MAB 414

John’s Gospel (Part 1 - Chapter 1-12)

Jesus did many other signs in the presence of the disciples, which are not written in this book; these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (John 20:30-31)

Rev. Dr. Julian Michael Zugg

MINTS International Seminary, Covenant PCA, Houston, Texas

Email: Jzugg@mac.com ,

Web: www.zugg.org

MINTS International Seminary,

14401 Old Cutler Road Miami, Florida 33158 USA

Tel. 786-573-7000, www.mints.edu

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OUTLINE

PREFACE

INTRODUCTION

LESSON ONE: An Introduction to the Gospel of John

LESSON TWO: The Prologue (1:1-18)

LESSON THREE: The Prelude and Jesus’ Ministry in Cana Part 1 (John 1:19-2)

LESSON FOUR: Jesus Knows all Kinds of People in Cana Part 2 (John 3-4)

LESSON FIVE: Rising Opposition (John 5-6)

LESSON SIX: Jesus Fulfills the Temple Feast (John 7-8)

LESSON SEVEN: The Good Shepherd of the Blind (John 9-10)

LESSON EIGHT: Resurrection and Rejection (John 11-12)

BIBLIOGRAPHY

INSTRUCTOR’S MANUAL

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INTRODUCTION

The purpose of this course is for students to develop an understanding of the first half of John’s gospel, the book of glory. In the first twelve chapters of John’s gospel John develops Jesus’ public ministry as the light and life of men revealed to the world.

John begins with a prologue or introduction that shows Jesus to he be the pre-existent creator who entered the world to reveal His Father. It is only through Jesus that we can come to see the Father. Even though He is the creator, the creation and His own people, the Jews reject Him.

John develops these ideas in his description of the remainder of Jesus’ public ministry. John select seven signs that show Jesus to be the Christ, the Son of God. The seventh great sign is the raising of Lazarus from the dead. This sign brings the book of signs to a close.

The course can stand alone, but is best studied as a compliment to the course Johnannie literature. If the students are reading Johannine theology, this course can count towards their required reading.

The course is written as a verse-by-verse commentary. As the space for this course is limited, compromises have had to be made. A commentary cannot be created that clearly explains the text and yet is also highly applicatory. A choice had to be made. The aim of this course is to give a clear exposition of the content of the gospel from an exegetical and literary viewpoint, thus providing a solid foundation upon which application can be made. Individual readers must seek commentaries that focus on application. Two excellent commentaries are J.C. Ryle (http://www.gracegems.org/Ryle/John.htm) on John and Matthew Henry. Both are available online.

COURSE CONTENT

The course is divided into eight lessons and develops the public life of Jesus in His revelation to the Jews.

COURSE MATERIALS

The lecture notes are a full exposition for this course. The students are required to read them thoroughly along with the Scriptures. Students are also required to read Encountering John by Andreas Köstenberger

COURSE OBJECTIVES

To study John’s gospel with other students;

To acquire a detailed knowledge of the Gospel;

To develop a deeper understanding of God’s work in this world;

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To grow in knowledge of how God deals with His children;

To master John’s gospel in order to use it in preaching, teaching, and pastoral counseling;

To master the John’s gospel as a part of John’s whole theology, including John’s letters and Revelation.

STRUCTURE OF THE COURSE

This course has been organized into eight consecutive lessons. The lessons follow the Gospel and therefore they should be studied in order.

COURSE REQUIREMENTS

1. Participate in fifteen hours of common teaching time.

2. Complete the Bible study exercises as contained in the eight lessons.

3. Read the book of Acts and Encountering John by Andreas Köstenberger.

4. Write a sermon or study lesson plan on a theme from John of no more than seven pages at the Bachelor’s level and twelve pages at the Master’s level.

5. Complete the two exams on John which are based upon the questions at the end of the lessons.

COURSE EVALUATION

1. Student Participation (15%): One point may be given for each class hour attended.

2. Student Homework (40%): Five points will be given for completing the questions at the end of each lesson.

3. Student Readings (10%): Students will be given credit for completing the required reading.

4. Student Paper (15%): Students will prepare exegetical notes for a sermon/teaching.

5. Student Exams (20%): Students will be examined by two exams drawn from the questions at the end of each lesson.

BENEFITS OF THIS COURSE

The course will ground students in the important aspects of John’s gospel and theology. It will show them the history of the triumph of the gospel in and through opposition and suffering. Students will be shown the way that God works in this world.

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Lesson One: John in History, Literature, and Theology

John presents Christ in a unique way. The church father, Clement of Alexander called John the spiritual gospel. He wrote, “But that John, last of all, conscious that the outward facts had been set forth in the gospels, was urged by his disciples, and divinely moved, by the Spirit, composed the spiritual gospel.”1 In calling John a spiritual gospel, Clement did not mean that the work was not historical; rather, Clement understood that, unlike Luke, John was not principally concerned with establishing a historic, chronological record of Jesus’ life. John’s aim was to develop certain key aspects in the life and ministry of Jesus in order to assist the church in her battle with certain errors and to represent Jesus as the Christ, the Son of God.

John is a spiritual gospel in the sense that in the physical revelation of Jesus, God, who is Spirit, has been made known to men. God is Spirit and so: No one has ever seen God (1 John 4:12), but now in Jesus, He who dwelt with the Father has entered into the creation in human form, in the flesh, in order to reveal Him (John 1:14, 18):

And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth…. (18) No one has ever seen God; the only God, who is at the Father’s side, he has made him known.

John’s account of the story of Jesus can be classified as a combination of history, literature, and theology; therefore, we will consider John under those headings.2 John’s Gospel is rooted in history; his foundation is his own eyewitness testimony. John shapes the material. Through various literary techniques, he emphasizes specific themes in order to drive home his main theological points. Through selection and literary techniques, John is able to focus the reader on the main theological points in the gospel.

John as History: The gospel is John’s eyewitness account of Jesus’ historical life on earth. It is reported to us by “the disciple whom Jesus loved,” the one who had seen and heard His voice. These are the truths that were revealed to men in history, time, and space.

It is a selective history, John wrote the gospel in the late 80’s, after the other gospels had been written, and John selected his material to address certain themes that the other gospels had not developed. John tells us that He did not try to record everything Jesus did. He writes, Were every one of them to be written, I suppose that the world itself could not contain the books that would be written (John 21:25).

John as Literature: In presenting the material, John uses distinct literary techniques in order to emphasize the message, including his use of seven signs, his above and below contrast, his use of opposites, and his use of symbolic language. The better the reader understands John’s techniques, the better he or she will understand the message.

1 Eccles. Hist. 6.14.5-72 Köstenberger, John 42

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John as Theology: John’s ultimate aim is theological. His key themes include Jesus’ signs, the mission of God, the revelation of the Trinity, and the forming of a new community that will continue Jesus’ works with the aid of the Spirit. John’s purpose is for us to know that Jesus is the Christ, the Son of God, and that by believing we might have life in His name (John 20:31). The facts and literature all combine to proclaim this great purpose: eternal life.

In summary, John’s Gospel is rooted in history and uses a distinct literary structure in order to assist the reader to understand the deep spiritual truths (theology) he wants the reader to learn. His is a theological biography. 3

1. The Historical Background of John

The gospel was written at a certain time, by a particular author, and for a specific reason. The gospel has a distinct history. John’s Gospel is eyewitness testimony; he describes actual events in Jesus’ life. Jesus could be seen, touched, and heard as the eternal Son of God came in the flesh. In turn, the disciples bore witness of Jesus to the church. John stresses the historical, eyewitness nature of his writings in the introduction to 1 John. He does not report what someone else taught only what he and other disciples personally observed or experienced.4

That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and have touched with our hands, concerning the word of life ---(2) the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us --- (1 John 1:1, 2).

An example of this eyewitness testimony is John’s record of Jesus and “Doubting Thomas” (John 20:19-29). Thomas was a disciple, one who accompanied Jesus. After being told of the resurrection, Thomas would not believe unless, as Thomas says, he actually saw, touched, and handled Jesus. Jesus appeared to him later, showing Thomas

3 Köstenberger, John 464 See Bauckham’s work Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.

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His resurrection body. Thomas then saw and believed. In this story we have an eyewitness account of the evidence of the physical resurrection, the evidence of eternal life, in order that those who read might believe. Thomas’ eyewitness experience led to one of the great theological declarations of the gospel: My Lord and my God! (John 20:28).

1.1. Author

Within the gospel’s text there is no mention of the author’s name or an explicit claim to its authorship. The traditional witness of the church holds that the apostle John is the author. This traditional approach to John’s Gospel, his letters, and the book of Revelation, is as follows: Peter, James, and John were the inner circle. John is linked to Peter in Acts and Peter, James, and John form the pillars of the early church (Gal. 2:9). James was martyred (Acts 12, in ca. AD 44). Peter was martyred in Rome (circa AD 64). John moved to Ephesus around the time of Jewish wars (AD 66-74), working there for many years and wrote 1, 2, and 3 John to churches in Asia under his care. Later the apostle was exiled to Island of Patmos, where he received the final revelation from God, the book of Revelation. John died in exile on Patmos, bringing the apostolic era to a close.5

In order to ascertain authorship we will consider internal and external evidence. The internal evidence is what the book of John says about the author. The external evidence is the early church’s understanding of who wrote John.

Internal Evidence:

The internal evidence points to the apostle John as the author. The gospel is an eyewitness account of the life of Jesus. The author says we saw His glory (1:14) and was one of the disciples present at Jesus’ first miracle in Cana (2:11). Further, we know that the eyewitness author/disciple remained with Jesus until the end of His ministry. The author refers to himself as the disciple whom Jesus loved in John 21:20, and he says that he wrote the gospel as a witness in John 21:24.

The disciple whom Jesus loved is never named in the gospel. The author is referred to as one of the twelve. The phrase is repeated in a number of places: he was one of the twelve who sat with Jesus, and he was told to care for Jesus’ mother (19:26, 27). He was at the empty tomb (20:2, 3, 8). He was one of the seven who was at Galilee and was closely associated with Peter, both at the empty tomb and when Jesus gave His final instructions (21).

The disciple is one of the seven in Galilee at the end of the gospel (21:2). In this list three, Simon Peter, Thomas called Didymus, and Nathanael of Cana in Galilee are explicitly mentioned. That leaves four others. Because the author is never named in the gospel, he must be one of these four unnamed disciples. The four include the two sons of Zebedee, and two other unnamed disciples. In other gospels the two sons of Zebedee are identified as James and John. The author cannot be James, because Herod martyred him

5 Carson and Moo 700,707

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in AD 42 before the gospel was written. Therefore the writes is then either John or one of the other two unnamed disciples. We are now left with the following possibilities, Matthew, Simon the zealot, and James, the son of Alpheus. Matthew wrote a gospel, and there is no evidence that the other two wrote anything. Therefore the writer of the gospel must be John.

The conclusion that John wrote the gospel is consistent with the general witness of Scripture. In Acts 3:4, 8:14-25, and Galatians 2:9, Peter is always associated with John. Similarly in this gospel, Peter is always with the disciple whom Jesus loved, indicating that this disciple was John.

External Evidence

The universal testimony of the early church was that the apostle John wrote the gospel that bears his name. This is supported by the fact that Polycarp, John’s disciple, told Ireneaus that John was the author. The witness is JohnPolycarp Ireneaus. Also, Eusebius of Caesarea records Clement of Alexandria’s saying John wrote the spiritual gospel. 6 This has therefore been the traditional view in the church for centuries.

There have been some challenges to this traditional view. One argument is that an unknown elder named John wrote the gospel and the three letters. Another view is that the book is a collection of writings from a Johannine community, and this group wrote “John’s” works to deal with issues that arose in 2nd century. Neither position is sustainable: we have no evidence that there was an elder called John, and because he was not one of the twelve, he could not have been an eyewitness or part of the inner circle. The same criticism is true of the Johannine community hypothesis; therefore, we accept the historic teaching of the church.

We do not know why John did not explicitly tell us he was the author. We do find the disciple whom Jesus loved featured highly in the account. He was an eyewitness and a part of Jesus’ inner circle, so he saw things that the other disciples did not. John wants us to know that we can trust this account, while at the same time he deliberately tries not to draw attention to himself. The issue of authorship applies equally to the other Johannine writings. The traditional position in the church has always been that the same author wrote all of John’s letters and the book of Revelation, thus creating a single literary body or corpus. This also will be the assumption of this course.7

1.2. Place and Time According to Clement the gospel was written in Ephesus. We have no reason to

dispute this.

Precisely when the gospel, the letters, and Revelation were written is not clear. The Gospel could not have been written before Peter’s martyrdom, which occurred circa AD 64-65. At the time when John writes, he includes a story of Jesus telling Peter that he 6 Eccles. Hist. 6.14.5-7.7 For a detailed discussion of the authorship of 1,2,3 John and Revelation see Carson and Moo, 670-675 and 700-707.

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will be killed (John 21:19). Peter’s martyrdom was well know. Some have tried to date John in relation to the destruction of the temple, but the relationship of the gospel to this event is unclear. Most say that it is unlikely that the gospel was written before the destruction of the temple in AD 70. In John’s Gospel, the author seems to imply that the temple had already been destroyed having been replaced through Jesus’ death and resurrection. Others try to link the date of writing to Thomas’ climactic confession that Jesus is my Lord and my God (John 20:28). In AD 81-96 the emperor Domitian commanded the people to confess that he was god, and so some argue that John’s use of Thomas’s confession that Jesus is my Lord and My God was written to emphasize that Jesus, not the emperor, is God. If this is correct, the statement is a strong affirmation of Jesus and a direct rejection of the emperor Domitian. It would also mean that the Gospel was written sometime during his rule, between AD 81 and AD 90. 8

2. John as Literature

The gospels are a distinct literary genre: a historical record written for a particular purpose. In developing his message, John uses certain literary techniques in order to drive home his principal point.

John is a Jew and he writes about the life of Jesus as He was revealed to the Jews in history, a very Jewish context. Because many of John’s audience were gentiles, he does give some simple explanations of Jewish terms, but the overall structure and thinking is still very Jewish. We will consider the Jewish background in the following lesson.

2.1. Material Selection

John selects and structures his material around (seven) signs through which Jesus reveals His glory to the Jews and to the world.

John tells us that Jesus did many signs, so numerous that the world itself could not contain the books that would be written (John 21:25) about them. From all these signs John selected seven as a public witness, a testimony to Israel that Jesus is the Christ, in order that they might believe. In the conclusion of his work, John summarizes the reason why he wrote the gospel:

Now Jesus did many other signs in the presence of the disciples, which are not written in this book; (31) but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name (John 20:30, 31).

The signs were specifically selected in order to show that Jesus is the Christ and the Son of God. John promises that as men see the signs, as they trust in Christ and His work, they will have eternal life in His name.9

8 For an extensive discussion on dating see Carson and Moo, 264-267.9 John uses Thomas as the great climactic example of someone who had seen and touched the resurrected Jesus and proclaimed Jesus to be My Lord and my God! (John 20:28). Thomas is an example and eyewitness who saw and heard and so believed that Jesus is the Messiah, the Son of God, both God and

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2.1.1. The Signs in Jesus’ Public Ministry

The theme of the revelation of Jesus by public signs is developed in the first part of John’s Gospel (chapters 1-12). The first sign is the changing of water into wine. John says: This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him (John 2:11). This sign is followed by six others, including the healing of the nobleman’s son, the healing of the blind man, the feeding of the 5000. The last and great climatic sign was the raising of Lazarus. These signs occurred openly during Jesus’ public witness to the Jews. They revealed Jesus’ glory as God’s Messiah, the Son of God.

As the signs run from chapters 1-12 so this section of the gospel is called the Book of Signs.10 In other places John calls the signs the works, the things given to the Son, by the Father, in order to witness that Jesus is the Christ.

We will consider the number and the identification of the signs along with their function and significance. Although each heading is for a discrete topic, the two concepts are interrelated. The signs’ function was to identify Jesus and point to Jesus and His work; therefore the function of the signs is relevant for identifying and numbering them.

The number of signs is disputed. John simply says many leaving the number unspecified. In the history of Johannine studies, debate has focused mainly on whether John indicated six or seven signs.

Lord. 10 In fact, the signs run from John 2:1 following the prologue and the introduction. We use the names the Book of Signs, the Book of Glory, the Book of Passion (Dodd, IFG 289), or the Book of Jesus’ Hour.

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In John 1-12, six public signs are reasonably and easily identified. They are:

(1) Changing water into wine (2:1-11),(2) Healing the nobleman’s Son (4:46-54),(3) Healing the lame man (5:1-15),(4) Feeding the multitude (6:1-5),(5) Healing the blind man (9:1-41), (6) Raising Lazarus (11:1-57).

These six are specifically identified as signs. (1) After relating how Jesus turned water into wine, John records: This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him (John 2:11). Here changing water into wine was called a sign, John shows it as the first sign and specifies its function: it reveals Jesus’ glory. (2) The healing of the nobleman’s son is called the second sign, performed by Jesus, as He traveled from Judea to Galilee (John 4:54). (3) In the account of the healing of the lame man, Jesus said that it was a work given to Him by the Father (John 5:19-20). (4) Jesus called the feeding of the 5000 a sign in John 6:26. (5) In John 9:4, Jesus called the man’s healing the works of God. (6) The chief priest called the raising of Lazarus a sign, one that would lead to faith (John 11:46-48). The signs were open and public works performed during Jesus’ public ministry before the Jews (John 12:37). By them His witness to the Jews was complete; therefore, they ended at the close of Christ’s public ministry.

Are there any other signs in John’s Gospel? Since seven is an important number to John, is there a seventh sign? There are several schools of thought concerning this question. First, some would argue that Jesus’ resurrection is the paramount and final seventh sign. This is unlikely as signs, in Scripture, are used to point to the fulfillment of Christ’s work. Jesus’ resurrection IS THE FULFILLMENT of His work, so the resurrection cannot to be a sign of itself. The raising of Lazarus serves better as the great and final sign because it shows that Jesus is God’s agent who is given life in Himself, and who will raise the dead (something that in Jewish thought God alone could do) (John 5:24-26). This miracle also points most fully to Jesus’ own death and resurrection, hence the six signs are accomplished in John 1-12, and the raising of Lazarus is the last sign bringing, this section of John to a close.

Because the Book of Signs ends in John 12, the seventh sign must come in an earlier chapter. There are two events that might possibly be this seventh sign. The first is the cleansing of the temple in John 2, and the second is Jesus’ walking on the water in John 6. When choosing between these options, we must consider the nature and function of signs in both Testaments.

In the Old Testament, God’s signs accompanied and authenticated a new work of God. During the Exodus and the revelation of the Law to Israel, God authenticated Moses’ word and works with extraordinary signs and wonders. This pattern was repeated in the ministry of the early prophets such as Elijah and Elisha. Each new period was accompanied by signs that defined and also authenticated the work.

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In the time of the latter prophets there were also non-miraculous signs. Isaiah stripped and was barefoot for three years as a sign of judgment (Isa. 20:3). Ezekiel lay on his side (Ezek. 4:1ff) as a sign of the punishment due Israel. These non-miraculous actions are still signs because they pointed forward to and were authenticated by Gods’ acts at a later time in history.

Whether miraculous or non-miraculous, signs have a deeper symbolic meaning. They are symbolic and prophetic because they point to something God will do.

In John’s Gospel, signs operate in the same way. They are symbolic, prophetic, and miraculous; they point to a new work of God, and their symbolism points to a deeper spiritual truth. Many of these signs, like changing water into wine, healings, and feeding the multitude, are miraculous; even more importantly the very action teaches the reader a deeper spiritual truth. In this sense the signs are prophetic, pointing to the true nature of Jesus’ work that would eventually be fulfilled on the cross. A sign is never merely some abstract or arbitrary work of power; they are always physical expressions of a deeper spiritual truth. Signs are the vehicles through which the story of Jesus, His works, His glory, and His mission are authenticated to men. “The signs and events point to a future where the symbol will become a reality, at which time God’s messenger will be proved authentic. And God will receive glory.”11 The signs reveal Jesus as the Messiah and the very nature of God. Jesus is God’s messenger, and in His work the Father is glorified (John 1:14; 2:11). As their main function is revelation, the signs need not be actual miracles as long as they authenticate Jesus’ person and work as the Christ, the Son of God.

The importance of the deeper symbolic/prophetic reality of the signs can be seen in Jesus’ power used in feeding the 5000. The crowd focused on Jesus’ power, but they failed to understand the deeper meaning, that Jesus is the bread of life and that they must feed on His body, drink His blood, and partake of His own sacrifice in order to gain eternal life (John 6:53, 54). In the sign, they saw only His power, and failed to understand the true purpose of His work. Jesus was not merely a powerful king who could overthrow the Romans. The 5000 (and later the Jewish authorities) saw the signs but either did not comprehend or rejected their true meaning (John 6; 12:37ff). A true sign points forward to the deeper spiritual significance of Jesus as Savior and Son.

Understanding the nature and purpose of signs helps explain the apparent tension within John’s use of signs in his Gospel. Paradoxically, the signs are the principal witness to Jesus, and yet John also teaches that trusting in the signs is not effective. John tells us that many saw the signs, but Jesus did not trust Himself to them. Many saw His power but they missed the deeper spiritual meaning.

Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. (24) But Jesus on his part did not entrust himself to them, because he knew all people (25) and needed no one to bear witness about man, for he himself knew what was in man (John 2:23-25).

11 Köstenberger, Theology 326

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To see Christ’s outward works and yet fail to understand their true meaning is to fail to see eternal life. It is essential not only to see the witness of the sign, it is also imperative for one to understand the spiritual meaning of the sign.

In fact we can go further, if one grasps the meaning of the sign, to see the miraculous element is not necessary. In John 20:29, Jesus says that Thomas saw the resurrected Christ and believed, but Jesus also says to him more blessed are those who have not seen and yet believed. In this context, to believe is to truly understand Jesus’ work. At the close of the gospel the importance of the powerful witness of the actual events fades as the deeper spiritual truths are manifest. It is not necessary to see His miraculous works. The signs point to one faith, but faith without any sign, a simple trust in Jesus’ Word, is even greater. Understanding the substance of the sign, its true Christological and theological meaning, is the true import of the sign.

When identifying the sixth sign, that sign need not be a miracle, but it must point to a deeper spiritual/prophetic truth. Jesus walking on water was clearly a work of power, but John never identified it as sign. It was not a public act, and although there are suggestions that it is related to the Exodus and the crossing of the Red Sea, its symbolism is not clear. In contrast, Jesus cleansed the temple in public, but subsequently the Jews asked for a sign! The theological meaning of Jesus’ action is clear: Through His death and resurrection, the temple of God will be rejected, cleansed, and replaced with Jesus as God’s true temple, the place where (the One through whom) God meets men. (The later prophets teach us that a symbolic action not immediately vindicated by God’s power can still be a sign if it is fulfilled later.) Through Jesus’ death and resurrection the sign was validated. Jesus, the Lamb of God, died for others’ sin and was raised again from the dead. Forgiveness of sin is found only in Him, and He is the center of worship as the mediator of the New Covenant. Jesus’ action in related John 2 accomplishes the function of a sign, and thus should be considered one of the seven signs.

This makes the climactic sign the resurrection of Lazarus. Each of the seven signs pointed to Jesus’ authority, identity, and mission. Each portrayed a part of the whole; together they presented a fuller picture of who Jesus is and the nature of His mission. All the signs find their ultimate fulfillment in Jesus’ death and resurrection.

The Book of Signs ends with chapter 12. John records, Though he had done so many signs before them, they still did not believe in him (John 12:37). The public and final Jewish rejection brings the section to a close. Although rejected by Israel, the signs were accepted by the community of faith (John 20:30, 31), and in the second part of John, the Book of Glory, Jesus turned to the instruction of His disciples.

Excursus: In Jesus’ public ministry to the Jews, through seven mighty signs, Jesus revealed Himself as the Son of God, the Messiah. As the revelation increased, so did Jewish opposition. In chapter 5, Jesus claimed to do the works of the Father, and the Jews charged Him with blasphemy. In chapter 6, the general population rejected Him when He refused to be a popular Messianic king, ready to overthrow Roman oppression. Opposition increased throughout Jesus’ public ministry. At the end of the Book of Signs (chapter 12), John records that the Jewish leadership gathered together to formally reject

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and condemn Him on a charge of blasphemy because He had made Himself God’s Son. John describes their true motive: they fear losing their ascendancy in the nation.

The Jewish rejection was not a surprise; it was the fulfillment of the prophecies of Isaiah 6. In chapter 12, John quoted Isaiah 6, where the Jewish rejection was foretold. True to what John wrote in the prologue, He came to his own, and his own people did not receive him (John 1:11).

2.2. John’s Dual Eschatology

In the gospel, Jesus fulfilled all of the Old Testament types and shadows. John also depicted a movement within the gospel, as the signs pointed forward to the cross and resurrection. Jesus’ teaching in the early part of the gospel was only fully realized and comprehended after He has died on the cross and was glorified in the resurrection. We will consider both aspects.

2.2.1. Jesus’ Signs Fulfill the Old Testament

In John’s Gospel, Jesus fulfills the Old Testament prophecies and shows that in this fulfillment He is greater than the types in the Old Testament. John repeatedly develops a greater-than argument: Jesus is greater than the types and shadows of Israel. The comparison is made explicitly by contrasting Jesus with Jacob, and later in a contrast between Jesus and Abraham:

Are you greater than our father Jacob (John 4:12)?

Are you greater than our father Abraham, who died? And the prophets died (John 8:53)!

The answer to both questions posed in the above verses is clearly yes. Jesus is greater because He performed greater works. The earlier works of Jacob and Abraham pointed forward to Him.

This greater-than argument is also made using Moses (John 1:17; 5:39-40, 54-47; 6:31; 9:28, 29), the temple (John 2:18-21), and the feasts. In each case, John shows Jesus as being greater than the Old Testament types. They all find their fulfillment in Him and are replaced in Him. Throughout John’s Gospel, the Old Testament is fulfilled in Christ.

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FulfilledThe Old Testament In the New Testament

Exodus/Tabernacle

Jacob’s Ladder

The Temple

Jacob’s Well

Feasts

Are you greater than our father Jacob who gave us this well? John 4:12

John 7,8

John 4:12

John 2:18-22

John 1:50,51

John 1:14-18

2.2.2. Fulfillment within John’s Gospel

John uses the idea of fulfillment within the gospel itself, as the signs in Jesus’ public ministry point forward to the climax, the great final reality that will occur in His resurrection. The early signs and promises come to fruition in Jesus’ glorification. All of Jesus’ teachings anticipated the things that Jesus would accomplish in His death and resurrection. The gospel is constantly looking forward to that great event. The forward-looking nature of the signs of Jesus is illustrated in the following:

1. In John 2, Jesus was a guest at a wedding feast in Cana. In changing the water into wine He provided for them as the host. This is a fulfillment that the messiah will bring the new wine of the gospel and host at his own great wedding feast of the Lamb on the last day.

2. Jesus promised to purify, destroy, and rebuild the temple. The destruction and cleansing is ultimately fulfilled by Jesus’ own death and resurrection (John 2:19-22).

3. Jesus promised that men will be born again by the Spirit, from above (John 3:3, 5). He promised that the Spirit will be poured out after He had been glorified (John 7:27-29). After His resurrection Jesus breathed on His disciples, promising them the Spirit (20:22) and equipping them for this work in the world.

4. Jesus promised a new way of worship in the Spirit; one no longer limited to Jewish types and shadows (John 4:24). This fulfilled in His pouring out the Spirit in Pentecost.

5. Jesus gave manna from heaven. This act pointed forward to His giving His body and blood for His people in death.

6. Jesus raised Lazarus, a miracle that pointed forward to Jesus’ own death and resurrection (John 11:25, 26).

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John develops a distinct movement in a direction that runs through the gospel. The entire gospel story points forward looking towards Jesus’ coming death and resurrection.

The forward-looking nature of the gospel is also evident when John speaks about Jesus’ hour. After His first public sign, Jesus said that His hour had not come (John 2:4). John repeats the theme of the coming hour in John 4:21, 23 and 5:25, 28. In John 7:20, 30, Jesus was protected because His hour had not yet come. At the end of His public ministry, Jesus declared that His hour had come (John 12:23, 27). Because Jesus’ hour had come, He instructed the disciples with His farewell discourse. The whole of John’s Gospel moves us toward the coming of Jesus’ hour and His departure to be with the Father through His death on the cross (John 13:1). In Jesus hour he brings in the new creation and the outpouring of the Spirit.

2.3. The “Above-Below” Motif in the Journey of Jesus

A further literary technique John uses is to contrast Jesus’ coming from above (from heaven) with men who are from the earth (below). Consequently, John contrasts Jesus, who is from above (heavenly), with the nature of mankind, which is from below (earthly).12

Even though Jesus has come in the flesh, in His public ministry, Jesus constantly reminds men that they cannot know or understand Him. He is from above, while they are from below. While speaking to Nicodemus, Christ reminds him that one must be born again, or born from above (John 3:3, 5) in order to understand Him. Christ is from above, and so He speaks and bears witness of what He knows and has seen, those spiritual, heavenly things only known by the One who comes from heaven.

Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony. (12) If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? (13) No one has ascended into heaven except he who descended from heaven, the Son of Man (John 3:11-13).

Jesus draws a stark contrast between Himself, being from above, with those who are from below: You are from below; I am from above. You are of this world; I am not of this world (John 8:23).

The above-below motif helps us understand the function of the prologue. In the prologue, John establishes Jesus as the one from above, who takes on flesh and dwells among us (John 1:1, 2-14, 18). Without the prologue we would not know who Jesus is, where He comes from, and the nature of His mission to those below. The prologue frames the rest of John’s Gospel and explains what Jesus means when He says, I am from above.

By coming from above, in the flesh, Jesus has become the true meeting place between God and man, having greater glory than the glory of the tabernacle. Early in John, being the author, he shows that Jesus is also the greater revelation of the ladder

12 John uses the word above five times, earthly seven times, heavenly nineteen times, and below once.

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given to Jacob, the fulfillment of Jacob’s ladder, the true place where God meets man, the veritable gate of heaven.

Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” (51) And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man” (John 1:50, 51)

In Christ the heavens are opened. Because He is the One from above, from the heavenly realm, the angles of God descend upon Him. Through Him the heavens and the earth are joined together.

Similarly, in John 6, Jesus is called the heavenly bread. He mentions His heavenly origins in 6:31, 32, 33, 38, 41, 42, 50, 51, 58. He is from heaven, the heavenly manna.

Comes Downfrom the Father

Earthly Ministry

Returns to the Father

Cross-Resurrection

I am from above (John 8:23).

John’s Gospel presents a distinct movement from heaven to earth. Jesus, who is the creator God Himself, comes down from heaven in order to carry out the Father’s mission, which is to bring salvation to men. He then returns to the Father.

Before going to the cross, Jesus tells the disciples that He is returning to His Father in order to prepare a place for them (John 14:1). He speaks of His death on the cross as being lifted up (John 8:28; 12:32). To be lifted up has a dual meaning in John, it is both the place of shame and death but it is also the way to the Father. The “lifting up” is the climax of his mission. Through His death on the cross, Jesus, having come from above, will return to the Father. In John’s Gospel, Jesus is on a journey. He has come from above, sent by the Father, and He will return to the Father.

Even after He has left the journey is not over. He promises that He has gone to prepare a place for them, and will eventually return for them, so they too may dwell in His Father’s house (John 14:2, 3; Rev. 21:1-5).

3. Relationship to the Synoptic Gospels

How does John’s Gospel compare with other three gospel accounts? First, John was written after the Synoptic Gospels, and therefore he assumed the readers already

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knew certain facts contained in them. For example, in John 1:40, the author mentions Simon, Peter’s brother, even though Peter has not yet been introduced. John 3:24 notes that this was before John the Baptist was put in prison, thus assuming that the reader already knew that John had been imprisoned, a fact absent from John’s Gospel. In John 4:44, John wrote, For Jesus himself had testified that a prophet has no honor in his own hometown. This is a reference to information in Luke 4. John also assumed that his readers already have information from the Synoptic Gospels. Each reference demonstrates his supposition. In each case, John believes that the readers already know the Synoptic Gospels, from which John chooses information while developing his own theme.

Second, John includes information that the Synoptic Gospels do not and leaves out information that they include. The two major additions cover Jesus’ ministry in Cana (John 2:1-4:54) and the farewell discourse (John 13-17). John omits the parables, the Kingdom teaching, the eschatological teaching, the baptism account, the Lord’s Supper, the transfiguration and temptation, and the conflicts between Jesus and the rulers in Jerusalem.

While the additional material is useful in facilitating a harmonization of the life of Christ, it would be a mistake to use John’s material merely in this way. By adding to and omitting from the existing accounts, John deliberately selected material in order to develop his own theme. Therefore, we may focus on the differences rather than the similarities, because the differences will isolate John’s theme for us.

One important thematic difference is John’s emphasis on eternal life. The Synoptics concentrate on the coming of the Kingdom of God, while John’s key theme is that in Jesus we have life. In his gospel, John mentions the Kingdom five times while mentioning life thirty-six times. This emphasis is reversed in the Synoptic Gospels.

4. John and the Wider Johannine Corpus

In this study we will follow the traditional church understanding that John wrote the Fourth Gospel, 1, 2, 3 John, and the Book of Revelation. This also seems to be the order in which they were written.

In the gospel, John presents the mission of God through the person and work of Jesus. It is his eyewitness account of Jesus’ revelation in history. By establishing Jesus’ person and work, the gospel becomes the foundational document for his subsequent writings.

The three epistles follow. They presuppose and build on the gospel message. In the first and second epistles, John’s great concern is that the church maintains her profession and witness in the face of errors and heresies. In both epistles, John’s pivotal concern is for the people of God to hold faithfully the witness that they have received: that the Son of God has come in the flesh (I John 1:1-4; 4:2). This is the same essential theme developed in John 1:14. The truth that Jesus came in the flesh is one that has implications for every aspect of John’s theology, including Jesus’ person and His work. Denying that Jesus has come in the flesh causes the whole of Johannine theology to

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collapse. Believing this ought to cause one to walk in the light, because Jesus is the light. We are to walk as Jesus walked, work as He worked, and love as Jesus loved. In so doing we show that we are the children of God.

In the first two letters of John, the main themes of the Gospel of John, particularly those in the farewell discourse, are repeated. 3 John is unique in its focus on the character of three individuals in the church.

The Johannine corpus ends with Book of Revelation, which is both a revelation and a prophecy. It is the last great prophecy given to the early church meant to encourage her to faithfulness in her mission and function in the world as she awaits Jesus’ return.

The material in these writings is presented in widely differing ways. Some assert that because the styles differ, John could not have written all three. In response, we note that the nature of the material differs, from gospel to letter to prophetic revelation, so we should not expect that each book would be developed in the same way. While writing the gospel, John selected the material needed to fulfill his purpose. In the letters, John focuses on the main themes from the gospel, and for Revelation, the Lord selected John to convey His message to the church. There are three distinct genres, three emphases for gospel, epistle, and prophecy, so it is not surprising that their styles vary.

Lesson One Questions

1. Using John 1:14, 18 explain in what sense is John a spiritual gospel.2. Explain, using 1 John 1:1, 2, in what sense is John an eyewitness account. 3. What is the external evidence for John’s authorship?4. John did not write a full chronology of Jesus’ life; John selected his material for a

purpose. Explain this statement using John 21:25 and John 20:30, 31. 5. What is the function of the signs in John’s Gospel?6. When and to whom are the signs given? 7. Explain what we mean when we say that the signs are not just works of power, they

are symbolic, prophetic, and miraculous. 8. What do we mean by the term, the dual eschatology of the signs? 9. Explain the above - below motif in Paul. 10.John is written after the Synoptic Gospels. True or False? Name an important

thematic emphasis in John that is not in the Synoptic Gospels.

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Lesson Two: The Prologue (1:1-18) 13

1. Introduction The prologue opens John’s Gospel. It provides a theological perspective, a lens,

through which we are to understand the rest of the Gospel. In it the Word is revealed as the preexistent creator God, One in relationship with God. As the prologue progresses, through the incarnation we see the Word entering into the creation as the revelation of God expressed in human form who is in a divine Father-Son relationship. This Word is the Son who reveals the Father’s glory (1:14,18) and brings salvation to men.

In His mission, Christ, the Son came to His own, but His own rejected Him. To those who do receive Him, He gives the right to become the children of God (John 1:12).

The literary structure of the prologue is debated.14 In this introduction we will use a simple threefold division: 1) the Word as preexistent Creator, 2) the mission of the Word in coming into the world, and 3) the Word revealing both the Father and the Son.

The prologue is a necessary foundation that it gives balance to the whole of the Gospel. In the prologue, the origin, the preexistence, and creating power of the Word are revealed. It is He who has entered into the creation, lived with men, and reveals God to them. In the main body of the text, John explains Christ’s revelatory life and work. The Gospel ends with Jesus’ returning to His Father through the cross. The prologue gives the complete cycle, running from before creation, through Christ’s earthly life, and ending with His return to the Father.15

The prologue introduces a number of key themes from John 1-21.16

In the Prologue/IntroductionIn the Body/Development

1:1(and 1:18)

Word was God My Lord and My God (20:28)

The charges of blasphemy

(5:18; 8:59; 10:31–39; 19:7)

13 Köstenberger suggests that the word introduction might be better than prologue (Theology 176).14 It is probably a five-fold chiasm with salvation, with the right to become the children of God in the center. See Appendix Two. 15 For a similar cycle see Philippians 2:5-11.16 This is a modified version from Köstenberger (XX).

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1:4a In Him was life Jesus has life in Himself(5:26)

Jesus is resurrection and life (11:25)

Jesus is the way, truth, and life (John 14:6)

1:4b–5,9-10

In Him was light Believe in the light(3:19–21; 8:12; 9:5; 12:35–36, 46)

1:6–8, 15 Testimony of John the Baptist Ministry of John the Baptist(1:19–37; 3:22–30; 5:31–36; 10:40–42)

1:10–11 Jesus’ rejection by the world, including Israel

Jesus’ rejection by Israel and the world(12:37–43; 15:18–27; 18:1–19:42)

1:12–13 Children of God Born of God3:3, 5–8

Including the scattered children of God11:51–52

1:14(and 1:16–17, 18)

We have seen His glory Jesus’ signs display God’s glory to disciples(2:11; 9:3; 11:4, 40; cf. 3:2)

One-of-a-kind Son One-of-a-kind Son(3:16, 18)

Full of grace and truth Jesus is the truth(14:6; 18:36–37)Jesus speaks the truth(1:51; 3:3,5,11, etc.)

1:17 Law through Moses; true,ultimate grace through Jesus Christ

Jesus transcends limitations of Jewish law; delivers farewell discourse(2:6; 5:10, 45–47; 7:19; 9:14–16; 13:1–17:26)

1:18 Jesus at the Father’s side has given full account of Him

Entire Gospel is evangelist’s full account of Jesus’ explication of the Father(1:19–21:19; esp. 13:23)

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The prologue is not an exhaustive introduction to the entire Gospel. For example, there are no references to the Holy Spirit in the prologue17, and there is no direct reference to the cross. The prologue does show us Jesus as the unique Son (John 1:14,18; 3:16; 1 John 4:9). He is unique because He sits in the Father’s lap and so knows Him intimately. He is unique, for only the Son reveals the Father to men (John 14:6). He is unique as the Son who came in the flesh. He is unique in that He is the only way to the Father. The unique Son shows God’s great love for sinners as His only Son is lifted up on the cross. The purpose of the revelation is that all who receive Him will become the children of God. As the children of God, Jesus’ brothers, they too will have life in His name.

1.1. The Word in Creation and Providence (John 1:1–5)

In verses 1 and 2 the Word is described as God in respect to both His nature and His person. In verses 3 and 4 the Word is depicted as God through His works.

John stresses that Jesus is the eternal, preexistent, creator God.

In the beginning was the Word, and the Word was with God, and the Word was God. (2) He was in the beginning with God (John 1:1,2).

In the Beginning: John refers to Genesis 1, showing the link between the Old and New Testaments. The message of the New Testament builds upon the Old Testament. Genesis gives us the history of the creation of the world, and here John tells us that before the creation, the Word existed. In the beginning introduces an absolute statement that refers to a period before creation. The Word, the Lord Jesus, is preexistent. He existed even before the creation, and He is the creator of all things.

Genesis reads: In the beginning, God created the heavens and the earth (Gen. 1:1). John changes the phrase to in the beginning was the Word. Before creation the Word existed; the creation occurred only through the agency of the Word. In later sections of the Gospel, John shows that in Jesus, God is re-creating the world.18

Word: The designation Word is used only twice (John 1:1,14), and only in the prologue. In the Old Testament19 the Word is God’s means of creation, revelation, and judgment. He is God’s self-expression. God is known in and through the works of the Word. God spoke and the world was created, so the term word denotes God’s effective power in creation (Gen. 1:3ff; Ps. 33:6). The Word is also linked to revelation. The Word

17 This is not because the Spirit is not important or preexistent like the Son; rather, John, in the Gospel, develops the historical progress in revelation. Although the Spirit is at work in Jesus’ ministry, in the Gospel of John, the main focus is that the Spirit will be poured out on the disciples only after Jesus has been glorified (John 7:39, 20:17).18 In coming, Jesus brings in the Kingdom of God (John 3), the new Cana (John 2:1-4,46-48), and reveals the Son of God (John 1:13). In the resurrection, the giving of the Spirit occurs on the first day (John 20:22). In Jesus’ coming there is as a clear movement toward the new heaven and the new earth of Revelation 21 and 22.19 As opposed to the Greek idea of the logos as the rational principle of the soul, the ultimate of all things (Zeno of Citium 336-263 BC). Philo, the Hellenistic Greek philosopher, interpreted logos to mean the platonic idea, the Word being the uncreated idea from which the real and created flow.

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of God came to Moses to give the Law (a theme repeated in John 1:14-18), and through the prophets (Jer. 1:4; Isa. 9:8; Ezek. 33:7; Amos 3:1,8). The Word controls, delivers, and judges all men (Ps. 107:20; Isa. 55:19-11).

In the Gospel, the Word comes in human form. As the Word, Christ’s revelation is true. He alone speaks the words of eternal life. As the Word, He is the true revelation of the Father. John uses word as an umbrella term. The word summarizes Jesus’ entire ministry (Köstenberger, Encountering 55). All of what Jesus says and does is the great revelation of the Father. Jesus does not merely tell us something; He is the revelation. Those who have seen Jesus have seen the Father.

The Word was with and was God. The two ideas are tightly linked. In the New Testament with is often used in personal relationships (Mark 6:3; 14:49; 2 Cor. 5:8; Philem. 13). The Logos has a personal relationship with God.

The Logos is also God. John states clearly that the Word was God. As God, Jesus has full equality with God. This assertion frames John’s Gospel. Barrett comments, “The deeds and words of Jesus are the deeds and words of God; if this be not true the book is blasphemous” (156).

He was in the beginning with God (John 1:2): The Word never came to be with God; rather, He was always, even in the beginning, with God. That has never changed.

Written within the background of Jewish monotheism, the revelation of Jesus flows from, develops, and stretches Jewish theology to its limits.

The Word in Creation (John 1:3,4)

All things were made through him, and without him was not any thing made that was made. (4) In him was life, and the life was the light of men (John 1:3,4).

