts Peter’s Denial
13:37,38pp — Mt 26:33-35; Mk 14:29-31; Lk 22:33,34
31When he was gone, Jesus said, “Now the Son of Manl is glorifiedm and God is glorified in him.n 32If God is glorified in him, God will glorify the Son in himself,o and will glorify him at once.
33“My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.p
34“A new commandq I give you: Love one another.r As I have loved you, so you must love one another.s 35By this everyone will know that you are my disciples, if you love one another.”t
36Simon Peter asked him, “Lord, where are you going?”u
Jesus replied, “Where I am going, you cannot follow now,v but you will follow later.”w
37Peter asked, “Lord, why can’t I follow you now? I will lay down my life for you.”
38Then Jesus answered, “Will you really lay down your life for me? Very truly I tell you, before the rooster crows, you will disown me three times!x
John 14
Jesus Comforts His Disciples
1“Do not let your hearts be troubled.a You believeb in God;c believe also in me. 2My Father’s house has many rooms; if that were not so, would I have told you that I am going thered to prepare a place for you? 3And if I go and prepare a place for you, I will come backe and take you to be with me that you also may be where I am.f 4You know the way to the place where I am going.”
Jesus the Way to the Father
5Thomasg said to him, “Lord, we don’t know where you are going, so how can we know the way?”
6Jesus answered, “I amh the wayi and the truthj and the life.k No one comes to the Father except through me.l 7If you really know me, you will know my Father as well.m From now on, you do know him and have seen him.”
8Philipn said, “Lord, show us the Father and that will be enough for us.”
9Jesus answered: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father.o How can you say, ‘Show us the Father’? 10Don’t you believe that I am in the Father, and that the Father is in me?p The words I say to you I do not speak on my own authority.q Rather, it is the Father, living in me, who is doing his work. 11Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the works themselves.r 12Very truly I tell you, whoever believess in me will do the works I have been doing,t and they will do even greater things than these, because I am going to the Father. 13And I will do whatever you asku in my name, so that the Father may be glorified in the Son. 14You may ask me for anything in my name, and I will do it.
Jesus Promises the Holy Spirit
15“If you love me, keep my commands.v 16And I will ask the Father, and he will give you another advocatew to help you and be with you forever— 17the Spirit of truth.x The world cannot accept him,y because it neither sees him nor knows him. But you know him, for he lives with you and will be in you. 18I will not leave you as orphans;z I will come to you.a 19Before long, the world will not see me anymore, but you will see me.b Because I live, you also will live.c 20On that dayd you will realize that I am in my Father,e and you are in me, and I am in you.f 21Whoever has my commands and keeps them is the one who loves me.g The one who loves me will be loved by my Father,h and I too will love them and show myself to them.”
22Then Judasi (not Judas Iscariot) said, “But, Lord, why do you intend to show yourself to us and not to the world?”j
23Jesus replied, “Anyone who loves me will obey my teaching.k My Father will love them, and we will come to them and make our home with them.l 24Anyone who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me.m
25“All this I have spoken while still with you. 26But the Advocate,n the Holy Spirit, whom the Father will send in my name,o will teach you all thingsp and will remind you of everything I have said to you.q 27Peace I leave with you; my peace I give you.r I do not give to you as the world gives. Do not let your hearts be troubleds and do not be afraid.
28“You heard me say, ‘I am going away and I am coming back to you.’t If you loved me, you would be glad that I am going to the Father,u for the Father is greater than I.v 29I have told you now before it happens, so that when it does happen you will believe.w 30I will not say much more to you, for the prince of this worldx is coming. He has no hold over me, 31but he comes so that the world may learn that I love the Father and do exactly what my Father has commanded me.y
“Come now; let us leave.
John 15
The Vine and the Branches
1“I ama the true vine,b and my Father is the gardener. 2He cuts off every branch in me that bears no fruit,c while every branch that does bear fruitd he prunes so that it will be even more fruitful. 3You are already clean because of the word I have spoken to you.e 4Remain in me, as I also remain in you.f No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me.
5“I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit;g apart from me you can do nothing. 6If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned.h 7If you remain in mei and my words remain in you, ask whatever you wish, and it will be done for you.j 8This is to my Father’s glory,k that you bear much fruit, showing yourselves to be my disciples.l
9“As the Father has loved me,m so have I loved you. Now remain in my love. 10If you keep my commands,n you will remain in my love, just as I have kept my Father’s commands and remain in his love. 11I have told you this so that my joy may be in you and that your joy may be complete.o 12My command is this: Love each other as I have loved you.p 13Greater love has no one than this: to lay down one’s life for one’s friends.q 14You are my friendsr if you do what I command.s 15I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you.t 16You did not choose me, but I chose you and appointed youu so that you might go and bear fruitv—fruit that will last—and so that whatever you ask in my name the Father will give you.w 17This is my command: Love each other.x
The World Hates the Disciples
18“If the world hates you,y keep in mind that it hated me first. 19If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen youz out of the world. That is why the world hates you.a 20Remember what I told you: ‘A servant is not greater than his master.’,b If they persecuted me, they will persecute you also.c If they obeyed my teaching, they will obey yours also. 21They will treat you this way because of my name,d for they do not know the one who sent me.e 22If I had not come and spoken to them,f they would not be guilty of sin; but now they have no excuse for their sin.g 23Whoever hates me hates my Father as well. 24If I had not done among them the works no one else did,h they would not be guilty of sin.i As it is, they have seen, and yet they have hated both me and my Father. 25But this is to fulfill what is written in their Law:j ‘They hated me without reason.’,k
The Work of the Holy Spirit
26“When the Advocatel comes, whom I will send to you from the Fatherm—the Spirit of truthn who goes out from the Father—he will testify about me.o 27And you also must testify,p for you have been with me from the beginning.q
John 16
1“All thisa I have told you so that you will not fall away.b 2They will put you out of the synagogue;c in fact, the time is coming when anyone who kills you will think they are offering a service to God.d 3They will do such things because they have not known the Father or me.e 4I have told you this, so that when their time comes you will rememberf that I warned you about them. I did not tell you this from the beginning because I was with you,g 5but now I am going to him who sent me.h None of you asks me, ‘Where are you going?’i 6Rather, you are filled with griefj because I have said these things. 7But very truly I tell you, it is for your good that I am going away. Unless I go away, the Advocatek will not come to you; but if I go, I will send him to you.l 8When he comes, he will prove the world to be in the wrong about sin and righteousness and judgment: 9about sin,m because people do not believe in me; 10about righteousness,n because I am going to the Father,o where you can see me no longer; 11and about judgment, because the prince of this worldp now stands condemned.
12“I have much more to say to you, more than you can now bear.q 13But when he, the Spirit of truth,r comes, he will guide you into all the truth.s He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. 14He will glorify me because it is from me that he will receive what he will make known to you. 15All that belongs to the Father is mine.t That is why I said the Spirit will receive from me what he will make known to you.”
The Disciples’ Grief Will Turn to Joy
16Jesus went on to say, “In a little whileu you will see me no more, and then after a little while you will see me.”v
17At this, some of his disciples said to one another, “What does he mean by saying, ‘In a little while you will see me no more, and then after a little while you will see me,’w and ‘Because I am going to the Father’?”x 18They kept asking, “What does he mean by ‘a little while’? We don’t understand what he is saying.”
19Jesus saw that they wanted to ask him about this, so he said to them, “Are you asking one another what I meant when I said, ‘In a little while you will see me no more, and then after a little while you will see me’? 20Very truly I tell you, you will weep and mourny while the world rejoices. You will grieve, but your grief will turn to joy.z 21A woman giving birth to a child has paina because her time has come; but when her baby is born she forgets the anguish because of her joy that a child is born into the world. 22So with you: Now is your time of grief,b but I will see you againc and you will rejoice, and no one will take away your joy.d 23In that daye you will no longer ask me anything. Very truly I tell you, my Father will give you whatever you ask in my name.f 24Until now you have not asked for anything in my name. Ask and you will receive,g and your joy will be complete.h
25“Though I have been speaking figuratively,i a time is comingj when I will no longer use this kind of language but will tell you plainly about my Father. 26In that day you will ask in my name.k I am not saying that I will ask the Father on your behalf. 27No, the Father himself loves you because you have loved mel and have believed that I came from God.m 28I came from the Father and entered the world; now I am leaving the world and going back to the Father.”n
29Then Jesus’ disciples said, “Now you are speaking clearly and without figures of speech.o 30Now we can see that you know all things and that you do not even need to have anyone ask you questions. This makes us believep that you came from God.”q
31“Do you now believe?” Jesus replied. 32“A time is comingr and in fact has come when you will be scattered,s each to your own home. You will leave me all alone.t Yet I am not alone, for my Father is with me.u
33“I have told you these things, so that in me you may have peace.v In this world you will have trouble.w But take heart! I have overcomex the world.”
John 17
Jesus Prays to Be Glorified
1After Jesus said this, he looked toward heavena and prayed:
“Father, the hour has come.b Glorify your Son, that your Son may glorify you.c 2For you granted him authority over all peopled that he might give eternal lifee to all those you have given him.f 3Now this is eternal life: that they know you,g the only true God, and Jesus Christ, whom you have sent.h 4I have brought you gloryi on earth by finishing the work you gave me to do.j 5And now, Father, glorify mek in your presence with the glory I had with youl before the world began.m
Jesus Prays for His Disciples
6“I have revealed you,n to those whom you gave meo out of the world. They were yours; you gave them to me and they have obeyed your word. 7Now they know that everything you have given me comes from you. 8For I gave them the words you gave mep and they accepted them. They knew with certainty that I came from you,q and they believed that you sent me.r 9I pray for them.s I am not praying for the world, but for those you have given me,t for they are yours. 10All I have is yours, and all you have is mine.u And glory has come to me through them. 11I will remain in the world no longer, but they are still in the world,v and I am coming to you.w Holy Father, protect them by the power of your name, the name you gave me, so that they may be onex as we are one.y 12While I was with them, I protected them and kept them safe by that name you gave me. None has been lostz except the one doomed to destructiona so that Scripture would be fulfilled.b
13“I am coming to you now,c but I say these things while I am still in the world, so that they may have the full measure of my joyd within them. 14I have given them your word and the world has hated them,e for they are not of the world any more than I am of the world.f 15My prayer is not that you take them out of the world but that you protect them from the evil one.g 16They are not of the world, even as I am not of it.h 17Sanctify them by the truth; your word is truth.i 18As you sent me into the world,j I have sent them into the world.k 19For them I sanctify myself, that they too may be truly sanctified.l
Jesus Prays for All Believers
20“My prayer is not for them alone. I pray also for those who will believe in me through their message, 21that all of them may be one,m Father, just as you are in me and I am in you.n May they also be in us so that the world may believe that you have sent me.o 22I have given them the glory that you gave me,p that they may be one as we are oneq— 23I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent mer and have loved thems even as you have loved me.
24“Father, I want those you have given met to be with me where I am,u and to see my glory,v the glory you have given me because you loved me before the creation of the world.w
25“Righteous Father, though the world does not know you,x I know you, and they know that you have sent me.y 26I have made you known to them,z and will continue to make you known in order that the love you have for me may be in thema and that I myself may be in them.”
John 18
Jesus Arrested
18:3-11pp — Mt 26:47-56; Mk 14:43-50; Lk 22:47-53
1When he had finished praying, Jesus left with his disciples and crossed the Kidron Valley.a On the other side there was a garden,b and he and his disciples went into it.c
2Now Judas, who betrayed him, knew the place, because Jesus had often met there with his disciples.d 3So Judas came to the garden, guidinge a detachment of soldiers and some officials from the chief priests and the Pharisees.f They were carrying torches, lanterns and weapons.
4Jesus, knowing all that was going to happen to him,g went out and asked them, “Who is it you want?”h
5“Jesus of Nazareth,”i they replied.
“I am he,” Jesus said. (And Judas the traitor was standing there with them.) 6When Jesus said, “I am he,” they drew back and fell to the ground.
7Again he asked them, “Who is it you want?”j
“Jesus of Nazareth,” they said.
8Jesus answered, “I told you that I am he. If you are looking for me, then let these men go.” 9This happened so that the words he had spoken would be fulfilled: “I have not lost one of those you gave me.”,k
10Then Simon Peter, who had a sword, drew it and struck the high priest’s servant, cutting off his right ear. (The servant’s name was Malchus.)
11Jesus commanded Peter, “Put your sword away! Shall I not drink the cupl the Father has given me?”
12Then the detachment of soldiers with its commander and the Jewish officialsm arrested Jesus. They bound him 13and brought him first to Annas, who was the father-in-law of Caiaphas,n the high priest that year. 14Caiaphas was the one who had advised the Jewish leaders that it would be good if one man died for the people.o
Peter’s First Denial
18:16-18pp — Mt 26:69,70; Mk 14:66-68; Lk 22:55-57
15Simon Peter and another disciple were following Jesus. Because this disciple was known to the high priest,p he went with Jesus into the high priest’s courtyard,q 16but Peter had to wait outside at the door. The other disciple, who was known to the high priest, came back, spoke to the servant girl on duty there and brought Peter in.
17“You aren’t one of this man’s disciples too, are you?” she asked Peter.
He replied, “I am not.”r
18It was cold, and the servants and officials stood around a fires they had made to keep warm. Peter also was standing with them, warming himself.t
The High Priest Questions Jesus
18:19-24pp — Mt 26:59-68; Mk 14:55-65; Lk 22:63-71
19Meanwhile, the high priest questioned Jesus about his disciples and his teaching.
20“I have spoken openly to the world,” Jesus replied. “I always taught in synagoguesu or at the temple,v where all the Jews come together. I said nothing in secret.w 21Why question me? Ask those who heard me. Surely they know what I said.” Article: The Legality of Jesus’ Trials
22When Jesus said this, one of the officialsx nearby slapped him in the face.y “Is this the way you answer the high priest?” he demanded.
23“If I said something wrong,” Jesus replied, “testify as to what is wrong. But if I spoke the truth, why did you strike me?”z 24Then Annas sent him bound to Caiaphasa the high priest.
Peter’s Second and Third Denials
18:25-27pp — Mt 26:71-75; Mk 14:69-72; Lk 22:58-62
25Meanwhile, Simon Peter was still standing there warming himself.b So they asked him, “You aren’t one of his disciples too, are you?”
He denied it, saying, “I am not.”c
26One of the high priest’s servants, a relative of the man whose ear Peter had cut off,d challenged him, “Didn’t I see you with him in the garden?”e 27Again Peter denied it, and at that moment a rooster began to crow.f
Jesus Before Pilate
18:29-40pp — Mt 27:11-18,20-23; Mk 15:2-15; Lk 23:2,3,18-25
28Then the Jewish leaders took Jesus from Caiaphas to the palace of the Roman governor.g By now it was early morning, and to avoid ceremonial uncleanness they did not enter the palace,h because they wanted to be able to eat the Passover.i 29So Pilate came out to them and asked, “What charges are you bringing against this man?”
30“If he were not a criminal,” they replied, “we would not have handed him over to you.”
31Pilate said, “Take him yourselves and judge him by your own law.”
“But we have no right to execute anyone,” they objected. 32This took place to fulfill what Jesus had said about the kind of death he was going to die.j
33Pilate then went back inside the palace,k summoned Jesus and asked him, “Are you the king of the Jews?”l
34“Is that your own idea,” Jesus asked, “or did others talk to you about me?”
35“Am I a Jew?” Pilate replied. “Your own people and chief priests handed you over to me. What is it you have done?”
36Jesus said, “My kingdomm is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders.n But now my kingdom is from another place.”o
37“You are a king, then!” said Pilate.
Jesus answered, “You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth.p Everyone on the side of truth listens to me.”q
38“What is truth?” retorted Pilate. With this he went out again to the Jews gathered there and said, “I find no basis for a charge against him.r 39But it is your custom for me to release to you one prisoner at the time of the Passover. Do you want me to release ‘the king of the Jews’?”
40They shouted back, “No, not him! Give us Barabbas!” Now Barabbas had taken part in an uprising.s
2 1:18 Some manuscripts but the only Son, who
3 1:19 The Greek term traditionally translated the Jews (hoi Ioudaioi) refers here and elsewhere in John’s Gospel to those Jewish leaders who opposed Jesus; also in 5:10,15,16; 7:1,11,13; 9:22; 18:14,28,36; 19:7,12,31,38; 20:19.
5 1:26 Or in; also in verses 31 and 33 (twice)
7 1:42 Cephas (Aramaic) and Peter (Greek) both mean rock.
8 1:50 Or Do you believe . . . ?
9 1:51 The Greek is plural.
10 1:51 The Greek is plural.
1 2:4 The Greek for Woman does not denote any disrespect.
2 2:6 Or from about 75 to about 115 liters
1 3:3 The Greek for again also means from above; also in verse 7.
3 3:7 The Greek is plural.
4 3:8 The Greek for Spirit is the same as that for wind.
5 3:13 Some manuscripts Man, who is in heaven
6 3:14 The Greek for lifted up also means exalted.
7 3:15 Some interpreters end the quotation with verse 21.
8 3:30 Some interpreters end the quotation with verse 36.
1 4:9 Or do not use dishes Samaritans have used
1 5:2 Some manuscripts Bethzatha; other manuscripts Bethsaida
2 5:3,4 Some manuscripts include here, wholly or in part, paralyzed—and they waited for the moving of the waters. 4From time to time an angel of the Lord would come down and stir up the waters. The first one into the pool after each such disturbance would be cured of whatever disease they had.
