Joh 4:1

Vv 1-3: Jesus was “afraid”, not for himself, but for his new followers — as yet untested.

WAS GAINING AND BAPTIZING: Note the tense: the work of Christ and of John was at this time simultaneous, yet Christ was excelling John (Joh 3:26,30). Christ knew this would antagonize the Pharisees, and he did not trust these Judeans (Joh 2:23).

Joh 4:3

LEFT: “Aphiemi” = strongest poss word in Greek: to forsake or abandon.

Joh 4:4

HE HAD TO GO…: Not for geographical, but rather for typical reasons: to foreshadow preaching to Gentiles. Or, poss, he considered this route safer than to risk being arrested by Herod’s men at southern end of Gennesaret (WGos 102). (“Had to”, Gr “dei”, often refs to will of God: Joh 3:7,14,30; 4:4,20,24; 9:4; 10:16; 12:34; 20:9).

SAMARIA: The Samaritan race, and their temple: Neh 13:28n. (Even today, some few hundred Samaritans live in Nablus, the modern Shechem: LB 477; HVM 159-165.) Many Judeans circled through Perea (the long way around), rather than simply travel through Samaria — so great was their hatred of the Samaritans. “May I never set eyes on a Samaritan… May I never be thrown into company with one” (Rabbis). To partake of their bread was like “eating swine’s flesh” (Eder 1:401).

Joh 4:5

SYCHAR: Or Shechem: a city of refuge (Jos 21:21), symbolic of Christ (Heb 6:18-20). The first Joshua was in Shechem (Jos 24:1; cp Joh 4:38n).

Joh 4:6

THE SIXTH HOUR: Women carried water in cool of morning or evening. By Heb time, 6th hour = approx noon. Why did she choose such a time? Perhaps to avoid contact with other women? (But in Joh 19:14, John uses Roman time.)

Joh 4:7

Blessings given in the path of home duty: shepherds at night (Luk 2:8-20), Moses keeping flock (Exo 3:1,2), David in sheepfolds (Psa 78:70), Gideon threshing (Jdg 6:11,12), Abraham in tent-door (Gen 18:1), and a woman coming to draw water (Joh 4:7,26).

Christ met woman at well, as other faithful men before him had met their future wives at wells: Eleazar (for Isaac) in Gen 24:10,62; Jacob in Gen 29:2,9,10; Moses in Exo 2:15-21.

Jesus and the Samaritan woman: “At the beginning of the conversation he did not make himself known to her… but first she caught sight of a thirsty man [v 7], then a Jew [v 9], then a rabbi [vv 13,14], afterwards a prophet [vv 17-19], last of all the Messiah [vv 25,26]. She tried to get the better of the thirsty man, she showed her dislike of the Jew, she heckled the rabbi, she was swept off her feet by the prophet, and finally she adored the Messiah” (Tatian). See Lesson, How to tell a woman she’s wrong.

“This strange conversation (Joh 4:7-26) is more than a passing incident in Christ’s journey through Samaria. It discloses the nature of the intercourse which takes place between God and every true seeker after Him. Our relationship begins with a demand from our Father to do something for Him. Our natural feeling is that there is nothing we can possibly do. He is the Creator and Sustainer of all things, we are puny creatures of His handiwork utterly dependent and unworthy. Yet the demand persists, and with it comes the understanding that our service conceals a far greater gift from Him. As the nature of that gift is unfolded in His word, so our desire for it grows, and although we can never appreciate it in its fullness, we plead for it. But it has its own demands. It requires us to expose all those things that are unworthy and demands that we share the gift with those around us. We cannot effectively accomplish the second without deliberately facing anything in our life which will impede our communion with God … This is all brought to a focus in the person of Jesus Christ, and our surrender is complete when we truly believe his saying: ‘I that speak unto thee am he’ ” (MP 79,80).

WILL YOU GIVE ME A DRINK?: The Good Shepherd asks drink from a “black sheep”!

Joh 4:9

YOU ARE A JEW: Jesus is clearly recognized as a Jew. Why? (1) His speech; (2) his general appearance; or (3) the fringe or border of blue on his garment (Num 15:38)?

JEWS DO NOT ASSOCIATE WITH SAMARITANS: John’s explanation. Nor do they associate with women of any nation (cp v 27)!

Joh 4:10

THE GIFT OF GOD: Christ is the gift of God (Joh 3:16) — his life (Joh 10:11), example (Joh 13:15), Spirit of truth (Joh 14:16), word (Joh 17:8,14).

LIVING WATER: God’s Word (Jer 2:13; Isa 55:1-3; 49:10). Running water, used to cleanse leprosy (Lev 14:5).

See Lesson, John’s figurative language.

Joh 4:11

Both the learned Jew (Nicodemus) and the ignorant woman of Samaria had much to learn from Jesus!

Joh 4:12

ARE YOU GREATER THAN OUR FATHER JACOB?: Surely not!

AND HIS FLOCKS AND HERDS: If cattle may drink of Jacob’s well, may not Samaritans and Gentiles drink of the “well of living water”?

Joh 4:13

Fleshly pursuits satisfy, but we thirst again… and soon this creates thirst.

Joh 4:14

WHOEVER DRINKS THE WATER I GIVE HIM WILL NEVER THIRST: “He who is a believer in Jesus finds enough in his Lord to satisfy him now, and to content him for evermore. The believer is not the man whose days are weary for want of comfort, and whose nights are long from absence of heart-cheering thought, for he finds in religion such a spring of joy, such a fountain of consolation, that he is content and happy. Put him in a dungeon and he will find good company; place him in a barren wilderness, he will eat the bread of heaven; drive him away from friendship, he will meet the ‘friend that sticketh closer than a brother.’ Blast all his gourds, and he will find shadow beneath the Rock of Ages; sap the foundation of his earthly hopes, but his heart will still be fixed, trusting in the Lord. The heart is as insatiable as the grave till Jesus enters it, and then it is a cup full to overflowing. There is such a fulness in Christ that he alone is the believer’s all. The true saint is so completely satisfied with the all-sufficiency of Jesus that he thirsts no more — except it be for deeper draughts of the living fountain” (CHS).

A SPRING OF WATER WELLING UP: Cp also John 7:37,38; 19:34: References to “springs” of living waters invokes such passages as Psa 36:9; 46:4; 87:7. Also, Isa 12:1; Zech 13:1; Ezek 47:1-5; Rev 22:1. (The latter two Psalms passages probably referred, in the first instance, to Hezekiah’s Conduit, and the Gihon spring.)

Joh 4:15

// Joh 7:37-39.

Joh 4:16

Jesus takes the most direct course to convince this rather simple woman of his Messiahship.

YOUR HUSBAND: Irony: Jesus IS her “husband”, IF she will accept it!

Joh 4:17

I HAVE NO HUSBAND: An immoral suggestion? ‘I am unattached at the moment!’

Joh 4:18

YOU HAVE HAD FIVE HUSBANDS: The Pentateuch were the only holy books accepted by the Samaritans. Yet, even now, they had not been led to the true “husband”, the Messiah.

Joh 4:19

A PROPHET: Or “the prophet”, of Deu 18:15-19.

Joh 4:21

A TIME IS COMING: Notice Jesus does not add, “and has now come”, as he does in v 23. It was even then poss for men to worship in spirit and truth, but until Christ’s sacrifice Jerusalem remained the only true place to worship God formally.

ON THIS MOUNTAIN: Mt Gerizim, and Mt Ebal: cp Deu 27:11-26; Jos 8:33. (All Samaritan texts had been altered to substitute “Gerizim” in Gen 14:18; 22:2: WGos 104. The Samaritan texts made no mention of Jerusalem.)

Joh 4:22

YOU SAMARITANS: The NIV adds “Samaritans” (not in orig), but added to indicate that the verb is plural — ref more than the single woman.

SALVATION IS FROM THE JEWS: Or “comes from the Jews” (ISV). Everyone sees the world through the lens of his own experience. We perceive our world from a particular time and cultural background. It is easy to assume that Jesus and his disciples were much like ourselves. In our movies about Jesus he is often portrayed as a “hippie” with blonde hair and blue eyes. It is not as easy to see Jesus as a homely, middle eastern Jewish rabbi who spoke Hebrew and went by the name “Yashua Ben Yoseph”. If we want to understand Jesus and his message in its original context we have to try to understand the world from his point of view. The most natural assumption in the world is that we put ourselves in the mindset of a first century Jew. If we read the Gospel from this perspective, does the message change? An intellectualized Gospel of the 20th century North American or a Social Justice Gospel which resonates so well in Third World today may miss the message found in a 1st century story of a Jewish Messiah.

Long ago, God chose a special people for Himself. He promised Abraham and his descendants that through them would come a redeemer who would bless all nations. So it was that Israel looked forward to the coming Messiah (anointed one). Jesus was very clear in regard to the spiritual authority God had bestowed upon the Jews. We see this in his remark to the Samaritan woman. The Samaritans worshipped the God of Abraham too, but they worshipped him according to their own standards.

The Gospel has become many things in the name of “spirit and truth” (Joh 4:23), yet God chose to bring forth salvation from within a Jewish context. Jesus cannot be properly understood apart from OT Judaism. Despite this reality, the Christian world has generally abandoned the Jewish context in which the Gospel was born. Gentile believers, in a reaction against Jewish “traditionalism”, commonly discard all things Jewish as obsolete. As a result, Christian traditions have replaced the old Jewish ones. Over the centuries, the Church developed a version of faith which accommodated its own cultural expressions. This is most readily illustrated by noting the many pagan practices that have been “christianized” and assimilated into our faith experience. It is just as revealing to note how little Jewish tradition was adopted. These “new” traditions are now so embedded we can hardly imagine Christianity without them. Imagine trying to live without Christmas or Easter, both pagan in origin, now fundamental centerpieces of the Christian experience. There has been a paradigm shift from a Middle Eastern Jewish Messiah to a Western Greco-Roman Christ. So much so, in fact, that Christianity today bears little resemblance to the religion Jesus participated in on the earth. In the minds of most Christians, Judaism may as well be a different religion altogether. But Judaism is not a “different” religion. Rather, Christianity and Judaism are two perspectives of One God. Christianity is no more complete without its Jewish heritage than Judaism is without the Messiah. It is good to remember that the foundation for “Jewish” culture was established directly by God Himself. Judaism is the original backdrop of the Gospel story. The Jewish Torah is our own beloved Christian OT. Our God is One, the God of Abraham, Isaac, and Jacob. Christians should take pride in the fact that this is Jewish heritage as it is ours as well. Even we Gentiles have a just spiritual claim to all things promised to the Jew through Jesus our Messiah.

Joh 4:23

“The Lord looked forward eagerly to the time when men would shed the swaddling clothes of Mosaic ritual for the true reconciliation and worship possible through him” (HAW).

AND HAS NOW COME: In ct v 21, this spiritual worship is already possible.

IN SPIRIT: Joh 6:35,63. Thus, spiritual worship, in ct ritual forms.

IN TRUTH: Sincerity and truth: Joshua’s exhortation in Shechem: Jos 24:14. Thus, the “true” (ie real, substantial) sacrifice, in ct the “typical” or “figurative” sacrifices of Law.

Joh 4:24

GOD IS SPIRIT: God Himself is not immaterial; He has a Spirit-body (ie 1Co 15:44-54; Heb 1:3,7; Mat 28:2-4), a Being full of Spirit power, a body with parts.

IN SPIRIT AND IN TRUTH: The fruits of the Spirit-word, the qualities of righteousness and love (Gal 5), rather than the typical ordinances and rituals of either temple or system (cp Rom 2:26-29; 2Co 3:6; and Joshua’s words in Jos 24:14).

Joh 4:25

HE WILL EXPLAIN EVERYTHING TO US: Cp Deu 18:18: ” I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him.”

Joh 4:26

I WHO SPEAK TO YOU AM HE: The first time Jesus directly proclaimed his Messiahship was to a woman, a Samaritan and a sinner! The devout Pharisee traditionally prayed, “I thank thee that thou didst not make me a Gentile, but a Jew… not a woman, but a man.” But Paul proclaimed that in Jesus there is neither Jew nor Gentile, neither male nor female (Gal 3:28)! All, whatever their social status or race or sex, may share equally in the blessings of the Messiahship of Jesus. Do we believe this?

Joh 4:27

See VL: Disciples, awe of Jesus.

To instruct a woman in the Law was forbidden by the rabbis (LTJM 1:418).

Joh 4:28

LEAVING HER WATER JAR: Because she had found the source of true and living water.

THE WOMAN WENT BACK TO THE TOWN: To tell the men there of the Messiah, whom she had found.

Joh 4:29

See //s in 1Co 14:24,25: the unbeliever, convinced of his (or her) sin, having his (or her) secrets laid bare, proclaims, “God is really among us!”

Joh 4:31

Vv 31-34: See VL, Disciples, slow comprehension.

Joh 4:32

See Lesson, John’s figurative language.

Joh 4:33

See VL: Disciples, awe of Jesus. Other misunderstandings: Joh 14:5; Mat 15:15; 16:7,22. “Their blundering literalism, in sharp ct to the Samaritan woman’s insight, does them little credit” (WGos 106).

Joh 4:34

AND TO FINISH HIS WORK: Christ’s work is to finish his Father’s work of creation, which is an ongoing work! Here is the beginning of the gospel’s extension to the Samaritans (Act 1:8).

Joh 4:35

DO NOT SAY, ‘FOUR MONTHS MORE’: ‘Do not be lulled into a false sense of security, as though there is nothing to do.’

OPEN YOUR EYES AND LOOK AT THE FIELDS: “Jesus uses words which recall Isaiah’s language concerning the gathering of Zion’s children in the day of her exaltation: ‘Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee’ (Isa 49:18). Even then the Lord himself was realizing the joy of sowing and reaping, and gathering fruit unto life eternal. He was the sower, and he called them to be fellow labourers with him. The work is one of toil and sometimes hardship. The clouds and the rain may discourage going out into the fields; but it has to be done at the cost of present advantage and comfort. It may even entail the suffering of present loss for future gain” (CJo 72,73).

THEY ARE RIPE FOR HARVEST: The harvest, or ingathering of all God’s children (Isa 49:18), even from Gentiles (cp Joh 4:25,28,29). Jesus is pointing out the approaching Samaritans (Joh 4:40).

Joh 4:37

ONE SOWS AND ANOTHER REAPS: This came true: Jesus sowed, and Philip reaped (Act 8:5-17)

Joh 4:38

OTHER MEN: Moses, Abraham, the prophets. Cp the words of Joshua at Shechem: Jos 24:13.

Joh 4:39

Many Samaritans drink of the living waters. Were they baptized?

Joh 4:40

Ct the Jewish attitudes in Mat 8:34; Luk 4:29; 13:31. See also Luk 9:52,53.

Joh 4:41

Later, when Samaria received the word, Peter no doubt visited Shechem (Act 8:14-25), and Sychar (v 5), a village nearby.

Joh 4:42

SAVIOR OF THE WORLD: Including Samaria!

Joh 4:43

Typical: 2 days (2,000 years) preaching to Gentiles, then a return to Israel.

Joh 4:44

A PROPHET HAS NO HONOR IN HIS OWN COUNTRY: Explaining why the Samaritans would listen so eagerly, in ct many Jews.

Joh 4:45

GALILEE: He did not go to Nazareth, but to Galilee in the narrower sense — ie Capernaum and the area immediately around the Sea of Galilee (WGos 108). Perhaps he went to Nazareth first, and then removed permanently to Capernaum (Mat 4:12,13).

THE GALILEANS… HAD SEEN ALL THAT HE HAD DONE IN JERUSALEM: But the Samaritans had greater faith: they believed because of what they heard, not what they saw!

Joh 4:46

ROYAL OFFICIAL: “Basilikios” = either one of royal blood, or a sympathizer or a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Mat 14:9, Mar 6:14-29). Capernaum was a border town, and prob there were many administrative officials living there.

Joh 4:47

TO COME AND HEAL HIS SON: That is, in the only way he thought possible, ie by actual physical presence. But Christ can heal at a distance; even now, he can bring life, by his word (Psa 119:93; 2Ti 1:1; Joh 6:6-8; 11:25)!

Joh 4:48

“UNLESS YOU PEOPLE SEE MIRACULOUS SIGNS AND WONDERS,” JESUS TOLD HIM, “YOU WILL NEVER BELIEVE”: “Many nowadays must see signs and wonders, or they will not believe. Some have said in their heart, ‘I must feel deep horror of soul, or I never will believe in Jesus.’ But what if you never should feel it, as probably you never may? Will you go to the grave out of spite against God, because He will not treat you like another? One has said to himself, ‘If I had a dream, or if I could feel a sudden shock of I know not what, then I would believe.’ Thus you undeserving mortals dream that my Lord is to be dictated to by you! You are beggars at His gate, asking for mercy, and you must needs draw up rules and regulations as to how He shall give that mercy. Think you that He will submit to this? My Master is of a generous spirit, but he has a right royal heart, he spurns all dictation, and maintains His sovereignty of action. Why, if such be your case, do you crave for signs and wonders? Is not the gospel its own sign and wonder? Is not this a miracle of miracles, that ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him might not perish’ [Joh 3:16]? Surely that precious word, ‘Whosoever will, let him come and take the water of life freely’ [Joh 7:37] and that solemn promise, ‘Him that cometh unto Me, I will in no wise cast out,'[Joh 6:37] are better than signs and wonders! A truthful Saviour ought to be believed. He is truth itself. Why will you ask proof of the veracity of One who cannot lie?” (CHS).

Joh 4:49

Power of faith and intercession of others: Mat 8:13; 9:32; 15:28; 17:14-18; Luk 8:50; Joh 4:49; Jos 6:17; Gen 7:1; 18:32; 19:12; Act 27:24.

Joh 4:50

YOUR SON WILL LIVE: Israel is the “son” of God (Mat 2:15), miraculously healed by word on third day (cp v 43): cp Eze 37; Mat 23:37-39; Joh 7:31; 16:27.

Joh 4:52

AS TO THE TIME WHEN HIS SON GOT BETTER: The father might have thought that Jesus was “merely” a prophet, who knew that his son had been healed, and not the agent which caused it!

THE SEVENTH HOUR: The millennial hour!

Joh 4:53

SO HE AND ALL HIS HOUSEHOLD BELIEVED: A measure of faith becoming a greater faith: cp Joh 1:14 with Joh 2:11; Exo 14:31; 1Ki 17:24.

Joh 5:1

A FEAST OF THE JEWS: Another Passover (see note below), since this was 4 months before harvest (Joh 4:35).

John lists all four Passovers in Jesus’ ministry: Joh 2:13; 5:1; 6:4; 13:1. Proof of 3 1/2 year ministry.

Joh 5:2

“High on the hill of Zion the immaculately robed priests observed the temple ritual, aloof and impersonal. In the shadows of its walls the halt, the blind and the withered waited for the movement of the water” (MP 86).

