John

John

The Gospel of John is perhaps the most intriguing of the four accounts of the life and teaching of Jesus found in Scripture. More of a theological treatise than a historical narrative, John put the challenge of the incarnation before his readers—God in human flesh.

Authorship and Date. The authorship of the Gospel of John has been traditionally ascribed to the apostle John, the son of Zebedee and the brother of James. The Gospel itself, however, does not put forth the author's name (which has made the authorship of John a much-debated issue among interpreters). The only reference to the author is the "disciple whom Jesus loved" (21:20,24). The apostle John is usually seen as the author because the Gospel exhibits many marks that intimate it was written by one who was an eyewitness to the life and ministry of Jesus, such as the aroma of the broken perfume jar in the house at Bethany (12:3).

Even individuals who were anonymous in the Synoptics are given names in John's Gospel (6:7-8; 12:3; 18:10). Many other aspects of the Gospel point toward the apostle John. Examples are the author's knowledge of Palestinian geography, Jewish customs, and the author's inclusion within the inner circle of disciples (listed by the Synoptic Gospels as Peter, James, and John). Writers in the earliest periods of Christian history, such as Irenaeus and Tertullian, also attribute the Gospel to the apostle John.

Who was John the apostle? John was "the disciple whom Jesus loved" (13:23; 19:26; 20:2; 21:7,20,24). John's brother was James, and together they were called the "sons of thunder" by Jesus (Mark 3:17). John's mother was Salome, who served Jesus in Galilee and later witnessed His crucifixion (Mark 15:40-41). Formerly a follower of John the Baptist, the apostle John was perhaps only twenty-five years of age when called to be a follower of Christ.

Beyond this Gospel, John has been traditionally understood to have written the three epistles bearing his name as well as the Book of Revelation. After Christ ascended to heaven, John became one of the principal figures of the church at Jerusalem, along with Peter and James (Acts 3:1; 8:14; Gal. 2:9). Second only to the apostle Paul in the number of books written that are included in the New Testament canon, John served as the pastor of the church at Ephesus. The emperor Domitian later exiled him to Patmos, where he wrote the Book of Revelation (Rev. 1:9). Most interpreters have concluded that John's was the last of the four Gospels to be written, most likely between a.d.. 60 and 95.

Literary Form. The literary form of the Gospel of John is just that—a gospel. What is a gospel? The word itself comes from the Anglo-Saxon word "godspell," which literally means good news. In reference to the four Gospels in the New Testament, what we have is a narrative of the good news of Jesus Christ.

John made use of many features of Hebrew poetry, most notably parallelism. The Gospel of John does not contain parables, as do Matthew, Mark, and Luke, but rather brings forth the many allegories present in the teaching ministry of Jesus.

CHART: COMPARISON OF THE GOSPELS
Event or Point of Comparison	In Synoptic Gospels?	In Gospel of John?	Scripture Reference
Wedding at Cana	No	Yes	John 2:1-11
Encounter with Nicodemus	No	Yes	John 3:1-14
Encounter with Woman at the Well	No	Yes	John 4:1-45
Washing of the Disciples' Feet	No	Yes	John 13:1-17
Last Supper	Yes	No	Luke 22:7-23
Jesus' Final Priestly Prayer	No	Yes	John 17:1-26
Extensive Prologue to the Gospel	No	Yes	John 1:1-18
Concluding Epilogue to the Gospel	No	Yes	John 21:1-25
Birth Narratives	Yes	No	Luke 2:1-20
Jesus' Use of Parables	Yes	No	Matt 13:1-52
Casting Out Demons	Yes	No	Mark 1:21-28
Jesus with Tax Collectors	Yes	No	Luke 5:27-32
Jesus Heals Lepers	Yes	No	Luke 17:11-17
Jesus with Children	Yes	No	Mark 10:13-16
Sermon on the Mount	Yes	No	Matt 5:1-7:29
Discourses on the End Times	Yes	No	Matt 24:1-51
Emphasis on Miracles	Yes	No	Matt 8:1-9:8
Emphasis on Interpretation of Miracles/Signs	No	Yes	John 5:1-47
Jesus' Teaching on Hell	Yes	No	Matt 23:1-39
Temptations of Jesus	Yes	No	Matt 4:1-11
"I am" Sayings	No	Yes	John 14:6

Purpose and Theology. The theme of John's Gospel is that God had taken human form in the person of Jesus Christ. For this reason John's Gospel is often seen as the most evangelistic of the four Gospels. John's emphasis on the nature of Christ—as opposed to the more chronological, historical accounts of Jesus' life in Matthew, Mark, and Luke—has fostered the popular classification of Matthew, Mark, and Luke as "Synoptic" Gospels. This means they put forth a similar view and emphasis, while the Gospel of John falls into a class all to itself.

Virtually every reader of the four Gospels finds the Gospel of John unique in its approach and treatment of the life of Jesus. For example, note the omissions from the Synoptic accounts of the life of Jesus: the genealogy of Jesus, His birth, His boyhood, His temptation, His transfiguration, His appointing of the disciples, His ascension, and the Great Commission. Yet we find uniquely in John Christ called the Word, the Creator, the Lamb of God, and the great " I am." The contrasts between John and the Synoptics have been framed in many different angles by a host of interpreters. Perhaps the most succinct statement of their distinctions is to say that the Synoptics present theology from a historical point of view, while John presents history from a theological point of view.

The purpose of John's Gospel is not a question for speculation. It contains the most clearly stated purpose statement in all of Scripture: "That you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31). The key word here is "believe," found in John close to one hundred times. This gives the Gospel two primary purposes. First, John's Gospel sought to confront individuals with the life and claims of Christ in order that they might surrender their lives to Christ's rule. Therefore the first purpose of John's Gospel is evangelistic. Second, it is possible to translate "may believe" in John's purpose statement as "may continue to believe," which would intimate the purpose of not only winning individuals to faith in Christ but also that of strengthening the family of faith that is already walking with Christ.

The central theological theme of John is the nature of Jesus Christ. This Gospel teaches us that the Word was God, and that Word became flesh (1:1,14). John's Gospel presents Jesus as God Himself in human form. This is perhaps presented most clearly in the seven "I am" statements found in chapters 6-15, which portray Christ as the "bread of life" (6:35,48), "the light of the world" (8:12; 9:5), "the door" (10:7,9), "the good shepherd" (10:11,14), "the resurrection, and the life" (11:25), "the way, the truth, and the life" (14:6), and "the true vine" (15:1-5). There are even moments in John's Gospel where Jesus equated Himself directly with the Old Testament name for God Himself, " I am" (Yahweh, see Exod. 3:14), such as in 8:58. When one has seen Jesus, one has seen the Father (chaps. 12; 14).

The ancient heresy of Docetism, however, is not to be found in this account of the life of Jesus. The Docetic view emphasized Christ's divinity to the exclusion of His humanity. John's Gospel balances the proclamation that Jesus was God in human form with the equal proclamation that Jesus was fully human (2:24; 4:6-7; 6:51; 11:35; 19:5,28,34-35). Other unique features in the Gospel of John in relation to the purpose of showing that Jesus was God in human form include the "seven witnesses" (John the Baptist, Nathanael, Peter, Martha, Thomas, John, and Christ Himself) who proclaim the divinity of Jesus and the "seven miracles" (turning water into wine, healing the nobleman's son, healing the man at Bethesda, feeding the five thousand, walking on the water, healing the blind man, and the raising of Lazarus), which demonstrate the unique person of Jesus Christ as the Son of God.

Many other theological themes present themselves in this Gospel, such as the clear choice to accept or reject Christ. This decision, placed before every individual, permeates the Gospel (1:11-13; 3:36; 5:24-29; 10:27-29). Sin is treated primarily as unbelief, the rejection of Christ, which leads to judgment and death (chap. 8). The Gospel of John contains more teaching about the Spirit than any other Gospel. The unity and witness of the church is also a theme that is given careful attention.

1. Introduction (1:1-2:11)
2. Public Ministry of Christ (2:12-4:54)
3. Opposition to Christ (5:1-12:50)
4. Final Words and Deeds of Christ (13:1-21:25)

The Word Became Flesh (1:1-18)

No other book in the Bible has a prologue as overtly theological as does the Gospel of John. First, John made a clear and decisive statement regarding the nature of Jesus: "the Word was God" and that "Word became flesh." John wanted it known that Jesus Christ was fully God in human form. That is the meaning of "incarnation," from the Latin incarnatus, which means made flesh. God has made Himself known through Christ. Christ was both "Word" and "flesh," not one to the exclusion of the other, and thus was the perfect and only God-man. Christ made His "dwelling" with us, a word associated with "tent" or "tabernacle," intimating the literalness of God's coming to humanity. This word usage should not be lost on the reader, for the tabernacle of the Old Testament was an earthly building filled with the glory of God (Exod. 40:34-35).

In using the term "Word" ( logos), John was using a term familiar to both Jews and Greeks, though each attributed a different meaning to the term. For the Greek mind the "Word" referred to the rational principle that supervised or governed the universe. To the Jew, "Word" was a reference to God. Thus John wanted to equate the "Word" with God while noting that the Word was distinct from the Father. John stated that Jesus was with God "in the beginning" and that through Christ "all things were made." Jesus is therefore seen as co-eternal with God and as the Creator.