4 5:44 Some early manuscripts the Only One
1 6:7 Greek take two hundred denarii
2 6:19 Or about 5 or 6 kilometers
5 6:63 Or are Spirit; or are spirit
1 7:1 Some manuscripts not have authority
2 7:8 Some manuscripts not yet
3 7:37,38 Or me. And let anyone drink 38who believes in me.” As Scripture has said, “Out of him (or them) will flow rivers of living water.”
1 8:28 The Greek for lifted up also means exalted.
2 8:38 Or presence. Therefore do what you have heard from the Father.
3 8:39 Some early manuscripts “If you are Abraham’s children,” said Jesus, “then
1 9:38,39 Some early manuscripts do not have Then the man said . . . 39Jesus said.
2 10:22 That is, Hanukkah
3 10:29 Many early manuscripts What my Father has given me is greater than all
1 11:16 Thomas (Aramaic) and Didymus (Greek) both mean twin.
2 11:18 Or about 3 kilometers
1 12:3 Or about 0.5 liter
2 12:5 Greek three hundred denarii
4 12:13 A Hebrew expression meaning “Save!” which became an exclamation of praise
7 12:32 The Greek for lifted up also means exalted.
1 13:18 Greek has lifted up his heel
3 13:32 Many early manuscripts do not have If God is glorified in him.
2 14:7 Some manuscripts If you really knew me, you would know
3 14:17 Some early manuscripts and is
1 15:2 The Greek for he prunes also means he cleans.
2 17:11 Or Father, keep them faithful to
3 17:12 Or kept them faithful to
4 17:17 Or them to live in accordance with
1:1 In the beginning. A deliberate echo of Ge 1:1 (see note there) to link God’s action in behalf of the world through Jesus Christ (cf. 3:16) with his first work, the creation of the world. Word. See article. with God. The Word was distinct from the Father. was God. Jesus was God in the fullest sense (see note on Ro 9:5). The prologue (vv. 1–18) begins and ends with a ringing affirmation of his deity (see note on v. 18).
1:4 life. One of the great concepts of this Gospel. The Greek word for “life” is found 36 times in John, while no other NT book uses it more than 17 times. Life is Christ’s gift (10:28), and he, in fact, is “the life” (14:6). light of all mankind. This Gospel also links light with Christ, from whom comes all spiritual illumination. He is the “light of the world,” who holds out wonderful hope for humanity (cf. 8:12; 1Jn 2:8 and notes) and for the creation (see 3:16 and note). For an OT link between life and light, see Ps 27:1; 36:9 and notes.
1:5 darkness. The stark contrast between light and darkness is a striking theme in this Gospel (see, e.g., 12:35–36).
1:6 John. Apart from the reference to Peter as “Simon son of John” in 1:42, in this Gospel the name John always refers to John the Baptist. Cf. Mal 3:1; Mt 3:1 and notes.
1:7 as a witness to testify. John the Baptist’s singular ministry was to testify about Jesus (10:41). “Witness” is another important concept in this Gospel. The Greek noun for “witness” or “testimony” is used 14 times (in Matthew not at all, in Mark three times, in Luke once) and the verb (“testify”) 33 times (found once each in Matthew and Luke and not at all in Mark)—in both cases more often than anywhere else in the NT. John (the author) thereby emphasizes that the truth about Jesus is amply attested. that through him all might believe. People were not to believe “in” John the Baptist but “through” him. Similarly, the writer’s purpose was to draw them to belief in Christ (20:31 [see note there]); he uses the Greek verb for “believe” about 100 times.
1:8 He himself was not the light. The greatness of John the Baptist caused some of his followers to have exaggerated ideas about him (v. 21), but while Jesus affirms John’s greatness (see Mt 11:11 and note), he also makes clear his limitations: John is “a lamp” (5:35) but not “the light.”
1:9 John is referring to the incarnation of Christ. world. Another common word in John’s writings, the Greek noun for “world” is found 78 times in this Gospel and 24 times in his letters (only 47 times in all of Paul’s writings). It can mean the universe, the earth, the people on earth, most people, people opposed to God, or the human system opposed to God’s purposes. John emphasizes the word by repetition and moves without explanation from one meaning to another (see, e.g., 17:5,14–15 and notes).
1:11 his own . . . his own. The Greek suggests that the first term refers to things (his homeland or perhaps all creation) while the second term refers to people.
1:12 believed. See v. 7; 20:31 and notes. he gave the right. Membership in God’s family is by grace alone—the gift of God (see Eph 2:8–9 and notes). It is never a human achievement, as v. 13 emphasizes; yet the imparting of the gift is dependent on human reception of it, as the words “did receive” and “believed” make clear.
1:13 born of God. The “children of God” (v. 12) have been given a new openness to and relationship with God that was not theirs as a result of their natural birth (see 3:3,5; 2Co 5:17; Gal 6:15; Titus 3:5 and notes).
1:14 flesh. A word that stresses the reality of Christ’s humanity. made his dwelling among us. We have seen his glory. Cf. 2Pe 1:16–18 and note on 1:16. The Greek verb translated “made his dwelling” is related to the Greek noun meaning “tent/tabernacle.” The verse may have been intended to reminded John’s Jewish readers of the tent of meeting, which was filled with the glory of God (Ex 40:34–35). Christ revealed his glory to his disciples by the miracles he performed (see 2:11 and note) and by his death and resurrection. grace and truth. The corresponding Hebrew terms are often translated “(unfailing) love and faithfulness” (see notes on Ps 26:3; Pr 16:6; see also article). grace. A significant Christian concept (see notes on Jnh 4:2; Ro 1:7; Gal 1:3; Eph 1:2), though John never uses the word after the prologue (vv. 1–18). truth. Corresponding with reality. John uses the Greek word for “truth” 25 times and links it closely with Jesus, who is the truth (see 14:6 and note).
1:15 John testified concerning him. Cf. Mal 3:1 and note. he was before me. In ancient times the older person was given respect and regarded as greater than the younger. People would normally have ranked Jesus lower in respect than John, who was older. John the Baptist explains that this is only apparent, since Jesus, as the divine Word, existed before he was born on earth.
1:16 grace in place of grace already given. To the blessing that came through Moses has been added the greater blessing that has come through Jesus (see v. 17; see also Heb 1:1–4 and notes). Another possible interpretation of the Greek phrase is “grace added to grace,” meaning an abundance of grace.
1:17 the law was given . . . grace and truth came. In the old covenant, God’s grace and truth had been revealed in his law, and were received by Moses (Ex 34:4–6). But in the new covenant, this divine grace and truth are unmediated; they are embodied in Jesus, who is God in the flesh (v. 18).
1:18 the one and only Son, who is himself God. An explicit declaration of Christ’s deity (see vv. 1,14; 3:16 and notes; see also note on Ro 9:5). has made him known. Sometimes in the OT people are said to have seen God (see, e.g., Ex 24:10 and note). But we are also told that no one can see God and live (Ex 33:20). Therefore, since no human being can see God as he really is, those who saw God saw him in a form he took upon himself temporarily for the occasion. Now, however, Christ “has made him known” (see 14:9; 2Co 4:4; Col 1:15, 19; 2:9 and notes).
1:19 Jewish leaders. See NIV text note. The Greek word traditionally translated “Jews” occurs about 70 times in this Gospel. It is used in a favorable sense (e.g., 4:22) and in a neutral sense (e.g., 2:6). But generally John used it of the Jewish leaders who were hostile to Jesus (e.g., here; 5:10,16; 7:1, etc.). Here it refers to the delegation sent by the Sanhedrin to look into the activities of an unauthorized teacher. Levites. Descendants of the tribe of Levi, who were assigned to specific duties in connection with the tabernacle (Nu 3:17–37) and temple. They also had teaching responsibilities (2Ch 35:3; Ne 8:7–9), and it was probably in this role that they were sent with the priests to John the Baptist.
1:20 I. Emphatic, contrasting John the Baptist with someone else. Throughout the following verses this emphatic “I” occurs frequently, and almost invariably there is an implied contrast with Jesus, who is always given the higher place.
1:21 Are you Elijah? . . . I am not. The Jews remembered that Elijah had not died (2Ki 2:11) and believed that he would come back to earth to announce the end time. In this sense, John properly denied that he was Elijah. In Matthew’s Gospel, when Jesus said the Baptist was Elijah (see Mt 11:14; 17:10 and notes), he meant it in the sense that John was a fulfillment of the prophecy of Mal 4:5 (see note there). the Prophet. The prophet of Dt 18:15 (see note there). The Jewish people expected a variety of persons to be associated with the coming of the Messiah. John the Baptist emphatically denies being “the Prophet.” He had come to testify about Jesus, yet the people kept asking him about himself. His answers became progressively more terse.
1:23 John the Baptist applied the prophecy of Isa 40:3 (see note there) to his own ministry of calling people to repent in preparation for the coming of the Messiah. The Jews of Qumran (the community that produced the Dead Sea Scrolls; see article) applied the same words to themselves, but they prepared for the Lord’s coming by isolating themselves from the world to secure their own salvation. John concentrated on helping people come to the Messiah (the Christ).
1:24 Pharisees. Members of the conservative religious party, who probed more deeply than the rest of the delegation (v. 19). See notes on Mt 3:7; Mk 2:16; Lk 5:17; see also article and chart.
1:25 the Messiah. Means “the Anointed One.” In OT times anointing signified being set apart for service, particularly as king (cf. 1Sa 16:1,13) or priest (Ex 28:41; 29:7; 30:30; 40:13,15). But people were looking for not just an anointed one but the Anointed One, the Messiah (cf. Mt 16:16 and note).
1:27 whose sandals I am not worthy to untie. A menial task, fit for a slave. Disciples would perform all sorts of service for their rabbis (teachers), but untying sandal straps was expressly excluded.
1:28 Bethany. The Bethany mentioned elsewhere in the Gospels was only about two miles from Jerusalem (see note on Mt 21:17). The precise site of this other Bethany is not known, except that it was located on the east side of the Jordan (see maps here and here; see also photo).
1:29 Lamb of God. An expression found in the Bible only here and in v. 36. Many suggestions have been made as to which “lamb” John had in mind (e.g., the lamb offered at Passover or the lamb of Isa 53:7, of Jer 11:19, of Ge 22:8 or of Rev 5:6 [see note there]). It may be that John chose this unique way of referring to Jesus’ mission to point both to the sacrificial offering that Jesus would become and to his subsequent conquest of all evil powers (see Rev 17:14 and note)—the two ways by which he “takes away the sin of the world” (see 1Jn 2:2 and note).
1:31 I . . . did not know him. Although John the Baptist was related to Jesus (Lk 1:36), he “lived in the wilderness until he appeared publicly to Israel” (Lk 1:80) and may not have known Jesus personally. But the words probably mean only that he did not know that Jesus was the Messiah until he saw the sign mentioned in vv. 32–33.
1:32 Although John’s Gospel does not narrate the baptism of Jesus, John alludes to it here by speaking of the descent of the Spirit. For Jesus’ baptism, see Mt 3:13–17 and note on 3:15.
1:33 baptize with the Holy Spirit. John baptized with water, but Jesus would baptize with the Spirit—by which he would cause those who believe in him to participate in the power and grace of the new life he came to give (20:22; Ac 1:5; 2:4; 11:15–16; 19:4–6; 1Co 12–14; Gal 3:5, 14; 4:6; 5:16–25; Eph 1:13; 3:16; 5:18; Php 3:3; 1Th 4:8). Holy Spirit. The common way of referring to the Spirit in the NT, though it appears only here and in 14:26; 20:22 in this Gospel—emphasizing his holiness rather than his power or greatness.
1:34 God’s Chosen One. See NIV text note.
1:35 two. One was Andrew (v. 40). The other is not named, but from early times it has been thought that he was John, the author of this Gospel. his disciples. In the sense that they had been baptized by John and looked to him as their religious teacher.
1:36 Lamb of God. See note on v. 29.
1:40 Andrew. One of the 12 apostles (Mt 10:2). He was from Bethsaida (v. 44) but later lived with Peter at Capernaum (Mk 1:29), where they fished for a living (Mt 4:18).
1:41 the Messiah. See note on v. 25.
1:42 Simon son of John. See note on Mt 16:17. Cephas . . . Peter. See NIV text note. In the Gospels, Peter was anything but a rock; he was impulsive and unstable. In Acts, however, he was a pillar of the early church. Jesus named him not for what he was but for what, by God’s grace, he would become (see Mt 16:18 and note).
1:45 the Law . . . the prophets. See note on Lk 24:44. son of Joseph. Joseph was Jesus’ legal, though not his natural, father (see Mt 1:18, 20,23,25 and note; Lk 1:26–35 and note).
1:46 Nazareth. See 7:52; see also note on Mt 2:23. Can anything good come from there? There are at least three possible reasons for Nathanael’s question: (1) Nazareth’s relative insignificance (it is not even mentioned in the OT or the extra-biblical literature of the day); (2) the widespread understanding that the Messiah would come from Judea; or (3) Nathanael’s pride in his own hometown (Cana; see 21:2) over Nazareth.
1:48 fig tree. Its shade was a favorite place for study and prayer in hot weather.
1:49 Rabbi. Hebrew word for “(my) teacher.” the Son of God. See vv. 14,18,34; 3:16 and note; 20:31. At the beginning of Jesus’ ministry Nathanael acknowledged him with this meaningful title; later it was used in mockery (Mt 27:40; cf. Jn 19:7). Andrew’s “the Messiah” (v. 41) and Nathanael’s “the Son of God” together match Peter’s “You are the Messiah, the Son of the living God” (Mt 16:16). king of Israel. See 12:13 and note. In Mk 15:32 “Messiah” and “king of Israel” are equated. At this stage, all these lofty titles may still mean merely an earthly Messiah—a political or military deliverer—in the minds of those who use them of Jesus.
1:51 Very truly I tell you. The Greek word translated “truly” is amen, from a Hebrew word that emphasized the truth and veracity of a statement (see note on Dt 27:15). In John, the word is doubled, amen amen, translated in the NIV as “very truly.” John’s Gospel alone uses this doubled expression (25 times). See note on Mk 3:28. heaven open. In Jesus’ ministry the disciples will see heaven’s (God’s) testimony about Jesus as plainly as if they heard an announcement from heaven concerning him. the angels of God ascending and descending. As in Jacob’s dream (see Ge 28:12 and note), thus marking Jesus, who is “the way and the truth and the life” (14:6), as God’s stairway between heaven and earth. He is God’s elect one through whom redemption comes to the world—perhaps identifying Jesus as “truly” the “Israelite” (v. 47). Son of Man. Jesus’ favorite self-designation (see note on Mk 8:31). It means one who belongs to the category of human. Thus, Jesus, God incarnate, is also the exalted Son of Man.
2:1 third day. Cf. Ge 22:4 and note. wedding. Little is known of how a wedding was performed in the Holy Land in the first century, but clearly the feast was very important and might go on for a week. To fail in proper hospitality was a serious offense. Cana. Mentioned only in John’s Gospel (v. 11; 4:46; 21:2). It was west of the Sea of Galilee, but the exact location is uncertain (see map).
2:3 When the wine was gone. More than a minor social embarrassment, since the family had an obligation to provide a feast of the socially required standard. There was no great variety in beverages, and people normally drank water or wine.
2:4 Woman. See NIV text note. My hour has not yet come. Several similar expressions scattered through this Gospel (see 7:6,8,30; 8:20 and notes) picture Jesus moving inevitably toward the destiny for which he had come: the time of his sacrificial death on the cross and victorious resurrection from the dead (see 12:23,27 and notes; 13:1; 16:32; 17:1).
2:6 That John takes the time to describe these jars in an otherwise brief narrative suggests that Jesus may be contrasting the new “wine” of his ministry with the old “water” of Judaism (Mk 2:22). ceremonial washing. Jews became ceremonially defiled during the normal circumstances of daily life and were cleansed by, e.g., pouring water over their hands. For a lengthy feast with many guests a large amount of water was required for this purpose. holding. Refers to capacity, not to actual content.
2:8–9 master of the banquet. A function mentioned only here in the NT. Apparently he was one of the guests, charged with serving as master of ceremonies.
2:10 too much to drink . . . you have saved the best. Ordinarily, after the guests’ sensibilities were dulled, the “cheaper wine” was served.
2:11 signs. John always refers to Jesus’ miracles as “signs,” a word emphasizing the significance of the action rather than the marvel (see, e.g., 4:54; 6:14; 9:16; 11:47 and notes). There are seven (the number of completeness and perfection) such “signs” in the main body of this Gospel (see chart; see also chart); the large catch of fish in 21:1–11 is in the epilogue (see Introduction: Outline; cf. note on 6:35). They revealed Jesus’ glory (see 1:14 and note) and likely also pointed to the fullness of the salvation he came to effect. In his account of Jesus’ first display of “his glory” by providing an abundance of wine at a wedding feast, John probably was testifying that Christ’s saving mission would culminate in the redemption of the creation from all its distresses, so that the wine of joy would flow fully, as the prophets had announced (see Isa 35:1–2; Joel 3:18; Am 9:13 and notes; cf. Ge 49:11 and note). his disciples believed in him. See 1:7; 20:31 and notes.
2:12 went down. Situated on the shore of the lake, Capernaum was at a lower level than Cana. Capernaum. See notes on Mt 4:13; Lk 10:15; see also model and map. brothers. Or “brothers and sisters.” The Greek word can mean “siblings.” For the names of Jesus’ brothers, see Mk 6:3. See note on Lk 8:19.