Jesus turns from temple to Bethesda. “The true scene of his ministry was not among the subtle analysts of the Law but in the midst of suffering humanity” (MP 89).

SHEEP GATE: The gate through which sheep for sacrifice were brought into Jerusalem: Neh 3:1,32; 12:39. Thus related to Passover.

A POOL… BETHESDA: The “Virgin’s Fountain” (Robinson, Conder) — in Kidron Valley, southeast of Temple Mount. Phenomena of a sudden rushing of water on occasion. Some say that a spring in the temple-area drained through underground strata to this fountain, and its water was sometimes reddened by the blood of the sacrifices (Eusebius). See Isa 7:3 (cp with Isa 7:14 for name “virgin”!); Isa 22:9,11; 36:2 (WGos 139,142).

BETHESDA: Sig “house of mercy” or “house of outpouring”.

FIVE: Number of grace, restoration: Num 18:16; Gen 43:34; Lev 26:8. Note 5 titles (Isa 9:6; see vv 20-24n here) and 5 witnesses to Christ (Joh 5:32-47).

Joh 5:3

Vv 3,4: Omitted in various versions, but supported by others. Perhaps in these vv John [or a later editor?] describes the traditional belief without expressing agreement with its superstitious rationale.

A GREAT NUMBER OF DISABLED PEOPLE: Notice: a GREAT number, but only ONE was healed!

THE MOVING OF THE WATERS: Like the parting of the Red Sea!

V 4: Add “it was said” at beginning of verse (Comp).

THE FIRST ONE INTO THE POOL: As at first Passover, Israel was the first to step into the parted Red Sea, and they were “saved”!

Joh 5:5

THIRTY-EIGHT YEARS: The time Israel wandered in the wilderness (Num 14:33,34; Deu 2:14). This man’s disabilities excluded him from the congregation (Deu 23:1), like Israel was “excluded” during the 38 years.

Joh 5:6

DO YOU WANT TO GET WELL?: ‘Do you have the faith?’ (cp v 14).

Joh 5:7

I HAVE NO ONE TO HELP ME: Cp Isa 59:16. Had the poor man at last found the friend who would help him down into the healing waters?

Joh 5:8

GET UP: “Rise!” (cp Mar 2:11). Resurrection is the key (Joh 5:28,29). Christ strengthens our weaknesses: Heb 11:34; Phi 4:13; 2Co 12:9; Psa 29:11; Rom 7:21-25.

Joh 5:9

SABBATH: Exo 12:34.

Joh 5:11

He listened to Christ, and not to the man-made traditions of others. His bed had been a burden for 38 years, but it was certainly not a burden on that glorious day!

Joh 5:12

WHO IS THIS FELLOW?: They conveniently ignore the miracle that has been performed.

Joh 5:13

SLIPPED AWAY: “Ekneuo” = lit, to duck one’s head.

Joh 5:14

SOMETHING WORSE: There is a worse consequence of sin than 38 years of paralysis!

Joh 5:15

The healed man acted in good faith, wanting to show to his fellow Jews this great man Jesus.

Joh 5:16

THESE THINGS: Plural: other similar deeds in mind.

THE JEWS PERSECUTED HIM: A continuous verb, suggesting an actual hearing or trial. Christ’s first appearance before the Sanhedrin?

AV adds: “and sought to slay him”, on good grounds (WGos 142). Cp v 18. “In a sense the Redeemer gave his life that day in the porches of Bethesda for the sake of paralyzed humanity” (DG, BM 91:11).

Joh 5:17

ALWAYS AT HIS WORK: Even on the Sabbath!

Joh 5:18

TRIED ALL THE HARDER TO KILL HIM: This resolve grows more and more dominant: Joh 7:1,19,25; 8:37,40,59; 10:31; 11:50,53.

MAKING HIMSELF EQUAL WITH GOD: But, as Jesus says, the Father is really greater: Joh 5:19,30; 10:29,33.

Joh 5:19

THE SON CAN DO NOTHING BY HIMSELF: Christ’s power is derived from God: Joh 17:4,6,26.

Joh 5:20

Vv 20-24: Christ appropriates to himself the 5 titles of Isa 9:6: “Wonderful” = “amazement” (v 20); “Counsellor” = the judgment of v 22; “Mighty God” (El Gibbor) = “all may honor the Son” (v 23); “Everlasting father” = “as they honor the Father” (v 23); “Prince of peace” = “from death to life” (v 24).

The great miracles of Passover and Exodus, now to be reproduced by Jesus — who is “commissioned” or “sent” as was Moses.

THE FATHER… SHOWS: A Passover expression: the father proclaims or sets forth to the children (Exo 13:8).

Joh 5:21

TO WHOM HE IS PLEASED TO GIVE IT: That is, of course, to those who believe (Joh 5:24).

Joh 5:22

THE SON: Made by the Father the instrument of Divine judgment: Joh 12:48-50.

Joh 5:23

THAT ALL MAY HONOR THE SON: By becoming his seed (Isa 53:10), his “sons” (Heb 2:12,13), and thus part of his Father’s eternal family. Thus Jesus = the “father” of the everlasting age, or “everlasting father” of Isa 9:6.

Joh 5:24

HAS ETERNAL LIFE: But actual eternal life is not a present possession: 1Jo 5:13r. See Lesson, Eternal life now?

HE HAS CROSSED OVER FROM DEATH TO LIFE: The impotent man!

Joh 5:25

AND HAS NOW COME: Thus this is a spiritual resurrection (ie Eph 2:1; Rom 6:4) — while the hour of actual resurrection has not yet come (cp v 28) (CEph 49).

Joh 5:27

AUTHORITY TO JUDGE: Jesus has authority to judge (ie Dan 7:13,14) — not because he is divine (ie Son of God), but because he is human (ie Son of man). (Cp Phi 2:5-11). Great reassurance in this! See Heb 4:15.

Joh 5:28

DO NOT BE AMAZED AT THIS: Could ref to previous passage rather than following one.

ALL: That is, all kinds (classes, or races) of men. Examples of “all” prob meaning “without distinction” rather than “without exception”: Joh 1:7,9; 3:26; 8:2; 12:32; 13:35; Rom 10:13; 1Ti 2:1,2; 4:15; 5:20; 6:17; Heb 2:9.

GRAVES: “Mnemeion” = sepulchres, or marked graves. Not all in “gehenna” or “hades”, but all in the specially-marked graves! Thus, here, all who are responsible by reason of knowledge (1Co 4:15; Act 24:14-21); and further qualified by v 29: those who have done good and those who have done evil (many who have lived have not had the knowledge nor opportunity to do either).

Joh 5:31

MY TESTIMONY IS NOT VALID: It may be true, of course, but it is not legally acceptable — as in a court of law.

Joh 5:32

Vv 32-47: Five witnesses to Christ: John the Baptist (vv 33-35), Christ’s works (v 36), the word of the Father (vv 37,38), the Scriptures (vv 39,40), and Moses (vv 45-47). (Just as Moses had five witnesses, the Pentateuch.)

Joh 5:35

A LAMP THAT BURNED: A lamp that shines, as Venus the morning star, the forerunner of the sun. “Luchnos” = a temporary lamp, that ceases when oil runs out. Ct Christ himself in Joh 8:12 (light of the world = the sun). John had said, “He must increase; I must decrease” (Joh 3:30).

FOR A TIME: Or “for an hour” (cp vv 25,28).

Joh 5:36

The works of Jesus were performed through the Holy Spirit that came from his Father (Joh 5:19,30), and they bore witness to Jesus (Joh 8:17,18). He had received the Holy Spirit without measure (Joh 3:34; Mat 3:16; Act 10:38).

Joh 5:37

FORM: “Eidos”: appearance.

Joh 5:38

YOU DO NOT BELIEVE THE ONE HE SENT: The observance of Christ’s works could make men responsible to his judgment: Joh 15:24; Mat 12:31,32; 11:20-24.

Joh 5:39

This verse is often misquoted, and misapplied. It is not a simple exhortation to “read the Bible”; for one thing, the Pharisees already did this, regularly and diligently. Rather, Christ’s words should be read as his rebuke of the “Jews” — as if to say: ‘You search the Scriptures, because you THINK you will find eternal life there. But you refuse to see that those same Scriptures testify of me! And you do not come to me, that you might truly have life.’ “In other words, the Pharisees were avid Bible students, but with their self-righteous attitudes and Bible trivia mentality, they had overlooked the most important point of all — their need for redemption through the coming Messiah. Here in plain view of these Bible students was the culmination of scores of Bible prophecy and yet this escaped the attention of their hardened hearts” (KT).

It is never enough to be knowledgeable in the Scriptures in a theoretical sense. The study of God’s Word must lead us to embrace Christ, with our whole heart and mind. Knowledge by itself is sterile. But intimate, personal experience of Christ brings about deep and lasting changes in our lives, and leads on to the eternal life that may be possessed only through him.

“Jesus Christ is the Alpha and Omega of the Bible. He is the constant theme of its sacred pages; from first to last they testify of him… we catch a glimpse of him in the promise of the woman’s seed; we see him typified in the ark of Noah; we walk with Abraham, as he sees Messiah’s day; we dwell in the tents of Isaac and Jacob, feeding upon the gracious promise; we hear the venerable Israel talking of Shiloh; and in the numerous types of the law, we find the Redeemer abundantly foreshadowed. Prophets and kings, priests and preachers, all look one way — they all stand as the cherubs did over the ark, desiring to look within, and to read the mystery of God’s great propitiation. Still more manifestly in the NT we find our Lord the one pervading subject. It is not an ingot here and there, or dust of gold thinly scattered, but here you stand upon a solid floor of gold; for the whole substance of the NT is Jesus crucified, and even its closing sentence is bejewelled with the Redeemer’s name. We should always read Scripture in this light; we should consider the word to be as a mirror into which Christ looks down from heaven; and then we, looking into it, see his face reflected as in a glass — darkly, it is true, but still in such a way as to be a blessed preparation for seeing him as we shall see him face to face. This volume contains Jesus Christ’s letters to us, perfumed by his love. These pages are the garments of our King, and they all smell of myrrh, and aloes, and cassia. Scripture is the royal chariot in which Jesus rides, and it is paved with love for the daughters of Jerusalem. The Scriptures are the swaddling bands of the holy child Jesus; unroll them and you find your Saviour. The quintessence of the word of God is Christ” (CHS).

Joh 5:41

I DO NOT ACCEPT PRAISE FROM MEN: A recognition, already, that in the human sense his mission was “failing”.

Joh 5:42

BUT I KNOW YOU: Cp Joh 5:10,12,16,18.

Joh 5:43

BUT IF SOMEONE ELSE COMES IN HIS OWN NAME: “It has been estimated that in the century before 70 AD there were no less than 64 false messiahs” (WGos 149).

Joh 5:44

HOW CAN YOU BELIEVE IF YOU ACCEPT PRAISE FROM ONE ANOTHER?: “Christ taught here the alarming doctrine that the desire for honor among men made belief impossible. Is this sin at the root of religious unbelief? Could it be that those ‘intellectual difficulties’ which men blame for their inability to believe are but smoke screens to conceal the real cause that lies behind them? Was it this greedy desire for honor from man that made men into Pharisees and Pharisees into [the crucifiers of Christ]? Is this the secret back of religious self-righteousness and empty worship? I believe it may be. Who will make the once-for-all decision to exalt Him over all? Such are these precious to God above all treasures of earth or sea. In them God finds a theater where He can display His exceeding kindness toward us in Christ Jesus. With them God can walk unhindered, toward them He can act like the God He is” (AWT).

Joh 5:46

Cp Moses, who witnessed to his own authority from God with a shining face (Exo 34:29,30). Cp also Christ at transfiguration (Luk 9:29; cp Luk 22:43; Joh 18:6). Was there here, before the Council, a similar display of glory? (WGos 147)

IF YOU BELIEVED MOSES: Cp Luk 16:19-31; 24:27.

HE WROTE ABOUT ME: Deu 18:15-19.

Joh 6:1

JESUS CROSSED TO THE FAR SHORE: He separates his disciples from the world — by water. Jesus needs solitude for thought and prayer (cp Isa 50;4; Psa 119:147,148). A list of “solitude passages”: Mar 1:35-37; 3:7,9,20,21; 4:35-38; 6:31; 7:17,18,24; 8:10,11,27; 9:30; 10:32; 14:32.

SEA OF TIBERIAS: This name used only in Gospel of John. City of Tiberias was of no consequence until after AD 70. Thus this mention fixes date of writing at after AD 70 (LB 398).

Joh 6:2

And he had compassion of them, and healed them: Mat 14:14; Mar 6:35; Luk 9:11.

Joh 6:3

THEN JESUS WENT UP ON A MOUNTAINSIDE: Instances of Jesus withdrawing into a mountain, apart — sometimes for privacy and prayer, and sometimes to instruct his followers: Mat 5:1; 8:1; 14:23; 15:29; 17:1; 24:3; 28:16; Mark 3:13; 6:46; 9:2; 13:3; Luke 6:12; 9:28; 22:39; John 6:3,15; 8:1.

Joh 6:4

THE JEWISH PASSOVER: The third of 4 Passovers (see note below). Thus, a one-year gap between Joh 5 and Joh 6.

John lists all four Passovers in Jesus’ ministry: Joh 2:13; 5:1; 6:4; 13:1. Proof of 3 1/2 year ministry.

Joh 6:5

JESUS LOOKED UP AND SAW A GREAT CROWD: At this sight, Jesus “he had compassion on them” (Mar 6:34; cp Heb 4:15).

WHERE: Actually, “out of what resources”.

Joh 6:7

WOULD NOT BUY ENOUGH: Lit, “is not sufficient”. Sw Exo 12:4. Philip’s desperation matches that of Moses (Num 11:11,22).

FOR EACH ONE TO HAVE A BITE: Man gives sparingly; Jesus gives bountifully (v 11).

Joh 6:10

PLENTY OF GRASS: “Green grass” (Mar 6:39), indicating spring and time of Passover.

AND THE MEN SAT DOWN: Cp special ordering of wilderness encampments (Num 2).

Joh 6:11

…TOOK THE LOAVES, GAVE THANKS, AND DISTRIBUTED: The language of the Last Supper.

AS MUCH AS THEY WANTED: “Satisfied with the bread of heaven”: Psa 105:40; cp Psa 22:26; 132:13-16; Isa 25:6-8.

Joh 6:12

GATHER THE PIECES: Kept, like manna in the pot: Heb 9:4.

LET NOTHING BE WASTED: In ministering to others, they lost nothing themselves. (In the sacrifice of Christ, there is ample provision for all to be filled.) “That I shall lose none of all that he has given me” (Joh 6:39).

Joh 6:13

TWELVE BASKETS: “Kophinos” = small basket, in ct “spuris” (large basket) of Mat 15:37; Mar 8:8. Twelve full baskets, ie, the 12 apostles, full of the “bread” of life. In ministering to others, they lost nothing themselves. (In the atonement of Christ, there is ample provision for all.)

PIECES: Which the Canaanite woman, like a “dog” under the Jewish “table”, was only too willing to eat (Mat 15:27; Mar 7:28).

Joh 6:14

THE PROPHET: Deu 18:15-19.

Joh 6:15

KNOWING THAT THEY INTENDED TO COME AND MAKE HIM KING BY FORCE: “The waves of popular acclaim might have drowned him in a glory which was suffocation in the sea of men” (NMk 63).

WITHDREW AGAIN TO A MOUNTAIN BY HIMSELF: From the “mount”, Christ could see his disciples on the troubled sea, going toward Bethsaida (Mar 6:45). At the appropriate time, ie when they were in the greatest need, he could go to them.

Instances of Jesus withdrawing into a mountain, apart — sometimes for privacy and prayer, and sometimes to instruct his followers: Mat 5:1; 8:1; 14:23; 15:29; 17:1; 24:3; 28:16; Mark 3:13; 6:46; 9:2; 13:3; Luke 6:12; 9:28; 22:39; John 6:3,15; 8:1.

Joh 6:16

Christ first breaks bread — signifying his own body in death — and then, when his disciples are in distress on a troubled sea, comes to calm and save them — his second coming!

Joh 6:17

AND JESUS HAD NOT YET JOINED THEM: And when he did, it would leave them terrified (v 19)! Surely a lesson for us: our prayers may be answered, but it can be a frightening experience (cp Peter’s release from prison: Acts 12).

Joh 6:18

A STRONG WIND WAS BLOWING AND THE WATERS GREW ROUGH: “Life can present a picture of a dark and turbulent sea with Jesus afar off. It is the slow triumph of faith to see him on the heights above in communion and intercession with his Father. Sometimes he comes to us in the midst of the storms and darkness, in unfamiliar form which we must learn to recognize. We are quick to appreciate, if we are slow to learn, that when we walk over the waters to meet him, we must not be dismayed by the darkness, the wind or the waves; we must believe that his power is greater far; that he can save even unto the uttermost: that faith can only be sustained by keeping our eyes fixed lovingly and obediently upon him” (MP 193).

Joh 6:19

// Psa 77:16-19; Luk 21:25-28.

See VL, Disciples, slow comprehension.

WALKING ON THE WATER: “He was about to pass by them” (Mar 6:48).

THEY WERE TERRIFIED: They thought he was a ghost (Mar 6:49).

Joh 6:21

Parable: Christ first breaks bread (Joh 6:11) — his body in death — then comes to calm disciples on stormy sea — the Second Coming — at last bringing them safely to shore (the Kingdom!).

Joh 6:25

Vv 25-65: Numerous allusions to Psa 78: Moses gives them bread from heaven in the wilderness.

RABBI, WHEN DID YOU GET HERE?: Did they suspect that he had passed THROUGH the sea, like Moses and Joshua?

Joh 6:26

Paraphrase: ‘You did not truly see (ie understand) the miracles! You just ate the bread!’ The disciples were blind to the spiritual significance. “In a single gesture Jesus swept into oblivion the mighty work of yesterday; he all but repudiated it because it had dazzled their eyes, and diverted their attention from the true bread” (MP 194).

Joh 6:27

DO NOT… BUT…: “Not only, but also” (Hos 6:6r).

SEAL OF APPROVAL: The affixing of royal credentials, so as to protect and retain for imperial use. (As Moses “sealed” manna in golden pot.)

Joh 6:28

WHAT MUST WE DO…?: That is, ‘How shall we claim our own kingdom, as our fathers did in Joshua’s day?’ Answer (v 29): ‘The first thing you must do is believe in me, as God’s special prophet!’

Joh 6:29

TO BELIEVE IN: “In” = “eis” — into! To “believe into” Christ is to be “believe” and “be baptized”.

Joh 6:30

WHAT MIRACULOUS SIGN THEN WILL YOU GIVE…?: Moses had brought plagues against Israel’s masters, and freed God’s people. They are suggesting that Moses’ successor should do likewise to free them from the Romans.