John then discussed the purpose of the Word becoming flesh, namely that Christ brought life, a life that serves as the "light" for all people. The life Christ offers is beyond that of mere human life; it is life eternal with God. Therefore Jesus brought the light of truth and the life of salvation. The questions and concerns of this world that find no ultimate answers are met by the Light that pierces all darkness with the brilliance of truth, yet this truth has been rejected.

The bitter irony of this should not be lost on the reader. John emphasized this irony, stating that though He created the world, the world did not recognize Him. Though He came to His own, His own did not receive Him. God has come to the world for acceptance and relationship. Those who accept the Light, who believe in the message Christ proclaimed about Himself, are given the "right to become the children of God." To be born into the kingdom of God is not something achieved on human energy (see Eph. 2:8-9) but by the grace of the living God through Christ Jesus. This is to be balanced by the emphasis on the need to "receive" Christ. Though we bring nothing to God and contribute nothing to our salvation, the gift itself is dependent on our willingness to receive it from the one who offers it.

John's Role (1:19-28)

The role of John the Baptist is explained with clarity in relation to Christ. John the Baptist was sent from God (1:6). John was not himself the Light (1:8). He came as a witness to Christ (1:7,15).

John the Baptist offered the words of the prophet Isaiah about the nature of his identity: "I am the voice of one calling in the desert, 'Make straight the way for the Lord'" (see Isa. 40:3). Some had thought he might be Isaiah, the great prophet who had never died but had been taken to be with God (2 Kgs. 2:11). Many believed that Elijah would return to the earth in order to announce the coming end of the world. John denied being Elijah. A word should be mentioned, however, regarding Jesus' reference to John as Elijah in the Synoptics (Matt. 11:14; 17:10-13). What was at hand in Jesus' mind was how John was a fulfillment of the prophecy recorded in Malachi 4:5 (see Luke 1:17).

What was the purpose of John's testimony? First, to fulfill prophecy (Isa. 40:3). Second, to call people to repentance. Third, to draw people's attention toward the coming of the Messiah, Jesus Christ. What was the purpose of John's baptism? Clearly it was not Christian baptism, for that is the mark of one's acceptance of Christ as personal Lord and Savior. John's baptism was "a baptism of repentance for the forgiveness of sins" (Luke 3:3). It looked forward to the coming of the Messiah and served to prepare the people for the coming of the kingdom of God.

Lamb of God (1:29-34)

John the Baptist's confession upon seeing Christ, that here was "the Lamb of God, who takes away the sin of the world!" is of great significance. The Jews used a lamb as a sacrifice for the Passover Feast, which celebrated Israel's deliverance from bondage in Egypt (Exod. 13:1-10; see John 13:1). Isaiah offered the idea of the Suffering Servant in terms of a sacrificial lamb (Isa. 53). John was declaring that Jesus was the true sacrificial lamb for the passover; His death would now serve as the deliverance of God's people from their sins. As Paul wrote in his letter to the church at Corinth, "Christ, our Passover lamb, has been sacrificed" (1 Cor. 5:7).

John the Baptist then gave testimony that he saw "the Spirit come down from heaven and rest" on Jesus. This confirmed to John that Jesus was the Messiah. For he then declared: "I have seen and I testify that this is the Son of God."

Witnessing About Jesus (1:35-42)

The calling of Andrew, Simon Peter's brother, was the direct result of John the Baptist's testimony concerning Jesus as the Lamb of God. The second person mentioned in this account is not named, but many surmise that it was the author of this Gospel, the apostle John. Andrew immediately sought his brother, Simon Peter, and proclaimed that the Messiah had been found. Upon encountering Simon, Jesus declared that he would "'be called Cephas' (which, when translated, is Peter)," Both "Cephas," which is Aramaic, and Peter, which is Greek, mean rock.

That Peter would be given this name is interesting in light of the fact that he was anything but "rocklike." Peter was impulsive and undisciplined in spirit, a rough-hewn man of raw emotion. Yet Christ was calling those whom He would develop, and Peter would indeed become the pillar of the church, the "rock" upon which the early church would depend (Matt. 16:18; Acts 2).

Son of Man (1:43-51)

Jesus used the term "Son of Man" as His favored description for Himself. It has been suggested that the title "Son of God" is Jesus' divine name (Matt. 8:29); "Son of David," His Jewish name (Matt. 9:27); and "Son of Man," the name that ties Jesus to His earthly mission. The term itself is based on Daniel 7:13-14, where it served as a reference to God.

Providing Pure Wine (2:1-11)

Jesus' first miracle was at a wedding at Cana of Galilee where He turned water into wine. A wedding feast during this period of history might last as long as a week, with poor hospitality treated as a serious offense; and this celebration had run out of wine. The symbolism of this event should not be lost on the reader, for the water used for purification was replaced by wine, that which would come to symbolize the blood of Christ. The blood of Christ did indeed supplant the Jewish ceremonial system in regard to the predicament of sin in light of a holy God.

That Jesus was aware of His "time" and the progress of His mission is evident throughout this Gospel (7:6,8,30; 8:20). The cross was ever before Jesus, and His movement toward that inevitable moment was to remain on God's timetable (12:23,27; 13:1; 16:32; 17:1). As is the pattern of this Gospel, miracles are referred to as "signs" ( semeion), intimating that they served as authentication for Jesus' nature and mission. In the Synoptics the most commonly used word for miracles is dunameis, which refers to mighty works that demonstrate the power of God.

God's Standard (2:12-25)

In the clearing of the temple, Jesus brought forth God's standards of what is right and what is wrong. Present for the Passover, a time of remembrance for Israel's deliverance from Egypt, Jesus encountered individuals who were profiteering from the religious festival. Jews who had traveled great distances needed to purchase animals for sacrifice, as well as exchange their money into local currency. They encountered entrepreneurial individuals who offered both services. While legalism was denounced by Jesus, holiness was maintained. The issue at hand was not business or profit making as such but the mockery of the entire sacrificial system of the temple and the exploitation of devout men and women by greedy individuals who were capitalizing on religious sentiment.

This spectacle aroused the indignation of the Jews. Their concern was not the moral issue of whether the sellers and money exchangers should have been there in the first place but on what grounds Jesus took it upon Himself to expel them. The Jews called for a "sign," and Jesus responded, "Destroy this temple, and I will raise it again in three days." Jesus was referring to the temple of His body, but his Jewish antagonists associated His comments with the temple building, providing the groundwork for some of the mockery and ridicule Jesus was subjected to while hanging on the cross (Matt. 27:40; Mark 15:29).

God's Saving Love (3:1-21)

There can be little doubt that this section in John's Gospel is the most renowned in all of Scripture, with verse 16 serving as the most familiar single verse in all of the Bible. There is good reason for this, for John 3:16 presents the clearest, simplest statement of the good news Christ came to bring to the world. What is that good news? First, that God loves you. Second, that God's love was so great that He sent His only Son to tell the world about God's love. Third, that anyone who will believe in God's Son will never die but will live forever with God. Belief, of course, means far more than mere intellectual assent. Rather, it means placing one's life and trust in complete surrender to the one in whom you believe.

The heart of Jesus' message to Nicodemus is that men and women, in order to come to God in faith, must be "born again." This is not optional, according to Jesus, but a necessity. By this Jesus meant being "born of the Spirit." The reference to "water and the Spirit" has many possible interpretations, such as (1) water referring to purification; (2) synonymous with "born of the Spirit"; (3) baptism, either John's or Christ's. The latter of these three interpretations, that baptism is necessary for salvation, is the least desired understanding (Eph. 2:8-9). To be considered as well is that the Greek manuscript does not have an article ("the") with the word "Spirit"; therefore it would be grammatically incorrect to separate Spirit from water. What is to be maintained is that to be "born again" is a gift from God through the Holy Spirit as a result of the death, burial, and resurrection of Christ. To be born again is to become a member of God's family through faith in Jesus Christ, initiated by repentance and the desire to lead a new life to the honor and glory of Christ (1 Pet. 1:23; 2 Cor. 5:17). Jesus' purpose was never to condemn the world, for that is something we do to ourselves through our own willful choice to reject Christ, but rather Jesus' purpose was to save the world.

CHART: THE SEVEN SIGNS IN JOHN
SIGN	REFERENCE	CENTRAL TRUTH
1. Changing water to wine	2:1-11	Points to Jesus as the Source of all the blessings of God's future (see Isa 25:6-8; Jer 31:11-12; Amos 9:13-14)
2. Healing the official's son	4:43-54	Points to Jesus as the Giver of life
3. Healing the invalid at Bethesda	5:1-15	Points to Jesus as the Father's Coworker
4. Feeding the five thousand	6:1-15,25-58	Points to Jesus as the life-giving Bread from heaven
5. Walking on water	6:16-21	Points to Jesus as the divine I am
6. Healing the man born blind	9:1-41	Points to Jesus as the Giver of spiritual sight
7. Raising Lazarus	11:1-44	Points to Jesus as the Resurrection and the Life

Jesus the Discipler (3:22-36)

When students of the life of Christ list the priorities of His ministry, many items come to mind: the miracles, the crucifixion, and of course, the resurrection. But one of the most significant items on Jesus' agenda is found in this: "Jesus and his disciples went out into the Judean countryside, where he spent some time with them." Jesus took twelve men and poured His life into theirs, discipling them in thought and deed in order that they might become the foundation of the church following His death, burial, and resurrection.