In Genesis, the creation came into being by means of God’s spoken word. In the prologue the Word is said to have created all things. God creates in and through Jesus Christ (John 1:10, 17; 3:17; 14:6; 1 John 4:9). Creation is God’s work, and John makes this point both positively and negatively. Positively: All things were made through Him. Negatively: and without him was not any thing made that was made (John1:3).

In short the Word is God’s exclusive agent in creation, doing the very works of God, so that “All that can be said about God can be said about the word” (Morris 1995.68). He is “…God’s creative agent, constituted an extension of God’s own person, as the one though whom God’s creative power became effective” (Köstenberger, Theology 179).

1.2. In Him was Light, the Life of Men

Jesus is life and light. Life is an attribute of God. Only God has life in Himself: Jesus is the light, so He shares the self-existent life of God. He shares God’s own attributes and He reflects and receives His life from the Father (John 5:26). As the incarnate light He reveals God’s glory to men.

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Jesus as the true source of life (John 11:25; 14:6; 20:31) and light (John 8:12; 9:5) is a vital theme in John’s Gospel. He is the agent of life and light in the original creation and in His work He brings light and life through revelation and salvation (John 8:12; 9:5; 11:25; 14:6). He is the sole agent both of creation and salvation. No one comes to the Father except through Him (14:6). He is the light that shines in the dark world. By His resurrection, He is the life of the world.

The light shines in the darkness, and the darkness has not overcome it (John 1:5).

Jesus is the light in two respects. In the original creation, He caused light to shine in the darkness (Gen. 1:1-3; John 1:3,4). As the creating light, He overcame the darkness in the original creation. In an even greater way, the revealing and saving light overcomes the moral darkness of the fallen sinful world. The Old Testament promised that the Messiah would bring light (Isa. 9:2; 42:6–7; 49:6; 60:1–5), and. Jesus fulfills those promises.

Darkness also refers to both the original creation being in darkness and the darkness of the moral sphere in the fallen world (John 3:19; 8:12; 12:35,46; 1 John 1:5,6; 2:8, 9,11). The darkness does not understand the light (John 1:10–11). Natural man is in darkness, and because his deeds are evil, he loves darkness (John 3:19). Jesus as God’s revelation shines in the darkness, exposing the wicked (John 3:20). The wicked reject and oppose the light (John 1:5,10,11), but they cannot overcome it.

1.3. The Revelation, the Rejection, and Response to the Light (John 1:9-13)

In the middle section (verses 5-13), John focuses on the greatness of Jesus’ work and the heart of His mission. John begins by contrasting Jesus with John the Baptist. He teaches that John was not the light, but he bore witness to the greater light. John develops this theme later in describing the Baptist’s ministry in John 1:19ff

In John 1:9-13 John explains Jesus’ mission.

The true light, which enlightens everyone, was coming into the world. (10) He was in the world, and the world was made through him, yet the world did not know him. (11) He came to his own, and his own people did not receive him. (12) But to all who did receive him, who believed in his name, he gave the right to become children of God, (13) who were born, not of blood nor of the will of the flesh nor of the will of man, but of God (John 1:9-13).

The true light, which enlightens everyone, was coming into the world: John is not referring to a direct internal illumination. As the true light, Jesus entered into the original creation to bear witness to the light (John 1:10-13). The light in the old creation and Old Testament was provisional or anticipatory, pointing forward to the fulfillment of the final revelation of light as the Son. In an absolute sense, Jesus is the true light, the light of God.

Came into the world: Jesus was before the world, from above, and He came into the world. He would later return to the Father. The word world occurs seventy-eight times in John and has a number of meanings. It may refer to the natural creation, a group of people, a system of wickedness, or the world in rebellion against God the creator (John 1:10; 7:7; 14:17,22,27,30; 15:18–19; 16:8,20, 33; 17:6, 9,14). Here in verse 10, the sense

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is negative; the picture is the world in rebellion against God and alienated from Him, hostile to Him, serving a new master, the devil. This is the most common use of the term.

The whole of creation belongs to Jesus. He entered the world He created. He came to His own, the Jews, and they rejected Him. In the history of redemption, the Jews had repeatedly rejected God, and in this final great revelation we see their ultimate rejection (Isa. 65:2–3; Jer. 7:25–26). In rejecting Christ, Israel showed that she, like the remainder of the world, was in darkness. The account of Jewish rejection begins in chapter 5: Jesus was rejected by the jewish leaders (John 5), the crowds (John 6), his family (John 8) and even His disciples (John 18). John stresses the Jewish rejection of Jesus at the end of His public ministry (John 12:37–41). Israel’s great sin was not failing to keep the Law; it was their failure to receive Jesus. His coming provided only two alternatives: acceptance or rejection. There can be no compromise, no secret disciples (John 12:42-43). The Gospel calls each of us to a clear decision.

A remnant of the Jews believed in Christ’s name. Although the focus of the Gospel is on Jesus’ relationship to Israel, Jesus’ ministry gave a promise that the Gospel would extend beyond Israel to the nations (John 12:32). Now all who believe in His name will receive the promises (John 2:23; 3:18; 1 John 3:23; 5:13). The phrase believe in His name means to trust Jesus, commit oneself to Him as He has revealed Himself, and confess Him before men. Those who do this now have the privilege of becoming the children of God.

a. The Glory of the Word became Flesh (1:14-18)

In the last section of the introduction, John returns to the revelation of the Word. God is eternal (John 1:1), invisible (John 1:18), and a Spirit (John 4:24), so He must be revealed to men. Jesus is called the Word in verse 1, and for a second time John calls Him the Word in verse 14. John shows that the pre-existent creator Word, God’s self-expression, became flesh. He also indicates that Christ’s coming in the flesh (John 1:14) is as great a work as the original creation (John 1:1).

In the incarnation, the Word in all His fullness is revealed as the unique, one-of-a-kind Son: The Word became flesh and dwelt among us. In the flesh, He was visible to men, revealing the Father’s glory. His coming revealed both the Father and the Son to men.

This is the supreme revelation of God, greater and clearer than any previous revelation in Scripture (Heb. 1:1,2). Only in the flesh that God is revealed. “God chose to make himself known, finally and ultimately, in a real, historical man: when ‘the Word became flesh,’ God became man” (Carson 127).

In John 1:14-18, John contrasts the revelation given through Moses with the revelation by Christ. Köstenberger (18) develops the parallels between Exodus 33-34 and John 1:14-18 as follows:

Exodus 33 John 1:14-18

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Israel finds grace in Yahweh’s sight (33:14).

Disciples receive grace upon grace (1:16).

No one can see Yahweh’s face and live (33:20).

No one has seen God at any time (1:18).

Yahweh’s glory passed by Moses (33:23; 34:6-7).

The disciples beheld the glory of the Word (1:14).

Yahweh abounds in loving-kindness and truth (34:6)

Jesus is full of grace and truth (1:14,17).

Yahweh dwelt in a tent (33:7).The Word tented amongst the disciples (1:14).

Moses was given the Law (34:27-28). Grace and truth came through Jesus (1:17).

Moses was the mediator between God and Israel (Exod. 32,33)

Jesus, the Son, the full and final revelation is the mediator between God and Israel (1:18).

The word became Flesh: John uses the word flesh, not body or man. This declaration does not mean that in becoming flesh the Word changed from being God into a man, nor does it mean that Jesus only appeared to be in the flesh; rather, the preexistent God took on flesh, so He is now the God-man (1 John 4:1–3; 2 John 7).

Dwelt among us (or made His dwelling among us): To dwell literally means to pitch one’s tent. In Exodus 40:34,35, God met with Moses in the tent of meeting; Jesus in the flesh is the new and greater tabernacle, the new temple of God (John 2:18-22). He initiates a new period in which at last God and man will dwell together forever in the new creation (Rev. 21:3).

We have seen his glory: John continues to contrast the revelation of Christ with that of Moses. Moses saw God’s glory (Exod. 34:2935; 2 Cor. 3:6–18). The glory of God was found in the tabernacle and the temple but now, in the incarnation, the glory of God has taken residence in Jesus, in His flesh.

Jesus always seeks God’s will or God’s glory (John 5:41; 7:18; 8:50). In seeking

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God’s glory He brings glory to Himself. Jesus had pre-incarnation glory, and He has returned to this glory (John 17:5,24). On earth, Christ manifested His glory through the signs He did (John 2:11; 11:4, 40), but on the cross Jesus’ glory is particularly made manifest (John 12:23–33; 13:31–32; 14:13; 17:1, 4–5). It is ironic that the glory of God is now to be seen only in weak flesh.

Only Son from the Father: In verse 1 the relationship between Jesus and God was expressed as the word and God. In the revelation at the incarnation, this phrase is changed to the more intimate Father and Son. Jesus is the Father’s unique, one-of-a-kind Son. The Greek term “monogenes” means one-and-only Son (Luke 7:12; 8:42; 9:38) and is sometimes translated beloved Son or the only Son. The Old Testament background to this phrase is Abraham’s offer of his only son as a sacrifice to God (Gen. 22:2,12,16). Isaac was a type of Christ. Jesus is the fulfillment of God’s promises, the antitype (John 3:16). Jesus is without equal, being the only God-man. He is the only one through whom men may reach the Father (John 14:6), and He has no equal as the one Lamb of God who sends the Spirit. He alone shows God’s glory. Jesus is the unique Son of the Father who alone can reveal the Father to men.

Full of Grace and Truth: God’s glory is revealed in grace and truth through Jesus. Moses saw something of the glory of God, reflecting the fulfillment of God’s gracious covenant to man. In Exodus 33–34, Moses asked God …show me your glory (Exod. 33:18). The LORD replied, ‘I will cause all my goodness to pass in front of you, and I will proclaim my name, the LORD in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion’ (Exod. 33:19-34:5–7). In John 1:14-18, the climax of the hope of Exodus 33-34 is displayed. In the revelation of Jesus in the flesh, we now see God’s glory full of grace and truth, revealing God’s goodness, compassion, gracious love, and faithfulness. John builds an implied contrast between the revelation to Moses of grace and truth, and the revelation by Jesus Christ the Son, in whom the greater glory has been revealed. The revelation of truth is expressed in covenantal and personal terms. Jesus is God’s sent one, the fulfillment of the covenant (Exod. 33,34). He is the Son. The revelation of the truth is not an abstract concept. It is personal. To reject Christ is to reject the truth and to reject God.

….full of grace and truth (14)…… And from his fullness we have all received, grace upon grace (16)

Verse 16 builds on verse 14. Jesus is full of grace and truth, and in His coming; the fullness of God’s grace is seen. In Him and from His grace we receive grace: grace for grace. In the Greek, this phrase can be read as either as grace upon grace (a superabundance of grace)20 or grace for grace, that is, the new grace of the gospel replacing the old grace in the Old Testament.21

20 So Hendriksen (1:16,17). 21 Commentators are divided on which is the better interpretation. Barrett notes that John never says that there was grace in the Old Testament, so grace for grace can only speak of the abundance of Jesus’ grace. He writes: “That Christian life is based at all points upon grace, as it proceeds one grace is exchanged for another” (Barrett 168). Others hold that John is asserting that the grace of the Old Testament has been superseded by the greater grace in the New Testament. Proponents of this argue that verse 17 explains verse 16 because it begins with for, so it should read For the law was given through Moses; grace and truth

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For the law was given through Moses; grace and truth came through Jesus Christ: This verse contains both a parallel and a contrast. The grace of God given though Moses in the Law is compared with the grace in the Gospel. The Law and the revelation of Christ to Israel both display God’s mercy. John also contrasts the two revelations. The grace in the revelation of the Law is replaced by the greater grace of the Gospel. The grace and truth displayed in Christ is the final and full revelation of the grace of the Gospel. This contrast portrays the Law as only given, but Christ Himself came in the flesh, dwelling amongst us. In John, the Law points to Jesus (John 5:39), but Moses is their accuser (John 5:45); therefore, to rely on the Law is death. In contrast, to look to the Christ, the greater revelation, is life. Even though the revelation to Moses was gracious, greater grace, grace upon grace, has come.

This is the first use of the title “Jesus Christ;” the only other occurrence is found in John 17:3.

No one has ever seen God; the only God, who is at the Father’s side, he has made him known (1:18).

No one has seen God: To a limited extent, God reveled Himself to Moses. Moses saw God’s back but not His face (Exod. 33:20). In this lesser sense, Moses spoke to Him face-to-face or mouth-to-mouth (Num. 12:8, Deut. 4:12; c.f. 1 Tim. 1:17). In the Old Testament, God cannot be seen (Judg. 13:21–22; Job 13:11). The prophet Isaiah also received partial revelation of God, and he was overwhelmed (Isa. 6:1-5). For a sinful man to see God would bring death (Exod. 33:20; Deut. 4:12; Ps. 97:2) (see Carson 134), but now Jesus, the only God, Who is at the Father’s side, has made His glory known. Jesus makes this clear in John 5:37 and 6:46. The revelation is now so clear that John can say , He who has seen me, has seen the Father (John 6:46; 14:9).

At the Father’s side can also be translated in His breast, indicating intimacy, love, knowledge, and understanding. Jesus’ unique intimacy means that He alone can reveal God. His access is far greater than Moses’. Köstenberger (48) notes that this phrase is used in the Old Testament to show the devoted care of a parent or caregiver (Num. 11:12; Ruth 4:16; 2 Sam. 12:3; 1 Kings 3:20; 17:19; Lam. 2:12).

Made him known: This verb, in the Greek, means to narrate. Jesus reveals the Father in His teaching and in His life, death, and resurrection. The One who was with God and is God has made God known

Lesson Two Questions

1. Explain the function and the progression of the prologue.

2. Verse 1,2 describe Jesus as to N______ and his P________, vvs 3,4 describe Jesus through his W______

3. Explain the Old Testament meaning of the word- “Word”

came through Jesus Christ. In this interpretation, John asserts that the grace in the Law given to Moses has been replaced with the greater grace in Jesus Christ.

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4. Summarize John 1;9-13.

5. The word became F_______ and so revealed the Father’s G_________.

6. What contrast does John build in 1:14-18?

7. What does the word “world” mean?

8. Explain: The Law came through Moses but grace and truth come through Jesus Christ.

9. What does John means when he says: No one has seen God?

10. Why can the son perfectly reveal the Father?

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Lesson Three: The Prelude and Jesus’ Ministry in Cana

1. Prelude to Jesus’ Ministry ~ The Witness of John the Baptist and the First Disciples

In the introductory section, John sets Jesus ministry into its historical context, relating it to the ministry of John the Baptist. John the Baptist is the last and greatest Old Testament witness.

In the history of redemption, as in Israel itself, John was an important figure. He was sent from God, even as Christ, and although he was not the light, he was a witness to the light (1:8). Although in history, John came before Jesus, John witnesses that Jesus is greater as Jesus already existed, he was before me. Each of these aspects is elaborated on in depth in this chapter.

In relating elating Jesus to John’s ministry, the apostle stresses three things 1) the witness of John the Baptist to Israel about Jesus at Jesus’s baptism (1:9-28), 2) John’s public witness to Jesus as the son of God (29-34 and 3) finally we see John commending Jesus to his own disciples (1:35-51). The last section shows the first disciples moving from Judaism (1:47) and John the Baptist final ministry to Jesus as the fulfillment of Israel’s hope.

In summary John was a temporary witness to the truth (5:33-36) one who witnessed to Jesus as the light, (1:6-80), the Son of God. Although great in Israel, he rejoiced in Christ coming, even as his own ministry was eclipsed (3:28-30). He did no signs, but he clearly and faithfully witnessed to Jesus 3:22-36, 10:40-42.

The section ends with a reference to Jacob’s ladder. In this section, an important contrast is developed between Jacob seeing a stairway to heaven and Jesus being the stairway to heaven. The meeting between heaven and earth is now to be found in Jesus (1:51), because in Him they meet God. Now it is Jesus who calls all true Israelites (Nathaniel) to Himself and it is in Jesus that the final revelation from heaven to men is made.

1.1. John’s Official Witness ~ Jesus is the Christ (John 1: 9-28)

In the prologue, John spoke of John the Baptist’s witness to Jesus (1:5ff). He unfolds this idea in this section. 22

The formal legal witness to Jesus is an important theme. John the Baptist is the last of the Old Testament prophets, the final Old Testament witness to Israel of the coming Messiah. Since he is closest in time to Christ, he speaks most clearly about Him.

22 The Synoptic Gospels also begin with John the Baptist’s witness.

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23John begins with John the Baptist as a witness and then moves on to discuss the content of John’s witness.

And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” (20) He confessed, and did not deny, but confessed, “I am not the Christ.” (21) And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” (22) So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” (23) He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.” (24) (Now they had been sent from the Pharisees.) (25) They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” (26) John answered them, “I baptize with water, but among you stands one you do not know, (27) even he who comes after me, the strap of whose sandal I am not worthy to untie.” (28) These things took place in Bethany across the Jordan, where John was baptizing (John 1:19-28).

The Jews sent priests and Levites from Jerusalem:24 The priests and Levites are

official delegates, probably members of the Sanhedrin and the temple in Jerusalem carefully controlled religion in Israel (Acts 9:1–2; 22:5; 26:10). As God’s herald, John replies in the same official manner. Even as John the Baptist was a challenge to their authority, so Jesus would prove to be a greater source of confrontation (see John 12).

The delegation particularly asks about John baptism, not his preaching. A major theme in the Gospel is the temple. John is also a Levite and the son of a priest, and the gospel links cleanliness and purifications to John baptism in John 3:23-25 25. In John the themes of the temple, the priesthood, cleanliness and baptism are all related.

John clearly, formally, and legally tells them who he and who he is not. Three times he states that he was not the Christ. He confessed, and did not deny, but confessed, “I am not the Christ.” 26 John understands how easily mankind can focus on men, thus not focusing on the Messiah. Matthew Henry states “Those that humble and abase themselves thereby confess Christ, and give honor to him; but those that will not deny themselves do in effect deny Christ” (John 1:19-28) The Christ is the Greek form of the Hebrew word Messiah which means the Anointed One.

The Jews expected a number of other figures to come in the last days two of which were Elijah (Mich. 4:5; 2 Kings 1:8), and the Prophet (, Deut. 18:15). The Jews ask John if he is one of these men because John’s ministry is so similar to Elijah’s. Both men called the people to repentance and urged them to return to God. Both men dressed in clothing fit for repentance. John says he is not Elijah27 and he also denies that he is the 23 The tribe of Levi had both priests direct descendants of Aaron and Levites. John was a Levite and also the son of a priest.24 John mentions the Jews, the priests, and the Levites throughout his writings. The phrase the Jews is used in a number of ways, but mainly it refers to the leaders from Jerusalem who opposed Jesus. 25 In John’s gospel the focus is on John’s baptism, rather than his preaching as it is in the Synoptics.26 Contrast John’s threefold confession with Peter’s later threefold denial of Jesus (John 18:17, 25, 27; cf. 13:38) (Köstenberger 60). 27 In the Synoptic Gospels, John is called Elijah. It is possible to reconcile the two accounts because in the Synoptics John is said to come in the spirit and power of Elijah, meaning that Elijah is the type and John is the antitype. In John’s gospel, John the Baptist is speaking literally when he says that he is not Elijah.

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Prophet, who was another final figure coming at the time of the Messiah. As the forerunner, John is greater than all the preceding prophets, even Elijah, and yet he is still not the great Messianic figure.

Positively, John the Baptist identifies himself using Isaiah 40:3, I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said. The quote is important for the following reasons: First, a king would normally have a herald to prepare the way for his coming. John is that herald, so he speaks for the coming King. Second, to make straight in this context is to call men to repentance. Israel is called to prepare by repenting. Third, in Isaiah 40, the voice from the messenger is calling for the return of Israel from exile. Israel’s return is typological; the return and salvation of Israel points to the greater salvation and return of the nations. Fourth, the initial return of Israel in Isaiah 40ff is brought about by the suffering servant (Isa. 53) who will later bring in the new heavens and the new earth (Isa. 65-66). As herald, John announces the king who is also the suffering servant.

The voice of one crying: John has a unique ministry. He, more than any other, clearly and directly points to Christ. Morris states (121), “Though Jesus is the Word, the Baptist is ‘a voice’ directing his audience to Jesus.”

The wilderness: before Israel entered the Promised Land, she was in the wilderness. The wilderness is a place of temptation and trail, a place were God’s fullness had not yet reached. Israel enters the land, but afterwards, she is exiled. Isaiah links the captivity and rejection of Israel at this stage to a spiritual wilderness. Even after the return from captivity, Israel is still in the wilderness, awaiting God’s salvation. Because Israel is like all nations, the whole world is in sin and is seen as the wilderness. John’s work is to remove the obstacles to make it easier for Jesus to minister. The greatest hurdle men face is their need to see their sin and repent so that they could then come to Jesus for salvation. It is John who calls them to that. John links repentance, baptism, and the coming of the end times all through the Messiah. This follows Ezekiel 36:25.

Why do You baptize? The authorities question John’s right to baptize. Although baptism was already being administered in many communities as a cleansing rite, most Jews thought that baptism was to be used for the unclean gentiles, not the Jews. To say that a Jew needed to be baptized was to say that he was not clean from birth.

I baptize with water: John showed his authority by baptizing, but at the same time, John’s baptism was limited to water. It was anticipatory, preparing the way forward for the greater baptism by the One who has greater authority. John baptized with water, the coming Jesus will baptize with the Spirit.

[A]mong you stands one you do not know: John the Baptist tells them that Jesus is already among them, but His ministry has not yet come. Even when it does come, many Jews will not receive Him.

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[E]ven he who comes after me, the strap of whose sandal I am not worthy to untie: John clearly notes that the greater and ultimate authority belongs to Christ. A servant unties his master’s sandal straps, and John is in the same position.28 John’s entire ministry looks forward to the greater ministry of Jesus who will follow him.

These things took place in Bethany beyond the Jordan, not the Bethany near Jerusalem mentioned later in John chapters 11 and 12.

1.2. John’s Public Witness (1:29-34)

John explains John the Baptist direct and public testimony concerning Jesus at Jesus’ baptism.

The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! (30) This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’ (31) I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.” (32) And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. (33) I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ (34) And I have seen and have borne witness that this is the Son of God” (John 1:29-34).

The next day: The section from John 1:29 to John 2 is the only chronological section in this gospel. John plots the events over seven days, culminating in Jesus’ first sign at the wedding in Cana.

Behold, the Lamb of God, who takes away the sin of the world! John the Baptist calls Jesus the Lamb of God who takes away the sin of the world. This is an important theme and it defines Jesus’ mission and purpose. 29 To the Jews the concept of the Lamb included first, the Paschal lamb (Exod. 12–13; cf. John 19:36; I Cor. 5:7; I Pet. 1:19), second, the lamb for the daily offering (Num. 28:4), and third, the lamb from Isaiah 53:6, 7, 10. The three pictures point to the great work of the final Lamb, Jesus Christ. Most Jews saw the Lamb of God in Isaiah 53:7 as the nation of Israel, whose substitutionary suffering (even though not unto death) would save the world (Matt. 11:2–3; Luke 7:18–20). In the Levitical sacrifices, the shed blood of the lamb covered the sins and appeased (propitiated) the divine wrath by way of atonement (1 John 2:2; 4:10). The sacrifice was a gift from God, given for man’s sin according to the will of the Father. In the New Testament, only John uses the phrase with the exception of Acts 8:32 and 1 Peter 1:19. It is an important name of Christ, and John uses it throughout Revelation (Rev. 5:6,12; 7:17; 13:8; 17:14; 19:7,9; 21:22,23; 22:1-3).

28 Some rabbis taught that a servant must not lower himself with the job of taking off a sandal. That would be deemed below even a servant. 29 What did John the Baptist understand of Jesus’ work so early in Jesus’ earthly ministry? It is clear from the Synoptic Gospels that John does not fully understand the true nature of the gospel at this stage of redemptive history. He sees Jesus coming in judgment, rather than in grace and mercy (Matt. 11). It seems as if John’s earlier thinking saw no great need for a savior. Although it is hard to reconcile the two accounts, it can be said that John saw something of Jesus’ glory, and he saw some of the truth even though he did not yet fully understand. His knowledge was accurate but incomplete.

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Takes away: The verb phrase to take away indicates bearing off (2:16), getting rid of (5:8–12), or carrying away (10:18). The verb phrase takes away is in the present tense with future force (R. Brown 1966: 55–56). Sin is singular, “Referring to the totality of the world’s sin rather than to a number of individual acts” (Morris 1995: 130) (Köstenberger 67).

Of the World: An important theme in John is the idea that the Son of God dies to take away the sin of the Jews and also the gentiles (3:17; 1 John 2:2). He is the Savior of the world, not merely of Israel (4:42; 1 John 4:14).

John develops the theme of Jesus’ atonement by using a number of images. He is the bread of life who will give His flesh for the life of the world (John 6:51), He is the good shepherd who lays down His life for His sheep (John 10:15), and His sacrifice fulfills Passover symbolism (19:14, 31).30 He can only do this because He has come in the flesh.

I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel: John did not know Him as the Messiah, even though as a relative, he probably knew Christ personally. John’s ministry was to prepare the way for the Messiah, until the time that Jesus would be revealed to Israel John had been told that the Spirit would descend and reveal the coming One. The Spirit descending upon Him at Jesus’ baptism revealed Jesus to John.

John says (for the third time), that Jesus is greater than himself. This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me ’ (1:30). As God the Son, Christ is pre-existent (1:1) even though He came in the flesh (John 1:14) after John was born. This makes Him greater than John.

And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him: The Old Testament looked forward to the Spirit descending on the Seed of David to equip Him for ministry (Isa. 11:1ff). The Spirit would equip God’s Servant (Isa. 42:1ff) and the Great Prophet (Isa. 61:1). The outpouring of the Spirit upon Jesus showed Him to be the fulfillment of God’s purposes (Acts 10:38).

The Spirit descends and remains (1:32,33). Jesus has the Spirit without measure (John 1:34). The prophets and the kings of Israel were equipped for office by the outpouring of the Spirit (1 Sam 16:12ff, 2 Sam 7:14ff), but in many cases the Spirit was given for a specific task and did not remain (Num. 11:25; Judg. 3:10; 6:34; 11:29; 14:19; 1 Sam. 11:6; 16:13; 2 Chron. 15:1; 20:14). In contrast John says that he saw the Spirit descend on Jesus and remain upon Him. The Lord promised that in the Messianic age, Israel would be renewed through the power of the Spirit (Isa. 32:15; Ezek. 36:26–27; 37:14) because the Messiah would have the Spirit (Isa. 11:2; 42:1; 61:1; cf. Luke 4:18). John the Baptist goes on to testify later that God gives the Spirit without limit (3:34).

John sees and he testifies that Jesus has come and that Christ is the Son of God. 31 John is the first of the witness bearers to Christ (John 5:33-35).

30 Köstenberger, 68.31 See Carson‘s work John, for the alternate reading of John 1:34, the elect one (152).

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This is he who baptizes with the Holy Spirit: John explains Jesus’ work by saying that He takes away the sin of the world, and that He baptizes with the Spirit. He comes with and in the Spirit. The Spirit being poured out refers to both salvation and the coming of the final aspect of God’s revelation (Isa. 32:15; 44:3; Ezek. 36:25–27; Joel 2:28–32).

1.3. John’s Witness to His Disciples as they follow Jesus (1:35-51)

This is a transition section. It shows the end of John’s ministry and the introduction to Jesus’.

John bears witness to Jesus and the disciples hear and understand John’s witness and begin to follow Christ. In the beginning they do not fully understand who Christ is or what the nature of His mission, but as they continue to follow Jesus they grow in their understanding that He is the Messiah. A lesson gained from this is that although the believer does not know everything, he must act on what he knows. As he follows, he will gain more knowledge. In following Christ, the disciples are called to leave, not boats and nets, but the earlier religion of Judaism (Barrett 179).

The apostle John has a different theological emphasis from that of the Synoptic Gospels in describing the calling of the disciples. In the Synoptic gospels the focus is on Jesus who calls men, but John’s emphasis is on the way the disciples call others. Each of the disciples is a witness, and each gives a clear theological testimony to Jesus.

The next day again John was standing with two of his disciples, (36) and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!” (37) The two disciples heard him say this, and they followed Jesus. (38) Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” (39) He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. (40) One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother. (41) He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). (42) He brought him to Jesus. Jesus looked at him and said, “So you are Simon the son of John? You shall be called Cephas” (which means Peter) (John 1:35-42).

The next day: This is the third day. On the first day, John bore official testimony/ witness to Israel of the coming Messiah. On the second day Jesus, revealed Himself to John. On the third day, as witness to the light, John the Baptist identifies Christ as the Lamb of God. The disciples hear this and follow Jesus. They are taking the first steps to genuine discipleship. Jesus is also taking the next step in His own ministry. John is decreasing as Jesus is increasing.

Jesus asks, “What are you seeking? Jesus is seeking the lost, but He does not want passive followers who follow Him uncritically. Jesus challenges them to consider who He is and what they are doing.

Rabbi: The word teacher was an informal title used to give honor.32 It is bestowed on Jesus throughout the gospel. Jesus’ disciples use the term (1:38, 1:49), as does Nicodemus (3:2; 4:31; 9:2; 11:8), the multitude (6:25), and Mary (20:16). In some cases

32 John interprets it for us into Greek in the first instance and the last time it is used in the gospel (1:38; 20:16).

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it is a polite term, at other times calling Jesus Rabbi meant missing who Jesus really was, the Messiah and the Son of God (i.e. Nicodemus in John 3:2).

Jesus invites the disciples to come and they will see. The gospel message is more than mere information; it is as living relationship with Jesus Christ. As the disciples walk with Him they will know the truth (John 7:17). Andrew is the first disciple, and he finds Peter to announce his discovery. Finding Christ leads to witnessing first to family and then outward. “Every time Andrew is mentioned in this Gospel, he is described as bringing or referring someone to Jesus.”33. In John 1:41 Andrew brings Peter to Jesus. In John 6:8, he brings the boy with the fish and the loaves, and in John 12:22, he brings the Greeks to see Jesus. Andrew is a great example of someone who brings others to Christ. Andrew identifies Jesus as the Christ, the Messiah. It is a title indicating the Anointed One. Anointing was done in the Old Testament pointing to consecration. Aaron, as priest, was anointed into office. The oil used pointed to the work of the Holy Spirit that set a man aside for service. The Old Testament anointing pointed forward to the greater anointing of Christ as prophet, priest, and king in the New Testament.

Jesus changes Simon’s name to Peter or Cephas meaning the rock. Jesus declares, constitutes, and makes Peter into this rock and gives him a function in the church. It is what Christ makes of Peter that is being stressed. Jesus knows him and makes him into what he will be.

The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” (44) Now Philip was from Bethsaida, the city of Andrew and Peter. (45) Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” (46) Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” (47) Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” (48) Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” (49) Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” (50) Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” (51) And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man”(John 1: 43-51)

The next-day is the fourth day in the cycle. John recounts how the next two disciples receive their call to follow Jesus. He could be Andrew or Jesus. If it is Andrew, John is pointing out that disciples call other disciples. John is constantly stressing the importance of witnessing in this first chapter. The witness of one man to the truth is how Christianity grows. In these verses, Philip is brought into the fold and then Philip gets Nathanael. Köstenberger notes, “The pattern is the same as that in 1:41: a declaration that someone has found the Messiah and the bringing of another to Jesus”.34

Nathanael means God gives, or God has given. It seems to be the personal name of Bartholomew. If that is the case he is mentioned with Philip in Matthew 10:8, Mark 3:18, and Luke 6:14. The name is rare in John and the New Testament, the only other occurrence being in John 2:12, therefore John could be using the name as a title.

33 Köstenberger, 7734 79

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Nathanael is the one who will listen to Jesus’ claims, will test them, and as a true Israelite will follow Christ as Israel’s true King (1:49).

Philip’s witness is similar to and yet different from Andrew’s. Andrew said he had found the Messiah; but Philip states that he has found the one of whom Moses in the Law and also the prophets wrote (Deut. 18:15,18; Isa. 9:1–7; 11:1–5; 10–12; 52:13–53:12). Jesus is the one who fulfills the Old Testament (John 5:39). John constantly uses a greater than argument (that Jesus is greater than the Old Testament) to show who Jesus is (John 1:21,51).

Jesus of Nazareth, the son of Joseph: This is a full legal description in the first century, mentioning the name and the (assumed) father’s name.

Nathanael criticizes Nazareth, probably as it was a small town, and since it was not mentioned in the Old Testament it was seen to be unimportant. The fact that Jesus seems to come from that city made it confusing for many, since Jesus was to be from Bethlehem, the royal city of David. In fact, Jesus was from Bethlehem, but His origins were concealed as part of His humility.

Nathanael is called a true Israelite in whom there was no guile. This is not saying that he was part of the true or elect of Israel’s remnant (Rom. 9,11), rather his testimony is true or sincere in respect to his character. He is honest (Ps. 32:2) in contrast to the first Israelite Jacob who was full of guile (Gen. 27:35). It is twisted Jacob who becomes Israel after the similar vision of a ladder ascending into heaven and his wrestling with God (Gen. 28,32). Jesus refers to this vision in John 1:50,51 linking the accounts. As Jacob had been a symbol of Israel under the Old Covenant, now Nathanael becomes a greater symbol, of the true Israel of God forming around Jesus.

Jesus shows His supernatural knowledge. In the Greek world this would be put down to magic, but in the Hebrew world, it was a revelation and sign from God to men. As a true prophet, Jesus knows what Nathanael was doing even though he was not present. Nathanael responds by calling him Rabbi, Son of God, the King of Israel. Jesus accepts Nathanael’s testimony about Himself.

Son of God: The name is relational. In the Old Testament, Israel is God’s son (Exod. 4:22,23; Deut. 1:31; 32:6). Israel as a son points forward to the sons of God. Nathanael sees the Son as linked to royalty, so building on 1 Samuel 26:17, 21,25, 2 Samuel 7:14, and Psalm 2:7. In John, the Son of God is particularly used to portray the unique relationship, intimacy, and union between Father and Son.

King of Israel: As Messianic Son, Jesus is also King of Israel. In a similar manner to the gospels, the Kingship of God is hidden in the early chapters of John, with Jesus only taking the title a short time before His death (John 12:13, John 18,19).

Nathanael follows immediately due to this miracle. In John, many see the signs and initially follow but then turn back (John 6). Miraculous faith is better than no faith, but it is not really good enough. In Philip’s case, the miraculous faith matures into a greater saving faith. Jesus promises that Nathanael will see greater signs, even the greatness of the Son of Man, one who is far greater even than the Jews’ father Jacob.

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Greater things. Jesus promises Nathaniel will see greater things than these. The idea of greater things occurs here, the heavens opening so he will be able to see into heaven. In 5:20 Jesus speak of his greater works as the one to whom the authority over life and judgment is given. (5:21).35

Jesus says Truly, truly, Amen, Amen in Hebrew, a double affirmation36 of certainty and steadfastness. It was added at the end of prayer (Ps. 41:13). It is unique to John, occurring twenty times. Repetition indicates the importance and trustworthiness of the statement. Jesus promises a vision to them all. ‘You’ is being used in the plural sense. If they will follow Him, in Him they will find even more than they can imagine. 37The double amen also shows this to be an important general truth for all Israelites. Jesus makes the same application to Nicodemus in John 3:7.

The heaven opens (Acts 10:11; Rev. 4:1; 19:11); This was the great hope of the Jews, that God would open the heavenly realm to them so they could understand God’s great purposes and have access into heaven.

The vision mentioned by Jesus was to Jacob, who is the first Israelite due to God’s work in him (Gen. 28:12). The ladder runs from earth to heaven, thereby connecting the heaven and the earth. The angels are either ascending or descending upon the ladder of Jacob. This is the place where God meets man; a sign of God’s faithfully fulfilling His covenant to Abraham and Jacob to be their God. Schnackenburg states, “The angels ascend to God with Jacob’s prayers; they descend from God to aid Jacob.” 38 In Jesus, God is providing greater fulfillment. John now substitutes Jesus, the Son of Man for the ladder. As the angels ascended and descended upon the Jacob, even so the angels will ascend and descend on the Son of Man. Jesus is the true ladder, the only link from earth to Heaven.39 Christ now takes their prayers to heaven and He will send His Spirit to aid them. Jesus claims to be the son of man (Dan 7:13), the one who is with God and will come with the clouds of heaven. The Son of Man is the eternal Son; He always was and always will be. The Old Testament type has been fulfilled. Jesus is the contact between God and man. He descended from heaven (John 3:13). He descended to give life to the world 6:62), and ascends, by the cross, to the glory of heaven (John 3:14, 12:23, 34; 13:31).40

35 Jesus tells the disciples that they will do greater things after his death (14:12) indicating that the gospel.36 It occurs in the single form in the Synoptics, but always doubled in John. 37 John mentions the father will show him greater signs in the resurrection and the judgment (5:20), and in 14:12 he promises that the disciples will do greater works after his resurrection. The promises of greater signs increase our expectation as we read the gospel. 38 Barrett, 186.39 Hendrikson 1:51 states Jesus shows “….the link between heaven and earth, the bond of union between God and man, the One who by means of his sacrifice reconciles God to man.” Köstenberger (86) quotes Bultman who states that the image of the “heavens open and God’s angels ascending and descending” also seems to convey an image of the “uninterrupted communion between Jesus and the Father” (cf. 8:16, 29; 10:30; 16:32), presenting the ensuing “signs” as manifestations of this communion (Bultmann 1971: 105–6).40 Barrett 187

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The vision to Jacob affirmed his blessing by God; even so the disciples will be given a greater vision of Jesus. As they honored Jacob, the first Israelite, the founder of Israel, so they must honor Jesus as the true Israelite, the Messiah.

The first revelation happened in Bethel, and Jacob marked the spot. In Christ the old physical markers of Israel are now replaced with the person of Jesus. The new is come, the old is passing away, and this revelation is far greater.41

The position of this sign in John’s gospel is important. At the very beginning John shows Jesus as the one who opens heaven to us, so we too can see into the heavenly realm. As the rest of the John is read, the reader joins the disciples in seeing Jesus as He truly is, opening heaven in his ministry.

The chapter introduces a number of key terms: the Lamb of God (John 1: 29,36), Rabbi (John 1: 38,49), Messiah/Christ (John 1: 41), Son of God (John 1:4949), King of Israel (John 1: 49), and Son of Man (John 1: 51). He is the one the prophets wrote about (John 1: 45) and whom Moses wrote about in the Law. The titles are recorded and will be developed in more detail later. Even though the disciples use the terms they were slow to understand the full weight of the meaning of those terms. The disciples will progress in knowledge of whom and what Jesus was as they continue their walk with Him.

2. The Book of Signs (Chapters 2-12)

Chapter 1 serves as an introduction for Jesus’ ministry. In Chapters 2-12 John develops Jesus’ public ministry. In these chapters Jesus shows Himself as the Messiah through seven mighty signs that reveal His glory. The changing of water into wine is the first of seven signs in John’s Gospel and the raising of Lazarus form the dead is the final great sign. The number seven indicates fulfillment. Since the seven signs run from chapter 2:1 to chapter 12:50, this section is called the Book of Signs.

The signs reveals Jesus glory (John 1:14). In the signs the pre-existent Word is made manifest to the world and the glory of the Word is revealed. John highlights seven signs in order that:…. that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name (John 20:31). These seven signs precede the greatest sign, the clearest revelation of His glory in His own death and resurrection as He returns to the glory He had with the Father before the creation of the world. Due to Jesus last sign, some have said that there are in fact eight signs in John’s gospel.

The seven signs are as follows:42

41 Ridderbos notes, “Importantly, though, Jesus is the very culmination of all of God’s revelatory expressions (cf. 1:14–18), providing a fullness of divine self-disclosure about which even Jacob (Israel) could only dream; and these disciples, who as of yet know little of what awaits them, will soon be witnesses of revelation far exceeding that received by any Israelite in previous history” (1997: 93–94).42 The number, the identity, and the nature of the signs are disputed. There are two major sides in the dispute, those who see the signs just as a miraculous display of Jesus’ power, and those who see the signs as fulfilling Messianic promises of the Old Testament. Hendrikson and Tenney (New Testament Survey IVP, 1970,190) take the former view, while Carson, Köstenberger and Barrett take the latter view. This course will take the latter view as well.

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1. Changing water into wine (John 2:1-11)2. Temple rebuilt (John 2:13-22) 3. Healing of royal official’s son ( John 4:46-54)4. Healing of lame man (John 5:1-15)5. Feeding of multitude (John 6:1-15)6. Healing of blind man (John 9:1-41)7. Raising of Lazarus (John 11:1-44)

Although some do receive the signs, generally John indicates that the Jews rejected them. John’s use of signs is complex. At a simple level the signs lead many to trust superficially in Christ, even though they don’t really understand who He is. On a deeper level they show God’s glory to His disciples (John 2:11). The rejection by the Jews of the signs shows the ever-increasing sinful hardening of the Jewish leadership as they reject Israel’s Messiah (John 2:13–22; 9:1–41; 11:1–44).

Jesus’ ministry to Israel is summarized in the prologue and at the end of the public ministry.

He came to his own, and his own people did not receive him (John 1:11).

Though he had done so many signs before them, they still did not believe in him (John 12:37).

2.1. The Ministry in Cana

The Book of Signs opens with the ministry of the Lord Jesus in Cana (John 2:1 to 4:45). This unit is linked to chapter 1 as John continues to stress the chronology in a similar manner to the way he did in chapter 1. John notes that the wedding feast occurs on the seventh day. The unit of Cana ends with chapter 4:46-54. In that chapter John shows the unity of the section, framing it at the beginning and end to references to Cana These literary markers to show it is a single unit.43

In Jesus’ ministry in Cana, John develops the theme that Jesus replaces the old ways of Judaism. The ways of the old creation is cleansed, fulfilled, and replaced in the coming of Christ, the Messiah. In Him the old has passed away, the new has come (2 Cor. 5:17). At the wedding, the old purification and washing is replaced by the new wine of the gospel. In the temple, the old temple is cleansed and replaced by the death and rising of the Lord. In Nicodemus, the spirit brings new birth form above. At Jacobs well, the water provided by Jacob is replaced by the new greater living water that flows from Christ. Finally the old means of worship in Jerusalem is replaced by true worship in Spirit

43 The section opens and closes with a number of references that show the passages are linked.. Cana is referred to in John 2:1 and at the end of his ministry in the region in John 4:46. John references the link to changing water to wine in John 2:1-11, 4:46. John refers to Capernaum (John 2:12; 4:46). Both sections mention faulty faith based on miracles (John 2:23–25; 4:45,48), and both sections explicitly number the miracles (John1:11; 4:54).

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and in truth. In each event the new creation/kingdom has come.44 Each of these stories will be considered in turn.

2.1.1. Turning the Water into Wine

This is the beginning of Jesus’ public ministry. In this semi-public sign; only Jesus’ mother, the servants, and the disciples see His glory. In this miracle the Old Testament hope of Messianic reign is announced as Jesus begins to show His glory.

On the third day there was a wedding at Cana in Galilee.… (John 2:1).

The wedding is at Cana. In the New Testament it is only John who mentions Cana (John 2:1, 11; 4:46; 21:2). Nathanael was from Cana (John 21:2). An insignificant village becomes the site of Jesus’ first and third signs. In most of Jesus’ ministry, He worked far from Jerusalem so as not to raise opposition to His early ministry (Matt. 4:5–7; Luke 4:9–12).