Joh 6:31

A deprecating comparison of Jesus with Moses. Moses had provided manna for 40 years. ‘Continue to give bread and we might believe.’

Joh 6:32

IT IS NOT MOSES… BUT IT IS MY FATHER: Christ’s answer to v 31: ‘God, not Moses, provided that manna in the wilderness.’

Joh 6:33

THE BREAD OF GOD: An ambiguous phrase: either (1) the bread God gives man, or (2) the bread God receives in sacrifice from men. This second theme will be developed by Jesus in the vv that follow.

HE: Or “that” (RV). Is he referring to the lit manna here, or to himself as the spiritual manna? Or both?

WHO COMES DOWN FROM HEAVEN: Or, poss, “that comes down”. But the manna in the wilderness did not literally float down from the heavens; rather, it was manufactured upon the earth by Divine power. Similarly, Jesus did not float down from heaven lit, but was created by Divine power in the womb of his mother Mary.

Joh 6:35

I AM THE BREAD OF LIFE: Seven times he gives this same key message: vv 35, 40, 44, 47, 51, 54, 58.

Seven “I am’s” of John: “the bread of life” (Joh 6:35); “the light of the world” (Joh 9:5); “the door” (Joh 10:9); “the good shepherd” (Joh 10:11); “the way” (Joh 14:6); “the resurrection and the life” (Joh 11:25); and “the vine” (Joh 15:1).

WILL NEVER GO HUNGRY: The literal bread Christ provided lasted one meal, whereas Moses “gave bread” for 40 years. But the spiritual “bread of life” provided by Christ will last FOREVER.

WILL NEVER BE THIRSTY: Although the main subject is bread, yet Christ — with the Passover motif in mind — alludes to the wine of the Passover feast (sym his blood).

Joh 6:37

WHOEVER COMES TO ME I WILL NEVER DRIVE AWAY: As Adam and Eve were driven out of the Garden of Eden (Gen 3:24).l

Joh 6:38

I HAVE COME DOWN FROM HEAVEN: In virgin birth (Luk 1:27). Figuratively, as bread, the manna of life: cp vv 33, 51. Also cp Exo 3:8: “I am come down.”

Joh 6:39

THAT I SHALL LOSE NONE: The lesson of the fragments: v 12.

Joh 6:40

In v 39, the divine perspective: “that I should lose none”. In v 40, the human perspective: “I will raise him up”.

Joh 6:41

THE JEWS: The rulers, but where were they? Hiding among the crowd and “secretly” observing! Cp the 13 murmurings in the wilderness: Exo 5:21; 14:10; 15:24; 16:2; 17:2; 32:1; Num 11:1,4; 12:2; 14:2; 16:3; 20:2; 21:5. Those who murmur without cause are soon given cause to murmur.

GRUMBLE: Cp Exo 16:7,8; Num 11:4,10.

See Lesson, John’s figurative language.

Joh 6:42

WHOSE FATHER… WE KNOW: Present tense: was Joseph still alive?

Joh 6:44

Cp Dan 10:2; Song 1:4; Act 2:39; Joh 15:16.

DRAWS: The Father draws by the Word: Rom 10:17; Jam 1:18; 1Pe 1:23,25.

Joh 6:45

THEY WILL BE TAUGHT BY GOD: “The people of God are ever anxious to learn. They have no time for or patience with foolishness. They do not want to be amused, or excited, or entertained — they want to be taught. They are ever eager to learn more about God and His Word — what He has said, and what He has done — the marvelous and beautiful kaleidoscope of divine and human events from Adam in Eden to John in Patmos. They never have time hanging on their hands. They never have ‘nothing to do’ — the pitiful bane of empty, infantile minds. All the spare time in their busy, active lives is given to study and meditation on the wonders of the Word. They begrudge time spent — even necessarily — on present, passing things: though, in love and faith, and stumbling, slow-learning patience, they realize that these things too, if necessary, can equally be a service to, and communion with, their loving Father” (GVG).

Joh 6:47

Eternal life, not actually a present possession: Joh 5:24; 1Jo 5:13r. See Lesson, Eternal life now?

Joh 6:48

// Rev 2:17.

Joh 6:49

YOUR FOREFATHERS: “Yours”, not mine! They were faithless and died in the wilderness.

Joh 6:51

THE LIVING BREAD: Not like the corruptible manna.

HE WILL LIVE FOREVER: “…To reach out his hand and take also from the tree of life and eat, and live forever” (Gen 3:22).

MY FLESH: Jesus partook of “flesh and blood”, ie human nature: Heb 2:14,18; 4:15; Rom 8:3.

Joh 6:53

Does this teach “transubstantiation” (ie that at Catholic Mass the “priest” lit turns the bread into Christ’s flesh, and the wine into his blood)? Of course not. Notice v 63: “the flesh counts for nothing”.

UNLESS… YOU HAVE NO LIFE: Nevertheless, some eat the bread to their own condemnation: 1Co 11:29.

‘I am the covenant-victim,’ Jesus says. ‘And if you want to be a part of this covenant between my Father and Abraham, the eternal covenant — involving the forgiveness of sins, freely provided by the Father through me, and resurrection from the dead to a Kingdom inheritance — then you must partake of the covenant-victim. You must meet with the Father between the pieces of the sacrifice, and eat of my flesh, and drink of my blood.’

Joh 6:54

To “eat” of Christ is to live the sort of life he lived: see the idiom in Eze 3:3; Jer 15:16; Pro 9:5; Rev 10:9,10. See Lesson, Eternal life now?

Joh 6:55

REAL: Not that which is “true” in ct to that which is “false”, but that which is “real” or “substantial” in ct to that which is “symbolic” or “typical”.

Joh 6:56

REMAINS IN ME, AND I IN HIM: “We abide in him because we are his members, but he abides in us because we are his temple.”

Joh 6:58

WILL LIVE FOREVER: “…To reach out his hand and take also from the tree of life and eat, and live forever” (Gen 3:22). Cp v 51.

Joh 6:61

GRUMBLING: Exo 16:7,8.

Joh 6:62

ASCEND TO WHERE HE WAS BEFORE: Might mean: ascend out of grave to stand on earth again [the proof of resurrection was seen by hundreds, but the proof of ascension by only 11]. Or perhaps the language of theophany: Gen 11:5; 18:21; Exo 3:7,8; 19:11,18,20; 34:5; Psa 18:9,10; 19:8; Pro 30:4; Isa 64:1; Eph 4:9,10. (Context: the manna from heaven was preserved by being laid up in the most holy place: Heb 9:4; Exo 16:33,34.)

Joh 6:63

THE SPIRIT: The Spirit-life in Christ: 2Co 3:4,6; Rom 8:9,10; 1Co 15:45.

THE WORDS I HAVE SPOKEN TO YOU ARE SPIRIT AND THEY ARE LIFE: “John the apostle says, ‘the spirit is the truth’. He had learned this from Jesus, who said, ‘It is the spirit that quickeneth: the words that I speak unto you are spirit and life’; and because the apostles believed this, Peter declared that the words he delivered were ‘the words of eternal life’. Paul’s testimony upon this point is equally forcible: ‘The word of God’ saith he, ‘is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart’. This word was developed by the Spirit moving holy men of old to write the purposes, promises and teaching of God in a Book called the Scriptures. Hence the truth revealed in these is styled ‘Spirit’, because it came by spirit, and is quickening. He that is quickened by the truth, then, is quickened by spirit, and he that is not quickened by the truth, is not quickened by spirit. Hence, Paul declares the converting power to be in scripture given by inspiration of God, in testifying that it is able to make wise to salvation through the faith which is in Christ Jesus. When we consider what he states the scripture is able to do, we must be satisfied that no other agency in conversion is needed than the scripture in the mouth of faithful men who are able to teach others. He says, ‘it is profitable for teaching, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works.’ Our proposition, then, is this: He that is taught of the written word is taught of God; and that a man hath just so much of the Spirit of God in him, as he hath of the truth in him intelligently and affectionately believed” (JT, Herald 1861).

Joh 6:64

The coming betrayal by one is necessary so that the true “bread” may be given to others.

Joh 6:66

They went back to the “company” of those who ate manna in the wilderness and are dead (Joh 6:49). It is an interesting coincidence that a verse — here — which speaks of “apostasy” (ie turning away) should be identified by 3 sixes (cp Rev 13:18)!

Joh 6:70

‘I chose you 12, so I know what is in each of you.’ One should have “gone back” (v 66), but did not! There is therefore an election by grace, from which one may fall.

Joh 8:1

Authenticity of Joh 8:1-11: discussed in CJo 100,101; CCW in Xd 70:405,406.

BUT JESUS WENT TO THE MOUNT OF OLIVES: “If then we find this complex life of tensions and pressure a source of distress and of uncertainty, let us learn the lesson of living with God and see Him in every room of our lives, in every part of the day, through every window and door. So it was with Jesus who, having no permanent abode, no established residence, was more surely based than any man who has ever lived, and dwelt always with God, and God with him. Thus, at the end of one of his long days we catch a glimpse of the meeting between Father and Son: ‘And every man went unto his own house, but Jesus went to the mount of Olives’ (John 7:53-8:1)” (HAT, Xd 106:269).

Instances of Jesus withdrawing into a mountain, apart — sometimes for privacy and prayer, and sometimes to instruct his followers: Mat 5:1; 8:1; 14:23; 15:29; 17:1; 24:3; 28:16; Mark 3:13; 6:46; 9:2; 13:3; Luke 6:12; 9:28; 22:39; John 6:3,15; 8:1.

Joh 8:2

Vv 2-11: See Lesson, Casting the first stone (John 8).

“As Christ was teaching in the temple, the day following the conclusion of the feast, he was rudely interrupted by the leaders who dragged an adulteress into the midst of the circle of listeners, crudely accusing her of infidelity. It was a most unseemly thing to do — a wanton outrage on decent feelings, a brutal violation of the principles of mercy, let alone justice. For why did they not bring her companion in crime? But they were not interested in the principles of morality — but only in embarrassing Jesus. The Master, however, handled the difficult and delicate situation with consummate wisdom and characteristic compassion. For he was able to help the woman without weakening the point of divine law, nor condoning the fact of sin” (GEM).

ALL THE PEOPLE: That is, all kinds (classes, or races) of men. Examples of “all” prob meaning “all without distinction” rather than “all without exception”: Joh 1:7,9; 3:26; 5:28; 12:32; 13:35; Rom 10:13; 1Ti 2:1,2; 4:15; 5:20; 6:17; Heb 2:9.

Joh 8:3

CAUGHT: Katalambano. Sw v 4.

Joh 8:5

TO STONE SUCH WOMEN: Stoning was the capital punishment only of a betrothed virgin who was unfaithful (Deu 22:23,24) — exactly the (alleged) sin of Jesus’ own mother (Mat 1:18).

NOW WHAT DO YOU SAY?: Jesus’ enemies seek occasion to vilify his parentage (cp vv 19,41,48). If he answers, “Yes, stone her”, then they could reply, “But what of your mother?” (Mat 1:18,19; Deu 22:23,24) — HAW, Xd 78:265.

Joh 8:6

Four handwritings: upon the stone (Exo 20:2); upon the wall (Dan 5:24); upon the ground (John 8:6); upon the cross (John 19:19).

STARTED TO WRITE: Continuous tense: he kept on writing.

ON THE GROUND: Cp trial of jealousy (Num 5:11-31): the priest took holy water (sym Christ) in an earthen vessel (sym human nature) and mixed in dust from tabernacle floor, and then wrote “curses of law”. “Those who turn away from you will be written in the dust because they have forsaken the LORD, the spring of living water” (Jer 17:13).

WITH HIS FINGER: What does the finger of God do? (1) It unleashes plagues upon Egypt (Exo 8:16-19). (2) It writes the Law in tables of stone (Deu 9:10). (3) It casts out demons (Luk 11:20). (4) It creates the heavens (Psa 8:3). (5) It writes out the condemnation of wicked rulers upon the wall (Dan 5:5). The Finger of God makes commandments, punishes, heals, and creates anew. Christ’s finger writing evokes many thoughts.

So… does the finger of God, THROUGH CHRIST HERE, do all these things in Joh 8? First of all, the finger that writes in the presence of the “accusers” of Israel could be accomplishing at least 3 of the 5 items above: (2) it could be writing the Law, as in: “THOU shalt not commit adultery… or murder… or steal, etc” — the sins of each of those there assembled; and/or (1 and 5) it could be writing out the judgments… even the plagues… that God would bring upon the wicked rulers of — not Babylon and Egypt — but Israel (!). And so, convicted by knowledge of their own sins and the warnings of God’s coming judgments, they slunk away. Also, (3) is it possible that this woman was Mary Magdalene, out of whom Jesus cast seven demons (Mar 16:9; Luk 8:2), and who is also commonly assumed to have led a life of immorality before her conversion? Finally, (4) all of Christ’s work was with the purpose of developing the “new creation”, his and God’s: “a new heaven and a new earth, the home of righteousness” (2Pe 3:13) — in simple terms, men and women who through faith are forgiven of their sins and renewed or “re-created” in him. This he was doing with the woman, and possibly also with some of the men!

Joh 8:7

A graphic illustration of the Lord’s own commandment: “Judge not!”

WITHOUT SIN: “Anamartetos”: once in NT. Sig “without failing”. From LXX of Deu 29:19 — cp v 20: “all the curses that are written in this book will lie upon him”. Or, perhaps, “he that is without an ulterior motive in THIS matter” (WGos 395).

LET HIM BE THE FIRST TO THROW A STONE: The “first stone” is not in the world as yet, if Christ’s condition is to be met absolutely. “The greatest abhorrence of sin is not necessarily found in the one most severe on the sinner” (Appl 5).

“None condemned the woman then, and the Lord, who was without sin and who alone among the sons of men might dare to face ‘judgment without mercy’, did not condemn her either” (PrPr).

“Christ had no time for immorality, and neither has any Bible-based church. Chastity, honesty and truthfulness are all musts for the genuine Christian.

“At the same time, Christ hates self-righteousness, hard-heartedness and unkindness. He condemned the smug bunch of Pharisees who were looking down their noses at an adulterous woman — and then he rebuked the woman, ‘Go, and do not sin again’ (John 8: 11).

“The lesson of this story is clear. Christ hates both sorts of sin: the hidden sins of the heart, like the hypocrisy of the Pharisees, and the more obvious sins, like the adultery of the woman.

“So we must constantly fight against ‘internal’ sins, like pride, and covetousness, and unclean thoughts; but we must fight equally hard against the ‘external’ sins, like cheating the income tax man, gluttony, and lying our way out of a scrape.

“But this is only the negative side of Christian behaviour — the ‘thou shalt nots’. Equally important, maybe even more important, are the positive traits listed in Gal 5: 22,23. ‘The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control’ ” (AH).

Joh 8:9

KJV adds: “being convicted by their own conscience.” It seems the Pharisees and the scribes were the adulterous ones! Cp Num 5:17 LXX: “waters of conviction”, and Jer 17:13: “ashamed”. Peter, convicted, draws near (Luk 5:8). Pharisees, convicted, leave. Cp 2Co 7:10.

THE OLDER ONES FIRST: “The older we are, the more conscious we are of the scope and consciousness of sin. It was the Gamaliels who first turned away, and finally the Sauls” (Xd 105:247).

WITH THE WOMAN STILL STANDING THERE: Or, poss, simply ” still there”, not necessarily standing but prostrate at Jesus’ feet.

Joh 8:10

JESUS STRAIGHTENED UP: Or “lifted up himself” (v28; Joh 3:14; 12:32).

Joh 8:11

NEITHER DO I CONDEMN YOU: The testimony of two witnesses was needed (cp v 17; Num 35:30). “I judge no man” (Joh 8:15).

CONDEMN: “Katakrino” = formal passage of judgment.

AND SIN NO MORE: True repentance involved forsaking of sin: Mat 3:8; Act 26:20; 2Co 7:9,10; 12:21; cp 1Ti 5:8.

Joh 8:12

I AM THE LIGHT OF THE WORLD: “Such a statement from an ordinary man in ordinary circumstances would not even be a debatable one. It would be self-proclaimed evidence of insanity on the part of the utterer. But in the case of Christ, it could not be so dismissed. It stood related to many things favouring its truth. The speaker had ‘done many miracles’ of a class entirely out of the range of ordinary so-called miraculous performances: ‘works which none other man did’, as Jesus defined them. How were these to be accounted for? They could not be ignored. They made the profoundest impression on the people, and through them on the leaders. His declaration, therefore that he was the light of the world, coming as it did from a mouth distinguished by originality, independence, and truth, and purity, as no public teacher had ever been before, possessed a weightiness of character which they could not make sport of, and which to this day impresses the attentive and discerning listener” (NR 211).

THE LIGHT OF THE WORLD: During the Feast of Tabernacles, four large lamps were lit in the courts of the women, symbolizing God’s pillar of fire in the wilderness — Exo 13:21 (CJo 103). This light, not lit until the last day (cp Joh 7:37).

LIGHT: “Phos” (in ct Joh 5:35), a continuous light. Only in Christ can we have such light: Isa 9:2,6; 42:6; 60:1; 49:6,9.

Joh 8:13

HERE YOU ARE, APPEARING AS YOUR OWN WITNESS: ‘You are serving yourself — thereby denying your own rule (ie of Joh 7:18).’

Joh 8:14

WHERE I CAME FROM: ‘But I am the manifestation of the Eternal Father, and in that capacity I can testify of Him!’

Joh 8:19

WHERE IS YOUR FATHER?: Cp implication of Joh 9:29.

Joh 8:22

Cp Luk 17:22.

WILL HE KILL HIMSELF?: They were coming nearer the truth than they realized.

Joh 8:23

FROM… FROM… OF… OF: “Ek” (out of) in all 4 cases.

FROM ABOVE: Virgin birth (v 42; Luk 1:35), his words (vv 26,28), and his Father’s witness (vv 18,54). Cp “manna” (Joh 6:33,38, etc). Jesus instructs his followers also to be born “from above” (Joh 3:3,7), in ct to the earthly, sensual (Jam 3:15). Also, see 1Jo 2:15; 1Pe 1:23; 1Jo 3:9,10.

WORLD: “Kosmos” = the present arrangement of things: cp Joh 18:36; 1Jo 2:15.

Joh 8:27

See VL, Disciples, slow comprehension. The intimate personal communion Jesus had with his Father was beyond their grasp.

Joh 8:28

LIFTED UP: Cp Joh 3:14; 12:32.

Joh 8:29

HE HAS NOT LEFT ME ALONE: The 70 disciples (Luk 10:1). Cp Moses (Num 11:16,17).