During this time an argument developed between some of John's disciples and a certain Jew over ceremonial cleansing. The appropriate means of achieving ceremonial purification was of great interest to many in the Jewish community. In coming to John over the matter, the question of Jesus' ministry in relation to John's ministry was surfaced. The loyalty of these disciples to their master, John, is evident as they allowed envy to enter their thinking regarding Jesus. John's reply affirmed his previous testimony about Jesus, as well as providing an important insight into John's character.

Knowing a teachable moment had presented itself, John informed his students that one "can receive only what is given him from heaven." The point of this affirmation is clear. Knowing God has given everything, one who loves God will not envy another person's gifts, abilities, or accomplishments. John understood his role in relation to Jesus to be that of the "best man" to the groom at a wedding. John instructed those that had supported and followed his ministry that Jesus must become greater, while he "must become less."

John knew that he was "from the earth," while Jesus, as God's Son, was "from heaven." John taught his disciples that their relation to Jesus determines life itself, for rejection of Jesus brings about God's wrath. Therefore the one who accepts Jesus and the truth of His message avoids God's wrath, participates in the life of the Spirit, and has life eternal. That life is not as a gift in the future but life eternal as a present reality that begins at the moment Jesus is accepted in faith and engaged in relationship.

Source of Life (4:1-26)

Not wanting to be seen in competition with John's ministry, Jesus returned to Galilee. In that journey "he had to go through Samaria." It should be noted that Samaria was not a geographic necessity for Jesus' trip but a necessity for His mission. The division between Jews and Samaritans was legendary, a division Jesus did not and would not recognize. Samaritans were rejected because of their mixed Gentile blood and their differing style of worship, which found its center on Mount Gerizim. On this mountain Samaritans had built a temple that rivaled the Jewish temple in Jerusalem.

Jesus' excursion into Samaria resulted in one of the most fascinating dialogues recorded in Scripture. Resting by a well, Jesus encountered a Samaritan woman who had been living a life of habitual immorality. Their conversation proceeded upon two levels, the spiritual and the temporal, with the woman constantly finding excuses for Jesus' probing of her inner world. Her first shock was that Jesus would even speak to her, an act unheard of for that day between a Jewish man and a Samaritan woman. Jesus continually responded not to her questions but to her needs, offering her the opportunity of receiving "living water."

Here we see much regarding the intent of Jesus' ministry, to bring persons to a realization of the state of their life in order to lead them to repentance and a new life in Him. This new life is a life that honors and worships God in spirit and truth in daily life. The location of worship is not important, but the Object is! The English word "worship" is from the Anglo-Saxon weorthscipe, literally reading "worthship." Worship is attributing worth and honor to the living God.

CHART: MIRACLES OF JESUS
MIRACLE	BIBLE PASSAGES
Water Turned to Wine				John 2:1
Many Healings	Matt 4:23	Mark 1:32
Healing of a Leper	Matt 8:1	Mark 1:40	Luke 5:12
Healing of a Roman Centurion's Servant	Matt 8:5		Luke 7:1
Healing of Peter's Mother-in-law	Matt 8:14	Mark 1:29	Luke 4:38
Calming of the Storm at Sea	Matt 8:23	Mark 4:35	Luke 8:22
Healing of the Wild Men of Gadara	Matt 8:28	Mark 5:1	Luke 8:26
Healing of the Lame Man	Matt 9:1	Mark 2:1	Luke 5:18
Healing of a Woman with a Hemorrhage	Matt 9:20	Mark 5:25	Luke 8:43
Raising of Jairus's Daughter	Matt 9:23	Mark 5:22	Luke 8:41
Healing of Two Blind Men	Matt 9:27
Healing of a Demon-possessed Man	Matt 9:32
Healing of Man with a Withered Hand	Matt 12:10	Mark 3:1	Luke 6:6
Feeding of 5,000 People	Matt 14:15	Mark 6:35	Luke 9:12	John 6:1
Walking on the Sea	Matt 14:22	Mark 6:47		John 6:16
Healing of the Syrophoenician's Daughter	Matt 15:21	Mark 7:24
Feeding of 4,000 People	Matt 15:32	Mark 8:1
Healing of an Epileptic Boy	Matt 17:14	Mark 9:14	Luke 9:37
Healing of Two Blind Men at Jericho	Matt 20:30
Healing of a Man with an Unclean Spirit		Mark 1:23	Luke 4:33
Healing of a Deaf, Speechless Man		Mark 7:31
Healing of a Blind Man at Bethesda		Mark 8:22
Healing of Blind Bartimaeus		Mark 10:46	Luke 18:35
A Miraculous Catch of Fish			Luke 5:4	John 21:1
Raising of a Widow's Son			Luke 7:11
Healing of a Stooped Woman			Luke 13:11
Healing of a Man with the Dropsy			Luke 14:1
Healing of Ten Lepers			Luke 17:11
Healing of Malchus's Ear			Luke 22:50
Healing of a Royal Official's Son				John 4:46
Healing of a Lame Man at Bethesda				John 5:1
Healing of a Blind Man				John 9:1
Raising of Lazarus				John 11:38

Christ's Mission (4:27-38)

When the disciples rejoined Jesus, they did not dare ask Him about His conversation with the Samaritan woman but rather inquired about His physical well-being. Perhaps they thought hunger had deprived Him of the sense necessary to know better than to talk with such a woman. Jesus then continued the education of the disciples, instructing them that His "food" was to "do the will of him who sent me and to finish his work."

Jesus was clearly on a mission, a mission that was God-informed and God-directed (5:30; 6:38; 8:26; 9:4; 10:37-38; 12:49-50; 14:31; 15:10; 17:4). What was that mission? To confront peo-ple—all people, as the Samaritan woman demonstrated—with the truth of Himself. Jesus told them that the "fields are ripe for harvest" and that in entering that field for work, it makes no different whether one plants the seed or brings in the crop. This is an important truth, for there should never be competition among Christians regarding differing fields of service. All should share in the joy of seeing the kingdom of God extend.

Savior of the World (4:39-42)

Jesus' encounter with the woman at the well, and her subsequent sharing of that conversation, resulted in many Samaritans believing in Jesus. After they met Jesus themselves, they believed not because of what the woman said but because they had come to believe themselves "that this man really is the Savior of the world." This confession of the Samaritan believers, that Jesus was the "Savior of the world," is only found in the New Testament here and in 1 John 4:14. Only through Jesus is the world able to be saved, and that salvation is indeed for everyone in the world.

True Belief (4:43-54)

After his time in Samaria, Jesus returned to Galilee. There he met a royal official whose child was near death. Jesus commented how the belief of the Galileans was tied to His production of miraculous signs and wonders. This provides an interesting contrast, for the Samaritans believed "because of his words," while the Jews believed because of "miraculous signs and wonders." As Jesus would later say to Thomas following His resurrection, "Blessed are those who have not seen and yet have believed" (20:29).

Seeking Good Health (5:1-15)

After an unspecified period of time, Jesus traveled to Jerusalem for a "feast of the Jews." The name of this feast is not mentioned, but it was probably one of the three pilgrimage feasts that Jewish males were expected to attend: Passover, Pentecost, or Tabernacles.

There Jesus passed by the Bethesda pool, where a number of invalids had placed themselves. The waters, when stirred, supposedly had miraculous powers of healing. A man who had been there for thirty-eight years was asked an interesting question by Jesus: "Do you want to get well?" Many depended on their condition for financial support given by healthy individuals out of pity. Another possible reason for this question relates to the man's spirit; many who have experienced prolonged pain or misfortune have surrendered even the will to attempt to overcome their situation in life. When the invalid shared with Jesus his difficulty of getting into the pool for healing, Jesus proclaimed: "Get up! Pick up your mat and walk." The man was instantly healed.

This healing took place on a Sabbath. The Jews' response was not joy over his healing but concern that he was violating the Sabbath by carrying his mat! The law of Moses did not forbid such a practice, only the Jewish interpretation of the law of Moses forbade it. Jesus found the healed man, and as with the Samaritan woman at the well, addressed the deeper condition of the man's relationship with God. Jesus' words are interesting: "Stop sinning or something worse may happen to you." This injunction could be easily misinterpreted, either into a perspective that equates health with spiritual obedience or an idea that God bestows calamity upon the disobedient. For Jesus the consequences of sin are far more serious than any form of physical illness. He did not say that one can actually stop sinning but, in accord with the entire biblical witness, that believers should not purposefully live a life of sin.

Son of God (5:16-30)

John then informs his readers that because of this healing on the Sabbath, the Jews began to persecute Jesus. Legalism is a dreadful distortion of God's will for those whom He created to live in fellowship with Him. Not outer deeds but inward postures matter to God. When the inner world is ordered around God's dictates, then the outer world will exhibit utter holiness, a holiness defined by the life and ministry of Jesus. At this rebuke the Jews were outraged, not because Jesus was wrong (they didn't answer His reply regarding healing on the Sabbath) but because "he was even calling God his own Father, making himself equal with God." The Jews did not object to the idea of God as Father but that Jesus somehow was in a special relationship to God as His Father, thus intimating that Jesus was equal with God.

Jesus then gave a clearly defined response about the relationship between the Father (God) and the Son (Himself). First, the Son can do nothing without the Father. Second, the Father loves the Son and reveals everything to Him. Third, the power to bestow life itself is shared by the Father and the Son. Fourth, God has given all judgment over to the Son. Fifth, the Father and the Son share equal honor. Sixth, belief in the words of the Son result in eternal life. Finally, the very consummation of the age will be by and through the Son.

