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Bible Class Commentaries:

John

A

Bible Class Commentary

by

Henry T. Mahan

1

The deity of the Savior

John 1:1-9

Each book of the Bible has a prominent and dominant theme, which is peculiar to itself. The theme of John's Gospel is the deity of the Saviour. Here as nowhere else in Scripture so fully, the Godhood of Christ is presented to our view.

1. The relation of Christ to time. 'In the beginning.' Eternal.

2. The relation of Christ to the Godhead. 'With God.' One of holy trinity.

3. The relation of Christ to the Holy Trinity. 'Was God.' Divine revealer.

4. The relation of Christ to the universe. 'All things made by him.' Creator.

5. The relation of Christ to men. Their 'life' and 'light.'

v. 1-2. John opens by immediately presenting Christ not as the son of David, nor as the son of man, but as the Son of God, which is the theme of this book.

'In the beginning' of creation, the beginning of time, or as Moses wrote in Gen. 1:1, 'In the beginning God.' But Christ was not only from the beginning, he was 'in the beginning.' We can go back to the most remote point: that can be imagined, for Christ is without beginning, which is to say he is eternal! (John 17:5.)

'Was the Word.' A word is an expression. The word of God, then, is Deity expressing itself. This is why Christ is called the Word of God. Heb. 1:1-2 says that Christ is God's final spokesman. Rev. 1:8 says that Christ is God's alphabet. John 1:18 says that Christ has declared or told forth the Father. A word is the means of manifestation, communication, and revelation. Christ manifests the invisible God, communicates the love and mercy of God, and reveals the attributes and perfections of God.

'The Word was with God.' This tells of his separate personality. Our God is ONE GOD; yet the Father is not the Son, and the Son is not the Holy Spirit (Matt. 28:19; 1 John 5:7).

'The Word was God' or 'God was the Word.' The name 'God' is common to the three persons of the Holy Trinity (Heb. 1:8). So fully and so perfectly did Christ reveal God, he could say, 'He that hath seen me hath seen the Father' (John 14:9; 2 Cor. 4:6; John 10:30).

v. 3. Here creation is ascribed to Him, and none but God can create. The whole creation is ascribed to the Word -- 'all things' (Col. 1:14-17). He is before all things, therefore eternal. He is the originator and creator of all things, therefore omnipotent.

v. 4. If Christ created all things, he is the fountain of life; he is the life-giver. 'Life' is used here in its widest sense. Of course, Christ is the spiritual life of believers; but all creature life is found in him (Acts 17: 27-28). The word 'light' speaks of a relation which Christ sustains to all men -- he is their light. This is confirmed by what we read in Verse 9. Every rational man is morally enlightened (Rom. 2:15; Rom. 1:18-21) and accountable.

By nature men are dead in trespasses and sins; notwithstanding, they are ail responsible before God and shall give an account (Heb. 9:27; Rev. 20:12) because of the 'light' referred to here.

v. 5. Here we see the effects of the fall (Rom. 5:12; John 5:40). Every man that comes into this world is lightened by his Creator, but the natural man disregards this light. He hates it and 'loves darkness rather than light' (John 3:19). The unregenerate man is like one who is blind -- he is in the dark, so neither comprehends nor apprehends the light.

v. 6. The change of subject here is abrupt. From 'the Word,' who is God, the Holy Spirit now turns to speak of the forerunner of Christ. He is called 'a man' who was sent of God. True preachers of the gospel are ordained and sent of God.

v. 7. When the sun is shining in all of its power and beauty, who are the ones who are unconscious of the fact? Who needs to be told that it is shining? The blind! What a revelation of our fallen condition that men have to be told that 'The Light' is now in their midst!

Here we have the character of the preacher's office -- 'he came for a witness.' A witness is one who knows what he says and says what he knows.

Here we have the theme of the preacher's ministry -- 'to bear witness of the light.' He speaks not of himself but of Christ (1 Cor. 1:23; John 16:14).

Here we have the design of the preacher's ministry -- 'that all through him might believe.' Men become believers through receiving the preached word (Rom. 10:13-15; Rom. 1:16; 1 Peter 1:23-25).

vv. 8-9. John himself was not 'that Light.' Christ is the light. Even the believer has no light in himself nor of himself (Eph. 5:8). Christ is the true Light, the real Light, the everlasting Light, and the underived Light (his light is his own).

2

The Word was made flesh

John 1:10-14

v. 10. 'He was in the world' refers to his incarnation and the 33 years he tabernacled among men. Who was in the world? The great Creator, who made the world! He came not to judge but to save. He came not as a lion to destroy but as a Lamb to redeem. He came not to be ministered unto but to minister and to give his life a ransom for many. What kind of reception did he receive? 'The world knew him not' (Isa. 53:1-3; 1 Cor. 2:7-8).

v. 11. 'He came unto his own' refers to the nation Israel, the seed of Abraham. He came to his temple, his priesthood, and the people who had eagerly awaited the appearance of the Messiah for centuries; but they received him not! It began with 'no room in the inn' and culminated with shouts at the crucifixion, 'We have no king but Caesar' (Acts 3:22-26).