I ALWAYS DO WHAT PLEASES HIM: “Have only one motive in life: to please God. Get all your pleasure and satisfaction from that. It will, at one stroke, eliminate 90% of your ‘problems,’ and ALL your inner ‘unhappiness.’ Don’t seek praise. Don’t seek status with others. Don’t seek advancement. Don’t seek THINGS. All these pursuits are happiness-robbers. The eye is not satisfied with seeing, nor pride with praise, nor lust with possession. All these are ashes in the mouth at last. Even of themselves they are stupid, but as set against and displacing spiritual motives and pursuits, they are pure suicide. Check every thought and word, and ask: ‘Will this please God? Could I at this moment be pleasing Him better?’ This wonderfully pacifies and harmonizes and unifies life, and gives it purpose. Set the goal of your life to bring every thought into harmony with this, and to eliminate everything out of harmony with it. This is success” (GVG).

Joh 8:32

// Gal 4:1-7.

Joh 8:33

AND HAVE NEVER BEEN SLAVES OF ANYONE: This was not true even on the natural level: Israel had been enslaved by Egypt, Assyria, Babylon, Persia, Greece, and Rome!

Joh 8:34

Examples of personification: riches (Mat 6:24); sin (Joh 8:34; Rom 5:21; 6:16); spirit (Joh 16:13); wisdom (Pro 3:13-15; 9:1); Israel (Jer 31:4,18); people of Christ (Eph 4:4,13; 5:23; Rev 19:7; 1Co 12:27; 2Co 11:2; Col 1:18,24).

Joh 8:35

A SLAVE HAS NO PERMANENT PLACE IN THE FAMILY: Cp Gen 21:10; Gal 4:30.

Joh 8:37

YOU HAVE NO ROOM FOR MY WORD: “My word does not have free course in you.”

Joh 8:38

YOUR FATHER: The “serpent” (v 44), Cain (v 49), or Ishmael (v 35).

Joh 8:39

Cp Mat 3:9.

Joh 8:40

DETERMINED TO KILL ME: Cp Gen 3: enmity between seed of woman and seed of serpent.

Joh 8:41

THE THINGS YOUR OWN FATHER DOES: Ishmael is your “father”, the servant and not the son, etc (Joh 8:33-36).

WE ARE NOT ILLEGITIMATE CHILDREN: This was the taunt Ishmael leveled against his brother Isaac (Gen 21:9).

Professor Joseph Gedaliah Klausner: “The illegitimate birth of Jesus was a current idea among the Jews…: (a) Babylonian Talmud, Yebamoth 49b, 324: ‘Jesus was a bastard born of adultery’; (b) Yebamoth IV 3; 49a: ‘Reb Shimeon ben ‘Azzai said [concerning Jesus]: “I found a genealogical roll in Jerusalem wherein was recorded, Such-an-one is a bastard of an adulteress.” ‘ Klauser adds to this: ‘Current editions of the Mishnah add: “To support the words of Reb Yhosua (who, in the same Mishnah, says: ‘What is a bastard? Everyone whose parents are liable to death by the Beth Din [House of Judgment]): That Jesus is here referred to seems to be beyond doubt’; (c) Shabbath 104b: ‘Jesus was a magician and a fool. Mary was an adulteress’; (d) Sanhedrin 106a,b: ‘Mary was a whore: Jesus (Balaam) was an evil man.’ Origen refers to the tradition (still current in his day during the 4th century), that Christ was the illegitimate son of a Roman soldier: ‘Mary was turned out by her husband, a carpenter by profession, after she had been convicted of unfaithfulness. Cast off by her spouse, and wandering about in disgrace, she then gave birth in obscurity to Jesus, by a certain soldier, Panthera’ ” (Refutation 128).

THE ONLY FATHER WE HAVE: Implying Jesus had two fathers: Joseph, and the unknown (Samaritan? v 48) who begot him.

Joh 8:42

See Lesson, Christ, preexistence of?

I CAME FROM GOD: Same phrase as “he who belongs to God” in v 47, related to all believers.

HE SENT ME: “Sent” is identical to word used of John Bapt in Joh 1:6.

Joh 8:44

Cp Mat 3:7; 23:33; 1Jo 3:8,10.

DEVIL: “Diabolos” = false accuser, liar. They slandered Christ as illegitimate. (The serpent was a false accuser of God — accusing Him of an untruth: Gen 3:4.)

A MURDERER FROM THE BEGINNING: Cain (Gen 4:8,9).

HIS NATIVE LANGUAGE: Or “according to his nature” (RSV).

Jesus employed personification here in defining the spiritual pedigree of the “Jews” (v 22). In the beginning, the serpent spoke the first lie, “Ye shall not surely die” (Gen 3:4). This lie, believed and acted upon by Eve, brought sin and consequently death into the world. Thus the serpent became the father of liars in the same sense that Jubal became “the father of all such as handle the harp and organ” (Gen 4:21).

According to Jesus, men can have only one of two fathers: They can be the seed of Abraham (John 8:33) — but only if they do the works of Abraham (v 39) — fleshly descent is not enough. Or they can be the seed of the serpent (vv 41,44), if they do his works — that is, lying, subtlety, murder. In seeking to kill the true “seed of Abraham” (v 40), these Jews were admitting that they belonged in the other family.

So it is with us. Merely having a “name to live”, and coming into the Abrahamic covenant nominally, is not enough. We must do the works of Abraham before we can claim to be his spiritual seed, and thus sons of God and heirs of God’s precious promise given through Abraham. If we profess to follow Christ, while betraying him and denying him with our actions, then we have demonstrated that the Diabolism, the “serpent”, is our true father, and we will never be “free”.

Joh 8:46

CAN ANY OF YOU PROVE ME GUILTY OF SIN?: The sinlessness of Jesus: v 29; Joh 4:34; 14:30; 15:10; Heb 4:15; 7:26; 1Pe 1:19; 2:22; 3:18; Isa 53:9; 1Jo 3:5; 2Co 5:21.

Joh 8:48

YOU ARE A SAMARITAN: The Jews had investigated Christ, and his dubious birth (Joh 6:42; WGen 90,91; Gen 20; 21). ‘Was his father a Samaritan?’ (CJo 110). (The Samaritans were a people of doubtful ancestry themselves.) Cp the innuendo in Mar 6:3.

Joh 8:49

YOU DISHONOR ME: And thus my Father also!

Joh 8:51

DEATH: The second death (Rev 2:11), or death after judgment. The believer’s death is really a “sleep”: Mat 27:52; Joh 11:11; Act 13:36; 1Co 15:20,51; 1Th 4:14.

Joh 8:52

IF ANYONE KEEPS…: See Lesson, AN, Conditional deferment.

Joh 8:56

HE SAW IT AND WAS GLAD: Rejoicing at the birth of Isaac: Gen 17:17; Rom 4:19,20; cp Act 7:5; Heb 11:13,39. This was the “gospel” to Abraham (Gal 3:8). (See Lesson, John’s figurative language.)

Joh 8:58

See Lesson, Christ, preexistence of?.

For explanation, cp v 56: “Abraham saw my day”, ie in vision, prophecy, etc. Thus Christ existed in Abraham’s day, in prospect and purpose. By this, Christ establishes preeminence, not preexistence. Abraham saw the day of Christ, marked out from the world’s beginnings (1Pe 1:20; Rev 13:8). As the son and heir, Jesus’ power and authority preceded that of Abraham.

I AM: “Ego eimi” — sig “I am HE” (cp vv 24,28), or “I am the One” (NASB).

Joh 8:59

STONES: Some of the stones forming the raw materials of the still-unfinished temple.

JESUS HID HIMSELF: Jesus moved away into the crowd, which was not altogether hostile, and left the temple (cp Psa 91:1,11,12,14).

Joh 7:1

Joh 7: a commentary on power: “In all generations and all circumstances (even in the ecclesia) men in power are in love with power and will do almost anything to hold on to it” (WGos 383).

JESUS WENT AROUND IN GALILEE…: “Arise, walk through the land” (Gen 13:17): like Abraham, surveying his inheritance.

Joh 7:2

FEAST OF TABERNACLES: Sig: Christ the word made flesh, which “tabernacled” among men (Joh 1:14).

Joh 7:3

Vv 3,4: ‘Even your closest followers are not sure of your loyalty to the Law of Moses. You must go to Jerusalem on Day of Atonement in order to show them.’

Joh 7:4

WORLD: “Kosmos”. That is, the Jewish world.

Joh 7:6

THE TIME FOR ME HAS NOT YET COME: Cp Joh 8:20; 12:23; 13:1; 17:1. The time for the revelation to the Jewish “world” of Christ lifted up had not yet come.

Joh 7:8

I AM NOT YET GOING UP TO THIS FEAST: Some mss do not have “yet”. Either way, of course, Jesus DID go up to the Feast. But he did not go as the “Messiah” — which his brothers were suggesting; instead, he went secretly (v 10).

THE RIGHT TIME HAS NOT YET COME: That is, the time to reveal himself as the Messiah, the Son of God, and the King of Israel. That time would come soon enough, but it could not — and should not — be hurried.

Joh 7:10

IN SECRET: “En krypto”. With his Holy Spirit power hidden, and in the simple role of a mere teacher.

Joh 7:11

THAT MAN: Notice their avoidance of use of his name.

Joh 7:12

HE IS A GOOD MAN: Even this, “a hopelessly inadequate assessment” (WGos 381).

Joh 7:14

A suggested summary of Jesus’ discourses during the second half of the Feast (WGos 382): (1) 4th day: vv 14-18; (2) 5th day: vv 19-27; (3) 6th day: vv 28-31; (4) 7th day: vv 32-36; and (5) 8th day: vv 37-53.

Joh 7:15

HOW DID THIS MAN GET LEARNING?: A grudging acknowledgment of Jesus’ power as a teacher.

Joh 7:16

NOT MY OWN…: Heb idiom: “not only, but also…”: Hos 6:6r; cp Joh 12:49,50; 8:26;28; 14:10,24.

Joh 7:17

In other words, ‘try my teaching in your own life — experimentally.’

Joh 7:18

A messenger, who serves another and not himself, is to be believed. But a teacher who is self-serving is really saying, ‘Let us go after other gods’ (Deu 13:1-3), ie he is serving himself, not God!

Joh 7:19

MOSES: The same Moses who spoke of Jesus (Deu 18:15-19). Apply his test of the credentials of the prophet.

Joh 7:22

YOU CIRCUMCISE A CHILD ON THE SABBATH: This point of the Law of Moses seems to have been given for the specific purpose of showing that the Law itself could be superseded — that is, that one requirement of the Law might override another. And if this were a possibility — then might not a different Law override, or supersede, the whole?

Joh 7:23

HEALING THE WHOLE MAN ON THE SABBATH: Therefore, Jesus makes the point: to heal a man, truly and completely, by teaching him the way of life is to bring the true Sabbath “rest” — of which the whole Law of Moses was merely the shadow.

Joh 7:24

Ct Messiah, who judges not by eyes and ears only: Isa 11:3,4; Joh 8:1-11. Also see Mat 7:7; Luk 12;14; Deu 16:18,19.

MAKE A RIGHTEOUS JUDGMENT: At a recent gathering of seminary professors, one teacher reported that at his school the most damaging charge one student can lodge against another is that the person is being “judgmental.” He found this pattern very upsetting. “You can’t get a good argument going in class anymore,” he said. “As soon as somebody takes a stand on any important issue, someone else says that the person is being judgmental. And that’s it. End of discussion. Everyone is intimidated!”

Many of the other professors nodded knowingly. There seemed to be a consensus that the fear of being judgmental has taken on epidemic proportions. Is the call for civility just another way of spreading this epidemic? If so, then we should be against civility. But this is not what being civil is all about.

Christian civility does not commit us to a relativistic perspective. Being civil doesn’t mean that we cannot criticize what goes on around us. Civility doesn’t require us to approve of what other people believe and do. It is one thing to insist that other people have the right to express their basic convictions; it is another thing to say that they are right in doing so. Civility requires us to live by the first of these principles. But it does not commit us to the second formula. To say that all beliefs and values deserve to be treated as if they were on a par is to endorse relativism — a perspective that is incompatible with Christian faith and practice. Christian civility does not mean refusing to make judgments about what is good and true. For one thing, it really isn’t possible to be completely nonjudgmental. Even telling someone else that she is being judgmental is a rather judgmental thing to do!

Joh 7:25

ISN’T THIS THE MAN THEY ARE TRYING TO KILL?: Cp experience of Moses in Exo 2:15.

Joh 7:27

THIS MAN: “Receives sinners” (Luk 15:2). “No man ever spoke like…” (Joh 7:46). “No fault in…” (Luk 23:4,14,41). “Has something to offer” (Heb 8:3). “Through this man… forgiveness” (Act 13:38). “Is worthy of more honor than Moses” (Heb 3:3). “Sat down” (Heb 10:12). “Continues forever” (Heb 7:24). “Was Son of God” (Mar 15:39).

WE KNOW WHERE THIS MAN IS FROM: Most people desire the far-away and mysterious. A prophet is not without honor except in his own country (Mat 13:57; Mar 6:4; Joh 4:44). But ct Joh 9:29: “we don’t even know where he comes from” — self-contradictory statements.

NO ONE WILL KNOW WHERE HE IS FROM: The Messiah who comes “suddenly” to his temple: Mal 3:1…

Joh 7:28

CRIED OUT: A deliberate aim at publicity.

Joh 7:30

HIS TIME: Or “his hour”. In the beginning, “his hour” = his entire 3 1/2 year ministry, but as he entered the last 6-month period his attentions turned toward the climax of his “hour” of ministry: the final “hour” of betrayal, suffering, death, resurrection, and glorification: Joh 8:20; 13:1; 17:1.

Joh 7:31

MANY IN THE CROWD PUT THEIR FAITH IN HIM: Actually, “many OUT OF (ek) the crowd put their faith INTO (eis) him.”

Joh 7:32

Christ speaking in the temple courts aroused the same angers, etc as did Zechariah the son of Jehoiada (2Ch 24:21n) and Jeremiah (Jer 26:1-7). Cp Joh 8:59: they seek to stone him. (This was the last time Christ would be present on one of the great feast days.)

Joh 7:34

WHERE I AM: Not so much physical location, as relationship. See Lesson, John’s figurative language.

Joh 7:35

WHERE DOES THIS MAN INTEND TO GO?: They seem to ignore the plain words of v 33: “I go to the one who sent me”, ie to the Father in heaven.

WILL HE GO… AND TEACH THE GREEKS?: This was done!

Joh 7:37

// Isa 12:3-6.

Silence was his settled policy for most of his ministry (Mat 9:30; 17:9; 12:16; Mar 1:34; 5:43; 7:36; 8:26; Luk 5:14), with one notable exception (Mar 5:19 — Legion with his family). But in last days of ministry, a change of course (Mat 21:1-11; Joh 7:37; 9:3; 11:4).

LAST… GREATEST DAY OF THE FEAST: On this day, the carrying of water to pour at base of altar ceased. Here, Christ makes public appeal, showing himself as true and living water.

LET HIM COME TO ME AND DRINK: Alternatively, “Let him drink that believeth on me (v 38). As the Scripture has said, ‘Out of his belly…’ ” — allowing Christ to be the source of “waters” (cp Joh 4:10; 6:35; 19:34) (BS 10:10).

Joh 7:38

FROM WITHIN HIM: “Out of Christ the smitten rock”: see 1Co 10:3,4; Exo 17:6,7; Joh 19:34 (water flowing from his side). Cp Zec 14:8; 13:1; Psa 46; 78:15,16; Rev 22.

See Isa 12:3: “In Hezekiah’s day there was only one ‘well of salvation’ — the Gihon spring which was led underground by Hezekiah’s conduit (2Ch 32:3,4) to Siloam (Isa 8:6) inside the city’s defences. The intensive plural — ‘wells’ — is used here for emphasis. Here is the beginning (it could hardly have been introduced earlier) of the lovely figure of speech, in psalms and prophets, of the Lord as a life-giving spring of water (Jer 2:13; cp Psa 42:1,2). [This verse] suggests that it was in thanksgiving for the Assyrian deliverance that the procedure was instituted at the Feast of Tabernacles of drawing water from Siloam and taking it in solemn processional to the temple, there to be poured out in praise and thanksgiving at the base of the altar. It was, of course, this to which Jesus referred in his great appeal on the last day of the Feast of Tabernacles (John 7:37,38). He appropriated the meaning of the entire procedure to himself, and thus underlined (what needs no underlining) that Isa 12 is about himself and his salvation” (WIsa 192).

Cp also John 4:14; 19:34: References to “springs” of living waters invokes such passages as Psa 36:9; 46:4; 87:7. Also, Isa 12:1; Zech 13:1; Ezek 47:1-5; Rev 22:1. (The latter two Psalms passages probably referred, in the first instance, to Hezekiah’s Conduit, and the Gihon spring.)

Joh 7:46

THIS MAN: What do the Scriptures tell us about “THIS MAN” Jesus Christ? Many things. “THIS MAN welcomes sinners and eats with them” (Luk 15:2). “No one ever spoke the way THIS MAN does” (Joh 7:46). “THIS MAN has done nothing wrong” (Luk 23:4,14,41). “THIS MAN has something to offer” (Heb 8:3). “Through THIS MAN the forgiveness of sins is proclaimed to you” (Acts 13:38). “THIS MAN is worthy of greater honor than Moses” (Heb 3:3). “THIS MAN sat down at the right hand of God” (Heb 10:12). “THIS MAN lives forever” (Heb 7:24). “Surely THIS MAN was the Son of God” (Mar 15:39).

Joh 7:48

See Joh 12:42; Isa 53:3; 1Co 1:20,26; 2:8.

Joh 7:51

See Pro 18:13.

Joh 7:52

Nicodemus, once the respected leader (Joh 3:10), is now openly rebuked. “They resort to the customary weapons of beaten men” (JC).

A PROPHET DOES NOT COME OUT OF GALILEE: But what about Jonah (2Ki 14:25) and Elijah (1Ki 17:1)? Cp Isa 9:1,2.

Joh 7:53

Joh 7:53-8:11: Early church lectionaries prescribed reading of Joh 7:37–8:12 for Whitsunday with the omission of Joh 7:53-8:11. Thus these verses were omitted from official copies, leading to doubts about their origin (WRI 116).

Ct v 53 with Joh 8:1: Jesus had no house to go to!

Joh 3:1

Was Nicodemus sent by Sanhedrin to investigate Christ’s claims (cp Joh 1:19)? Note “we” of v 2, “you” (plural) of v 11.

Joh 3:2

AT NIGHT: Cp Joh 3:19. But he wished to conceal, not an evil deed from good men, but a good deed from evil men (Plummer, WGos 97).

WE: Implied question: ‘Shall not WE, the leaders of Israel, have a part in your kingdom?’

A TEACHER WHO HAS COME FROM GOD: As Moses had been (cp v 14n). Here, the Coming One, one common name for the Messiah — whom the Jews expected at any time.

Joh 3:3

IN REPLY: Jesus immediately sweeps aside all the courtesies and gets to the fundamentals.