The Jews' objection was in light of their staunch monotheism (the belief in one God). Christians are monotheists as well yet maintain that the nature of the One True God is that He is Triune—three Persons, one God. To the Jewish mind Jesus' claim to be God was blasphemous in view of the fact that it intimated two Gods. Of course, nothing of the sort was in mind in Jesus' self-dec-laration as the Son of God. Rather, Jesus was proclaiming that He was God in human form, the second Person of the Trinity.

Testimony to Jesus (5:31-47)

Testimony regarding Jesus includes John the Baptist, the works of Jesus, God Himself, the Scriptures, and Moses. In this Jesus clearly distinguished the worth of human testimony from God's testimony concerning that which is of worth and the worth of human praise compared to the praise that flows from God.

No Earthly King (6:1-15)

The feeding of the five thousand is the one miracle, apart from the resurrection, that occurs in all four of the Gospels. The number was far greater than five thousand, for this figure refers only to men, since woman and children were not counted (Matt. 14:21). This miracle led the people to try to make Jesus king by force. God's design was not that Jesus manifest Himself as an earthly king but as the Suffering Servant who would give His life as a ransom for many (Mark 10:45).

Jesus' Divine Acts (6:16-24)

This "sign" pointed to the divine nature of Jesus, demonstrated by His power and authority over the natural, created world. The crowds seemed more interested in Jesus' "signs" than in Jesus' truth.

Bread of Life (6:25-59)

After the feeding of the many thousands, it is not surprising that these same numbers sought Jesus out again. When they found Him, Jesus read their hearts and confronted them with their motive: "You are looking for me, not because you saw miraculous signs, but because you ate the loaves and had your fill." Jesus then encouraged them not to devote themselves to such pursuits but rather to "food that endures to eternal life."

This eternal food is the teaching of Jesus. When asked about what works were necessary to appease God, Jesus replied in a decidedly different fashion than they anticipated. Rather than outlining a list of do's and don'ts, Jesus replied, "The work of God is this: to believe in the one he has sent." Salvation is not something that is attained through human effort, but instead it is a freely given gift. The only "work" necessary is to receive the gift of God for eternal life through His Son, Jesus Christ.

The crowd then asked for a sign, as Moses gave with the manna, that Jesus was indeed the One sent from God. This revealed that their primary interest was food, attempting to goad Jesus into giving them bread in exchange for their faith.

This interchange resulted in the first of the seven "I am" statements found within the Gospel of John. Jesus replied, "I am the bread of life." The Greek language at this point is strongly emphatic, reminiscent of God's own " I am" recorded in Exodus 3:14. Jesus stated that all who come to Him in saving faith will never be driven away and that it is God's will that all should so come. Such statements did not please the Jews. Jesus was claiming to have come from heaven, and this was unacceptable for them to bestow upon one "whose father and mother we know."

In reply Jesus maintained the following: first, that no one can come to the Father through Christ except as the Father wills. Second, to be in relationship with God is to be in a relationship with Jesus. Third, only the Son, Jesus, has seen the Father; Fourth, the bread of life (Jesus) is that which comes from heaven, and only by eating of that bread, given for the world, can life eternal be gained. The Jews understood this to mean that Jesus was going to give of His actual flesh for them to eat. Jesus added to their confusion by stating that "unless you eat the flesh of the Son of Man and drink his blood, you have no life in you."

This verse is subject to many misinterpretations, such as thinking that it refers to the Lord's Supper, or Eucharist. Nowhere, however, is it taught in Scripture that the taking of the Lord's Supper is the single requirement for salvation. The sole requirement for salvation is not partaking of the elements of the Lord's Supper but faith in Christ. So what is the flesh and blood of which Christ spoke? Clearly it is the flesh and blood He offered to the world at the moment of His death, an offering made to the world for acceptance, resulting in eternal life for those who accept His death on their behalf as an atonement for their sin.

CHART: "I AM" SAYINGS IN THE GOSPEL OF JOHN
SAYING	REFERENCE IN JOHN
I am the Bread of Life.	6:35
I am the Light of the World.	8:12
I am the Gate for the Sheep.	10:7
I am the Good Shepherd.	10:11,14
I am the Resurrection and the Life.	11:25
I am the Way, the Truth, and the Life.	14:6
I am the True Vine.	15:1,5
I am a King.	18:37

Holy One of God (6:60-71)

Jesus knew from the beginning which disciple would eventually betray Him. At this point many who had followed Jesus ceased to do so. When Jesus asked the Twelve if they too wished to depart, Peter responded for them all: "Lord, to whom shall we go? We believe and know that you are the Holy One of God."

God's Time (7:1-13)

Some might wonder why Jesus would purposefully stay away from Judea because the Jews there were waiting to take His life, especially in light of the fact that Jesus willingly went to His death at the time of the crucifixion. Simply put, it was not time. The time for surrendering of His life would come, but not now; there was more God desired to be accomplished through His life. All would transpire at the moment God intended.

Authoritative Teacher (7:14-24)

At the appropriate time, halfway through the Feast of the Tabernacles, Jesus revealed Himself and began to teach.

The crowds were surprised that Jesus had not studied under any of the noted Jewish scholars. Jesus responded to their amazement. His teaching was not his "own" but "comes from him who sent me." This interchange should not be taken as a disparagement of education or learning. Jesus was uniquely empowered and gifted by God for His mission, and His words were God's words.

Spirit Promised (7:25-44)

Many falsely understood that no one would know the origin or birthplace of the Messiah, and since they knew of Jesus' origins, He could not be the Messiah. This is to be understood in light of the Jewish tradition, though not a biblical idea, that the Messiah would be a man of mystery. As a result they tried to seize Jesus, but apparently they were unable to lay even a single hand upon Him because "his time had not yet come." On the last day of the feast, Jesus promised to all who would believe in Him "streams of living water," which the author of the Gospel interpreted for us as the Spirit given later at Pentecost.

Prophet From Galilee? (7:45-52)

The temple guards sent to arrest him exclaimed, "No one ever spoke the way this man does." The Pharisees simply dismissed them as deceived, arguing that since none of the Pharisees had expressed belief in Jesus, then He was not to be accepted. The Pharisees elevated their own sense of learning and understanding. In so doing, they exaggerated the ignorance of the average person. This produced a spiritual pride that led them to believe that true understanding rested solely with their own musings. Then Nicodemus, who had spoken with Jesus earlier, reminded them all that no one was to be judged without a hearing. The response was the adamant stance that no prophet could come from Galilee, which was patently false, since Jonah the prophet was from Galilee.

Sinless Judge (7:53-8:11)

This story is certainly in line with Jesus' character and teaching, but it does not appear in the earliest and most reliable manuscripts. This does not deny the story's authenticity, only that it may have been added at a later date. (See NIV note.)

The teachers of the law and the Pharisees had brought a woman who had been caught in adultery to the feet of Jesus in order that He might pronounce the proper judgment upon her. The purpose was to trap Jesus, for if He neglected to suggest stoning, as the law required, He could be charged with being a lawbreaker. (The actual law prescribed stoning only if she was a betrothed virgin; the man was to be stoned as well, see Lev. 20:10; Deut. 22:22-24.) If however, Jesus did advocate stoning, then He would bring the wrath of the Roman government to bear upon Himself. How did Jesus handle the dilemma? "If any of you is without sin, let him be the first to throw a stone at her." Brilliantly, He did not break the law; yet He ensured the woman would not be stoned. When all had left, Jesus addressed the woman's two greatest needs, self-esteem and a new life. For her self-esteem, He assured her that He, who was without sin, did not condemn her. For her deepest need, that of a new life, Jesus said, "Go now and leave your life of sin."

Light of the World (8:12-30)

The second of Jesus' seven "I am" statements occurs here: "I am the light of the world." The relationship between Jesus and His Father is of such a nature that Jesus could say that if "you knew me, you would know my father also."

Teaching about His identity and nature, Jesus revealed that He is from above and not of this world. Further, "if you do not believe that I am the one I claim to be, you will indeed die in your sins." Such a statement could only elicit a shocked, "Who are you?" Jesus answered that He was who He had always claimed to be, the One sent from the Father, the Son of man.

Many have wondered how a loving God can condemn persons to hell. Our response should be that He does nothing of the sort. Individual persons condemn themselves by choosing to reject Jesus Christ and the truth He came to share with the world.

Truth That Sets Free (8:31-41)

Jesus made clear that holding to His teachings is essential in order to claim to be one of His disciples. Further, His teachings should be accepted as absolute truth. This truth, and no other, has the power to set a person free. Many philosophies and ideologies make the claim for truth, but all truth is God's truth, and therefore all claims for truth must be judged in light of God's revealed truth and knowledge. To adhere to a false view of reality is to be held captive to ignorance. To live a life apart from God's rule is to be held captive to sin. The truth of Jesus sets individuals free from all such bondage. The Jews refused to listen to the truth of Jesus, instead insisting on clinging to their own understandings. Perhaps the most telling verse is when Jesus stated that they had "no room" for His word.

Who Is Your Father? (8:42-47)

If God was truly their Father, then they would love Him. Jesus' made clear that His origin was divine, His mission God planned, and His purpose God willed.