v. 12. If the world knew him not and the Jews received him not, is the purpose of God defeated? No! The purpose of God in all things shall stand! (Prov. 19:21; Isa. 46:9-11; John 6:37-39.) The Father gave the Son a people out of every tribe, kindred, and nation (John 17:1-2, 9). By the power of the Spirit, by the preaching of the gospel of his Son, and through faith, they will all receive Christ lovingly, thankfully, and willingly, as God's gift of love and grace. They will all, with the heart, believe on his glorious name, as he is revealed to them in the word (Rom. 10:9-10; Matt. 16:15-17).

v. 13. But who receives him thus? Not all, by any means! Is this believing on Christ left to chance? Is the success of his covenant and redemptive work left to the fallen will of the creature? Far from it! This verse explains to us why men receive and believe Christ -- they are born of God! 'not of blood;' that is to say, salvation is not a matter of heredity nor parental bloodlines nor family associations. It is 'not of the will of the flesh.' The will of the natural man is against God. He has no will toward God until he is born of God (John 5:40; Rom. 3:10-11). It is 'not of the will of man.' The new birth is not brought about by the efforts of friends, nor the persuasive powers of the preacher and the soul winners, 'but of God.' The new birth is Divine work! It is accomplished by the will of God, by the Holy Spirit's applying the word in living power to the heart (James 1:18; 1 Peter 1:23-25; Acts 13:48).

v. 14. 'And the Word was made flesh.' He became what he previously was not. He did not cease to be God, but he became man (Gal. 4:4-5; Heb. 10:4-7). Our Divine Lord took upon himself human nature. He became a real man, yet a sinless, perfect man (Heb. 7:26). This union of the two natures in the person of Christ is one of the greatest mysteries of faith (1 Tim. 3:16). He was, and is, the God-man; yet the Divine and the human in him were never confounded. His Deity, though veiled, was never laid aside. His humanity, though sinless, was a real humanity.

The union of the two natures in the person of Christ was necessary in order to fit him for his work as Redeemer and Mediator.

1. God cannot suffer and die -- man cannot satisfy the infinite holiness required nor the infinite justice demanded. Christ, the God-man, can do both.

2. He can now be touched with the feelings of our infirmities (Heb. 4:14-16); and he has left us an example, that we should follow his steps.

The duality of nature was plainly taught in the Old Testament prophecies of the Messiah. He was to be the woman's seed (Gen. 3:15), a prophet like Moses (Deut. 18:18), a lineal descendant of David (2 Sam. 7:12), a man of sorrows (Isa. 53:3-6). Yet, on the other hand, he was to be 'God with us' (Isa. 7:4: Matt. 1:23); he was to be the mighty God (Isa. 9:6); as Jehovah he was to come to his temple (Mai. 3:1). The one born in Bethlehem is the Ruler (Micah 5:2).

'He dwelt (tabernacled) among us.' The reference here is to the tabernacle in the wilderness. It foreshadowed the incarnate Son. Almost everything about the tabernacle pictured Christ. It was humble on the outside, but glorious inside. It was God's dwelling place, his glory revealed there. It was the place where God met men and where the sin-offering and the atonement were made. It was the place of worship and the place where the Law was preserved.

'And we beheld his glory.'

1. His essential glories; his Divine attributes and perfections are all seen in Christ. He is omnipotent, omniscient, and omnipresent.

2. His moral glories or holiness or perfection.

3. His official glories, such as his covenant grace, his priesthood, his wisdom, and his kingship.

4. His acquired glories (Phil. 2:5-11).

Read Verses 1 and 14 together and you have a statement -- the most comprehensive in its sweep, the profoundest in its depths, and yet the simplest to be found in the Bible. Here is the gift of God and the hope of the believer.

3

Grace and truth by Jesus Christ

John 1:15-18

Put these two verses together -- Verses 1 and 14.

v. 1. -- 'In the beginning was the word.' Jesus Christ is eternal!

v. 14. -- 'And the word was made flesh.' God became a man!

v. 1. -- 'And the word was with God.' As one in the blessed Trinity, he was always with God.

v. 14. -- 'And he dwelt among us.' He actually tabernacled among men, becoming one with us, bone of our bone and flesh of our flesh.

v. 1. -- 'And the word was God.' In every attribute he is God.

vv. 14 -- 'We beheld his glory.' He that hath seen Christ hath seen God!

v. 15. It was of this Person that John bore witness saying, 'This is he of whom I spake.' Our gospel is concerning God's Son (Rom. 1:1-4). 'He that came after me.' Historically John the Baptist was born into this world six months before Christ was born. But 'He that is born after I was born was before me.' John is referring to the eternal existence, glory, and deity of our Lord Jesus Christ. He has all preeminence and is infinitely above the heavens, the angels, Moses, John, and all other creatures (Heb. 1:4; Heb. 3:3' Heb. 7:22-24). He is preferred before all.

v. 16. The word 'fullness' is another term, which brings out the absolute deity, glory, and sufficiency of Christ. The same word is found in Col. 1:19 and Col. 2:9. 'All the fullness of God's glory, person, grace, mercy, peace, life, joy, and purpose dwells in Jesus Christ. 'And of his fullness (his abundance) have all we (believers) received' all that we need for time and eternity (1 Cor. 1:30). 'grace upon grace' or God's favors heaped one upon another, favor upon favor, gift upon gift. 'Ye are complete in him.'