The event occurred on the third day. This note links this story with what has occurred before it. The fact that John dates this is important, because chapter 1:19 to 2:1 is the ONLY section in the gospel where John is specific about the dates. John identifies a week, climaxing in the wedding feast and the miracle of the new wine on the seventh day, the Sabbath.45 John combines two symbols. It is the third day, the day of resurrection, and it is the Sabbath day, the day of eschatological rest. Similar to the first creation, a seven-day creation, John now indicates a new creation. The feast points forward to the great final wedding feast of the Lamb (Matt. 22:1-14; 25: 1-13; Rev. 19). In Jesus the new wine of the gospel has come (Mark 2:22; Matt 9:17, Luke 5:37) replacing the old wine of Judaism, and looking forward to the full blessing of the time of Messiah.

2.1.2. Mary’s Request and Jesus’ Hour… and the mother of Jesus was there. (2) Jesus also was invited to the wedding with his disciples. (3) When the wine ran out, the mother of Jesus said to him, “They have no wine.” (4) And Jesus said to

44 A more limited position is taken by Köstenberger who argues that these signs show Jesus in the more limited range as the restorer of Israel. At the Cana wedding, Jesus is the bringer of Messianic joy who fills up the depleted resources of Judaism. At the temple clearing, He removes from the center of Jewish worship any activity unworthy of the true worship of God (90). The two are not contradictory because for John, Israel is a part of the old creation. 45 The first day begins when a group from the Pharisees is sent to interrogate the Baptist (John 1:19–28), the second day is when John the Baptist announces Jesus as the Lamb of God (John 1:29), the third day brings two disciples to Jesus’ residence (John 1:35–42), and the fourth day witnesses the incident with Nathanael. The wedding of John 2:1–11 takes place ‘the third day’ after that, which, by inclusive reckoning, means two days later. This total of six days does not seem very significant. In fact, another day should be added. This is achieved, not by appealing to the variant at John 1:41 (cf. note), but by observing that when the Baptist’s two disciples attach themselves to Jesus it is already 4.00 p. m. on the third day - and they spent the rest of that day with him (1:39). That means Andrew’s introduction of Simon Peter to Jesus takes place on the next day, the fourth; the Nathanael exchange occurs on the fifth; the changing of the water into wine on the seventh” (Carson 167-168).

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her, “Woman, what does this have to do with me? My hour has not yet come.” (5) His mother said to the servants, “Do whatever he tells you” (John 2:1-5).

Jesus, his mother, and Jesus’ disciples were there, indicating the wedding was for a close relative.46 John mentions Jesus’ mother.47 Since she knew about the wine shortage she might have been an assistant. A wedding celebration lasted a week, and the financial burden was the groom’s (John 2:9–10). If they had run out of wine, the least it would have been would be an embarrassment.48

Jesus was not an ascetic. He came eating and drinking (Matt. 11:19). Wine was a basic foodstuff in both Old and New Testaments (Gen. 14:18; Num. 6:20; Deut. 14:26; Neh. 5:18; Matt. 11:19).49 The prophets used the image of wine as a symbol of the future blessing of the Messiah’s reign, a time when wine would flow freely (Jer. 31:12–14; Hos. 14:7; Amos 9:13–14). Jesus turning water into wine combines these two thoughts. He both provides for them in their need and shows that He is the Messiah anticipating God’s great wedding feast which will come at the end of the age.

Mary’s request to Jesus shows that she is expecting some action from Him. She was probably not expecting a miracle, since this would become Jesus’ first sign. As her oldest son, she might have been a widow at this stage;50 she was probably appealing to Him as her firstborn for general assistance.

Jesus responds. He calls her woman. It is unclear what exact tone the word indicates, but Jesus does seem to be putting some distance between Himself and his mother. Jesus and John never refers to Mary by name.

Jesus’ response is a mild rebuke. There are two possible reasons for this. First, Jesus is showing His independence from her. As Messiah, He serves God alone, and is not subject to anyone else, even His mother. In fulfilling His mission no one can have any claims over Him (Matt. 12:46–50). She is as much a part of sinful humanity as everyone else so she must come to Him for the forgiveness of sin.51 At the same time as He distances Himself from her, He still fulfills His duties as a son. He provides materially for her on the cross, even as He pays for her sins (John 19:25–27).

46 At this stage the disciples only seem to include John, Andrew, Simon Peter, Philip, Nathanael, and the unnamed disciple, quare John in 1:35. The full twelve disciples are only mentioned in John 6:67.47 She is only mentioned here, not named, and John only mentions her in here and in John 2:12; 6:42, 19:25–27.48 There may even have been legal obligations, Köstenberger, 93.49 In this period, wine was cut/being diluted with water to between one-third and one-tenth of its common strength today. In today’s terms, undiluted wine would be seen as ‘strong drink.’ In the Greco-Roman world, and presumably in the Palestine world of Jesus’ day, three kinds of wine were in use: (1) fermented wines, which usually were mixed in the proportion of two or three parts of water to one of wine, (2) new wine, made of grape juice, and, similar to cider, not fermented, and (3) wines in which, by boiling the unfermented grape juice, the process of fermentation had been stopped and the formation of alcohol prevented. Köstenberger, 93. 50 It is not known when Joseph died. He is not mentioned as being alive during Jesus’ public ministry. The reference that Christ is Joseph’s son in John 6:42 is a statement of His parentage, not a declaration that Joseph was still alive.51 In the same way Jesus will also distance himself from this brothers (7:6)

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My “hour” has not yet come: Second, Jesus’ “hour” or His time has not yet come. In John the “hour” is an eschatological term pointing forward to Jesus’ death and exaltation on the cross (John 7:30; 8:20; 12:23, 27; 13:1; 17:1). The Messiah will only enter into His glory through the cross so until this time Jesus’ hour is ‘not yet’. The change occurs when the gentiles come to Him and Jesus speaks of being lifted up (John 12:20ff). From this point onward, Jesus’ hour has arrived (John 13:1; 17:1).

Only a few people, Mary, the waiters, and the disciples get to see the miracle. In His wisdom and grace, Jesus meets the needs of the hour by working behind the scenes. He shows only a glimpse of His divine glory. A full open sign that messiah time and was eating and drinking in the great final banquet, that that had already come would have been premature at this stage. 52 Jesus must first go to the cross before the great wedding feast of the Lamb fully comes. Jesus understands that the wedding feast is a symbol of the great consummation, the fulfillment of the Messianic age. John the Baptist makes this connection in John 3:27–30. Jesus makes the connection in Matthew 22:1–14 and 25:1–13. Jesus manages to assist with the problem, while still not making claims that the full time of His great Messianic banquet had come.

Mary’s Response: Do whatever he tells you.53 Although she has been gently rebuked, Mary shows perseverance and faith.54 Mary was rebuked for presuming on family ties, yet displays faith that is perfectly content to leave the matter in Jesus’ hands (Carson 173).

In response to Jesus’ mild rebuke, Mary does not give up, rather she instructs the waiters to do as He commands. This is an act of faith, and despite the difficulties, her faith is rewarded. She does not know what He will do, but she commits the matter to Him in faith. In this she is a model for all disciples.

2.1.3. The New Wine of Messiah’s BanquetNow there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. (7) Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. (8) And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. (9) When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom (10) and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now (John 2:1-10).

The miracle begins with six stone pots, or jars. John mentions that they were for purification, indicating the true deeper symbolic nature of the sign. The jars were for

52 Carson (172) notes: “Treating the developing circumstances as an acted parable, Jesus is entirely correct to say that the hour of great wine, the hour of his glorification, has not yet come53 The wording of Mary’s instructions to the servants appears to constitute an allusion to Pharaoh’s words to the Egyptians to go to Joseph and to “do what he tells you” (Gen. 41:55). Just as Joseph had provided famine relief, Jesus would be able to find a way out of the present dilemma. Kostenburger 93,94.54 See the widow and the unjust judge (Luke XX, the Canaanite woman who came to Jesus (Mt. 15:21–28). The same pattern of initial rejection followed by persevering faith and Jesus final assistance occurs in 4:47–50; and 11:21–44 .

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cleansing under the old Jewish law, “For the Pharisees and all the Jews do not eat unless they wash their hands, observing the tradition of the elders” (Mark 7:3). The issue of purification under the Jewish structure occurs in these verses and later in John’s and Jesus’ baptisms in John 3:25. In the old creation the water ceremonially cleansed, therefore the pots show the old Jewish order. In Jesus, the new Messianic age has come, replacing the old order. The Law came through Moses, but grace and truth come through Jesus Christ (John 1:17). “Up to this time the servants had drawn water to fill the vessels used for ceremonial washing; now they are to draw for the feast that symbolizes the Messianic banquet” (Carson 174). Under the old order, anything unclean made the clean unclean. In Jesus, this is reversed, now the touch of the clean makes the unclean clean. Jesus touches a leper and is not made unclean, now He cleanses and heals.

Each vat held twenty to thirty gallons, meaning altogether there were 120 to 180 gallons (500 and 750 liters). This was a vast amount, an expensive wedding present. Practically and symbolically Jesus shows His superiority and greatness in changing the water into wine and wine of even a better quality. In all things, Jesus acts graciously and in a far superior way. Hendriksen notes: “The One who bestows his gifts lavishly, without stint. Surely One who supplies so abundantly in the physical realm will not be less generous in the spiritual.” 55

2.1.4. The First SignThis, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him (John 2:1-11).

John calls this the first sign. First might mean primary, as it introduces the new age of grace, fulfillment, and new creation (Carson 175). It summarizes the whole of Jesus’ ministry. It might also just refer to the first, as in the first in the sequence of seven signs that reveal Jesus’ glory.

In 1:14 John stated that John saw Jesus’ glory. Jesus’ glory is revealed in the signs. The signs climax in Jesus’ seventh sign, one that points to His own death and resurrection, the final great sign that the new age has come. John shows that although all saw the signs, not all saw the glory. John gives these signs that the elect might believe, that the signs might be seen in faith (John 20:30,31), and that they might have eternal life.

In the first sign, the disciples saw and believed. This is the central theme of the book. John repeats that very theme at the end of the book (John 2:11; 20:29) so indicating that John writes the book for that very purpose (20:30–31). He then goes on to say that afterward, after Jesus’ ascension, there would be new generations of followers who will not have seen these events, but who will still believe in Christ’s glory.

2.2. Jesus – the True Temple (2: 13-25)

The first sign is semi public but the second sign is fully public, as Jesus replaces the temple, the greatest of the Old Testament religious signs. The temple is the central sign of God’s presence with Israel and the place of sacrifice. Jesus knows it is a type,

55 William Hendriksen and Simon J. Kistemaker, Jn 2:11.

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pointing forward to the greater fulfillment in Himself. John shows how Jesus cleanses the temple and then promises to replace it in His resurrection.

2.2.1. Jesus Cleanses the Temple

The temple in Jerusalem was the center of God’s revelation to Israel. It was the place where God dwelt with his people, where prayer and sacrifices were to be made. It was the place where all the nations were to come to worship God (1 Kings 8:41–43). The temple was destroyed in the Babylonian exile when Israel’s sin led God to withdraw His presence from the temple and Israel was defeated and exiled. The temple then rebuilt by Zerubbabel and later restored by King Herod, immediately prior to Jesus’ coming.

The true worship of God at the temple was again under attack. The religious leaders used it as a political and financial power base, with the court of the gentiles being a place for animal and money trading. The house of prayer was no longer a house prayer for all nations (Isa. 56:7). It is reduced to a mere marketplace for the Jewish authorities.

After this he went down to Capernaum, with his mother and his brothers and his disciples, and they stayed there for a few days (John 2:12).

After this: Jesus leaves Cana and moves to Capernaum. The length of time between the two events is not known, but it seems to be a short period. The Synoptics also put the move to Cana at the beginning of Christ’s ministry. Jesus was rejected in Nazareth, and after John the Baptist is imprisoned, Jesus moves to Capernaum to minister (Matt. 4:12–13; cf. Luke 4:28–31).

Down to: Capernaum is on the northwest shore of Galilee, about sixteen miles east northeast of Cana and downward on the coast.

A few days: Jesus only stayed in Galilee for a short time before leaving to celebrate the Passover in Jerusalem. His move from Cana to Capernaum was shortly before the Passover.

The Passover of the Jews was at hand, and Jesus went up to Jerusalem. (14) In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. (15) And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. (16) And he told those who sold the pigeons, “Take these things away; do not make my Father’s house a house of trade.” (17) His disciples remembered that it was written, “Zeal for your house will consume me” (John 2:14-17).

Passover: The Passover, the Feast of Weeks, and Feast of Booths were the three annual pilgrim feasts in Jerusalem (Deut. 16:16). All Jewish men would return to Jerusalem to celebrate (Exod. 12:14-20,43-49; Lev. 23:4-8; Deut. 16:1-8).

John mentions the Passover three times (John 2:13; 6:4; 11:55). The Passover might also be mentioned for a fourth account in John 5:1.56 At the Passover, Jesus clears 56 The exact number of Passovers is unclear. If it was known then the length and date of Jesus ministry could accurately be assessed.

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the temple.57 John notes the cleansing here as another early symbol, showing how Jesus fulfills Israel’s hopes. It lays the proper foundation for John’s later account of Jesus replacing and fulfilling the feasts. Jesus replacing the Jewish feasts is important theme in John.58

The temple or Temple area must refer to the whole temple complex, as the buying and selling would not have occurred in the holy place. From Jesus’ words it can be seen that the activity occurred in the court of the gentiles.

The cattle, sheep, and doves used for the many sacrifices,59 and the moneychangers, who exchanged money for the temple tax, were important for worshipers who had come from a distance. They were also a vital part of the Jewish Sanhedrin financial power base. Due to the religious nature of the buying and selling, the temple was now a place of wealth and power. Jesus does not dispute the specific practice of selling but He does dispute how the trade was affecting worship and denying the gentiles their rightful place to worship. The religious leaders of the day had let power and commerce overturn the true worship of God.

Jesus drives the two groups out. This is an act of judgment against them for defiling the temple. He states, Take these things away; do not make my Father’s house a house of trade. The temple was to be a place of sacrifice and prayer, but it had now just become a place of business. The Jews had changed a place of international prayer into a national stronghold. 60The exact Old Testament basis for the quote is unclear. Two possible sources are Zechariah 14:21 and Malachi 3:1,3.

And there shall no longer be a trader in the house of the LORD of hosts on that day (Zech. 14:21).

“Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts. …….(3) He will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, and they will bring offerings in righteousness to the LORD (Mal. 3:1, 3).

In these verses, Jesus coming is an act of judgment (Ezek. 10:15–19; 11:22–23).

The Old Testament quote in verse 17 is clearer: His disciples remembered that it

57 Jesus clears the temple. In the Gospels, Jesus is seen to clean the temple at the end of His public ministry, while John only mentions this account at the beginning. The temple may have been cleansed twice or John may have moved the cleaning of the temple from the end of Jesus’ ministry to the beginning for theological reasons. 58 John links the Gospel story to the following feasts: (1). Passover, fulfilled in John 2:13, 23,(2). “A feast of the Jews” (John 5:1), (3) Passover (John 6:4), (4) the Feast of Tabernacles (Booths) (John 7:2), (5) Dedication (Hanukkah) (John 10:22), and (6) Passover (John 11:55; 12:1).59 Cattle and sheep were needed for various kinds of offerings (Exod. 20:24; 22:30; 24:5; Lev. 1:3–9; 4:2–21; 5:7; 8:2; 22:21; Num. 7:6–9). Doves were required for the purification of women (Lev. 12:6; Luke 2:22–24) especially if they were poor (Lev. 12:8; cf. 5:7), the cleansing of those with certain kinds of skin diseases (Lev. 14:22), and other purposes (Lev. 15:14, 29). (XX_)60 Barrett, 196.

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was written, “Zeal for your house will consume me. The quote is from Psalm 69:9. In Psalm 69:9 the psalmist cries out to God because of the opposition he has endured from his enemies. The psalmist is particularly concerned about the temple. The experience of the David in the Psalms also points forward to the greater fulfillment in David’s greater son. Psalm 69:9 reads, For zeal for your house has consumed me. John in 2:17 quotes from the LXX, in which the tenses change to the future: Zeal for your house will consume me. John, by using the LXX61 shows he saw David’s experience being fulfilled in Christ.62

Zeal: Zeal is an important aspect of the worship of God. In contrast to those who have zeal without knowledge (Prov. 19:2; cf. Rom. 10:2), to have true religious zeal was important. In Numbers 25:13 Phineas acted with zeal for God’s name, and so God, in order to reward him, enters into a covenant with him for a lasting priesthood. In the same way God is zealous for His holy name (Isa. 59:17; Ezek. 39:25). In Romans 12:11, Paul says Do not be slothful in zeal, be fervent in spirit, serve the Lord.

Jesus’ zeal shows His central concern for the zealous and pure worship of God. The temple is the place where God and man meet and worship must be pure. To defile the temple is to block access to God and to take from His name.

Consumed: Zeal “consumed” Him. The idea of Jesus’ zeal for his Father’s house consuming Him is found to be true in a number of ways:

1) It consumed Him to cleanse and purify the temple. It was His great desire.2) The act of cleansing the temple was an act that led to existing religious rulers seeking His death. It shows that all those who are zealous for God’s name and house will suffer. In many cases it is the very suffering that purifies them. 3) In His death, He finally consumes and cleanses the temple as the old temple is replaced by His own death and resurrection. In Jesus’ death, he would consume and rebuild the temple in His own body.

2.2.2. The Temple as a Type of Christ’s Body

So the Jews said to him, “What sign do you show us for doing these things?” (19) Jesus answered them, “Destroy this temple, and in three days I will raise it up.” (20) The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” (21) But he was speaking about the temple of his body. (22) When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken (John 2:17-22).

The Jews challenge Jesus. They are not humbled by the truth of Jesus’ actions. They are not troubled that He might be right that they might have corrupted the true worship of God, rather they demand some sign of authority from Him. In demanding a sign, the Jewish authorities make the following errors:

61 LXX The Septuagint is an early Greek version of the Old Testament. 62 Carson,180.

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1) They did not reflect on Jesus’ actions and in His pointing out that they had corrupted the true worship (Carson 180).

2) By demanding a sign they wanted a display of great power for Jesus to prove He was from God. They try to force God onto their own agenda rather than listening to God.

3) They had missed a completely valid sign. The texts from Zechariah and Malachi show that Jesus’ actions were a sign that the Messiah would come and show that the true worship of God needed cleansing.

4) In fact, Jesus does offer them a sign but not on the terms they asked for. The sign He offers was the ultimate sign. On the cross He would give up His own body and be raised from the dead. By doing so He would replace the temple. Because they did not believe Him, ironically they would bring about the sign in condemning Him to death.

Jesus’ answer is subtle, so much so that neither the Jews nor His disciples understand it. The disciples only understood His answer after His resurrection, once He was glorified and the Spirit has been sent.

He tells them that the sign is: Destroy this temple, and in three days I will raise it up. Carson 181 notes that John 2:19 reads ‘[You] destroy…and I will raise it again’. Jesus is teaching them that temple is 1) to be replaced by His own body, and 2) they (you, plural) will destroy His body but 3) after three days I (he, singular) will raise it up.

Three days: Three days is a major theme in Scripture. It points to the movement from death to life. 63 Jesus will die, but He will be raised up on the third day.

The Jews misunderstand him,64 interpreting His words to apply to the physical temple. They always focus on what is superficially viable in Jesus, His flesh, and fail to see the glory He reveals in the flesh (John 1:14). They could not understand how the temple that had been under construction for forty-six years could be rebuilt in three days.

The misunderstanding creates the basis for John to explain himself.65 John tells us that Jesus was not referring to the temple (v. 19) but to His own body. Guthrie states, “The application of the concept of the temple to the body of Jesus is very suggestive. Both were the dwelling place of God” (NBCR 935). In Jesus, the Word became flesh and “tabernacled” or “dwelt” amongst us (John 1:14, 1:18,51). The tabernacle and temple 63 “The old testament has a number of illustration, pointing forward to the death, burial and resurrection of Jesus from the dead (see Zugg Jonah) a typical example is the sacrifice of Isaac by Abraham (Gen. 22:3-4) and Jonah three day ordeal.64 Like Nicodemus and the Samarian woman would do later.65 See 6:64, 71; 7:5, 39; 11:13, 51–52; 12:6, 33; 20:9 in which John uses the same approach of showing there misunderstanding so as to give him an opportunity to then go on to explain how Jesus is the true and proper fulfillment.

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pointed forward to the true tabernacle of God that is now found in Jesus. In Him, God now dwells with men. “In this ‘temple’ the ultimate sacrifice would take place; within three days of death and burial, Jesus Christ, the true temple, would rise from the dead” (Carson 182).

John concludes the section noting that. It was only after Jesus was raised from the dead that they recalled what he had said. At the time Jesus words were not even understood by his disciples. They would only understand what he meant later after His resurrection, and as the Spirit was poured out by the resurrected Christ upon his church (14:26; 16:14). 66

3. An Inadequate Faith in Signs (2:23-25)Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. (24) But Jesus on his part did not entrust himself to them, because he knew all people (25) and needed no one to bear witness about man, for he himself knew what was in man (John 2:23-25).

This section is a bridge. In it John explains 1) the relationship between signs and faith, 2) Jesus’ ability to know what was in the heart of men, and 3) the general rejection of Christ by the people of Jerusalem

John notes that many believed in his name due to the signs but then He immediately goes on to say that Jesus did not entrust himself to them. By doing so, John contrasts a merely outward acceptance of signs with a true inward faith based on Jesus’ word. Jesus rejects the former while seeking the latter. He is not interested in a large numbers of disciples. Jesus seeks those who truly believe His words. At the same time, the signs do witness to Jesus. When the signs are understood as types, pointing to His person and work, then believing in the signs brings true faith.

John also says Jesus knows what is in the heart of man. Jesus understands their true motives. Jesus demonstrates this though His supernatural knowledge in seeing men’s true inner hidden motives, so that He can speak to them correctly. One can see the skill He uses when approaching unregenerate Nicodemus (John 3:1–15), the way He identifies the sin of the Samaritan woman (John 4:1–26), and the way He gets the official to truly believe in Him (John 4:43–53). Jesus’ inner knowledge also indicates that He has the attributes of God. Jeremiah notes I the LORD search the heart and examine the mind (17:10). Jesus is the Lord who knows all men.

The short section also shows the Jewish rejection of Jesus in Jerusalem. The Jews in Jerusalem rejected Him from the very beginning. This prepares the reader for the references later in the Gospel to the massive unbelief among Jesus’ disciples, His own family, and the Jewish people.

Lesson Three Questions

66 As this stage John does not work out the implication of the new temple theology, but as central to the gospel message, he develops the implications throughout the Gospel and Revelation

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1. Explain the idea that Jesus is the voice in the wilderness from Isaiah 40 to 53. 2. How does John the Baptist describe Jesus?3. Give three Old Testament references for John’s use of the lamb.4. The Spirit descended and r_________ on Him. Explain its significance of

remaining. 5. Explain the importance of the heaven’s opening and the angles ascending and

descending on Jesus.6. List the seven signs that witness to Jesus glory. 7. What does Jesus changing water into wine point forwards to? 8. What is the significance of Jesus cleansing the Temple. 9. Explain how Jesus Zeal for his own consumed Him. 10. Explain Jesus words “Destroy this temple, and in three days I will raise it up.”

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Lesson Four: Jesus knows all Kinds of People in Cana (Part 2)

In chapters 3 and 4 John continues to show that Jesus is the fulfillment of Israel’s hope, the new Cana, and that Jesus knows the inner thoughts of men (John 2:23-25). 67 John shows Jesus supernatural abilities in His dealings with Nicodemus, the Samaritan woman at the well with the nobleman’s son. Jesus knows what is in man.

In each of these stories the Kingdom is coming in Jesus Christ.

The section ends with Jesus leaving Cana in 4:54, bringing the section on the New Cana, New Creation to a close.

1. The Need for a New Birth from Above (John 3:1-14)

John the Baptist warned Israel that she needed to reborn by the Spirit. In the conversation with Nicodemus, Jesus shows Nicodemus this need (and all Israel) to be born again, from above, by water and the Spirit, in order to enter the Kingdom of God. In Jesus, the Kingdom had come.

Nicodemus saw the signs Jesus performed. At that stage He believed Christ was an important man of God, but he did not truly understand that Jesus was the Messiah, the Son of God, nor did he understand what was required to enter the Kingdom. Jesus understood this so He challenged Nicodemus on these points. As the gospel progresses Nicodemus changes; he moves from trusting the signs to a true and deep faith in Jesus and His work (John 7:45–52, 19:38–42).

The structure of the section is provided by a series of questions and answers. Three statements or questions are asked by this teacher of Israel (John 3:2, 4, 9) and three times Jesus relies, beginning with Truly, truly, I say to you (John 3:3,5, 11). As the conversation continues, Nicodemus speaks less and Jesus speaks more.68 This section will be structured around the three replies. The exact place that the Nicodemus conversation ends and John begins his extended commentary is unclear.

1.1. Nicodemus, the Leader of the Jews

Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. (2) This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him” (John 3:1,2).

67 The chapter has a unique structure in John’s gospel. It begins with a) Jesus teaching Nicodemus that he must be born again to enter the Kingdom and then b) it goes on in an extended commentary to explain Jesus’ mission. The next section shows that a) Jesus’ ministry is greater than John the Baptist’s and this is this is also followed by B) an extended commentary wherein John reflects on Jesus’ greatness. This is the only chapter where John uses this A B A B technique.68 The contributions made by Nicodemus to the dialogue steadily decrease in length (from twenty-four words in John 3:2, to eighteen words in John 3:4, to four words in John 3:9, to zero words in John 3:10). Jesus’ contribution steadily increases. Nicodemus is gradually relegated to the background, moving from senior rabbi to obdurate student of the more-than-rabbi Jesus,

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A man: Nicodemus is a man who, like all other men, needs to be born again. Although Nicodemus is unique, a leader in Israel, skilled in the law, he does not really understand its true function.

John selects the story of Jesus talking to Nicodemus for reason. Nicodemus was a Pharisee and an important teacher.69 If the temple is the center of Jewish worship, then Nicodemus is the high point of Jewish religion. Nicodemus is one of the spiritual élite. As a Pharisee, he is skilled in the law, having studied it throughout his life. He is a ruler in Israel. Nicodemus represents the BEST in Israel, and some even say that He is ‘the’ best of the best. In John 3:10 Jesus says, Are you the teacher of Israel and yet you do not understand these things? He does not call Nicodemus a teacher, but He calls him the teacher.

Night: Nicodemus came at night. Since it was night and therefore dark Nicodemus could keep His meeting with Jesus a secret (see 12:42, 19:38). The word “night” is symbolic showing the state of Nicodemus’ heart. Just like in the prologue, darkness symbolizes the moral and spiritual state of men (John 3:2; 9:4; 11:10; 13:30). Nicodemus comes at night because he is in spiritual darkness.

We know: Nicodemus speaks in the plural: We know. It seems that he is speaking for himself, his immediate followers, and probably also a particular group within the Pharisees. This may refer to the group in John 12:42 and Acts 5:34–39. Nicodemus is acting as a representative for a small group of the Sanhedrin who sought Christ.

Rabbi from God: The statement is actually a question. Nicodemus’ statement is an attempt to place Jesus in the Jewish religious hierarchical structures. The term “Rabbi” positions Christ inside that structure. Nicodemus had seen the signs and so he considered Jesus a teacher from God. The title rabbi is an honor, the same honor that Nicodemus himself shared. He has a high view of Christ but since he is also a rabbi, he might see Jesus as his equal. The signs70 indicated that God was with Christ as He was with the prophets (Moses, Exod. 3:12), making Nicodemus’ view was still not high enough. Although he calls Jesus teacher, he does not call Him the Christ or the Son of God, as all true disciples will (John 20:31). Without this belief, Nicodemus does not have life in Jesus’ name.

Jesus begins to teach Nicodemus who He is.

69 Generally the leaders saw Jesus as a threat to their power and so they sought to kill Him. Not all the leaders were against Jesus. Some spoke for Him before His death (John 12:42) and some spoke for the apostles after His resurrection (Acts 5:34–39).70 John mentions signs, i.e. many. In the story so far, John has only mentioned one sign, the turning of water into wine (John2:1–11) but here in John 2:23, John mentions other signs, and John tells the readers that Christ performed many signs, many of which were not written down (John 20:30; 21:24–25). From these statements and the parallels in the other Gospels, it is obvious that the signs John chose were only samples of Jesus’ works, especially selected to show that Jesus was the Christ, the Son of God.

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1.2. Jesus’ First StatementNicodemus began by saying we know. But Jesus immediately corrects

him, challenging Nicodemus as to what he knows. In fact, Jesus teaches Nicodemus that he has no ground to know or understand Jesus. All knowledge belongs to Christ, who comes from above, and Nicodemus who is from below can only learn from Him.

Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” (4) Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” (5) Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. (6) That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. (7) Do not marvel that I said to you, ‘You must be born again.’ (8) The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” (John 3:3-8).

Truly, truly, I say to you: In response to Nicodemus’ inadequate assertion of knowledge, Jesus answers. He begins by stating truly truly, thus claiming absolute authority (John 1:51). These statements are absolute and fundamental. One must be born again.

Unless: Jesus says that certain things “must” happen or Nicodemus will not be able to understand; without being born again no one can gain understanding. These are absolute categories; natural sinful human nature cannot understand divine things.

Born: This is the common word for giving birth, but Jesus does not stop here saying one must be born; He continues.

Again or from above: The Greek can mean again or from above (NRSV). Either is acceptable because both are related. One is both born from above, and born again. Since Jesus is from above, so is His Kingdom (John 18:36). From above is the preferred translation.

To see: This includes the idea of participating in the Kingdom. Unless one is born again, supernaturally, one remains blind. Later Jesus will open the eyes of the blind man who will then follow Christ (John 9:39–41). At the same time the blind Pharisees will oppose Christ.

The kingdom of God: The Kingdom of God is the final fulfilled Kingdom that is brought in at the end of the age.71

Jews believed that:

71 “The full expression ‘the kingdom of God’ is not found in the Old Testament. At the same time, the Scriptures teach that the LORD reigns and is king over all (Ex. 15:18; Ps. 93:1; 103:19). In a more limited and specialized sense, God rules in Israel though his kings. The typological kingdom looked forward to the greater fulfillment in the coming of the final Kingdom. The kingdom is will be ruled over by “the son of David” (Is. 9:1–7; 11; Zc. 9:9–10), by the LORD’s servant (Is. 42:1ff.; 49:1ff.), by the LORD himself (Is. 9:1–7; 33:2; Zc. 14:9).” (Carson 188). “The coming ruler was both separate from the LORD as well as being identified with him, even just as the Word is both differentiated from God, and identified with him (Jn. 1:1)” (Carson 188).

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1) The Messiah would set up a natural human kingdom. He would deliver Israel from her natural oppressors, the Romans and wicked gentiles, and bring in earthly peace.

2) When the kingdom came, all Jews would be admitted into the kingdom, save for those who had deliberately apostatized or were extraordinarily wicked.

Instead, Jesus taught that God’s Messiah brings in a Kingdom from above, from Heaven, one with a heavenly spiritual agenda. Since it is a spiritual Kingdom, one must be born from above in order to enter it. If it is a new Kingdom, then there is also a new entry into that kingdom.72

The idea of being born again or flowing from above is one of the great spiritual promises of the Messianic age. In the coming of the Messiah and His Kingdom, men will be given a new heart, cleansed, and filled with the Spirit (Jer. 31:28ff.; Ezek 36:25–27). It will be fully manifest in the resurrection and the coming of eternal life.

Jesus tells Nicodemus, and hence all the elite of Israel, that he has no automatic entry into the Messianic Kingdom. He can only enter the Kingdom if he is born again into the messianic age.73

The implications of Jesus teaching to Nicodemus are that: 1) there is no automatic right of entry, 2) there is nothing one can do to enter into the Kingdom, and 3) one needs to be born again, which is an act as fundamental as your first birth, a radical transformation. Nothing in human experience more radical than (the first) birth- if one was not born, then he is nothing. The same applies in the heavenly kingdom. 4) The Kingdom is already here. It can and must be entered into now, but 5) the fullness of the Kingdom is yet to come. It will be seen, in all its power and glory, when the King of the Kingdom judges all things, remakes the heavens and earth, and openly and fully reigns on the new earth.

In these verses Jesus described being saved as entering the Kingdom. John explains salvation in wider terms than just to be born again or justified. It is to enter the Kingdom.

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73 The argument that water and the Spirit refer to a single event is: (1) the two words are controlled by a single preposition ‘of’. The single proposition indicates John is thinking of a single concept. (2) The whole expression, including water is parallel to ‘from above’ in John 3:3. Jesus is contrasting what is above, that which is heavenly and spirit with what is below. If John was referring to water baptism, a physical thing, that would be from below. (3) In the following verse, the flesh (from the earth) is contrasted with water and the Spirit (from above). (4) As the section continues, water and the Spirit just become the Spirit as Jesus continues in this paragraph. (5) In Ezekiel 36:25–27 God promises to sprinkle clean water upon them, something that points to the inner cleansing of the heart by the Spirit. (6) The theme of water indicating the Spirit occurs throughout John’s Gospel. Others argue that in 1 John, Jesus came by water and blood (1 John 5:6), and the Spirit bears witness. Water speaks of purification; blood speaks of expiation and remission, with the Spirit bearing witness to the truth.

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1.3. Jesus’ Second Statement

Nicodemus’ reply indicates that he does not understand the new birth, so now Jesus speaks of the new birth in greater detail.

“Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. (6) That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. (7) Do not marvel that I said to you, ‘You must be born again.’ (8) The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” (John 3: 5-8).

In the second solemn affirmation, Jesus makes another absolute statement, one without exception. Jesus states clearly that unless one is born of water and the Spirit one cannot enter the Kingdom of God.

Water and Spirit: Jesus explains being born of the Spirit. The exact phrase, “water and the Spirit” is debated. Some argue that they refer to two separate things, i.e. “water” points to baptism, and “the Spirit” points to the Holy Spirit. Others argue that the whole phrase just refers to the God’s supernatural work in the heart by the Spirit.74

Jesus challenged Nicodemus as to the Old Testament. Jesus reminds him that he is a teacher in Israel, so the teaching to which Jesus is referring must be from the Old Testament. In Ezekiel 36:25-27 the prophets clearly join water and the Spirit.

I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. (26) And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh (27) And I will put my Spirit within you, and cause you to walk in my statues and be careful to obey my rules.

Spirit: In the Old Testament the Spirit is active in the original creation (Gen. 1:2, 2:7), and He is vital in the coming in of the new creation (Joel 2; Acts 2:16-21). He will cleanse men and give them an obedience heart (Ezek. 39:29), turning them from idolatry and disobedience (Ezek. 11:19–20; 36:26–27).

Water: In the Old Testament water point to inward renewal or cleansing. It is linked to pouring out of the Spirit. This link is made explicitly, but is also seen in that the Spirit is ‘pouring out’ (Num. 19:17–19; Ps. 51:9–10; Isa. 32:15; 44:3–5; 55:1–3; Jer. 2:13; 17:13; Ezek. 47:9; Joel 2:28–29; Zech. 14:8) (Carson 195).

In Ezekiel 36:25–27 the prophet links water and Spirit together, water symbolizes the cleansing from impurity and the Spirit gives them a new heart. The Spirit indicates the new birth, a cleansing and renewing in Jesus’ eschatological kingdom. Nicodemus, even though he is a good Jew, still needs this inward work of the Spirit. In order for all men, Jew or gentile, to enter into Jesus’ eschatological Kingdom, they must be born again.

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Flesh gives birth to flesh: Flesh in the New Testament indicates either natural man, or sinful flesh. In this case John seems to be indicating just flesh. Natural human birth gives rise to natural men.

The Holy Spirit is the only one who can give a new spiritual nature, one ready for the new creation. In Jesus’ coming, the new spiritual age is here. In the future He will pour out the Spirit on all men (John 7:39; 20:22).

Jesus states that the new birth cannot be controlled or understood by men. He will work as He chooses. It can also not be seen directly by men although man can see its effects.

The wind blows: In making His point, Jesus uses the analogy of the wind, one that flows from the Old Testament. The Hebrew word rûaḥ and the Greek word pneuma can both mean ‘breath’ or ‘wind’ as well as ‘spirit’. The wind blows were it wills indicates that the new spiritual birth is according to its own mind. As John said in the prologue, those that received Christ were born, not of blood nor of the will of the flesh nor of the will of man, but of God (John 1:11-13). The new birth is a sovereign act of God, not an act of men.

Further, man cannot see the Spirit. He works in an invisible unseen way. Man can only see the effects of His actual work. As the wind affects the grass and trees, so the Spirit affects men’s actions. We see the fruit of the Spirit in men’s lives.

1.4. Jesus’ Third Statement ~ His Heavenly Authority

Nicodemus said to him, “How can these things be?” (10) Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things? (11) Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony (John 3:10,11).

Jesus expected Nicodemus to understand the new birth. He was a distinguished teacher of Scripture (John 3:7,10), maybe even the teacher of Israel. He should have known Jeremiah 31:28ff and Ezekiel 36:25–27, but Nicodemus, not being born again, cannot see it or enter it. It is not that he was unintelligent; he was unable without the Spirit. It is only through the Spirit that man can understand spiritual matters. Natural man will always understand things naturally. Even though he cannot understand, he is still guilty. Jesus says that his words are true, but that Nicodemus does not receive our testimony.

If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things (John 3:12)?

Jesus challenges again. Jesus says to Nicodemus that the teaching of the new birth is a basic elementary truth, an elementary earthly thing. If Nicodemus cannot understand these simple basics, how will he understand greater truths about the heavenly realm?

No one has ascended into heaven except he who descended from heaven, the Son of Man. (14) And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, (15) that whoever believes in him may have eternal life (John 3:13-15).

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Jesus speaks of ascending and descending from heaven (see Jacob’s ladder in John 1:49-51), a major Johannine theme. Jesus is from heaven, so He descends from heaven to the earthly realm to reveal the Father (John 1:14,18). In the same way, the Spirit descends upon Jesus from heaven (John 1:32,33). Later Jesus will call Himself the bread that comes down from heaven (John 6:33,38,41,42,50,51,58).

Jesus descended, but He will also be lifted up, as He returns to the Father. As Moses lifted up the bronze snake, so Jesus will be lifted up. In Numbers 21:4-9, the people rebelled and God sent poisonous snakes to judge them. Moses prayed for the people and God then told him to lift up the bronze snake and promised that all who looked on it would live. Those who did received new life. In the same way Jesus Himself will be lifted up to the Father through the cross.

To be “lifted up” is a theological term. Isaiah spoke of the suffering servant being “lifted up” in His glorification (Isa. 52:13–53:12; esp. 52:13 LXX). In this term, John combines crucifixion with exultation.75 Jesus will be lifted up on the cross even as He is being lifted up into glory, His exaltation (John 8:28; 12:32,34). Jesus returns to the glory He had before the creation of the world, but being lifted up on the cross. His exaltation on the cross will draw all men to him. And I, when I am lifted up from the earth, will draw all people to myself (John 12:32). The cross is both His humiliation and His exultation. Nicodemus would only later understand what Jesus meant when he saw Jesus physically lifted up in death. Only then did he realize that it was Jesus’ lifting up that was the way to His exaltation.

that whoever believes in him may have eternal life: All who look at Jesus’ being lifted up will have greater life, eternal life.

Jesus challenges Nicodemus to believe. Jesus stressed God’s sovereignty in stating that a man can receive nothing unless he is born again. At the same time, Jesus also challenges Nicodemus to believe, to believe who Jesus is and what He has done.

eternal life: In John 1:4 the author said that Jesus has life, but here he uses the fuller expression, eternal life. In the incident of the bronze snake, those who looked on the snake lived but this was temporary life, not eternal life. In Jesus, the fullness of eternal life has come. Life is found in Jesus (John 1:4).76

Nicodemus asked how these things could be and Jesus answered Him. “The kingdom of God is seen or entered, new birth is experienced, and eternal life begins, through the saving cross-work of Christ, received by faith” (Carson 202).

75 The Synoptic gospels tend to show the crucifixion and the exaltation as separate. They focus on the historical account that divides the humiliation of the cross, the resurrection and the exaltation of Jesus into separate steps. John speaking thematically combines them. The cross is both Jesus’ glory and the way all men come to Him. 76 The Father has granted the Son to have life in Himself (John 5:26); and in the last of the seven signs Jesus is seen as the resurrection and the life.

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2. The Extended Comment 1 (John 3:16-21)

John has two extended comments in John 3:15–21 and 3:31–36. In the extended comments John explains and draws out the implications of Jesus’ words to Nicodemus and then John the Baptist’s words to his disciples.

2.1. The Father’s Love

In John 3:15-21 John explains the Son’s mission from the perspective of the Father’s love. For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life (John 3:16). This verse states that the Son’s mission flows from the love of God. God gave the Law through Moses (John 1:17), but now He gives His own Son.

John stresses the love of the Father. Jesus came because God sent Him. It is the Father’s love that leads to the cross. The Father loves men as much as the Son loves men. In the Old Testament shadow, Abraham was asked to give up his only son Take your son, your only son Isaac, whom you love (Gen. 22:2) to offer him as a sacrifice. In the last minute his son was spared; God provided him with a substitute sacrifice (Gen 22:1-24). In a greater way, God provided His own Son, and in love for sinners, He did not spare Him. He offered Christ for a fallen and sinful world (John 3:19) that they might be saved.

The World: The Jews believed that the coming Messiah would save Israel but judge the gentiles, but here John says that God’s love was for the whole world, both Jew and gentile. At a deeper level, to John, the world is also the place of wickedness, a place in rebellion against God.77 Even though the world is in rebellion against Him, the Father still shows His love towards it.

In this verse, as in the whole of the Scriptures, God shows a dual stance towards the world. On the one hand the world is under judgment and yet on the other hand He still loves it and will give His Son to save it. In the same way, God’s people were also part of the world and under judgment but he saves them out of it.

Although God loves the world, His love is mainly manifest in His children. John particularly mentions love when Jesus is dealing with His disciples in John chapters 13-17. Even though God loves the world, those who do not follow Him will be brought to judgment.78

77 “The world is so wicked that John elsewhere forbids Christians to love it or anything in it (1 Jn. 2:15–17). There is no contradiction between this prohibition and the fact that God does love it. Christians are not to love the world with the selfish love of participation; God loves the world with the self-less, costly love of redemption” (Carson 205).78 In the Old Testament in Ezekiel 18:10-13 God testifies that He hates sin, but He then goes on to say that He does not have any pleasure in the death of the wicked. He would rather that they turn and live (Ezek. 18:23). He shows the same attitude to wicked Moab in judgment (Jer. 48:26,35,38,42) and mercy (Jer. 48:31, 36). Paul makes a similar statement in Ephesians 2:1-5. God saves, those who are enemies of God and under his wrath. It is to them that he sends his son.

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gave: It is a free gift of the Father. Köstenberger notes, “The Fathers love flows into the Father’s action” (need a page number).