People cannot hear what God has to say if they do not belong to God. If people choose to listen to the evil one in terms of what is considered truth, then they close out the voice of God. The basic disposition of Satan is that of a liar, a perverter of truth, one who deceives all who will allow him to direct their lives and thoughts.

The Eternal I Am (8:48-59)

Desperate to discredit Jesus, the Jews accused Him of being a Samaritan as well as demon possessed. Jesus denied the charge and immediately resumed His charge that they were living apart from God. He added that if anyone kept His word, "he will never see death." At this the Jews were outraged. Jesus was placing Himself above even Abraham. With one voice they asked in indignation, "Who do you think you are?" Jesus responded that God glorified Him, that He knew God, and that He kept God's word. Further, Abraham "rejoiced at the thought of seeing my day; he saw it and was glad." This brought utter incredulity to the crowd. They challenged Him, for here Jesus—far from even the fifty-year-old mark—was claiming to have seen Abraham.

Jesus gave one of the most important answers to any question posed to Him in the entire Gospel of John. "'I tell you the truth,' Jesus answered, 'before Abraham was born, I am!'" What was Jesus saying? That He was God Himself! The only other time the phrase "I am" was used to describe someone was in Exodus 3:14, where God used that very phrase as His name. Here Jesus claimed that name for Himself. No identity statement could be clearer. Jesus claimed to be God Himself in human form. The Jews did not respond with words but picked up stones to kill Him for blasphemy (see Lev. 24:16). Jesus hid Himself and slipped away from the temple grounds.

Sin and Sickness (9:1-12)

Jesus performed more miracles related to giving sight to the blind than any other miracle. Such an activity was forecast in prophecy as a messianic act (Isa. 29:18; 35:5; 42:7). Jesus came to clear the sight of human beings who had become blinded to the things of God.

The disciples of Jesus, espousing a common perspective of the day, desired to know who sinned in regard to this man's affliction. They understood that such things occurred either as a result of an individual's personal sin or because of sin in the life of one's parents. The rabbis taught that no one died unless there had been sin, and no one suffered unless there had been sin. Even a child could sin in the womb, they suggested, or even in the preexistent state prior to conception. Refuting this entire system of thought, Jesus proclaimed that neither "this man nor his parents sinned." Instead, this man was there at that moment for God to work in His life in order to glorify Jesus.

Jesus suggested that there would come a time when the work of the kingdom of God will not be able to continue. That time is not the end of His life, as the "we" in verse 4 suggests, but when the consummation of the age takes place. Until that day God's people must do all they can to combat evil and do good in the name of Christ.

Power of Testimony (9:13-34)

The man who had been healed testified that his own perspective was that Jesus was a Prophet. This was not the answer the Pharisees wanted to hear. Questioning the formerly blind man again, he said "One thing I do know. I was blind but now I see!" This simple testimony has been the incontrovertible evidence for the Christian faith for centuries. His final words carried the greatest sting: "If this man were not from God, he could do nothing." The Pharisees became enraged, accused the man of being a sinner, and excommunicated him from the synagogue.

Sight Means Guilt (9:35-41)

The healing of this blind man took place on two levels: at the physical level his sight was restored. On the spiritual level he had come to faith in Christ. This man serves as a paradigm for Jesus' entire ministry. The Pharisees who witnessed this event responded only in indignation that Jesus would intimate that they were blind. Masterfully, Jesus responded that if they were truly blind, they would be guilt-less, but since they claimed sight, their guilt remained.

The Good Shepherd (10:1-21)

One of the great images of Jesus is as the "good Shepherd." First, He is the gate to the sheep pen, meaning that no one can enter the fold through any other means than Jesus Himself. Only through Jesus Christ can anyone be made right with God leading to eternal life. Second, Jesus leads His sheep. No other voice is the true voice of leadership. Third, as the good Shepherd, Jesus protects His flock—even to the point of death. Unlike someone who watches sheep for employment, Jesus is a Shepherd motivated by love for His sheep.

As the good Shepherd, Jesus mentioned that there are other sheep that will listen to His voice and will one day be brought into the fold. More than likely what is in view are the Gentiles who would come to believe in Christ. The idea is not many shepherds with many flocks but one Shepherd joined together as one flock (see Eph. 2:16). Jesus was not forced into being the good Shepherd; He willingly took the role upon Himself, and for this He is loved by God.

One with the Father (10:22-42)

The Feast of Dedication was the celebration of the dedication and subsequent reopening of the temple by Judas Maccabeus in December of 165 b.c., after it had been desecrated by the Syrian ruler Antiochus Epiphanes in 168 b.c. (see Dan. 11:31). This event is commonly referred to as "Hanukkah" or "The Feast of Lights."

Jesus stated that His sheep are given eternal life and that no one can "snatch them out of my hand." When a person comes to Christ as Savior and Lord, nothing can remove that person from the state of salvation against their will. If one is truly saved, then that person can rest assured that they are held in the hand of God, protected from any assault to their state of redemption.

Jesus also declared that "I and the Father are one." Jesus and God are not, according the Christian doctrine of the Trinity, identical persons but separate persons who are of identical nature.

At this the Jews picked up stones to kill Him, for it was blasphemy for a man to claim to be God (10:33). Jesus responded to their anger by pointing back to the Old Testament where, in accord with the worldview of the ancient Near East, rulers and judges, as emissaries of the heavenly King, could be granted the honorary title "god" (Ps. 82). If they could be culturally comfortable with that title for those to whom the Word of God came, why did they rebel against the idea that the Messiah would be God's Son? And if this does not make sense, Jesus argued, then simply look at my life and the miracles performed. This did not persuade the Jews, and again they tried to seize Jesus for execution.

Dying with Jesus (11:1-16)

Lazarus was the brother of the sisters Mary and Martha. Mary had poured perfume on the feet of Jesus and wiped them dry with her hair (12:3). Jesus loved all three of them. His two-day delay was probably to ensure that the miracle He was about to bestow would be clearly understood to be a resurrection from the dead, not a resuscitation from a severe illness. His disciples urged Him not to go, for there were individuals there who desired to seize and kill Him. Thomas, often known as the doubter, here revealed the depth of his personal commitment to Jesus when he said to his fellow disciples: "Let us also go, that we may die with him."

Emotions of Jesus (11:17-37)

One of the most moving scenes in the life of Jesus is the death of Lazarus. Here we see not only the power of Jesus to raise the dead, but the emotions of Jesus moved by the grief of those around Him. Martha's faith is evident as she approached Jesus, four days after the death of Lazarus, and professed belief that He could save her dead brother. When Mary came as well and Jesus saw her grief and the grief of those with her, he was "deeply moved in spirit and troubled." Scripture then tells us that Jesus wept.

Resurrection and Life (11:38-44)

What could testify more to the divine nature of Jesus than to exhibit the power needed to raise someone from the dead?

Wishing to teach an important truth about how God hears and answers the prayer of belief, Jesus prayed aloud. Note that the raising of Lazarus serves as something of a foreshadowing of the power to resurrect all believers one day to fellowship and eternal life in Christ. Unlike Lazarus, who was raised only to die again, Christians will be raised to eternal life.

One Man for the World (11:45-57)

The resurrection of Lazarus caused many to place their faith in Jesus. It also led to a meeting of the Sanhedrin. The Sanhedrin was the high court of the Jews. In the New Testament period, it was composed of three groups: the chief priests, the elders, and the teachers of the law. Its membership reached seventy-one, including the high priest, who served as the presiding officer. Under Roman jurisdiction the Sanhedrin was given great power, but it could not impose capital punishment (18:31).

Their concern was self-preservation. If Jesus continued as He had, then people would continue to place their faith in Him as the Messiah. If the Romans then heard that a Messiah was being heralded by the Jews, they would come and destroy the threat, including the Sanhedrin. Therefore much of the opposition to Jesus was sociopolitical in nature.

The remark by Caiaphas about their ignorance was one of rudeness. He understood the political dimension more fully than the others, who were actually thinking in terms of guilt or innocence. For Caiaphas it did not matter whether Jesus was guilty or innocent of wrongdoing. What was important was that the death of one man was worth the viability of the Jewish nation under Roman rule. Historically, Caiaphas was in error; for despite the death of Jesus, the Jewish nation perished in a.d.. 70.

The prophecy of Caiaphas was truer than he could have imagined. He prophesied the death of Jesus for the Jewish nation in order to alleviate political tensions, not knowing that Jesus' death would be for the spiritual salvation of the Jewish nation and for the world.

Devotion or Death (12:1-11)

This portion of John's Gospel contains a host of important elements. First, there is the devotion of Mary. The perfume used was expensive, a luxury item for herself, selflessly given in devotion to Jesus. That she poured it on the feet of Jesus was an act of humility, for attending to the feet of another person was the work of a servant. Wiping the oil with her hair was also unusual, for respectable women did not unbraid their hair in public. Mary exhibited unrestrained love and devotion to Jesus that went against personal cost and concern for perception.

Second, is the deceit and corruption of Judas. This is the sole passage that reveals the wicked character of Judas prior to his betrayal of Jesus. While the author of this Gospel relates Judas's dishonesty in hindsight, at the time Judas must have been highly esteemed, for he was trusted with caring for the money bag. All too often individuals have been able to deceive people regarding their relationship with God, but never is God Himself deceived, for He sees into the very heart of every person.