v. 17. 'The law was given through Moses; grace and trust came by Jesus Christ.' A contrast is drawn between law and grace. The law (Moral and Levitical) was given to Moses or to men through Moses; it was not his own. But grace and truth were not given to Christ, for these are his own essential perfections, Moses received from God the law, which manifested what God righteously demanded of men and what men ought to do and be. The law is holy, just, and good. It demands obedience, and the only alternative is death. It is inflexible in its claims and remits no part of its penalty (Gal. 3:10). Such a law could never justify nor show mercy to a sinner. For this it was never given! The terror Israel displayed at the giving of the law is the terror felt by every sinner who truly understands the law (Exod. 20:18-19), for it is the ministration of condemnation and of death. Did the law reveal all of God's attributes? No! Did the law reveal the love and grace of God? No! The law revealed God's justice; but it did not make known his mercy! The law testified to his righteousness, but it did not exhibit his grace. The law was God's 'truth,' but not the 'full truth' about God himself. 'By the law is the knowledge of sin.' We never read 'by the law is the knowledge of God' (Rom. 8:3-4).

'Grace and truth came by Jesus Christ.' These are fitly and inseparably joined together. We cannot have grace without truth, nor truth without grace. Those who reject grace, reject truth; and those who reject truth, reject grace. 'Grace reigns through righteousness unto eternal life by Jesus Christ our Lord' (Rom. 5:21). The grace, which saves a sinner, is no mere moral weakness nor sentimental gesture such as We find in human government. It is grace, which is established on the principles of an honored law and a satisfied justice (Rom. 3:23-26). Grace does not ignore the law nor set aside its requirements; no, it 'establishes the law' (Rom. 3:31). Grace establishes the law because it has a Substitute who perfectly fulfilled the law and endured the death penalty for all who believe, in order that God may be both just and Justifier! Was there no grace and truth before Christ came in the flesh? Of course there was, for he is the Lamb slain from the foundation of the world.

Law manifests what is in men -- sin. Grace manifests what is in God -- love. Law demands righteousness from men. Grace brings righteousness to men. Law sentences men to death. Grace brings dead men to life. Law speaks of what men must do. Grace tells what Christ has done. Law gives a knowledge of sin. Grace puts away sin.

v. 18. This verse summarizes the whole of these first 18 verses. 'No man hath seen God at anytime' (Exod. 33:18-23). True character is not declared in a person's 'back parts,' but in his face (2 Cor. 4:6). But the only begotten Son has told out, revealed, unveiled, and displayed unto us the Father (John 14:8-9). The only begotten Son, in becoming flesh, did not leave his place of inseparable union with the Father; for it does not say, 'The Son which was,' but 'the Son which is in the bosom of the Father.' God is fully revealed, for the Son has declared him. How we ought to honor, reverence, and worship the Lord Jesus Christ!

4

Behold the Lamb of God

John 1:19-29

Even a hurried reading of these verses will make it evident that the person who stands out most conspicuously in them is John the Baptist. He is one of the most remarkable characters in the word of God. His life and ministry were prophesied in the Old Testament (Isa. 40). His birth was due to the direct and miraculous power of God (Luke 1:7, 13). He was filled with the Holy Spirit from his mother's womb (Luke 1:15). He was sent of God (John 1:6). Of him the Lord said, 'None greater among men than John the Baptist' (Matt. 11:11).

vv. 19-20. A deputation of priests and Levites was sent from Jerusalem to inquire of John as to who he was. Multitudes were hearing this man, many had been baptized of him, and a great stir had been made, so much that many wondered if he were the Christ (Luke 3:15). The Lord's forerunner, in fulfillment of Isaiah's prophecy, had appeared in the wilderness; but, lacking in spiritual understanding, these leaders knew not who he was. He confessed immediately, 'I am not the Christ.'

v. 21. They asked, 'art thou Elijah?' Why should they ask John if he were Elijah? The answer is that there was a general expectation among the Jews at that time that Elijah would again appear on earth (Matt. 16:13-14; Matt. 17: 9-10: Mal. 4:5-6). They asked again, 'Art thou that prophet?' What prophet? The answer is found in Deut. 18:15, 18. Each time John answered, 'I am not.'

vv. 22-23. 'Then who are you?' John might have answered, 'I am the son of Zacharias the priest. I am filled with the Spirit from my mother's womb. I am a remarkable man raised up by God and sent to Israel.' But instead he replied, 'I am the voice of one crying in the wilderness, make straight the way of the Lord.' Men who aye sent of God seek no glory nor acclaim for themselves but own that they are at best unprofitable servants (Luke 17:10). When John referred to himself as 'the voice,' he employed the very term the Holy Spirit used of him 700 years previously (Isa. 40:3). The mission of John was to bear witness of Christ, not himself. A voice is heard and not seen. The Lord Jesus endures long after 'the voice' is silent.

Also note that 'the voice' cried in the wilderness, not in the temple nor in Jerusalem: for Jehovah was no more there in the temple. Judaism was an empty shell. They were a nation of legalists, steeped in self-righteous formalism, ceremonies, and rituals.

vv. 24-25. They challenged John's authority to preach or to baptize, he had received no commission from the Sanhedrin; he was outside the religious system; he had not been trained in their schools; he was not identified with either the Pharisees, the Sadducees, nor the Herodians. Who had commissioned him to go forth bidding men to repent? By what authority did he baptize?

vv. 26-28. John continued to stand his ground and would not deny that he baptized in water; but he sought to occupy them with his true mission, which was to point men to Christ. These men were raising questions about authority and baptism while they were utter strangers to Christ himself. How like men today! They want to discuss and argue about side issues while they are yet in their sins and the vital and central issue remains undecided. 'What think ye of Christ?' (1 Cor. 1:17.) 'There standeth one among you, whom ye know not' (John 1:10-11). Here stands the seed of woman, Abraham's seed, David's son, the fulfillment of all promises, prophecies, and pictures of the Messiah given by the prophets in the holy Scriptures; yet, they knew him not!