Only son (see John 1:14): He is the Father’s only Son. In John, only Jesus is called the Son, in contrast to be believers who are called children. Kostenberger notes: “In a major escalation from the giving of the law (cf. John 1:17; see Ridderbos 1997: 137), God gave his “one-of-a-kind Son” (see 1:14, 18; cf. Rom. 8:32; Gal. 4:4)””79

Who believe: In John 3:1–8 John speaks of the need for sovereign spiritual rebirth, but in 3:12–18, the focus shifts to man’s need to believe. As before, John combines the themes of divine sovereignty and human responsibility.

should not perish: John does not say they are condemned if they do not believe in Jesus. John teaches that all men are already condemned, and so if they reject Jesus, the only Savior, they will condemn themselves further. John continues to develop this thought in verses 17and 18.80

2.2. The Father’s MissionFor God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. (18) Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God (John 3:17,18).

God sent the Son, not to condemn the world, but to save a world that is already lost and condemned (John 12:47). “The Son of Man came into an already lost and condemned world. He did not come into a neutral world in order to save some and condemn others; he came into a lost world.…..in order to save some”. 81

John says that those who believe are not condemned, and the one who does not believe is condemned already. If they reject Jesus, they sentence themselves. The issue of guilt or innocence will not be decided on at the Day of Judgment, it is already decided. All are already condemned, and if they fail to take the grace offered in Christ, then they have no other way of escape.

2.3. The Judgment (John 3:19-21)

And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. (20) For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. (21) But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God” (John 3:19-21).

79 12980 Barrett notes that John first notes the gospel of the kingdom, before he mentions eternal life (215). In John the Spirit, the kingdom and eternal life are linked, an integrated clutch of concepts defining the new creation. 81 Carson 207

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The nature of the judgment is explained using light and darkness. Jesus as the light has come into the world, but people love the darkness not the light. It is not that they do not know or understand the light; they reject it because their works are evil. Further, they would rather stay condemned than come to the light due to the fact that the light exposes them. The light shines, offering them hope, but that same light condemns and exposes them. Their desire to do evil and cover up their wickedness in darkness stops them coming to God’s light.

In contrast, others who have the truth (John 3:33) come to the light. God has placed the truth in their hearts to that they come to Him. They can do so as in union with Him (John 15). Their works show union with Him and obedience to Him. Carson notes, “The one follows its course because its deeds are evil; the other follows its course not because its deeds are righteous, but because it longs to show that its deeds have been done through God”. 82The saved are only saved through the blood of Christ. Barrett83 notes that these verses clearly teach predestination, that God has chosen some who will respond to the truth as they are of the truth and other who will reject the light. The groups exist before Christ comes, His coming only makes them manifest.

3. Christ is Greater than John (John 3:22-30)

In John’s gospel, Jesus is the fulfillment of the Old Testament.84 In developing this theme, John explains that Jesus is greater than John the Baptist (John 1:6-8,15,19-30). Here John shows that while both John’s and Jesus’ ministries overlap for a time, Jesus’ greater ministry overtakes John’s.

3.1. Jesus’ Ministry Increases (John 3:22-26)After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. (23) John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized (24) (for John had not yet been put in prison). (25) Now a discussion arose between some of John’s disciples and a Jew over purification. (26) And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him (John 3:22-26).

The Judean ministry is unique to John’s gospel. John and Jesus were both baptizing at the same time, in Aenon near Salim where there was a lot of water. John baptizes and Jesus’ disciples also baptize, although John 4:2 explains that Jesus did not baptize Himself. John links water baptism with the old covenant purification rites.85 The idea of water purification occurs in John 2:6 and Hebrews 6:1,2.

82 207.83 21884 Jesus brings the new wine (John 2:1–11). He is the new temple, to enter His Kingdom one must be born of water and the Spirit. He is the fulfillment of the Old Testament Messianic promises and in Jesus’ being lifted up, He brings eternal life (John 3:1-21).85 Barrett argues that John does not choose to develop the idea of purification as purification belongs to Judaism and Jesus’ ministry replaces Judaism (221). The extent, and so the importance to which cleansing, baptism, and purification are related in John is debated.

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At some point John’s disciples become concerned that Jesus is beginning to draw people away from him, so they approach John about it.

3.2. John the Baptist’s Witness to Christ (John 3:27-31)John answered, “A person cannot receive even one thing unless it is given him from heaven. (28) You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’ (29) The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. (30) He must increase, but I must decrease” (John 3:27-30).

John was sent and he had received a commission to bear witness to Christ (John 3:28; cf. 1:23–27, 32–34). As a faithful steward he carries out the commission. This is the role he was give from heaven. John does not seek to glorify himself; rather he faithfully and gratefully carries out his duty.86 He is a great example of how a man points to Christ. Unlike his disciples who worry that John is less popular than Jesus, John rejoices that he is fulfilling his witness. John reaction is opposite to what is normal in the world. John rejoices that Jesus’ glory is increasing, but in contrast the worldly Pharisees see Jesus as the threat to their own power and glory (John 12:19). “John describes his role as that of “best man,” as “friend of the bridegroom” (3:29), who rejoices with the groom (Jesus) without any sense of rivalry or competitiveness. As the evangelist will make clear at the very end of his Gospel, this is a lesson that all of Jesus’ disciples need to learn (including the apostle Peter and John himself [21:15–23]).”87

John describes their relationship by using a Jewish marriage customs. John is not the bridegroom. He is the friend of the bridegroom. As only the friend, he is to assist and serve the bridegroom. The parable of a marriage to show the relationship between Christ and the church is used throughout the Scriptures. John refers to it Revelation 19:7–8.

In addition, John understands that a change in ministry has occurred. Now Jesus is on the ascendancy, so John’s role is decreasing. This is far more than a mere personal issue, rather the end of John’s Old Testament ministry and beginning of Jesus’ New Testament ministry marks a new beginning in the history of redemption. Now that Jesus and the new wine of the gospel have come, John and the Old Testament shadows must pass away.

4. John’s Second Excursus (John 3:31-36)In the final excurses of chapter 3, the apostle John summarizes the chapter.

He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. (32) He bears witness to what he has seen and heard; yet no one receives his testimony. (33) Whoever receives his testimony sets his seal to this, that God is true. (34) For he whom God has sent utters the words of God, for he gives the Spirit without measure. (35) The Father loves the Son and has given all things into his hand. (36) Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him (John 3:31-36).

86 Although men are already condemned, their sentence will still occur on the Day of Judgment.87 Köstenberger 133

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The apostle John contrasts “He” Jesus, who is from above, from heaven, with those like John the Baptist who are from the earth. Since Jesus comes from above, from heaven, He is above all and so can bear witness of heavenly truths. In contrast, those of the earth can only speak of earthly things. Even though John was a great prophet, he was still from the earth. In contrast, since Jesus comes from heaven, he can speak of heavenly things He is a true witness (John 1:14:18; 14:6) He can also make the promise of baptism with the Spirit. These things belong to Christ alone. All those who believe in Christ, testify that the Father is true.

John says that Christ from heaven bore witness, yet no one receives his testimony. John constantly repeats that most rejected Jesus’ witness (John 1:10,11; 3:11). At the same time John affirms that some do receive his testimony, those who do affirm that God is true. Jesus speaks for God and, unlike the prophets who had a limited work of the Spirit, Jesus does His work with an unlimited amount of the Spirit.

John continues to show that Jesus is the true witness. He says, the Father loves the Son and has placed everything in his hands. John shows that in love the Father has given all things to the Son and that in all things Jesus has the Father’s full support and authority. Specifically, this includes his gift of the Spirit, given to the Son which the Son gives to men.

The son is now the focus of God’s revelation and whoever believes on the Son has life. Those who do not are disobeying as they continue in darkness and under the wrath of God.

Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John. (2) (although Jesus himself did not baptize, but only his disciples), (3) he left Judea and departed again for Galilee (John 4:1-3).

John completes Jesus’ Judean ministry. When the Pharisees knew he baptized more men than the John, Jesus moved on. Now Jesus is a greater threat to the Pharisees, so He removes Himself from them, going from Judea to Galilee.

John is the only Gospel that tells us that Jesus had a baptism ministry. Jesus baptized through His disciples. He did not baptize Himself. There is no magic in who baptizes us. One baptism is not better than another; it is what baptism points to that is the key. In the same way, Paul also states he did not baptize many, as he, like Christ came to preach the gospel, not baptize (1 Cor. 1:14–17). Paul’s word, and Jesus’ actions, might point to the greatness of preaching over baptism. Both were called to preach, not to a ministry of baptism.

5. The Samaritan Harvest (John 4:1-32)

As Jesus travels from Judea to Galilee, He meets the Samaritan woman. Here He shows that He knows the heart of an immoral Samarian woman. John builds an implied contrast with Nicodemus and the woman. “He was learned, powerful, respected, orthodox, theologically trained; she was unschooled, without influence, despised, capable only of folk religion. He was a man, a Jew, a ruler; she was a woman, a Samaritan, a moral outcast. And both needed Jesus” (Carson 261). In Jesus, salvation is for all men.

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Contrast

Nicodemus Samaritan woman.At the center of Jewish religionLearned in LawInfluential

Man

Ruler

A religious outcast

Heretical

Morally and socially despised

Woman

A social outcast

John develops a number of themes. Following John’s ‘greater than’ argument, Jesus is greater than the Samaritan hero, Jacob. John returns to the theme of water (John 2:5, 3:5). Jacob’s well gave them natural water. Jesus gives living water, so men will not thirst again. Jesus teaches her the nature of true worship. The link between worship and salvation is also seen.

John shows that the gospel is expanding out of Israel even into Samaria. After Jesus’ death John will show that Jesus’ ministry will also be expanded to the gentiles (John 12:32). As in Acts, the gospel is going from Jerusalem to Judea and Samaria, even to the ends of the earth (Acts 1:8).

5.1. The Setting

And he had to pass through Samaria. So he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. (6) Jacob’s well was there (John 4:3-6a).

A number of commentators note that Jesus had to pass through, arguing that He was divinely compelled because He knew He had to speak to the woman and the village.

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It is more likely that this was a common route north from Judea to Galilee. Whichever view is correct, the meeting at the well was God ordained.

Under Roman rule, Samaria was linked to Judea, but the two groups were separate due to their history. King Omri named the capital of the northern kingdom of Israel ‘Samaria’ (1 Kings 16:24). In 722–721 BC the Assyrians captured Samaria, deporting Israel and resettling the land with foreigners. The Jewish faith was further undermined when the Jews intermarried with foreigners (2 Kings 17–18). The true worship of God was eroded. The Samaritans only held to the Pentateuch (focusing on Abraham, Isaac, and Jacob) which explains the importance of Jacob’s well and the woman’s question, Are you greater than our father Jacob who gave us the well? (John 4:12) (Gen. 33:18,19; 48:21,22; Josh. 24:32). They erected their own temple on Mount Gerizim in 400 BC. In the eyes of the Jews, the Samaritans were heretics and half-breeds.

so Jesus, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour (John 4:6b).

Although Jesus is God, He was also fully man. As a man, Jesus is both tired and thirsty as He arrives at the well at midday. This is part of the care and suffering of Jesus in order that He might save men.

A woman from Samaria came to draw water. Jesus said to her, “Give me a drink.” (8) (For his disciples had gone away into the city to buy food.) (9) The Samaritan woman said to him, “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” (For Jews have no dealings with Samaritans)(John 4:8,9).

The woman came alone. Women usually came together (Gen. 24:11; Exod. 2:16; 1 Sam. 9:11) and in the midday heat, rather than early morning or late evening. She is an outcast, even in Samaritan society.

Jesus shows His willingness to cross man made social barriers. He speaks to a woman and a Samaritan in order to win her. The Jews had no dealings with Samaritans, as Rabbinic law stated that they might be unclean, so they should be avoided. In the Old Testament if someone unclean touched an object, that object would also become unclean. In the New Testament, now that Jesus has come, He who is clean is not defiled, rather He, the clean, makes the unclean clean. In the incident with the leper, Jesus touches an unclean leper and brings healing (Matt. 8:3). In the same way, Jesus is not made unclean by talking or even taking a drink from the Samaritan woman. When she first meets Jesus, she does not perceive His glory. She sees a dusty traveler, not the Son of God.

5.2. Living Water

Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water” (John 4:10).

The gift of God is living water. The word (give) occurs seven times from John 4:7 through 4:15 stressing the waters are God’s gift; they are freely given to those who ask. Jesus begins by asking her for a drink, but then He gives her water from God.

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Living water: The need for natural water to sustain natural life points forward to a deeper inward spiritual meaning that runs through the Old and New Testament. The idea of living water as a symbol for the Spirit, in John, is given in more detail in John 7:38,39 (John 3:5; 4:10–15; 19:34). In some cases Jesus is the living water, and in others places, He gives the living water. The great sin of mankind, and this woman is that they forsake God’s provision and try to satisfy themselves with natural water (Jer. 2:13). Jesus can give them real water, the Spirit of God who brings eternal life.

(11) The woman said to him, “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water? (12) Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock” (John 4:11,12).

Like Nicodemus, the woman understands Jesus in a literal fashion. She asks how He will get water as He has nothing to draw with. The woman contrasts Jacob with Christ. Is Jesus is greater than Jacob?

(13) Jesus said to her, “Everyone who drinks of this water will be thirsty again, (14) but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life” (John 4:13,14).

Jesus says that He is greater than Jacob. All who drank from Jacob’s well thirst again, but those who drink from Jesus’ living waters will not thirst again? Jacob the great figure in the Pentateuch is superseded in the Messiah.

Although natural water satisfies for a time, living water, the blessing of the Spirit, is the only blessing that remains unto eternal life. Eternal life is man greatest need, and once he has it, he will not seek anything else to satisfy his soul. The living water flows directly from Christ. He alone is the mediator of God’s gifts. There is no other. He will give water, and this water will grow into a full spring, fully supplying men in a way a natural well with buckets cannot. This is a fulfillment of God’s promise that the day of His salvation has come. In that day, God’s people will draw water from the wells of salvation (Isa. 12:3). God will pour it out in abundance (Isa. 44:3), and their thirst will be satisfied (Isa. 49:10).

Jesus’ words build directly on Isaiah 55 where the prophet states, Come, all you who are thirsty, come to the waters.... that your soul may live (Isa. 55:1-3). The prophet is speaking to Israel, but the message he preaches applies to all nations (Isa. 55:4, 5). Jesus applies it to the Samaritan woman. Later in Isaiah 55:6,7, Isaiah demands that wicked and evil men forsake their wicked ways and in the same way Jesus also challenges her concerning her sin (see below) and then He pardons her (John 4:16ff.).

The woman now asks for this water.

Jesus said to her, “Go, call your husband, and come here.” (17) The woman answered him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband’; (18) for you have had five husbands, and the one you now have is not your husband. What you have said is true” (John 4:16-18).

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Having offered her the blessing, Jesus turns to her sin. By exposing her life, Jesus shows that He knows all about her. He asks for her husband. He knew Nicodemus did not know the new birth, and He knows the woman is caught up in a life of immorality. As yet she has not understood His offer or her own misunderstanding. Jesus does deal with sin, maybe not at first, but He must and He does. His dealings with her are quite gentle.

I have no husband: This was true, but an evasion. The woman had had many husbands and she was now living sinfully with another man. As with Nathanael Jesus shows His supernatural knowledge (John 1:48).

5.4. True Worship

The woman said to him, “Sir, I perceive that you are a prophet. (20) Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship” (John 4:19,20).

In a similar way to Nicodemus who calls Jesus “Rabbi”, she recognizes that he must be a prophet, one even greater than Jacob. She still does not recognize him as the Messiah. That will come later (4:25,26). The ancestors were the patriarchs, Abraham, Isaac and Jacob, those who lived and built altars in the region. Mount Gerizim was the site where the Israelites were blessed by Moses (Deut. 11:29; 27:12) and Shechem, overlooked by Mount Gerizim, was the first place Abraham built an altar after entering the Promised Land (Gen. 12:6–7). The Samaritans only followed the Pentateuch, the first five books, so the focus of their worship was Mount Gerizim, as Jerusalem had not yet been named. In contrast the Jews, who had the rest of the Old Testament, worshiped God in Jerusalem.

Jesus’ answer explains the true nature of worship now that He had come.

Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. (22) You worship what you do not know; we worship what we know, for salvation is from the Jews. (23) But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. (24) God is spirit, and those who worship him must worship in spirit and truth” (John 4:21-24).

Jesus answers as follows: (1) He declares that all previous worship will end (John 4:21), (2) He insists that the Jews had true worship (John 4:21), and (3) He explains that now true worship is in Spirit and truth (John 4:23-24). Jesus’ teaching on worship is also future looking, He understands that now that He has come, the old ways are passing away, and the new ways are coming.

(1) The “hour” is coming and now is: In John the “hour” is an eschatological marker, pointing forward to the time of Jesus’ death and exultation. When this time comes, all the old debates as to the correct place and method of worship will end. It is coming because the changes will only fully come into effect when Jesus dies and the Spirit is poured out (John 7:38–39; 16:7). It is come, because e is already there and brings these things to pass.

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Although Jesus’ main focus is on the way that He is the temple (John 2:19-22), He may also be alluding to the fact that the temple would be destroyed in A.D. 66–70.

The Father: In John, Jesus speaks of his own Father (John 2:16; 11:41; 12:27–28; 17:1). Jesus is uniquely the Father’s Son. At the same time, John teaches that all believers are adopted into His family so they are also the Father’s children. In Jesus they can also address God as Father.

(2) True worship is of the Jews: Jesus says that as a Samaritan, her worship was limited and incomplete. In fact, it was so bad that the Samaritans did not know God at all. As non-Jews, they stood outside revelation and therefore outside the true knowledge of God.

As a Jew, Jesus can say “we”. We, the Jews, worship what we know. Although

the worship was sinful and faulty, so bad that Jesus must clean the temple in judgment, they were privileged to have the knowledge of the true God. It is In Judah God is known; his name is great in Israel (Ps. 76:1).

salvation is from the Jews: God set the Jews apart in the Old Testament as the nation and the location unto which He revealed Himself. Israel was God’s house and in and through Israel He was revealed to the nations (see John 2 above, the Samaritan woman and the coming of the gentiles to Jesus in John 12). Since all the Old Testament looks forward, Jesus the Messiah is the focus of all the Old Testament witness. Although in the Old Testament, the Jews had a privileged position, in the New Testament that position is now ending.

(3) New Spiritual Messianic Worship: Jesus goes on to explain that a new period and a new way of worship has come. Now the true worshippers will worship the Father in spirit and truth. In Jesus’ coming, the old types are fulfilled, and so worshipers are no longer linked to physical places. Now in the Messiah they will worship in Spirit and truth.

He is “spirit’, not a spirit’. This is one of three references to the nature of God in John. He is Spirit, he is Light, he is Love (1 John 1:5; 4:8). As Spirit, God is invisible, life-giving, and impossible for men to know unless God reveals Himself to them (John 1:14, 1:18). God’s spiritual nature is mentioned in Isaiah 31:3, Ezekiel 11:19–20 and 36:26–27.88 In Isaiah and the other references, the spirit is contrasted with flesh, or material nature of men in this world.

The Egyptians are man, and not God, and their horses are flesh, and not spirit (Isa. 31:3).

And I will give them one heart, and a new spirit I will put within them. I will remove the heart of stone from their flesh and give them a heart of flesh (Ezek. 11:19,20).

88 Contra Barrett who argues that the spiritual nature of God as distinct from fleshly matter is not taught in the old testament, rather God spirit is seen as a lift giving force or power (238).

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John uses the same contrast between the natural and spiritual as the Old Testament does (John 3:5ff). One must first be born again of the Spirit (John 3:5), before one can worship God in the Spirit. The Spirit is a gift given through Christ. Since God is Spirit, He can only be worshiped in the Spirit and truth.

Spirit and Truth: It is unclear if these are two separate concepts or a single joined concept.89 They could be combined, as the Spirit is the Spirit of truth. In either case, worship must be by the Spirit, a product of the new birth and according to God’s revelation, particularly His revelation in Christ.

5.4. The Climax ~ Jesus is the Messiah

The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” (26) Jesus said to her, “I who speak to you am he” (John 4:25,26).

This is the climax of the section as Jesus declares to her that He is the Messiah. She is the only one He expressly and fully reveals Himself to before His death on the cross.

The encounter is as remarkable as Jesus’ witness to Nicodemus. The woman comes from the lowest social and moral background, she is an adulterer and a Samaritan, but Jesus explains some of the greatest truths to her concerning His purpose and work. He explains the nature of God, the nature of true worship, and He clearly tells her that He is the Messiah. God shows His heart to us in revealing Himself to the weak and broken.

So the woman left her water jar and went away into town and said to the people, (29) “Come, see a man who told me all that I ever did. Can this be the Christ?” (30) They went out of the town and were coming to him. (31) in her eagerness to enjoy the new and living water, she abandons the old water jar, and eagerness to bear witness before the townspeople whom she had previously had reason to avoid (John 4: 28-32).

She is so affected that she immediately leaves her work and she witnesses to her people. As with the disciples in chapter 1, John stresses her witness of Jesus as she draws others to Him. She says He told her everything that she ever did. Her statement is an exaggeration but Jesus has summarized the main points of her life. In this witness she shows her new priorities. Now she will speak of Jesus.

6. The Work of Harvesting in the New Age

Jesus’ disciples return and they are amazed that He was speaking to a woman and a Samaritan. Jesus’ interaction with the woman opens the door for Jesus to now explain

89 Carson argues the latter, stating in water and spirit in 3:5ff, a spirit and truth is also a single concept. It is proceeded by a single preposition In. “The one preposition ‘in’ governs both nouns ……There are not two separable characteristics of the worship that must be offered: it must be ‘in spirit and truth’, i.e. essentially God-centered” (225). So also Köstenberger who notes that John joins the expression spirit and truth in the expression the “Spirit of truth,” and this refers to the person of the Holy Spirit (see 14:17; 15:26; 16:13; cf. 1 John 4:6; 5:6; see also 2 Thess. 2:13) (157).

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the nature of His work and mission to His disciples. The disciples still do not understand the true nature of Jesus’ mission.90

Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work (John 4:34).

Jesus describes His “work” as food. Jesus is using the present situation, food and water, to teach them spiritual truths. Further, He came to the well tired, thirsty, and hungry, and yet this does not mean that He will stop working for God. Jesus remains compassionate and focused on God’s work, not His own needs. In Deuteronomy, Israel was taught that she was to live on God’s word. In this situation Jesus says He is sustained by doing God’s will. As Jesus did God’s will, there was great blessing and satisfaction. Jesus doing the will and work of the Father is a major theme in John. It is developed at length in chapter 5 and those that follow. Jesus summarized His life in His prayer, I glorified you on earth, having accomplished the work that you gave me to do (John 17:4).

Do you not say, ‘There are yet four months, then comes the harvest’? Look, I tell you, lift up your eyes, and see that the fields are white for harvest. (36) Already the one who reaps is receiving wages and gathering fruit for eternal life, so that sower and reaper may rejoice together. (37) For here the saying holds true, ‘One sows and another reaps.’ (38) I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor”(John 4:35-38).

Implied in verse 35 is that since Jesus is tired, He should be resting today, as the work will still be there tomorrow. As there is no rush for a harvest that is four months away, so there is no rush for the harvest of souls. Jesus rejects this approach. He says that the fields are now here; already white for harvest and in the Samaritan woman He is already bringing in the wages (a commercial use) or fruit (a farming term) of His work. He has sown with the woman, and He is already reaping. This is already happening, now, in the present. Since some are already working, the disciples must not delay.91

Jesus uses the common picture of reaping and harvesting to describe reaching the lost. This picture has already been used in the Old Testament (Ps. 126:5–6; Isa. 9:3). Those who sow in tears shall reap with shouts of joy! (6) He who goes out weeping, bearing the seed for sowing, shall come home with shouts of joy, bringing his sheaves with him (Ps. 126:5,6).

Jesus explores the relationship between the sower and the reaper. Earlier Jesus told them about their calling (John 4:2), but now He tells them that their work is not their own, it relies upon others who have gone before. In this illustration Jesus speaks about one person sowing and another reaping. The two are separate actions and are done by separate people. In many case the gospel is like this. One person sows and another person reaps. Both are involved in the work, and both are to be commended. Those who now reap must remember those who have sown before. Jesus says others have sown. The sowing here seems to refer to the Old Testament prophets who for years sowed the seed,

90 Likewise in the Synoptic Gospels, the disciples do not understand why Jesus speaks to little children.91 This is in contrast to the Synoptic Gospels in which the harvest is seen as something that occurs in the future, at the end of the age.

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waiting for the coming of the harvest in Messiah. John the Baptist was the last of the Old Testament prophets. Now that Jesus is here, the harvest is here. The disciples are now reaping their harvest.

This is the beginning of the great eschatological harvest at the end of history. In Amos 9:13, God promises that when the eschatological harvest comes, it will be so fast and abundant that the reaper will overtake the harvest, “The days are coming”, declares the LORD, “when the reaper will be overtaken by the ploughman and the planter by the one treading grapes.” When the Messiah comes, the small harvest of the Old Testament will be replaced by the greater harvest of the new age.

Many Samaritans from that town believed in him because of the woman’s testimony, “He told me all that I ever did.” (40) So when the Samaritans came to him, they asked him to stay with them, and he stayed there two days. (41) And many more believed because of his word. (42) They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world” (John 4:39-42).

The witness of Jesus is now bearing fruit in the whole of the Samaritan village. Her witness is also bearing fruit as she brings men to Christ. Initially they believe her witness, but now having heard Christ for two days, they now follow His witness.

The Samaritans confess that Jesus is the Saviour of the world. The words are only found here and 1 John 4:14. In John 1:29, 34 John calls Jesus the Lamb of God who takes away the sin of the world. In ministering to the woman and the village, Jesus’ ministry is no longer only to the Jews, now it includes the Samaritans. This is an early indication that Jesus’ ministry will go to the whole world. It also forms the pattern seen in Acts. In John, Jesus comes to (1) the Jews, then (2) to the Samaritans, and (3) then to all the Greeks (12:20–32). In Acts the pattern is the same, the gospel is first preached in (1) Jerusalem, then it goes to (2) Samaria (Acts 8:4-25), and then (3) to the end of the world (Acts 12-28).

7. The Second Sign in Cana ~ The Healing of the Nobleman’s Son (John 4:43-54)

After two days in Samaria, Jesus left for Galilee, resuming the trip he began in John 4:3. John tells us expressly that the healing of the nobleman’s son is the second sign that Jesus did in Cana. This is then linked to the first sign and brings the section to a close.

The section is a warning to the Jews. Jesus was accepted without signs in the town in Samaria, but the Jews still demand signs from Him. The Samaritan accepted him; the Jews reject Him. The section develops the theme from the prologue. Jesus came to His own but His own would not receive Him (John 1:11).

(For Jesus himself had testified that a prophet has no honor in his own hometown.) (45) So when he came to Galilee, the Galileans welcomed him, having seen all that he had done in Jerusalem at the feast. For they too had gone to the feast (46) So he came again to Cana in Galilee, where he had made the water wine. And at Capernaum there was an official whose son was ill. (47) When this man heard that Jesus had come from Judea to Galilee, he went to him and asked him to come

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down and heal his son, for he was at the point of death. (48) So Jesus said to him, “Unless you see signs and wonders you will not believe.” (49) The official said to him, “Sir, come down before my child dies.” (50) Jesus said to him, “Go; your son will live.” The man believed the word that Jesus spoke to him and went on his way. (51) As he was going down, his servants met him and told him that his son was recovering. (52) So he asked them the hour when he began to get better, and they said to him, “Yesterday at the seventh hour the fever left him.” (53) The father knew that was the hour when Jesus had said to him, “Your son will live.” And he himself believed, and all his household (John 4:44-53).

Jesus is welcomed back to Galilee due to the signs He did in Jerusalem. John mentions that the Jews only follow Him for the signs He did (John 4:48). In this story, John uses the official as a representative, one who begins by being dependent on signs, something that displeases Jesus but as the story progresses he listens to Jesus and his incomplete sign dependent faith becomes true faith as he trusts not in the signs, but in Jesus’ word.

The official has heard that Jesus can perform miracles, but at the same time he feels he needs Jesus to be there. He has some faith, but his faith is dependent upon signs, not just on Jesus’ word. His weak incomplete faith can be contrasted with the faith of the gentile centurion who does not need Jesus’ presence and sees himself as unworthy of Jesus (Matt. 8:5–13; Luke 7:2–10).92

Jesus promises that He will heal the son. The man now takes Jesus at His word, and leaves to find his son healed. Even though He began poorly, his faith later asserts itself. The faith in Jesus word is fully matured when he finds out that that the healing occurred at a specific time.

John mentions that the nobleman and his household believed. The pattern in repeated throughout the New Testament (Acts 10:2; 11:14 (Cornelius); 16:15 (Lydia), 31 (the Philippian jailer); 18:8 (Crispus)).

This was now the second sign that Jesus did when he had come from Judea to Galilee (John 4:54).

John concludes the section by noting that this was the second sign. Although Jesus did many signs in Jerusalem (John 2:23,45), John limits his statement to Galilee. The framing of Galilee brings the section to a close.

In each section Jesus has shown that He has fulfilled the Old Testament signs.

Lesson Four Questions

1. Who is Nicodemus? What does he represent in Israel? 2. Does Nicodemus or anyone in Israel have an automatic right to enter the kingdom

of God? 3. How does John describe the work of the Spirit? 4. What does the phrase lifted up mean?

92 The phrase your son will live may be an allusion to Elijah and the woman of Zarephath in 1 Kings 17:23. If so, Jesus’ Messianic activity is placed here within the compass of the miraculous healing ministry of Elijah in the Old Testament (cf. Luke 4:23–27; though unlike Elijah, Jesus was able to heal the boy simply by His spoken word; (Köstenberger 170,171).

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5. What do we mean by God’s dual stance towards the world? 6. Why did the Father send his son? To condemn or to save?7. Summarize John’s witness to Jesus in 3:27-30.8. Contrast the woman at the well with Nicodemus. 9. Explain the nature of true worship now Jesus has come?10. Explain the principles of Gospel harvest in John 4.

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Lesson Five: Rising Opposition (John 5,6)In John 5 and 6, John shows the increasing opposition to Jesus. The Jewish

leadership in Jerusalem opposes him and then the Galilean multitude forsakes Him. The opposition continues throughout the rest of His public ministry.

In John 5, Jesus is in Jerusalem. As Jesus teaches and heals, the leaders in Israel become increasingly opposed to Him. Jesus’ heals a lame man on the Sabbath (John 5:1-18). When questioned, He reveals that He is only doing the work of His Father. The Jews accuses Him of blasphemy, because His claim makes Him equal to God. Jesus responds that He is equal to God, and He supports this by appealing to the witnesses of His work (John 5:31-40). He concludes by telling the Jews why they cannot believe in Him as they seek glory from one another, not glory form God (John 5:41-47).

In chapter 6 Jesus continues to reveal Himself as the bread of life, able to feed thousands. The crowd, looking for present earthly blessings, wants to make Him their king. When Jesus does not behave as the crowds want Him to, many forsake Him (John 6:66). This is a turning place in Jesus’ ministry. From this point onward, the crowds abandon Him and He faces greater opposition.

1. The Healing of the Lame Man (John 5:1-15)After this there was a feast of the Jews, and Jesus went up to Jerusalem. (2) Now there is in Jerusalem by the Sheep Gate a pool, in Aramaic called Bethesda, which has five roofed colonnades. (3) In these lay a multitude of invalids—blind, lame, and paralyzed. (5) One man was there who had been an invalid for thirty-eight years. (6) When Jesus saw him lying there and knew that he had already been there a long time, he said to him, “Do you want to be healed?” (7) The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up, and while I am going another steps down before me.” (8) Jesus said to him, “Get up, take up your bed, and walk.” (9) And at once the man was healed, and he took up his bed and walked. Now that day was the Sabbath (John 5:1-9).

There were many blind and lame people who met at the pool of Bethesda. Jesus takes the initiative; He chooses a specific man from the many, one who was lame for thirty-eight years. Here we see a picture of Jesus reaching out to men.

The account raises a number of issues. One being was the man converted or not? Commentators are divided on this question. John’s treatment of the water is also difficult. Some say John has a superstitious view of the water due to the fact that angels do not heal. Others argue that John is just reporting common ideas. The man’s response to Jesus’ healing is also troubling. Although he acts on Jesus’ words, the way he acts, going to the Jewish leaders to tell them about Jesus and therefore causing conflict, seems to show he has no real faith in Christ or His work. Despite these difficulties, the real focus is on Jesus’ power and works of healing, works that show that He is the son of God.93

93 Many commentators note that this man makes a very poor contrast to the man in chapter 9.

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Jesus speaks. His power is in His word (John 5:25, 28-29). His word heals, commands, and instructs the man all at the same time. Jesus does not need any aids like water to heal: his word is enough. The mat would have been made of light straw, and rolled up it could easily be carried.94 Jesus tells him to take up his mat. This was a clear, powerful, and full healing; there is no ambiguity. “Just as the thirty-eight years prove the gravity of the disease, so the carrying of the bed and the walking prove the completeness of the cure”. 95

So the Jews said to the man who had been healed, “It is the Sabbath, and it is not lawful for you to take up your bed.” (11) But he answered them, “The man who healed me, that man said to me, ‘Take up your bed, and walk.’ ” (12) They asked him, “Who is the man who said to you, ‘Take up your bed and walk’?” (13) Now the man who had been healed did not know who it was, for Jesus had withdrawn, as there was a crowd in the place. (14) Afterward Jesus found him in the temple and said to him, “See, you are well! Sin no more, that nothing worse may happen to you.” (15) The man went away and told the Jews that it was Jesus who had healed him (John 5:10-15).

Jesus heals on the Sabbath. In carrying his mat the formerly lame man was a witness to the blessings of God. The acts offend the Pharisees. At this time, they had thirty-nine definitions of Sabbath work, one being the act of carrying things. The Pharisees had reduced the Sabbath to man-made rules and so they missed the true importance of the healing. Jesus sees His action in healing the lame man as a fulfillment of the Sabbath. Jesus later says, See, you are well! Sin no more, that nothing worse may happen to you. In this case Jesus links the man’s thirty-eight year illness with sin.96 Jesus’ healing on the Sabbath cures sin, so teaching that the Sabbath, as well as circumcision (see later), both point to the final great salvation of God.

The man defends himself against the Pharisees by saying that he was told to do this by the man who healed him. At this stage he does not even know who Jesus is. The man’s act of going to the Jews leads to immediate conflict between Jesus and the Jews.

The man’s motive is unclear. He could be unwise, afraid, and seeking favor with the Jewish leaders or he might have been trying to give proper credit to Jesus. This man does not seem to show the same quality of behavior as the blind man in chapter 9.

2. The Relationship between Jesus and His Father (John 5:16-25)

94 See Mark 2:1195 Barrett 25496 The relationship between specific sin and illness is difficult. All men are sinners and all suffer the general affects of sinfulness. Further, some illness occurs for the glory of God (see the similar passage of John 9, the healing of the blind man). In the parable of the tower of Siloam, Jesus warned against linking specific illnesses with sin, warning the Jews that they are just as guilty and should repent (Luke 13:1-5). In this case, in John, as well as in Acts 5:1-11, 1 Corinthians 11:30 and 1 John 5:16, Jesus does make a direct link between sin and illness. This does not make God cruel. In fact the incident shows God’s grace as Jesus seems to have chosen the man, because of his specific illness, even though it was linked to his sin. Jesus chose him as an example of His grace in forgiving and healing a man who is suffering as a result of his specific sin. Contra Barrett who states, “ It was neither said not implied that the man’s illness was a consequence of sin” (255).

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John uses the healing to introduce the relationship between Jesus and His Father. Initially, it is the fact that Jesus healed on the Sabbath that causes controversy,97 but that is soon replaced by a greater discussion of the relationship between Jesus and His Father. Jesus states, My Father is working until now, and I am working (John 5:17). The Jews correctly understand that Jesus is claiming that He doing the same works as the Father and that God is His Father. In these two claims Jesus is making Himself equal with God.98

And this was why the Jews were persecuting Jesus, because he was doing these things on the Sabbath. (17) But Jesus answered them, “My Father is working until now, and I am working.” (18) This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God (John 5:16-18).

The persecution concerning the Sabbath may flow from this single event, or it might have flowed from Jesus’ repeated so called “breaking” of the Sabbath regulations on this and other occasions. In the Synoptic Gospels, Jesus defended His position by explaining that He is properly interpreting the Sabbath from the Scriptures (John 6:6-11; 13:10-17; Matt. 12:4-14). In this case He defends Himself by arguing that He is only doing what the Father is doing on the Sabbath, so He cannot be guilty of breaking it. In claiming to be doing the works of the Father, Jesus is claiming that He is God’s Son and equal with God. John uses this defense to show the relationship between Jesus and the Father, and how He can be both God’s Son and still equal with God.

In Genesis 2:2,3, God rested from His work on the Sabbath. The Jews debated what this meant. Some argued that God had to rest on that day, or He would have been breaking His own Law. Others contended that God was above the Law created for mere men. Still others stated that God could not be completely resting because He was still providently guiding and upholding the world. This line of thinking said that God must continue to work so the universe would continue.

Jesus indirectly answers the theological question above. He notes that God is never resting from His work, and that He, God, is always working. The Father continues to work on the Sabbath. Jesus then applies this truth to Himself. Because He is doing the same works as the Father, Jesus cannot be charged with breaking the Sabbath. The same factors that justify the Father, justify the Son. God’s initial work was a work of creation rest, of enthronement. In this case, Jesus’ work of healing on the Sabbath points to the great final rest for all men in salvation. The One who does God’s work with Him is God (John 1:1-4). In addition, Jesus calls God “my” Father. The Jews sometimes called God “our” father, but Jesus points to a specific relationship, one that makes Him equal with God. 97 The pattern of Sabbath healing leading to controversy occurs in many of the Gospels (Mark 2:23–3:6; Luke 13:10–17; 14:1–6; Matt. 12:1–14).98 John makes a number of claims about Jesus. He begins by showing He is greater than John the Baptist and the Old Testament, that He is the Lamb of God, he is the Son of God, he is the Messiah and the Savior of the world. Here Jesus claims to be equal with God. John uses this claim to explore the relationship between Jesus and his Father, how Jesus is with God and as God He does the works of God (1:1-4). After this John continues with a series of seven “I am” statements.

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Jesus’ answer changes the focus of the debate. Initially they charge Him with breaking the Sabbath, but now they accuse Him of blasphemy. John answers this charge by showing the relationship between the Father and the Son. He is not independent of the Father, nor does He compete with the Father yet He is God, doing God’s work as God’s agent, under the Father’s direction, dependent upon His aid.

2.1. The Nature of Jesus’ Relationship with the FatherSo Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise. (20) For the Father loves the Son and shows him all that he himself is doing. And greater works than these will he show him, so that you may marvel. (21) For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. (22) The Father judges no one, but has given all judgment to the Son, (23) that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him (John 5:19-23).

In Israel sons learned a trade from their fathers. Jesus uses this image to explain the relationship between Himself and His Father. The Father and the Son love each other, both displaying their love differently.99 The Father loves the Son and shows Him everything that He is doing. The Son shows his love to the Father through His perfect obedience to the Father’s revealed will. In love, the Son does the things His Father does. It is an ongoing action. The fact that Jesus can do the works of the Father shows He is God. John shows Jesus’ divinity by calling Him God (John1:1.18). He is worshiped as God (John 20:28). He alone has the power to do the works of God. In these works the Son always submits to the Father and only does what the Father does. The Son does not grow up and then work independently or against the Father. He always works dependently according to His Father’s wishes.

In John 5:19-23 the word “for” that occurs four (4) times (in the Greek). In each case, Jesus indicates that the Son will never act independently in a way that would contradict the Father’s position. He is a perfect Son in His will and His actions. For Jesus, equality does not mean independence; Jesus is equal and yet still dependent. In Jesus there is unity of action while at the same time complete independence.

The division of labor is part of the son’s unique position. Each member of the trinity has a unique role, not shared by any other “The Father initiates, sends, commands, commissions, and grants; the Son responds, obeys, performs His Father’s will, and receives authority. In this sense, the Son is the Father’s agent .….. though, as John goes on to insist, much more than an agent.100

The relationship of love and obedience between the Father and Son reveals God to men. This revelation is so clear that Jesus can say that whoever has seen me has seen the Father (John 14:9). The object of this revelation is that the disciples might marvel.

Greater works: After this work of healing, Jesus tells the unbelieving Jews that they will see even greater works than this. These include the works Jesus will do throughout his ministry. Jesus particularly chooses two greater works: the raising of the

99 The Fathers love of his unique son is mentioned in 3:35. XXX100 Carson 251

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dead (John 5:21) and His acting as the final Judge (John 5:22) because these were two actions101 that the Jews said belonged to God alone. As God’s Son, Jesus is given these works to honor Him as God.

Raising the dead: In the Old Testament the right to take and give life belongs to God alone (2 Kings 5:7). Although Elijah raised the dead, he did it as an instrument of the Father’s power and through direct prayer. In contrast, Jesus raises the dead through His own power and as the perfect Son. All his own actions His “will, his pleasure, his choices are so completely at one with the Father that it is no less true to say the crucial decisions are his”.102 Jesus chose the man at the pool, and He chooses His own disciples. In the raising of Lazarus, Jesus will openly pray to His Father to show He is in accord with his Father’s will, while at the same time, Jesus also clearly teaches that as the Son of God, the Father always hears Him.

So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. (42) I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me” (John 11:41,42).

The Final Judge: God alone is the judge of the earth (Gen. 18:25). God will judge all men on the last day (Rev. 20:11-15). As with the resurrection, the act of the final judgment is now entrusted to the Son. The two acts are combined. The general resurrection of the dead will occur at the time of the last judgment (5:25,28,29). Jesus as part of the final judgment will raise the dead who trust in Him. Jesus’ raising Lazarus (John 11) anticipates the final great resurrection and judgment of all men. In the same way, the Son has already taken to role of judge.

In the light of these two great works those Jews who oppose Him will marvel. The Son is given God’s two great roles of resurrection and judgment so that all men might honor, not just the Father, but also the Son. By giving the Son these roles, the Son is revealed as equal with the Father in works and honor. In these verses Jesus makes Himself equal with God, but in a way that reveals and glorifies His Father, rather than lowering Him.

Jesus concludes if anyone does not honor the Son, they are not honoring the Father who sent Him. Now the Son has come, and He must be honored. Jesus now goes on to explain this in the next verses.

John concludes this section with an exhortation. Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life (John 5:24). Those who believe that Jesus is the revelation of the Father and is given these great works, he will have life in Jesus.

2.2. Believing to Eternal LifeTruly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of

the Son of God, and those who hear will live (John 5:25).

101 As we have already seen, the creation is another work that only God can do (John 1:1-4). 102 Carson 253

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John has just spoken of the resurrection. He now explains that the Son will speak, and by His own voice, all men will be raised. As the agent of the Father, Jesus spoke in creation and the heavens were made (Gen. 1:1; John 1:1-4). As the agent of the Father, the Word will speak again and those who are called by His voice will live. When he had said these things, he cried out with a loud voice, “Lazarus, come out” (John 11:43).