Third, is the judgment of Jesus on both Mary and the poor. Jesus affirmed Mary's act of devotion and linked it to His own burial. Mary did not intend for this to be the significance of her act, but it was perceived by Jesus in this manner, knowing of the growing shadow of the cross. In discussing the use of the expensive perfume on Himself rather than selling it to assist the poor, Jesus said, "You will always have the poor among you." Unfortunately, many throughout the centuries of Christian history have misinterpreted this statement by Jesus as an excuse to neglect the poor. This was far from the intent of Jesus, who exhibited care and concern for the poor throughout His ministry. The point Jesus was making was that Mary's act of devotion at that particular time and place was worthy of the cost.

Praising the King (12:12-19)

The triumphal entry into Jerusalem coincided with the Passover Feast. The palm branches were symbolic and used in celebration of victory. The response of the crowds to Jesus was spectacular. The shout of "Hosanna!" is a Hebrew term meaning save which had become an expression of praise.

The Gospel of John emphasizes the royalty of Jesus. Here is the only Gospel that records that the people also shouted, "Blessed is the King of Israel!" The crowd's exultation, as well as Jesus' riding a colt, was not seen by the disciples until after His death, burial, and resurrection as the fulfillment of prophecy. This moment, perhaps more than any other, was the high mark of Jesus' popularity and influence. In only a matter of days, however, the "Hosanna!" would turn to "Crucify him!" (19:15).

The Hour Is Come (12:20-36)

The request of some Greeks to interview Jesus occasioned a lengthy response from Jesus regarding the road that lay before Him. Throughout the Gospel, Jesus had avoided situations that would hasten His death. But now the "hour" had come for "the Son of Man to be glorified." Jesus' death and subsequent resurrection is what is in mind by the term "glorified." Jesus presented Himself as a role model for our perspective on life. Life should not be loved from a temporal perspective but hated as that which represents our sinful separation from God our Creator. This is not, as the life of Jesus demonstrated, a rabid asceticism but an attitude that puts more importance on the world to come.

Jesus understood that His death would bring life to many. Nonetheless, Jesus' heart was "troubled," which is all John wrote in relation to the Gethsemane passages of Jesus' final hours recorded in the Synoptics. Jesus' troubled heart surely came more from the idea of bearing the weight of the sin of the world as a sinless Being than the mere physical and emotional agony that awaited Him. While Jesus contemplated praying to God for deliverance from that which awaited Him, He remained on the course God had willed for His life.

Not only would Jesus' death offer liberation to men and women from the bounds of sin, but it would bring judgment upon the world and drive the prince of the world from its midst. The cross achieved salvation for those who would believe, brought judgment upon the world for the refusal to believe, and defeated Satan's rebellion once and for all. The lifting up of Jesus on the cross would be the beacon that would draw all persons—meaning without regard to sex, race, social status, or nationality—to Himself for deliverance from sin.

God or the World (12:37-50)

How could the Jews have witnessed so many miraculous deeds and remain in unbelief? The answer is found in prophecy. Jews both would not and could not believe. They would not believe when they should have according to what they had witnessed. They could not believe, not because they had freedom of choice removed from them, but because they had purposely rejected God and chosen evil. Thus God turned them over decisively to their choice. Those who had chosen to believe were afraid to make their decision public for fear of excommunication. Even these believers were indicted for caring more for the approval of others than for the approval of God.

What is Jesus' relation to those who reject Him? John made clear that it is not judgment (12:47). It is not that judgment for unbelief will not take place (12:48), only that the primary mission and role of Jesus was not judge but Savior (12:47b). Again, the close relationship between God and Jesus is clearly exhibited in regard to thought and deed (12:44-45,49-50).

A word should be given regarding the difference between "last day" and "last days." The latter refers to the current period of time, begun when Christ entered the world (Acts 2:17; Heb. 1:2; 1 Pet. 1:20; Jude 18). The "last day" (singular), however, refers to the consummation of time and history when the great resurrection and judgment will occur of all persons (1 John 2:18).

Humble Servant (13:1-17)

The love of Jesus for His disciples, and those who would come to be His disciples, is shown in the washing of the disciples' feet. The servant motif, so prevalent in the Gospel of Mark (Mark 10:45), is here revealed as well in the Gospel of John. Servanthood is a direct extension and representation of love (13:1). What enabled Jesus to perform this act of utter humility was a keen understanding of who He was, where He had come from, and where He was going (13:3). This is a key to humility in all per-sons—a healthy and balanced understanding of who they are.

If Jesus, Lord and Teacher, washes our feet, how much more should we wash one another's feet (13:14). What is at hand is not the institution of an ordinance of foot-washing, as this passage has sometimes been interpreted, but the lifestyle of humble servanthood.

Satan and the Betrayer (13:18-30)

At the moment that Jesus identified Judas as His betrayer, Scripture tells us that "Satan entered into him"; and Jesus said, "What you are about to do, do quickly" (13:27). This is the only use of the name "Satan" in the Gospel of John, and it is unclear whether here is actual possession or simply the motivation from Satan to evil. The fellow disciples, however, did not realize what Jesus was referring to, thinking that it had something to do with Judas's responsibilities as keeper of the money bag (13:28). Jesus had to be betrayed, but Judas did not have to be that betrayer. It has often been commented that the difference between Judas and Peter, both of whom betrayed Christ, is that Peter sought forgiveness, but Judas did not.

Mark of Discipleship (13:31-38)

After Judas's departure, Jesus made clear that His time with the disciples was short (13:33). The heart of this passage is found in verses 34-35: "A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another." "Here Jesus was saying that love among Christians must be in the vanguard of all that we are about. Further, if we fail in this endeavor, then the world will be given the right to deny that we are disciples of Christ. Our love for one another will be the distinguishing mark of authenticity that we truly follow Christ.

Remedy for Anxiety (14:1-4)

Such words from Jesus regarding His upcoming departure, not to mention the forecast of Peter's betrayal, cast a net of depression upon the meal. Now come words of comfort from Jesus: "Do not let your hearts be troubled. Trust in God; trust also in me" (14:1). Trust in God is the one true remedy for anxiety. Jesus completed the remedy for their concern by painting a beautiful portrait of the life that awaits them upon their reunion (14:2-4).

Way, Truth, Life (14:5-14)

Jesus responded that a life given in belief and faith in Him will pave the way to eternal fellowship with Him (14:6). Jesus' claim to be the way, the truth, and the life is of great importance. Jesus is not one among many ways to God but the only way to God. The early church was even called "The Way" because of its insistence upon this point (Acts 9:2; 19:9,23). That Jesus embodies and proclaims the truth is a theme throughout the Gospel of John. Jesus also offers life itself, life through God the Father, the Creator and Giver of all life.

The last verse in this section has been fuel for much debate regarding proper interpretation and application. Was Jesus saying that we have unlimited power over God in determining what He will or will not do for us if we simply pray in Jesus' name? Clearly not, for this would be out of accord with the rest of the scriptural witness. God is sovereign over all and subject to none. We are to pray in accordance with the will of God as exhibited in the life and teaching of Jesus. When we pray in that manner, surely it will be answered. To pray in Jesus' name is to pray in accord with Jesus' will and mission. Such a prayer request is far different from an idea of prayer as some type of shopping list handed to God that He is then bound to perform. Yet the enormous spiritual power that courses through the spiritual veins of the believer should not be underestimated in light of our involvement with the growing kingdom of God. The Holy Spirit empowers believers to do and to be all that Christ would have us to do and to be.

The Counselor (14:15-31)

John's Gospel pays much attention to the Holy Spirit. This is the first of several passages that teach about the nature and role of the Holy Spirit in the life of the church and the individual believer (15:26; 16:7-15).

Here the Holy Spirit is referred to as the "Counselor" who will be with the disciples forever (14:16). Note that Jesus called the Holy Spirit "another" Counselor, suggesting that the work of the Holy Spirit would take the place of His role in their lives. The word "Counselor" is a legal term that goes beyond legal assistance to that of any aid given in time of need (1 John 2:1). The Greek word is Paraclete, which suggests adviser, encourager, exhorter, comforter, and intercessor. The idea is that the Spirit will always stand alongside the people of God. The Holy Spirit is also referred to as the "Spirit of truth" (14:17). This means that truth is that which characterizes the nature and mission of the Spirit. The Spirit testifies to the truth of God in Christ and brings people toward that truth through conviction leading to repentance and faith. The Spirit will continue to bring the presence of Christ into the lives of the disciples (14:16-18,20).

To love Jesus is to obey Jesus (14:15,23). If one does not obey Jesus, it is an act of lovelessness (14:24). Obedience and love cannot be separated for the believer. The Holy Spirit will also serve as a reminder to the disciples of all that Jesus has taught (14:25), sent forth by both God and the Son (14:26). The role of the Holy Spirit as the One who "reminds" the disciples of what Jesus said and taught should not be overlooked in regard to its importance in relation to the writing of the New Testament and for the ongoing life of the church. Jesus' effort is one of comfort as He prepares to leave His disciples for the agony of the cross. Here Satan would be allowed to stir people's hearts toward great evil, but never is that to be understood as Satan having power over Jesus (14:30). Jesus willingly submitted to the cross in order to fulfill God's will (14:31).