2:14–17 Matthew, Mark and Luke record a clearing of the temple toward the end of Jesus’ ministry (see note on Mt 21:12–17).
2:17 His disciples remembered. Probably after Jesus’ crucifixion (v. 22)—when Ps 69 struck them as a prophecy of his suffering at the hands of those his “zeal” for the true worship of God had deeply antagonized (see introduction to Ps 69).
2:19 temple. The Jews thought Jesus was referring to the literal temple, but John tells us that he was not (v. 21). Just a few years later Jesus was accused of saying that he would destroy the temple and raise it again (see Mt 26:61; Mk 14:58 and notes), and mockers repeated the charge as he hung on the cross (Mt 27:40; Mk 15:29). The same misunderstanding may have been behind the charge against Stephen (see Ac 6:13 and note).
2:20 forty-six years. The temple was not finally completed until ad 64. The meaning is that work had been going on for 46 years. Since it had begun c. 19 or 20 bc, the year of the event recorded here is c. ad 27 (see chart).
2:22 recalled what he had said. See 12:16; see also 14:26 and note. Then they believed the scripture. See 20:9 and note. It is not clear whether reference here is to a particular passage from the OT (see, e.g., Ps 16:10; 17:15 and notes) or to the OT in general (cf. 1Co 15:4).
3:2 at night. Perhaps Nicodemus was afraid to come by day. Or he may have wanted a long talk, which would have been difficult in the daytime with the crowds around Jesus. Either way, John uses a nighttime setting metaphorically as well to indicate Nicodemus’s lack of understanding (cf. 9:4; 11:10; 13:30).
3:3,7 born again. The Greek likely also means “born from above” (see NIV text note on v. 3). Both meanings are consistent with Jesus’ redeeming work and both are important emphases in John’s Gospel (see 1:13 and note).
3:5 kingdom of God. See note on Mt 3:2. born of water and the Spirit. A phrase understood in various ways: (1) It means the cleansing power of the Spirit (v. 8; cf. 7:38–39; Eze 36:25–27; Titus 3:5 and notes). (2) Water refers to baptism—that of John (1:31) or that of Jesus and his disciples (see v. 22; 4:2 and notes). (3) Water refers to physical birth, specifically to the water of the amniotic sac (cf. vv. 4,6).
3:7 You must be born again. See NIV text note. This assertion applies to everyone, not just to Nicodemus. born again. See note on vv. 3,7.
3:8 The Holy Spirit is sovereign. He works as he pleases in his renewal of human hearts.
3:14 Moses lifted up the snake. See notes on Nu 21:8–9; 2Ki 18:4. the Son of Man must be lifted up. A wordplay. “Lifted up” means both the crucifixion and Jesus’ glorification that would follow (see 8:28; 12:32 and note; see also NIV text note).
3:15–16 believes. See note on 1:7. eternal life. Life in living fellowship with God—both now and forever.
3:16 See NIV text note on v. 15. God so loved the world. The great truth that motivated God’s plan of salvation (cf. 1Jn 4:9–10). “So” here means “in this way” rather than “so much.” world. All people on earth—and perhaps all creation (see notes on 1:4,9). gave his one and only Son. Cf. Isa 9:6 (“a son is given,” referring to the Messianic Son of David—who is also God’s Son [see 2Sa 7:14 and note]). See also 1:14,18 and notes; cf. Ge 22:2, 16; Ro 8:32 and notes. Although believers are also called children of God (1:12; 2Co 6:18; Gal 4:4–6), Jesus is God’s Son in a unique sense (see 20:31 and note).
3:18 believes . . . does not believe. John is not speaking of momentary beliefs and doubts but of continuing, settled convictions. name. See 2:23 and note.
3:22 baptized. According to 4:2 only the disciples actually baptized.
3:23 Aenon. Possibly about eight miles south of Scythopolis (Beth Shan), west of the Jordan (see map).
3:25 argument . . . over . . . ceremonial washing. See 2:6 and note. The Dead Sea (Qumran) Scrolls (see article) show that most Jews were deeply interested in the right way to achieve ceremonial purification.
3:26 testified. See note on 1:7. John’s disciples knew that he had testified about Jesus, but they loved their master and were apparently envious of Jesus’ success.
3:27 The words are true of both Jesus and John (and of everyone). Both had the mission God had given them, so there was no place for envy. given. The Greek verb is used about 75 times in this Gospel, especially of the things the Father gives the Son.
3:28 I am . . . sent ahead of him. See Mal 3:1 and note.
3:29 bridegroom. The most important man at a wedding, referring here to Jesus. “The friend who attends the bridegroom” (similar to the “best man”) is there only to help him, which describes the role of John the Baptist. full of joy. Not because he was on center stage but because the bridegroom was there. John’s joy was to hear of Jesus’ success.
3:30 John the Baptist’s pointed way of reaffirming his subordinate position.
3:31 The one who comes from above. Jesus, whose heavenly origin (see v. 13; 1Co 15:47) meant much to John. the one who is from the earth. A general expression that could apply to anyone, but here it particularly refers to John the Baptist.
3:32 what he has seen and heard. Jesus taught from divine experience. no one. Does not mean that no person accepted what he said (v. 33) but that people in general refused his teaching.
3:33 certified. When people accept Christ’s testimony, they accept the truth that Jesus came from heaven and that God was acting in him for the world’s salvation. They thereby testify that God is truthful.
3:34 the one whom God has sent. Jesus as the sent one is a key theme in John’s Gospel (e.g., 4:34; 17:3). without limit. A reference to Christ’s giving the Spirit without limit to believers. Others hold that it is only to Jesus that the Spirit is given without limit (but see NIV text note).
3:36 has. Eternal life is a present possession, not something the believer will only obtain later (see note on vv. 15–16). God’s wrath. A strong expression, meaning that God is actively opposed to everything evil (see note on Ro 1:18). remains. No one who persists in rejecting the Son of God as Savior and Lord can expect God’s wrath eventually to fade away. God’s opposition to evil is both total and permanent.
4:1 Pharisees. See note on 3:1. These religious leaders took a close interest in John the Baptist (see 1:24 and note) and then also in Jesus.
4:2 The disciples did not baptize without Jesus’ approval (see 3:2 and note).
4:3 left Judea. Success (which aroused opposition; see note on 7:1—8:59), not failure, led Jesus to leave Judea.
4:4 had to go. Perhaps the necessity lay in Jesus’ mission rather than in geography. Samaria. Here the whole region, not simply the city. Jews often avoided Samaria by crossing the Jordan and traveling on the east side (see notes on Mt 10:5; Lk 9:52).
4:5 Sychar. A small village near Shechem. Jacob bought some land in the vicinity of Shechem (Ge 33:18–19), and it was apparently this land that he gave to Joseph (Ge 48:21–22). See map.
4:6 Jacob’s well. Mentioned nowhere else in Scripture (see v. 11 and note).
4:7 to draw water. People normally drew water at the end of the day rather than in the heat of midday (see v. 6; Ge 24:11 and note). But the practice is attested by Josephus, who says that the young ladies whom Moses helped (Ex 2:15–17) came to draw water at noon.
4:9 do not associate with. The point of the NIV text note (and probably of the text) is that Jews would become ceremonially unclean if they used a drinking vessel handled by a Samaritan, since they held that all Samaritans were “unclean.”
4:10 gift. Emphasizing God’s grace through Christ. Jesus gave life and gave it freely. living water. Not stagnant cistern water but fresh, flowing water, as of a spring or mountain stream, that revives and refreshes life. In 7:38–39 the term is explained as referring to the Holy Spirit, but here it refers to that which produces eternal life (v. 14).
4:11 deep. Christian pilgrim sources as early as the fourth century mention a well in this area that was about 100 feet deep. When the present well was cleaned out in 1935, it was found to be 138 feet deep.
4:12 our father Jacob. Deep regard for the past prevented her from seeing the great opportunity of the present.
4:14 welling up. The expression is a lively one, with a meaning like “leaping up.” Jesus was speaking of abundant life (cf. 10:10 and note), gushing forth from its spring.
4:15 Cf. the misunderstanding of Nicodemus (3:4). In both cases the way was opened for further instruction.
4:18 five husbands. Her multiple partners could indicate an immoral lifestyle or that she was the victim of exploitation by these men. Perhaps she was repeatedly widowed, and/or her husbands divorced her, potentially because of childlessness. She was not married to her present partner, which in her culture was considered immoral.
4:19 you are a prophet. Because of his special insight.
4:20 this mountain. Recognizing Jesus as a prophet, she asked him a theological question about the proper place of worship, a key point of debate between Jews and Samaritans. Samaritans held that “this mountain” (Mount Gerizim) was especially sacred. Abraham and Jacob had built altars in the general vicinity (Ge 12:6–7; 33:18–20), and the people had been blessed from this mountain (Dt 11:29; 27:12). In the Samaritan Scriptures, Mount Gerizim (rather than Mount Ebal) was the mountain on which Moses had commanded an altar to be built (Dt 27:4–6). The Samaritans had built a temple on Mount Gerizim c. 400 bc, which the Jews destroyed c. 128. Both actions, of course, increased hostility between the two groups. See map and photo.
4:22 worship what you do not know. The Samaritan Bible contained only the Pentateuch. Samaritans worshiped the true God, but their failure to accept much of his revelation meant that they knew little about him. salvation is from the Jews. The Messiah would come from God’s historic people (see notes on Ro 1:16; 11:18).
4:24 God is spirit . . . worship in the Spirit and in truth. The place of worship is irrelevant, because true worship must be in keeping with God’s nature, which is spirit. “True worshipers” (v. 23) must worship God in the power (enablement) of his Spirit and in accordance with truth. In John’s Gospel truth is associated with Christ (see notes on 1:14; 14:6), a fact that has great importance for the proper understanding of genuine Christian worship.
4:25 Messiah . . . will explain everything. The Samaritans expected a Messiah, but their rejection of all the inspired writings after the Pentateuch meant that they knew little about him. They thought of him mainly as a teacher.
4:26 I am he. The only occasion before his trial on which Jesus specifically said that he was the Messiah (but see Mk 9:41, “Messiah”). The term did not have the political overtones in Samaria that it had in Judea, which may be part of the reason Jesus used the designation here.
4:27 were surprised. Jewish religious teachers rarely spoke with women in public.
4:29 everything I ever did. An exaggeration, but it shows the impression Jesus made on her.
4:33 A misunderstanding similar to that of the woman (see v. 15 and note).
4:35 four months until harvest. Apparently a proverb that meant something like “Harvest cannot be rushed.” But, while the crops must take their time ripening, in the fields that Jesus referred to the harvest is already ripe (cf. Mt 9:36–38).
4:36 draws a wage. The work, or at least part of it, had been done, and others were working hard. The disciples were not to think that the harvest was far off. Jesus was not speaking of grain but of the “crop for eternal life.” There was urgency, for the crop would not wait. glad together. There is no competition among Christ’s faithful servants, and sower and reaper share in the joy of the crop.
4:38 Others. May refer to John the Baptist and his supporters, on whose work the apostles would build. Or perhaps Jesus was looking further back, to the prophets and other godly people of old. Either way, he expected the apostles to be reapers as well as sowers.
4:39 that town. Sychar (v. 5). because of the woman’s testimony. Highlighting the important theme of testimony or witness in John.
4:42 the Savior of the world. In the NT the expression occurs only here and in 1Jn 4:14. It points to the facts (1) that Jesus not only teaches but also saves and (2) that his salvation extends to the world (see note on 3:16).
4:44 his own country. It is unclear whether this refers to Galilee (v. 43) or Judea (a broad designation referring to all Jewish lands; cf. Ac 2:9 and note; cf. Lk 4:24).
4:45 welcomed him. The welcome of the Galileans was actually limited, for they were interested only in Jesus’ miracles. They were not welcoming the Messiah who could bring forgiveness of sins, but only a miracle worker who could meet all their physical needs and expectations. all that he had done. See 20:30 and note. Passover Festival. The one narrated in 2:13–25.
4:46 Cana. The first and second signs both occur in Cana, framing chs. 2–4 (see Introduction: Outline). royal official. Evidently an officer in Herod’s service.
4:48 Unless you . . . see signs and wonders . . . you will never believe. The general attitude of Galileans, not that of the official.
4:50 your son will live. Not simply a prophecy, but words of power. Jesus was healing the man’s son at a distance, not forecasting a happy ending (vv. 51,53).
4:54 second sign. This was the second time Jesus performed a sign after coming from Judea to Galilee (see 2:11 and note; see also chart). The fact that John is numbering the signs suggests that their number (7) is theologically significant, indicating completeness or perfection.
5:1 one of the Jewish festivals. Probably Passover, Pentecost or Tabernacles. The identity of this festival is significant for the attempt to ascertain the number of Passovers included in Jesus’ ministry, and thus the number of years his ministry lasted. John explicitly mentions at least three different Passovers: the first in 2:13,23 (see note on 2:13), the second in 6:4 and the third several times (e.g., in 11:55; 12:1), suggesting a public ministry lasting between two and three years. However, if the festival of 5:1 was a second Passover or assumes that a second Passover had come and gone, Jesus’ ministry would have lasted between three and four years. See chart.
5:6 Do you want to get well? The man had not asked Jesus for help.
5:7 when the water is stirred. The man did not see Jesus as a potential healer, and his mind was set on the supposed curative powers of the water.
5:9 the man was cured. This episode represents Jesus’ authority to heal rather than any faith the man might have. Sometimes, faith in Jesus was essential to the cure (e.g., Mk 5:34), but here the man did not even know who Jesus was (v. 13). So while Jesus sometimes healed in response to faith, he was not limited by a person’s lack of it.
5:10 the law forbids you to carry your mat. It was not the law of Moses itself but their traditional interpretation of it that prohibited carrying loads of any kind on the Sabbath. The Jews had very strict regulations on keeping the Sabbath but also had many curious loopholes that some of their teachers made full use of (cf. Mt 23:4).
5:12 this fellow. The Jews were contrasting the authority of the law of God, which in their view prohibited the action, and that of a mere man (as they considered Jesus to be) who permitted it.
5:14 Stop sinning. Might imply that the man’s sins had caused his disability. In 9:1 Jesus repudiates the idea that disabilities (such as blindness there) are always caused by sin, but he does not say they are never caused by sin. something worse. Jesus warns the man that to relapse into sin could result in even greater judgment.
5:16 was doing these things on the Sabbath. It is always lawful to do good and to save life—including on the Sabbath (see v. 17; 7:23; Lk 6:9; 13:15; 14:5 and notes). The continuous action points to more than one incident, and the Jews (see note on 1:19) apparently discerned a pattern. began to persecute him. John does not tell us what form the persecution took.
5:17 My Father is always at his work. Jesus’ justification for his action was his close relation to his Father. Since God alone is allowed to work on the Sabbath, Jesus is here claiming deity (v. 18).
5:18 his own Father. Referring to a special relationship. The Jews did not object to the idea that God is the Father of all, but they strongly objected to Jesus’ claim that he stood in a special relationship to the Father—a relationship so close as to make himself equal with God.
5:19 can do nothing by himself. Because of who and what he was, it was not possible for Jesus to act except in dependence on the Father (see 4:34 and note).
5:20 the Father loves the Son and shows him all he does. Love produces revelation. The Father revealed to the Son his plans and purposes, and the Son obediently carried them out (17:4). greater works. The Son’s activities in raising the dead and judging (see following verses).
5:21 the Father raises the dead. A firm belief among the Jews (except the Sadducees; see chart), who also held that the Father did not give this privilege to anyone else. Jesus claimed a prerogative that, according to his opponents, belonged only to God. the Son gives life. Probably refers to Christ’s gift of abundant life here and now (10:10), though possibly also to the future resurrection (see 11:25 and note).
5:22 entrusted all judgment to the Son. The Jews believed that God is Judge of the world, so this teaching seemed heretical to them. For other NT assertions that Jesus will be the eschatological Judge, see Mt 25:31–33; Ac 10:42; 17:31; 2Co 5:10; 2Ti 4:1; 1Pe 4:5 and note.
5:24 believes him . . . has eternal life. Faith and life are connected (see 20:31 and note). has eternal life. A present possession (see notes on 3:15,36). has crossed. The decisive action has taken place, and the believer belongs no longer to the realm where death reigns supreme but to the realm of life.
5:25 is coming and has now come. A reference not only to the future resurrection but also to the fact that Christ gives life now. The spiritually dead who hear him receive life from him.
5:26 has life in himself. Must be understood against the background of the OT, where life is spoken of as belonging to God and as being his gift (see Dt 30:20 and note; Job 10:12; 33:4; Ps 16:11; 27:1; 36:9 and note). The Son has been given the same kind of life the Father possesses.
5:27 authority to judge because he is the Son of Man. As predicted in Da 7:13–14, the exalted Son of Man has the authority to judge human beings because he alone became a perfect human being.
5:29 done what is good . . . live . . . done what is evil . . . condemned. As always in Scripture, judgment is based on what people have done in their lives (see Ro 2:6–8; Rev 20:12 and notes) demonstrated by their faith response to Jesus, the Son. Salvation, of course, is a gift from God in response to faith (see v. 24 and note), but true faith in Christ results in changed lives, lived in obedience to Christ as Lord (see Ro 10:9–10; Jas 2:14–26 and notes).
5:30 By myself I can do nothing. Jesus stresses his dependence on the Father (see note on v. 19). He judges only as he hears from the Father, which makes his judgment fair.
5:31–47 This section stresses the testimonies (see note on 1:7) of John the Baptist (v. 33), of the works of Jesus (v. 36), of God the Father (v. 37), of the Scriptures (v. 39) and of Moses (v. 46).