The hour is coming and now is: Here John uses the term hour in two ways. In fact, John has a three-stage eschatology. First, in John, the “hour” is a technical term used to refer to Jesus’ own death and resurrection. Second, in these verses above, Jesus uses the term “hour” to include the final resurrection of all men at the end of time. Jesus can do this as the hour of His death and resurrection and the hour of the general resurrection are both linked. Those in union with Christ will be raised, even as he is (1 Cor. 15:20-22). Third, in other places Jesus says the “hour” is already here. Some aspects of the final resurrection life are already present in this creation by being born again (Ezek. 36:27; John 3:3,5). Those who believe have already passed from death unto life (John 5:24). Life can already be experienced now.

We can diagram John’s understanding of new life as:

Old Creation New Creation

Chris

t’sRe

surr

ectio

n

For as the Father has life in himself, so he has granted the Son also to have life in himself (John 5:26).

The Father gave the Son the right to raise the dead to give life, a privilege that belongs to God alone (John 5:19-23). Now John explains that the Son is able to do this as the Son has life in Himself.

God is the self-existent, the Living God, and Jesus shares these attributes. Jesus has life (John 1:4) He was granted this before eternity in the same way as He has always been in relationship between the Father and the Son. As such He is eternal life, who was with the Father from before the foundation of the world (1 John 1:2).

And he has given him authority to execute judgment, because he is the Son of Man. (John 5:28)

The Father gave Jesus the privilege and right of judgment in order to honor the Son (John 5:19-23). John now explains that the Father gave Jesus that authority, as He is

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the Son of Man. It is God’s plan that the earth is to be ruled through and for men. Jesus is the God-man, and so the rightful ruler of earth (Acts 17:31; 1 Cor. 15). He is ruler as the Son of Man (Dan. 7: 13,14), and as the Son of Man, He fully reveals the Father’s will (John 1:51, 3:14,15). John has joined Jesus’ authority as the eternal Son of God with His role as the human Son of Man, the divine God-man who is entrusted with God’s rule and judgment.

Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice (29) and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment (John 5:28,29).

Jesus tells the Jews not to marvel at His claims. Although Jesus is demonstrating aspects of His power already, it will be fully manifest when He calls all men to resurrection. As in Daniel 12:2, Jesus will raise all men. At that time there will be a separation, those who have done good will rise to a resurrection of life, while those who have done evil will rise to a resurrection of judgment.

I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me (John 5:30).

Although Jesus has been given the powers of God, in the final judgment, Jesus will perfectly follow His Father’s will. He will not follow His own will or desires so His judgments will be perfectly just.

2.3. The Witnesses to Jesus If I alone bear witness about myself, my testimony is not deemed true (John 5:32).

The claim that Jesus is equal with God is supported by a number of witnesses. As Barrett notes, since Jesus is not seeking His own glory, others need to bear witness to Him. He relies on God to bear witness to Himself in the various ways He has commanded (258).

In the Old Testament it was only by the mouth of two or three witnesses that every fact was established (Deut. 18). Jesus establishes His witness in three103 ways: the witness of John the Baptist, the witness of the works the Father gave Him to do in the Father’s name, and the witness of the Old Testament. At the same time, since Jesus is God, Jesus clearly states that He does not need the witness of men. No mere man can add to the witness of Jesus as the Son of God (John 5:34).

(a). The Witness of John the Baptist

There is another who bears witness about me, and I know that the testimony that he bears about me is true. (33) You sent to John, and he has borne witness to the truth. (34) Not that the testimony that I receive is from man, but I say these things so that you may be saved. (35) He was a burning and shining lamp, and you were willing to rejoice for a while in his light (John 5:31-35).

103 Contra Carson who suggests a fourfold witness, 260.

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John the Baptist bore witness of Jesus to the Pharisees in John 1:19-24. John also recorded the Baptist’s later public witness that Jesus was the Lamb of God (John 1:29-34). In these verses John bears a full witness to Jesus.

Even though John has witnessed to Jesus, John’s witness is merely human. Jesus does not need this witness, because Jesus knows who He is and what He is doing. He has the Father’s own witness of Himself.104 The real value of John’s witness to Jesus is for others. Salvation comes through faith in Christ, and John’s witness points them to Him and confirms Jesus’ own testimony.

Jesus calls John a burning and shining lamp. Carson suggests these words flow from Psalm 133:16,17. Her priests I will clothe with salvation, and her saints will shout for joy. (17) There I will make a horn to sprout for David; I have prepared a lamp for my anointed. John was a priest, his light pointed to Jesus, and many Jews rejoiced in the hope of Jesus’ coming salvation. Many followed John’s witness for a time, but later when Jesus did not do what they expected Him to do, they turned away.

(b). The Greater Witness of the Father (by Works and Words).

But the testimony that I have is greater than that of John. For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me. (37) And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen, (38) and you do not have his word abiding in you, for you do not believe the one whom he has sent (John 5:36-38).

Far greater than John’s witness is the witness of the Father. The Father witnesses by 1) the signs that He gave Jesus to do and 2) by the His own direct testimony of Jesus. The witness is to show that the Father has sent me. The works prove more than that God is with Him, or even that He can do miracles. The works are given to prove specifically that Jesus is God’s representative agent, acting for Him as God.

The works refer to Jesus’ whole ministry, one that is perfectly in accord with God’s will and specifically to the signs. The works are gifts, given to Christ by the Father (John 5:20).

The direct witness of the Father is described in a number of ways. In Mark, the Father spoke, witnessing directly that Jesus was His Son, but John stresses the descent of the Spirit without mentioning the Father’s words (Mark 1:11; John 1:32-34). John also does not mention the Father’s witness on the Mount of Transfiguration (Matt.17:1-13, Mark 9:1-13, Luke 9:27-36, 2 Peter 1:16-21). John may be assuming that his readers knew these accounts.

Others suggest that the works of Jesus are the direct witness to who he is and that He is doing His Fathers will. When believers see the Son, they see the Father, so those who do not hear the Father do not hear the Son (John 12:9). In contrast the Jews have not seen God, have not heard God and do not have God’s word abiding in them. The Old Testament background to the word “abiding in him” is Joshua 1:8,9 and Psalm 119:11.

104 See John 8:17,18.

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Since they do not abide, they do not really understand that the whole of the Old Testament points forward to the coming revelation in the Son. Moses heard God’s voice but did not see Him. Jesus will go on to speak of Moses in John 5:45-47. Jacob saw God’s form in some way in Genesis 32:20. In Jesus, God’s word and His form can now be clearly seen (John 1:18; 14:9), but since they do not have His word in them and do not believe, they cannot see God in Christ.

(c). The Witness of Scripture

You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, (40) yet you refuse to come to me that you may have life (John 5:39-40).

The Jews searched the Old Testament Scriptures but they did not understand them. They believe that the Scriptures and the Law had life in themselves. Carson sites Hillel a prominent Jewish rabbi who acclaimed that the more one studied the Law, the more one had life (263). In Romans 7:10 and Galatians 3:21 Paul rejects the idea that the study of the Scripture on its own can bring life. The real focus of the Scripture is to bear witness of Jesus and the fact that He has now come. It is only by coming to Jesus that one has life. It is a terrible irony that when Jesus comes, the one of whom the Scriptures speak, the Jews refuse to come to Him to find life. “Just as the Jews chose to enjoy for a moment the temporary and secondary light of the Baptist (v 35), so they prefer to pursue their studies and refuse to come to Jesus, who could in truth give them eternal life”.105

2.4 The Reason for Jewish Rejection ~ They Seek Their Own Glory (John 5:40-47)

I do not receive glory from people. (42) But I know that you do not have the love of God within you (John 5:42-43).

The real reason why the Jews reject Jesus is that they seek glory from men, from one another, rather than glory from God. They loves the law and the honor it gave them with one another. In contrast, Jesus only seeks the glory of God. He is not interested in the glory man gives. The principle is that the one from whom you seek glory is the one whom you love. Since they seek glory from men, they love men. To love God, to seek His praises, and to glorify God are all interrelated.

The signs Jesus accomplishes manifest His glory, but since He is doing the things His Father wants Him to do, He is not seeking His own glory. He is seeking the approval of God. In contrast, the Pharisees only seek praise from one another. As such they have no love for God in their heart.

I have come in my Father’s name, and you do not receive me. If another comes in his own name, you will receive him. (44) How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God (John 5:44,45)?

The link between Jesus and His Father, that He is doing His Father’s will, shows the true greatness of the Jews’ sin. They are not just rejecting Jesus, they are rejecting the

105 Barrett, 268.

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Father since Jesus came in His Father’s name. Even though He comes in the Father’s name, they still will not receive Him.

Ironically, although they reject the Son and Father, they will happily accept false messiahs who come in their own name. They reject the true messengers and accept the false ones. The reason that they are so easily deceived is explained. Since they are so concerned with the praise of men, they can be so readily seduced. Paul notes how the Jews loved the praise of men (Rom. 2:29).

Do not think that I will accuse you to the Father. There is one who accuses you: Moses, on whom you have set your hope. (46) For if you believed Moses, you would believe me; for he wrote of me. (47) But if you do not believe his writings, how will you believe my words” (John 5:46-47)?

Jesus returns to the theme that the Son of Man came to save and not condemn (John 3:17) and to the theme that the Scriptures have no life in themselves. The Scriptures, particularly Law of Moses, condemn. Those who trust in the Law will find that it is Moses who accuses them. The Jews set their hopes on Moses and the righteousness gained from performing the Law,106 This was a false trust; they had completely misread Moses. Moses’ works pointed forward to the coming of Christ. The Law was given to show Israel her sin and so drive them to Christ (Gal. 3:19; Rom. 5:20). If they had truly believed Moses, they would have believed Christ. Moses testified of Jesus (Deut. 18:15-18). They had made Moses, who was a type, the author of final salvation. “It was because Moses thus became the author of a final system of religion, and not, as he wished to be, a witness to Christ, that he became also the accuser of the people; whole punctilious performance of the law lead to their rejection of Jesus” (Barrett 270).

In contrast Moses’ true function was to point men to trust in Christ. Moses wrote of Christ, not himself. As in the rest of John, John does not point to specific verses. To John the whole of the Old Testament points to Jesus.

Jesus concludes by stating that in fact, they fail to believe Moses. Further, if they fail to believe Moses, how will they believe the greater witness of Christ?

3. The Feeding of the Five Thousand (John 6)

3.1. Jesus Feeds Five Thousand (John 6:1-15)

The feeding of the five thousand in Jesus’ Galilean ministry is mentioned in all the Gospels.107 In the Old Testament Moses fed Israel with manna in the wilderness, and Elisha feed a multitude (2 Kings 4:42–44).108 Jesus is greater than the Old Testament manna; He is the true bread of life. He is also greater than the prophets.109 This miracle

106 “He that performs one precept gains for himself one advocate: but he that commits one transgression get for himself one accuser” (Barrett 270).107 See Matthew 14:13–21, Mark. 6:35–44, and Luke 9:10–17.108 In 2 Kings 4 the LXX uses the word boy in, and the same word for boy is only used here in the New Testament, Both mention barely, and both narratives there is unbelief and food left over. 109 For the conjunction of Moses Elijah and the Exodus in a similar way, see Mark 9:2-8 Mtt 17:1-8). Luke 9:28-36)

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occurs near the time of the Passover (John 6:4), a fact that helps us understand what Jesus means when He gives His body and blood for the life of the world.

After this Jesus went away to the other side of the Sea of Galilee, which is the Sea of Tiberias. (2) And a large crowd was following him, because they saw the signs that he was doing on the sick.(3) Jesus went up on the mountain, and there he sat down with his disciples (John 6:1-3).

At this stage the crowds are still following Jesus because they have seen His signs (John 2:23-25), but they do know the true nature of His mission. Jesus withdraws to a mountain to be alone with His disciples but the crowds follow Him (John 6:5).

Now the Passover, the feast of the Jews, was at hand. (5) Lifting up his eyes, then, and seeing that a large crowd was coming toward him, Jesus said to Philip, “Where are we to buy bread, so that these people may eat?” (6) He said this to test him, for he himself knew what he would do.(7) Philip answered him, “Two hundred denarii would not buy enough bread for each of them to get a little.” (8) One of his disciples, Andrew, Simon Peter’s brother, said to him, (9) “There is a boy here who has five barley loaves and two fish, but what are they for so many”(John 6:4-9)?

This is the second time John mentions the Passover (John 2:13,23; 11:55ff). The first Passover account shows Jesus to be the true temple. The third account shows Jesus as the true Passover. This middle account shows Jesus as the bread of life, His flesh and blood is given for the life of the world (John 6:33,51).

The crowds are hungry. Philip and Andrew are concerned. Although Jesus knows what He will do, He uses the occasion to test110 Philip (see 2 Kings 4:2–4). Even at this stage, Philip is thinking at a very basic level. He can only see the financial cost. A denarius was one day’s wages (Matt 20:2; John 12:5), so 200 denarii indicates a very large crowd. John mentions 5000 men, therefore including the children and women, the crowd could have exceeded 20,000.

Andrew finds a boy with five barley loaves. Barley loaves were the cheapest loaves, those used by the poor. Andrew mentions the boy, but he does not show any more faith than the others. Andrew clearly states that they could not feed the huge multitude with only these few loaves and fish. Like Moses before them, they will need divine help (Num. 11:13).

Jesus said, “Have the people sit down.” Now there was much grass in the place. So the men sat down, about five thousand in number. (11) Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated. So also the fish, as much as they wanted. (12) And when they had eaten their fill, he told his disciples, “Gather up the leftover fragments, that nothing may be lost.” (13) So they gathered them up and filled twelve baskets with fragments from the five barley loaves left by those who had eaten (John 5:10-13).

Jesus seats the people, gives thanks, and then distributes the food to them. He feeds the entire multitude and there are still twelve baskets remaining.111 Jesus provides

110 The word test is generally used in a negative sense. Satan and others test Jesus. The actual word is neutral. Jesus is testing or trying Philip’s faith. The words also show the greatness of the miracle (Barrett 274).111 Jesus’ feeding of the multitude shows that He is greater than Moses (see later) and greater than Elisha who fed one hundred men with twenty barley loaves and some ears of grain (2 Kings 4:42–44). A further

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so much that there was more afterward than there was before. At the same time, Jesus does not waste any. Köstenberger notes that Jesus applies the same care to preserving all that the Father has given Him (John10:28–29; 17:11–12,15).112 The twelve baskets show He can and has provided for the twelve tribes of Israel.

When the people saw the sign that he had done, they said, “This is indeed the Prophet who is to come into the world!” (15) Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself (John 6:14,15).

These people respond like all the others. When they see the sign, they consider that Jesus must be the great prophet that Moses spoke of (Deut. 18:15). Like Moses fed Israel with manna, so now Jesus feeds them with bread. Because they have seen His power, so they believe He can deliver them. They plan to make Him king by force. They reason that if He could feed them, He could also free them from Roman rule. Jesus knows what is in the hearts men. He knows they do not understand the true nature of the sign, so Jesus withdraws by Himself to a mountain.113

3. Jesus walks on Water (6:16-21)114

John uses Jesus walking on water to show how Jesus returned to the other side of the lake and also to link the feeding with the water of the Exodus. in this section Jesus particularly reveals himself to the disciples. He says: “it is I, do not be afraid” It also shows how a disciple’s experience can go from great wonder to great fear. With Jesus they have blessings but they still experience trail and danger when he is not with them.115

When evening came, his disciples went down to the sea, (17) got into a boat, and started across the sea to Capernaum. It was now dark, and Jesus had not yet come to them. (18) The sea became rough because a strong wind was blowing. (19) When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they were frightened. (20) But he said to them, “It is I; do not be afraid.” (21) Then they were glad to take him into the boat, and immediately the boat was at the land to which they were going (John 6:16-21).

Jesus remained on the mountain praying until evening. His disciples take a boat to return to Capernaum. It is evening, dark, and Jesus is not with His disciples. The darkness is real and yet also symbolic; the disciples are alone and in spiritual darkness without the Jesus the light of the world. The sea is subject to sudden squalls, and one struck them, stopping their progress. In this situation, Jesus comes to them and saves them. Jesus walks toward them on the water. They are frightened. Even though they had just seen the miracle of the loaves and fishes, they still do not understand who He is and what He can do. Jesus identifies Himself and tells them not to be afraid. Jesus enters the boat and it is

parallel is made by between Moses and Elijah in 1 Kings 19. 112 202. 113 In the Synoptic Gospels, the key theme is the coming of Jesus’ own Kingdom. Jesus knew he could only become king by humble submission to his Father’s will, not by force. This is clear from the temptation account. 114 See parallel accounts in Matthew 8:23-27, Matt 14:22-33 and Mark 6:45-52. 115 Some, Guthrie (NBCR 942) and Hendriksen (XX) see this as one of Jesus’ seven signs, but it is never called a sign and unlike the other signs there is no explanation of its nature or its effect.

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immediately on the other side.The walking on the water and getting them to the other side indicate two miracles. John records this as a private miracle to the disciples, not one of the seven signs to the Jews.

3. Jesus is the Bread of Life Discourse (John 6:22-58)

The feeding of the 5000 men and the bread of life passage both show Jesus as the fulfillment of the Old Testament manna. As the manna fed Israel for a time, Jesus will feed all men with food for eternal life. John uses two references to the ‘bread from heaven’ to frame the entire discourse, thus showing Jesus is greater than Moses John 6:31-33 and 6:58. Köstenberger notes, “Three factors link the present chapter with the Exodus account: (1) the Passover motif; (2) Jesus as the prophet like Moses; and (3) the expectation that God would again provide manna in the Messianic age.116 The passage is indirectly related to the Passover and the Lord’s Supper which points us toward Christ.

3.1. The Crowd Seeks Earthly Not Spiritual Blessings (John 6:22-27)On the next day the crowd that remained on the other side of the sea saw that there had been only one boat there, and that Jesus had not entered the boat with his disciples, but that his disciples had gone away alone. (23) Other boats from Tiberias came near the place where they had eaten the bread after the Lord had given thanks. (24) So when the crowd saw that Jesus was not there, nor his disciples, they themselves got into the boats and went to Capernaum, seeking Jesus. (25) When they found him on the other side of the sea, they said to him, “Rabbi, when did you come here?” Jesus answered them, “Truly, truly, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves. (27) Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal” (John 6:22-27).

The crowd is still seeking Jesus. They are confused because the disciples left without Jesus and yet Jesus is not there. They eventually find Him in Capernaum where Jesus seems to teach them in the synagogue (for synagogue see John 6:59).

Truly Truly: Jesus answers their question as to when He arrived solemnly. As in John 2:23–25, 3:3, and 4:16–18, Jesus sees that the crowd is only concerned with physical blessings, not the true spiritual blessings to which they point.117 Jesus knows that they have not understood the true significance of the signs. He knows that miracles alone do not bring true faith.

As with the woman at the well, Jesus uses literal water to point to a deeper spiritual meaning. In the bread, Jesus was pointing to the deeper reality that He is the true bread from heaven,118 the fulfillment in the Old Testament. The bread showed Jesus as the greater prophet king, the Messiah who brings eternal life. The signs are not just power, the signs point men to the greater truths of the gospel itself. They point to the reality that Jesus is the one whom God sent John 5:36 and 6:29.

116 210.117 Köstenberger, 206.118 Physical bread must not be despised; but it must not be valued to highly (Barrett 286).

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Jesus commands the crowd not to work for food with finite benefits. His true bread will last forever. Jesus’ body, given for sinners, is food for eternal life.

The Father has placed His seal upon Jesus, indicating that He, and only He, has the power to give this bread unto eternal life. The “sealing” Jesus refers to is probably a reference to the Father’s words at Jesus’ baptism.

3.2. The Works Fit for Eternal Life (John 6:28-40)Then they said to him, “What must we do, to be doing the works of God?” (29) Jesus answered them, “This is the work of God, that you believe in him whom he has sent.” (30) So they said to him, “Then what sign do you do, that we may see and believe you? What work do you perform?(31) Our fathers ate the manna in the wilderness; as it is written, ‘He gave them bread from heaven to eat.’ ” (32) Jesus then said to them, “Truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but my Father gives you the true bread from heaven. (33) For the bread of God is he who comes down from heaven and gives life to the world.” (34) They said to him, “Sir, give us this bread always” (John 6:27-34).

Jesus has spoken of the ‘works’, so the crowd want to know what these works are.119 Jesus explains that the works they are to do are to believe in Jesus who God sent, to place their faith in Jesus.

The Jews then ask for another sign. “In Judasim, “a “sign from heaven” was considered to be the highest form of legitimation.49 Jesus’ present audience indicates that if he were to perform the sign that they demanded, they would believe. This assertion constitutes yet another instance of Johannine irony, for Jesus had already performed several signs (including the feeding of the multitude), yet people persisted in their unbelief”.120

The Jews ask for the manna, the manna given by Moses. The Jews had elevated Moses so highly that Jesus has to respond by reminding them that it was God, not Moses who brought them bread from heaven.

Jesus then goes on to speak of Himself. In Jesus the true bread of God has come down from heaven. Jesus’ words link Jesus to Moses. As the true bread of life, Jesus gives greater bread than Moses. Just as in the Exodus, Jesus is the provision from God for the Jews as they wait for God’s salvation. The Jews also expected God would again provide manna in the Messianic age.121 Jesus accomplishes a greater blessing than Moses as He accomplishes the greater exodus, one not only physical but one that included deliverance from sin and death to life in Himself.

From heaven: This phrase shows the bread’s heavenly origin. The idea of coming down from heaven occurs seven times in this section. John paints a full picture showing that Jesus comes down from heaven to earth (John 3:13), and that He will later ascend 119 For parallels see the rich young ruler ( Matt. 19:16 pars.) and by the crowd in Jerusalem at Pentecost (Acts 2:37).949 Cf. Exod. Rab. 9.1; b. B. Meṣi˓a 59b. Some of the rabbis, however, remained critical toward such signs (Schnackenburg 1990: 2.39–40).120 Köstenberger, 208.121 Ridderbos 1997: 226.

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from earth to heaven (John 6:62). As the mediator, when Jesus comes He gives bread to men. In fact, He is the bread, and as bread He gives life to the world. John also speaks of Jesus as the light of the world and the living waters. .

(35) Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. (36) But I said to you that you have seen me and yet do not believe (John 6:35,36).

The manna and the bread in the temple both point to the greater bread of heaven in Christ. Jesus reads and understands the Old Testament typologically. God provided the bread in the Old Testament, and now Jesus is the true bread Himself. I am the bread of life (see again at John 6:48). Jesus will go on to say that His disciples must eat His flesh and drink His blood. Those who have Jesus have the inner substance of bread, inward food; they need nothing else. It is He alone who satisfies. In Christ they receive daily bread. Although the manna perished and the people died, in Christ, the true bread, the food unto eternal life, is manifest.

Jesus is not only the bread to the Jewish people, now He is the bread of the whole world.

Jesus also introduces the idea of thirsting (John 6:53). Just like He did earlier, Jesus develops Isaiah 55:1ff and Isaiah 49:10 (later cited in Rev. 7:16). He will develop the idea of eating and drinking later in this discourse.

This is the first of Jesus’ ‘I am’ claims (repeated in John 6:48,51).122 In the Old Testament “I am” was a word of revelation and command to Moses and Israel (Exod. 3:6; 3;14; 20:2123)124 Carson links this ‘I am’ statement with Isaiah 55:1-3.125 He is the source of blessing in the everlasting eschatological covenant.

In John 5:36 Jesus tells the crowd that although they have seen Him and understood Him at a superficial level, they have not really understood who He is or what He represents. In John 6:37 Jesus addresses the fact that many do not believe, a theme John returns to in chapter 12:20-50.

All that the Father gives me will come to me, and whoever comes to me I will never cast out. (38) For I have come down from heaven, not to do my own will but the will of him who sent me. (39) And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. (40) For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day” (John 6:37-40).

Jesus has confidence in His mission. Jesus will succeed because the Father has given Him a people, and they will come to Him. All that the Father gives me will come to

12218 Jesus repeats the claim seven times. (1) Here (2) I am the light of the world (John 8:12), (3) I am the door (John 10:7, 9), (4) I am the good shepherd (John 10:11, 14), (5) I am the resurrection and the life (John 11:25), (6) I am the way and the truth and the life (John 14:6), and (7) I am the true vine (John 15:1,5). The Synoptic Gospels offer other “I am” sayings and give the same substance through the parables.123 Exodus 20:2 combines both revelation and command. 124 see Barrett 292.125 289

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me. Jesus takes no credit, and does not trust in the signs He has done. His hope is rooted in His Father’s gift to Him of a people. ‘All’ is a group, the elect. The Father has elected and chosen some, and those He has chosen He gives to the Son. Further, those that come to Christ, Jesus will not cast out. More positively, Jesus promises to keep them. John teaches divine sovereignty. In divine sovereignty the Father 1) sends Jesus, and 2) He draws those to Jesus who will truly believe. Divine power and sovereignty is also seen in that 3) Jesus will preserve those who follow Him (John 10:28–29). In the balance between God’s sovereignty and human responsibility, “Jesus rejects no one who comes to him, but in coming to him, God’s decision always precedes man’s”.126 The whole purpose of Jesus’ coming was to save those chosen by the Father. Jesus’ faithfulness to his Father’s mission is a believer’s security. The fact that He raises them on the last day (John 6:39,40,44,54) indicates that His mission is wider then even than this life. As the great Son of man He will raise them up on the last day unto eternal life.

John teaches:

1. There is a clear group of those that the Father has chosen (John 6:37,66; 17,1, 6, 9, 24).

2. The coming of Jesus is according to God’s own sovereign choice. 3. Those who are chosen will come to Christ (John 1:1-,13)4. Christ will preserve those that the Father chooses and gives to Him (John

17:11,12). 5. The preservation includes raising them up on the last day. 6. Eternal life is already present, but it will reach its climax on the last day in the

resurrection.

3.3. The Jews Object to His Origin (John 6: 41-51)So the Jews grumbled about him, because he said, “I am the bread that came down from heaven.” (42) They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’” (John 6:41,42)?

Just like the Jews’ grumbling about Moses in the wilderness (Exod. 16:2,8–9; Num. 11:4ff; 1 Cor. 10:10), the Jews in Jesus’ day grumble against Him.127 To grumble against Moses was ultimately to grumble against God, so to grumble against Jesus is to grumble against the Father. They can accept the claim that God could call a man to do great works like in the case of Moses and Elijah, but they could not accept Jesus’ claim that He came down from heaven. They thought they knew where He came from and who His family was, therefore His claim could not be true. They thought the words of Jesus contradicted the facts, but that is only because they did not have all the facts (John 1:1,14,18).

126 Barrett, 294.127 Carson notes, “The Jews’ in Jerusalem (5:18ff.) were incensed because they recognized Jesus said things that put him on a par with God; these Galilean Jews are incensed because they think they know a fellow Galilean, and take umbrage at his claims. It is not so much his claim to be bread that offends them, as his claim to be bread from heaven, his claim that he came down from heaven. How could this be so, when his family had moved to Capernaum and he was known there?” 292

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Jesus answered them, “Do not grumble among yourselves. (44) No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. (45) It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me— (46) not that anyone has seen the Father except he who is from God; he has seen the Father (John 6:43-46),

The grumbling in the wilderness led to Israel being judged, so grumbling against Jesus’ words will also lead to the Jews’ own judgment. Jesus is God’s gift to them, and they must trust in Him. Unless they come to Him, they do not have life.

In verse 37 Jesus teaches that, All that the Father gives me will come to me. In verse 44 he teaches the same truth but in the negative (John 6:37). No one can come to me unless the Father who sent me draws him (John 6:44).

Draws: Believers are drawn to Jesus Christ by the Father. Jesus calls this drawing “being taught by God”. Carson notes, “It is by an insight, a teaching, an illumination implanted within the individual, in fulfillment of the Old Testament promise, They will all be taught by God”.128 The “Prophets” refer to the whole of the Prophets, but particularly Isaiah 54:13 where God promises that after the Babylonian exile He will restore His people and teach them. The greater restoration is being fulfilled in Jesus’ Day. The exile ended in a lesser typological form when Israel is restored to the land, but the greater fulfillment is when Christ comes to bring the fullness of God’s salvation. In Jeremiah 31:31–34 and Ezekiel 36:24–26 the men are “taught of God”; given a new spirit and a new heart, one that follows God’s law.

Those who are drawn to Christ are taught are also taught by Christ. In every instance the blessings of the Father only flow through Christ. Christ alone reveals the Father (John 1:14,18). No one can claim to know God without Christ. In the negative, those who do not come to Christ are not taught of God.

Truly, truly, I say to you, whoever believes has eternal life. (48) I am the bread of life. (49) Your fathers ate the manna in the wilderness, and they died. (50) This is the bread that comes down from heaven, so that one may eat of it and not die. (51) I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh” (John 6:47-51).

‘Truly truly’ introduces a new thought and stresses its importance. Those who believe will have eternal life. Jesus again points men to faith.129 Although God is sovereign, He also demands faith. Jesus now tells them what to believe, that He is the bread of life that comes from heaven.

For a second time, Jesus calls himself the bread of life (John 6:37). The Jews in the wilderness who ate the manna in the wilderness died, but those who eat from the ‘bread from heaven’ do not die. They will live forever. Now it is Jesus who must be eaten, be fed on, and those who do so will have eternal life.

Jesus’ bread is His flesh. Moses gave bread to Israel; Jesus’ bread is found in the giving of His own flesh for the life of the world (see the suffering Servant of Isaiah 128 293129 See John 3.

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52:13–53:12). Jesus’ ‘flesh’ becomes the ground for the sacrifice. He gives it ‘for’ the life of the world (John 10:11,15; 11:51–52; 15:13; 17:19; 18:14).

3.4 The Jews Object to Eating His Flesh (John 6:52-59)The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?” (53) So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. (54) Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. (55) For my flesh is true food, and my blood is true drink. (56) Whoever feeds on my flesh and drinks my blood abides in me, and I in him (John 6:52-57).

Either the Jews continue to think literally, in which case they do not understand the deeper significance, or they simply do not understand His words. In either case, they are not receiving his message.

Jesus does not explain Himself; rather He solemnly warns them (see truly truly) that unless they eat and drink Him, they will not have life. In the explanation, He makes things harder for them to grasp. They must eat the flesh of the Son of Man. The ‘Son of Man’ is a link to Jesus’ humanity, since Jesus’ atonement is based on Jesus’ human nature as well as His divine nature. As Son of Man, He is the Messiah, the divine and human.

Now Jesus is even more offensive. He repeats the words of eating His flesh and then goes on to add drinking His blood (John 6:53,54). Under Moses, one could not even eat meat with blood in it, so for Jesus to say ‘drink my blood’ would be even worse. In the Old Testament, the blood points to life, but it is mainly used to point to the shedding of blood in sacrifice. In the new, the Passover sacrifice is found in Jesus. In eating and drinking, in partaking in the sacrifice of Jesus, we abide in Him; we enter into union in Him.130 Jesus abides in us and we abide in Him. To ‘abide in’ Jesus is an important theme in John. It indicates the unity between the believer and Christ and even between the Father, the Son, and the Spirit. Abiding is mentioned in (John 1:32–33; 14:10; 15:10) and abiding believers abide in Jesus and Jesus abides in them (John 5:38; 8:31; 15:4, 7, 9–10). Carson notes that the way that a believer abides in Christ, and Christ abides in believers is not the same. A believer abides in being identified in Christ; they feed on Him, are

130 The Roman Catholic Church claims that in the Lord’s supper we literally eat and drink Christ. In the mass, Jesus is re-sacrificed, and believers eat His actual body and blood. We reject the doctrine of transubstantiation which claims that when consecrated by the priest, bread and wine become the body and blood of Christ. (1) ‘To eat’ is not literal. This would deny the Law of Moses. (2) Further, verses 40 and 53,54 are parallels. They say the same thing:For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” (6:40). Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. (54) Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. (53,54) “This indicates that the expression is a metaphor. Everyone who looks to the giving of Jesus flesh and blood as a sacrifice as he is lifted up on the cross. There are not two ways of salvation, only one. It is best to read this as an explanation of the earlier verses.

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sustained by Him, and in Him have everlasting life. In contrast, Jesus abides in them in being the means of receiving the blessings for them. As they continue to feed on Jesus, so they will abide in Him (John 15).

As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me (John 6:57).

As always, John links ‘life’ back from Jesus to the Father. The Father has life in

Himself and He has given it to the Son so to have life. The living Father sent Jesus, and Jesus lives because of the Father, All who feed on Jesus, who trust in the Son, abiding in His life and so share the life given by the Father to the Son.

This is the bread that came down from heaven, not like the bread the fathers ate, and died. Whoever feeds on this bread will live forever” (John 6:58).

Jesus ends the section by re-affirming that although the manna kept Israel alive for a time, Jesus is the true food and the true drink to whom Moses pointed. Those who feed on Him will live forever.

Jesus taught these things in the synagogue in Capernaum.131 In John’s Gospel, this section ends Jesus’ public ministry in Galilee.

4. Following Jesus by Faith (John 6:60-71)

This is a major turning point in the Gospel. After Jesus taught these things in the synagogue, many of His disciples turned back from following Him. They had placed their hopes in Jesus’ power as an earthly Messiah, but when Jesus rejects this, pointing to the spiritual nature of the Kingdom, they reject Him. The rejection is so great that Jesus even has to ask His inner circle, the twelve if they will reject Him? In the end the twelve are the believing remnant in Israel who become the core of the new community.

4.1 Many Disciples Turn Back

When many of his disciples heard it, they said, “This is a hard saying; who can listen to it?” (61) But Jesus, knowing in himself that his disciples were grumbling about this, said to them, “Do you take offense at this? (62) Then what if you were to see the Son of Man ascending to where he was before? (63) It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. (64) But there are some of you who do not believe.” (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) (65) And he said, “This is why I told you that no one can come to me unless it is granted him by the Father” (John 6: 60-65),

Jesus teachings were both hard and offensive.132 John does not that it was the multitude that turned back, but Jesus’ own disciples. Even those close to Jesus were offended as:

131 When the high priest question Jesus about His teaching, Jesus says that He taught openly in the synagogues (John 18:19–20). This is an example of this. Köstenberger, 217..132 The word hard is best translated as offensive in Matthew 25:24, Acts 26:14, James 3:4, and Jude 15.

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(1) They were interested in physical matters, not spiritual: food (v. 26), a political

Messiah (vv. 14–15), and miracles (vv. 30–31) rather than the greater truths that these things pointed to.

(2) They trusted in their own senses, rather than Jesus’ teaching. They did not fully trust Him (vv. 41–46).

(3) They did not like Jesus’ claim that He was greater than Moses, that He alone could give life (vv. 32ff., 58), and that He came from heaven, not earth.

(4) They did not like the way that Jesus called them to eat and drink His flesh in a seeming violation of the law (Carson XX).

Jesus does not seek to lessen the offensiveness of His message. In fact he says that the offense will only increase when they see the Son of Man ascending. To ascend is a reference to the offense of the cross. The idea that the Messiah would die on the cross is a greater scandal (1 Cor. 1:23). On the other hand, those who believe in the Messiah will see the cross as the removal of the offense of sin. “The moment of Jesus’ greatest degradation and shame is the moment of his glorification, the path of his return to the glory he had with the Father before the world began (17:5). The hour when the Servant of the Lord is despised and rejected by men, when he is pierced for our transgressions and crushed for our iniquities (Is. 53:3–5) is the very portal to the time when ‘he will be raised and lifted up and highly exalted’” (Is. 52:13).133

The ‘flesh’ profits nothing. They were judging things naturally, in the flesh, and Jesus says that in matters concerning Himself the flesh is of no aid. Jesus’ words are spiritual and life-giving, and can only be understood by those who have the Spirit whom He will pour out on His glorification. They are of the flesh so they do not believe.

Unbelief: Even though Jesus had done many mighty signs, they still did not believe. Jesus knew that most of them would not follow Him, and from the beginning of His ministry He knew that many would not believe. Jesus understood why so many turned back, because they could not come unless the Father drew them to Himself. Earlier, those in Jerusalem did not follow Him, and now it is the Galileans turn to not follow.

4.2 Jesus’ Challenge and the Disciples Confess Him (John 6:66-71).

After this many of his disciples turned back and no longer walked with him. (67)So Jesus said to the Twelve, “Do you want to go away as well?” (68) Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, (69) and we have believed, and have come to know, that you are the Holy One of God.” (John 6:66-69).

Jesus’ words challenge the many disciples who follow Him. They turn away from Him, and only the twelve 134 remain.135 Now Jesus challenges them. 133 293134 This is the first time the twelve apostles are mentioned in the Gospel. John does not have any record of the twelve being called as in Matthew 10:1–4. John assumes that the reader will know who the twelve are. 135 This incident illustrates the truth embodied in Jesus’ parable of the sower and the soils (Matt. 13:1–23).

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As in the Synoptic Gospels, Peter takes the lead (Matt. 16:18ff).136 Peter confesses that they will follow Jesus even though there is much they do not understand. What they do understand is enough to continue as His disciples. Peter provides an interesting model for faith. True faith will continue to follow, even though it does not fully understand. Peter knows some things as true, and he trusts that the rest will be explained in due course.

Peter’s confession had two parts:

1. Only Jesus has the words of eternal life, so there is nowhere else to go. 2. He believes and knows that Jesus is the holy One of God

In John to ‘believe’ and to ‘know’ are synonyms, meaning the same thing in all cases except in the case of Jesus. Jesus says He knows God, but never that He believes in Him (John 7:29; 8:55; 10:15; 17:25). As the creator and redeemer, He does not have faith in the same way.

The Holy One of God: The phrase occurs in Mark 1:24 and Luke 4:34. Jesus calls His Father, Holy Father (John 17:11). The holy One is the set apart One. It is the equivalent of the full messianic title of Jesus mentioned by Peter. Simon Peter replied, “You are the Christ, the Son of the living God” (John 16:16). The Father set Jesus apart (John 10:36), and He has set Himself apart (17:19), and He alone can deal with the sins of the world (John 1:29).

Jesus answered them, “Did I not choose you, the Twelve? And yet one of you is a devil.” (71) He spoke of Judas the son of Simon Iscariot, for he, one of the Twelve, was going to betray him (John6:70-71).

In a parallel with the synoptic account, Jesus explains that the disciples initial faith is not their own. They have nothing to boast in as they follow Jesus, Jesus chose them. Jesus says later, You did not choose me, but I chose you (John 15:16). In the Old Testament, the Israelites were God’s ‘chosen people’ (Deut. 10:15; 1 Sam. 12:22). In the same way, in the new community, the twelve disciples are also ‘chosen’ (John 13:18; 15:16,19). The idea of God’s choosing is applied to the whole church (Eph. 1:4,11; 1 Pet. 1:1–2; 2:9). Several times in John’s Gospel, Jesus refers to the choosing of His disciples.

Jesus also says He chose Judas, even though He knew that Judas would later betray Him. Judas’ actions are not a contradiction to Jesus’ choice. Jesus choice of Judas is also planned. Judas is called a devil (John 8:44; 13:2:27) because the devil influences and controls Him, and so Judas does Satan’s works. Although the immediate cause of Judas’ betrayal is money, the deeper cause is Satan himself.

Lesson Five Questions

1. Explain the Jewish background to a F________ S_________relationship.

136 This event, like the synoptic parallel is used in here to show a watershed in Jesus’ ministry.

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2. In this relationship, how is the Fathers love to the son expressed? How is the son’s love to the Father expressed?

3. Describe the division of labor in the economic trinity. 4. Name the two great works the father gives to the son? What does this tell us

about the son? 5. Name the three witnesses to Jesus work. 6. Why do the Jews reject Jesus witness? 7. What does Jesus feeding the 5000 indicate? 8. What is the function of the “I am” claims? 9. List the 6 things Jesus teaches us about his own people.

10. Give four reasons why the Jews rejected Jesus.

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11. Lesson Six: Jesus Fulfills the Temple Feasts (John 7,8)

In John 2 Jesus is shown as the true temple, and in John 7 and 8 Jesus is revealed as the fulfillment of feasts of Israel. Here and in John 9-10 Jesus is shown as the fulfillment of Israel’s religious life. Chapter 7 to Chapter 10 cover a two month period as Jesus attends the Feast of Tabernacles (autumn) and the Feast of Dedication (winter).

The Old Testament demanded a seven-day Feast of Booths or Tabernacles at the time of the gathering of the harvest (Exod. 23:16; Lev. 23:33–36,39–43; Deut. 16:13–15). It became very popular and became one of the greatest feasts of the Jews. During the feast, the Jews built booths or tabernacles to live in for the week (Lev. 23:42). The feast included the rites of water-drawing and lamp-lighting. Jesus attends as the one who fulfills the feasts. The feast pointed forward to God’s great works and Jesus builds on the feasts to explain Himself and His mission. In chapter 7:37b–38 Jesus issues an invitation to all who are thirsty to come to Him and drink, so that believers would, once the Spirit was given, become sources of “streams of living water.” This is the great the fulfillment of Isaiah’s hope that, With joy you will draw water from the wells of salvation (Isa. 12:3) and that waters of blessing will flow to others from Israel (Isa 58:11). In chapter 8:12 Jesus proclaims that He is the light of the world. Jesus is the fulfillment of Israel’s feasts.

We divide Chapter 7 as follows: 1) The Unbelief of Jesus’ Brothers (John 7:1–9), 2) Jesus Goes to the Feast (John 7:10–13), 3) Jesus Teaches at the Feast (John 7:14–24), 4) Is Jesus the Christ? (John 7:25–44), and 5) The Unbelief of the Jewish Leaders (John 7:45–52).

As he attends the feast He is challenged if He is the Messiah (John 7:4,10, 27; 7:41–42) the seed of David (John 7:21, 31). Jesus is also challenged on a number of other issues: for example what is Jesus relationship to Abraham? John reports these challenges as they represent common Jewish questions about Jesus.

In attending the feasts Jesus had a clear sense of timing in his ministry. He knew when to act. In Jesus’ early ministry He remained mainly in Galilee to avoid Jewish authorities (John 5:8; 7:1) but when the time is right, Jesus goes up to Jerusalem. 137

1. The Unbelief of Jesus’ Brothers

John continues to develop his theme of Jewish unbelief and rejection.

After this Jesus went about in Galilee. He would not go about in Judea, because the Jews were seeking to kill him (John 7:1).

137 The events occur in the last half-year of Jesus’ ministry, six months before His death.

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Jesus is a man rejected by his own (John 1:10,11). He is rejected in Galilee (John 4:44), in Judea (John 7:1), and even by His own family (John 7:1-9). Finally He will also be rejected in Jerusalem, where He is crucified (John 12:20-50).

Now the Jews’ Feast of Booths was at hand. (3) So his brothers said to him, “Leave here and go to Judea, that your disciples also may see the works you are doing. (4) For no one works in secret if he seeks to be known openly. If you do these things, show yourself to the world.” (5) For not even his brothers believed in him. (6) Jesus said to them, “My time has not yet come, but your time is always here. (7) The world cannot hate you, but it hates me because I testify about it that its works are evil. (8) You go up to the feast. I am not going up to this feast, for my time has not yet fully come.” (9) After saying this, he remained in Galilee (John 7:1-9).