The True Vine (15:1-17)

Here Jesus put forth another declarative "I am" statement, this time asserting that He is the "true vine" and that God is the gardener (15:1). In the Old Testament the "vine" is frequently used as a symbol of Israel (Ps. 80:8-16; Isa. 5:1-7; Jer. 2:21). This symbol was often used when Israel was lacking in some way. Jesus, however, is the true Vine.

Two scenarios are presented that should be seen as representative for the Christian life: first, the one who is on the vine and producing fruit (Matt. 3:8; 7:16-20) and second, the one who is on the vine who is not producing fruit. The productive vine is pruned for greater production, while the nonproductive vine is cut off for destruction. The key to producing fruit is one's relationship to the vine, to "remain in the vine" (15:4-5,7). Apart from Christ nothing can be accomplished (15:5). The verse "Ask whatever you wish, and it will be given you," as with 14:13, needs to be seen in the context of one who is firmly part of the vine (15:16). When one is in such a close and dynamic relationship with Christ, requests coincide with His will. In other words, asking whatever you wish and having it granted is dependent upon the first clause of the verse: "If you remain in me and my words remain in you" (15:7).

Planted in Christ (15:18-16:4)

What is the result of a life that remains firmly planted in Christ? Here the suggestion is that you will be hated by the world (15:19). Christ was hated and rejected because of the conviction that pierced the heart of every person He encountered. Because of the life and teaching of Christ, individual persons know the truth and therefore have no excuse for those choices which deny God's rule (15:24).

This conviction will not end with the life and ministry of Jesus, for the Counselor, or Holy Spirit, will continue to testify to the hearts and minds of persons through truth of Christ and the claims of Christ (15:26), as will the disciples (15:27). Why did Jesus share this with His disciples? "So that you will not go astray" (16:1). Jesus prepared His followers for the reality of the cross they too would bear because of His name.

Work of the Spirit (16:5-16)

Jesus chided His disciples for their concern over their own situation upon His departure rather than concern over where Jesus was going to be (16:5). Again turning to His discussion of the Holy Spirit, Jesus made clear that His departure was worthwhile if only to allow for the coming of the Counselor whom Jesus Himself would send (16:7).

In a carefully detailed statement, Jesus outlined the convicting work of the Holy Spirit, all related to the work and person of Christ. First, the Holy Spirit will convict the world in the area of sin that results from disbelief in Jesus (16:9). Second, the Holy Spirit will convict the world in the area of righteousness in light of the life of Jesus (16:10). Third, the Holy Spirit will convict the world in the area of judgment because Jesus defeated the prince of the world who now stands condemned (16:11). Only through the Holy Spirit can an individual be brought to repentance leading to faith. It is not good works that elevate our status before God but the crosswork of Christ. The Holy Spirit enables the follower of Christ to live out the Christ life.

The Spirit of Truth will guide the disciples into all truth (16:13). His purpose will be to reveal Christ (16:14). The mark of the work of the Holy Spirit, then, is whether Christ is made central and glorified.

I Have Overcome (16:17-33)

The disciples were experiencing understandable anxiety and confusion regarding all that Jesus had shared with them. Jesus comforted them by proclaiming that no matter how dark the hour may prove to be, the dawn will follow! Two "dawns" seem to be at hand, the first being the resurrection and the second being the day they will be with Jesus forever in heaven.

Prior to Jesus' death, the disciples had no need to pray in His name, for Jesus was there to be asked personally! This dynamic element of conversation was not to be lost, only now it would be through the Counselor that Jesus would send. The death, burial, and resurrection of Jesus serves as the intercession on our behalf before God, thereby eliminating the need for Jesus' direct intercession (thus not a contradiction of Rom. 8:34; Heb. 7:25; 1 John 2:1). Persecution will surely come, including trials from living in a fallen world, difficulties in life, and even discipline from God. But Jesus' words of comfort are paramount with His passionate plea to "take heart! I have overcome the world" (16:33).

High-Priestly Prayer (17:1-5)

Here we have the beginning of the longest recorded prayer of Jesus (17:1-26). Many interpreters have called it Jesus' "high-priestly" prayer. In the first section of the prayer, Jesus noted that the cross would bring glory to Himself, for it was the will of God and the means of salvation for all who would believe.

Praying for Disciples (17:6-19)

Most of this portion of Jesus' prayer is devoted to the welfare of the disciples. Jesus prayed specifically for their protection in the area of unity (17:11), emphasizing again the importance of the unity of the body of Christ, the church. This is not organizational unity but interpersonal, relational unity. Jesus also prayed that they would be protected from the evil one, or Satan (17:15), who is more than active in the world and bitterly opposed to the things of God (1 John 5:19). Finally, Jesus prayed that God would sanctify them through the word of truth (17:17). Sanctification is the divine process whereby God molds us according to His holiness. It is the bringing to bear upon our lives the moral absolutes of the living God in such a way that they affect how we live and think. Sanctification and revelation are inextricably inter-twined, for without God's revelatory word to our life the process of sanctification cannot begin.

Church's Unity (17:20-26)

Here Jesus' prayer turns specifically to those who would come to believe through the disciples' message and testimony (17:20). Again the theme is unity (17:21-23). Christians form the body of Christ (1 Cor. 12:13) and the household of faith (Eph. 2:19).

Some divisions and controversies are necessary and unavoidable. The purification of the church is as insistent a theme as the unity of the church. Jesus Himself said that He came not bearing peace but a sword. What He meant was that the truth of God can never be neutral, but it divides truth from that which is false by its very nature. Jesus' plea for unity has to do more with the petty controversies and bitter divisions that often plague relationships. The love that binds Christians together should overcome all such grievances, demonstrating to the world that the people of God are unique and unprecedented in their fellowship, drawing the nonbelieving world to faith in Christ.

Embracing the Cup (18:1-11)

John is the only Gospel that records that the attack on the servant of the chief priest was carried out by Simon Peter on a man named Malchus (18:10). Luke recorded Jesus' healing of the man's wound (Luke 22:51).

His concern for the disciples at the moment of His own arrest is evident (18:8). Peter's effort at defending Jesus was rebuked by Jesus Himself, for despite Peter's good intentions, the "cup" that was before Jesus had to be embraced. It should be noted that "cup" was often used as a reference to suffering (Ps. 75:8; Ezek. 23:31-34), as well as the wrath of God (Isa. 51:17,22; Jer. 25:15; Rev. 14:10; 16:19).

Peter's Denial (18:12-18)

The two interrogations may have been enacted to give the semblance of a fair trial for Jesus, though it was far from just by any stretch of the imagination. Peter's first denial, all four Gospels report, came as the result of the challenge of a slave girl. She asked Peter if he was one of the disciples of Jesus, which Peter promptly denied (18:17).

The Jewish Trial (18:19-24)

The interrogation of Jesus by the high priest brought out Jesus' response that what He had taught had been taught publicly and that nothing had been taught in private that was not openly said to the crowds. This brought a blow to the face as if such a reply was improper when answering the high priest (18:22). This blow was illegal for such questionings. Jesus' reply was that what He had said was simply the truth and should not be rejected or reacted to with such violence. Note that John treated the Jewish trial with great brevity, devoting the majority of his narrative to the Roman trial.

Drama of Betrayal (18:25-27)

Peter's second and third denials, followed by the prophesied crow of the rooster, are recorded just before John recorded Jesus' interaction with Pilate (13:38). Two plots are being simultaneously revealed by John, (1) Peter's denials and (2) Jesus' interrogations and mock trial. Both constitute a drama of betrayal, one by the people who should have received Christ as King and one by a person who should have remained loyal to Christ as King.

Jesus the King (18:28-40)

One of the most ironic observations in all of Scripture is made by the apostle John. In order to avoid ceremonial uncleanness, the Jews who had plotted to kill an innocent man and were now executing that plan did not enter the palace of the Roman governor (18:28). The decision to take Jesus to Pilate was to ensure that He would be killed.

This Gospel records three major conversations held between Jesus and an individual person who was being confronted with the truth and the claims of the gospel. In John 3 Nicodemus was a religious man who sought Jesus in order to pursue his spiritual questions. The

Samaritan woman in John 4 was neither religious nor a skeptic but rather one who represented worldliness in its most common form. She was indifferent to the spiritual, living a life of moral self-indul-gence. Pilate, however, is indicative of the modern secularist. Hardened to that which would speak to his soul, he was neither open nor inquisitive about the gospel.

Pilate's first question was perfunctory, almost a leading question in order to investigate the nature of the Jewish complaint. Jesus' answer was disarming and brought about a transparent reply from Pilate regarding the political tensions that had led Jesus to his feet. Speaking in terms Pilate would understand, Jesus admitted being a King but a King of far more than an earthly, temporal realm. Many individuals throughout Christian history have misinterpreted the kingdom of God in earthly terms.

As was His custom, Jesus then turned the discussion toward His mission. He informed Pilate that His kingly role was identified with testifying "to the truth. Everyone on the side of the truth listens to me" (18:37). Pilate's response has become legendary: "What is truth?" (18:29). Was it a serious question? sarcastic? We simply do not know. What is clear is that upon voicing the question, Pilate went out to the Jews and dismissed their charges against Jesus and offered to release Him in celebration of the Passover. The Jews, however, demanded Barabbas, a man who was both an insurrectionist and a murderer (Luke 23:19).