NO ONE: Not even a Jew! Cp Joh 1:25. (This teaching was too difficult for Nicodemus to accept.)

AGAIN: “Anothen” always sig “from above” in John’s writings: vv 7,31; Joh 19:11,23). Otherwise, John also speaks of birth “from God” (Joh 1:13; 1Jo 3:9; 4:7; 5:1,4,18), which is synonymous. The word anothen is ambiguous, and can be read either way. From the Pharisee’s reply it is evident that he chose to understand “born again”. There can be little doubt, however, that the Lord was emphasizing a new birth “from above”. His words about being “born of the Spirit” surely settle that. Indeed, it is not a little doubtful whether “anothen” means “again” in ANY NT passage. There is no missing the meaning in some places. The seamless robe of Jesus was “woven from the top throughout” (Joh 19:23). The veil of the temple was rent “from the top to the bottom” (Mat 27:51). “Every good and every perfect gift is from above” (Jam 1:17; and so also in Jam 3:15,17).

See Lesson, John’s figurative language.

Joh 3:4

Nicodemus had difficulty distinguishing between the two poss meanings of “anothen” (v 3). He assumes it means “again”, instead of “from above”.

Joh 3:5

“Born from above” = “born of water and the Spirit”. Not a natural birth, not by will of man but of God (John 1:12,13; Jam 1:18; 1Jo 2:29; 4:7; 5:1,4). Nicodemus’ 3-fold “birth”: (1) here, (2) speaking up for Christ (Joh 7:50), and (3) at last, declaring openly (Joh 19:39). Christ’s 3-fold “birth”: (1) virgin birth (Luk 1:35), (2) baptism (Mat 3:17), and (3) resurrection (Rom 1:3,4).

OF WATER: Baptism, the ritual appointed by God as the material element in the symbolic death and new birth: Col 2:12,13; Joh 3:23.

OF THE SPIRIT: (1) Moral regeneration: Tit 3:5; 1Pe 1:23-25; Gal 4:29; Rom 8:4-9. (2) Physical change from the “natural” to the “spiritual”, at the resurrection: 1Co 15:20-23, 50-54; 2Co 5:1-4; Luk 20:36; Phi 3:21; 1Jo 3:2. Or (3) putting two elements (water AND spirit) together (as allowed by Greek construction): “born of spiritual water”, in ct “born of natural water”.

Joh 3:8

Cp the “marching” in the tops of the trees: 2Sa 5:24. The Spirit breathes where it pleases, ie Holy Spirit in conception of Jesus (Luk 1:35). His words were the words of the Holy Spirit (Joh 6:63).

SO IS EVERYONE BORN OF THE SPIRIT: A “spirit” being, a new creation in Christ, is controlled by unseen forces and considerations (2Co 4:18-5:7). Until a man is born of this unseen force, he cannot know its cause — only its outward effect in the lives of others.

Joh 3:10

ISRAEL’S TEACHER: The title of the president of the Sanhedrin. But Nicodemus seems later to have been demoted to a mere member (Joh 7:50-52), perhaps due to suspected allegiance to Jesus.

Joh 3:11

WE: The disciples who, by the Holy Spirit, confirm the words of John in this Gospel.

Joh 3:12

EARTHLY THINGS: That is, manna in wilderness, brazen serpent.

HEAVENLY THINGS: THAT IS, Christ the true manna, Christ the uplifted serpent. Our heavenly calling (Heb 3:1), by a heavenly Father (Mat 18:35), through a heavenly word (Joh 3:12), presents to us a heavenly status (Eph 2:6), as we await a heavenly image (1Co 15:48,49), to be a heavenly Jerusalem (Heb 12:22), in a heavenly country (Heb 11:16), within a heavenly kingdom (2Ti 4:18). All this constitutes Christ’s brethren as a heavenly people of God!

Joh 3:13

This v is parenthetical; John is speaking: ‘No man has ever gone to heaven — and no man will — until the Son of man, having ascended there, and having been in heaven, descends to the earth again” (NR 109).

GONE INTO HEAVEN: Thus the ascension here is, from this perspective, in the future: after death and resurrection of Jesus: Eph 4:9,10; Psa 68:18; Rom 10:6,7; Pro 30:4.

WHO CAME FROM HEAVEN: Coming down from heaven: language of theophany = God revealing Himself. And the end of such a theophany is “going up to heaven”: cp Num 11:24,25 — where “the Lord came down” in the person of the Angel of the Covenant (Exo 23:20-25). Cp also Gen 11:5; 18:21; Exo 3:7,8; 19:11,18,20; 34:5; Psa 19:8; Isa 64:1.

WHO IS IN HEAVEN: Omitted in RV mg and NIV. Should be read as John’s commentary at the time Gospel was written, not as the words of Jesus in Joh 3. Some Jewish rabbis had taught that Moses ascended to heaven, to receive the Law (LTJM 1:387). Poss ref to Christ’s literal ascent and descent, after resurrection but before final “ascension”, is implied in Joh 20:17.

Joh 3:14

Cp Num 21:9n with Joh 12:32.

Joh 3:16

FOR GOD SO LOVED THE WORLD THAT HE GAVE HIS ONE AND ONLY SON, THAT WHOSOEVER BELIEVES IN HIM SHALL NOT PERISH BUT HAVE ETERNAL LIFE: “It is perhaps useful to catalogue baldly the fundamental doctrines which are all explicitly stated or else implied in John 3:16: (1) Redemption is an act of uncaused love on God’s part. The initiative is His, not the believer’s. (2) Jesus is a unique Son of God, the ‘only begotten’. (3) The sacrifice of Jesus is the means of human redemption. (4) This salvation is for all men, without any kind of distinction; in the true sense of the term it is ‘catholic’. (5) Justification is by faith in Christ, and by no other way. (6) This justifying faith also unites a man to Christ in baptism. (7) By contrast with the Law’s promise of ‘length of days’, it also brings present and everlasting future enjoyment of ‘eternal life.’ (8) The only alternative for the unbelieving sinner is ultimate oblivion. (9) In John 3: 13, ‘which is’ — Gr ‘ho on’ — is the Covenant Name of God in Exo 3:14 LXX (cp Phi 2:9)” (WGos).

The greatest reason: FOR. The greatest lover: GOD. The greatest degree: SO LOVED. The greatest company: THE WORLD. The greatest act: THAT HE GAVE. The greatest gift: HIS ONE AND ONLY SON. The greatest opportunity: THAT WHOEVER. The greatest requirement: BELIEVES. The greatest attraction: IN HIM. The greatest promise: SHALL NOT PERISH. The greatest difference: BUT. The greatest certainty: HAVE. The greatest possession: ETERNAL LIFE.

“For… G…od so loved the world that He gave His O…ne and only S…on, that whoever believes in him shall not P…erish, but have E…ternal L…ife.”

WORLD: “Kosmos” = the system of things; in this case, esp, the Jewish “world”.

Joh 3:20

A breakdown in logic is evident in the citation of John 3:20 (“For every one that doeth evil hateth the light, neither cometh to the light”) to show that “the Jews, in general, were not enlightened.” Does this view of the passage really hold up? Let us assume that an acquaintance tells us, “I hate C, and whenever I see him, I cross the street to avoid him, because he always makes me feel uncomfortable.” Would it ever occur to us that he does not know C? No! We would conclude that he not only knows C, but that he knows enough about him to have developed some strong opinions. “Not enlightened”? Certainly not. “Enlightened” more than is comfortable? “Enlightened” more than he would like to be? Yes.

“We can easily forgive a child who is afraid of the dark; the real tragedy of life is when men are afraid of the light” (Plato).

Joh 3:22

Jesus left the capital, a hotbed of nationalistic fervor (Joh 2:24,25), where men desired to make him king (Joh 6:15). This was a clear answer to the Pharisees who, like Nicodemus, proposed a working alliance with him.

Joh 3:23

AENON: Heb “ayin”: fountain, or eye.

AENON NEAR SALIM: “Fountain of peace” (cp Isa 48:21,22). Near Ziklag in southeast Judah (Jos 15:32), prob near the springs of water Caleb gave to daughter Achsah (Jdg 1:15).

Joh 3:26

ALL MEN: That is, all kinds (classes, or races) of men. Examples of “all” prob meaning “without distinction” rather than “without exception”: Joh 1:7,9; 5:28; 8:2; 12:32; 13:35; Rom 10:13; 1Ti 2:1,2; 4:15; 5:20; 6:17; Heb 2:9.

EVERYONE IS GOING TO HIM: That is, ‘How shall we know which of you two is teaching the correct way?’

Joh 3:27

ONLY WHAT IS GIVEN HIM FROM HEAVEN: And which remains with him (cp Joh 1:33).

Joh 3:29

THE BRIDE: See Song 2:8,10; Isa 54:5; 61:10; Jer 3:14; Hos 2; Eph 5; Rev 19:7,8; 21:4; 1Co 6:17; Psa 45n; Mat 9:15.

JOY: Joy in fellowship: Jer 33:11.

Joh 3:30

HE MUST BECOME GREATER; I MUST BECOME LESS: There are few harder words to say than these.

Joh 3:31

Vv 31-36: John’s commentary, an extended allusion to Moses and episode of golden calf (Exo 32): Moses, from above (Mount Sinai), receives authority from God. Aaron, of earth, encourages apostasy. Then Moses comes down from heaven to testify of the divine glory which he has witnessed. Thus a contrast between the “true God” (v 33) and the idolatrous calf. “Without limit” (v 34) is Moses’ access to God. Consider also: the futility of the Aaronic priesthood. Demands of wealth to foster a false religion. Calf = cherubim figures, subjects of idolatrous reverence. Moses’ successful intercession for sinners. Washing away of sin by stream from the smitten rock. (WGos 100,101).

Joh 3:32

NO ONE: That is, no one who is not born of the Spirit (vv 3-5n)!

Joh 3:34

Note //s to Joh 1:6: God has “sent” many men who did not preexist in heaven!

THE SPIRIT WITHOUT LIMIT: God gives more than just enough. An allusion to Mal 3:10: not room enough! Cp copious anointing of High Priest, in ct limited anointing of other priests (Exo 29:7,20).

Joh 3:35

IN HIS HANDS: Heb idiom for consecration of a priest: Exo 29:9 mg.

Joh 3:36

WHOEVER BELIEVES IN THE SON HAS ETERNAL LIFE: See Lesson, Eternal life now?

Joh 1:1

Author: John. Sig “grace of Yah”. Brother of James, son of Zebedee and Salome, of Bethsaida, a fisherman. Of high social standing (Joh 18:16). Salome was a sister of Mary (Mat 27:56), who ministered to Christ (Mat 20:20). John, one of the select three (Mark 5:37n). Given the care of Mary mother of Jesus (John 19:26). After her death, left Jerusalem and preached in Asia, centered in Ephesus, persecuted (Rev 1:9). Banished to island of Patmos; last living apostle; died c 98 AD.

I think the gospels are arranged in the order we have them for a real purpose: Matthew comes first, having numerous refs to the OT; it is the “bridge” with the OT — and good for Jews who were well versed in the OT: ‘Here’s the next logical step… Christ!’ Mark and Luke in the middle I’ll pass by for now. But then comes John, probably written later, and written (evidently) to supplement the other 3 (many incidents reported by John, and many discourses of Jesus, are not reported in the other 3). But more than that, John is on another level — it was intended to present a spiritual, idealistic, universal (I’m groping for words here… several other words might fit too) view of the life of Jesus.

Bottom line: it isn’t supposed to be easy. And it is intended to be read as an extended, and elevated, statement of the gospel… AFTER the other three gospels are mastered. And it is intended to be interpreted, when it has difficult language, from the vantage point of the more concrete statements of the other three.

None of which helps us to understand it better — only to appreciate WHY it can be so difficult to understand! Example: Matthew and Luke tell us about the birth of Jesus — ordinary, straightforward (although miracle-filled) factual story. Angel appears, young engaged women conceives by power of Holy Spirit, Jesus is born (the Son of God Himself, and the son of Mary). Then comes John: In the beginning was the Word, and the Word was with God, and the Word was God… and the Word was made flesh. The point is: if we want a simple statement of who Jesus was and is, we don’t go to John first. We go to Matthew and Luke… and only after we are sure our understanding is grounded in the facts of the case… only then do we read and begin to appreciate John’s statement. And it will never be easy; it isn’t supposed to be easy. Doing it the other way round (John first) is a perfect recipe for confusion.

So John is this “heaven’s eye-view” of who Jesus is.. everything that concerns him, everything he says in John, everything he does in John, is God’s perspective… it’s like a class of angels looking down and studying these peculiar creatures called men, and that most special of men — the One that came directly from God in Heaven: ‘What does this really mean, from God’s point of view?’ ‘What is the universal aspect? What is the timeless, eternal lesson?’

One irony is: seems to me, at the same time John’s Gospel is by far the most profound, AND… it is expressed in by far the simplest language: life, love, hate, dark, light, truth, word, faith… in English, you could almost tell the whole story in one-syllable words: The life was the light of men. God is love. God so loved the world that He gave His Son… Simple? yes, and profound. There was a real genius at work here (do I mean John? or do I mean God inspiring John? or both).

So I would say, if you’ve been reading it for 30 or 40 years, off and on, and you are still not sure what some passages mean… and you think it could have been stated better… well, that’s about “par for the course”. Give it another 30 years — and, if Christ hasn’t come yet, I can see a great-granny in her rocking chair whispering, “NOW I begin to see…!”

See Lesson, “Logos”.

The first ch of John is considered one of the primary proof texts of the commonly-accepted doctrine of the Preexistence of Christ — ie, that Christ had a personal, individual, and sentient existence before his conception and birth; indeed, that he was coexistent with the Father as a second person of the “trinity”.

Christadelphians often seek to refute this teaching, in John 1 at least, by asserting that the “Word” was not Christ literally, but the “Idea” or “Logos” of Christ, existing in the mind of the Father long before his conception and birth of the Son, and that this Idea found expression in Jesus when he was born (v 14?), as the embodiment of the Purpose of Almighty God.

This general idea — that the “Word” of God from the beginning (the Law and prophets of the OT) described and pointed toward the Messiah who was yet to come — is certainly correct, but… is that what this passage is about?

The usual Christadelphian approach to John 1 is to assume that (1) “beginning” refers to Gen 1, or earlier, and that (2) “Word” therefore cannot refer literally to Christ, at least at that “beginning”.

Much of what follows in the next 17 vv is a slightly different approach, which (1) has no problem with the “Word” being a title of Christ, but (2) interprets “beginning” in an entirely different way.

BEGINNING: “Archee”; signifying “first in order”, from root “arch, archon” = a ruler. Cp v 15. “The beginning”: a characteristic phrase of John, referring to the beginning of the NEW CREATION in Christ: consider carefully Joh 15:27; 16:4; 8:25; 6:64; 1Jo 1:1; 2:7,13,14,24; 2Jo 1:6. [Notice in some of these passages that the KJV translation shows certain words italicized, and that omitting these words actually enhances the sense of the passages.]

The “beginning” of the Gospel of John is obviously patterned after the “beginning” of Genesis — hence much similarity of language, and connection of ideas. But it is the beginning of a new, or spiritual “creation” in Christ. As there was a Sun, created or ordained in the heavens by God, in the Genesis-beginning when He decreed, “Let there be light”, so likewise… “In the (new, spiritual) beginning” God testified of Christ: “Let there be light” (cp Gen 1:3 with 2Co 4:6; Mat 4:17; Mar 1:1; Luk 1:1,2; Act 10:37), and this time a new spiritual Light came into the world. And so God made and ordained His Son Jesus Christ the “beginning” and the first cause of His new spiritual creation (Rev 3:14).

It is instructive and significant that each gospel begins with a “beginning”: cp Mat 1:1 (genesis); Mar 1:1 (archee); Luk 1:3 (anothen). And that the four gospel accounts are placed at the head of the New Testament. Here, in the coming of His Son, God has begun the work of His new, spiritual, “creation” — the corner piece, the foundation stone of which is His Son.

As a separate point, it may be noted how often the Greek “ktisis” (creation) — when used in the NT — signifies, not the creation of Genesis, but the new, spiritual creation, in Christ, of regenerated and forgiven men and women who bear his name.

THE WORD: Jesus was a man (Act 2:22; 1Ti 2:5; Rom 8:3; Heb 2:14) who spoke God’s words (Joh 8:28; 7:16). Thus, one of his names is “the word of God” (1Jo 1:1; Rev 19:13; 1:2 — only 3 other instances of John’s use of the phrase “word of God”, all referring to Christ personally). In Greek philosophy, “logos” = an impersonal, abstract wisdom; but in Hebrew thought, “logos” = God Himself. Yahweh is the source of all wisdom! Here “logos” occurs with the definite article (“ho”) which serves to strengthen its meaning. Hence, ‘The Word’ can also be seen to be the “Divine Expression”. Christ was exactly this. It was in Christ that God fully revealed Himself to mankind. It was through Christ’s life and mission that God expressed and illustrated His new covenant, showing us the better way — which is the power of salvation for those who believe. See Lesson, “Logos”.

WITH: “Pros” = facing toward or moving toward.

THE WORD WAS GOD: As John used the definite article (“ho”) to strengthen the meaning of “logos”, so here there is no definite article: ie, “THE word” was not THE God personally, but rather “of God”, or “godly”, or A (manifestation of) God. (In v 14: John writes that “we beheld his glory”, as of one who came from God, and was therefore “divine”.) This phrase is translated, “The word was DIVINE” (Moffatt). John is affirming Christ’s divinity, not his deity. Christ was the Son of God, the ‘Divine Expression’ from heaven which dwelt among us, “the radiance of God’s glory and the exact representation of his being” (Heb 1:3).

Joh 1:2

This verse may be understood most literally if we define and circumscribe “beginning” to mean to the beginning of the “New Creation” in Christ. Truly Christ was with the Father in all the work of the New, spiritual, Creation in Himself; he was the prototype and the catalyst; such a Creation could not be without him!

WITH: Same as v 1.

BEGINNING: See v 1n.

Joh 1:3

ALL THINGS: There is plainly an intended, and extended, parallel between the material creation of Gen 1 and spiritual creation of new men and women in Christ. Cp Col 1:15-18; 3:10; 2Co 5:17; 4:6; 1Pe 1:23; 1Co 8:6. “All things” refer to men and women: Joh 5:17,20,21; 3:35; 13:3; 16:14,15; 17:10; Col 1:16; Eph 3:9. Cp 1Co 8:6: “To us there is but one God the Father, of whom are ALL THINGS (even we unto him), and one Lord Jesus Christ, through whom are ALL THINGS (even we through him).”

WITHOUT HIM NOTHING WAS MADE: There should be a period (full stop) here. “Without me you can do nothing” (Joh 15:5). Then there is required a slight rearrangement, repunctuation, and retranslation of the text, which puts together the last portion of our v 3 with the first bit of v 4, and yields: “That which has been made (v 3b) was life in him (v 4a).”