At this stage Jesus’ brothers do not yet believe in Him. Even Jesus knows what it is to be in an unbelieving family (Mark 3:21,31–35). His brothers had grown up with Him, and had seen all the signs, and yet they still did not believe. It is only if one is born again that one can enter the Kingdom (3:3,5). It does not matter who you are or what privileges you have. Only after the resurrection we find that His brothers believe (Acts 1:14). Jesus personally reveals Himself to His brother James (1 Cor. 15:7).

The brothers tell him to go to Judea, to Jerusalem to the Feast where He could promote His message. Any public signs in the capital Jerusalem would quickly spread the word to the Jews and to the whole world. Although this seems like sound advice, it is not because the brothers 1) either did not know of the Jewish hostility or did not care and 2) His family is thinking in worldly terms. They see the feasts as a good way for Him to promote Himself and His ministry. Jesus’ answer shows He does not want to promote His own agenda. He wants to do His Father’s will.138 Also, the brothers have no right to tell Him what to do, as he is the Messiah. He does not follow men; He only does His Fathers’ will.139 At this stage, Jesus’ brothers do not understand who He really is.

Jesus refuses. He will not go up at that time as at was not yet his time or hour (John 2:4). Jesus knows the hatred of the Jewish leaders, and He is following the Father’s timetable, not man’s.140 In the right time He will be revealed to Israel. He may even have known that His brothers will come to salvation later.

In contrast, it is Jesus brothers’ time to go to the feast. The world does not hate them, as they are part of the world and so the world loves them. The word loves its own (John 15:19). The world hates Jesus because He is not of the world and He testifies of its evil (John 3:19–20; 7:19; 8:31–59; 9:39–41; 16:8–9).

2. Jesus goes to the Feast (John 7:10-13)

John sets the scene for the conflict at the feast.

But after his brothers had gone up to the feast, then he also went up, not publicly but in private. (11) The Jews were looking for him at the feast, and saying, “Where is he?” (12) And there was much muttering about him among the people. While some said, “He is a good man,” others said, “No, he

138 Their actions parallel Satan because like Satan they tempt Him with worldly advancement rather than obedience.139 See Jesus’ mother in John 2:3,4.140 He understands that in God’s providence there is a time for everything in (Ecc. 3:1ff).

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is leading the people astray.” (13) Yet for fear of the Jews no one spoke openly of him. (John 7:10-13).

Jesus goes up to the feast in secret. Most pilgrims would travel together by public caravan. John divides those into Jerusalem into two: the Jews, the Jewish leaders (John 7:10,13) and the crowds. The leaders sought to arrest or harm Jesus. In Galilee, Jesus was in Herod’s jurisdiction and there the Jewish leaders have no power. Now that Jesus was in Jerusalem He was in their area of control.

The crowds are a mixed group, Judeans, Galileans, and even Diaspora Jews (Jews living outside Israel who would come back for the feast). John speaks of the crowds more and more from chapter 7 through chapter 12. The crowds are divided, some for and some against Him, arguing that He is misleading the people (Deut. 13:1–11), but since the Jewish leaders are so set against Him, no one dares oppose them. The fear of the crowds for the authorities is a common theme (John 9:22; 12:42; 19:12, 38; 20:19).

3. Jesus’ Authority to Teach (John 7:14-24)

In this section John explains Jesus’ authority. Jesus appears in the middle of the feast. The Jews marvel at His teaching. Jesus claims His doctrine is from God, not from any human teachers and all those who follow God will recognize His teaching. The Jews do not recognize Him because they do not know God. In fact, although they say they follow Moses, they don’t know him or obey him. Their failure to obey Moses and even God is rooted in a love for self and a desire to please men rather than God.

3.1. Jesus’ AuthorityAbout the middle of the feast Jesus went up into the temple and began teaching. (15) The Jews therefore marveled, saying, “How is it that this man has learning, when he has never studied?” (16) So Jesus answered them, “My teaching is not mine, but his who sent me (John 7:15-17).

In the middle of the feast, Jesus goes up to teach.141 Like the rabbis, Jesus also teaches in the temple courts. The crowds wonder at Jesus’ teaching. The issue quickly turns to the authority and validity of Jesus.

Rabbis always gave the authorities when they taught. Jesus responded to the challenge of authority in two different ways. In some places He claims His own authority, saying Truly Truly and I say to you. However in this case Jesus claims that His authority comes from the Father: My teaching is not mine, but his who sent me. 142 143

141 Later the disciples will teach with authority in the temple because they had been with Jesus (Acts 4:13).142 The age in which Jesus lived did not prize originality. If Jesus had acknowledged that He was self-taught or had originated His own message, He would have been immediately discredited for arrogance. In the Judaism of His day, there was only one way to teach and learn the word and will of God: through Scripture (Torah) and its interpretation. In appealing to someone other than Himself as the authority for His teaching, Jesus is not unlike other rabbis of His day. The rabbis referred back to the earlier rabbis; Jesus appeals to the Father, claiming direct knowledge from God (John 8:28), Köstenberger, 233..143 As the true and final revelation of God, His revelation is also greater than that of the Old Testament. The earlier prophets spoke God’s word, but as the true Son, Jesus speaks God’s word in an even greater way (John 5:19–30; 6:57; 8:26, 38; 14:9–10, Heb 1:1,2).

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If anyone’s will is to do God’s will, he will know whether the teaching is from God or whether I am speaking on my own authority. (18) The one who speaks on his own authority seeks his own glory; but the one who seeks the glory of him who sent him is true, and in him there is no falsehood (John 7:18,19).

Jesus lays down the test for the truth. Jesus claims that the only way to know if one is doing God’s will is to do it. We have to obey God to test His truth. Only when we are committed to following God will we find the truth. “Divine revelation can only be assessed...from the inside” (Carson 313). Jesus rejects the idea that truth can be tested by an objective standard outside of God. If there is something that could test God, then the means used to test God would be equal or greater than God.

Jesus also teaches that true discipleship is more than hearing and understanding the truth. True discipleship practices the truth and abides in it.

3.2. Jesus Challenges Their Authority

Jesus explains that the real reason the Jews reject Him is that they seek honor from one another, not from God. In John 5:41–47 Jesus said that the Jews sought honor from one another so they could not understand. Jesus repeats this charge. Since Jesus does not seek His own honor and He only works for the honor of the Father, there is no falsehood in him. Jesus’ words can be trusted.

Has not Moses given you the law? Yet none of you keeps the law. Why do you seek to kill me?” (20) The crowd answered, “You have a demon! Who is seeking to kill you?” (21) Jesus answered them, “I did one work, and you all marvel at it. (22) Moses gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. (23) If on the Sabbath a man receives circumcision, so that the law of Moses may not be broken, are you angry with me because on the Sabbath I made a man’s whole body well? (24) Do not judge by appearances, but judge with right judgment” (John 7:14-24).

Jesus gives a specific illustration of their sin. They claim to follow Moses, boasting in the Law of Moses, but they do not obey it. In fact they could not really understand Moses since they were not seeking Moses’ glory. They were seeking their own glory, so they corrupted the Law of Moses. The Law told them not to kill (Exod. 20:13) and yet they were seeking to kill Jesus.

The crowds and the authorities reject Jesus teaching. They claim He is demon possessed, a charge that they will make again in John 8:48 and 10:20.

The one work Jesus refers to at this point is the healing of the blind man on the Sabbath (John 5:1ff). The Jewish leaders had misunderstood Moses and had hedged the Law with a number of rules. Their misunderstanding and reinterpretation of circumcising on the Sabbath lead them into conflict with Moses and Christ.

Jesus makes an aside about circumcision. He reminds them that Abraham gave them circumcision not Moses; indicating Abraham is greater than Moses. The Law required someone to be circumcised on the eighth day. It also commanded that no one should work on the Sabbath. When the two commands conflicted, the Jews went ahead with circumcision. They reasoned that circumcision healed the member. Jesus argues that if it is allowed to heal one member of the body, then he has the right to heal the whole

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body on the Sabbath. Jesus teaches that among other things, circumcision pointed forward to the period of redemption and rest that Jesus would accomplish. The healing was fulfilling the redemptive purposes of which circumcision and the Sabbath both looked forward.

Jesus concludes by warning to the Jewish leaders that they are judging badly and to start to judge with righteous judgment. If they had truly followed Moses’ teaching, they would not be opposing Jesus, but would see that He was fulfilling all that of which Moses pointed.

4. Is Jesus the Christ? (John 7:25-44)

John turns to the crowds. Due to Jesus’ teaching they too begin to question if Jesus is the Christ?

4.1. The Crowd Questions Who Jesus Is Since They Know Where He Is From

Some of the people of Jerusalem therefore said, “Is not this the man whom they seek to kill? (26) And here he is, speaking openly, and they say nothing to him! Can it be that the authorities really know that this is the Christ? (27) But we know where this man comes from, and when the Christ appears, no one will know where he comes from” (John 7:25-27)

John turns to the crowds. Since Jesus is the one who the authorities want to kill, and since the authorities are not acting, the crowds wonder if the authorities think Jesus is the Christ. Having raised the possibility though, they immediately dismiss it. As the Galileans earlier (6:42), they thought that they knew were Jesus was from, Nazareth. Since they thought they knew this about Him, the felt He could not be the Christ.

So Jesus proclaimed, as he taught in the temple, “You know me, and you know where I come from. But I have not come of my own accord. He who sent me is true, and him you do not know. (29) I know him, for I come from him, and he sent me.” (30) So they were seeking to arrest him, but no one laid a hand on him, because his hour had not yet come. (31) Yet many of the people believed in him. They said, “When the Christ appears, will he do more signs than this man has done” (John 7:28-31)?

John uses the question about Jesus’ physical origin to show Jesus’ true spiritual origin. Jesus’ true origin is from the Father. Jesus “did not stand before his people as the distinguished representative of a famous or religious city, but as the envoy of God himself, whose true origin was in God himself (Barrett 315). Jesus is sent by the Father and since they are false witnesses, they do not know the Father or the Son. As God’s representatives they should have known Him, known He was sent from the Father, but because they do not know God, they do not know His representative.

They sought to arrest Him but since Jesus’ hour, the time of His death, had not yet come they could not. In the ongoing conflict, God protected His representative until the time that God had chosen for His death.

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Many in the crowd believed in Him. This seems positive, but even here the people seem to trusting in the signs, rather than in His word. In John, faith based on signs without true understanding is not real faith (John 2:11, 23; 4:48, 10:38).

The Pharisees heard the crowd muttering these things about him, and the chief priests and Pharisees sent officers to arrest him. (33) Jesus then said, “I will be with you a little longer, and then I am going to him who sent me. (34) You will seek me and you will not find me. Where I am you cannot come.” (35) The Jews said to one another, “Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks? (36) What does he mean by saying, ‘You will seek me and you will not find me,’ and, ‘Where I am you cannot come’” (John 7:25-36)?

Jesus continues to explain His origins while He develops the implications of His return to the Father. He has come from God and He will return to the Father. When He goes they will not be able to follow Him.

The chief priests send the temple guards. This was a temple police force from the tribe of Levi who had responsibility of maintaining order in the temple area. In the matter of their religion, the Romans left them free to conduct their own affairs. John says the Chief priests indicating more than one. Although only one “chief priest” served at a given time (John 11:49, 51; 18:13), but as others who held the office were also included as chief priest, John might be including members of the high-priestly families.

Jesus knew He would be arrested and would soon die on the cross. Jesus understood that His death was not the end, rather it was the way that He would return to the glory He had with the one who sent Him (John 17:5).

Jesus warns the crowd that once He has gone some will seek Him. John implies they would seek for Him for the forgiveness of sins (John 3:36; 8:21). Once He has left, He will not be found, so they will die in their sins (John 8:21,24). As is usual, the Jews interpret Him naturally, not supernaturally, and so they wonder if He will go to the Greeks. This gives Jesus the opportunity to add a new spiritual element to His teaching.

4.2. Jesus Promises the SpiritOn the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. (38) Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’ ” Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified (John 7:37-39).

Jesus brings the feast to its conclusion. He invites all who thirsts to come to Him for living waters, the Spirit, who will be poured out after Jesus is glorified.

The Feast of Tabernacles ends with water-pouring rite. For the seven days of the feast water was taken from the pool of Siloam and carried by the High Priest to the temple. There were blasts of the trumpet as they entered the temple-watergate and the water was offered at the time of the sacrifice. This was the daily drink offering and the waters were poured out before the LORD. The pouring out of water points back to the LORD’s provision of water in the desert and forward to the LORD’s pouring out of the Spirit in the last days. Pouring at the Feast of Tabernacles refers symbolically to the

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Messianic age. Jesus’ claim that if any come to Him they will receive the blessing of the Spirit as living waters indicates, Jesus is the fulfillment of this feast.144

Rivers of living waters: John tells is that this refers to the Spirit. In John 4:13,14 Jesus promised living waters.145 The living waters flow from Jesus.

In the Old Testament water and spirit are often used to point forward to the blessings of salvation (Isa. 12:3; 44:3; 49:10; Ezek. 36:25–27; 47:1; Joel 3:18; Amos 9:11–15; Zech. 13:1). Jesus’ words follow those of Isaiah 55:1 where the prophet calls out, Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price.

In Ezekiel 47:1-12 the prophet promises that living waters will flow from beneath the altar of the new temple and reach into all the earth. John teaches that Jesus is the temple (John 2). Once Jesus is exalted, the living water will flow from Him and all who trust in Him receive these waters, the gift of the Spirit (John 7:37-39) The prophecy reaches its climax in Revelation 22:1–2 where the living waters of the Spirit flow from the temple of God (Christ) in the new creation and water the entire earth. Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb (2) through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations. In the full glorification of Christ in heaven, Jesus will supply the Spirit that will fill the entire new creation.

Jesus’ claim causes the crowd to ask if He is the prophet or the Christ?

When they heard these words, some of the people said, “This really is the Prophet.” (41) Others said, “This is the Christ.” But some said, “Is the Christ to come from Galilee? (42) Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?” (43) So there was a division among the people over him (John 7:40-43).

Some wonder if Jesus is the prophet (Deut. 18:15-18), while others wonder if He is the Christ? (John 1:21) Others doubted as the prophecies of the Messiah promised that He would be of David’s family (2 Sam. 7:12–16; Ps. 89:3–4; Isa. 9:7; 55:3) and from Bethlehem (Mich. 5:2). John clearly knows Jesus’ background, but the crowds do not. The people remain divided as they did at the time of the feast.

Some of them wanted to arrest him, but no one laid hands on him. (45) The officers then came to the chief priests and Pharisees, who said to them, “Why did you not bring him?” (46) The officers answered, “No one ever spoke like this man!” (47) The Pharisees answered them, “Have you also been deceived? (48) Have any of the authorities or the Pharisees believed in him? (49) But this crowd that does not know the law is accursed” (John 7: 44-49).

Jesus’ greater revelation is met by greater unbelief by the Jewish leaders. They had already tried to arrest Jesus (John 8:32). As the officers hear Jesus, they become unsure.

144 The Feast of Lights also ended with Jesus claiming to be the light of the world on the last day (John 8:12).145 The relationship of water and Spirit is mentioned in John 4:10–14; 6:35, 37-39 and Revelation 22:1-2.

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These men were religiously trained and would have heard many great teachers, so their testimony of Christ is important. They return to the chief priests and Pharisees, the religious leaders, who mock the guards, claiming that they like everyone else deceived. The religious leaders support this claim by arguing that none of the authorities or Pharisees has believed on Christ. As educated leaders, they alone know the Law, and the crowds do not. This is clearly ironic for it is the crowds who know more about Jesus than the leaders. Here we see another theme that will be developed in more details in chapter 10: the rulers show no care for the crowds, they only use them. They are not good shepherds.

Nicodemus, who had gone to him before, and who was one of them, said to them, (51) “Does our law judge a man without first giving him a hearing and learning what he does?” (52) They replied, “Are you from Galilee too? Search and see that no prophet arises from Galilee.” (53) They went each to his own house (8:50-53).

The account shows both the hatred and contempt of the Jewish leaders while also showing that not all the Pharisees rejected Jesus. Nicodemus, introduced in John 3, defends Him. Although Nicodemus does not proclaim Jesus as the Christ, He indirectly defends Jesus on a legal technical point.146 Nicodemus’ faith is developing. It will reach a climax in John 19:39.

The Old Testament law charged judges to investigate accusations fairly (Deut. 1:16) and thoroughly (Deut. 17:4; 19:18). By failing to do that, the Jewish leadership, those charged to keep the law, were actually breaking it.

The leaders mock Jesus, claiming no prophet had come from Galilee. This point is incorrect as Jonah (2 Kings 14:25), Elijah (1 Kings 17:1), and Nahum (Nah. 1:1) came from that region. As we have already mentioned, Jesus’ greater claim is that He comes from God.

Excursus: The Woman Caught in Adultery (John 8: 1-11)Early in the morning he came again to the temple. All the people came to him, and he sat down and taught them. (3) The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst (4) they said to him, “Teacher, this woman has been caught in the act of adultery. (5) Now in the Law Moses commanded us to stone such women. So what do you say?” (6) This they said to test him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. (7) And as they continued to ask him, he stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.” (8) And once more he bent down and wrote on the ground. (9) But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him. (10) Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?” She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more”(John 8:1-11).

Most contemporary conservative commentators believe that this section has been added to the text. It does not occur in early manuscripts before the fourth century, and is

146 Nicodemus is discussed again to show the progress of his faith. John introduced Nicodemus in John 3. Even if Nicodemus’ faith is not yet fully formed, he is beginning to come to full faith, a faith that will be fully revealed in the caring for the dead body of Jesus in John 19:39.

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not cited by the early Church Fathers. No Eastern Church father cites the passage before the tenth century. I have chosen to omit it in order to save space in this work.

5. Chapter 8: The Climax of the Temple Revelation (John 8: 12-59)

In chapter 8 John shows Jesus as the light of the world, the fulfillment of the Jewish feasts. The story also points forward to the healing of the blind man in chapter 9, Jesus is the light who gives true sight. 147 As in chapter 7, Jesus’ authority is questioned. The question of authority leads to the next round of questions, Who is your Father?

5.1 Jesus as the Light of the World (John 8:12)Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life” (John 8:12).

The Feast of Tabernacles included the Feast of Lights, the lights of the feast shone from the temple over the whole of Jerusalem. Jesus uses the event to show that He is the light of the world (John 1:4,9, 3:19–21,8:12, 12:35, 46). It is the second of the seven “I am” statements.

In the Exodus, the light of God’s presence led, guided, and protected Israel (Exod. 13:21–22, 14:19–25). In the Psalms, God is Israel’s light and her salvation (Ps. 27:1; 36:9), and His Law is light (Ps. 119:105; Prov. 6:23). The coming servant of the Lord is the light of God to the nations (Isa. 42:6; 49:6) and is the Lord’s own presence in the midst of His people in the last days.148 God promises that in the coming age, God will be His people’s light (Isa. 60:19–22; Rev. 21:23–24). In this case, the image of light is applied to the tabernacle. In Jesus’ claim to be the light of the world, He is claiming to be Israel’s God. Now Israel must follow Jesus as they followed the light in the wilderness. Those who follow the light will not walk in darkness (John 1:5; 3:19–21; cf. 9:4–5; 12:35–36,46). The issue of light is taken up again in the healing of the blind man.

In chapter 7 Jesus is the living water when in chapter 8 Jesus is the light of the world. In both cases it is Jesus who 1) replaces the feasts and 2) is the true source of life.149.

Chapter 7: Feast of Tabernacles Chapter 8: Feast of Light

1. If anyone is thirsty, let Him come to me and drink.

I am the light of the world

147 The theme of light and darkness occurs throughout John’s Gospel. We see it in (1) the prologue and the Word’s participation in creation (John 1:3ff), (2) Jesus’ fulfillment of the Feast of Tabernacles symbolism (John 7; 8:12), (3) Jesus’ healing of the man born blind (John 9:4–5; 12:35–36), (4) the moral contrast between spiritual life and spiritual death (John 11:9–10), and at the final indictment of Jewish unbelief (12:37–50). 148 Köstenberger 253149 Kostenberger, Encountering, 115.

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2. Whosever believes in me, streams of living water will flow from within Him

Whosever follows me will never walk in darkness but have the light of life.

5.2 Another Challenge Against Jesus’ Claim of Authority (John 8:13-20)

As in John 5:19-37 and 7:19 Jesus’ claim and authority is challenged.

So the Pharisees said to him, “You are bearing witness about yourself; your testimony is not true.” (14) (Jesus answered, “Even if I do bear witness about myself, my testimony is true, for I know where I came from and where I am going, but you do not know where I come from or where I am going (John 8:13,14).

The Pharisees challenge Jesus’ claim that He does not have the right to bear witness of Himself (Deut. 17:6; 19:15). This repeats an earlier challenge about authority in John 5:19–30, 36–37). Jesus responds. He says that He can claim unique authority to bear witness, as He knows who He is, where He is from, and where He is going. Jesus only seems to be acting alone, but in reality Jesus acts with and for the Father (see chapter 5). Jesus and the Father are the two witnesses required by the Law.

5.2.1. Jesus’ Unique Knowledge of Who He is and Where He is Going

Jesus constantly claims He is from above (John 3:11–13; 7:27–28, 34–35; 9:29–30; 13:1, 36–47; 14:4ff; 16:5, 28; 19:9). In John 5, Jesus clearly states that He does not need that anyone to testify of him as He is above such human testimony. Jesus also said God had provided witnesses, not for Himself, but for the people so they might be saved. In this case, Jesus simply states that He is above ordinary witness as He is the Son of God.

You judge according to the flesh; I judge no one. (16) Yet even if I do judge, my judgment is true, for it is not I alone who judge, but I and the Father who sent me (John 8:15,16).

In contrast to His heavenly origins, His opponents can only judge Him according to the flesh (John 7:15), by purely earthly human categories (John 7:24). As flesh, they have never seen God and so do not know Him. This means they cannot make righteous judgments.

Jesus responds that He judges no one. This can either reflect Jesus’ earlier statement that the world is already judged or that in contrast to them He judged no one according to weak fallible flesh. When Jesus judges He does so with righteous judgment.150 His judgment begins now and will continue in the final judgment of all things. Jesus does not judge alone. Jesus judges with the Father. The Father has shown Him all things, so when Jesus judges He judges for and with the Father (for the relationship between Jesus and the Father, see the discussion on 5:30).

In your Law it is written that the testimony of two people is true. (18) I am the one who bears witness about myself, and the Father who sent me bears witness about me” (John 8: 17,18).

150 Paul uses the same argument in 2 Corinthians 5:16.

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The Pharisees reject his identification with the Father charge him with failing to establish true legal procedure; the need for two witnesses (Num. 35:30; Deut. 17:6; 19:15). In this case Jesus responds differently than he did in John 5:31–47. In chapter 5 Jesus offered alternative witnesses, while here He claims two witnesses, Himself and the Father. Since the Father sent Him, and since He only does what the Father shows Him, the need for two witnesses is established. Jesus does not witness as a mere man, He witnesses as the Son of God, revealing the Father.

(19) They said to him therefore, “Where is your Father?” Jesus answered, “You know neither me nor my Father. If you knew me, you would know my Father also.” These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not yet come. (John8:19-20)

The Jews misunderstand Jesus. Throughout the Gospel they are thinking in purely human and physical terms. They ask where His Father is.

Jesus explains that they do not know the Son, so they cannot know the Father either. Jesus links himself with His Father. To see Jesus is to see the Father (John 14:6). The Father is with Jesus in His ministry. If they had truly known Jesus, they would have known the Father.

Jesus spoke these words in the temple treasury. The area was at the heart of Jewish religion and power. Even so, Jesus was safe. No one arrested Him, and nothing would happen to Him until His time comes.

5.2.2. Jesus’ Authority is From Above

Jesus repeats and develops the argument that His authority is from above. Jesus is from above, not of this world and the Jews have to trust in Him. As the one who is from above, Jesus describes Himself as the eternal one that I am he (John 8:24, 8:28) If they do not trust in Him, they will die in their sins.

So he said to them again, “I am going away, and you will seek me, and you will die in your sin. Where I am going, you cannot come.” (22) So the Jews said, “Will he kill himself, since he says, ‘Where I am going, you cannot come’?” He said to them, “You are from below; I am from above. You are of this world; I am not of this world. (24) I told you that you would die in your sins, for unless you believe that I am he you will die in your sins” (John 8: 21-24).

Jesus’ ‘going away’ refers to His death. He will leave. They must believe in Him now because after he leaves, they will seek Him but they will not find Him. Since there is salvation in no other, when He is gone there is no other ground for the forgiveness of sins. If they reject the Son, they cannot follow Him into the Father’s presence. Jesus even says the same to His disciples, even though He does tell them that they will follow on later. Simon Peter said to him, “Lord, where are you going?” Jesus answered him, “Where I am going you cannot follow me now, but you will follow afterward” (John 13:36).

The Jews again misunderstand what He means by going away. The concept is not that He might kill himself or that He might go to the gentiles, rather it is that Jesus is from above and they are from below. He is from the heavenly realm with the Father,

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while they are from below, the earthly realm. If He goes away, He will be going back to the realm above, the heavenly realm. Unless they believe He is from above from God, they will die in their sins. They are in sin, in enmity toward God. They cannot and will not submit as the world hates the realm of God.

‘I am He’ draws on Isaiah 43:10, which itself draws upon Exodus 3:14. As God spoke to Moses, revealing His eternal self-existent glory, so Jesus is the Father’s sent one, God’s agent, from the eternal heavenly realm speaking with the Father’s full authority. In Him, all the revelation of God, from above, is found.

So they said to him, “Who are you?” Jesus said to them, “Just what I have been telling you from the beginning. (26) I have much to say about you and much to judge, but he who sent me is true, and I declare to the world what I have heard from him.” (27) They did not understand that he had been speaking to them about the Father. (28) So Jesus said to them, “When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me. (29) And he who sent me is with me. He has not left me alone, for I always do the things that are pleasing to him.” (30) As he was saying these things, many believed in him (John 8:25-30)

The Jews ask Him again who he is. He says He has told them who He is, from the beginning of His ministry.

Jesus has a lot to say. His mission is to tell them what the Father has told Him, and this message is to go out into the world. Even so the Jews still do not understand that He was speaking to them of the Father.

Jesus then says that the full disclosure of who He is will come when He is lifted up on the cross. His lifting up (Isa. 52:13) will take Him back to his Father (John 12:23–33). Ridderbos states, “It is their very action of crucifying Jesus that will cause them to become aware of who Jesus truly is” (1997:303).

As Jesus works and teaches according to the Father’s will, the Father is with Him. John joins the obedience of the Son with the presence of the Father (the same link between obedience with the presence of God in the context of the disciples is seen in John 14-17). The Father is with Jesus in the context of His ministry, and even in His death because His death is in obedience to the Father’s will.

In response to Jesus teaching many believe in Him (John 8:30).

5.3. Abiding in the Truth

Although many claim to believe in Him (John 8:30), Jesus challenges the show of faith. As in John 2:223ff Jesus knows those who are truly His. Jesus teaches them that only those who abide in His word truly believe.

Mere mental assent is not enough; one must abide in Christ (a theme Jesus develops in the context of the disciples in John 15). In this case, even though they ‘believe’ they do not abide in the word (2 John 9). They are still slaves to sin (John 8:34), they do not follow His word (John 8:37), they are children of the devil (John 8:44), liars (John 8:55), and guilty of mob tactics, including attempted murder of the One in whom

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they have professed to believe (John 8:59) (Carson 346). John clearly sees some disciples as false disciples, who follow for a period but then leave (1 John 2:19) They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us..

John begins with an assertion about freedom. The Jews link freedom to their origin. They claim they are from Abraham and then from God. Jesus rejects this. He says that they are sons of their Father the devil.

5.3.1. True Disciples Abide, Know the Truth, and Are FreeSo Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, (32) and you will know the truth, and the truth will set you free” (John 8:31,32).

Jesus begins with a number of assertions: 1) Jesus teaches that to believe in Him is not only an intellectual assent, but true faith is found in abiding or continuing in that word (James 2:14). Truth has an experimental dimension. Faith is commitment. It is only those that persevere that have the mark of true faith. 2) Those who persevere will know the truth. As we continue in the faith, so we will grow in it and be assured of it. As we persevere, we show our faith and we grow in faith. Those who hold to this are free, from sin (John 8:34) and from death (John 8:51).

5.3.2. Who is Your Father?The Jews object. They argue that they are Abraham’s descendants so they have

never been slaves. The Jews believed that as the seed of Abraham, they are sons of the Kingdom (Matt. 8:12). They are well so they have no need of a physician (Mark 2:17).

5.3.2.1. The Jews Claim Abraham is Their FatherThey answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’” (John 8:33)?

Abraham was the founder of the Jewish nation, the one who alone knew God, who recognized and served the Creator in a covenant relationship. It was God’s promises to Abraham that brought Israel out of slavery in Egypt. In that sense, the Jews were free in Abraham. Freedom was a Jewish privilege (Lev. 25:39–42). Although the Jews had been in slavery to a number of nations, the Jewish expectation was that they would be eventually be freed.

Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin. (35) The slave does not remain in the house forever; the son remains forever. (36) So if the Son sets you free, you will be free indeed. (37) I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you (John 8:34-37).

Jesus explains the true nature of freedom and slavery. Although the Scriptures speak of the blessings in Abraham (Ps. 105:6; Isa.41:8), it was also clear that mere human descent from Abraham was never enough (Gen.; Rom. 9). Jesus knows their status, but He also knows that their being only the literal offspring of Abraham still means they are slaves. Freedom and slavery are not based on natural descent; rather slavery is inward a

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moral condition or state. All who practice sin are slaves of sin (1 John 3:4, Rom. 6:12, 13, 17). They are slaves to the power of sin, self-centeredness, idolatry and lust.151 It controls men, keeping them in bondage. This deeper inward slavery leads to every other sort of slavery: social, moral, and political. Jesus’ Kingdom deals with the inner slavery, and He alone can set men free. Only in Jesus does one have the power to be liberated from bondage. Those Jesus liberates will be truly free indeed.

A slave is not a son. A son remains in the house; the slave does not. In Israel, households had sons and slaves. Slavery for the Jew would only last six years, and then they had to be freed, but a non-Jew could be in slavery forever.

Jesus has attacked their root boast, the confidence they had as the natural seed of Abraham. In fact the Jews show the true nature of their slavery by seeking to kill Christ. Returning to the earlier theme of abiding, they will not let His word abide in them.

I speak of what I have seen with my Father, and you do what you have heard from your father.” They answered him, “Abraham is our father.” Jesus said to them, “If you were Abraham’s children, you would be doing the works Abraham did, (40) but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did. (41) You are doing the works your father did” (John 8:38-41).

The Jewish claim that Abraham is their Father is false, as they do not do the works of Abraham. Abraham welcomed God (Gen. 18:1–8); they do not welcome Christ, but seek to kill Him.

Jesus deepens the analysis. One’s Father is either God or the Devil. The Jews will also do the works of their father, the devil while Jesus does the works of His Father, God. This returns to Jesus’ main theme, only those that abide in Him are true believers.

5.3.2.2. The Jews True Father: God or the Devil?They said to him, “We were not born of sexual immorality. We have one Father—even God”(John 8:41).

The debate now moves deeper. The Jews began by claiming that Abraham was their Father, but now they claim that God is their Father.

We are not born of sexual immorality: The words are a twofold attack. First, the Jews claimed that God was their Father. Israel was God’s son. Second, this was an indirect attack on Jesus’ parentage. They claimed Jesus must be born of adultery, because either they did not know of or refused to accept the virgin birth. They are claiming that they are the pure sons of Abraham, the sons of God. If Abraham is their Father, then God Himself is their Father as Israel is my firstborn son (Exod. 4:22, Jer. 31:9) says the Lord.

In response Jesus does not answer the second issue, His background, but he does challenge them on the first issue, that God is their Father. God cannot be their Father, as they do not do the works of God. They do not abide in His word or receive His Son.

151 Jewish ethics viewed human existence as conflict between the evil and good impulses (yeṣer; e.g., m. Ber. 9.5). The law served to restrain the evil impulses and to help the good impulses prevail (Ridderbos 1975: 130–35).

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Jesus said to them, “If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me (John 8:43).

Jesus’ answer parallels His earlier argument with Abraham. Jesus knows that Israel is God’s son but as with Abraham, He points out that if God was their Father, they would do the works God gave them, and they would love Christ because Christ comes from the Father.

Why do you not understand what I say? It is because you cannot bear to hear my word. (44) You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies (John 8:43-45).

Jesus points to a fundamental reality. They cannot understand Him, not because they are not able, but because they cannot bear or do not want to listen to His words. “The Jews fail to believe, not in spite of the truthfulness of Jesus’ message, but because of it. In light of their true spiritual paternity, their response, according to Jesus, is entirely natural ….. Hence, unbelief is shown to be rooted ultimately in people’s subjection to satanic lies and deception rather than merely lack of comprehension or human choice”.152

They do not listen since their father is the devil. As the sons of the devil, they show the works of the devil. They are murderers and liars. The devil is a murderer seen in the fact that through the temptations robbed Adam of life, and brought death upon the whole human race. He is a liar; he lied in the garden (Gen. 2:17). He continues to lie to the nations. It is impossible for God to lie, it is not His nature (Heb. 6:18). In the same way, it is impossible for Satan not to lie; it is his nature. His character is twisted by lies and murder.

But because I tell the truth, you do not believe me. (46) Which one of you convicts me of sin? If I tell the truth, why do you not believe me? (47) Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God” (John 8:42-47).

Since Jesus is the Father’s Son, He has told them the truth, but since they are all so twisted they do not receive the truth. Unbelief occurs because the children of the devil are so contorted and their characters are so flawed that they cannot believe. In these sayings Jesus has destroyed Jewish presumption of their election by God and their own righteousness on account of Abraham seed, or even being God’s sons. “Though in one sense they were God’s children, in another, all-important sense, they first must “become” God’s children by faith in Jesus (1:12).153

Jesus provides evidence for His claim by asking if any can prove His guilt of sin. Jesus does the same at His trail (John 18:23). If they cannot convict Him of sin, then surely they should listen to Him. “By issuing this challenge—and thus placing the burden of proof on his challengers” 154As in Isaiah 53:9 there was no deceit found in His mouth.

152 Köstenberger 267153 Köstenberger, 268.154 Ridderbos 1997: 317

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5.3.2.3 The Jews Claim Jesus is a Samaritan and a DemonThe Jews answered him, “Are we not right in saying that you are a Samaritan and have a demon” (John 8:48)?

The Jews cannot convict Jesus of sin, so they turn to personal abuse. To accuse Him of being a Samaritan and demon is to call the truth a lie and the lie the truth. Truth is linked to a person. This is one of the few mentions of demons in John’s gospel.

Jesus answered, “I do not have a demon, but I honor my Father, and you dishonor me. (50) Yet I do not seek my own glory; there is One who seeks it, and he is the judge (8:49-50).

Jesus denies that He has a demon. He states that His words are not due to heresy, arrogance, or demonic possession, rather His words honor the Father. In contrast, the Jews dishonor Jesus so they dishonor the Father (John 5:23). Jesus does not seek His own glory (as they do), Jesus only seeks the Father’s will. Since Jesus seeks the Father’s will, the Father will seek Jesus’ glory for Him. The Father is the true judge.

5.3.2.4 Jesus is Greater Than Abraham

Truly, truly, I say to you, if anyone keeps my word, he will never see death” (John 8: 51) Jesus offers an even greater reason to listen to Him. Those who listen to Him will not see death. Jesus has the words of eternal life (John 6:63, 68).

The Jews said to him, “Now we know that you have a demon! Abraham died, as did the prophets, yet you say, ‘If anyone keeps my word, he will never taste death.’ (53) Are you greater than our father Abraham, who died? And the prophets died! Who do you make yourself out to be” (John 8:53-54)?

Again the Jews take Jesus literally. They argue that all the great men in Israel died, including Abraham and the prophets. The Jews ask: Are you greater than our father Abraham? Like in the account of Jacob’s well (John 4:12), John uses the question to show that Jesus is in fact greater than Abraham, the Father of the Jews. Jesus argues that He is greater, because He existed before Abraham. In fact Christ has always existed.155

They ask him, if He is so great, who does He claim He is?

Jesus answered, “If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say, ‘He is our God.’ (55) But you have not known him. I know him. If I were to say that I do not know him, I would be a liar like you, but I do know him and I keep his word. (56) Your father Abraham rejoiced that he would see my day. He saw it and was glad” (John 8: 54-56).

Jesus explains who He is. He begins by pointing out that He does not seek to glorify Himself, rather the Father will glorify Him. If Jesus sought to glorify Himself, His glory would be nothing. It was a great hope of the prophets that in the new covenant all would know the Lord, from the least of them to the greatest (Isa. 11:9; Jer. 31:31–34; Hab. 2:14). In this case, the Jews are not sharing in the hope of the prophets as they do not know Him. 155 At this stage John does not seem to develop the idea that Jesus will bring eternal life. It is clear that Jesus brings life after death on the great day of the resurrection.

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Jesus is greater than Abraham, for Abraham rejoiced to see Jesus’ day. He looked forward to the time of the Messiah. The Jews would have known that Abraham looked forward to the Messianic age, but they took offense that Jesus claims that He is the one Abraham looked for. Jesus claims that Abraham looked forward to Him, so He is greater than Abraham.

The Jews interpret him literally again. So the Jews said to him, “You are not yet fifty years old, and have you seen Abraham (John 8:57)? At the time Jesus would have been about thirty-two years old. Fifty was the age that a Jewish man was fully matured and so retired (Num. 4:3, 39; 8:24–25). So the comment that He was still under fifty was a statement that He had still not reached full maturity. Further, if He had really seen Abraham, He would have been two-thousand years old, not fifty.

Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” (59) So they picked up stones to throw at him, but Jesus hid himself and went out of the temple. (8:58,59)

Jesus responds with more than a claim to self-existence, it is a full claim to deity. His claim as the “I am” goes beyond the two earlier references in verses 24 and 57. He is “I am” the eternal God, who revealed Himself to Moses (Exod. 3:14). ‘In the words of the prophet Isaiah, ‘I, the LORD—with the first of them and with the last—I am he ’ (Isa. 41:4, see also 40-55). The Jews clearly pick up stones in order to stone Him (John 10:31–33; 11:8). Stoning was the penalty for blasphemy (Lev. 24:16; cf. Deut. 13:6–11). They interpret His words as blasphemy. Since His hour had not yet come, he is safe.156

Lesson Six Questions

1. Did Jesus own brothers believe in him? 2. What does Jesus teach about circumcision and healing on the Sabbath? 3. What does the water at the feast of tabernacles point to? What is the Old

Testament background in Isaiah? 4. What is the Old Testament background for Jesus statement “I am the light of the

world.”5. Complete the sentence. If you know me you would know the F_______. How can

Jesus say that?6. Jesus says: If you ___________ in my words, you are my disciples. 7. Why does Jesus say that they were not the children of Abraham (John 8:38-41)?8. Prove that Abraham believed and looked forward to Christ? 9. What shows that they are the children of the devil?10. Why do men not seek to listen to Jesus according to (Köstenberger 267?

156 The trails that fall upon Jesus have fallen on all of the saints of God in both the Old and New Testament. “In Old Testament times, people considered stoning righteous men such as Moses (Exod. 17:4), Joshua, Caleb (Num. 14:10), and David (1 Sam. 30:6). Stephen, the church’s first martyr, was stoned on account of alleged blasphemy (Acts 7:57–60). Paul, too, was stoned, although he escaped with his life (Acts 14:19; 2 Cor. 11:25), as were other saints (Heb. 11:37) (Köstenberger 273).

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Lesson Seven: The Good Shepherd of the Blind (Chapters 9-10)

The story of the blind man allows John to develop a number of key themes in the related chapters 9 and 10.

The healing of the blind man is a picture of helpless humanity living in darkness and needing Jesus as the light of the world. In Jesus is salvation, but Jesus’ light causes division. The blind see and they are saved, while those who claim they see are actually blind. They love the darkness and are hardened in it in judgment. The healing of the blind man is the sixth of seven of John’s signs. The healing is on the Sabbath, a type pointing to the time of salvation and judgment (John 9:39).

Jesus is also revealed as the good shepherd as Jesus cares for and heals the blind man. The theme carries over into chapter 10. As the good shepherd promised to Israel, He gives His life for the sheep. In contrast the Pharisees are blind, evil shepherds who do not love the sheep. They only come to steel kill and destroy.

1. The Healing of the Blind Man (9:1-12)

Isaiah promised that when the Messiah came, the blind would see (Isa. 29:18; 35:5; 42:7). In John 8:12 Jesus says that He is the light of the word. In the sixth sign, the healing of the blind man, Jesus illustrates the claim (John 9:5).

The man’s blindness becomes symbolic. All men are blind from birth, without light, without life. Jesus heals the physical blindness as He heals the spiritual blindness. Jesus is the light of the world and all who come to Him no longer walk in darkness.

As this light shines, some respond (like the blind man) and some reject the light (like the blind Pharisees), even as they claim they see, proving that those who claim they see will not come to the light. This is tragic because the only sin against which there is no remedy is spiritual pride, a claim to see while being spiritually blind.157

The setting (1-5)

As he passed by, he saw a man blind from birth. (2) And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” (3) Jesus answered, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him. (4) We must work the works of him who sent me while it is day; night is coming, when no one can work. (5) As long as I am in the world, I am the light of the world” (John 9: 1-5).

As He passed by: The healing of the blind man is Jesus’ choice. The man had always been blind. There was never a time when he could see. This indicates natural man’s spiritual state. Unless Jesus acted, he would have remained like he was. This man does not come to Jesus for help; Jesus comes to him. It is Jesus’ initiative; the man asks for and offers nothing.

157 Köstenberger, 278.

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The disciples ask who sinned. In Judaism, sin and suffering are related. At a general level, all sin and suffering flow from the fall (Ps. 89:32, Rom. 1). On an individual level the Scriptures link them (Num. 12; 1 Cor. 11:30). At the same time though, the Scriptures show that there are other reasons for suffering (Job; Gal. 4:13 and 2 Cor. 12:7). The disciples directly link suffering and sin. They claim that either the man born blind sinned in the womb or that his parents sinned. While it is true that even human sinfulness can be used to bring glory to God, the cross of Christ being the supreme example, in this case Jesus rejects their claim. The real reason that this man was born blind was so that the glory of God might be displayed in him. Even blindness is within God’s power and purpose (John 11:4). Jesus will heal the blind man and by doing so He will do, not His own works, but the works of God the Father.

We must work the works: John says we. Jesus is the light of the world. In His light the disciples now work with Him, joining Him in the work (Matt. 10; Luke. 10). In Jesus, in His light, Jesus and His disciples all do God’s work together.

while it is day: Jesus is the light of the world, and as long as He is in the world, He brings daylight (John 9:5). We work in His light. When He leaves, the night will come. He is working now, and there will be a time when we cannot work (John 11:9–10; 12:35–36).158

The Healing

Having said these things, he spit on the ground and made mud with the saliva. Then he anointed the man’s eyes with the mud (7) and said to him, “Go, wash in the pool of Siloam” (which means Sent). So he went and washed and came back seeing (John 9:6-7).