5:32 another. The Father testifies concerning the Son. The Jews might not accept this testimony, but it was the testimony that mattered most.
5:33 You have sent to John. A reference to the delegation from the Jewish leaders to John the Baptist (see 1:19 and note). he has testified. The testimony of John was important, though not, of course, equal to the testimony of the Father. But if the Jews had believed John, they would have believed Christ and would have been saved.
5:34 Not that I accept human testimony. Probably meaning that he does not rely on human testimony—which is always fallible and often fickle (1Jn 5:9).
5:35 John was. The past tense may indicate that John was dead or at least imprisoned. In any case, his work was done. burned and gave light. John’s giving light was costly to him. for a time. The Jewish leaders never came to grips with John’s message, and their responses to him were always at best tentative and superficial.
5:36 works. The miracles of Jesus, which testified to what he is and to his divine mission (see 10:25 and note).
5:37 the Father . . . has himself testified . . . his voice. Probably a reference to God’s voice in the Scriptures (vv. 38–39). God had also given his voice of approval at Jesus’ baptism (see Mt 3:17 and note).
5:38 you do not believe. These Jewish leaders did not recognize what God was saying, as their failure to believe Jesus shows.
5:39 You study the Scriptures diligently. The Jewish leaders studied Scripture in minute detail. Despite their reverence for the very letter of Scripture (see notes on Mt 5:18–21), they did not recognize the one to whom Scripture bears supreme testimony (see Lk 24:44 and note).
5:41 Jesus did not accept the kind of human praise that his opponents prized (v. 44).
5:42 love of God. May mean God’s love for them or theirs for God. Probably it is the latter.
5:43–44 The individuals whom Jesus was addressing (v. 16) had their attention firmly fixed on people. Their emphasis on self-seeking and on human praise showed that they did not accept the one who came from God, and therefore they missed the praise that comes from God.
5:45–47 The revelation God gave Moses is inseparable from the revelation God was giving through Jesus (see Lk 16:31; Ro 10:4 and note). Those who refused to believe the witness about Jesus in the earlier revelation would also reject the later revelation coming through him. To their surprise, he declared that his listeners had refused to believe both and should therefore be accused before God by Moses.
5:46 he wrote about me. The authors of the NT books sometimes expressly stressed and everywhere assumed that the OT, rightly read, pervasively points to Christ (see Lk 24:25–27,44–46 and note on 24:44). Here Jesus applies this truth specifically to the writings traditionally ascribed to Moses. He may have had Dt 18:15,18 especially in mind but probably was thinking more broadly of the whole scope of what the Pentateuch disclosed concerning God’s saving program in history, which Jesus the Messiah came to complete.
6:1–15 The feeding of the 5,000 is the one miracle, apart from the resurrection, found in all four Gospels. It shows Jesus as the supplier of human need and recalls God feeding Israel with manna in the wilderness, setting the stage for his testimony that he is the bread of life (v. 35). It also points forward to the great Messianic banquet described in Isa 25:6–9.
6:4 Passover. The setting for ch. 6, with its key symbol of bread (see notes on 2:13; 5:1).
6:5 Philip. Since he came from nearby Bethsaida (see 1:44 and note), it was appropriate to ask him.
6:9 barley loaves. Cheap bread, the food of the poor.
6:10 about five thousand men. Women and children were not included in this number, and so the entire crowd was much larger (see Mt 14:21 and note).
6:13 twelve baskets . . . left over. See note on Mk 6:43.
6:14 sign . . . Prophet. It pointed people to the Son of Man and the food for eternal life that he gives (see v. 27 and note), but they thought only of the Prophet, i.e., the prophet of Dt 18:15,18 who would be like Moses (see 1:21 and note). Through Moses, God had provided food and water for the people in the wilderness, and they expected the Prophet to do more than this.
6:15 make him king by force. Jesus rejected the widely held Jewish view of the Messiah’s kingship characterized by exerting power to overthrow Rome (cf. notes on 18:36; Lk 24:21).
6:19 three or four miles. Mark says they were “in the middle of the lake” (Mk 6:47). frightened. They thought they were seeing a ghost (Mt 14:26).
6:20 It is I. This reassurance by Jesus may allude to God’s self-designation as “I AM” (see Ex 3:14; Jn 6:35 and notes; see also article).
6:21 immediately the boat reached the shore. Some think that this was another miracle. In any event, the boat’s safe arrival is implicitly credited to Jesus.
6:22–24 The crowd could not figure out what had happened to Jesus. But they wanted to see him again, so they looked for him in the most likely place, Capernaum (see note on 2:12; see also map).
6:27 eternal life. Not something to be achieved but to be received by faith in Christ (see vv. 28–29; 3:15 and notes). Son of Man. See note on Mk 8:31. Submission of the Son to the Father is one of John’s major themes (see note on 4:34).
6:28 What must we do . . . ? They missed the point that eternal life is Christ’s gift and were thinking in terms of achieving it by pious works (see Eph 2:8–9; Titus 3:5 and notes).
6:29 work of God. Believing in Jesus Christ is the indispensable “work” God calls for—the one that leads to eternal life (see 9:4 and note).
6:30 What will you do? They seek from Jesus a sign greater than the gift of manna that had accompanied Moses’ ministry.
6:31 manna. A popular Jewish expectation was that when the Messiah came he would renew the sending of manna. The crowd probably reasoned that Jesus had done little compared to Moses. He had fed 5,000; Moses had fed a nation. He did it once; Moses did it for 40 years. He gave ordinary bread (see note on vv. 1–15; see also note on v. 14); Moses gave “bread from heaven” (see notes on Ex 16:4; Nu 11:7).
6:32 Jesus corrected them, pointing out that the manna in the wilderness did not come from Moses but from God and that the Father still “gives” (the present tense is important) the true bread from heaven, the Son, who gives eternal life.
6:33 bread of God. Jesus moved the discussion to something (and Someone) much more important than manna. bread that comes down from heaven. This affirmation is repeated six times in this context (here and in vv. 38,41,50–51,58), emphasizing Jesus’ divine origin.
6:34 this bread. Probably another misunderstanding, like that by the woman at the well (see 4:15 and note; cf. also Nicodemus, 3:4). They were interpreting it physically rather than spiritually.
6:35 I am. The first of seven (the number of completeness and perfection) self-descriptions of Jesus introduced by “I am” (see 8:12; [9:5;] 10:7,9; 10:11,14; 11:25; 14:6; 15:1,5; see also chart). See note on 8:58 for Jesus’ use of “I AM” on its own. the bread of life. Meaning “the bread that gives life.” What is implied in v. 33 is now made explicit, and it is repeated with minor variations in vv. 41,48,51.
6:38 to do the will of him who sent me. See note on 4:34.
6:40 eternal life. See note on 3:15. raise them up at the last day. Death cannot destroy the life that Christ gives (see 11:25–26 and note on 11:25).
6:44 draws. People do not come to Christ strictly on their own initiative; the Father draws them. But neither does he compel them against their will; the verb suggests a gentle persuasion.
6:45 the Prophets. The section of the OT from which the quotation is taken (see note on Mt 5:17).
6:49 they died. Jesus’ opponents had set their hearts (cf. v. 31 and note) on that which could neither give nor sustain spiritual life.
6:50 eat and not die. Jesus’ gift is in contrast; the life he gives is eternal (see 11:26 and note).
6:51 Whoever eats this bread. That is, whoever appropriates Jesus by faith as the sustenance of their life. my flesh, which I will give. Looking forward to Calvary. Providing eternal life would be costly to the Giver. for the life of the world. Pointing to the substitutionary character of Christ’s self-sacrifice. world. See notes on 1:9; 4:42.
6:53–58 “Flesh” and “blood” here point to Christ as the crucified one and the source of life. Jesus speaks of faith’s appropriation of himself as God’s appointed sacrifice.
6:54 eats my flesh . . . drinks my blood. In addition to any possible reference to the Lord’s Supper, the parallel with v. 40 suggests that these terms are metaphorical for believing in Jesus as the Son of God. the last day. See note on v. 39.
6:58 bread that came down from heaven. As in v. 49, the value of the manna is limited and is contrasted with the heavenly food Christ gives.
6:60 hard. Hard to understand, but even harder to accept. The thought of eating the flesh of the Son of Man and drinking his blood was doubtless shocking to most of Jesus’ Jewish hearers (see note on vv. 53–58).
6:62 Son of Man. See notes on Mk 8:31; Lk 6:5; 19:10. ascend. Probably refers to the series of events that began with the cross, where Jesus was glorified (see note on 7:39). where he was before. Referring to Jesus’ heavenly preexistence (see 8:58; 17:5 and note).
6:63 Cf. 3:5–6,8. words . . . full of the Spirit and life. The Spirit is at work producing life through Christ’s words (v. 68).
6:65 Coming to Christ for salvation is never a merely human achievement (see vv. 37,39,44–45 and notes). The verb “enabled” could also be translated “given” or “granted.”
6:66 From this time. May also mean “For this reason.” many . . . turned back. Jesus had already made clear what discipleship meant, and many were not ready to receive life in the way he taught (cf. Lk 9:62).
6:68 As in the other Gospels, Peter acts as spokesperson. This statement parallels his confession that Jesus is the Messiah in the Synpotic Gospels (Mt 16:15–16; Mk 8:29; Lk 9:20). words of eternal life. The expression is general. Peter was not speaking of a formula but of the thrust of Jesus’ teaching. He perceived the truth of v. 63 (see note there).
6:70 a devil. Judas (v. 71) would be used by Satan to oppose Christ.
6:71 Iscariot. Means “man from Kerioth” (in Judea; see Jos 15:25) and would apply equally to the father and the son (cf. 12:4). Judas seems to have been the only non-Galilean among the Twelve. one of the Twelve. Therefore one of the last persons likely to betray Jesus.
7:1—8:59 In chs. 7–8 John records strong opposition to Jesus, including repeated references to threats on his life (7:1,13,19,25,30,32,44; 8:37,40,59). John seems to have gathered the major arguments against the Messiahship of Jesus and here answers them.
7:2 Festival of Tabernacles. The great festival in the Jewish year, celebrating the completion of harvest and commemorating God’s goodness to the people during the wilderness wanderings (see Lev 23:33–43; Dt 16:13–15; Zec 14:16 and note). The name came from the leafy shelters in which people lived throughout the seven days of the festival. Its key symbols were water and light.
7:4 It is not clear whether the brothers claimed some knowledge of Jesus’ miracles that other people did not have or were suggesting that any claim to Messiahship must be decided in Jerusalem. Their advice was not given sincerely, for they did not yet believe in Jesus (v. 5).
7:6 My time is not yet here. Jesus moved in accordance with the will of God (see notes on 2:4; Ro 5:6).
7:7 The world. Either (1) people opposed to God or (2) the human system opposed to God’s purposes (see note on 1Jn 2:15). Jesus’ brothers belonged to the world and therefore could not be the objects of its hatred. Jesus, however, rebuked the world and was hated accordingly.
7:8 not. See NIV text note. Jesus was not refusing to go to the festival but refusing to go in the way his brothers suggested—as a pilgrim. When he went, it would be to deliver a prophetic message from God, for which he awaited the right time (see note on v. 6).
7:10 not publicly. Rejecting the brothers’ suggestion to show himself (v. 4).
7:12 whispering. Because it was not safe to speak openly (cf. v. 13).
7:14 halfway through the festival. When the crowds would be at their maximum. Teaching in the temple courts at such a time would reach many.
7:15 The Jews. Here distinct from “the crowds” (v. 12), who were also largely Jewish (see note on 1:19). without having been taught. By a rabbi. Jesus had never been the disciple of a recognized Jewish teacher (see Ac 4:13 and note).
7:16 not my own. The Father, from whom he came, had been his “rabbi” (see note on 4:34).
7:17 chooses to do the will of God. Reflecting a whole attitude of life. A person sincerely set on doing God’s will welcomes Jesus’ teaching and believes in him (see 6:29 and note). will find out. Augustine commented, “Understanding is the reward of faith . . . What is ‘If any man be willing to do his will’? It is the same thing as to believe.”
7:18 is a man of truth. Or “is true.” They should have recognized that Jesus was not self-seeking. In this Gospel, no one is spoken of as being “true” except God the Father (see 3:33 and note; 8:26) and Jesus (here). Once more John ranks Jesus with God.
7:19 the law. These Jews congratulated themselves on being the chosen recipients of the law, but Jesus told them that they all broke the law of which they were so proud (cf. Ro 2:17–29). trying to kill me. A striking example of their failure to keep the law (cf. 7:51).
7:20 You are demon-possessed. The accusation of demonic possession is made elsewhere in John (e.g., 8:48–52; 10:20–21; cf. Mt 12:24–32; Mk 3:22–30). crowd. Probably the pilgrims who had come up to Jerusalem for the festival—different from “the Jewish leaders” who were trying to kill Jesus (v. 1) and the group in Jerusalem who knew of the plot (see v. 25 and note).
7:21 one miracle. Evidently that of healing the lame man (5:1–9), as the discussion about the Sabbath shows.
7:22 circumcision. The requirement of circumcision was included in the law Moses gave (see Ex 12:44,48 and note; Lev 12:3), yet it did not originate with Moses but went back to Abraham (see Ge 17:10–12 and notes). The Jews took such regulations as that in Lev 12:3 to mean that circumcision must be performed on the eighth day even if it was the Sabbath. This exception is of critical importance in understanding the controversy (v. 23). Jesus was not saying that the Sabbath should not be observed or that the Jewish regulations were too harsh. He was saying that his opponents did not understand what the Sabbath meant. The command to circumcise showed not only that work might sometimes be done on the Sabbath but that it must sometimes be done then. Deeds of mercy are in this category (see notes on 5:10; Mk 3:2).
7:25 people of Jerusalem. An expression found only here and in Mk 1:5 in the NT, probably referring to the group in Jerusalem (see note on v. 20). They did not originate the plot against Jesus, but they knew about it.
7:26 Have the authorities really concluded . . . ? In Greek, the question is in a form that expects a negative answer. the Messiah. See note on 1:25.
7:27 no one will know where he is from. Some Jews held that the OT gave the origin of the Messiah (cf. v. 42; Mt 2:4–6), but others believed that it did not.
7:28 you know me. Irony, because in a sense they knew Jesus and that he came from Nazareth, but in a deeper sense they did not know Jesus or the Father (see 8:19 and note). Jesus mentioned again his dependence on the Father (see 4:34 and note) and went on to declare that he had real knowledge of God and that they did not. Both his origin and mission were from God.
7:30 they tried to seize him. Jesus’ enemies were powerless against him until his time came (see note on 2:4).
7:31 crowd. Of pilgrims (see note on v. 20). Many of them believed on the basis of the miraculous signs (cf. 6:26).
7:32 Pharisees. See note on Mt 3:7; see also article and chart. chief priests. This is the priestly aristocracy, the relatives of the high priest and other influential priests (see notes on Mt 2:4; Mk 8:31).
7:33 then I am going. Jesus changed the topic from his miracles to his death, to which he referred enigmatically (v. 34).
7:35 scattered among the Greeks. From the time of the exile, many Jews lived outside the Holy Land and could be found in most cities throughout the Roman Empire.
7:37 last . . . day of the festival. Either the seventh or the eighth day: The Festival of Tabernacles lasted seven days (Lev 23:34; Dt 16:13,15) but had a “closing special assembly” on the eighth day (Lev 23:36). See note on Mk 14:12. stood and said in a loud voice. Teachers usually sat, so Jesus drew special attention to his message. come to me and drink. Since the Festival of Tabernacles celebrated God’s provision of water in the wilderness, for Jesus to claim he is living water means he is the fulfillment of this festival. Jesus is worthy of worship.
7:38 See NIV text note. as Scripture has said. A general statement that may allude to such passages as Isa 44:3; 55:1; 58:11; Zec 14:8. living water. See note on 4:10.
7:39 the Spirit. Explaining the “living water” (v. 38). had not been given. In the manner in which he would be given at Pentecost (see Ac 2:1–2,4 and notes). glorified. Here probably refers to Jesus’ crucifixion, resurrection and exaltation (see note on 13:31). The fullness of the Spirit’s work depends on Jesus’ prior work of salvation.
7:40 people. The “crowd” of v. 20 (see note there). the Prophet. See 1:21 and note.
7:41 from Galilee. Typical irony by John. The crowd doubts that Jesus is the Messiah because he comes from Galilee instead of Bethlehem. Apparently they are not aware of his Bethlehem birth (see Mic 5:2; Mt 2:1; Lk 2:4 and notes).
7:42 the Messiah will come from David’s descendants and from Bethlehem. See 1Sa 20:6; 2Sa 7:12–16 and notes; Ps 89:3–4; Mic 5:2. from Bethlehem. There were different ideas about the Messiah’s place of origin (see v. 27 and note).
7:46 guards. They knew they would be in trouble for failing to make the arrest but did not mention the hostility of part of the crowd, which would have given them something of an excuse before the Pharisees. They were favorably impressed by the teaching of Jesus and were not inclined to cause him trouble.
7:47 Pharisees retorted. They must have been greatly irritated. Ordinarily the chief priests would have been the ones to rebuke the temple guards.
7:49 this mob. The Pharisees’ pejorative term for the pilgrim crowd (see note on v. 20). knows nothing. The Pharisees exaggerated the people’s ignorance of Scripture (cf. v. 42). But the average Jew paid little attention to the minutiae that mattered so much to the Pharisees. The “tradition of the elders” (Mk 7:3) was too great a burden for people who earned their living by hard physical work, and consequently these regulations were widely disregarded.