'He is revealed after me, yet he was before me'(John8:58). The Lord Jesus came in God's own time to this earth; but he is eternal, hath all preeminence, and is before all (Prov. 8:24-30). John could find no expression strong enough to express the difference which separated him from the one who was 'preferred before' him; so he said, 'I am not worthy to unlace his shoes.'

v. 29. 'Behold the Lamb of God.' These Jews were looking for Messiah to come as a great prophet or a great king. They understood nothing of a 'Saviour-Priest,' of a 'Lamb of God.' You would think these priests and Levites who ministered about the temple and the sacrifices would have inquired about the sacrifice, but no; apparently they had no sense of sin -- they were Abraham's seed. They would have welcomed him on the throne but not on the altar. 'Behold the Lamb of God.'

1. In Gen. 4:4 we have the Lamb typified.

2. In Gen. 22:8 we have the Lamb prophesied.

3. In Exod. 12:5-7 we have the Lamb slain and the blood applied.

4. In Isa. 53:1-7 we have the Lamb personified -- a man.

5. In John 1:29 we have the Lamb identified.

6. In Lev. 5:6, 13 we have the Lamb magnified and glorified.

5

This is the Son of God

John 1:30-39

When John pointed to the Lord Jesus and said, 'behold the Lamb of God,' the title suggests several things.

1. His sinlessness, for he is the Lamb without blemish and without spot (1 Peter 1:19).

2. His gentleness and willingness to suffer. 'He was led' (not driven) 'as a lamb to the slaughter' (Isa. 53:7).

3. His sacrifice. He is the Lamb that 'taketh away the sin of the world' (Heb. 9:26).

4. The sufficiency of that sacrifice; 'taketh away the sin' (Heb. 10:14-17).

v. 30. This is the third time John has declared that Christ is 'preferred before me' (vv. 15 & 27). What he is doing is declaring the eternality, deity, and pre-existence of the Lord Jesus (John 17:5).

v. 31. In this verse John tells the purpose of his baptism. It was to make Christ 'manifest' to Israel. It was to prepare a people for him. This people was prepared by their taking the place of sinners before God (Mark 1:5). That is why John baptized in Jordan, the river of death; for, being baptized in Jordan, they acknowledged that death was their due. In this, John's baptism differs from our baptism. In believers' baptism the believer does not confess that death is his due, but he shows forth the fact that he has already died -- died to sin, died with Christ.

vv. 32-33. These verses have reference to the occasion when Christ was baptized of John (Matt. 3:16-17). The dove manifests the character of the one upon whom the Spirit came. The dove is a bird of love and sorrow. When the Holy Spirit came upon the disciples on the day of Pentecost, 'There appeared unto them cloven tongues of fire.' Fire signifies Divine judgment. There was that in the disciples which needed to be judged: the evil nature remained within them. But there was no sin in Christ; hence did the Spirit descend upon him like a dove. The Holy Spirit did not come upon him and then leave again, as with the prophets of old. He abode on Christ. The Spirit descended and remained on him. He it is who baptized his people with the Holy Ghost (John 20:22).

v. 34. John bore a seven-fold witness to the excellency and glory of Christ.

1. His pre-existence. 'He was before me' (v. 15.)

2. His Lordship (v. 23).

3. His immeasurable superiority. 'I am not worthy to unlace his shoes' (v. 27).

4. His sacrificial work. 'The Lamb of God' (v. 29).

5. His holiness (v. 32).

6. His divine rights. 'He baptized with the Holy Ghost' (v. 33).

7. His divine sonship (v. 34).

vv. 35-36. The next day John stood with two of his followers (we believe, to be John and Andrew) and, looking upon Jesus Christ as he walked by, said, 'behold the Lamb of God.' This was John's ministry and message -- to point men to Christ the Redeemer.

v. 37. John and Andrew, who were fishermen by trade, had attached themselves to John. They had not only been baptized of him, but eagerly awaited the promised Messiah and Saviour of whom John preached. At last the day arrived when this teacher, whom they believed to be God's prophet, stopped them in their walk, pointed to the passing figure, and said, 'behold, the Lamb of God.' They left John and followed the Lord Jesus!

v. 38. The Master turned and asked, 'What seek ye?' At first it may seem strange that the all-knowing Lord should ask such a question of them. His question was to reveal the true motive and purpose of these men. He asked Cain, 'Where is your brother?' He asked Adam, 'Where art thou?' In those days many followed him for various reasons -- the miracles (John 2:23), the loaves and fishes (John 6:26), or because it was the popular thing to do. But some followed him because of their need and because they believed (John 6:66-69). The question is, 'What seek ye?' or 'On what is your heart set?' (Psalm 42:1).