Jesus illustrates His light of revelation and salvation (John 8:12; 9:5) by healing the blind man. Jesus makes a mudpack, applies it, and heals him. The significance of the mud-pack is unclear.159

The man is told to wash off the saliva in the pool of Siloam. The word means sent. Jesus is the sent one. The man obeys, and comes home seeing. As Elisha the prophet sent Naaman to wash in the Jordan (2 Kings 5:10–13), so Jesus sends does not heal the man immediately, but sends him away to wash.

The Neighbors Response

The neighbors and those who had seen him before as a beggar were saying, “Is this not the man who used to sit and beg?” (9) Some said, “It is he.” Others said, “No, but he is like him.” He kept

158 While the main thrust of Jesus’ statement is clear, He is the light of the world, it is difficult to reconcile this with the works Jesus continued to do after He left, works He will do through the Spirit and the disciples. Jesus’ announcement that His earthly role would be limited in time (cf. 7:33–36; 12:35–36; 13:33) was contrary to the popular notion that the Messiah and the Messianic age would last forever (cf. 12:34) (Köstenberger 282).159 Carson suggests saliva is linked to uncleanness in the Old Testament (Lev. 15:8). In using saliva, Jesus is overriding the Old Testament cleanliness laws. There might be a parallel with the healing of a man with leprosy: by touching him Jesus does not contract the leper’s uncleanness, but heals the leper of his disease (Matt. 8:1–4) (356). At the same time, if Jesus is attacking the symbols, He is also attacking the Jewish power and authority structures.

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saying, “I am the man.” (10) So they said to him, “Then how were your eyes opened?” (11) He answered, “The man called Jesus made mud and anointed my eyes and said to me, ‘Go to Siloam and wash.’ So I went and washed and received my sight.” (12) They said to him, “Where is he?” He said, “I do not know” (John 9:8-12).

The man’s neighbors are confused. Is He, Jesus, the One? The man says that Jesus is the one who was healed and gives a quick summary of what happened. Since Jesus had left, the man calls him Jesus, but it is clear that although he has experienced Christ’s power, he still does not know who Christ is. He can see, but he is still coming to the light. At this stage he humble confesses what he knows.

Although the man’s cure and obedience are complete, the man shows a progress in discipleship. Over time He grows in his understanding of who Jesus is. First Jesus works in him, applying the mud, and He tells the man to wash it off. The man responds by calling Jesus a prophet (John 9:17). He then defends Christ against the Pharisees’ charges (John 9:25) and invites the Pharisees to become Jesus’ disciples (John 9:27). He corrects their doctrine (John 9:34), finally confessing Jesus as Lord and worshiping Him (John 9:38). In contrast, the learned Pharisees are oblivious to their spiritual blindness. They reject the chance to learn from Jesus. While the Pharisees’ guilt remains, the man walks home both physical and spiritually restored.

1.1. The Pharisees’ First Interrogation (John 9:13-17)

They brought to the Pharisees the man who had formerly been blind. (14) Now it was a Sabbath day when Jesus made the mud and opened his eyes. (15) So the Pharisees again asked him how he had received his sight. And he said to them, “He put mud on my eyes, and I washed, and I see.” (16) Some of the Pharisees said, “This man is not from God, for he does not keep the Sabbath.” But others said, “How can a man who is a sinner do such signs?” And there was a division among them. (17) So they said again to the blind man, “What do you say about him, since he has opened your eyes?” He said, “He is a prophet” (John 9:13-17).

In Israel, all miraculous events were religiously interpreted, so the crowds brought the man to the Pharisees. John mentions that it was the Sabbath day. As in John 5:7 the Sabbath points to salvation; and as before, the Pharisees misinterpret the Sabbath. The Jewish oral law indicated that the Sabbath had been broken for least three reasons: 1) No healings were allowed unless it was an emergency. This was not an emergency because the man had been born blind. 2) All kneading was prohibited (even the mixing of the dirt with saliva might have transgressed the law. 3) Finally, the anointing of the eyes might have been illegal (Carson 367). Due to the Pharisees’ understanding of the Sabbath a great blessing was now seen to be a theological evil.

The Pharisees bring formal legal proceedings to enquire how these things happened. In chapter 8, John tells us that the crowd was divided, and here John tells us that the leaders were divided. The division occurred due to a difference of approach. One side (probably of the school of Shammai) focused on the law of the Sabbath, or Jesus’ so called transgression of the Sabbath. The other (probably the Jewish school of Hillel) focused on the miracle. The former based their argument on foundational theological principles (Anyone who breaks the law is a sinner), while the latter argued from the

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established facts of the case (Jesus has performed a good work).160 In fact, both are correct. Jesus’ healing on the Sabbath is fulfilling the Sabbath, making a man fully well. Jesus had already pointed this out to the leaders (John 5). Miracles are not an infallible guide to spiritual authority. The Old Testament warned men that a miracle that leads men away from the Law should lead to stoning (Deut. 13:1–5). The New Testament teaches the same principle (Matt. 7:21–23; 2 Thess. 2:9), but since Jesus has already interpreted the true meaning of the Law, He is not breaking the Sabbath.

Since they were divided they ask the man for his opinion. He, as did others (John 4:19.6:14) calls Jesus a prophet, but not the Messiah. At this stage it is all he knows of Jesus. As his understanding increases so does his testimony.

1.2. The Man’s Parents (9:18-23)

The Jews did not believe that he had been blind and had received his sight, until they called the parents of the man who had received his sight (19) and asked them, “Is this your son, who you say was born blind? How then does he now see?” (20) His parents answered, “We know that this is our son and that he was born blind. (21) But how he now sees we do not know, nor do we know who opened his eyes. Ask him; he is of age. He will speak for himself.” (22) (His parents said these things because they feared the Jews, for the Jews had already agreed that if anyone should confess Jesus to be Christ, he was to be put out of the synagogue.) (23) Therefore his parents said, “He is of age; ask him” (John 9:18-23).

The Jews (the Pharisees of 9:13) did not believe the miracle, so they call the formerly blind man’s parents, because only they could absolutely say that he was born blind. The parents witness that he is their son and that he was born blind. They cannot speak directly to the healing miracle, so they say, “Ask him”(v. 23). John’s aside in verse 22 indicates they knew more, but they were scared to mention it for fear that they would be cast out of the synagogue.

1.3. The Second Interrogation (9:24-34) So for the second time they called the man who had been blind and said to him, “Give glory to God. We know that this man is a sinner.” (25) He answered, “Whether he is a sinner I do not know. One thing I do know, that though I was blind, now I see”(John 9: 24,25).

Since the Pharisees could not discredit the man through his parents, they call him a second time and put him on oath to tell the truth (Josh. 7:19). They do not want to accept the things that Jesus has done, despite the clear evidence. Their refusal and their attack on this man show their true nature. They claim he is a sinner. They are not investigating him; they are looking for grounds to reject him. The man cannot answer their theological assertion, but can and does answer the plain question put immediately before him. Jesus had healed him from his blindness. In this John shows that true faith will lead to true witness. Those who are really Jesus’ disciples will bear witness to Him.

They said to him, “What did he do to you? How did he open your eyes?” (27) He answered them, “I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become his disciples”(John 9:26,27)?

160 Köstenberger, 286.

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The only way the Jews can discredit Jesus is to find fault with the man’s testimony. They attack the man in order to attack Jesus. The man begins to realize that the Jews are not impartial witnesses. He has told them the truth, but they refuse to believe it. He asks if they also want to be Jesus’ disciples? Either this is a statement of naive optimism or he shows a fighting character as he goes on the offensive against them.

And they reviled him, saying, “You are his disciple, but we are disciples of Moses. (29) We know that God has spoken to Moses, but as for this man, we do not know where he comes from” (John 9: 28,29)

The man’s question exposes the true motive of their hearts. Since they cannot argue from the facts, like before (John 7:19; 8), they turn to personal insults. They revile him. With this action, they pass from legal judicial talk into personal hatred.

On a theological level, the words here indicate the true nature of the dispute between Judaism in Jesus day and Christianity. Incorrectly, Judaism argued that one could not follow Moses and follow Christ. Since they knew Moses came from God, that God spoke to him face to face, and that God gave him the Law (Exod. 33:11; Num. 12:8), they remained tied to Moses. In contrast, they maintained that they do not know where Jesus came from; that he was merely an unproven Galilean upstart. This is a false dichotomy. Moses was never the last word of God to men; rather Moses had a preparatory role, pointing forward to Christ (Deut. 18:15-18). John shows Moses’ role stating, The law was given through Moses (John 1:17), but the greater revelation in grace and truth in Jesus Christ.

The switch to personal insults also shows the moral nature of their objection. They reject and hate Jesus as they are in and love the darkness and they hate the light. I

The man answered, “Why, this is an amazing thing! You do not know where he comes from, and yet he opened my eyes. (31) We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him. (32) Never since the world began has it been heard that anyone opened the eyes of a man born blind. (33) If this man were not from God, he could do nothing.” (34) They answered him, “You were born in utter sin, and would you teach us?” And they cast him out (John 9:30-33).

The man challenges the Jews with Scripture. In the Scriptures there is a link between one’s righteousness and God’s answering prayer (Job 27:9; 35:13; Ps. 66:18; 109:7; Pr. 15:29; Isa. 1:15; John 14:13–14; 16:23–27; 1 Pet. 3:7; 1 John 3:21–22). The man’s logic is simple. God only listens to those who worship God, not to sinners. Since Jesus performed a miracle He must be from God. Although there are a few instances of the blind being healed, they are many instances when God hears the righteous man’s prayer.

The Pharisees will not see the logic. The teachers in Israel have rejected the light, so they are blind and in darkness, both morally and intellectually. John stresses their moral darkness more than their intellectual darkness. Their failings include: (1) They have failed to see that in the Messianic age there will be sight given to the blind (Isa. 29:18; 35:5; 42:7). (2) They have failed to understand the Sabbath earlier (John 5). (3) They have failed to see the logic of answered prayer. (4) They deliberately chose to ignore the facts before them. (5) They have shown their inner motives when they cannot

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answer the facts and they resort to insults. (6) Finally, they claim he was born in sin, and yet all men are born in sin including themselves.

The man’s boldness is noteworthy. His parents are timid, as was Nicodemus, but he is bold even in the face of opposition. “Opposition from the Jewish authorities is to be expected—it has always been that way; such opposition is best met with courage, and with transparent openness to the revelation of Jesus Christ (Carson 375).

In his rejection the man is a model of all Jews who follow Christ. They will be thrown out of the synagogues for Christ’s name’s sake (Acts 3-4), but now we see that Jesus is to found outside the synagogue, not within it. By being thrown out of the synagogue they will now find Jesus.

The story of the blind man illustrates the fact that the light shone in the darkness, but the darkness did not see it (John 3:19–21; 9:39–41). In the end the Pharisees throw the formerly blind man out, excommunicating him from the synagogue.

In becoming a follower of Christ, Jews were being forced out of the synagogue. This story would strengthen any Jews conviction to follow Jesus, even faced with this event. John returns to this theme in 12:42 and 16:2.

2. Jesus’ Greater Revelation: He is the Messiah, the Good Shepherd of Israel

Jesus heard that they had cast him out, and having found him he said, “Do you believe in the Son of Man?” (36) He answered, “And who is he, sir, that I may believe in him?” (37) Jesus said to him, “You have seen him, and it is he who is speaking to you.” (38) He said, “Lord, I believe,” and he worshiped him (John 35-38).

In this section, John develops two ideas. The first is that Jesus acts as the good and faithful shepherd in Israel while the second is that Jesus continues to lead the man into the light, into a fuller revelation of who Christ is.

1) Jesus is the good shepherd of Israel. In this chapter we see Jesus care for the lost sheep of Israel, a theme John develops in more detail in chapter 10. In the Psalms, the psalmist promises that although all men forsake us, the Lord will not desert his people (Ps. 27:10). Jesus as the good shepherd of Israel cares for the man while the very people who should have shepherded him forsake him. The Pharisees show that they are false shepherds who only come to steal kill and destroy (John 10:10). Jesus meets the man outside the synagogue, as He can often be found outside the old structures of Israel.

2) Jesus comes to the man a second time, leading him into the light. In all things, we are always dependent upon Jesus both in His initial coming to us and as our faithful shepherd who continues to support us as we follow Him. At this stage the man believes Jesus to be a prophet. Jesus reveals that He is more than a prophet. Jesus asks him if he believes in the Son of Man, the one who is the revelation of God to man (John 1:51; 3:13–14; 5:27; 6:27, 53, 62; 8:28), and the great judge (John 5:27). As with the Samaritan woman (John 4:26), the man now sees more of who Jesus is. He worships Jesus sealing his relationship to Him.

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3. The Pharisees’ Blindness and Judgment (39-41)Jesus said, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” (40) Some of the Pharisees near him heard these things, and said to him, “Are we also blind?” (41) Jesus said to them, “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains (John 9: 39-41).

Jesus’ coming brings division and judgment. He gives sight and light to some, but for those who reject the light their darkness is conformed in judgment. Those who say they see without Jesus’ light are truly blind and the Pharisees show their blindness by their conduct to the blind man. Instead of shepherding him, they oppose and excommunicate him.

To give sight to the blind and to blind those who trust in their ability to see is a theme from the Old Testament. Those who trust in their own wisdom and their own understanding, since they are already in darkness, cannot see. This means that they will never come to Christ for true light. They will never trust Him.

Jesus explains this to them. Those who are blind and in darkness have no guilt, but those who say they see, who claim to know while rejecting Jesus, they deliberately reject Him so their guilt remains.

In Jesus, who is the true revelation of God to men, the true nature of sin and guilt is revealed. In the light of the greater revelation, the true judgment of the Pharisees and all men is now based on what they have done with Christ. To reject God’s great light is the greatest sin. Moses brought some light, John the Baptist brought more light, but Jesus is the ultimate light. There is no cure for those who reject Jesus.

4. Jesus, the Good Shepherd, the Christ, the Son of God (John 10)

John 10 is a commentary on John 9. Jesus is shown as the good shepherd, the one who cares for the sheep, while the Pharisees are shown as the thieves and hirelings. The healing of the blind man began the section and John shows that it only ends in 10:21 where the divided crowds mention the blind man for a second time John 9 and 10 are an extended discourse. .

In this section John shows Jesus is the fulfillment of three key Old Testament eschatological themes: It shows Jesus as Israel’s promised shepherd (John 10:1-21), the Christ (John 10:22-29), and the Son of God (John 10:30-39). In a final public discourse, Jesus explains to the Jews for the last time that He is the Christ, the Son of God so they might have life his name (John 20:30,31). The section closes with a reference to John the Baptist, thereby bringing Jesus’ Judean ministry to a close.

4.1 Jesus, Israel’s Good Shepherd“Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber. (2) But he who enters by the door is the shepherd of the sheep. (3) To him the gatekeeper opens. (4) When he has brought out all his own, he goes

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before them, and the sheep follow him, for they know his voice. (5) A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers.” (6) This figure of speech Jesus used with them, but they did not understand what he was saying to them (John 9:1-6).

Jesus’ actions in chapter 9 continue into chapter 10.161 Truly Truly introduces a related thought, not a new one. It continues the idea that Jesus is the good shepherd. The section expands on Jesus’ action with the blind man (John 10:21). Jesus is the true shepherd, while the Pharisees are thieves or mere hirelings.

In the Old Testament, God was Israel’s shepherd and they were His flock. In Ezekiel 34 God challenged the wicked shepherds. They had not looked after the sheep; rather they had ruled them harshly and for their own benefit (Ezek. 34:4). This was a great sin as the sheep were God’s sheep; they were His flock. In response, God promised that in the future He would rescue His flock (Ezek. 34:10–16) by placing one shepherd over them, His servant David (Ezek. 34:23–25). He would be one who would lead and guide them in safety. David was the great shepherd king of the Old Testament (1 Sam. 17:34–37). In Ezekiel 37 the Davidic king brought in ‘a covenant of peace’ and ‘an everlasting covenant’. Jesus now proclaims Himself to be the one sent by the Father to be the good shepherd over the whole of God’s flock.162

In Jesus’ day shepherds were appointed to a flock. They watched over the sheep, led, guided and protected them. They sacrificed for the flock, stayed with them even to the point of often sleeping outside with them. It was a vital and noble job, but it was also a lower class or poorly paid job in Israel.

The sheepfold was frequently in or next to the courtyards of the houses. One had to enter through a door in order to enter the sheepfold. The gatekeeper protected the door and would only open it to the true shepherd, the one who gently tended and cared for the flock. Those who were thieves and robbers would try to bypass the door, and they sought to lead the sheep astray. In Jesus’ day, the Pharisees act as wicked shepherds who abuse and exclude the true sheep of Israel instead of bringing them to Jesus (chapter 9).

4.1.1. Jesus Calls His SheepThe sheep hear his voice, and he calls his own sheep by name and leads them out (John 10:3).

Jesus calls His sheep. In the old covenant, God called His sheep (Israel) by name (Exod. 33:12,17; Isa. 43:1), and now Jesus calls men by name. They are His. He knows them and He deals with each of them personally. This is a transition. Jesus is no longer calling the whole nation, rather He is calling His own from within the nation. As the Father gives Him the sheep, He calls His own to Himself; they are His sheep even before He calls them (John 6:37, 39, 44, 64–65; 17:6, 24; 18:9).

4.1.2. He Leads His Sheep

161 Truly Truly is never used to introduce a new topic, and John concludes by referring to the man born blind in John 10:19-21. Both indicate that this is a continuation of the healing of the man.162 See also Matthew 9:36; 18:12–14, Mark 6:34; 14:27, and Luke 15:1–7.

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Jesus also leads His sheep. As God led Israel, as a flock (Num. 27:17; Ps. 80:1), so Jesus goes before leading His own flock. In this process, the sheep are weak, helpless, in need of guidance and protection. In the west, shepherds drive the sheep. In the east they lead them from the front, using their voice (John 10:3). John speaks of the voice of strangers. The sheep know and follow the shepherd, but they do not follow the false shepherd.

4.1.3. I Am the DoorSo Jesus again said to them, “Truly, truly, I say to you, I am the door of the sheep. (8) All who came before me are thieves and robbers, but the sheep did not listen to them. (9) I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture. (10) The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly (John 10:7-10).

Truly Truly develops a new aspect of this same thought. In verse 3 John spoke of the gatekeeper opening the door, but now John says that Jesus is the door into the sheepfold (see Ps. 118:20).163

To go in and out and find pasture refers to Israel’s covenantal blessings (Deut. 28:6; cf. Ps. 121:8, Ps 23:2) and her knowledge of the favor and blessings of God. Joshua also went in and out as he led and shepherded Israel as a flock (Num. 27:16–17). In a number of places in the Psalms, God’s people are called the sheep of his pasture (Ps. 74:1; 79:13; 100:3). The image is used for Israel’s final deliverance, where she will again feed on green pastures (Isa. 49:9,10; Ezek. 34:12–15; 25–31). The image of abundant pastures now becomes abundant life. Jesus’ words fulfill those promises. It is only in and through Jesus that Israel can receive God’s covenantal blessings.

Three times John mentions those who come in to steal, kill, and destroy stressing both the facts that there are the real enemies of God’s people and that the sheep must be particularly careful.

4.1.4. I Am the Good ShepherdI am the good shepherd. The good shepherd lays down his life for the sheep. (12) He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. (13) He flees because he is a hired hand and cares nothing for the sheep (John 10:11-13).

I am the good shepherd. Jesus makes the image explicit. The shepherd images of Moses (Isa. 63:11) and David (2 Sam. 5:2; Ps. 78:70–72; Ezek. 37:24; Mic. 5:4) both point forward to Jesus’ greater role as the true shepherd.164 As the supreme shepherd, He lays down His life for the sheep. His death is also the grounds as to why He is the shepherd (Heb. 13:20). 163 The door or gate is a common theme. In the Old Testament the idea of a gate into heaven occurs in Genesis 28:17 and Psalm 78:23. John enters the heavenly realm though a door or a gate (Rev. 4:1). The Synoptic Gospels refer to entering God’s kingdom as through a door or gate (Matt. 7:7, 13–14; 18:8–9; 25:10; cf. Acts 14:22), Köstenberger, 303.164 Unlike either Moses or David, not to mention the wicked shepherds, Jesus actually gives His life for the sheep.

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Jesus introduces another person, the hired hand. He is not a bad as the thief or the robber, but he is not as committed as the owner of the sheep would be. The sheep are not his, so he will not sacrifice for them. Since the sheep belong to Jesus, He will give Himself for them.

4.1.5. Jesus Knows His SheepI am the good shepherd. I know my own and my own know me, (15) just as the Father knows me and I know the Father; and I lay down my life for the sheep. (16) And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. (17) For this reason the Father loves me, because I lay down my life that I may take it up again. (18) No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father” (10:14-18).

As the good shepherd, Jesus knows his own sheep, and His own know Him. The good shepherd has the closest relationship to His sheep (John 15:9ff); the relationship between Him and His sheep is as deep as the relationship between the Father and Son. As the Father knows and cares for His son, so Jesus knows His own sheep and they know Him.

The relationship Jesus has with his current sheep (the present disciples) will be continued with His other sheep that he will bring in later. These later sheep will include both Jew and gentiles. Joined together, they will be one flock under one shepherd (Ezek. 34:23; 37:24; John 11:52; 17:20ff). Even after Jesus has left for heaven, Jesus in His glorified state is still the one who will bring in His disciples.

Jesus is the good shepherd because He lays down His life for the sheep. His obedience unto death is the reason for 1) His Father’s love and 2) His qualification to be their shepherd. Jesus’ death is not merely a good example; it is a necessity for the protection of the sheep. He dies for His sheep. He does not die for all men.

Although many sought to kill Him, Jesus was always in charge. He could only lay down His life, no one could take it from Him. He is also the only one who can take up again. No matter what the circumstances, Jesus is fully in control, not the Jews nor Pilate (John 19:10). He gives his life in obedience to the Father’s charge and command, and He takes it up again according to the Father’s decree. “Jesus’ sacrificial death was not an end in itself, and his resurrection an afterthought. He gave himself for death that he might be raised to new life. He died in order to rise. His death and resurrection is and by his rising to proceed toward his ultimate glorification (12:23; 17:5) and the pouring out of the Spirit (7:37–39) so that others, too, might live”.165

4.1.6. The Opposition and Division of the Jews

165 Carson, 388.

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There was again a division among the Jews because of these words. (20) Many of them said, “He has a demon, and is insane; why listen to him?” (21) Others said, “These are not the words of one who is oppressed by a demon. Can a demon open the eyes of the blind” (John 10:19-21)?

John closes the section by noting the division between the Jews. Some were for Him and some against Him. Those who were for Him based their belief on the miracle of healing the blind man. Those against Him claimed He was demon-possessed and or mad (John 7:20; 8:48,52).166

5. Jesus is the Christ, the Son of God

John concludes Jesus’ public witness by showing that Jesus is the Christ and the Son of God, the two things necessary for eternal life (John 20:30,31). John shows Jesus as the resurrection and the life in the final great sign (John 11) before Jesus goes to die on the cross in Jerusalem.

5.1. Jesus is the ChristAt that time the Feast of Dedication took place at Jerusalem. It was winter, (23) and Jesus was walking in the temple, in the colonnade of Solomon. (24) So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Christ, tell us plainly” (John 10: 22-24)

The Feast of Dedication is a winter feast in Jerusalem. It was not directly commanded in Scripture, but was introduced in 164 BC after the Jews had retaken the temple from the abuses of Antiochus Epiphanes. It ran for eight days each year. Jesus, like the disciples after Him, taught in the Colonnade of Solomon (Acts 3:11; 5:12) because it would have been protected from winter cold. The Jews gather around him which was a deliberate action in order to ask Him if He is the Christ?

Jesus had never publically declared Himself to be the Messiah. He told the Samaritan woman at the well He was the Messiah (John 4:25), and He revealed himself as the Son of Man to the blind man (John 9:35,37), but both of these occurred in private. They were not public declarations. Jesus told His own disciples, and although they “believed” they did not yet understand the true nature of His mission (Matt. 16:13ff). Until His greatest work on the cross was done, no one really understood who He was and what He had come to do. The suffering Messiah who would die on the cross was a mystery that was only seen in His death and resurrection.

Jesus answered them, “I told you, and you do not believe. The works that I do in my Father’s name bear witness about me, (26) but you do not believe because you are not among my sheep (10:25-26).

Jesus’ response was that He had told them already. Jesus not told them by direct revelation, Jesus’ works also showed who He was. Jesus says His whole ministry proved that He was the Christ.

166 In ancient times, insanity and demon possession were frequently linked (Köstenberger 308)

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They do not believe. Now Jesus says that the reason for their unbelief is not lack of evidence; it is because they are not His sheep. As those outside, they did not hear and recognize His voice. The fact they are not his sheep does not excuse them from responsibility. Carson notes, “Neither Jesus nor John means to reduce the moral responsibility of the opponents in the slightest. That they are not Jesus’ sheep does not excuse them; it indicts them (393).”

My sheep hear my voice, and I know them, and they follow me. (28) I give them eternal life, and they will never perish, and no one will snatch them out of my hand. (29) My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. (30) I and the Father are one.” (10:27-30).

In contrast His own sheep, those who belong to Him will hear and follow Him, and He will give them eternal life. They will never perish and no one will snatch them out of His hand. They are eternally secure, because the good shepherd will watch over them.

I and the Father are one: This is not a statement of essence, ontology, or numeric unity: it is a statement of the joint purpose and mission between the Father and the Son. The verse must be understood from the context of verses 27-30. The Father gave the sheep to the Son, and Jesus will give them eternal life and keep them. The gift of life is the very act of God.

Jesus’ words explain the relationship between His works and the Father’s works (John 5). Jesus’ acts perfectly fulfill the Father’s will and actions. The Son always does the Father’s will; the Father and Son always act together. In granting eternal life and preserving them against their enemies, they have a common or joint purpose and mission. The Father and the Son are united in this action. At the same time, the nature and the power of the functions are so closely related that the claim to a common purpose also includes a claim to divine power and purpose. 167 168

A single exception is Jesus on the cross. At this time He formally hands over the perseveration of His own people to the Father (John 17:12).169 In this period the Father Himself directly looks after the disciples, and since He is greater than all, no one can snatch them out of the Father’s hand.

In the original question, the Jews asked if Jesus was the Christ. In saying that that He and the Father had a joint purpose and power, Jesus shows His true nature. He is the Christ and as the Christ He does the very works of God, thus showing that He is equal with God (John 5:18). They understand Him to claim this, so as in John 8:59, they get ready to stone Him.

5.2 Jesus is the Son of God

167 For a full discussion on Jesus’ relationship with the Father see Carson 395.168 Jesus’ assertion of oneness with the Father challenged narrow Jewish notions of monotheism, even though there are already hints in the Old Testament of a plurality within the Godhead, some of which Jesus was careful to expose (e.g., Matt. 22:41–46 pars.) Köstenberger, 312..

169 Carson 394

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Jesus answered them, “I have shown you many good works from the Father; for which of them are you going to stone me?” (33) The Jews answered him, “It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.” (34) Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’? (35) If he called them gods to whom the word of God came—and Scripture cannot be broken— (36) do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’ (John 10:32-36)?

Jesus claims that He and the Father are one; that they do the same works. The Jews claim that He is blasphemous so they want to stone him.170 This is the third instance in which the Jews attempt to stone Jesus for blasphemy, for claiming that He as a man (John 10:33) is equal with God (John 5:18; 8:59; 10:31). John shows a picture of increasing hostility on this point. Jesus now deals with the Jewish claim.

In Jesus, God has come in the flesh (John 1:1,2,14). Jesus quotes Psalm 82:6. He argues that since the Psalms, the Scriptures, use the word “god” to refer to men as gods, then why can Jesus not claim to be the Son of God. In the original reference the psalm seems to speak of Israel, so if Israel can be called “god” in Scripture, how much more can Jesus, the fulfillment of Israel claim to be the Son of God.

Jesus clearly believed that the Scriptures cannot be broken, they are given by God once for all men (Matt. 5:18-20, 2 Tim. 3:16; 2 Pet. 1:20–21).

If I am not doing the works of my Father, then do not believe me; (38) but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father.” (39) Again they sought to arrest him, but he escaped from their hands (John 10: 37-39).

Again, Jesus calls the Jews to faith based on His work and that He is one with the Father in mission and purpose (John 10:30), therefore they should believe Him. As He has done throughout the Gospel, Jesus appeals to the works that His Father has done. Since He does the work of the Father, He is who He claims He is. If he did not do the work of the Father, He is not the Son. The reason why they do not know who He is, is because they do not know who the Father is. If they knew the Father, they would recognize the Con through His works.

The joint works show not only unity of mission and purpose, they also show that Jesus is in the Father and the Father is in Jesus. This seems to go beyond unity of mission to unity of being. In John 1:1 Jesus is called God, and John continues this theme in 14:6ff. Jesus is in the Father; the Father is in Jesus. In a similar but lesser sense, believers are in the Son (John 14:20). To Jews this was more blasphemy, so they continue in their attempt to stone Him.

He went away again across the Jordan to the place where John had been baptizing at first, and there he remained. (41) And many came to him. And they said, “John did no sign, but everything that John said about this man was true.” (42) And many believed in him there (John 10:40-42).

170 Jesus’ response is amazing. Although faced with death, Jesus calmly reasons with them in order that they might come to faith. This is a mob not acting according to justice.

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In the light of the increasing hostility Jesus removes Himself and goes across the Jordan. He remains there until it is time for him to go up to Jerusalem to die.

John closes this section with a final reference to John the Baptist. In an inclusio, John the Baptist had first prepared the way for Jesus’ public ministry and now as it is drawing to a close, Jesus is where John had been baptizing. John’s ministry is still fresh in the Jewish minds and as they reflect on John, they realize that everything John had said about Jesus was true. As a result of John’s witness, and as a result of Jesus’ public ministry, John notes many believed on Jesus.

Lesson Seven Questions

1. What are the key themes that link John 9 and 10?2. Why is the healing of the blind man a sign?3. What is the relationship between sin and suffering in John’s Gospel?4. What is the true nature of the dispute between the Jews and Jesus in 1.3.5. Do the Pharisees rejoice that someone has been healed? 6. Give two “I am” statements from Chapter 10. 7. Why do Jesus sheep come to Him? 8. Name two Old Testament figures that are the background for Jesus as the good

shepherd? 9. What does Jesus mean when he says, I and the Father are one. 10. Give three texts that show where the Jews seek to stone Jesus for blasphemy.

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Lesson Eight: Resurrection and Rejection (John 11,12)

All the signs in Jesus’ public ministry point to the reality that Jesus is the Christ, the Son of God. In the climactic seventh sign, Jesus shows the He is the resurrection; that all who believe on Him will receive eternal life. No greater evidence can be given for who He is and His mission. The final sign also points forward to Jesus’ own death and resurrection as well as the final resurrection from the dead.

The theme that the Jews reject Jesus has been developed since the sixth chapter of the Gospel of John. In these two chapters Jesus now gives the greatest sign, the resurrection of Lazarus from the dead and yet they still reject Him due to a sinful concern for their own position. In these chapters John fully and finally develops the theme that Jesus came to the Jews but His own rejected Him (John 1:11).

Chapter 11 can be divided into three sections. 1) Jesus brought life (11:1-44). 2) The very fact He is the resurrection and the life leads to His own death (11:45-48) 3). In His own death He becomes the source of eternal life for Israel and the whole world (11:49-57).

1. The Raising of Lazarus ~ The Seventh Sign (John 11)

The raising of Lazarus is the last climatic sign in John’s Gospel.171 Jesus is revealed as the bread of life, the water of life, the light of life, and finally Jesus shows He is the resurrection and the life (John 11:25–26). The event points forward to the great resurrection at the final judgment. These events are the reward of Jesus’ own death and resurrection (John 12:23–24). It is because he died that other can have life. The defeat of death and promise of eternal life is the greatest possible sign so it brings Jesus’ witness to the world to a close.

1.1. Lazarus’s Death (John 11:1-17)Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. (2) It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill (John 11:1,2)..

As the opposition in Jerusalem intensified, Jesus withdrew to the north. He returns due to His love for Lazarus, a decision that will lead to His death. To save Lazarus He will put His own life in danger, just as He will later give His own life to save others.

Jesus returns to Bethany, a small town two miles from Jerusalem.172 In Bethany resided Lazarus, Mary, and her sister Martha. Lazarus’s name is a shortened form of the 171 Only John records this sign. It is absent in the Synoptic Gospels. There are only two other resurrection in the synoptic gospels, the raising of Jairus daughter (mark 5:22-24, 38-42, Math 9:18-19,23-25, Luke 8:41-42,49-56). There is also the general resurrection recorded at the time of Jesus death in Matthew.172 This is not the Bethany across the Jordan mentioned in John 1:28.

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Hebrew ‘Eleazar’ meaning ‘whom God helps’ or ‘whose help is God’. 173 ‘Mary’ is the Greek form of the Hebrew name ‘Miriam’ and ‘Martha’ is Aramaic and means ‘lady’. This is the first time that John mentions them in his gospel.174 Jesus seems to have had a particularly close relationship with this family, especially with Lazarus

So the sisters sent to him, saying, “Lord, he whom you love is ill.” (4) But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.” (5) Now Jesus loved Martha and her sister and Lazarus. (6) So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was (John 11:3-5).

Jesus’ response that Lazarus will not die is difficult, because in fact Lazarus does die. To properly understand Jesus we must read the rest of the story. Jesus is saying that Lazarus will not ultimately die. He will be raised from the dead, even as Christ will raise him and all men from the dead on the last day.

As in John 9:3, the sickness is for the glory of God.175 Neither the fact that Jesus loves this family nor the truth that the illness is for the glory of God, brings immediate blessings to this family.176 Jesus’ love and glory motivate Jesus to bring greater challenges to his friends and so as to eventually manifest an even greater glory. Jesus waits for two more days, ensuring that Lazarus is formally dead and buried thus making the miracle greater. Lazarus’ death shows that Jesus is the resurrection and the life and it serves to increase the faith of His disciples, the families, and the onlookers. The waiting was not easy for Jesus. He does not like to see His people suffer (John 11:33) and yet He waits for the greater good.

Then after this he said to the disciples, “Let us go to Judea again.” (8) The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” (9) Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. (10) But if anyone walks in the night, he stumbles, because the light is not in him” (John 11:7-10).

Jesus tells the disciples He will return to Judea, and they see the danger. John records three occasions so far when the Jews sought to stone Christ. To return another time invited death. In a show of courage and love the disciples follow Jesus back, even at the risk of their lives (John 11:12). Their immature faith is real but not strong. At this stage they still do not understand that His death will ultimately lead to life. They are still thinking naturally, not supernaturally or according to the Scriptures.

The Jews had a twelve-hour day. One worked in the day, so as not to stumble at night. Jesus answers His disciples at a natural level, as well as at a deeper level (John 9:4–5; 18:4–8). Although late in His ministry, it was still daytime for Jesus; it was still time for Him to work, and since He is the light, He could be sure that He would not stumble. Even though the circumstances were difficult, the Father would watch over Him to assist Him. In the same way, as long as believers walk in the light they too will be

173 Köstenberger, 325.174 See Luke 10:38ff175 As was the case with the blind man in chapter 9. 176 Since Jesus loved John, one would have expected Him to rush to the scene instantaneously but he does not.

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under the care of the Father and will not stumble. They are protected even in difficult circumstances (Acts 21:10–14). Those who walk in darkness, away from Christ, walk in danger and will stumble.

After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” (12) The disciples said to him, “Lord, if he has fallen asleep, he will recover.” (13) Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. (14) Then Jesus told them plainly, “Lazarus has died, (15) and for your sake I am glad that I was not there, so that you may believe. But let us go to him.” (16) So Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with him” (John 11:11-16).

Jesus explains the situation with Lazarus in more detail. Lazarus is dead. I, Jesus, will go to awaken him. Jesus is the resurrection and the life; only He can waken men. Sleep is used as a metaphor for death in a number of places in the Scriptures. In the Old Testament one slept with the fathers (Job 14:11–12, Dn. 12:2). In the New Testament the term is used in Matthew 9:24, 27:52, and in Paul’s writings. The disciples understand His words literally so Jesus has to make it plain to them that Lazarus is dead.

Thomas is one of the apostles. He is called the Twin (John 20:24; 21:2). He is mentioned in the Synoptic Gospels (Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13) but John gives us more information (John 14:5; 20:24–29; 21:2). Even though he misunderstands Jesus, he shows devotion and courage.

1.2. Jesus Instructs Lazarus’s Sisters (John 11:17-37)

Jesus reveals Himself as the resurrection and the life. Martha makes a full confession that Jesus is the Christ, the Son of God, who has come into the world. (see John 20:30,31). Since she believes, she has a foretaste of eternal life in the resurrection of Lazarus.

Now when Jesus came, he found that Lazarus had already been in the tomb four days. (18) Bethany was near Jerusalem, about two miles off, (19) and many of the Jews had come to Martha and Mary to console them concerning their brother. (20) So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house (John 11:17-20)..

For the Jews, a body dead for three days might revive, but a body dead for four days was formally dead, the act was irreversible. Bethany was only two miles from Jerusalem, making this a very public event. Many Jews had come down from Jerusalem; the number of visitors indicates they were a prominent family. The fact they had perfume indicates that they were also wealthy (John 12:1). In Judaism, it was traditional to come to mourn a close friend. Jesus comes as a friend but He shows Himself to be far greater than a mere friend.

Martha said to Jesus, “Lord, if you had been here, my brother would not have died. (22) But even now I know that whatever you ask from God, God will give you.” (23) Jesus said to her, “Your brother will rise again.” (24) Martha said to him, “I know that he will rise again in the resurrection on the last day.” (25) Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, (26) and everyone who lives and believes in me shall never die. Do you believe this?” (27) She said to him, “Yes, Lord; I believe that you are the

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Christ, the Son of God, who is coming into the world” (John 11:21-27).

Martha, a more active person than Mary, takes the lead (Luke 10:38–42). It was a custom for those bereaved to remain at home and others to come to them. Martha shows great humility in coming to Jesus. By custom He should have come to her.

Martha shows a mixture of grief and limited faith. She shows faith by confessing that if Jesus had been there, the death would not have happened. Jesus could have protected her. She goes even further than this by noting that God still hears Jesus.

Jesus reminds her that Lazarus will rise again in the general resurrection on the last day. The great hope of the Jews was that God would raise all men on the last day. John mentions the resurrection in John 5:21, 25–29 and 6:39–40. Of the four gospel writers only John uses the phrase, the last day (John 6:39, 40, 44, 54; cf. 5:29). The other gospels speak of the last days, the general period before the end. This seems to be all Jesus is offering, and Martha accepts it.

Jesus uses the events to show who he really is.

I am: It is only through Jesus that the great resurrection of the dead will occur. He is the only source of the resurrection and eternal life. He is (1) the resurrection, in Him all men will be raised, and (2) the life, the new life is eternal life in Him (John 3:15,16; 5:24; 8:51). Jesus goes beyond physical life and death to mention eternal life that begins now in Jesus and reaches its climax in the resurrection of the body in the new age.

Martha’s response is the fullest in the gospel so far. She personally confesses that Jesus alone brings in the resurrection, and that as such Jesus is the Christ, the Son of God who has come into the world, points forward to John’s great reason for writing the gospel (John 20:30,31). This is the great response that John wants others to have.

When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.” (29) And when she heard it, she rose quickly and went to him. (30) Now Jesus had not yet come into the village, but was still in the place where Martha had met him. (31) When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there. (32) Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, “Lord, if you had been here, my brother would not have died.” (33) When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved in his spirit and greatly troubled. (34) And he said, “Where have you laid him?” They said to him, “Lord, come and see.” (35) Jesus wept. (36) So the Jews said, “See how he loved him!” (37) But some of them said, “Could not he who opened the eyes of the blind man also have kept this man from dying” (John 11: 28-37)?

Jesus asks for Mary and Martha calls her. Mary is the more emotional one in her actions. As Jesus sees her pain, he responds in two ways. First, He is deeply troubled in His own soul; He is affected by their grief. He is also angry. The two emotions are related, the grief, sorrow and sickness, in the world cause anger at the effects of Adam’s fall. He does not only hate sin, he hates its effects in a fallen world. “This is the Jesus who could utter his terrible ‘woes’ (Mt. 23), yet grieve over the city of Jerusalem (Mt.

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23:37–39)”.177 In the same way, Jesus weeps when He sees the tomb (John 11:33, 38-40), the record of which is one of the shortest and most powerful verses in the New Testament.

1.3. The Raising of Lazarus (John 11:38-44)Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. (39) Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.” (40) Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?” (41) So they took away the stone (John 11: 38-41a).

The Jews often buried their dead in caves, sealed by a stone, outside the village to protect the village from ritual uncleanness. Jesus tells them to remove the stone. Martha objects. She has heard Jesus’ words proclaiming that He is the resurrection and the life, but she is thinking of the resurrection from the dead on the last day.

Jesus says if she believes, she will see God’s glory. In this context, the glory of God is the resurrection. Jesus will show God’s glory here and now. Initially, Martha objects, she does not want Jesus to expose the dead body of her brother. Even though Martha does not fully understand that Jesus will raise Lazarus; she is still called to trust Him. She gives her consent and they take away the stone.

And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. (42) I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.” (43) When he had said these things, he cried out with a loud voice, “Lazarus, come out.” (44) The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go” (John 11;41b-44).

Jesus prays. He calls upon God as “Father” (John 17:1,11,25). Jesus teaches his own disciples to pray, our Father (Matt. 6:7-13). He states that he has already prayed, and thanks God for hearing Him.

His prayer is an example of some of the earlier key themes: that He and the Father are one; that Jesus does the works of the Father, and that Jesus is only doing the things that the Father intends Him to do. He does nothing on His own. The Son always does the Father’s will. The mission of Father is being manifested in the work of the eternal Son of God. Jesus prays aloud so that those who see this great climatic sign will see His relationship with the Father. The Son asks, and the Father grants His request.

Jesus cries out.178 He calls for Lazarus to come out, and Lazarus does. Jesus has the power of life and death simply by His word.179 This is an early sign of what will

177. So Carson, 416. Although it is unlikely, it could be that Jesus is also angry that they are grieving as those who have no hope (1 Thess. 4:13), but again, this is probably not the case. 178 The term ‘cry out’ is used four times at the end of the gospel. Here Jesus’ cry leads to life, but at the end of the gospel the cry of the enemies of Christ, the crowd and the chief priests, are for His death. This man brings life; they bring death (John 18:40; 19:6, 12, 15). He brings life by giving His own life. 179 The word for ‘dead man’ occurs only here and in John 19:33 where it refers to Jesus’ death. John’s use of this specific word links Lazarus’s death with Jesus’ own death.

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happen on the last day when Jesus will call the dead and they will arise (John 5:25, 28–29). Some note that since Jesus’ authority is so great, that had Jesus not specified Lazarus, all the dead would have risen. Since Lazarus was still wrapped in burial cloth, Jesus commands them to unbind him. This is the climactic sign in John’s gospel. Morris notes, “Though all present, believers and unbelievers alike, would see Lazarus come out of the tomb, only Jesus’ followers would discern in this event the glory of God, that is, its messianic significance pointing to Jesus as God’s Son and Sent One180.

This resurrection is not like the final resurrection. In that day, the dead will also arise but with new spiritual bodies, powerful and incorruptible. They will not die again. Here, Lazarus is raised with his early earthly body, temporary and still subject to death. Paul explains the nature of the greater resurrection in 1 Corinthians 15.