7:50–51 There is irony here. The Pharisees implied that no leader believed in Jesus, yet Nicodemus, “a member of the Jewish ruling council” (3:1), spoke up. They called for people to observe the law, but Nicodemus pointed to their own disregard for the law in this instance.
7:52 a prophet does not come out of Galilee. See 1:46; see also note on Mt 2:23. They were angry—and wrong. Jonah came from Galilee, and perhaps other prophets had as well. Moreover, the Pharisees overlooked the right of God to raise up prophets from wherever he chooses.
7:53—8:11 This story probably did not belong originally to the Gospel of John. It is absent from almost all the earliest manuscripts, and those that include it sometimes place it elsewhere (e.g., after Lk 21:38). But the story may well be an authentic account about Jesus.
8:3 teachers of the law. See notes on Mt 2:4; Mk 2:16; Lk 5:17. a woman caught in adultery. This sin cannot be committed alone, so the question arises as to why only the female offender was brought. The incident may have been staged to trap Jesus (see v. 6 and note) and provision perhaps made for the man to escape. The woman’s accusers must have been especially eager to humiliate her, since they could have kept her in private custody while they spoke to Jesus.
8:4 caught in the act. Mere compromising circumstances were not sufficient evidence; Jewish law required witnesses who had seen the act.
8:5 to stone such women. They altered the law a little. The manner of execution was not prescribed unless the woman was a betrothed virgin (Dt 22:23–24). And the law required the execution of both parties (Lev 20:10; Dt 22:22), not just the woman.
8:6 using this question as a trap. The Romans did not allow the Jews to carry out death sentences (see 18:31 and note), so if Jesus had said to stone her he could have been in conflict with the Romans. If he had said not to stone her he could have been accused of being unsupportive of the law. write on the ground with his finger. Some suggest that Jesus was writing an accusation against his accusers. A few later manuscripts add that he wrote “the sins of each of them” on the ground. In any case, the action implies that Jesus will not participate in the woman’s condemnation or execution.
8:7 without sin. The phrase is quite general and means “without any sin,” not “without this sin.” be the first. Jesus’ answer disarmed them. Since he spoke of throwing a stone, he could not be accused of failure to uphold the law. But the qualification for throwing it prevented anyone from acting.
8:9 began to go away. Because they were not “without sin” (v. 7). older ones. They were the first to realize what was involved. But all the men were either conscience-stricken or afraid, and in the end only Jesus and the woman remained.
8:10 Woman. See NIV text note on 2:4.
8:11 Go now and leave your life of sin. Jesus did not condone what the woman had done.
8:12 I am the light of the world. See note on 6:35; see also chart. the light. See 1:4 and note; 9:5; 12:46. It is also true that “God is light” (1Jn 1:5). And as Jesus’ followers reflect the light that comes from him, they too are “the light of the world” (Mt 5:14 [see note there]; cf. Php 2:15 and note). darkness. Both the darkness of this world and that of Satan (cf. 3:19–21). light of life. “God is light” (1Jn 1:5), but Jesus is also the light from God that lights the way for life—as the pillar of fire lit the way for the Israelites (see Ex 13:21 and note; Ne 9:12). Cf. Ro 13:11–14; Eph 5:8–14; 1Th 5:4–8; 1Jn 1:5–7; 2:9–11.
8:14 Jesus made two points: First, he was qualified to bear testimony, whereas the Pharisees were not; and he knew both his origin and his destination, whereas they knew neither. (See note on vv. 16–18 for the second point.)
8:15 The judgment of the Pharisees was limited and worldly. In the sense they meant, Jesus made it clear that he did not judge at all. In the proper sense, of course, he did judge (v. 26).
8:16–18 Jesus’ second point was that his testimony was not unsupported: The Father was with him, so he and the Father were the two witnesses required by the law (see Dt 17:6 and note; 19:15).
8:19 If you knew me. John makes it clear that the Word (Jesus) was with God and was God (see 1:1 and note) and revealed God (see 1:18 and note). Jesus here stresses that the Father is known through the Son and that to know the one is to know the other (see 14:7,10–11 and notes).
8:23 Things other than death divide people (cf., e.g., v. 47; 3:31; 15:19 and note; 1Jn 3:10). of. Here denotes origin. Jesus was certainly in the world, but he was not of the world. They belonged to “this world”—Satan’s domain (1Jn 5:19; cf. Jn 12:31; 14:30; 16:11).
8:24 believe. See note on 1:7. I am he. Jesus echoes God’s great affirmation about himself (see v. 58; 6:35; Ex 3:14 and notes; see also article).
8:28 lifted up. Normally used in the NT in the sense of “exalt” (see NIV text note), but John uses it of the whole salvation event: Jesus’ crucifixion, resurrection and exaltation (see 3:14; 12:32 and notes). Son of Man. See note on Mk 8:31. I am. See notes on vv. 24,58.
8:31 believed. Here seems to mean made an outward profession of faith. Their words show that they were not true believers (vv. 33,37).
8:32 truth. Closely connected with Jesus (see v. 36; 14:6 and note), it is not mere mental assent but genuine trust, demonstrated by discipleship, that leads to salvation. free. Freedom from sin, not from ignorance (v. 36).
8:33 have never been slaves. Appears to be an amazing disregard of their Roman overlords—and their Egyptian, Assyrian, Babylonian, Persian and Syrian overlords as well. Perhaps they meant that they have always viewed themselves as the descendants of Abraham and heirs of the promises God made to him and so have never accepted servitude to others as their proper status.
8:34 slave to sin. Because sinners cannot break free by their own strength (see Ro 6:18 and note).
8:37 you are looking for a way to kill me. See note on 7:1—8:59.
8:38 Note the contrasts: “I . . . you”; “seen . . . heard”; “the Father . . . your father.” Not until later (see v. 44 and note) did Jesus say who their father was, but it is clear even at this point that it was neither God nor Abraham, as they claimed.
8:39–41 Their deeds revealed their parentage.
8:41 illegitimate. May have been a slander aimed at Jesus.
8:43 These descendants of Abraham (v. 33) were so convinced of their own preconceptions that they did not really hear and understand what Jesus was saying (cf. v. 47).
8:44 You belong to your father, the devil. Jesus warned his Jewish opponents of the reality of Satan’s murderous and deceitful influence. Since “salvation is from the Jews” (4:22; see note there), Jesus’ words do not apply to the Jewish people as a whole. His warning should caution both Gentiles and Jews to follow Abraham’s example (vv. 39–40; cf. Ro 4:16). you want. Points to determination of will. Their problem was basically spiritual, not intellectual. Being oriented toward Satan, they were bent on murder (v. 37) and eventually would succeed (v. 28). truth. Foreign to Satan and those who are his (see 14:6 and note).
8:46 Can . . . you prove me guilty of sin? The asking of the question was more significant than the opponents’ failure to answer, in that it showed that Jesus had a perfectly clear conscience.
8:48 Samaritan. Possibly to suggest that he was lax in Jewish observances—“No better than a Samaritan”—or that he was a Samaritan by birth. demon-possessed. See 10:20 and note on 7:20.
8:51 my word. The whole of Jesus’ message which, when accepted, brings deliverance from death.
8:53 Are you greater . . . ? The question was framed to expect the answer “No.” This is ironic, since Jesus was indeed far greater than Abraham, even as he was greater than Moses (see 6:30–35 and notes).
8:56 my day. All that was involved in the incarnation. Jesus probably was not referring to any one occasion but to Abraham’s general joy in the fulfilling of the purposes of God in the Messiah, by which all nations on earth would receive blessing (see note on Ge 12:2–3). he saw it. In faith, from afar.
8:57 not yet fifty years old. A generous allowance for Jesus’ maximum possible age. Jesus was about 30 when he began his ministry (see Lk 3:23 and note).
8:58 Very truly I tell you. See note on Mk 3:28. I am! A solemnly emphatic declaration echoing God’s great affirmations in Ex 3:14 (see Jn 8:24,28; see also notes on Ex 3:12–15 and article). It also recalls the “I am he” statements in Isaiah (41:4; 43:10,13,25; 46:4; 47:8,10; 48:12; 51:12). Jesus did not say “I was” but “I am,” expressing the eternity of his being and his oneness with the Father (see 1:1). With this climactic statement Jesus concludes his speech that began with the related claim, “I am the light of the world” (v. 12; see note there).
8:59 to stone him. Those who heard Jesus could not interpret his claim as other than blasphemy, for which stoning was the proper penalty (Lev 24:16). When Jesus declares “I am,” there are only two possible responses: to reach for a rock or to fall at his feet. Unfortunately his enemies chose the former.
9:1–12 Jesus performed more miracles of this kind than of any other. Giving sight to the blind was predicted as a Messianic activity (see Isa 29:18; 35:5 and notes; 42:7). Thus these miracles were additional evidence that Jesus was the Messiah (see 20:31 and note).
9:2 who sinned . . . ? Some rabbis had developed the principle that “there is no death without sin, and there is no suffering without iniquity” (cf. Introduction to Job: Theological Theme and Message). These rabbis were not wrong that death and suffering have come as a result of sin. There would be no death or suffering in the world if Adam had not sinned. The rabbis’ mistake was in concluding that a person’s suffering must be the direct consequence of a particular sin of theirs or their parents. Jesus is not arguing against the premise, but against its incorrect application.
9:3 works of God might be displayed. Cf. 11:4,40 and note on 11:4.
9:4 we. Not Jesus only; his disciples share with him the responsibility of doing what God wants done. Night is coming. When Jesus, “the light of the world” (v. 5), will be taken away in death.
9:6 Jesus used variety in his cures. He could turn even the dirt of the earth into a medium of restoration (cf. Mk 8:22–25).
9:7 Pool of Siloam. Until recent years the general site of the pool on the southern end of the main ridge on which Jerusalem was built was marked by a structure from the Byzantine period. In 2004, however, archaeologists identified nearby remains that proved to be the original Pool of Siloam of Jesus’ day. The aqueduct leading into the pool served as part of the major water system developed by King Hezekiah (see notes on 2Ki 20:20; Ne 2:14; Job 28:10; Isa 8:6; see also photo). Sent. Or “one who has been sent.”
9:8 begging. About the only way people of that day who were blind could support themselves.
9:14 Sabbath. Cf. 5:16 and the discussion that follows (see note on 5:10).
9:16 Some . . . others. The first group started from their entrenched position and ruled out the possibility of Jesus being from God. The second started from the fact of the “signs” and ruled out the possibility of his being a sinner (cf. vv. 30–33 and notes).
9:17 What have you to say about him? It is curious that they put such a question to one who had just met Jesus; their doing so reflected their perplexity. prophet. Probably the highest designation the man could think of.
9:18 They. The Pharisees (see vv. 13,15–16; see also note on 1:19). In their prejudice they did not learn from the sign but tried to discredit the miracle.
9:21 He is of age. Old enough to be considered an adult member of the Jewish community; i.e., at least thirteen years old. There was much to which the parents could not testify, but their emphasis on the son’s responsibility showed their fear of getting involved.
9:22 put out of the synagogue. Excommunication is reported as early as the time of Ezra (10:8), but there is practically no information about the way it was practiced in NT times. The synagogue was the center of Jewish community life (see note on 6:59), so excommunication cut a person off from many social relationships (though, in some of its forms, at least in later times, not from worship).
9:24 the truth. According to the Jewish leaders. They provide the content of the “truth” they desire to hear in their charge to the man. We. Emphatic in the Greek.
9:27 Do you want to become his disciples too? The man already counted himself a disciple. His question may be sarcastic.
9:29 We know . . . God spoke to Moses. See Dt 18:15 and note. we don’t . . . know where he comes from. Jesus was sent by his Father from heaven (see 8:14 and note; 9:4).
9:30–33 Good reasoning from an unschooled man.
9:31 God does not listen to sinners. Cf. the remark of some of the Pharisees in v. 16.
9:34 threw him out. May mean “expelled him from their assembly” or, more probably, “excommunicated him” (see note on v. 22; cf. note on 1Co 5:5).
9:35 when he found him. Jesus obviously had been looking for the man. Son of Man. See note on Mk 8:31.
9:36 The man was ready to follow any suggestion from his benefactor.
9:38 I believe. See notes on 1:7; 20:31. he worshiped him. The man who was healed has gradually gained greater insight into Jesus’ identity. First he recognized Jesus as simply a man (v. 11). Then he called him a prophet (v. 17). Now he acknowledges that Jesus is the Son of Man and worships him. Meanwhile the Pharisees who claim to see are in fact spiritually blind (vv. 40–41).
9:39 It is unlikely that the conversation of vv. 35–38 took place in the presence of the Pharisees. The incident of vv. 39–41, therefore, probably occurred a little later. For judgment. In a sense Jesus did not come for judgment (see 3:17; 12:47 and note), but his coming divides people, and this always brings a type of judgment. Those who reject his gift end up “blind.”
9:40 Pharisees. They found it incredible that anyone would consider them spiritually blind. See note on v. 13.
9:41 The Pharisees’ claim to sight showed their complete unawareness of their spiritual blindness and need. And, though they claimed to have sight, their actions were evidence of their blindness.
10:1–30 Should be understood in light of the OT (and ancient Near Eastern) concept of “shepherd,” symbolizing a royal caretaker of God’s people. God himself was called the “Shepherd of Israel” (Ps 80:1; see Ps 23:1 and note; Isa 40:10–11; Eze 34:11–16 and note on 34:2; Zec 10:2 and note), and he had given great responsibility to the leaders (“shepherds”) of Israel, which they failed to respect. God denounced these false shepherds (Isa 56:9–12; Eze 34) and promised to provide the true Shepherd, the Messiah, to care for the sheep (Eze 34:23).
10:3 gatekeeper. Apparently in charge of a large sheep pen, where several flocks were kept. his voice. The sheep responded only to the voice of their own shepherd. his own sheep. Shepherds did not call sheep randomly, but only those that belonged to them.
10:4 he goes on ahead. Palestinian shepherds led their sheep (they did not drive them), and the sheep followed because they knew their own shepherd’s voice (see photos here and here).
10:8 All . . . before me. “False shepherds” like the Pharisees and the chief priests, not the true OT prophets (see note on vv. 1–30; cf. Zec 11:5,8 and notes).
10:9 the gate. The one way into salvation. Inside there is safety, and one is able to go out and find pasture, i.e., the supply of all needs.
10:10 thief. His interest is in himself. Christ’s interest is in his sheep, whom he enables to have life to the full (see note on 1:4). life . . . to the full. Salvation, which begins in this life, and is spiritually fulfilling and rewarding. There is no necessary promise here of a certain level of health or wealth or of a life free from persecution.
10:11 I am. See note on 6:35. lays down his life. Shepherds might risk danger for their sheep (see Ge 31:39; 1Sa 17:34–37). Jesus said that the good shepherd is willing even to die for his sheep (cf. 15:13 and note; Isa 53:6–7).
10:12 hired hand. Interested in wages, not in the sheep (v. 13).
10:14 I know . . . my sheep know. A deep mutual knowledge, like that of the Father and the Son.
10:15 I lay down my life. See v. 11 and note; the fact of central importance.
10:16 other sheep that are not of this sheep pen. Those outside Israel. Here is a glimpse of the future worldwide scope of the church. one flock and one shepherd. All God’s people have the same Shepherd (17:20–23) and are to be a unified community of believers (cf. Eph 2:14–18 and notes).
10:17–18 That Christ would die for his people runs through this section of John’s Gospel. Both the love and the plan of the Father are involved, as well as the authority he gave to the Son. Christ obediently and voluntarily chose to die; otherwise, no one would have had the power to kill him (cf. Lk 23:46).
10:20 demon-possessed. A repeated accusation against Jesus (see note on 7:20).
10:22 Festival of Dedication. Known today as Hanukkah. The commemoration of the dedication (see NIV text note) of the temple by Judas Maccabeus in December, 165 bc, after it had been profaned by Antiochus IV Epiphanes (see article). This was the last great deliverance the Jews had experienced. It was winter. A reference for those unfamiliar with the Jewish calendar (see bottom of chart).
10:23 Solomon’s Colonnade. See Ac 3:11 and note; 5:12. It was a roofed structure—somewhat similar to a Greek stoa—with large columns on the east side of the temple courts commonly but erroneously thought to date back to Solomon’s time.
10:24 If you are the Messiah. Because of the different ideas about Messiahship then in vogue, it was not easy for Jews to resolve this critical issue. See notes on 1:25; 20:31.
10:25 I did tell you. Jesus had not specifically affirmed his Messiahship except to the Samaritan woman (see 4:26 and note). He may have meant here that the general thrust of his teaching made his claim clear or that such statements as that in 8:58 (see note there) were sufficient. Or he may have been referring to the evidence of his whole manner of life (including the miracles)—all he had done in the Father’s name (for the name, see note on 2:23).
10:27 voice. See v. 3 and note. I know them. See v. 14 and note. they follow. See v. 4 and note.
10:28 eternal life. Christ’s gift (see note on 3:15). never perish. The Greek construction here is a strong denial that the sheep will ever perish. The sheep’s security is in the power of the shepherd, who will let no one take them from him (3:16).
10:29 My Father. See note on 5:17. no one can snatch them. The Father’s power (“hand”) is greater than that of any enemy, making the sheep completely secure (cf. 17:11–12 and notes).
10:30 one. The Greek is neuter—“One thing,” not “one person.” The two are one in essence or nature, will and purpose, but they are not identical persons. This great truth is what warrants Jesus’ “I am” declarations (see 6:35; 8:24,58; 17:21–22 and notes).