THAT HAS BEEN MADE: There is a punctuation problem here: should this relative clause [‘that (or what) has been made’] go with v 3 or with v 4? The earliest NT mss have no punctuation. Many of the later mss — which do have punctuation marks — place the equivalent of a period before this phrase, thus putting it with v 4. It has even been suggested that the editors of some later manuscripts introduced their own unusual punctuation to place this phrase (wrongly) at the end of v 3 (as it appears in most modern translations); and that this was done in a specific attempt to bolster the erroneous doctrine of the “Trinity” during the so-called “Arian controversy” of the 4th century — in other words, to suggest that Jesus Christ himself was the Creator (or was with the Creator) in Genesis.

So the whole of these verses should probably read: “Through him (ie Christ himself) all things were made. Without him (Christ) nothing was made. What has been made was ‘life in him’, and that life was the light of men.” Read this way, it may be seen that John’s focus is unequivocally on the spiritual creation (‘life in him’) and not the earlier, physical, creation of Genesis.

Joh 1:4

“What was made was life in him” (RV footnote, etc; see v 3n).

THAT LIFE WAS THE LIGHT OF MEN: Proving that this is spiritual life, which is produced by the light of God’s word — not natural life! And thereby setting the parameters of “beginning” and “creation”: the “beginning” of God’s revelation of His Son to the world, and the new, spiritual “creation” of believers in him.

MEN: That is, all men: both Jews and Gentiles (cp v 7).

Joh 1:5

Cp v 11.

LIGHT… DARKNESS: Parable of the Gospel: the epic battle between light and darkness: Jesus = the light, and the Pharisees, etc = the darkness. Cp 2Co 4:3,6.

UNDERSTOOD: Gr “katalambano” = “comprehended” (Act 4:13; 10:34) or “overcome” (RV mg). God’s word will not return to Him void (Isa 55:7; 1Th 5:4). Both meanings are relevant: the enemies of Christ did not “understand” him, nor could they “overcome” him!

Joh 1:6

THERE CAME A MAN WHO WAS SENT FROM GOD: Note: Jesus was sent from God, just as John was! Cp Joh 6:39; Luk 4:43.

Joh 1:7

HE CAME AS A WITNESS TO TESTIFY…: “The revelation of God, unfolded age by age in divers portions and divers manners, concerned a Son of God to be born. In him is the highest manifestation of God that is possible. In view of this, the testimony of the prophets is so framed as to suggest the unveiling of the Father Himself — a form of speech which has confused minds not established in the Bible doctrine of God manifestation. Isaiah foretells the commissioning of a Voice, to cry, ‘In the wilderness prepare ye the way of the Lord, make straight in the desert a highway for our God… and the glory of the Lord shall be revealed’ [Isa 40:3]. It was fitting that the way should be prepared for the Lord. If human monarchs and the world’s great men once had their forerunners, calling for the removing of the stones from the way, the leveling of the depressions, the smoothing of the rough places, how much more when the Majesty of the Heavens deigned to visit His people” (CJo 16,17).

ALL MEN: That is, all kinds (classes, or races) of men. Examples of “all” probably meaning “without distinction” rather than all “without exception”: Joh 1:9; 3:26; 5:28; 8:2; 12:32; 13:35; Rom 10:13; 1Ti 2:1,2; 4:15; 5:20; 6:17; Heb 2:9.

Joh 1:8

Vv 8,9: Christ — not John the Baptist — is the light of the world (Joh 8:12).

Joh 1:9

Notice: it is the Light [not every man] which was coming into the world (in ct KJV translation): cp Joh 12:46; 16:28.

ALL MEN: That is, all kinds (classes, or races) of men. Examples of “all” prob meaning “without distinction” rather than all “without exception”: Joh 1:7; 3:26; 5:28; 8:2; 12:32; 13:35; Rom 10:13; 1 Tim 2:1,2; 4:15; 5:20; 6:17; Heb 2:9.

Joh 1:10

THE WORLD WAS MADE THROUGH HIM: This verse is difficult too, until we recognize that Christ “made” the world in this sense: that his sacrifice was efficacious backward into the past, even for earlier believers in Old Testament times (Rom 3:25; Heb 9:15). Cp vv 3/4: “What was made was life in him”… even for Adam and Abraham. (In this sense, the new or spiritual “creation” did have a sort of beginning — at least prophetically and typically — in the history of God’s covenant peoples in the OT.)

Or, “the world was enlightened through him” (Diag), which is essentially the same thing: spiritual “enlightenment” leads, in faith, to a new and spiritual creation!

While the KJV has “made BY him”, the NIV has “made THROUGH him”, which is more accurate. Jesus did not physically and literally MAKE the “world”, but the Father MADE — and MAKES — the “world”… through… him — or by means of him. “In Christ” God continues to reconcile the world to Himself (2Co 5:19): Christ is the medium and the means, but his Father is the one MAKING!

Joh 1:11

“He came to his own (idia: neuter plural): ie his own land or country; but his own (idioi: masculine plural): ie his own people… did not receive him” (Eur 1:29).

RECEIVE: “Paralambano”. The Jews “received” Jesus (sw Joh 19:16) only so as to put him to death! Cp parable of householder: Mat 21:33-46.

Joh 1:12

Vv 12,13 — looking back to vv 1-4 — describe more literally the “creative process” at the “beginning”. These vv (12,13) demonstrate quite clearly that what is being discussed here is a spiritual “creation”! Those who believe in Christ’s Name are re-created as “children of God”.

“As many as…” (KJV): (1) As many as were ordered to eternal life believed (Act 13:48). (2) As many as were given to him received eternal life (Joh 17:2). (3) As many as touched him were made whole (Mar 6:56). (4) As many as are sons of God are led by the Spirit (Rom 8:14). (5) As many as walk by this rule receive peace (Gal 6:16). (6) As many as He loves He chastens (Rev 3:19).

BELIEVE IN HIS NAME: Cp Exo 23:21: “My name is in him”.

Joh 1:13

NOR… A HUSBAND’S WILL: That is, as regards Jesus: not of Joseph’s will — not at all… he knew nothing about it and had no part in it until after the fact. But… yes, by the woman’s will (ie, Mary’s)! ” ‘I am the Lord’s servant,’ Mary answered. ‘May it be to me as you have said’ ” (Luk 1:38). In speaking thus, Mary showed she knew the passages in the psalms in which the Messiah is called the son of God’s maidservant (Psa 86:16; 116:16). Surely she knew the promise of the seed of the “woman” (Gen 3:15). Immediately she makes the connection, and gives her consent to become the mother of God’s Son, a consent which is essential to His purpose. Surely God would not have allowed the Holy Spirit to overshadow a woman and bring forth new life in her virgin womb had she not given her consent, thus becoming a willing participant in this new act of creation!

Joh 1:14

THE WORD BECAME FLESH: “The Word became flesh” is here a straightforward reference to Christ’s nature, not merely his birth (cp 1Jo 4:2). God manifested Himself in the flesh of humanity (1Ti 3:16), not in stone (Exo 34:6). Jesus was of David’s seed (Rom 1:3); under a curse (Gal 3:13); being born of a woman, under the law (Gal 4:4); and made “sin” (2Co 5:21). He was of sinful flesh (Rom 8:3); in the likeness of men, of no reputation (Phi 2:7); and like his brethren (Heb 2:17).

Why was the “Word” made flesh? Mosaic sacrifices were from herd or flock (Lev 1:2), to show closeness of connection between offerer and offering. A sinless man is even closer to other men than is an animal!

The conception of Jesus in the virgin womb is likened to the original “Creation” of Genesis; in fact, it is the beginning of the new, spiritual “creation”: cp Gen 1:2 (the Spirit of God hovering over the waters) like a mother bird brooding over her young: Deu 32:11 (cp Exo 19:4). The words portray the energy-giving presence of God — wrapping, protecting, and caressing the chaos of the unfinished earth as He prepared to complete His creation. And THIS SAME ENERGY IN CREATIVE PROCESS is described in Luk 1:35 (the Holy Spirit will… overshadow you…): The language of Gabriel calls to mind that of Gen (cp Gen 1:2, LXX); the Spirit of God “overshadowing”, or “moving upon” the face of the waters to bring forth life, as a mother hen brooding over her eggs and then her chicks. A direct parallel to the natural creation; this is the beginning of the spiritual, or new, creation. It is a picture of vast creative power, yet nonetheless tenderness and love. It is a picture of a God who sustains all things by His omnipotence, who acts as and when He chooses, and no man can understand, much less question, His prerogative. But also it is a picture of a God who is a Father, who pities His children, who lavishes mercies unnumbered upon those who can never hope to repay Him. “Behold, what manner of love the Father hath bestowed on us…” (Cp Exo 40:35: the cloud abode on the tent of the congregation, and the glory of Yahweh filled tabernacle.)

MADE HIS DWELLING: “Tabernacled” (RV mg): Exo 25:8,9. Immanuel, a sanctuary (Isa 8:14; Exo 33:9; 40:35). The child, and the man, Jesus was set up on earth as the perfect tabernacle or temple, in which the glory of the Father dwelt: Joh 2:19-21; Mat 12:6.

HIS GLORY: Cp pillar of fire/cloud over tabernacle in wilderness (Num 10:34; Lev 9:22,23). Christ brought light of God’s knowledge to men (2Co 4:4,6), teaching men to glorify God (Mat 5:16), and preaching of future, when God’s glory will cover earth (Num 14:21).

“The glory of Christ manifested in the days of his flesh was not such as man usually attributes to the term glory. There was no room for circumstances of royal estate, no illumination of mystic brightness, no august presence, too holy, too sacred to be sullied by the breath of common humanity. Christ came, the carpenter of Nazareth; a worker amongst the workers; a poor man in a nation in which rich men even in our ideas would be regarded as poor, and yet, as the historian says, the three short years of that active life have done more to regenerate and soften mankind than all the disquisitions of the philosophers and all the exhortations of the moralists. Can we then not see the glory of God in Jesus Christ? Test him where we will, he rings true. We must acknowledge there is something more than human; he is a reflection of the Divine” (FWT).

THE ONE AND ONLY (OR THE ONLY BEGOTTEN): The NIV mg is surely better here. Cp Isaac in Gen 22:8; cp Psa 22:20.

Joh 1:15

HAS SURPASSED ME: “Emprosthen” = to be in front of.

BEFORE ME: “Protos” = first, in sense of rank. Sig “first” or “chief”: Mar 6:21; Act 13:50; 17:4; 28:7,17. Cp cases of younger men surpassing their older brothers: Abraham, Isaac, Jacob, Joseph, David, etc.

Joh 1:16

FROM THE FULLNESS OF HIS GRACE WE HAVE ALL RECEIVED: “The glory of the Lord filled the tabernacle” (Exo 40:34,36,38). “He seems only to have in order to dispense to us. He stands like the fountain, always flowing, but only running in order to supply the empty pitchers and the thirsty lips which draw nigh unto it. Like a tree, He bears sweet fruit, not to hang on boughs, but to be gathered by those who need. Grace, whether its work be to pardon, to cleanse, to preserve, to strengthen, to enlighten, to quicken, or to restore, is ever to be had from him freely and without price; nor is there one form of the work of grace which he has not bestowed upon his people… Christ is the head upon which the oil is first poured; but the same oil runs to the very skirts of the garments [Psa 133:2], so that the meanest saint has an anointing of the same costly moisture as that which fell upon the head. This is true communion when the sap of grace flows from the stem to the branch, and when it is perceived that the stem itself is sustained by the very nourishment which feeds the branch. As we day by day receive grace from Jesus, and more constantly recognize it as coming from him, we shall behold him in communion with us, and enjoy the felicity of communion with him. Let us make daily use of our riches, and ever repair to him as to our own Lord in covenant, taking from him the supply of all we need with as much boldness as men take money from their own purse” (CHS).

ONE BLESSING AFTER ANOTHER: AV has “grace for grace”. “For” = “anti”. The word “fullness” steers the mind to the Glory of God in the Tabernacle (v 14). One of the dominant uses of “grace” in the NT is for “forgiveness of sins”. Thus “grace anti grace” means: the true and full forgiveness in Christ, as against the typical forgiveness which the Mosaic system foreshadowed so fully. Thus, the lesser “grace” or “gift” is replaced by the greater “grace” or “gift”! The lesser “glory” of Moses’ shining face is replaced by the greater “glory” of Christ’s resurrection (2Co 3:10,13, etc). Hence v 17: “The law was given through Moses, but true grace came by Jesus Christ.”

Joh 1:17

FOR THE LAW WAS GIVEN THROUGH MOSES: It may be said that the giving of the Law, by which Israel was constituted the people and nation of God, was a continuance of God’s original creation — or even the first, rudimentary, steps of His spiritual creation: men and women were being reconstituted or reborn as His own special family. So it is reasonable that the first, elementary, part of the Spiritual Creation would be seen by John as yet another pattern pointing forward to the fullness of the Spiritual Creation as it would be realized in the Son of God. What Yahweh began in Moses He finished — or rather, will finish — in Christ.

GRACE: The apostles received “grace” (ie, Holy Spirit): Eph 4:7; Rom 12:3; 1Co 1:4-7.

Joh 1:18

NO ONE HAS EVER SEEN GOD: Not even Moses (Exo 33:18,20).

GOD THE ONE AND ONLY [ OR THE ONLY BEGOTTEN] [Some mss have THE ONLY (OR ONLY BEGOTTEN) SON]: Some very old mss have “monogenes theos” instead of “monogenes huios” — and this is the reading favored by the NIV here. If this is so, then it might be understood, as in Joh 1:1, as “God” without the definite article, ie “the only-begotten divine one” — which may reasonably, and logically, be applied to Jesus Christ. However, a large body of evidence (which was utilized exclusively by the KJV translators, and generally followed by scholars for hundreds of years) points toward “only begotten SON”! This is much more reasonable, and easier.

WHO IS AT THE FATHER’S SIDE: Lit, ‘in the bosom of the Father’, an idiom for closeness or nearness: cp Joh 13:23. (Is this phrase a commentary of John, after the facts of the history, ref to Christ who was then in heaven?)

HAS MADE HIM KNOWN: “Exegeomai”: to declare, interpret (cp English “exegesis”). In this final verse of the prologue is the climactic and ultimate statement of the career of the Logos, “the Word of God made flesh”, Jesus of Nazareth. His whole life, all his teachings, and at last and especially his death and resurrection and ascension to heaven, all “expound” or “interpret” his heavenly Father.

Joh 1:19

THE JEWS: John’s expression for the spiritual leaders, Sanhedrin, etc: Joh 7:1; 9:22; 18:12,14; 20:19; etc. Ct his ordinary designation of common people: “the multitude”.

TO ASK HIM WHO HE WAS: The test of the prophet: prescribed by Law (Deu 18:21). How did they react? See v 26n.

Joh 1:20

The expectation of those times was that the Messiah would soon appear: Mat 2:4-6r.

I AM NOT THE CHRIST: Ct Act 5:36,37.

Joh 1:21

Perhaps John was “tested” by Israel on the same day (the 40th) that Jesus was being “tested” in the wilderness: cp v 29.

THE PROPHET: That is, the one described in Deu 18:15-18.

Joh 1:25

WHY THEN DO YOU BAPTIZE…?: By baptizing Jews, John was showing that they were no better than the Gentiles, who needed cleansing (Mat 3:9).

Joh 1:26

Evidently the leaders reached no final decision regarding John (Mat 21:24-27). But the common people recognized John as a prophet (Joh 10:41). Their decision was approved by Jesus (Mat 11:7-10). Later the Pharisees, etc rejected him (Luk 7:24-30).

Joh 1:27

The KJV has: “He it is, who coming after me is preferred before me.”

THE THONGS… NOT WORTHY TO UNTIE: (1) In the presence of God’s glory, Moses and Joshua must remove their sandals (Exo 3:5; Jos 5:15). But Jesus IS the glory of God! (2) Also, under the LM, when a near kinsman refused to take to wife the widow of his deceased brother, then the woman was to loose his shoe and remove it (Deu 25:9) — sig he was either unwilling or unable to bring redemption to his deceased brother (ie Rth 4:5-8). In stating that he was unwilling to loose the sandal of Jesus, John Bapt was stating that Jesus was the “near kinsman” who could redeem Israel even after he (John Bapt) died, and after the LM was shown to be ineffective in doing so (cp idea, Rom 7:4).

Joh 1:28

BETHANY: A Bethany in the north (Joh 10:40; Enj 139). KJV has “Bethabara” — which sig “house of passing away” [the Law was passing away] or possibly “house of crossing over” [site of a ferry house?].

WHERE JOHN HAD BEEN BAPTIZING: Mat 3:19.

Joh 1:29

JESUS COMING TOWARD HIM: Jesus was returning from the 40 days of temptation in the wilderness (vv 30-34 are past tense; John recounting a previous incident).

LAMB: A sacrificial animal (Gen 22:7,8; Exo 12:3,21; Rev 13:8). A body prepared for sacrifice (Psa 40:5-7). Depicts spirit of humility (Isa 53:7; Act 8:32; Mat 11:29; 21:5). Jesus’ title in Revelation: Rev 14:4; 15:3; 17:14; 19:7-9; 21:9,22,23.

WHICH TAKES AWAY THE SIN OF THE WORLD: Jesus’ death was necessary: Gen 3:15; 15:8,9; Num 21:9; Dan 9:26; Zec 9:11; Mat 26:39; Joh 3:14,15; Phi 2:8; Heb 12:2; 13:20. Jesus realized this: Mat 16:21; Luk 22:15,20; Heb 10:4-7. His resurrection was also necessary: Rom 4:25; 5:10.

Joh 1:30

BEFORE: “Protos”, first in rank, chief (cp v 15).

Joh 1:31

I MYSELF DID NOT KNOW HIM: John knew not whom God had chosen as the Christ. He knew Jesus personally, but did not know he was the Christ until God pointed him out.

REVEALED; “Phaneroo”.

TO ISRAEL: To the faithful in Israel, like Nathanael in v 47.

Joh 1:32

JOHN GAVE THIS TESTIMONY: John recounted what had happened about 40 days earlier .

THE SPIRIT: The means of revealing the Messiah: Isa 42:1; 61:1.

AS A DOVE: Like a dove descending softly, gently: but not necessarily in bodily shape of a dove. More likely, a tongue of fire, as in Act 2.

Joh 1:33

THE ONE WHO SENT ME: The angel Gabriel?

Joh 1:34

I HAVE SEEN AND I TESTIFY…: This testimony is essentially the end of John the Baptist’s public work.

Joh 1:38

“Those who follow Jesus will always be subject to the moment when he makes the challenge, ‘What seek ye?’ ” (MP 62).

RABBI: An announcement, in the first word of a disciple, of Christ’s position: Rabbi, Master, Teacher.