Their reply was, 'Master, where dwellest thou?' Where dwellest THOU? It was not a 'what' but a 'whom' that their hearts were set upon. It was not a blessing, but the blesser himself they were interested in (2 Tim. 1:12).

v. 39. The place where he dwelt is not given. They 'abode with him.' His abiding place is theirs too -- wherever that is! (John 14:3.) It is not what that we seek but whom, for salvation is a person and a living union with him!

Himself

Once it was the blessing,

Now it is the Lord;

Once it was the feeling,

Now it is his word;

Once his gifts I wanted,

Now the Giver own;

Once I sought for healing,

Now himself alone.

Once 'twas painful trying,

Now 'tis perfect trust;

Once a half salvation,

Now the uttermost;

Once 'twas ceaseless holding,

Now he holds me fast;

Once 'twas constant drifting,

Now my anchor's cast.

Once 'twas busy planning,

Now 'tis trustful prayer;

Once 'twas anxious caring,

Now he has the care;

Once 'twas what I wanted,

Now what Jesus says;

Once 'twas constant asking,

Now 'tis ceaseless praise.

Once it was my working,

his it hence shall be;

Once I tried to use him,

Now he uses me;

Once the power I wanted,

Now the mighty one;

Once for self I laboured,

Now for him alone.

Once I hoped in Jesus,

Now I know he's mine;

Once my lamps were dying,

Now they brightly shine;

Once for death I waited,

Now his coming hail,

And my hopes are anchored,

Save within the veil.

6

Come and see

John 1:40-51

v. 40-41. One of the two disciples of John, which heard him speak of Christ, was Andrew, Simon Peter's brother. The other we believe to be John, the author of this book (John ever seeks to hide himself, never once mentioning himself by name). Andrew heard John, then he followed and listened to the Lord Jesus; and, being convinced that Jesus was the Christ, he immediately ran to share the good news with his brother, Peter. He did not become a preacher of the gospel at this time; for that he needed to be taught and trained by the Master. But he set out to bear a simple and clear witness of the Saviour he had found.

v. 42. When the Lord beheld Simon, he said, 'Thou art Simon the Son of John.' The Lord showed that he was already thoroughly acquainted with Simon. But he adds, 'Thou shalt be called Cephas, which is by interpretation a stone.' By natural temperament Simon was fiery, impetuous, rash, and unstable, How blessed was the promise of the Lord! 'I know all about you, but you shall have a new name -- a rock,' fixed and stable. Also every believer becomes 'a stone.' 'Ye also, as living stones, are built up a spiritual house' (1 Peter 2:5).

vv. 43-44. These verses are an illustration of the Good Shepherd going after his sheep (Luke 19:10). Whether the Lord uses a human instrument or not, it is Christ, himself, who seeks and finds each one given to him by the Father. Our seeking Christ is only our response to his seeking us, just as we love him because he first loved us.

v. 45. Here we find again the effect that a revelation of Christ has upon a true believer. He cannot remain silent nor indifferent. He must tell others of the Redeemer. Note the emphasis in the witness of Andrew and Phillip -- 'we have found the Messiah; we have the Christ of whom Moses and the prophets did write.' None of this 'do you want to go to heaven?' or emotional soul-winning pleas -- simply the good news that the Christ, the Redeemer promised and prophesied in the Scriptures, had come; and they had seen him and believed on him!

v. 46. Nathanael asked, 'Can any good thing come out of Nazareth?' The Saviour's lowly birth, beginning, and surroundings were a stumbling block to those who expected a great and glorious Messiah who would restore the kingdom to Israel. Many looked for a lion, not a lamb. They did not understand the types and sacrifices of the Old Testament. Phillip did not argue; he simply said, 'Come and see for yourself.'

vv. 47-48. The Lord Jesus saw Nathanael coming and said, 'Behold an Israelite indeed, in whom is no guile!' Christ was not saying that Nathanael was not a sinner, but that he was a man of sincerity, a true seeker with an honest and open attitude, not a hypocrite. Such shall be given more light. Nathanael replied, 'How do you know all about me?' Our Lord replied, 'Before Phillip called thee, I saw thee under the fig tree.' Our Lord is omniscient; he sees and knows all things and all people. Evidently this particular reference to his being under the fig tree carried more significance than his simply being there, for Nathanael was astounded and awed before him.

v. 49. Nathanael's eyes were opened to behold the Divine glory and power of Christ Jesus, and he promptly confessed him to be the 'Son of God.' As we stated, the theme of John's book is Christ, the Son of God. There are seven who bear witness to his deity in this book -- John the Baptist (1:34), Nathanael (1:49), Peter (6:69), the Lord himself (10:36), Martha (11:27), Thomas (20:28), and John (20:31).

vv. 50-51. Nathanael was deeply impressed by the Lord's omniscience, but the Lord told him that he would see greater things. Yea, the time would come when he would see an open heaven and the Son of God directly connected with the Throne of God. Christ may have referred to the vision of Jacob (Gen. 28:10-17).

7

Water made into wine

John 2:1-11

Mr. Pink expounds this passage from a three-fold viewpoint:

Its typical significance.

Its prophetic application.

Its practical teaching.

1. Its typical significance.

The chapter opens with the word 'and,' which indicates that its contents are closely connected with what has gone before. One of the things prominent in Chapter 1 is the failure of Judaism and the turning away from it to Christ. The Priests and Levites came to John to inquire who he was. He said, 'There standeth one among you whom ye know not' (John 1:19-26). They didn't know the forerunner nor the Christ (John 1:11). 'The law and the prophets were until John' (Luke 16:16). John wound up the Old Testament system!