10:31 his Jewish opponents. See note on 1:19. to stone him. They took Jesus’ words as blasphemy and therefore prepared to carry out the law (Lev 24:16), though without due process.
10:33 blasphemy. The Jewish leaders correctly understood the thrust of Jesus’ words, but their preconceptions and unbelief prevented them from accepting his claim as true.
10:34 your Law. In its strictest sense the term meant the Pentateuch, but it was often used, as here, of the whole OT. you are “gods.” The words Jesus quotes from Ps 82:6 (see note on 82:1) refer to the judges (or other leaders or rulers), whose tasks were divinely appointed (see Ex 22:28 and NIV text note; Dt 1:17; 16:18; 2Ch 19:6).
10:35 Scripture cannot be set aside. Jesus testified to the complete authority and reliability of the OT.
10:36 Jesus is making an argument from the lesser to the greater: If there is any sense in which humans can be spoken of as “gods” (as Ps 82:6 speaks of human rulers or judges), how much more may the term be used of him whom the Father set apart and sent!
10:37 the works of my Father. The kind of works of compassion that the Father himself does.
10:38 works. Miracles were only a part of Jesus’ works. It was Jesus’ quality of life, not people’s inability to explain his marvels, that he primarily spoke of here (see note on v. 32).
10:39 they tried to seize him. It is not clear whether this was to arrest him for trial or to take him out for stoning. he escaped. John does not say why they failed, but he often makes it clear that Jesus could not be killed before the appointed time (see note on 2:4; see also Lk 4:30 and note).
10:40 where John had been baptizing. See 1:28 and note.
10:41 all that John said. For John the Baptist as a witness, see 1:7 and note.
11:3 the one you love. The relationship must have been exceptionally close (v. 36).
11:4 Cf. 9:3 and note on 9:2. This sickness will not end in death. Thus predicting the raising of Lazarus (v. 44), since Jesus already knew of his death (v. 14). In fact, Lazarus must have died shortly after the messengers left Bethany, accounting for the “four days” of vv. 17,39: one day for the journey of the messengers, the two days when Jesus remained where he was (see v. 6 and note) and a day for Jesus’ journey to Bethany. But see note on v. 17. glory. See notes on 7:39; 12:41; 13:31. Here God’s Son would be glorified through what happened to Lazarus, partly because the miracle displays the glory of God (who alone can raise the dead; see 5:21 and note) in Jesus (v. 40) and partly because it would help initiate events leading to the cross (vv. 46–53).
11:5 Shows the special relationship Jesus had with this family.
11:6 he stayed. Jesus moved as the Father directed, not as people (here Mary and Martha) wished (cf. 2:4 and note). where he was. In Perea, east of the Jordan River (10:40).
11:8 the Jews there. See note on 1:19. tried to stone you. See note on 10:31. There was clear danger in going into Judea.
11:9–10 Jesus uses the images of day and night to describe the course of his ministry. The twelve hours of daylight represent the light Jesus had yet to give. The night represents the time when Jesus, the light of the world, would be taken away—when what the disciples feared would happen in Judea would indeed take place (cf. 9:4 and note).
11:11 fallen asleep. A euphemism for death, used by the unbelieving world as well as by Christians.
11:16 Thomas . . . Didymus. The Aramaic word from which we get “Thomas” and the Greek word Didymus both mean “twin.” Usually remembered for his doubting (20:24–25), he was also capable of devotion and courage, as here.
11:17 four days. See note on v. 4. Many Jews believed that the soul remained near the body for three days after death in the hope of returning to it. If this idea was in the minds of these people, they obviously thought all hope was gone—Lazarus was irrevocably dead.
11:19 to comfort them. Jewish custom provided for three days of very heavy mourning, then four of heavy mourning, followed by lighter mourning for the remainder of 30 days. It was usual for friends to visit the family to comfort them.
11:20 she went out to meet him. Perhaps because, as the older sister, Martha acted as host. Mary’s intense grief may have kept her from doing this.
11:21 Repeated by Mary in v. 32. Perhaps the sisters had said this to one another as they awaited Jesus’ arrival.
11:25 I am. See note on 6:35; see also article. life. See note on 1:4. Jesus was saying more than that he gives resurrection and life. In some way these are identified with him, and his nature is such that final death is impossible for him. He is life (see 14:6 and note; Ac 3:15; Heb 7:16 and note). The one who believes in me will live. See note on 1:7. Jesus not only is life, but he also conveys life to believers so that death will never triumph over them (cf. 1Co 15:57 and note).
11:26 never die. Believers may die physically but, as those who have eternal life, their physical death is not their ultimate end (v. 25). Death cannot destroy the life Christ gives.
11:27 I believe. Martha is often remembered for her shortcoming recorded in Lk 10:40–41. But she was a woman of faith, as this magnificent declaration shows. The same declaration is part of the purpose statement of John’s Gospel: “that you may believe that Jesus is the Messiah, the Son of God” (20:31).
11:31 to mourn there. Wailing at a tomb was common, and the Jews immediately thought this was in Mary’s mind. Because they followed her, Jesus’ actions would have wider impact.
11:33 weeping. Both times the word denotes a loud expression of grief, i.e., “wailing.” deeply moved. Or “deeply indignant.” The verb (repeated in 11:38 and denoting strong emotion) suggests Jesus’ repugnance toward such a tragic manifestation of sin’s presence in the world. troubled. See notes on 12:27; 13:21.
11:37 Their position was like that of Martha (v. 21) and Mary (v. 32), but they based it on Jesus’ ability to give sight to the blind (cf. ch. 9).
11:38 once more deeply moved. See v. 33 and note. cave with a stone laid across the entrance. This type of burial place was not uncommon in the Holy Land at this time, especially for the wealthy (cf. 20:1 and notes on Mk 15:46; Lk 24:2).
11:40 glory. See note on v. 4.
11:44 strips of linen. Narrow strips, like bandages. Sometimes a shroud was used (see note on 19:40). a cloth. A separate item.
11:47 the chief priests and the Pharisees. In all four Gospels the Pharisees appear as Jesus’ principal opponents throughout his public ministry. But they lacked political power, and it is the chief priests (see note on Mt 2:4) who were prominent in the events that led to Jesus’ crucifixion. Here both groups are associated in a meeting of the Sanhedrin (see note on Mk 14:55). They did not deny the reality of the miraculous signs (see note on 2:11), but they did not understand their meaning, for they failed to believe.
11:49 Caiaphas. High priest c. ad 18–36. He was the son-in-law of Annas (see 18:13; Mt 26:3; Lk 3:2 and notes), who had been deposed from the high priesthood by the Romans in ad 15. high priest that year. Could simply mean who the high priest was, or could mean “in that fateful year.” You know nothing at all! A remark typical of Sadducean rudeness (Caiaphas, as high priest, was a Sadducee). Josephus says that Sadducees “in their dealings with their peers are as rude as to foreigners.” For Sadducees, see note on Mt 3:7.
11:50 better. Caiaphas was concerned with political expediency, not with guilt and innocence. He believed that it was better for one man, no matter how innocent, to perish than for the whole nation to be put in jeopardy.
11:51 that year. See note on v. 49. prophesied. Although Caiaphas means that Jesus must be killed to avoid disaster for the whole nation, his words are taken by John in a second sense—as an inadvertent and ironic prophecy that Jesus will die for the sins of the nation.
11:52 for the scattered children of God. Jesus’ death would have effects far beyond the nation (cf. 1:29; 3:16; 4:42; 10:16 and notes).
11:54 he withdrew. Jesus was not to die before his “hour” (see note on 2:4), but he would not act imprudently. Knowing the attitude of his opponents, he withdrew. He would die for others, but in his own time, not that of his enemies. Ephraim. A place of uncertain location; perhaps to be identified with Ophrah (Jos 18:23) and the present town of Et-Taiyiba, 12–16 miles northeast of Jerusalem and about 4 miles northeast of Bethel.
11:55 Passover. See notes on 2:13; 5:1. ceremonial cleansing. Especially important at a time like Passover, because without it, it would not be possible to keep the festival (see 2:6; 18:28; 1Co 11:28 and notes).
11:56 Isn’t he coming . . . ? The question expected the answer “No.”
12:1–11 All four Gospels have an account of a woman anointing Jesus. John’s account seems to tell of the same incident recorded in Mt 26:6–13 and Mk 14:3–9, while that in Lk 7:36–50 is a different event (see notes on all these passages).
12:3 nard. The name of both a plant and the fragrant oil it yielded. Since it was very expensive, Mary’s act of devotion was costly. It was also an unusual act, both because she poured the oil on Jesus’ feet (normally it was poured on the head) and because she used her hair to wipe them (a respectable woman did not ordinarily unbind her hair in public). Further, it showed her humility, for it was a servant’s work to attend to the feet (see notes on 1:27; 13:5).
12:6 thief. The one passage from which we learn that Judas was dishonest. Yet he must have been thought to be a man of some reliability, for he was keeper of the money bag.
12:7 save. Probably the meaning is “save for this purpose.” Perfume was normally associated with festivity, but it was also used in burials (19:39–40), and Jesus links it with his burial, which Mary’s act anticipates.
12:8 You will always have the poor among you. See note on Mk 14:7.
12:10 The Jewish leaders previously had spoken of the death of one man (see 11:50 and note), but now they wanted another death. Sin grows (cf. Jas 1:15). There is, however, great irony in their thinking that killing someone just raised from the dead would solve the problem.
12:12 great crowd. Pilgrims who had gathered for the Passover Festival. Many of the pilgrims had doubtless seen and heard Jesus in Galilee, and they welcomed the opportunity to proclaim him as the Messiah.
12:13 palm branches. Only John mentions the palm branches, which were symbols of Jewish nationalism (but see note on Mk 11:8). Significantly, in the glimpse of heaven in Rev 7:9, palm branches are being waved by people of “every nation, tribe, people and language.” For believers, true nationalism is allegiance to the people of God everywhere. John saw a multitude with palm branches in heaven (Rev 7:9). Hosanna! See NIV text note; see also note on Mt 21:9. name. See note on 2:23. Blessed is the king of Israel! The people’s addition to the words of the psalm, which John alone records. It reflects his special interest in Jesus’ royalty, which he brings out throughout the passion narrative.
12:15 Daughter Zion. A personification of Jerusalem (see note on 2Ki 19:21).
12:16 An example of the meaning of 16:13. glorified. See notes on v. 41; 11:4; 13:31. Only after the crucifixion and the coming of the Holy Spirit did the disciples appreciate the meaning of the prophecy and its fulfillment.
12:19 Pharisees. See note on 7:32. whole world has gone after him! A good example of hyperbole in the Bible.
12:20 Greeks. Probably “God-fearers,” people attracted to Judaism by its monotheism and morality, but hesistant about circumcision. They worshiped in the synagogues but did not become converts to Judiasm (cf. note on Ac 16:14).
12:21 Philip. A Greek name, which may be why they came to this disciple (though he was not the only one of the Twelve to have a Greek name). Bethsaida. See note on Mt 11:21. to see. Here means “to have an interview with.” After v. 22 John records no more about these Greeks (yet see note on v. 32). He regarded their coming, but not their conversation with Jesus, as important. Jesus came to die for the world, and the coming of these Gentiles indicates the scope of the effectiveness of his approaching crucifixion. Now, however, he needs to focus all his attention on his upcoming ordeal.
12:23 The hour has come. The hour to which Jesus’ entire life and ministry have led (see note on 2:4). glorified. Jesus was speaking about his death on the cross and his subsequent resurrection and exaltation (see notes on v. 41; 11:4; 13:31).
12:24 if it dies, it produces. The principle of life through death is seen in the plant world. The kernel must appear to die when it is buried in the ground if it is to grow into a mature plant.
12:25 anyone who hates their life . . . will keep it. To love one’s life here and now—to focus solely on oneself—is to lose what truly matters (cf. Mk 8:34–35; Lk 9:23–24 and notes). Supremely, of course, the principle is seen in the cross of Jesus. hates. Love for God must be such that all other loves are, by comparison, hatred (see notes on Mal 1:3; Lk 14:26). eternal life. See note on 3:15.
12:27 troubled. John’s equivalent to the agony in Gethsemane described in the other Gospels (see Mt 26:38–39 and notes; Mk 14:34–36; Lk 22:42 and note). this hour. Jesus faced the prospect of becoming sin (or a sin offering) for sinful people (see 2Co 5:21 and note). He considered praying for God to save him from this death but refused to do so, because the very reason he had come was to die for sinners.
12:28 Father, glorify your name! His prayer was not for deliverance but for the Father to be glorified (cf. Mt 6:9 and note). The voice from heaven gave the answer. name. See note on 2:23.
12:31 judgment on this world. The cross was God’s judgment on the world. prince of this world. Satan (16:11). The cross would seem to be his triumph; in fact, it was his defeat. Out of it would flow the greatest good ever to come to the world.
12:32 lifted up. See NIV text note. Jesus refers here first of all to his crucifixion (v. 33), but he most likely refers also to his resurrection and ascension into heaven to reign at God’s right hand (see v. 41; 3:14 and notes; see also 8:28; cf. Ac 2:33; 5:31, where “exalted” renders the same Greek word). all people. Christ will draw people to himself, without regard for nationality, ethnic affiliation or status. It is significant that Greek Gentiles were present on this occasion (see v. 20 and note).
12:34 the Law. Here seems to mean OT Scripture in general (see note on 10:34), the reference being to passages such as Ps 89:30–37; 110:4; Isa 9:7 (see notes there; see also note on Lk 24:44). the Messiah. See note on 1:25. Son of Man. The only place in the Gospels where anyone other than Jesus used the expression, and even here Jesus is being quoted (see note on Mk 8:31).
12:35–36 light. Closely identified with Jesus, as seen from the call to believe in the light (see notes on 1:4; 8:12).
12:37 they still would not believe. God’s people should have responded when God sent his Messiah. They should have seen the significance of the signs he did.
12:39 could not believe. Does not mean that the people in question had no choice. They purposely rejected God and chose evil, and v. 40 explains that God in turn brought on them a judicial blinding of eyes and hardening of hearts. Yet many Jewish leaders did believe in Jesus as the Messiah (see v. 42 and note), and many others became believers after the resurrection (Ac 6:7).
12:41 saw Jesus’ glory. Isaiah spoke primarily of the glory of God (Isa 6:3; see notes on Eze 1:28; 43:2). John spoke of the glory of Jesus and made no basic distinction between the two, attesting Jesus’ oneness with God (cf. Heb 1:6,10 and notes). The thought of glory here is complex. There is the idea of majesty, and there is also the idea (which meant so much to John) that Jesus’ death on the cross and his subsequent resurrection and exaltation show his real glory. Isaiah foresaw the rejection of the Messiah, as the passages quoted (Isa 53:1; 6:10) show. He spoke of the Messiah both in the words about blind eyes and hard hearts, on the one hand, and about healing, on the other. This is the cross and this is glory, for the cross, resurrection and exaltation portray both suffering and healing, rejection and triumph, humiliation and glory.
12:42 many . . . leaders believed. John does not give a picture of unrelieved gloom. Many Jewish leaders believed (see note on 1:7), though they remained secret believers for fear of excommunication (see note on 9:22). Two such cases in this Gospel are Nicodemus and Joseph of Arimathea (see 3:1–2; 19:38–39 and notes).
12:44 cried out. The words are given special emphasis by being spoken in a loud voice. believes in me. John ends his story of the public ministry of Jesus with an appeal for belief (see notes on 1:7; 20:31; see also Introduction: Purpose and Emphases). He does not say when Jesus spoke these words (they may have been uttered earlier), but they are a fitting close to this part of his account. the one who sent me. Jesus’ mission, as well as the inseparability of the Father and the Son, are stressed throughout this Gospel (see note on 4:34).
12:46 I have come into the world. Points to both Jesus’ preexistence and his mission. light. See vv. 35–36 and note.
12:47 to judge. Not the purpose of Jesus’ coming (3:17–18), but judgment is the other side of salvation. It is not the purpose of the sun’s shining to cast shadows, but when the sun shines, shadows are inevitable.
12:49 the Father . . . commanded me to say all that I have spoken. Jesus’ hearers have a great responsibility. His “words” (v. 48) are what the Father commanded him to say. To reject them, therefore, is to reject God.
12:50 eternal life. See note on 3:15. So. Jesus said what he did in order to fulfill the will of the Father—a wonderful note on which to end the account of Jesus’ public ministry (see v. 44 and note).
13:1—17:26 John has by far the longest account of the upper room, though curiously he says nothing about the institution of the Lord’s Supper. Still we owe to him most of our information about what our Lord said to his disciples on that fateful night. One feature of the farewell discourse is Jesus’ emphasis on love. The Greek noun agape (“love”) and the verb agapao (“love”) occur only 8 times in chs. 1–12 but 31 times in chs. 13–17. Chs. 13–14 take place at the Last Supper, while chs. 15–16 may have been uttered on the way to Gethsemane (note “let us leave” in 14:31 [see note there]).
13:2 evening meal. Some believe that this feast was a fellowship meal eaten sometime before the Passover Festival. This would mean that the Last Supper could not have been the Passover meal, as the Synoptic Gospels likely indicate. However, this meal may have been the Passover Festival itself, in which case the accounts of the Synoptics and John would agree. the devil. See v. 27. Judas . . . Iscariot. See note on 6:71.
13:3 the Father had put all things under his power. John again emphasizes the fulfillment of God’s plan and Jesus’ control of the situation. was returning to God. See 20:17 and note.