WHERE ARE YOU STAYING?: ‘Let us learn more of you; share your company; prolong these vital moments!’

Joh 1:40

ONE OF THE TWO: Was the other John the son of Zebedee?

Joh 1:41

THE FIRST THING ANDREW DID WAS TO FIND HIS BROTHER SIMON: As soon as a man has found Christ, he begins to find others. True grace puts an end to all spiritual monopoly. Andrew first found his own brother Simon, and then others. When Andrew went to find his brother, he little imagined how eminent Simon would become. Simon Peter was worth 10 Andrews so far as we can gather from sacred history, and yet Andrew was instrumental in bringing him to Jesus. You may be very deficient in talent yourself, and yet you may be the means of drawing to Christ one who shall become eminent in service.

Joh 1:42

YOU WILL BE CALLED CEPHAS: By renaming men, Jesus was assuming a divine prerogative! Cp Mat 16:17. But it was to take a process of 30 years duration before the bold and impetuous Simon (sig “to hear”) became the solid, faithful Cephas/Peter (sig “rock”).

Joh 1:43

An initial mission now complete, Jesus prepares to return home.

FOLLOW ME: A lifetime of meaning compressed in only two words!

Joh 1:44

BETHSAIDA: “House of fish”.

Joh 1:45

Did Philip “find” Jesus (v 45), or did Jesus “find” Philip (v 43)?

NATHANAEL: Bartholomew: (1) Nathanael is never mentioned in Synoptics; Bartholomew is never mentioned in John. (2) Philip and Nathanael are linked here; in Synoptics, Philip and Bartholomew are linked. (3) Bartholomew is a surname: Bar-Talmai.

Joh 1:46

But Nathanael did not let natural, ingrained bias stand in his way.

Joh 1:47

“An Israelite (Prince with God), not a Jacobite (the “heel-grabber”, or supplanter).” There was “guile” (KJV) or falseness in Jacob, but not in Nathanael.

IN WHOM THERE IS NOTHING FALSE: Cp Psa 32:2: the condition of forgiveness is a lack of guile.

“The day came when one of these apostles was impelled by the Spirit to give an estimate of his Master’s life in these words, ‘Who did no sin, neither was GUILE found in his mouth’ (1Pe 2:22; Isa 53:9). What came to be a high mark in the life of this sinless man from Nazareth, he once saw latently in an unknown man (Nathanael) from Cana. Later on, when the man of Galilee makes water into wine, the guileless man from Cana will know that, uniquely, some good thing has come out of Nazareth, and he will confess it guilelessly” (GD).

Joh 1:48

STILL UNDER THE FIG TREE: That is, under the shadow and influence of the fig-tree nation of Israel (Luk 21:29). (Cp Luk 19:4: Zaccheus IN the fig tree!) No doubt, Nathanael spent much time under this tree, to read, pray, reflect… there Jesus saw his heart.

Joh 1:49

THE KING OF ISRAEL: The Messiah was to be the King of Israel: 2Sa 7:14; Psa 2:7; Isa 9:6.

Joh 1:50

Vv 50,51: Cp Elisha and young man: 2Ki 6:2,7. Elisha saw by power of Holy Spirit, and then opened eyes of young man, so that he did likewise.

Joh 1:51

The promise to Jacob/Israel (cp v 47): Christ is the stone pillar; angels minister to him at the time of his death and resurrection.

YOU: Plural, sig all the disciples.

ON THE SON OF MAN: Based on the vision of Jacob in Gen 28.

Not “upon”, or by means of, as a ladder, but “upon”, as coming down to rest upon! Cp Heb 2:6 with Psa 8; 80; Mat 21:16.

The fourth and most spiritual of the gospels. The first three gospels portray mainly what Jesus did and how He taught, but the Gospel of John is different. It moves beyond the obvious facts of Jesus’ life to deeper, more profound meanings. Among the gospels, therefore, John offers a unique portrait of Christ that has been cherished by believers through the centuries.   John concentrates on Jesus as He taught in private, while the other three gospels record a more public method of address. The other gospels portray the actual form of Jesus’ teaching, while John shows greater insight into Jesus as a person.   John writes with a modest vocabulary, but his words are charged with symbolism. Terms like believe, love, truth, world, light and darkness, above and below, name, witness, sin, judgment (eternal) life, glory, bread, water, and hour are the key words of this gospel.   Main Themes

Luk 24:1

“And now the evening has come, for which Christ has longed, and he is at peace in the rich man’s grave, after dying with the wicked according to the prophetic word, which said that he should make ‘his grave with the wicked and with the rich in his death.’ But who can leave the record of this day without going on to the next chapter with its joyful sequel? The night had come and passed. ‘Weeping may endure for a night, but joy cometh in the morning.’ Never was the saying so wondrously fulfilled as on this new day which begins ‘at the rising of the sun.’ But another sun had already risen, the sun of righteousness, never more to go down, though it would pass away from the sight of men to return again. This resurrection morning is without clouds. Christ is risen” (CAL, Xd 117:160,161).

THE FIRST DAY OF THE WEEK: Lit, “day one of the seven”. The beginning of a new creation week! Cp Gen 1: a new creation, “day one”! God had said, “Let there be light”, and now there was! Cp Col 1:15-18: Jesus the beginning of the new creation! To the disciples, this day (when they understood it later) would mark the beginning of their new lives. This new “Sun” of the morning was to drive away the dark shadows of lost hope, and create a new spirit within the disciples (Isa 9:1,2; 2Co 4:6).

THE WOMEN TOOK THE SPICES… AND WENT TO THE TOMB: As soon as the Sabbath restrictions were past, ie after sunset on Saturday — the 3 women (close companions of Christ in life) prepare to give their last token of love to their Lord in his death. Early on Sunday morning, at first light in the east, they set out for the tomb. (Did they make two separate visits to the tomb? see Mat 28:1n.)

Luk 24:2

At this time, Mary Magdalene goes to tell Peter and John (Joh 20:2).

THE STONE ROLLED AWAY FROM THE TOMB: Actually, rolled some distance away and laid flat (cp Mat 28:2; Mar 16:4; Joh 20:1).

Was ever a mountain so “large” as the great stone which sealed Christ’s tomb? Truly, as miracles go, no miracle has been or could be so great as the one that caused this “very large” stone to be removed, and thus proclaimed Christ’s tomb to be open… forevermore.

Jesus had told his followers, “I tell you the truth, if anyone says to this mountain, ‘Go, throw yourself into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him’ ” (Mar 11:23). Of course, we have trouble with moving literal mountains, even as we have trouble explaining this passage.

But seen from a spiritual perspective, isn’t the greatest “mountain” of difficulty — which no man can move — death and the grave? Engineers with bulldozers and explosives can move even literal mountains. But who among them can move the mountainous “stone” that covers the grave? Not a one!

And even the disciples of Jesus could not move such a stone from the mouth of his sepulcher… not at that time; they were weeping in sorrow, and hiding in fear. It was the faith of Jesus alone — though he was dead and unconscious in the tomb — that moved the hand of the angels of God, and rolled back the stone. It may be said that the greatest miracle that Jesus ever performed was this: the blood of this wholly righteous man cried out from the depths of the earth, and the Father heard!

Do WE, today, have faith to move mountains? The answer, I believe, is really another question: ‘Do WE have faith that the greatest “mountain” has already been moved?’ “Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours” (Mar 11:24). Our faith may be — not a prospective — but a retrospective faith: we look backward, and ask, ‘Do I really believe that the “mountain” has been moved?’ If we truly believe that, then — it is absolutely sure and certain — ALL THINGS are possible for us!

“Open” things of Luk 24: (1) open sepulchre (v 2); (2) open Scripture (v 27); (3) open door (v 29); (4) open eyes (v 31); (5) open heart (v 38); (6) open minds (v 45); (7) opened heavens (v 51).

Luk 24:4

TWO MEN: Angels (Luk 24:23; Joh 20:12).

Luk 24:5

WHY DO YOU LOOK FOR THE LIVING AMONG THE DEAD?: Those who “live” in Christ will not remain among the “dead” things of this world: Col 3:1-3. “If Christ be not risen…” (1Co 15).

AMONG THE DEAD: Other tombs were there.

Luk 24:7

MUST: Cp vv 26,44,46: all from “dei” = “there is need”; from root “to bind”.

Luk 24:8

See VL, Disciples, slow comprehension.

Luk 24:10

At least 5 in the group.

Luk 24:12

Second visit by Peter: he only looks in this time, rather than entering (ct Joh 20:6). He goes away — even closer now to believing (cp vv 23,24).

GOT UP: “Anastasis” — sig a renewal of hope (ie 1Pe 1:3). Sometimes soon after Christ appears to Peter (1Co 15:5; cp Joh 21).

Luk 24:13

Vv 13-35: Here is Jesus the great physician and counselor at work. Here were two people in a very distressed state, unable to think straight.

First of all Jesus asked questions: he got them to talk, established a relationship, and so made them receptive to what he had to say. His opening gambit drew from Cleopas only rudeness (people who are hurt often react in this way), but he persisted and they shared their trouble. In this way healing was able to begin.

Second, he explained the Scripture, showing them that what had been puzzling them — the death of the one whom they thought would redeem them by ending the Roman occupation — had actually be prophesied centuries before as God’s way of redeeming, in the sense of ending the burden and bondage of sin.

Finally, he revealed his presence. “Stay with us,” they had said to him on reaching Emmaus. In the deepest sense he did, even after they ceased to see him. What a blessing for them that they were given to hospitality! What they would have missed had they not been!

Jesus is still the great physician and counselor today. We shall receive his healing as we tell him our trouble, let him minister to us from Scripture, and ask him to assure us that as we go through what may feel like fire and flood, he goes with us and will stay with us till the road ends.

Were the two disciples going to Emmaus husband and wife? We know one of them was Cleopas (v 18), and John tells us that his wife Mary went to the foot of the cross during the crucifixion (John 19:25). With both of them in Jerusalem for the passover, it seems probable that Cleopas would travel home to Emmaus with his wife. Luke 24:28,29 supports this, since it appears to say that they live together in the same house.

Luk 24:15

They were so wrapped up in speculations and discussions, that they did not notice the stranger approaching…

Luk 24:16

Do we not always realize that Christ is walking with us? He appeared “in another form” (Mar 16:12). Lesson: even today, Jesus appears to men in other forms — ie, through us.

Luk 24:17

DISCUSSING: Antiballo: strong word: Ideas and arguments, hopes and guesses, speculations and objections were being thrown back and forth by these two on the way to Emmaus.

DOWNCAST: Sw Psa 43:2, LXX.

Luk 24:18

VISITOR: Gr “paroikeo” = “foreigner”, a Diaspora Jew.

Luk 24:19

BEFORE GOD: Baptism and transfiguration.

Luk 24:20

THE CHIEF PRIESTS AND OUR RULERS: They blamed Jews and not Pilate.

Luk 24:21

REDEEM ISRAEL: Ref triumphal entry: Luk 19:11,35; cp Luk 1:68; 2:38; 21:28,31; Tit 2:14; 1Pe 1:18.

REDEEM: Gr “lutroo” = to pay the price, to set free: see Lesson, Redemption.

Luk 24:23

THEY CAME AND TOLD US THAT THEY HAD SEEN A VISION OF ANGELS: Isn’t it interesting that the two disciples had no difficulty believing that the women had seen angels; it was the message that they had problems with. We would do well to think on this. We “entertain angels” if we are willing, but do we always see them as such? An “angel” in our lives may be anyone sent by God to stimulate us in beneficial ways.

Luk 24:27

MOSES AND ALL THE PROPHETS: Meaning, the whole of the OT (cp Luk 24:44).

ALL THE SCRIPTURES: Which would have included, at the very least, (1) Isaac: seed of promise, typically slain, and raised in a figure; (2) Joseph: beloved son, rejected by brethren, imprisoned, yet later exalted to be Savior of the world; and (3) Isaiah’s suffering Servant, who would afterward see the travail of his soul, and be satisfied. And always in Scripture, the double element of suffering and glory.

Luk 24:30

HE TOOK BREAD, GAVE THANKS, BROKE IT AND BEGAN TO GIVE IT TO THEM: But he did not partake of it himself: Luk 22:18.

Luk 24:31

THEIR EYES WERE OPENED AND THEY RECOGNIZED HIM: How did they recognize him? (1) He gave thanks, (2) He was host, (3) Similar to Last Supper, and (4) They saw nail-prints in his hands.

The opening of the eyes of the two who had walked with Jesus echoes Adam and Eve’s experience (Gen 3:7) — when they had taken of the tree of the knowledge of good and evil. By contrast, the two on the road to Emmaus were associated with the tree of life — Jesus — whereas Adam and Eve were barred from it.

Also, the opening of the eyes of Adam and Eve caused confusion and distress whereas the opening of the eyes of the two here caused joy and enlightenment.

Luk 24:32

WERE NOT OUR HEARTS BURNING…?: We, Bre of Christ, also have Christ with us to expound the Scriptures: we have the NT gospels and letters in which Christ and his apostles amplify the OT history and prophecy. To the extent that our Bible classes lack the excitement of those disciples, it is because to that extent we fail to take advantage of the wonderful benefits we have under our very noses. Our hearts should burn within us every time we open our Bibles!

OUR HEARTS: Lit “our heart” (singular): two disciples, but one heart!

OPENED THE SCRIPTURES: And thereby their hearts (v 45).

Luk 24:33

RETURNED AT ONCE TO JERUSALEM: In haste, as in Isa 52:7: “how beautiful… the feet”. On the road to Emmaus it was daylight, but their hearts were filled with darkness. On the road to Jerusalem, it was dark, but their hearts were filled with light.

Luk 24:36

WHILE THEY WERE STILL TALKING ABOUT THIS: The witnesses were seeking to convince their listeners…

Luk 24:37

STARTLED AND FRIGHTENED: Cp Gen 45:3,12: Joseph’s Bre were troubled at his appearance. Cp Exo 19:16: trembling at Sinai.

Luk 24:39

MY HANDS AND MY FEET: Bone of bone, and flesh of flesh: Gen 2:23; 2Sa 19:12. Isa 49:15,16: engraved on the palms of my hands. Jesus uses the very expression introduced by Adam of his newly-formed wife in the Garden of Eden: “bone of bone and flesh of flesh”. This indicates the unique mutual sentiment, feeling, emotion and outlook of Adam with his wife, unique among marriages, and typifies the fulfillment in Christ and his Bride (Eph 5: 32). Therein, Christ lays the foundation for the redemption of the apostles, and the future fellowship meal of the kingdom (Luk 24:43).

TOUCH ME AND SEE: Ct Adam and Eve in Eden: Gen 2:17. But here, “touch me and LIVE”!

Luk 24:40

See Isa 49:16.

Luk 24:44

WRITTEN ABOUT ME: Or poss “written FOR me”! The words of the Psalms, and other OT, to guide, instruct Jesus? Cp v 27.

THE LAW OF MOSES, THE PROPHETS AND THE PSALMS: The Jews have no proper name for the OT. They use a word Tank, made up from the initials of Torah, the Law; Neb, the Prophets, and K’thubim, the Writings, being the three groups forming the OT in Jewish reckoning.

Luk 24:45

See VL, Disciples, slow comprehension.

A man needs more than the printed page of the Bible and a good memory to make him wise to salvation. He needs a mind opened to give earnest heed to the heavenly message. He needs eyes opened to behold wondrous things out of God’s law. He needs Christ in his heart. And when this takes place, he steps by faith into a world in which no shadow of gloom or fear can isolate him from the love of God which is in Christ Jesus. This then must be our faith. The resurrection of our Savior is more than a fact to believe in; it is also a reality to live by: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Gal 2:20).

Luk 24:46

WHAT IS WRITTEN: Written where? Psa 22; Isa 53; Psa 16:9-11.

Luk 24:47

AND REPENTANCE AND FORGIVENESS OF SINS WILL BE PREACHED IN HIS NAME TO ALL NATIONS, BEGINNING AT JERUSALEM: Where, in the Law, Psalms, and Prophets, is this specifically predicted? “All nations” come to worship Christ at Jerusalem: Psa 22:27; 67:2; 72:11,17; 82:8; 86:9; 117:1; Isa 2:2; 66:18,20; Jer 3:17; Dan 7:14; Hag 2:7; Zec 8:23.

Luk 24:50

Here insert the other events described in the last 40 days, including John 21, in Galilee. Luke appears to skip over these events, and a superficial reading would suggest that v 49 here leads immediately into v 50 — which is not true.

HE LIFTED UP HIS HANDS AND BLESSED THEM: In doing so he is acting as the High Priest: Num 6:24-26!

Luk 24:51

TAKEN UP: “Anaphero”: used for presenting an acceptable sacrifice: Heb 7:27; 9:28; 13:15; etc.

Cp Mar 16:19. See Psa 16:11; 110:1. Psa 110:1 became the standard Ascension passage of the early church; it is used in Acts 2:34-36; 7:55,56; Rom 8:34; Eph 1:19-22; 2:6. Compare 1Ti 3:16 and 1Pe 3:22 with Mark 16:19. Also, see Psa 68:18: “You ascended on high.”

Luk 24:53

// Act 2:46; 3:1; 5:21,42.

Luk 23:1

See Lesson, Roman trial of Jesus.

LED: As Isa 53:7 LXX.

PILATE: Governor of Judea, soldier of Spain, served with Germanicus in Germany. During stay in Rome, married Claudia (illegitimate daughter of Tiberius, and granddaughter of Augustus). This family connection aided him to become procurator. Always a crude and tactless man, as seen in affairs of imperial ensign, Corban money to build aqueducts, etc (HVM 116-118). But he tried Jesus’ case generally with fairness, prob influenced by Claudia, who dreamed of “that righteous man” after hearing Pilate’s conversation with Caiaphas of the night before. (Was the dream planted by an angel?) His actions at the trial of Jesus were a total reversal of his previous form: ordinarily, he was anything but a weak, indecisive man!

Luk 23:3

ARE YOU THE KING?: Pilate already knew the charges (thus proving an earlier, unrecorded interview with Jewish leaders). But he recognizes this is not the figure nor the conduct of a “real king” (ie a political “pretender”).

Luk 23:4

THIS MAN: “Receives sinners” (Luk 15:2). “Never man spoke like…” (Joh 7:46). “No fault in…” (Luk 23:4,14,41). “Has somewhat to offer” (Heb 8:3). “Through this man… forgiveness” (Act 13:38). “Is worthy of more honor than Moses” (Heb 3:3). “Sat down” (Heb 10:12). “Continues forever” (Heb 7:24). “Was Son of God” (Mar 15:39).

Luk 23:7

Pilate’s fatal mistake: after closing the case (v 4), he now reopens it. He has become the pawn of Sanhedrists.

HE SENT HIM TO HEROD: What relief. The “civil service” mentality: “Pass the buck” to someone else! “Let him worry about this.”