The wine had given out. Wine in Scripture is the emblem of joy (Psalm 104:15). Judaism still existed as a religious system, but the joy was gone; it ministered no comfort to the heart. It had degenerated into a cold, mechanical routine utterly destitute of joy in God.

They set six water pots. Six is the number of man, for it was on the sixth day man was created. Six is the number of the superman (Rev. 13:18). Six water pots, not seven, the perfect number. All that was left of Judaism was the flesh. The feasts of the Lord had become the feasts of the Jews (John 2:13).

The water pots were of stone, not silver, which speaks of redemption, nor gold which tells of Divine glory. And they were empty! No wonder they were empty of wine. Religion without Christ is empty of joy or comfort!

The mother of Jesus was perhaps representative of the nation Israel in attempting to dictate to the Lord as to what he should do. 'Display your power and glory in material fashion! Show yourself to the world!' This his brethren attempted to do in John 7:2-5. This may account for his rebuke of her. Israel had no heart nor thought of a suffering Messiah. What they desired was one who would immediately set up his kingdom here on earth. It is evident that, in typical fashion, the setting aside of Israel after the flesh is shown in these verses.

2. Its prophetical application.

Quite a bit of speculation comes forth from Pink here, but the third day is the day of resurrection. It was on the third day in creation that the earth came forth from its watery grave (Gen. 1:9, 11). Our Lord arose on the third day. It may be that Hosea 6:2 and John 2:1 should be placed side by side, in that, for two thousand years (2 days with God according to 2 Peter 3:8) Israel has been without a king, a priest, or a home. The 'second day' is almost ended, and their renaissance will come near the beginning of the third day -- the year 2000. There will be a wedding, and the Lord will be married to the new Israel (Isa. 54:1-8).

3. Its practical teaching.

vv. 1-2. Our Lord sanctifies the marriage relationship. Marriage was ordained by God in Eden; and in these verses the Saviour, for all time, set his approval upon it. By gracing this festive gathering, our Lord distinguishes and glorifies this sacred institution.

v. 3. Mary's words seem to indicate two things. She ignored his Deity. He knew they had no wine. It appears she was still seeking to exert parental authority.

v. 4. He replied (literally), 'What to me and thee?' or 'What is there common to me and thee?' It was not that he resented her inviting his aid, but he must act in his own way. His season (as a son) of subjection to Mary and Joseph is over. The term 'woman,' in that day, was not harsh but commonly used for addressing females of all classes. On the cross the Lord addressed Mary as 'woman' (John 19:26). To have addressed her as 'mother' (on either occasion) would have called attention to human relationships. 'Woman' shows that God was speaking to her. Christ teaches that Mary was only a woman -- 'Blessed among women' (Luke 1:28), but not 'Blessed above women' (Matt. 12:46-50).

'Mine hour is not yet come.' This is the hour of his suffering, the hour of his humiliation, the hour when he would be subject to man's wicked will; for he would be delivered into the hands of sinners. But until then, he was not to be ordered by man. He was about his Father's business. Seven references are made in this book to that 'hour' (John 2:4, 7:30, 8:20, 12:23, 12:27, 16:32, 17:1).

v. 5. Mary accepted the Lord's rebuke, recognized the Lord's right to act as he pleased, and left the matter entirely in his hands. What a lesson for us!

vv. 6-11. Pink mentions several things to consider about this miracle.

The occasion of it. This was his first miracle. Hitherto he had lived in quiet seclusion in Nazareth. From this point on he would become a public and a marked man.

The manner of it. Christ was the one who performed the miracle; yet the servants secured the pots, filled them with water, drew off the wine, and carried it to the governor of the feast. The means used were human; the power was Divine. It may have seemed foolish to fill the pots with water, but water is a symbol of the written word (Eph. 5:26); and the way to bring joy and comfort to the human heart today is to fill it with the preached word. God will make it effectual (Rom. 10:17).

The teaching of it. We have a picture of the regeneration of a sinner.

1. The sinner is empty like the waterpots.

2. The sinner receives the water of the written word at the command of Christ.

3. The water produced the best wine by the power of Christ.

4. The change was a miracle, as is the new birth.

5. The miracle manifested forth his glory (v. 11).

6. The governor proclaimed it to be the best wine, as truly his grace and redemption is far better than the best the world can give.

8

Christ cleanses the temple

John 2:12-25

v. 12. This verse seems to come in as a parenthesis between the miracle at Cana and the cleansing of the temple. Mr. Pink suggests that the key word is 'Capernaum' which stands for two things -- Divine favor and Divine Judgment (Matt. 11:23). The mother of Jesus may represent the nation of Israel (honored among women), his brethren may represent the nation of Israel in general unbelief (John 7:5), and his disciples may represent the small remnant in Israel who did believe in him. With these the Lord went down to Capernaum but continued there not many days. Not for long was Israel to enjoy these special favors of God.

v. 13. Here is one key to that which follows. The 'Lord's Passover' had degenerated into the 'Passover of the Jews.' It was only a matter of form and ritual. The true worship of God and the pattern of redemption by Christ was forgotten in the Passover Feast (Isa. 1:11-18).

v. 14. Animals were used in sacrifices: and these men who sold oxen, sheep, and doves to worshippers from remote areas excused their covetousness and greed by the fact that they made it convenient for these people to purchase the required animals for sacrifices. They had set up their booths and stalls all about the sacred premises. The money-changers were there to exchange foreign currency. These cattle dealers and money-changers were notorious for making bargains that profited themselves -- enough to justify our calling them 'thieves.'

vv. 15-16. We see many things in these verses. Read Matt. 21:12-13.