Although there are many things about Lazarus’ experience about which we would like to know, John keeps us focused on the main point, that being the sign that shows Jesus is the resurrection and the life.

1.4. The Formal Plot to Kill Jesus (John 11: 45-48)

Jesus brought life (John 11:1-44), but very action of this life bringing leads directly to his own death (John 11:45-48). The raising of Lazarus, a sign pointing to the greatest hope of Israel, becomes the reason for His death. It is the final trigger that brings about the Jewsih leaders formal response (John 11:45-57).181

Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, (46) but some of them went to the Pharisees and told them what Jesus had done. (47) So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. (48) If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation” (John 45-48).

As with all the miraculous signs, some respond with faith while others reject the sign and are hardened. Since this is the final great sign it leads to either life or judgment upon the Jewish leaders (John 12:36b–40).

The Jews see the sign and report it to the Pharisees. Although there have been three informal attempts on Jesus’ life so far, now the Jewish leaders, the Pharisees and the Sadducees, join together to begin formal legal actions against Jesus. They gather the council at Jerusalem. 182

180 497181 The section is a bridge. Chapters 11 and 12 bring Jesus’ ministry to the Jews to a close as Jesus begins to minister to His disciples, preparing them for His departure. 182 “Most large Jewish centers had a Sanhedrin or local court, but the supreme or great Sanhedrin was located in Jerusalem. The Sanhedrin was the Jewish judicial, legislative, and executive body that under Roman general jurisdiction managed the nation’s internal affairs. In Jesus’ day, the council’s members were controlled by the chief priests, who were drawn from the extended family of the high priest who presided over the Sanhedrin. The vast majority of these priests were Sadducees, with Pharisees (most of whom were scribes) constituting an influential minority” (Köstenberger 348).

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The leaders cannot dispute the sign. Instead of the sign(s) bringing faith, it only brings fear. They are concerned about their “place” and their “nation”.

Their nation: Although under Roman authority, the Romans had left the Jews with the power of self-rule. If Jesus’ actions upset this, they could lose this limited privilege, something that would particularly affect the Sanhedrin.

The place refers to the temple. The temple was always central in God’s judgment of Israel (Jer. 7:14; cf. 1 Kings 9:7) and again in the desecration of the temple by the Seleucid ruler Antiochus Epiphanes IV. In Acts, the crowds charge Stephen that he never ceases to speak words against this holy place. He predicted that Jesus would destroy the holy place (Acts 6:13–14). Paul is also charged with teaching everyone everywhere against the people and the law and this place as well as with defiling this holy place by bringing Greeks into the inner temple area (Acts 21:28).183

1.5. Jesus Dies for the Nation (John 11:49-57)But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. (50) Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” (51) He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, (52) and not for the nation only, but also to gather into one the children of God who are scattered abroad. (53) So from that day on they made plans to put him to death (John 11:49-53).

Caiaphas was high priest from 18 to 36 AD. He was sacked along with Pilate in AD 36. He speaks, stating forcefully that the Pharisees know nothing. They are ignorant. In John 11:49-55 Caiaphas’s words have a double meaning. On a political level, Caiaphas argues that Jesus must die. He must be sacrificed for the nation.184 As it happened Jesus’ sacrifice did not save the nation, the nation came under judgment forty years later. But Caiaphas is also speaking as a prophet, even though he does not realize it. In the Old Testament the high priest also prophesied (Num. 27:21). God ordained that Israel would hear the gospel message from the lips of its own high priest. Even though Caiaphas spoke evil, God was still in control (Acts 4:27,28). He was still working out His purposes through Caiaphas. Jesus died as a substitute for the nation, and for the world. It was always God’s plan that Jesus would die for the sins of the world (John 1:29, 36, 3:14–16; 6:51; 10:14–18; 12:24, 32).

John explains the nature of Caiaphas’s prophecy. The words die for are sacrificial; He will lay down His life. He will do it for the nation and also all the children of God throughout the world. The Old Testament spoke of bringing back the remnant (Isa. 43:5; Ezek. 34:12; 36:24). The early church saw this as pointing to all the real children of God, those who have received the gospel truth (1 Pet. 1:1;2:9). In these verses, as well as chapter John 10:16 and chapter 12, John is laying the basis for the gentile mission.

183 Köstenberger, 349-350.184 Köstenberger (351) notes, “A similar principle is invoked in the OT when the prophet Jonah (though far from being innocent) is thrown overboard so that the rest of the passengers might be saved. The crew asks God not to hold them accountable for “killing an innocent man” and offers sacrifices to the Lord, who provides a great fish to swallow Jonah, who stays inside the fish three days and three nights”(Jon. 1:14–17).

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The high priests have made the decision, now they wait to act on it. The plan to put Jesus to death was not an accident, one done carelessly or in haste, it was a formal act by the Jewish authorities.

Jesus therefore no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples (John 11:54).

Due to the decision to kill him, Jesus no longer moves publicly amongst them. When He came to Jerusalem next, He would be coming to die.

2. Jesus is Prepared for Death (John 12)

John 12 is divided into four sections: (1) Jesus is anointed for death, (2) Jesus enters Jerusalem, (3) the gentiles seek Jesus, and (4) the unbelief of the Jews is explained. In the first two sections Jesus is honored, yet without a proper understanding of who He is. In section 3 John explains the very nature of the atonement and in section 4 John explains the true ground for Jewish unbelief.

2.1. Jesus is Anointed for His Death (John 12:1-11)

In preparation for His death, Jesus is anointed for his burial at Lazarus’ house (John 12:7).185 The story develops two themes: 1) He is anointed for his burial and 2) it sets the scene for Judas’s betrayal. The fact that it is Lazarus’s house links these events to death and resurrection, both Lazarus and Jesus own death.

Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. (2) So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table (John12:1,2).

John notes that events occur six days before Passover,186 thus linking all the events that follow with the Passover. As we have already seen, Jesus is the Lamb of God who takes away the sin of the world (John 1:29,36) and Paul says Christ our Passover is sacrificed for us (1 Cor. 5:7).

When in Jerusalem, Jesus often spent the night in Bethany. He recently raised Lazarus from the dead. The family prepares a dinner for Jesus, probably in the evening.

Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume (John 12:3).

Mary takes a pint of expensive nard, a perfume. Indian nard was used to anoint the head of Romans for burial. Her actions anticipate his full preparation for burial by Nicodemus and Joseph of Arimathea (John 19:38-41) She anoints Jesus’ feet, rather than His head, a sign of great humility as she does the work of a servant (John 1:27; 13:5). She sees Him as the king that will shortly be entering Jerusalem to take His crown. She

185 See also Matthew 26:6–13, Mark 14:3–9, and Luke 7:36–38186 If there were three Passovers, Jesus’ ministry would have run for two and a half years, see also John 2:13, 6:3, and 11:53).

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wipes his feet with her hair, another sign of devotion. In the Synoptic Gospels, Jesus notes her love and devotion, stating that her action will be proclaimed wherever the gospel is preached (Matt. 26:13; Mark 14:9). Jesus highly commends this act. This sets up the contrast with Judas who will betray Him. .

But Judas Iscariot, one of his disciples (he who was about to betray him), said, (5)“Why was this ointment not sold for three hundred denarii and given to the poor?” (6) He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it (John 12: 4-6).

Only John mentions Judas by name. Mary’s devotion contrasts with Judas’s greed. Interestingly, Mary believes in Jesus and understands His mission while Judas, one of the twelve, does not. Judas objects that the money could have been given to the poor but Judas was a thief who just wanted to steal the money. He held the moneybag containing the funds for the group, as well as funds for the poor. Judas was stealing from it. Much of these funds come from women (Luke 8:2–3). John introduces this event to set the scene for Judas’ ultimate betrayal.

Jesus said, “Leave her alone, so that she may keep it for the day of my burial. (8) For the poor you always have with you, but you do not always have me” (John 12: 7,8).

Jesus tells Judas to leave her as it was for His burial. It is unclear how much she understands. She has seen Jesus raise her brother, and had confessed Him as the Messiah, but it is unclear whether she understands she was anointing Him for His own burial. Providence is working all things out even when we do not know what we are doing. She does a good act, and in God’s plan, it is a vitally important act in the life and death of Jesus. In contrast, Jesus does understand the significance of the event. He knows it is for His burial. He will soon die, and He will no longer be with them.

Jesus notes Judas’s point about the poor. In normal circumstances, the priority would have been for them (Deut. 15:11), but these are extra ordinary circumstance. The vent of Jesus’ death takes greater priority.

When the large crowd of the Jews learned that Jesus was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead. (10) So the chief priests made plans to put Lazarus to death as well, (11) because on account of him many of the Jews were going away and believing in Jesus (John 12: 9-11).

Large crowds, probably from Jerusalem, come to see Jesus and Lazarus. The large crowds confirm the chief priests’ plan to put Christ to death, as many believed in Him.

2.2. The Triumphal Entry (John 12:12-19)

This is the second event that prepares the way for Jesus’ death. In Lazarus’s house Jesus was personally intimately and privately anointed for death by His disciple and here he is formally and publically announced as the king by the crowds in Jerusalem and Israel.

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When the large crowd of the Jews learned that Jesus was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead. (10) So the chief priests made plans to put Lazarus to death as well, (11) because on account of him many of the Jews were going away and believing in Jesus. (12) The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. (John 12:10-12)

He enters Jerusalem as Israel’s great victorious king, the fulfillment of Old Testament prophesies concerning the coming of the great king to bring salvation and deliverance.

The large crowd gathered. One crowd was traveling up to Jerusalem, pilgrims who were coming for the feast who had heard of the raising of Lazarus. Another crowd seemed to have come out from Jerusalem (John 12:18). Jesus is both followed into Jerusalem as well as welcomed in.

In the beginning the crowds187 welcome Him as a king, but they do not understand the real significance of His Kingdom. Shortly they will reject and crucify Him. He is not the messiah that they want or expect.

So they took branches of palm trees and went out to meet him, crying out, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” (14) And Jesus found a young donkey and sat on it, just as it is written, (15) “Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey’s colt!”(16) His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him (John 12:13-16).

In this section John show Jesus as the humble Davidic king who enters to take his place as the ruler of Israel.

The Old Testament does command the use of palm branches, but from the time of the Maccabean revolts, palm branches were a common symbol of national liberation and victory. They were used as a Jewish symbol on coins immediately before the fall of Jerusalem. This indicates that the crowds saw him as a great liberator, rather than God’s Messiah. In the seventh sign, Jesus showed the true nature of His victory and kingdom, He rules over and defeats death, the power, and reign of death (1 Cor. 15:22-27). He will go on to show this victory in his own resurrection. He does not enter as an earthly king, or a revolutionary.

They went to meet him, is a phrase used in Greek to indicate the way the crowds would respond to the coming of a sovereign into their midst. 188

‘Hosanna’ means, ‘give salvation now’. It is found in Psalm 118:25 ascribing praise to God. This psalm is one of the Hillill psalms (Psalms 113-118) which were sung at all the major feasts.

Save us, we pray, O LORD! O LORD, we pray, give us success! (26) Blessed is he who comes in the name of the LORD! We bless you from the house of the LORD (John 12:25,26).

187 It is possible that there were upto a million in Jerusalem at this time,188 Ridderbos 1997: 422.

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Jesus is called the King of Israel, a title John has first introduced in John 1:49. Jesus’ kingship is reaffirmed in John 18:37 and 19:19.

John notes that Jesus rode on a young donkey (Gen 49:10,11, Zech. 9:9). It is a sign of humility and peace, two important themes in the farewell discourse (John 13:1-20 and 14:27ff). Jesus is Israel’s humble, peace-loving King, not a political warrior Messiah (1 Kings 4:26; Isa. 31:1–3) (Köstenberger 371). This image of a donkey was often used as an image of scorn and ridicule by Romans persecuting Christians.

The phrase fear not seems to flow from Zechariah 9 and Isaiah 40:9.

‘Daughter of Zion’ refers to Jerusalem. It is often used as a sign of God’s care for His people when she is under trial or bondage.

behold, your king is coming, sitting on a donkey’s colt!” The king has come to save Israel. The nature of His salvation is seen from the broader background of Zechariah (1) The coming of the gentle king brings war to an end, (2) He will bring peace to the nations even to the ends of the earth. The latter half of Zechariah 9:10 is itself a quotation from Psalm 72:8, which promises a world-wide reign for Zion’s king, a son of David and (3) it is linked to the blood of God’s covenant that spells release for prisoners. John has developed each of these themes in his Gospel (John 1:29, 34; 3:5; 6:35–58; 8:31–34). Each of these is also linked to the Passover and points to Jesus’ coming death (Carson 433).

It is not only the Jewish crowds who misunderstand Jesus; His own disciples also misunderstand Him. As in John 2:22 (Jesus and the temple), John tells us that the disciples do not understand the full force of His words until after His resurrection, when Jesus was glorified and the Spirit was poured out (John 14:26; 20:9).

The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. (18) The reason why the crowd went to meet him was that they heard he had done this sign. (19) So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him” (John 12:17-19).

John specifically mentions the crowd from Bethany, as distinct from the first crowd from Jerusalem. The Bethany crowd saw the miracle of raising Lazarus, and they bear witness to that work of Jesus as He enters Jerusalem. The Jewish king who overcomes death has come. This crowd informs the second crowd from Jerusalem (John 12:18). The huge crowds could easily be incited to revolt, and the Pharisees see their worst fears realized. From their earlier discussions we know they fear his popularity and the Roman response. The phrase the whole world is again ironic. The crowds were from Bethany, Jerusalem, and the entire world as they came down for the Passover feast. As John will point out in the next section, even the gentiles have begun to seek Him.

Jesus, the Messiah, has come to Jerusalem.

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2.3. The Gentiles Seek Jesus (John 12: 20-26)

This is the third event that indicates the time for Jesus death has come.

Now among those who went up to worship at the feast were some Greeks. (21) So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” (22) Philip went and told Andrew; Andrew and Philip went and told Jesus (John 12: 20-22).

For the first time, the Greeks, the gentiles seek Jesus (Isa. 42:4; 49:6). John uses this occurrence as a symbol: the Jews have rejected Him, but the gentile nations come to Him. Paul traces this transition in Romans 9-11. The Greeks were God-fearing gentiles who attended the feasts and would worship in the court of the gentiles (John 2:12ff; Luke 7:2-5; Acts 8:47; 17:4). Jesus said earlier that he had other sheep not of this sheep pen that He must bring as well. This refers to the coming of the gentiles (John 10:16; cf. Eph. 2:11–22; 4:3–6). While John notes that the fact and the significance of the gentiles coming, he does not develop the theme in any detail. John focuses on Jesus concluding His mission to the Jews. The others will be brought in after His exaltation and the outpouring of the Spirit.

And Jesus answered them, “The hour has come for the Son of Man to be glorified. (24) Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. (25) Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. (26) If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him (John 12:23-26).

The Greek request means that Jesus’ hour had come. Until this time, Jesus always spoke of His hour, His death, resurrection, and exaltation (His glorification) as future events (John 2:4; 4:21, 23; 7:30; 8:20), but from this time onward the hour had now come (John 12:27; 13:1; 16:32; 17:1). Hendriksen describes the meaning of the “hour” which had now come, “It is the designated time, the season in which the Lord entered the valley of most intense suffering, followed by the just and promised reward: the resurrection, ascension, and coronation”.189

John links the cross with Jesus’ glory. Köstenberger notes the Synoptic Gospels show the cross as the place of shame pain and suffering. John presents the cross primarily as the place of Jesus’ glorification (John 12:28; 13:31–32; 17:1, 5).190 Jesus is glorified through and in, the cross, not because of it. The title the, Son of Man, links both His suffering and glory.

Jesus’ death will bring great blessings. Jesus compares His own death to a single grain of wheat that when it dies it brings forth a great harvest. As the Father accepts Jesus’ death, He grants that it might bear great glory.191 Just as Jesus is the bread that came down from heaven and gave His life for others (John 6:35–59), so here He is the One who dies to bring life (Carson 438).

189 (196). 190 375191 See 1 Corinthians 15:36–38, and Mark 4:3–9, 26–29, 31–32, and Matthew 13:24–30.

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The seed illustrates a principle that can be applied to all who follow Jesus: Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. Jesus gave His life, He hated 192 the life in this world, and He denied Himself daily and therefore He has reaped eternal life. All believers are called to follow Jesus’ example (1 Pet. 2:21ff). They too must hate this life so that they gain eternal life. We deny ourselves by following Jesus, both in His humiliation and in His exultation. We serve Jesus in both the cross and the crown.193

2.4. Jesus Predicts His Death and Resurrection

“Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. (28) Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again”

Jesus offers up two petitions to the Father: Father save me from this hour and Father, glorify your name (John 12:27-28). There have been various interpretations of the first petition, but it is most appropriate to understand it in the light of the Gethsemane prayer, My Father, if it is possible, let this cup pass away from me: nevertheless not as I will, but as you will. (Matt. 26:39). Jesus is the source of these blessings but they come at a terrible cost. Jesus knows He will suffer before He is glorified (1 Peter 1:11). With the coming of the Greeks, the events He knew would happen now crystallize. He knows the suffering will be great so in agony He asks that the Father to save him from this hour (Mark 14:36, Matt. 26:38; Heb. 5:7). 194 Even though He expresses a desire not to go ahead, He immediately rejects the idea. Jesus has always been obedient to his Father’s will, and He will continue to be obedient now. 195

His prayer, glorify your name, expresses His obedience. Jesus obeys from a heart that seeks to glorify the Father, and the phrase Father, glorify your name summarizes Jesus’ ministry. In the Old Testament the glory of God is the ultimate goal of God’s actions, and John, likewise, puts the glory of God at the center of Jesus’ actions (John 7:18; 8:29; 49–50).

The Father speaks.196 He confirms and comforts the Son, reminding Him that He 192 “The love/hate contrast reflects a Semitic idiom that articulates fundamental preference, not hatred on some absolute scale” (Carson 439). Guthrie argues ‘loving’ and ‘hating’ life are relative terms which bring out in sharp relief the choice and consequence in which personal reaction to Jesus involves men. To follow him is to serve him, not to serve oneself. The Father honors only those who honor the Son.” New Bible Commentary Revised, 956. 193 “It goes without saying that the honor bestowed by the Father may well involve suffering or even martyrdom (as in the case of Peter [21:19]). Hence, even the honor bestowed by the Father upon Jesus’ followers is different from the honor given by those in the world. Yet, because it is honor bestowed by the Father, it is sure and firm and lasting rather than the fleeting and precarious honor awarded in the eyes of humankind.” Köstenberger, 380.194 See also Matthew 26:38 and Hebrews 5:7.195 “A man may shrink from an experience which he, nevertheless, wants to undergo; eg an operation. So it is also with Christ. Though his soul is filled with horror, he did not even for a single moment rebel against the will of the Father.” Hendriksen, 200.196 The Father is only said to speak three times at Jesus’ baptism, transfiguration, and in answer to Jesus’ prayer, an event only recorded by John.

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has always supported Jesus in His work, and He will continue to do so as Jesus goes on to His glorification.

The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” (30) Jesus answered, “This voice has come for your sake, not mine (John 12:29,30).

Jesus heard the words, but the crowd hears a noise. Some say it thundered, other said it was the voice of an angel. Both point to the presence of God. In the Old Testament thunder is often associated with the revelation of God (1 Sam. 12:18; 2 Sam. 22:14; Job 37:5; Exod. 19:16,19). In Revelation thunder proceeds from the throne of God (Rev. 4:5; 8:5; 11:19; 16:18). In the Old Testament the angel of the Lord spoke to men, Hagar (Gen. 21:17), Abraham (Gen. 22:11), Moses (Acts 7:38), Elijah (2 Kings 1:15), and Daniel (Dan. 10:4–11).197

As before, Jesus does not need any witnesses to witness to Him (John 5:34, 11:41,42) but the voice indicates that a significant event is about to take place. The coming of the Greeks, Jesus’ prayer, and the Father’s voice all point to a major event in the history of redemption. Now Jesus explains the event.

Now is the judgment of this world; now will the ruler of this world be cast out. (32) And I, when I am lifted up from the earth, will draw all people to myself.” (33) He said this to show by what kind of death he was going to die (John12: 31-33).

‘Now’ indicates it will occur shortly, in six days on the cross. The major victory is won on the cross. The final judgment of the end of time can only occur due to this victory.

Jesus explains his glorification on the cross as 1) the judgment of the world 2) the destruction of Satan, 3) the exaltation of Jesus to the Father, and 4) the drawing of all men to Himself.

The judgment of the world: The death of Jesus is the judgment of the world. In Jesus’ coming, through to the time of His death, Jesus the light exposed the darkness. Although His own come to the light, many in the darkness reject Him. The climactic final rejection is when they crucify Jesus. In the rejection and crucifixion of Jesus, the world itself is judged. Jesus’ death is the greatest revelation of God as well as the greatest manifestation of darkness. In His death the world judges Jesus as unworthy and crucifies Him. In this action they judge themselves; they provide the final or ultimate basis for their own judgment. Their wicked hearts are fully exposed. In rejecting the Son they reject the Father (see the parable of the wicked vineyard tenants). If the world rejects Jesus, there are no other grounds for hope and so as the world crucified Him, the world is condemned.

At the same time, the death of Jesus becomes the foundation for the life of many. Jesus is the sacrificial Lamb of God; the one who dies so many might live. The whole word is judged, but from that event salvation will flow.

197 Köstenberger, 383.

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The judgment of the world is linked to the defeat of Satan. Satan is called the prince or ruler of the world in John 12:31, 14:30, 16:11, 2 Corinthians 4:4 Ephesians 2:2, and 6:12. John develops this thought next.

The defeat of Satan: John explains the cross in the light of the conflict between God and Satan. Although the cross looks like Satan’s victory, it is actually his defeat. Jesus came to destroy the works of the devil (cf. 1 John 3:8).

The defeat of Satan begins with the coming of Jesus, but the cross is the decisive act. In and through Jesus’ life, death and resurrection, the devil’s power is destroyed. He no longer holds power over men. Jesus’ blood frees the disciples from the power and accusation of sin (Rev. 1:5). John builds on this in Revelation 12:10,11.

“Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers has been thrown down, who accuses them day and night before our God. (11) And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death (John 12:10,11).

As a reward for His obedience Jesus is granted the Spirit which he pours out on His church. In John 16:11 God the Spirit will come that the church might overcome the world.

When I am lifted up: The lifting up of Jesus includes both the shame of the cross as

well as the glorious way to the Father. It has a dual function. It is both the means of His humiliation and exaltation. In Jesus’ death, His glory is revealed and this becomes the grounds by which all men will be brought to Him (Isa. 52:13; Heb. 1:3).

Jesus draws all men to Himself, Jews and Greeks: As the Lamb of God, Jesus takes away the sins of the world and so can draw (John 6:44) all men to Himself. The Greeks had come, and they too will join in Israel’s salvation.

So the crowd answered him, “We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” (35) So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. (36) While you have the light, believe in the light, that you may become sons of light” (John 12:20–36).

The Jews understood from the law that Christ would live forever. The Old Testament looked forward to a Christ who would establish the throne of his kingdom forever (2 Sam. 7:13; cf. John 12:13, 15), a hope echoed in the Psalms (e.g., 61:6–7; 89:3–4, 35–37), and the prophets (Isa. 9:7; Ezek. 37:25; cf. Dan. 2:44; 7:13–14).198 The Jews expected the Messiah to be victorious. They ask, Who is this Son of Man, hoping for Jesus to better explain Him.

Jesus responds with a call to action. Jesus repeats that He is the light of the world (John1:4–9; 3:19–21; 8:12; 9:1ff.). They are to walk, follow His light and believe in Him

198 Köstenberger, 385.

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while He is with them. Those who do not, they are in darkness. They do not know where they are going, and they will be overcome by the darkness. Those who believe in the light become sons of the light. Their character will reflect the one that they trust in (1 Thess. 5:5, Eph. 5:8).

As in John 8:59 Jesus leaves them. He hides Himself because His public ministry is ended. The Jews have not received His testimony and so Jesus withdraws from them. The judgment of the world is beginning.

2.5. The Jewish Rejection (John 12:37-50)

John ends the public ministry of Jesus by explaining why the Jews rejected Jesus. This rejection was not due to any failure by Jesus; rather the Jewish rejection was due to their own sinfulness and it was the fulfillment of Old Testament Scriptures. John explains the Jewish rejection from Isaiah 53 and Isaiah 6.

Though he had done so many signs before them, they still did not believe in him, (38) so that the word spoken by the prophet Isaiah might be fulfilled: “Lord, who has believed what he heard from us, and to whom has the arm of the Lord been revealed?” (39) Therefore they could not believe. For again Isaiah said, (40) “He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.” (41) Isaiah said these things because he saw his glory and spoke of him (John 12:37-50).

In Jesus’ public ministry Jesus did many signs. As the revelation of God, Jesus had fully revealed the Father (John 1:14). Even so, the Jews rejected His ministry. John shows that the pattern of Jesus rejection was foretold in the Old Testament Scriptures. 199 The pattern of Israel’s rejection by the Jews begins with Moses. He has also performed many miraculous signs and yet at the close of Moses’ ministry, he states: ‘With your own eyes you saw those great trials, those miraculous signs and great wonders. But to this day the LORD has not given you a mind that understands or eyes that see or ears that hear’ (Deut. 29:3,4). This is doubly ironic, as the Jews in Jesus’ day chose Moses and the Law over the revelation of Jesus. Israel rejected Jesus when they chose the glory of man, rather than the glory of God (12:43).

John explains the events by two quotes from Isaiah.

In Isaiah 53:1, the prophet asks “Lord, who has believed what he heard from us, and to whom has the arm of the Lord been revealed?” The context of this quote is that the nations are astonished that the Jews have rejected Jesus, even though the Father has exulted him, lifting him up.

The second quote is from Isaiah 6.200 In a glorious commissioning, Isaiah is sent to the Jews but is told from the very beginning that his ministry will become the source of

199 In Romans 9-11 Paul argues that Israel’s unbelief was foreseen and planned, so that the gospel could go out to the gentiles.200 See also Mark 4:12 and Acts 28:26–27.

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judicial hardening, not the salvation as his ministry would be rejected.201 In the same way Jesus’ ministry would be rejected and the Jews would also be judicially hardened. It is not Jesus who failed; it is Israel who has rejected the messiah, all in fulfillment of God’s promises.

It is important to make the following statements about this section. John teaches both God’s sovereignty, that the rejection was according to Scripture (John12:39) and human responsibility, the Jews did not believe (John 12:37). These situations are never in conflict with one another. God’s rejection of Israel is not unjust. When Jesus comes to her, she is a nation in darkness, in captivity and bondage to sin, even as all the other nations. As a nation in darkness, she chooses the darkness (John 3:15ff). God’s rejecting of Israel is just. Israel’s rejection of Jesus is according to her nature. As such, the sovereignty of God is really the reason for the prophet’s hope (Isa. 63:15–19). Finally, the hardening of Israel should not be seen in isolation, it is part of God’s wider plan. Israel’s hardening, her rejection of the Messiah, leads to the message being sent to the gentiles (Isa. 28:21–22; Rom. 9:22-33). Finally, Israel’s hardening is not total; the salvation of the gentiles will eventually lead to the fullness of the Jews being converted.

Isaiah saw Jesus’ glory. John uses quotes from both Isaiah 53 and Isaiah 6. By doing so he combines both the glory of Jesus as well as the fact He will suffer on the cross. In Isaiah 6, the prophet sees the glory of the king on his throne. If we compare both passages, they both stress the themes of: 1) being lifted up (Isa. 6:1; 52:13), 2), glory (Isa. 6:3; 52:13, LXX202), and 3) sin (John 6:7; 53:12).203 From this it seems that Isaiah saw Jesus, as both the great King and the suffering servant. Like Abraham (John 8:56,58) Isaiah looked forward to the coming of the suffering servant of the Lord.

Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; (43) for they loved the glory that comes from man more than the glory that comes from God (John 12:42,43).

John concludes with an indictment of the religious authority. Even if some of the Jews believed in Jesus, they would not confess Him, as they loved the glory of men, rather than the glory of God. The Jews rejected Jesus in unbelief; the rulers rejected Him due to the fact that they love their own glory and privilege more than the privilege and glory of God.

6. Epilogue

And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me. (45) And whoever sees me sees him who sent me. (46) I have come into the world as light, so that whoever believes in me may not remain in darkness. (47) If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. (48) The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. (49) For I have not spoken on my own authority, but the Father

201 See also Romans 9:18 and 2 Thessalonians 2:11.x

202 LXX refers to the Septuagint (pre-Christian Greek version of the Old Testament).203 Carson, 450

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who sent me has himself given me a commandment—what to say and what to speak. (50) And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.” (John 12:44-50).

John concludes Jesus’ public ministry by drawing together a number of key themes. 1) Jesus is the Father’s agent so to reject Jesus is to reject the Father. 2) As the Father’s representative, He is the light of the world (John 8:12). 3) Jesus came to save the world, not to judge it. At the same time the fact that Jesus came means that they will be judged by the greater revelation He brought. 4) Those who trust in Him, will receive eternal life.

Lesson Eight Questions

1. What does Martha confess will happen on the last day? 2. Why does Jesus weep?3. In 1.3. Jesus rising of the Lazarus is a repetition of which key theme from John 5

and John 10? 4. How do the Jews respond to Jesus raising Lazarus? 5. Explain the nature and importance of Caiaphas’s prophecy. 6. Explain the significance of Mary’s actions in anointing Jesus feet and wiping his

feet with her hair? 7. Why did Jesus ride on a donkey? 8. What is the significance of the Greeks seeking Jesus? 9. What does John mean when he says Jesus’ “Hour” had come. 10. Was the Jewish rejection of Jesus something God had not anticipated?

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---. The Missions of Jesus and the Disciples According to the Fourth Gospel. Grand Rapids: Eerdmans, 1998. Print.

---. Theology of John’s Gospel and Letters. Grand Rapids:Zondervan, 2009. Print.

Köstenberger and Swain. Father, Son and Spirit: The Trinity and John's Gospel. Nottingham: IVP Academic, 2008, Print. New Studies in Biblical Theology.

Kruse, C. G. The Letters of John. Grand Rapids: Eerdmans Publishing Co, 2000. Print. The Pillar New Testament Commentary.

Ridderbos, H. The Gospel of John: A Theological Commentary, Grand Rapids: Eerdmans Publishing Co. 1997, Print.

Morris, Leon. The Gospel According to John. Grand Rapids: Eerdmans Publishing Co., 1971. Print.

The Holy Bible: English Standard Version. 2001, Crossway,

Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Zugg, Julian. Pauline Theology: In Union with Christ’s Death and Resurrection. Amazon, 2013.

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Biblography

Julian Zugg was born in England and raised in South Africa. In 1986, he moved back to England. He read Law and qualified as a Barrister (US trial lawyer). He taught Law at Buckingham University for eight years and was involved in two Reformed Churches and a mission work to Eastern Europe.

In 2001, he graduated from Reformed Theological Seminary (MDiv. Jackson) and worked as an assistant/associate minster involved in all areas of pastoral ministry in the Presbyterian Church in America from 2002-2008. In 2008, he was called as the Director of Theology at Belize Presbyterian Theological Seminary, Belize, preparing candidates for pastoral ministry in the Presbyterian Church and other denominations. He is currently the International English Director for Miami International Seminary, where his duties include teaching, writing, developing, and supporting MINTS centers in eleven countries.

He has written the following courses for MINTS, which are available online at http://courses.mints.edu/:

Acts, Apologetics, Introduction to the Scripture, The Doctrine of the Church, Covenant Theology, Eschatology, Jonah, Mission, John 13-21,The Synoptic Gospels, Reformed Worship, The Book of Revelation.

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Instructors Manuel

Lesson One Answers1. In the physical revelation of Jesus, God, who is Spirit, has been made known to men.

God is Spirit; therefore, no one has ever seen God; (I John 4:12), but now in Jesus, He who dwelt with the Father has entered into the creation in human form, in the flesh, in order to reveal Him (John 1:14, 18).

2. John’ describes actual events in Jesus’ life. Jesus could be seen, touched, and heard as the eternal Son of God who came in the flesh.

3. Polycarp, John’s disciple, told Ireneaus that John was the author. Also, Eusebius of Caesarea records Clement of Alexandria’s saying John wrote the spiritual gospel (Eccles. Hist. 6.14.5-7).

4. Jesus did many signs, so numerous that the world itself could not contain the books that would be written (John 21:25) about them. From all these signs John selected seven as a public witness, a testimony to Israel that he is the Christ, and in order that they might believe (20:30-31).

5. The signs revealed Jesus’ glory, and they help us to come to an appreciation that Jesus is the Christ, the Son of God.

6. The signs occurred in Jesus’ public ministry to the Jews in John chapters 1-12.7. The signs are symbols pointing us to the true nature of Jesus’ works, they are

prophetic because they point forward to the cross and often they are miraculous. The symbolism of the sign is vital to understanding the signs.

8. The signs show that Jesus is fulfilling the Old Testament, and the signs also point forward to Jesus works in the cross and the resurrection.

9. Jesus is from above, from the spiritual realm. Men are from below, from the fallen sinful earthly realm; thus, they cannot understand Jesus from above.

10. True, John is written after the Synoptic Gospels. One theme that John emphasizes that they do not is the theme of eternal life.

Lesson Two Answers 1. The prologue provides a theological perspective, a lens, through which we are to

understand the rest of the gospel. In it the Word is revealed as the pre-existent creator God, One in relationship with God. As the prologue progresses, through the incarnation, we see the Word entering into the creation as the revelation of God expressed in human form who is in a divine Father-Son relationship. This Word is the Son who reveals the Father’s glory (1:14, 18) and brings salvation to men.

2. John 1:1, 2 describe Jesus as to His Nature and His Pre-existence, while John 1:3, 4 describe Jesus through His Works.

3. In the Old Testament the Word is God’s means of creation, revelation, and judgment. He is God’s self-expression. Jesus is the full manifestation of the Word.

4. The true light, which enlightens everyone, was coming into the world.5. The Word became flesh and so revealed the Father’s glory.6. He contrasts the revelation through Moses in Exodus 33 and the temple with the final

revelation in Jesus. 7. It has a number of meanings. It may refer to the natural creation, a group of people, a

system of wickedness, or the world in rebellion against God the creator (John 1:10; 7:7; 14:17,22,27,30; 15:18–19; 16:8,20, 33; 17:6, 9,14).

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8. John develops a parallel and a contrast; although Moses brought a great revelation from God, Jesus brings a greater one.

9. God only revealed himself to a limited degree. Moses saw God’s back but not His face (Exod. 33:20) and in a lesser sense, Moses spoke to Him face-to-face or mouth-to-mouth (Num. 12:8, Deut. 4:12; c.f. 1 Tim. 1:17).

10. He was in God presence; He fully knows Him and so he can fully reveal Him.

Lesson Three Answers1. To make straight in this context is to call men to repentance. Israel is called to prepare

by repenting. In Isaiah 40, the voice from the messenger is calling for the return of Israel from exile. Israel’s return is typological; the return and salvation of Israel points to the greater salvation and return of the nations. Fourth, the initial return of Israel in Isaiah 40ff, is brought about by the suffering servant (Isa. 53) who brings in the new heavens and the new earth (Isa. 65-66). As herald, John announces the king who is also the suffering servant.

2. Behold, the Lamb of God, who takes away the sin of the world!3. First, the Paschal lamb (Exod. 12–13; cf. John 19:36; I Cor. 5:7; I Pet. 1:19), second,

the lamb for the daily offering (Num. 28:4), and third, the lamb from Isaiah 53:6, 7, 10.

4. Remained. In the Old Testament the Spirit was often given for a specific task, but it did not remain. It remains with Jesus who has the spirit without measure (3:34) and so he can pour it out on his disciples.

5. In the Old Testament the Jacob saw the angels ascending and descending on Jacob. This pointed forward to the angles ascending and descending on Jesus himself. In Jesus the heavens are opened.

6. Changing water into wine (John 2:1-11), Temple rebuilt (John 2:13-22), Healing of royal official’s son (John 4:46-54), Healing of lame man (John 5:1-15), Feeding of multitude (John 6:1-15), the healing of blind man (John 9:1-41), the Raising of Lazarus (John 11:1-44).

7. It points forward to the great Messianic wedding feast of the lamb. 8. The need for Israel to repent of her sin and the need for the true temple to come.9. It was His great desire to cleanse and purify the temple. 2) in cleaning the temple it

lead to his own death all those who are zealous for God’s name will suffer.3) In His death, He finally consumes and cleanses the temple. The old temple is replaced by His own death and resurrection. In Jesus’ death, he would consume and rebuild the temple in His own body.

10. The temple points to Jesus and his work in his death and resurrection. In his death he will make atonement, and in his resurrection after 3 days he will become the center of Israel’s worship.

Lesson Four Answers1. A leader, the great teacher in Israel, the example of the best in Israel. 2. No, all men must be born again by water and the Spirit or they cannot enter or see the

kingdom of God. 3. He blows were He wills. Men cannot control Him. 4. It is a theological term. Isaiah spoke of the suffering servant being “lifted up” in His

glorification. In Jesus lifting up it combines suffering and exultation.

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5. The one hand the world is under judgment and yet God still loves it and will give His Son to save it.

6. He did not send him to condemn the world, as the world is condemned already. He sent him to save the world.

7. Everything we get is a gift from God. I point to Jesus and now Jesus has come, John must decrease.

8. ContrastContrast

Nicodemus Samaritan woman.At the center of Jewish religionLearned in LawInfluentialManRuler

A religious outcastHeretical, IgnorantMorally, socially despisedWomanA social outcast

9. God is Spirit and so all who worship the Lord must do so in Spirit and in truth.10. John indicates that this is the beginning of the great eschatological harvest at the end

of history. In Amos 9:13, God promises that when the eschatological harvest comes it will be so fast and abundant that the reaper will overtake the harvest.

Lesson Five Answers1. A son learned a trade from their father in Israel. 2. The Fathers love is manifest in showing the son all things. The Son’s shows his love

by doing those works.3. “The Father initiates, sends, commands, commissions, and grants; the Son responds,

obeys, performs His Father’s will, and receives authority. In this sense, the Son is the Father’s agent .….. though, as John goes on to insist, much more than an agent.

4. To Judge and to have eternal life (in himself). The fact that these works belong to God alone tells us that Jesus is also God.

5. John the Baptist, the works the Father gave and the scriptures. 6.They reject Jesus as they seek glory from men, and so reject the glory of God.7.Jesus is the bread of life, the savior of Israel.8.They summarize Jesus teaching on a subject and they affirm his divinity. 9.There is a clear group of those that the Father has chosen (John 6:37,66; 17,1, 6, 9, 24).

(2) The coming of Jesus is according to God’s own sovereign choice. (3) Those who are chosen will come to Christ (John 1:1-,13) (4) Christ will preserve those that the Father chooses and gives to Him (John 17:11,12). (5) The preservation includes raising them up on the last day. (6) Eternal life is already present, but it will reach its climax on the last day in the resurrection.

10.(1) They were interested in physical matters, not spiritual: food (v. 26), a political Messiah (vv. 14–15), and miracles (vv. 30–31) rather than the greater truths that these things pointed to. (2) They trusted in their own senses, rather than Jesus’ teaching. They did not fully trust Him (vv. 41–46). (3) They did not like Jesus’ claim that He was greater than Moses, that He alone could give life (vv. 32ff., 58), and that He came from heaven, not earth. (4) They did not like the way that Jesus called them to eat and drink His flesh in a seeming violation of the Law.

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Lesson Six Answers1. No, they only believed after his resurrection from the dead. 2. Circumcision points to the healing of the whole man. 3. It points to the eschatological gift of the Spirit. In Isaiah 55:1 Jesus calls men Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat!4. In the Exodus the light of God’s presence led guided and protected Israel (Exod. 13:21–22, 14:19–25). In Psalms, God is Israel’s light and her salvation (Ps. 27:1; 36:9). The coming servant of the Lord is the light of God to the nations (Isa. 42:6; 49:6). God promises that in the coming age, God will be His people’s light (Isa. 60:19–22; Rev. 21:23–24).5. Father. Jesus does the works of the Father, so to know Jesus is to know the father. 6. Abide. 7. If they were Abraham’s children, they would do the works of Abraham. They would believe and follow Jesus. 8. Jesus said Abraham looked forward to my day. 9. They do the works of the devil.10. “The Jews fail to believe, not in spite of the truthfulness of Jesus’ message, but because of it. In light of their true spiritual paternity, their response, according to Jesus, is entirely natural..….. Hence, unbelief is shown to be rooted ultimately in people’s subjection to satanic lies and deception rather than merely lack of comprehension or human choice.” Köstenberger, 267.

Lesson Seven Answers1. The healing of the blind man shows mans helpless state. It is an example that Jesus is the light of the world; it shows the true state of the Pharisees and that that Jesus is the good shepherd. 2. Isaiah promised that when the Messiah came, the blind would see (Isa. 29:18; 35:5; 42:7). In John 8:12 Jesus says that He is the light of the word. In the sixth sign, the healing of the blind man, Jesus illustrates the claim (John 9:5). 3. Sin is related to suffering in a general way. All suffering flows out of the fall. Scriptures also teaches that there are other reasons for suffering, like God’s glory.4. No, they focus on their interpretation of the law, not the blessing Jesus has brought. Incorrectly, Judaism argued that one could not follow Moses and follow Christ5. They show their blindness by claiming that they can see, by rejecting Jesus who is the light and by their conduct, in casting the man out of the synagogue. 6. I am the door. I am the good shepherd.7. The sheep hear his voice, and he calls his own sheep by name and leads them out. 8. Moses (Isa. 63:11) and David (2 Sam. 5:2; Ps. 78:70–72; Ezek. 37:24; Mic. 5:4) both point forward to Jesus’ greater role as the true shepherd.9. They have one purpose and one mission, to give the sheep eternal life.10. John 5:18; 8:59; 10:31.

Lesson Eight Answers 1. That He will rise again on the last day. 2. He is deeply troubled in His own soul; He is affected by their grief. He is also angry.

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3. He and the Father are one; that Jesus does the works of the Father, and that Jesus is only doing the things that the Father intends Him to do. He does nothing on His own. The Son always does the Father’s will.4. While some respond with faith others reject the sign and are hardened. Since this is the final great sign it leads to either life or judgment upon the Jewish leaders. They chose death as they would rather have their place in their own nations than Him. 5. One man would die for the nation. God ordained that Israel would hear the gospel message from the lips of its own high priest. Even though Caiaphas spoke evil God used it for good. 6. It was a sign of great humility as she anoints her king for His death. 7. It was a sign of humility and peace, indicating the nature of His kingdom. 8. It indicated that although the Jews have rejected Him the gentile nations would come to Him.9. The hour is the time of Jesus death, resurrection and exultation. 10. No, Isaiah had prophesied that even though they saw his glory, they would not believe in Him.

Neal’s observations.

You have a very good editor!!!

p. 138. Make sure all your letters are the same size

In footnotes at the bottom of the page, all letters have to be same size and take out spaces between footnotes.(i.e.p. 144)

p. 140. Carson reference can be put at bottom of page

p. 145 Last quote has double period ending

I am looking forward to seeing this manuscript in final form.

Neal (6/11/13)

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