Luk 23:8

Where once Herod had been fearful, now his conscience is “dead”.

SOME MIRACLE: Perhaps the healing of his own vice-ridden body?

Luk 23:9

JESUS GAVE HIM NO ANSWER: “Jesus was silent so that the voice of the dead Baptist [whom Herod had killed] might be heard” (Stalker 69), but Herod was without shame.

“What was the single most amazing thing that Jesus did? Was it the overcoming of the tempter in the wilderness? Was it acts of healing? Of raising the dead to life? Was it even hanging on the cross?

“I submit that the single most amazing thing that our Lord did, was to be silent.

“Jesus was on trial. He was set upon by a band of none-too-gentle soldiers, under orders to whisk him away to a night-time court. False witnesses accused him. Malicious council members conspired against him. Falsely pious leaders plotted with evil intent against him. And all the while, Jesus knew that he was right, and they were wrong.

“Before them was a loved Son. The accused was the only one who was truly blameless. The only one who really cared in his heart for the nation that these brutish elders thought they were saving from the Romans. Before them was someone who had only and always given of himself for others. The only one who had the power to truly do good. The only one who had the power to throw off the true yoke. Jesus was silent.

“Jesus was not powerless. He could have confuted the lies. He could have shouted down the insinuations as well as the blunt accusations. He could have put them in their place. He could have annihilated their arguments. He could have used his power to hurt them, or destroy them, and escape. He was right, and they were all wrong. Jesus was silent.

“How do we react, I wonder, to words spoken against us? Do we consider that they may be justified? Most times they probably are, and we are blind to our own failings.

“More often, perhaps, we are blinded by our sense of justice. We are quick to excuse ourselves, and even quicker to attack supposed injustice against ourselves. We may lash out most often against those closest to us. When we are tempted to react in such a way, let us think on the mind of Christ. “Let this mind be in you…” (Mike Bull).

There is much OT support for this, which could have required a greater discipline than anything else he might have done. And so for us: it can be correct, in the right circumstances, ie, when faced with accusations from evil men, to keep one’s counsel and not offer any defense: Psa 38:13,14; 39:1,2,9, Isa 53:7, Ecc 5:1.

Luk 23:11

SOLDIERS: The KJV calls these soldiers “men of war” — a phrase which is true enough to the original text, but is especially apt, as an example of supreme irony! What “men of war” they were! Courageous and unrelenting in their mockery of a man who could not — or, more precisely, would not — defend himself!

We cannot help but remember that an earlier Herod — father of this one — had sent his “men of war” out to the village of Bethlehem, where they seized the babies from their mothers, and butchered them (Mat 2:16)!

The world has such “men of war” today — they may be seen executing innocents and raping young women, stealing from the poor, and polluting themselves with every vice, in the “third-world” backwaters of the world… whose sole claims to legitimacy are cheap uniforms and deadly weapons, who serve men every bit as vile as the Herods.

May the true “Man of war” return soon, riding on a white horse, and leading the armies of heaven, to destroy once and for all such would-be “men of war”! (Rev 19:11-14)

Luk 23:12

Worldly enemies unite in opposition to Christ. Jew and Gentile together (cp Psa 2:2; Act 4:25-27; Rom 3:9,19,20).

Luk 23:13

Vv 13-17: Pilate, uncharacteristically weak and uncertain, tries desperately to get rid of his problem.

Luk 23:15

Christ’s innocence attested: by Herod (Luk 23:15), by thief (Luk 23:41), by centurion (Luk 23:47), by Judas (Mat 27:4), by Pilate (Mat 27:24), and by Pilate’s wife (Mat 27:19).

Luk 23:16

PUNISH… RELEASE: By flogging (Mat 27:26; John 19:1). “The lash was a long leather thong, often studded with nails and pieces of bone and sharpened pellets of lead. The prisoner was bound to a pillar in such a way that his back was exposed and he was unable to move, and then the lash was laid on. The victims usually lost consciousness under this scourging; many of them emerged from it raving mad; and not a few died under it” (Barclay). When wielded with force, it tore away large chunks of flesh, exposing veins, inner muscles, and sinews. Called by some “the half-way death”.

“Hoping that mangling an innocent man with the savage Roman scourge would suffice as a compromise.” As though Jesus were half-innocent and half-guilty.

Luk 23:18

WITH ONE VOICE THEY CRIED OUT: The priests had stirred up the crowd (Mar 15:11). These were not all the “common people” (who might have favored Jesus) — it was too early in the morning — but rather the soldiers and the “hangers-on”, the lowest rabble (who were up late at night and drawn by the excitement of the arrest).

BARABBAS: Also a rebel (Luk 23:19) and a robber (Joh 18:40).

Luk 23:20

WANTING TO RELEASE JESUS, PILATE APPEALED TO THEM AGAIN: Pilate hoped they would ask for Jesus’ release also, with which he would have gladly complied.

Luk 23:21

THEY KEPT SHOUTING: Lit, “they shouted him down”.

Luk 23:22

“Though they found no proper ground for a death sentence, they asked Pilate to have him executed” (Act 13:28). Cp also Act 3:13; Exo 23:2.

Luk 23:24

“The hallmark of the career politician in every age: Act 12:3; 2:27; Exo 32:1” (WGos 761). A riot would endanger his own position, and poss his very position. Some of his past actions already made him suspect in Rome (Luk 13:1) for antagonizing the Jews unnecessarily.

Luk 23:26

SIMON FROM CYRENE: Cp Mar 15:21: Simon was father of Alexander and Rufus (Rom 16:13). So evidently Simon became a follower of Christ (Mat 10:38,39). This day, he began the trip (Mat 5:41) which he continued all the rest of his life. See Lesson, Simon of Cyrene poem.

AND PUT THE CROSS ON HIM AND MADE HIM CARRY IT: “Without the camp, bearing his reproach” (Heb 13:12,13). Simon was “drafted” to go one mile (Mat 5:41). He “volunteered” to go the second mile, to baptism and beyond (Rom 16:13).

Luk 23:29

// Jer 16:1-4.

Luk 23:31

See Eze 20;47; 17:24: Christ = green tree (cp Jer 11:16,19); the wicked = dry tree. ‘If this is what your nation is capable of now, what will be your fate?’ Cp v 30 with Hos 10:8 (also Hos 9:12,14,15,17; 10:3,5,8,15…). Consider also Psa 1:3; Jer 17:5-8: the tree “planted” — the cross (a piece of dead wood) “planted” in the ground! Yet it will be “green” again!

Luk 23:32

The three crosses of Luke 23:32,33: (1) The thief: on the cross of rejection, a scoffer, a blasphemer, who died in sin. (2) Christ: on the cross of redemption, a sacrifice, a benefactor, who died for sin. (3) The thief: on the cross of reception, a seeker, a believer, who died saved from sin.

Luk 23:33

THE PLACE CALLED THE SKULL: See Lesson, Golgotha.

THEY CRUCIFIED HIM: The practice probably originated in Asia Minor, being adopted by the Persians and Phoenicians — who also impaled, speared, stoned, strangled, drowned, burned, or boiled victims in oil. Crucifixion reached Europe in 3rd century BC, and was adopted by the Romans as a strong deterrent to crime or rebellion.

The patibulum, or cross-piece, was probably the portion of the cross carried by Christ; it weighed — alone — about 100 lbs. The stipes, or upright piece, was probably permanently erected at the site of executions.

Crosspiece laid on ground, then attached to upright stake. Spikes in ankles and wrists. Lifted and jolted into place. Severe pain. Heat. Thirst. Flies. Difficulties in breathing. Dust. Abuse from observers. Shame of nakedness (Mar 15:24; Psa 22:18). Hallucinations? Depression (the “shadow of death”)?

A small seat was prob attached to the stipes, so that the crucified man might sit periodically, to relieve the strain and weight put on the arms and shoulders. In this way, and because the will to live would be so strong in most men being executed, the whole process of crucifixion would be considerably lengthened, and the suffering prolonged. Death would come, eventually, by asphyxiation… when it would become too difficult to hold oneself up so as to draw breath.

ALONG WITH THE CRIMINALS: Cp Isa 53:12 — numbered with transgressors.

Luk 23:34

See Lesson, Sayings from the cross.

Echoed by Stephen in Act 7:60. And in turn echoed by Paul in 2Ti 4:16.

JESUS SAID: Continuous: “kept on saying”. Time after time he repeated the same prayer.

FATHER, FORGIVE THEM: “The broad-headed nails driven entirely home, the soldiers would then lift the cross with its bleeding burden, and plant it in the hole dug in the earth to receive it. Firmly fixing it there, they do the same for the two thieves, and put the climax on the shame of his cross by placing them one on each side of him. Jesus is still able to speak. What are those words that come from his parched lips? ‘Father, forgive them: for they know not what they do!’ Compassionate in the midst of his sufferings, he prays for his murderers. 0 Lord of heaven and earth, help us to conform to the example he hath left us. Our hearts break for love and pity. Help us to do his commandments” (NR 316,317).

FORGIVE THEM: (1) The Romans, because the Jews knew what they were doing (Mat 23:37,38). But would there be any real point in asking for forgiveness of the ignorant Roman soldiers, who were just doing their jobs? Or, (2) It was really the Jews who killed Jesus, although they didn’t lay hands on him? So, wasn’t this a prayer for the repentance of Israel, once they truly understood what they had done, leading to their (now very meaningful) forgiveness? Fulfilled in Acts 2:37-39. Or even, (3) a prayer for those yet unborn, whose continuing sins will be done in ignorance, but who may yet learn… and repent… and be forgiven.

Christ “could see their weakness and forgive them. He could hope that some time later they could come to realize the truth and repent. Yet at the moment he then could appeal to his Father to forgive them in their ignorance. He could let the responsibility of their actions be dealt with by God in His justice and righteousness, and let go of it himself.

When we are able to let go and give things to God, then we are able to continue our walk with Him without so much distraction. We can have the confidence that God will deal with all things as they should be dealt with. We can let God give the lessons He needs to give, and not feel as though it is our position to tell others what they should do or how they should act. We can forgive the weakness in others knowing that we too act in weakness many times. We don’t have to understand or control everything to forgive. God is in control and is working with us all” (CPv).

Luk 23:35

THE PEOPLE STOOD WATCHING: A public road ran nearby, and there would be many travelers that day. Cp Psa 22:8,13-17.

HE SAVED OTHERS; LET HIM SAVE HIMSELF: The first phrase is spoken cynically. The second part is a mocking challenge: ‘If he is the Messiah, then let him fulfill the terms of the prophecy [Zec 9:9], and bring salvation for HIMSELF!’

Luk 23:36

WINE VINEGAR: Wine mixed with myrrh (Mar 15:23) and gall (Mat 27:34). By tradition, said to be provided by a woman’s society of Jerusalem, a humanitarian gesture to ease the excruciating pains of crucifixion. But he did not take it, because taking drugs would have distorted a sacrifice of intelligent, reasoned obedience (Rom 12:1,2). But he was also offered wine vinegar (alone?) at the end (Joh 19:29,30), which he did take.

Luk 23:37

“Is it nothing to you, all you who pass by?” (Lam 1:12).

IF YOU ARE THE KING OF THE JEWS, SAVE YOURSELF: A mocking challenge: cp v 35n.

Luk 23:38

See Lesson, Superscription on cross, the.

Four handwritings: upon the stone (Exo 20:2); upon the wall (Dan 5:24); upon the ground (John 8:6); upon the cross (Mat 27:37; Mar 15:26; Luk 23:38; John 19:19).

Luk 23:39

SAVE YOURSELF AND US: Picking up on the words of the people (vv 35,37).

Luk 23:40

Vv 40-42: The thief’s “statement of faith”: Fear of God, mortality of man (v 40), sinfulness of man, repentance, Jesus a man, Jesus perfectly obedient (v 41), Jesus as king and Messiah, salvation through the death of the King, the subsequent coming in glory of that resurrected King, the hope of a kingdom, the hope of a resurrection (v 42). Note also: the thief was “baptized” in a greater sense than we — in crucifixion! Consider Rom 6:3-8: his “baptism” included death and burial along with Christ! If so, then why not his resurrection also?!

This crucified man had also heard the prayer of the great High Priest in v 34: “Father, forgive them!” And so he asks, ‘Can this King (v 38)… this High Priest (v 34)… forgive… even me?’ (Consider the context of Zec 9:9: “As for you, because of the blood of my covenant with you, I will free your prisoners from the waterless pit” (v 11). Here was the blood of that covenant being shed before his eyes, and the thief knew that very soon he himself would be imprisoned in the waterless pit. “Lord, remember me!”

Supposition: Joh 6:53-66: Many who had followed Jesus at the beginning later went away, not liking what Jesus said of his need to die (vv 53-56) — was this thief one of those men? Now, when he sees his former Master dying, as HE had predicted, he understands! And so the Good Shepherd — as he lays down his life — reclaims one of his lost sheep (Luk 15:4-7).

Luk 23:41

Christ’s innocence attested: by Herod (Luk 23:15), by thief (Luk 23:41), by centurion (Luk 23:47), by Judas (Mat 27:4), by Pilate (Mat 27:24), and by Pilate’s wife (Mat 27:19).

“We believe, confess, repent, and die figuratively when ‘we are buried with him, by baptism into death’ (Rom 6:4). The penitent thief believed, confessed, repented, and died literally, after he had been accepted by the dying Jesus: and thus he became the first one to be baptized into Christ. So what does this mean to our brother or sister who, in his or her humility, feels unworthy, as every right thinking brother or sister feels? Here, surely, is God, showing with emphasis how far He is willing and eager to go to save His children. ‘The Lord is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance’ (2Pe 3:9). The first one to be baptized into Christ in the Christian dispensation was not someone we might have selected, to put him on a pedestal and say, ‘There is someone you can look up to and follow.’ No, the first one was a common criminal, but one who realised his helplessness and his need, and looked on the only example to be followed, that of the One ‘who had done nothing amiss’ ” (L Evans, Xd 114:216,217).

Luk 23:42

JESUS, REMEMBER ME: Citing, more or less, the words of Joseph in Gen 40:14: “But when all goes well with you, remember me and show me kindness; mention me to Pharaoh and get me out of this prison.”

Luk 23:43

See Lesson, Sayings from the cross.

TODAY: (1) The original mss had scarcely any punctuation. So… repunctuate: ‘I tell you the truth today… you will be with me…” In answer to v 42 (“Remember me when…”), Jesus answers: ‘Not only will I remember you then, but I will remember you even today!’ (On that very day, Jesus was not in “paradise”, but in the grave!) Or (2) “today” may sig simply a solemn oath: ie Deu 6:6; 7:11; 8:1; 10:13.

PARADISE: Used 3 times in OT: translated forest and orchard, on earth! (Neh 2:8; Ecc 2:5; Song 4:12). Hence refs to Israel in Kingdom Age: Eze 36:35; Isa 51:3 (Elp 58-60). The paradise of God = Garden of Eden, restored (Rev 2:7; Gen 13:10). The dead wood of cross was beginning of the living wood, of the tree of life in the paradise of God.

Luk 23:44

Natural signs at Jesus’ birth, and thus also natural signs at his death. Sig that the “light of the world” (Joh 8:12) was being taken away.

Luk 23:45

AND THE CURTAIN OF THE TEMPLE WAS TORN IN TWO: Under the Law the evidence of the sacrifice was always to be brought before the Lord — blood poured out at the base of the altar of burnt-offering, blood on the horns of the altar of incense, blood before the veil, blood on the mercy-seat itself. In the death of Jesus, this supreme sacrifice could not be brought into the temple, so instead the veil was rent and the Glory of the Lord came to Jesus!

Luk 23:46

See Lesson, Sayings from the cross.

The disposal of Jesus’ personal effects: his purse to Judas (Joh 13:29), his clothes to soldiers (Joh 19:23), his mother to John (Joh 19:27), his “spirit” to God (Luk 23:46), and his body to Joseph (Joh 19:38).

A LOUD VOICE: Inconsistent with death from exhaustion. Perhaps Jesus died from the spear thrust (see Mat 27:49n).

Luk 23:47

Every NT ref shows centurions in a good light: Luk 7:1-10; 23:47; Act 10:1,2; 22:25,26; 23:17,18; 27:43.

Christ’s innocence attested: by Herod (Luk 23:15), by thief (Luk 23:41), by centurion (Luk 23:47), by Judas (Mat 27:4), by Pilate (Mat 27:24), and by Pilate’s wife (Mat 27:19).

THE CENTURION: By tradition, Longinus, bishop of Cappadocia, and martyr for Christ (Stalker 280).

A RIGHTEOUS MAN: And “the son of God” (Mat 27:54; Mar 15:39).

Luk 23:48

BEAT THEIR BREASTS: As the publican, in confessing his sins (Luk 18:13).

Luk 23:49

ALL THOSE WHO KNEW HIM: All the apostles? At least Peter (1Pe 5:1).

STOOD AT A DISTANCE: The women first came near to minister (John 19:25,26), but then — through shock and modesty at the nakedness (or because the soldiers drove them away) — they removed further away (Mat 27:55).

The Roman historian Tacitus states that family or friends were forbidden to show open grief or approach very near the cross where a loved one is being crucified; those who continued to violate this law could be themselves crucified!

WATCHING THESE THINGS: As he watched them! “Beholding the [result of the] travail of his soul” (Isa 53:11).

Luk 23:50

JOSEPH OF ARIMATHEA, A MEMBER OF THE COUNCIL: An “honorable counsellor” (Mar 15:43), ie one of the 14 priests forming a standing committee just below the High Priest, who regulated everything connected with Temple worship (Temple 100). A Joseph — a just man — at the beginning, to care for Jesus. A Joseph — a just man — at the end, to care for Jesus.

Luk 23:51

WHO HAD NOT CONSENTED TO THEIR DECISION: Had he walked out — in protest — before the final judgment was given?

HE WAS WAITING FOR THE KINGDOM OF GOD: As was Simeon (Luk 2:25) and Anna (Luk 2:38).

Luk 23:52

The disposal of Jesus’ personal effects: his purse to Judas (Joh 13:29), his clothes to soldiers (Joh 19:23), his mother to John (Joh 19:27), his “spirit” to God (Luk 23:46), and his body to Joseph (Joh 19:38).

GOING TO PILATE, HE ASKED FOR JESUS’ BODY: A courageous gesture — to identify oneself with Jesus publicly. (The Sanhedrin made provision for the brothers of an executed criminal to claim the body. Where was James? But now, in his stead, Joseph acts publicly as the “brother” of Jesus!)

Luk 23:53

WRAPPED IT IN A LINEN CLOTH: With a great deal of spices (Joh 19:39,40). An echo of his birth: “She wrapped him in cloths and placed him in a manger” (Luk 2:7).

Luk 23:55

AND SAW THE TOMB AND HOW HIS BODY WAS LAID IN IT: So that they might return, after Sabbath, to complete the anointing for burial.