Source of Power (19:1-16a)

The physical and emotional torment that Jesus suffered is beyond description. He was not only physically beaten but ridiculed and mocked. Perhaps as one last effort to have Jesus released, Pilate presented Him before the crowd after His beating in order to see if now they could accept His liberation (19:4). The Jews, however, insisted on His death because Christ claimed to be the Son of God (19:7).

Pilate's claim that he had the power to free or crucify Jesus brought the following response: "You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin" (19:11). What should perhaps be noted here is Jesus' intimation that Pilate, though not the initiator of the death of Jesus, was not without sin.

The Hour (19:16b-27)

Every word of John's Gospel leads to this moment, for the "hour" had finally come. As if one last effort to cleanse Himself from guilt, Pilate had the title "Jesus of Nazareth, the King of the Jews" fastened onto the cross where Jesus was crucified in Latin, Aramaic, and Greek (19:19). Every prophecy regarding the Messiah, even to the gambling for His clothing, was fulfilled (19:24; see Ps. 22:18).

Crucifixion was the Roman means of execution for slaves and criminals. The victim was nailed to a cross shaped either in the traditional form, or in the shape of a T, X, Y, or I. The nails were driven through the wrists and heel bones. Present at the cross were Jesus' mother, His mother's sister, Mary the wife of Clopas, and Mary Magdalene (19:25). Also present was the author of this Gospel, the apostle John, whom Jesus instructed to care for His mother (19:27).

It Is Finished (19:28-37)

The actual death of Jesus was preceded with words fitting the narrative John had written: "It is finished" (19:30). What was finished? The mission of Jesus, the Son of God, to die a substitutionary death for sinful persons. As a result of His death on our behalf, our sin was atoned for, and eternal life through Jesus became attain-able through trusting faith.

With these final words Jesus "bowed his head and gave up his spirit" (19:30). This rather unusual way of describing someone's death intimates that Jesus died voluntarily as an act of the will. After the death of Jesus, a soldier pierced His side, "bringing a sudden flow of blood and water" (19:34). From a medical standpoint the mix of blood and water from the spear's thrust was the result of piercing of the sac that surrounds the heart (the pericardium) as well as the heart itself. The author of the Gospel, the apostle John, then offered his testimony that he was a witness to this event and that even to the final moment every detail fulfilled the prophecies concerning the Messiah (19:35-37; see Exod. 12:46; Num. 9:12; Ps. 34:20; Zech. 12:10).

The Burial (19:38-42)

After the death of Jesus, most of the disciples were nowhere to be found, yet at that moment two individuals who had previously been afraid to make their allegiance known came boldly forward to care for the body of Christ. These two were Nicodemus (John 3) and Joseph of Arimathea, a rich member of the Sanhedrin who had not agreed to the condemnation of Jesus (Matt. 27:57; Luke 23:51). Jesus was laid in a tomb following a traditional Jewish preparation.

The Resurrection (20:1-9)

The first person to the tomb of Jesus was Mary Magdalene. Upon seeing the stone removed from the tomb, she ran to Peter and John, exclaiming that they had taken Jesus from the tomb. Mary did not understand that Jesus' body had not been stolen but that He had been raised from the dead. Peter and John ran to the tomb, finding only the strips of Jesus' burial clothes. Peter and John, as did Mary, failed to understand that the resurrection had taken place (20:9).

First Appearance (20:10-18)

Commentators often have suggested that Mary Magdalene was the first to see Jesus following His resurrection because she was the person who needed to see Him the most. After all the others had left the empty tomb, she stood alone by its side weeping. Two angels appeared to her, asking her why she was expressing such grief. After answering that someone had taken her Lord away and she didn't know where He was, she turned and saw Jesus.

The tenderness of the moment when he said "Mary" and her recognition of Him and cry of "Rabboni!" (teacher) is one of the emotional highlights of the entire Gospel. Jesus' warning not to "hold on" to Him for He had "not yet returned to the Father" is at first confusing (20:17). When Jesus spoke of not having returned to the Father, clearly the ascension is in view. Also to be considered here is the idea that Jesus was not to be held to in the same sense as before the resurrection, for now Mary's relationship with Him would be through the Holy Spirit (16:5-16).

Forgiveness of Sins (20:19-23)

Jesus encountered a group of frightened disciples behind locked doors and gave them what they needed most—Himself. He showed them His hands and His side in order to dispel any doubt that they were seeing anything but their crucified Lord (20:20). As with the "Great Commission" recorded in Matthew 28, Jesus decisively gave His followers the command to go into all the world and continue His ministry. To enable them to respond to this task, they received a pre-cursor of the full coming of the Holy Spirit at Pentecost—almost as a deposit for that which was to come fully fifty days later—breathed to them now from the very mouth of Jesus (20:22).

Jesus stated that if the disciples forgave anyone, they were forgiven, and if they did not forgive them their sins, they were not forgiven. At first glance this is a remarkable statement that seems out of step with the role and authority of the disciples. It was not the disciples who could forgive sins but Jesus. The literal reading from the Greek is more clear, stating: "Those whose sins you forgive have already been forgiven; those whose sins you do not forgive have not been forgiven." God's forgiveness is not dependent upon human forgiveness, but rather forgiveness is extended by God as a result of individual responses to the proclamation of the gospel by fellow human beings.

Do You Believe? (20:24-31)

Thomas's doubt was that of many in the modern world. Unless he could see, taste, touch, and hear what was being presented as reality, he would not accept it as the truth. As Jesus noted, however, "blessed are those who have not seen and yet have believed" (20:29).

John's purpose statement is included here, following the resurrection, in order that the reader may know the reason for this carefully detailed narrative of the life and teaching of Jesus. This Gospel was "written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31). The purpose of the Gospel of John is to present Jesus as God in human form and that through faith in Jesus, individuals would embrace salvation to eternal life.

Miracles Continue (21:1-14)

The miraculous catch of fish, an almost casual appearance and fellowship of the risen Christ with the disciples, constitutes the third recorded appearance of Jesus following His resurrection. Here Jesus demonstrated again His power over the natural world.

Do You Love Me? (21:15-25)

Following their breakfast meal on the shores of the Sea of Tiberias, Jesus turned to Peter and asked a series of questions related to Peter's devotion. The first word for love, used in Jesus' first two questions, refers to a love that involves the will and personality. The second kind of love, indicated by the word for love used in the third question of Jesus, refers more to the emotions than to the will.

Regardless of whether or not much is to be made of these word distinctions, the key issue is that of love for Christ, and this Peter surely expressed. His earlier three denials are here answered in three affirmations of love and service. Jesus clearly wanted love for Him to include both will and emotions, demonstrated in a life of discipleship and devotion to the church.

Then Jesus forecast the kind of death Peter would die in order to glorify God. The early church understood the "stretching out of hands" mentioned here to mean crucifixion. Tradition understands the death of Peter to have been by upside-down crucifixion.

The final words of the Gospel of John change from firsthand narrative to that of a plural perspective. It would seem that the Gospel of the apostle John was preserved and then another author, equally inspired by the living God, added his own testimony on behalf of a community of faith as witness to the truth of all that the apostle had written. Not everything from the life of Christ was recorded but only those things the author felt supported the goal of leading individuals to belief in Jesus as the Son of God who came to take away the sins of the world.

Theological and Ethical Significance. From this Gospel we learn much about God as Father. Contemporary believers are indebted to John for their habit of referring to God simply as "the Father." The Father is active (5:17), bringing blessing on those He has created. He is love (3:16; see 1 John 4:8-10). We know love because we see it in the cross; it is sacrificial giving, not for deserving people but for undeserving sinners. He is a great God whose will is done in bringing about our salvation (6:44).

The Gospel throughout focuses on Jesus Christ. It is clear that God in Christ has revealed Himself (1:1-18). God is active in Christ, the Savior of the world, bringing about the salvation He has planned (4:42).

John's Gospel tells us more about the Holy Spirit than do the other Evangelists. The Spirit was active from the start of Jesus' ministry (1:32), but the Spirit's full work was to begin at the consummation of Jesus' own ministry (7:37-39). The Spirit brings life (3:1-8), a life of the highest quality (10:10), and leads believers in the way of truth (16:13). The Spirit thus universalizes Jesus' ministry for Christians of all ages.

In response to the work of God in their lives, Christians are to be characterized by love (13:34-35). They owe all they have to the love of God, and it is proper that they respond to that love by loving God and other people.

Questions for Reflection

1. John presented a portrait of Jesus as fully God and fully man. What are the dangers in emphasizing either Christ's humanity or divinity to the exclusion of the other?
2. John presented a challenging call to believe in Christ as Savior and Lord. What did John mean when he said to believe in Christ and you will be saved? Is it mere intellectual assent or something that involves one's entire life?
3. Essentially Jesus' final recorded prayer was for believers to be unified. What does it mean for believers to be unified? What did Jesus say happens to our witness to the world regarding His truth and claims if we are not unified?
4. What is the relationship between the risen Jesus and the Holy Spirit? How does the Holy Spirit make Jesus present in our lives?

Sources for Additional Study

Barrett, C. K. The Gospel According to St. John. Second Edition. Philadelphia: Westminster, 1978.

Bruce, F. F. The Gospel of John: Introduction, Exposition and Notes. Grand Rapids: Eerdmans, 1983.

Carson, D. A. The Gospel of John. Grand Rapids: Eerdmans, 1991.

Morris, Leon. The Gospel According to John. New International Commentary. Grand Rapids: Eerdmans, 1971.