13:5 began to wash his disciples’ feet. A menial task (see note on 1:27), normally performed by a servant. On this occasion there was no servant, and no one else volunteered. Jesus’ action was during the meal, not upon arrival, and was done deliberately to emphasize a point. It was a lesson in humility, but it also set forth the principle of selfless service that was so soon to be exemplified in the cross. John alone tells of this incident, but Luke says that in rebuking the disciples over a quarrel concerning who would be the greatest, Jesus said, “I am among you as one who serves” (Lk 22:27). Jesus’ life of service would culminate on the cross (see Php 2:5–8 and notes).
13:8 No. Characteristically, Peter objected, though apparently no one else did. His actions reflect a mixture of humility (he did not want Jesus to perform this lowly service for him) and pride (he tried to dictate to Jesus; see also Mt 16:21–23). Unless I wash you. Jesus’ reply looks beyond the incident to what it symbolizes: Peter needed a spiritual cleansing. The external washing was a picture of cleansing from sin.
13:9 my hands and my head. Peter’s response was wholehearted, but he was still dictating to Jesus.
13:10 only to wash their feet. People would bathe themselves before going to a feast. When they arrived, they only needed to wash their feet to be entirely clean again. Jesus may be referring to daily repentance as opposed to the one-time act of salvation.
13:11 he knew. Again John emphasizes Jesus’ command of the situation.
13:13 Teacher . . . Lord. An instructor would normally be called “Teacher,” but “Lord” referred to one occupying a role of master. Jesus accepted both titles.
13:14–15 Some Christians believe that Christ intended to institute a foot-washing ordinance to be practiced regularly. Most Christians, however, interpret Christ’s action here as providing an example of humble service. Cf. 1Ti 5:10 and note.
13:16 With minor variations this saying, which Jesus used often, is found in 15:20; Mt 10:24; Lk 6:40 (cf. Mk 10:43–45; Lk 22:27). Its application changes with each context; here the point is that the disciples cannot claim to be “above” imitating Jesus’ act of menial service.
13:18 not referring to all of you. Jesus was leading up to his prediction of the betrayal (see v. 21 and note). shared my bread. To eat bread together was a mark of close fellowship (see note on Ps 41:9). turned against. Or, more formally, “lifted up his heel against.” The idiom may be derived from a horse’s preparing to kick, or perhaps something like shaking off the dust from one’s feet (see Lk 9:5 and note).
13:19 so that . . . you will believe. See note on 12:44. Jesus’ concern was for the disciples, not himself. I am who I am. An emphatic form of speech, such as that in 8:58 (see note there). Cf. Ex 3:14–15 and notes; see also article.
13:20 anyone I send . . . the one who sent me. Jesus’ mission is a common theme in this Gospel (see notes on 4:34; 12:44; 17:3–4,18), and now the mission of his followers is linked with it (cf. 20:21).
13:21 troubled. See 11:33 and note. Though he knew of it long before it happened, Jesus was grieved by the betrayal of a friend.
13:22 at a loss. The disciples’ astonishment shows that Judas had concealed his contacts with the high priests. No one suspected him (v. 28), but all seem to have thought that the betrayal would be involuntary (Mk 14:19).
13:23 the disciple whom Jesus loved. First mentioned here (see also at 19:26; 21:7,20). Usually thought to be John, the author of this Gospel (see Introduction: Author). The expression does not, of course, mean that Jesus did not love the others but that he had a special bond with this man (cf. 11:5). reclining. At a dinner, guests reclined on couches, leaning on the left elbow with the head toward the table (cf. note on Mk 14:18).
13:26 the one to whom I . . . give . . . bread . . . dipped . . . in the dish. Evidently Judas was near Jesus, possibly in the seat of honor. John used Judas’s full name (see note on 6:71) in recording this solemn moment.
13:27 As soon as Judas took the bread. Evidently the critical moment. If the giving of the bread to Judas was a mark of honor, it also seems to have been a final appeal—which Judas did not accept. Satan. The name is used only here in John (cf. v. 2; see notes on Job 1:6; Zec 3:1; Rev 12:9–10). do quickly. Jesus’ words once more indicate his control. He would die as he directed, not as his opponents determined.
13:30 night. In light of John’s emphasis on the conflict between light and darkness, this may have been more than a time note—picturing also the darkness of Judas’s soul (cf. notes on 1:4; 8:12; Isa 60:2). In v. 27, Satan entered him. In 6:70, Jesus called him a devil. In 17:12, Jesus said he was doomed to destruction. In Mt 27:5, he committed suicide (cf. Ac 1:18–19).
13:31 Son of Man. See note on Mk 8:31. glorified. See v. 32 and note on 7:39. Here the idea of glory includes a reference to Jesus’ sacrificial death on the cross and the glorious salvation that would result. God is glorified in him. The glory of the Father is closely bound to that of the Son.
13:34 A new command. In a sense it was an old one (see Lev 19:18 and note), but for Christ’s disciples it was new, because it was based on Christ’s great love for them exhibited in his death (cf. Mt 22:37, 39; Mk 12:31; Lk 10:27 and notes). As I have loved you. Our standard is Christ’s love for us.
13:36 where are you going? Peter seems to have ignored Jesus’ words about love and to have been more concerned about his Master’s departure. In Jesus’ reply “you” is singular and thus personal to Peter, whereas in v. 33 the word is plural.
13:37 I will lay down my life. Words similar to those of the good shepherd in 10:11. Peter was characteristically sure of himself, when in fact he would not at this time lay down his life for Jesus (though later he would; see 21:18–19 and notes). Exactly the opposite would be true.
14:1 Do not . . . be troubled. The apostles had just received disturbing news (13:33,36). You believe in God; believe also in me. Jesus’ antidote for a troubled heart (cf. Ps 56:3–4; Isa 26:3–4).
14:2 My Father’s house. Heaven. many rooms. Or “many dwelling places.” Both imply plenty of room. The traditional translation “mansions” is a mistranslation of the Latin.
14:3 I will come back. Jesus comes in several ways, but the primary reference here is to his second advent (cf. Rev 22:7, 12,20).
14:4 way. See v. 6 and note.
14:5 Thomas. He was honest and plainly told the Lord he did not understand (see note on 11:16).
14:6 I am. See note on 6:35; see also article. the way. To God. Jesus is not one way among many but the only way (see Ac 4:12; Heb 10:19–20 and notes). In the early church, Christianity was sometimes called “the Way” (see, e.g., Ac 9:2 and note). the truth. A key emphasis in this Gospel (see note on 1:14). the life. See 1:4; 10:10; Php 1:21 and notes. Very likely the whole statement means “I am the way (to the Father) in that I am the truth and the life” (cf. 17:3).
14:7 me . . . my Father. Once more Jesus stresses the intimate connection between the Father and himself. Jesus brought a full revelation of the Father (see 1:18 and note), so the apostles had real knowledge of him (see note on 8:19).
14:9 Anyone who has seen me has seen the Father. See 1:18 and note.
14:10 I do not speak on my own authority. Jesus’ teaching was not of human origin, and there was an inseparable connection between his words and his work.
14:11 Believe . . . that I am in the Father and the Father is in me. Saving faith is trust in a person, but it must also have factual content. Faith includes believing that Jesus is one with the Father (see 17:21–22 and notes).
14:12 Very truly I tell you. See note on Mk 3:28. greater things. Greater in the sense that these would be fulfilling the purpose of Jesus’ redemptive mission. These things depended on Jesus’ going to the Father, because they are works done in the strength of the Holy Spirit, whom Jesus would send from the Father (see vv. 16–17; 15:26 and notes). Cf. Col 1:6 and note.
14:13 in my name. Not simply prayer that mentions Jesus’ name but prayer in accordance with all that the person who bears the name is (see note on 2:23). It is prayer aimed at carrying forward the work Jesus did—prayer that he himself will answer (v. 14).
14:16 the Father . . . will give you. The first of a series of important passages about the Holy Spirit (see v. 26; 15:26; 16:7–15 and notes), the gift of the Father. another. Besides Jesus. advocate. Greek parakletos; so that the Holy Spirit is sometimes called the Paraclete. The word’s most basic meaning is advocate, but it can also mean comforter, counselor, teacher or helper. The Spirit will always stand by Christ’s people and live in them.
14:17 Spirit of truth. In essence and in action the Spirit is characterized by truth. He brings people to the truth of God. All three persons of the Trinity are linked with truth. See also the Father (see 4:24 and note; cf. Ps 31:5; Isa 65:16 and note) and the Son (see v. 6 and note). The world. Which takes no notice of the Spirit of God (see notes on 1:9; 1Co 2:14). But the Spirit was “with” Jesus’ disciples and would be “in” them. Many believe the latter relationship (indwelling) specifically anticipates the coming of the Holy Spirit on the day of Pentecost (see Ac 1:2; 2:4,17,38 and notes; cf. Ro 8:9 and note).
14:18 I will come to you. The words relate to the coming of the Spirit, but Jesus also speaks of his own appearances after the resurrection and at his second coming (see vv. 3,19,28 and note on v. 3; 16:22 and note).
14:19 world . . . but you. The cross separated the world (those who would not see Jesus thereafter) from the disciples (who would). Because I live, you also will live. The life of the Christian always depends on the life of Christ (see 1:4; 3:15; 10:10; Php 1:21 and notes).
14:20 On that day you will realize. The resurrection would radically change their thinking.
14:21 keeps . . . loves. Love for Christ and keeping his commands cannot be separated (see note on v. 15). loved by my Father . . . I too will love them. The love of the Father cannot be separated from that of the Son.
14:22 Judas (not Judas Iscariot). See Lk 6:16 and note. why . . . ? Judas (and, for that matter, the other apostles) probably looked for Jesus to fulfill popular Messianic expectations. It was not easy, therefore, to understand how that would mean showing himself to the disciples but not to the world.
14:23 loves . . . obey . . . love. Again love and obedience are linked (see vv. 15,21; 15:10 and notes).
14:24 Once more the close relationship between Jesus’ words and the Father’s is stressed (v. 10; 7:16).
14:26 Advocate. See note on v. 16. Holy Spirit. See 1:33 and note. whom the Father will send. Both the Father and the Son are involved in the sending (see 15:26 and note). name. See notes on v. 13; 2:23. remind you of everything I have said to you. Crucial for the life of the church—and for the writing of the NT.
14:27 Peace . . . my peace. A common Hebrew greeting (see 20:19,21,26 and note on 20:19), which Jesus uses here in an unusual way (see article). The term speaks, in effect, of the salvation that Christ’s redemptive work will achieve for his disciples—total well-being and inner rest of spirit, in fellowship with God. All true peace is his gift, which the repetition emphasizes. I do not give . . . as the world gives. In its greetings of peace the world can only express a longing or wish. But Jesus’ peace is real and present (see 16:33 and note). troubled. See note on v. 1.
14:28 heard me say. Cf. v. 3. the Father is greater than I. Revealing the subordinate role Jesus accepted for a time as a necessary part of the incarnation. The statement must be understood in the light of the unity between the Father and the Son (see 10:30 and note).
14:30 prince of this world. See note on 12:31. has no hold over me. Satan has a hold over people because of their fallen state. Since Christ was sinless, Satan could have no hold over him.
14:31 I . . . do exactly what my Father has commanded me. Jesus had stressed the importance of his followers being obedient (see vv. 15,21,23 and notes), and he set the example. With these words he goes to fulfill his mission (chs. 18–19). Cf. 4:34; 17:4 and notes. let us leave. Possibly means “let us leave the upper room [see note on 13:1—17:26] and proceed to Gethsemane” (18:1). On the other hand, Jesus does not necessarily leave at this point. Jn 15:1 begins without any introduction as if Jesus were continuing to speak in the upper room. Only in 18:1 does John say that “Jesus left with his disciples and crossed the Kidron Valley to go to the Garden.” This has led some to suggest that John has combined two separate discourses of Jesus together here (Jn 14, 15–16). Studies of the style, themes, structure and vocabulary of Jn 14–16 have nevertheless strengthened the case for its unity. There is evidence for ancient speakers using language like that of 14:31 for delayed exits to someone’s death; perhaps John is following that convention.
15:1 I am. See note on 6:35; see also article. the true vine. See photos here and here. The vine is frequently used in the OT as a symbol of Israel (see, e.g., Ps 80:8–16; Isa 5:1–7; Jer 2:21 and notes). When this imagery is used, Israel is often shown as lacking in some way. Jesus, however, is “the true vine.”
15:2 cuts off. A reference to judgment (see note on v. 6). prunes. Pruning produces fruitfulness. In the NT the figure of good fruit represents the product of a godly life (Mt 3:8; 7:16–20) or virtues of character (see Gal 5:22–23; Eph 5:9; Php 1:11 and notes).
15:3 clean. See NIV text note on v. 2. the word. Sums up the message of Jesus.
15:4 Remain in me. The believer has no fruitfulness apart from union and fellowship with Christ. A branch out of contact with the vine is lifeless.
15:5 I am the vine. See note on v. 1. The repetition gives emphasis. remain in me and I in you. A living union with Christ is absolutely necessary; without it there is nothing. apart from me you can do nothing. Cf. Php 4:13 (see note there).
15:6 thrown into the fire and burned. Judged (see note on v. 2). In light of such passages as 6:39; 10:27–29 (see notes there), these branches probably do not represent true believers. Genuine salvation is evidenced by a life of fruitfulness (see notes on vv. 2,4,10; see also Heb 6:9, “things that have to do with salvation,” and note there; cf. Mt 7:19–23).
15:7 my words remain in you. It is impossible to pray correctly apart from knowing and believing the teachings of Christ. ask whatever you wish. See 14:13; 1Jn 5:14 and notes.
15:8 to my Father’s glory. The Father is glorified in the work of the Son (see 13:31 and note), and he is also glorified in the fruit-bearing of disciples (Mt 7:20; Lk 6:43–45).
15:10 keep . . . as I have kept. Again the importance of obedience (cf. 14:15,21,23), and again the example of Christ (see 14:31 and note). my love . . . his love. See vv. 12,14. Obedience and love go together (see 14:15,21,23; 1Jn 2:5 and notes; 5:2–3).
15:13 Christ’s love was demonstrated not only in his words but also in his sacrificial death (see Eph 5:25 and note).
15:15 servants . . . friends. A servant is simply an agent, doing what his master commands and often not understanding his master’s purpose. But Jesus takes his friends into his confidence. everything . . . I have made known to you. Although Jesus had let his disciples know as much as they were able to absorb of the Father’s plan, the revelation was not yet complete. The Spirit would make other things known in due course (see 16:12–13 and notes).
15:16 I chose you . . . so that . . . and so that. Disciples normally chose the particular rabbi to whom they wanted to be attached, but it was not so with Jesus’ disciples. He chose them, and for a purpose—to bear fruit (see v. 2 and note) and to receive from the Father what they asked in Jesus’ name. in my name. See notes on 2:23; 14:13.
15:18–19 world. Here refers to the human system that opposes God’s purpose (see note on 1:9).
15:21 They will treat you this way. Because Christians do not belong to the world, persecution from the world is inevitable. The basic reason is the world’s ignorance and rejection of the Father (cf. 16:3). name. See note on 2:23.
15:22 no excuse. Privilege and responsibility go together. But even though Jesus, “the true light,” had come into the world, “the world did not recognize him” (Jn 1:9–10). Those who rejected him were totally guilty and without excuse. If he had not come to them, they would still have been sinners, but they would not have been guilty of rejecting him directly (v. 24).
15:25 to fulfill what is written. See Ps 35:19 and note. Despite their opposition to Jesus and the law, they nevertheless fulfilled it because God’s purpose is always accomplished. Law. See notes on 10:34; 12:34.
15:26 Advocate. See note on 14:16. I will send. See notes on 14:16,26. Spirit of truth. See note on 14:17. goes out from the Father. Probably refers to the Spirit’s being sent to do the Father’s work on earth rather than to his eternal relationship with the Father. testify. See note on 1:7.
15:27 you also. Emphatic. Believers bear their testimony to Christ in the power of the Spirit (see Ac 1:8 and note). But it is their testimony, and they are responsible for bearing it. from the beginning. The apostles bore the definitive testimony, for they were uniquely chosen and taught by Christ and were eyewitnesses of his glory (Lk 24:48; Ac 10:39,41).
16:2 put you out of the synagogue. See note on 9:22. a service to God. Religious people have often persecuted others in the strong conviction that they were doing God’s will (Ac 26:9–11; Gal 1:13–14).
16:3 the Father. See note on 5:17. or me. Again the Father and the Son are linked. Not to know Christ is to be ignorant of the Father (see 14:7,10–11; 17:6–7,22–23,26 and notes).
16:5 None of you asks me, ‘Where are you going?’ This question was not being asked at this time. Peter had asked such a question earlier (13:36) but quickly turned his attention to another subject. His concern had been with what would happen to himself and the others and not with where Jesus was going. Also now is the time to be asking this question.
16:6 you are filled with grief. Because of his announced departure.
16:7 Unless I go away. Jesus did not say why the Spirit would not come until he went away but clearly taught that his saving work on the cross was necessary before the sending of the Spirit. Advocate. See note on 14:16. I will send him. See note on 14:26.
16:8 he will prove the world to be in the wrong. The work the Spirit does in the world; the NT normally speaks of his work in believers.
16:9 about sin. Apart from the Spirit’s convicting work, people can never see themselves as sinners. because people do not believe. May mean that their sin is their failure to believe or that their unbelief is a classic example of sin. John may have had both of these in mind.