1. The deity of Christ. He calls the temple 'my Father's house.' None had ever nor could ever refer to the temple in this way. Christ alone can say this.

2. The power and authority of Christ. One man, single-handed, takes a whip, and the whole multitude flees in fear before him. This was no mere man; the terror of God had fallen upon them!

3. The wrath and righteousness of the Lamb. We think of our Lord as gentle and kind, and such he is, but this is not all that he is! Our Lord is inflexibly righteous as well as infinitely gracious. We do well to remind ourselves that 'it is a fearful thing to fall into the hands of the living God.'

4. Can we not see today the commercialization of those places, which are supposed to be the house of God? The materialism, socials, and forms of entertainment that are part of church programs are an unholy mixture of the world and so-called worship.

Pink points out the prudence and gentleness of Christ in that though he drove out the sheep and the oxen and dumped the money on the floor, he said to those who sold doves, 'Take these out.' He did not release them to fly away. All of the other property could be retrieved, but not the doves if he had set them free.

v. 17. His disciples thought of the Scripture in Psalm 69:9.

vv. 18-21. These Jews demanded of him a 'sign' or proof of his authority to cleanse the temple and to do the things he had done. They were utterly void of any understanding of the true Messiah and his mission and could neither comprehend his words nor deeds (Matt. 13:13). Yet in reality our Lord's words to them were much to the point! In raising himself from the dead he would furnish the greatest and final proof that he was God manifest in flesh, and as God, had a right to cleanse the defiled temple which bore his name.

v. 22. Did the disciples at this time understand or believe in the promise of his resurrection? No, they did not (Mark 16:11). It was only later, after his resurrection, that they recalled this incident and believed (John 14:26).

vv. 23-25. When the people saw the miracles of Christ, many claimed to believe on him and joined themselves to him: but they were only dazzled and impressed by the miracles. Their profession was not from the heart, and he knew it (1 Kings 8:39). These men were 'stony ground' hearers. They were only intellectually convinced, and our Lord clearly discerned this. He would not commit himself to them, because he knew them all. 'Man's affections may be stirred, man's intelligence may be informed, man's conscience may be convicted,' but God must give him a new heart and new life. Only a new creation avails before God. Men must be born again (John 3:3-7).

We might learn a lesson here. The discreet man will be kind to all, but intimate with few. We do well to remember that all that glitters is not gold, and all who profess Christ do not know Christ. Learn not to place yourself rashly in the power of unproved professors.

9

Ye must be born again

John 3:1-7

v. 1. Nicodemus was a 'ruler of the Jews,' which probably means that he was a member of the Sanhedrin -- Israel's highest religious court. As such, we can view him as a representative of all of them.

1. He came to the Lord Jesus 'by night' because he was ashamed to be seen coming to Him, and he was afraid of losing his position and power. Each time Nicodemus is referred to in the word afterwards, it is repeated that he came to Jesus 'by night' (John 7:50-51; John 19:39).

2. He was altogether lacking in spiritual understanding of the things of God, as most religionists are.

3. Although he was a 'ruler of the Jews' and a student of Scriptures, he was dead in trespasses and sins and needing to be 'born again.'

v. 2. Nicodemus acknowledged that Jesus Christ was surely 'a teacher come from God' because the miracles of Christ differed radically from those performed by others before or since. But others did perform miracles and wonders, and this very fact warns us that we need to carefully examine the credentials of so-called miracle workers (1 John 4:1). If a man works wonders and miracles, is this a sure proof that he comes from God or that God is with him? Certainly not! We generally overlook the fact that Satan is able to work miracles and wonders, not like Christ, but enough to deceive the simple (2 Cor. 11:13-14; 2 Thess. 2:9; Matt. 24:23-24). Satan is able to work miracles and to deliver this power to others.

How are we to test those who come to us in the name of Christ? Not by their personal character or morality (2 Cor. 11:14-15). Not by their power to work wonders (2 Thess. 2:9). Here is the answer! Examine them by the word of God, by the gospel of our Lord Jesus Christ. Do they preach 'thus saith the Lord'? Do they preach the gospel of God's free grace and glory in Christ Jesus? Do they exalt and glorify Christ in his redemptive work; or do they exalt themselves, the Holy Spirit, and the miracles? (Isa. 8:20; 1 John 4:1-3; 2 John 10; John 16:13-14.)

v. 3. Our Lord ignored Nicodemus' address with startling abruptness and said, 'Except a man be born again, he cannot see the kingdom of God.' Nicodemus called Christ 'a teacher come from God,' but it is not as a teacher that the sinner must first approach Christ. What the sinner (in the world or in religion) needs is to be 'born again.' In order to have this he must approach Christ as his Saviour. Of what value is teaching to one dead in sin, under the condemnation of God? A saved man is a fit subject for teaching, but the unsaved need preaching which will expose their depravity and reveal the one mighty to save (1 Cor. 1:21). It is not how a man should live that is of first importance, but how dead sinners are made alive spiritually. A man cannot live to God nor for God until he is born spiritually (Eph. 2:1). The kingdom of God cannot be 'seen' or understood until a man is born of God (John 1:12-13).