16:10 about righteousness. The righteousness brought about by Christ’s sacrificial death (see Ro 1:17; 3:21–24 and notes). because I am going to the Father. The ascension, which as part of Christ’s exaltation placed God’s seal of approval on Christ’s redemptive act.
16:11 about judgment. Jesus was speaking of the defeat of Satan, which was a form of judgment, not simply a victory. More than power is in question. God acts with justice. because the prince of this world now stands condemned. See note on 12:31.
16:12 more than you can now bear. This may mean “more than you can understand now,” or “more than you can perform without the Spirit’s help” (to live out Christ’s teaching requires the enabling presence of the Spirit).
16:13 Spirit of truth. See note on 14:17. He will not speak on his own. Just as the Son is wholly devoted to doing the will of the Father, so the Spirit accomplishes the will of the Father and the Son. what is yet to come. Probably means the whole Christian way or revelation (presented and preserved in the apostolic writings), still future at the time Jesus spoke.
16:14 glorify me. See note on 1:14. The Spirit draws no attention to himself but promotes the glory of Christ.
16:15 All that belongs to the Father is mine. Cf. 17:10. The three persons of the Trinity are closely related.
16:16 a little while . . . a little while. Few doubt that the first phrase refers to the interval before the crucifixion. But interpretations differ as to whether the second refers to the interval preceding the resurrection (Heb 2:9) or the second coming of Christ (Heb 10:37). It seems that the language here best fits the resurrection (see v. 22 and note).
16:17 going to the Father. See v. 10 and note. Jesus had not linked this with “a little while,” but here the apostles saw them as connected.
16:20 weep. The same verb for loud wailing as in 11:33 (see note there), which carries the idea of deep sorrow and its outward expression.
16:21 A woman giving birth. The experience of giving birth, which involves both pain and joy, illustrates the disciples’ anticipation of Jesus’ coming absence but future presence (cf. Isa 26:17–19; 66:7–14; Hos 13:13–14).
16:22 I will see you again. As in v. 16, probably a reference to Jesus’ appearances after his resurrection. no one will take away your joy. The resurrection would change things permanently, bringing a joy that cannot be removed by the world’s assaults (see note on 15:11).
16:23 you will no longer ask me anything. Either because asking for information (rather than asking in prayer) would not be necessary after the resurrection or because after his death and resurrection they were to go directly to the Father with their requests, praying in his (Christ’s) name (see vv. 24,26–27 and notes). name. See notes on 2:23; 14:13.
16:24 Until now. Previously they had asked the Father or Christ, but they had not asked the Father in Christ’s name. your joy. See note on 15:11.
16:25 I have been speaking figuratively. Throughout the discourse, not just in the immediately preceding words. a time is coming. After the resurrection.
16:26 in my name. See notes on 2:23; 14:13. I am not saying that I will ask. Not a contradiction of Ro 8:34; Heb 7:25; 1Jn 2:1 (see notes there). Those passages mean that Christ’s presence in heaven as the crucified and risen Lord is itself an intercession. Here the teaching is that there will be no need for him to make petitions in our behalf.
16:27 the Father himself loves you. Christ is explaining why the disciples can come directly to the Father in prayer: They have loved and trusted in Jesus, and in love God will hear their requests in Jesus’ name.
16:29 without figures of speech. See v. 25 and note.
16:30 do not even need to have anyone ask you questions. Perhaps because they needed no further proof of Jesus’ claim to come from God. believe that you came from God. Two recurring themes of this Gospel: believing (see note on 1:7) and Jesus’ coming from God (see notes on 4:34; 17:3,8).
16:32 you will be scattered. The disciples had faith, but not enough to stand firm in the face of disaster. Jesus knew they would fail (see Mt 26:31 and note; cf. Zec 13:7 and note); however, his church is not built on people’s strength but on God’s ability to use people even after they have failed.
16:33 Notice the contrasts: between “in me” and “in this world” (see note on 1:9) and between “peace” and “trouble.” I have overcome. Just before his death Jesus affirms his final victory.
17:1–26 Jesus’ longest recorded prayer—sometimes called his “High Priestly Prayer,” because Jesus intercedes with the Father on behalf of his followers. Jesus prays for himself (vv. 1–5), for his disciples (vv. 6–19), and for all future believers (vv. 20–26).
17:2 granted. The act of giving is stressed in this chapter (vv. 4,6–9,11–12,14,22,24); see note on 3:27. eternal life. See note on 3:15. those you have given him. Again God’s initiative in salvation is stressed (see vv. 6,12; 6:37,39,44 and notes).
17:3 eternal life . . . know you. Eternal life is not just a future inheritance but also a present possession—available because of our relationship with the Father through the Son. John’s Gospel stresses this latter sense. sent. Again the mission of Jesus is mentioned (see 3:34; 4:34; 13:20 and notes).
17:4 I have brought you glory. Christ’s mission was not self-centered. the work you gave me. Jesus emphasized the supreme place of the Father (see note on 4:34).
17:5 glorify me . . . with the glory I had with you. Jesus asks the Father to return him to his previous position of glory, to exchange humiliation for glorification. This occurred at Christ’s resurrection and exaltation to God’s right hand. world. The universe (see notes on v. 14; 1:9). The Greek word for “world” occurs 18 times in this prayer.
17:6 I have revealed you. See NIV text note and notes on 2:23; 14:13; cf. 1:18. those whom you gave me. Again the divine initiative (see note on v. 2).
17:7 everything . . . comes from you. Only as people see the Father at work in Jesus do they have a proper concept of God. The disciples had at last reached this understanding. Cf. Jas 1:17.
17:8 Three things about the disciples are mentioned: (1) They accepted the teaching (unlike the Pharisees and others who heard it but did not receive it). (2) They knew with certainty Jesus’ divine origin. Acceptance of that revelation led them further into truth. (3) They believed (see notes on 1:7,12; 20:31).
17:9 not . . . for the world. The only prayer Jesus could pray for the world was that it cease to be worldly (i.e., opposed to God), and this he did pray (vv. 21,23).
17:11 Holy Father. A form of address found only here in the NT (but cf. 1Pe 1:16; Rev 4:8 and notes). The name suggests both transcendence and nearness; God is both awe-inspiring (see Lev 11:44 and note) and loving. protect them by the power of your name. See v. 12. Cf. 1Sa 17:45; Ps 5:11; 20:7–8; Pr 18:10 and notes. that they may be one. The latter part of the prayer strongly emphasizes unity. Here the unity is already given, not something to be achieved. The meaning is “that they continually be one” rather than “that they become one.” The unity is to be like that between the Father and the Son. It is much more than unity of organization, but the church’s present divisions are the result of the failures of Christians. Such unity does not require uniformity. It should be a unity with diversity (see 1Co 12:12–31; Eph 4:1–16 and notes).
17:12 I protected them. Christ’s power is adequate for every need (cf. 1Pe 1:5 and note). the one doomed to destruction. That is, one belonging to the sphere of damnation and headed for destruction. Reference is to Judas Iscariot (see 13:18 and note).
17:14 the world. The world that is hostile to God and God’s people (see notes on v. 5; 1:9). not of the world. They do not have the mindset of the world, i.e., hostility to God, for they have been “born of the Spirit” (3:8) and are “children of God” (1:12).
17:15 not that you take them out of the world. The world is where Jesus’ disciples are to do their work; Jesus does not wish them to be taken from it until that work is done (v. 18). the evil one. Satan, who is especially active in the world (Mt 6:13; 1Jn 5:19), making God’s protection indispensable.
17:17 Sanctify. The word means “to make holy” or “to be set apart” (10:36) and so refers to being in right relationship with God, who is perfectly holy (see v. 19; 1Co 1:2 and notes). the truth; your word. Sanctification and revelation (as recorded in the word of God) go together (cf. 1Pe 2:2 and note). For the relationship between Christ’s teaching and truth, see 8:31–32 and note on 8:32.
17:18 As you sent me . . . I have sent them. See 20:21. Jesus’ mission is one of the dominant themes of this Gospel and is given as the pattern for his followers (see v. 3 and note). into the world. We may long for heaven, but it is on earth that our work is done.
17:19 I sanctify myself. This statement is unparalleled. In the Septuagint (the pre-Christian Greek translation of the OT) the verb is used of consecrating priests (Ex 28:41) and sacrifices (Ex 28:38; Nu 18:9). Jesus solemnly “sanctifies” (i.e., “sets apart”) himself to do God’s will, which at this point meant his death. that they too may be . . . sanctified. Jesus died on the cross not only to save us but also to consecrate us to God’s service (see note on 1 Co 1:2).
17:20 those who will believe in me. Jesus had just spoken of the mission and the sanctification of his followers (vv. 18–19). He was confident that they would spread the gospel, and he prayed for those who would believe as a result. All future believers are included in this prayer.
17:21 that all of them may be one. See note on v. 11. Father. See note on v. 1. that the world may believe. The unity of believers should have an effect on outsiders, to convince them of the mission of Christ. Jesus’ prayer is a rebuke of the groundless and often bitter divisions among believers.
17:22 glory. See note on v. 1. Believers are to be characterized by humility and service, just as Christ was, and it is on them that God’s glory rests. that they may be one as we are one. Again the Lord emphasized the importance of unity among his followers, and again the standard is the unity of the Father and the Son.
17:23 I in them and you in me. There are two indwellings here: that of the Son in believers and that of the Father in the Son. It is because the latter is a reality that the former can take place. complete unity. Again the emphasis on unity has an evangelistic aim. This time it is connected not only with the mission of Jesus but also with God’s love for people and for Christ. Cf. Eph 4:1–3; Col 3:12–14.
17:24 Father. See note on v. 1. to be with me. The Christian’s greatest blessing (see 14:3; 1Th 4:17 and note). where I am. In heaven (14:3). my glory. Perhaps used here to refer to Jesus’ eternal splendor (1Jn 3:2). Or Jesus’ prayer may have been that in the life to come they might fully appreciate the glory of his lowly service (cf. Eph 2:7).
17:25 Righteous Father. A form of address found only here in the NT (cf. note on “Holy Father” in v. 11). they know. They did not know God directly and personally, but they knew that God had sent Christ. To recognize God in Christ’s mission is a great advance over anything the world can know.
17:26 made you known to them. See 16:3 and note.
18:1 crossed the Kidron Valley. East of Jerusalem (see map).
18:3 Judas. See note on 6:71. officials from the chief priests and the Pharisees. Equivalent to the temple guard sent by the Sanhedrin (see notes on Mt 2:4; 3:7; Mk 14:55). torches. Resinous pieces of wood fastened together. lanterns. Terra-cotta holders into which household lamps could be inserted.
18:4 knowing all that was going to happen to him. Jesus was not taken by surprise.
18:5 I am. See 6:35; 8:58 and notes; see also article. with them. John does not let us forget where Judas’s loyalty lay.
18:6 fell to the ground. Showing Jesus’ divine presence and power.
18:8 I am. The threefold repetition (vv. 5,6,8) emphasizes the solemn words, which echo the divine name (Ex 3:14; see article). let these men go. Jesus cared for the disciples even as he was going to his death. Twice he had made the arresting party say plainly that he was the one they wanted (vv. 4–5,7).
18:9 would be fulfilled. Fulfillment formulas like this, normally used to introduce Scripture, are here used to introduce Jesus’ words, indicating they are on the same level (see 6:39; 17:12 and notes).
18:10 Simon Peter. It is to John that we owe the information that the man with the sword (the Greek for this word refers to a short sword) was Peter and that the man he wounded was named Malchus.
18:12 bound him. The reason for the bonds is not clear. Perhaps their use was standard procedure, much like the modern use of handcuffs.
18:13 Annas. Had been deposed from the high priesthood by the Romans in ad 15 but was probably still regarded by many as the true high priest (see note on Lk 3:2). In Jewish law no one could be sentenced on the day their trial was held. The two examinations—this one (mentioned only by John; see note on Mk 14:53—15:15) and the one before Caiaphas—may have been conducted to give some form of legitimacy to what was done (see article). high priest that year. See note on 11:49.
18:14 Caiaphas . . . had advised the Jewish leaders. A reference to 11:49–50 (see notes there). For John it was this unconscious prophecy that mattered most about Caiaphas. John may also have been hinting that a fair trial could not be expected from a man who had already said that putting Jesus to death was expedient.
18:15 another disciple. Perhaps John himself. known to the high priest. Refers to more than casual acquaintance; he had entrée into the high priest’s house and could bring Peter in.
18:16 servant girl. All four Gospels tell us that Peter’s first challenge (v. 17) came from a slave girl, a person with very low social status in that culture.
18:17 The form of the girl’s question implied a negative answer, and Peter capitalized on that by saying, “I am not.” The other Gospels seem to indicate that the other denials followed immediately, but it is likely that there were intervals during which other things happened (Lk 22:58–59).
18:18 fire. The Greek word denotes a charcoal fire, providing heat but little smoke or light. Peter also was standing with them. On a cold night he would have been conspicuous if he had stayed away from the fire.
18:19 questioned. Not legal, since witnesses were supposed to be brought in first to establish guilt. The accused were not required to prove their innocence. Perhaps Annas regarded this as a preliminary inquiry, not a trial.
18:20 I have spoken openly. It should not have been difficult to find witnesses (v. 21). nothing in secret. Not a denial that he taught the disciples privately, but a denial that he had secretly taught them subversive teaching different from his public message.
18:22 slapped. Another illegality.
18:23 testify. A legal term, indicating an invitation to act in proper legal form. John stresses the importance of testimony throughout his Gospel (see note on 1:7).
18:25 they asked him. Some find a difficulty in that Mt 26:71 says another girl asked this question, whereas Mk 14:69 says it was the same girl and Lk 22:58 that it was a man. But with a group of servants talking around a fire, several would doubtless take up and repeat such a question, which could be the meaning of John’s “they.” As on the first occasion (v. 17) the question anticipated the answer “No.” The servants probably did not really expect to find a follower of Jesus in the high priest’s courtyard, but the question seemed worth asking.
18:26 a relative. Another unique piece of information provided by John. A relative of the man who was harmed would have a deeper interest in the swordsman than other people had. But the light in the garden would have been dim, as in the courtyard (see note on 18:18). Didn’t I see you . . . ? Expecting the answer “Yes.”
18:27 a rooster began to crow. The fulfillment of the prophecy in 13:38 (see note there).
18:28 Roman governor. John says little about the Jewish phase of Jesus’ trial but much about the Roman trial (see note on Mk 14:53—15:15; see also chart). It is possible that John was in the Praetorium, the governor’s official residence, for this trial. early morning. The chief priests evidently held a second session of the Sanhedrin after daybreak to give some appearance of legality to what they did (Mk 15:1). This occasion would have been immediately after that, perhaps between 6:00 AM and 7:00 AM ceremonial uncleanness. A result of entering a Gentile residence. It is ironic that the Jewish leaders are concerned about ceremonial uncleanness regarding the Passover while they are unconcerned about following Jewish law (see notes on 18:13–14,19,22,23; see also article) in their efforts to kill the true Passover lamb (see 1:29 and note). to eat the Passover. This appears to contradict the Synoptic Gospels, which have Jesus eating the Passover meal the night before. There are three possible solutions: (1) Different Jewish groups may have eaten the Passover meal at different times. (2) The term “Passover” may be used here to refer to the whole festival of Passover and Unleavened Bread, which lasted seven days and included a number of meals. (3) Jesus may have celebrated the Passover a night early, knowing he was to be crucified the next day.
18:29 Pilate. The Roman governor (see note on Mk 15:1). He showed himself tolerant of Jewish ways. What charges . . . ? A normal question at the beginning of a trial, but it was difficult to answer, because the Jews had no charge that would stand up in a Roman court of law.
18:31 Take him yourselves. In other words, no Roman charge, no Roman trial. no right to execute anyone. They were looking for an execution, not a fair trial. Sometimes Jews undertook what seemed to be mob action (e.g., against Stephen, Ac 7), but normally the Romans retained the right to inflict the death penalty.
18:32 the kind of death he was going to die. Cf. 12:32–33 and “must” in 12:34. Jewish execution was by stoning, but Jesus’ death was to be by crucifixion, whereby he would bear the curse (see Dt 21:22–23 and notes). The Romans, not the Jews, had to put Jesus to death. God was overruling in the whole process.
18:33 Are you the king of the Jews? Pilate’s first words to Jesus, identical in all four Gospels.
18:34 Is that your own idea . . . ? If so, Pilate’s question (v. 33) had meant, “Are you a rebel?” If the question had originated with the Jews, it meant, “Are you the Messianic King?”
18:36 My kingdom. Jesus agrees that he has a kingdom but asserts that it is not the kind of kingdom that has soldiers to fight for it. It was not built, nor is it maintained, by military might.
18:37 to testify to the truth. Two of this Gospel’s important ideas (see 1:7; 1:14; 14:6 and notes).
18:38 What is truth? Pilate may have been dismissive and meant “What does truth matter?” Or he may have been serious and meant “It is not easy to find truth. What is it?” Either way, it was clear to him that Jesus was no rebel. I find no basis for a charge against him. Repeated in 19:4,6 (see note on 19:6).
18:39 your custom. Prisoners are known to have been released on special occasions in other places. king of the Jews. John keeps his emphasis on the note of royalty. Pilate may have hoped that the use of the title would influence the people toward the way he wanted them to decide.
18:40 Barabbas. A rebel and a murderer (see Lk 23:19 and note on 23:18). The name is Aramaic and means “son of Abba,” i.e., “son of the father”; in place of this man, the “Son of the Father” died (see note on Mt 27:16).