v. 4. Nicodemus' reply is a verification that these Jewish leaders were altogether lacking in spiritual understanding, or the fall and its consequences, and of the nature of spiritual life and faith (Rom. 5:12; 1 Cor. 2:14).

v. 5. The word 'water' has no reference to the waters of baptism. The Lord Jesus used the word water emblematically to refer to 'the word of God.' The word of God is always the instrument used by God in regeneration (Psalm 119:50; 1 Cor. 4:15; James 1:18). The Holy Spirit is the begetter or the quickener, and the word of God is the seed (John 6:63; 1 Peter 1:23). By his first fleshly birth, a man enters this world a sinful creature. When a sinner is born again by the Spirit and the word of God, he enters the kingdom and family of God a new creature in Christ Jesus!

v. 6. What then is the new birth? It is not the removal of anything from the sinner, nor the changing of anything physical or fleshly in the sinner; instead, it is the communication of something to the sinner. The new birth is the impartation of a new nature, When we were born the first time we received from our parents their nature; so when we are born again, we receive from God his nature. The Spirit of God begets within us a spiritual nature (2 Peter 1:4; Gal. 5:17). That which is born of man is human; that which is born of God is Divine and spiritual.

v. 7. Nicodemus was startled. He was amazed at the Saviour's words. Yet he ought not to have been. Man by birth and nature is blind and opposed to the things of God. No amount of religious training can change this evil nature. His chief need is a new nature or to be born again! It is a must! A man must have a spiritual nature before he can understand, enter, or enjoy the kingdom of God.

10

How can these things be?

John 3:8-15

v. 8. A comparison is drawn here between the wind and the Spirit of God in the new birth.

1. The wind is invisible; one cannot see the wind but can certainly feel the effects. Even so, one cannot see the Spirit of God; but his power and the results of his work are evident.

2. The wind is sovereign in its actions. The wind is beyond man's control. The wind does not consult us nor can it be regulated. So it is with the Spirit of God! The wind blows when it pleases, where it pleases, and as it pleases. So it is with the Spirit (Exod. 33:19: John 5:21).

3. The wind is irresistible. When the wind blows in its power, it sweeps everything before it. It is so with the Spirit of God. When he comes in the fullness of his power, he breaks down man's prejudices, subdues his will, and conquers him (Psalm 110:3). Salvation is of the Lord (Jonah 2:9).

vv. 9-10. 'How can these things be?' This question reveals the spiritual ignorance even of the religious natural man. It is true that Nicodemus was educated, religious, and doubtless of high moral character; but something more than education, morality, and sincerity are needed to understand the things of God. Even though God became incarnate and spoke in human language, men understood him not (Prov. 4:19; Eph. 4:18). Our Lord said unto him, 'Are you a teacher of Israel and yet untaught?' Even a religious teacher may be ignorant of Divine truth. The fact that a preacher has graduated with honors from some theological center is no proof that he is a man taught of God (John 6:44-45).

v. 11. Our Lord did not deal in speculation nor theory, but spoke Divine truth because he is the truth! In the preceding verse Christ chided Nicodemus for his ignorance of Divine truth; here he reveals the CAUSE of such ignorance. The reason a man does not know the things of God is because he receives not God's witness concerning them (John 5:40-44). If we believe not his word, we shall continue in darkness and ignorance. None are so blind as those who will not see! As we believe God's word, he honors that faith by giving us understanding of what we believe. Walk in the light revealed and receive more light.

v. 12. 'Earthly things' are, in a sense, evident and in a measure comprehensible; but 'heavenly things' are invisible and altogether beyond our grasp until Divinely revealed to us. By 'earthly things,' which Christ had told him, we mean the new birth, which takes place on earth, and the Lord's reference to the 'wind' as an illustration of the Spirit's operation in bringing about the new birth through the word. These things Nicodemus ought to have known about from Ezek. 36:24-27. If, then, he believed not God's word about these earthly things, of what avail would it be for Christ to speak to him about 'heavenly things' or things pertaining to the counsels of God, the mysteries of grace, and the things God has prepared for them that love him (1 Cor. 2:9-10)?

v. 13. The 'heavenly things' to which the Lord had referred had not until then been clearly revealed to men. To ascend to heaven and penetrate the hidden counsels of God was an utter impossibility to fallen man. Only the Son, Whose native residence is heaven, is qualified to reveal heavenly things. Our Lord did not say, 'No man hath entered heaven,' but 'No man hath ascended up to heaven.' This is an entirely different thing. Only he that came down from heaven, even the Son of man which is in heaven (even while here speaking to Nicodemus), knows the secrets and mysteries of his throne. No man ever has or ever will occupy this position but Christ.

vv. 14-15. Christ had been speaking to Nicodemus about the new birth. The new birth is the impartation of Divine or eternal life; but for eternal life to be bestowed upon men, the Saviour must be lifted up. Eternal life must come out of his substitutionary death. The sacrificial work of Christ is the basis of the Spirit's operations and the ground of God's gift of life (Isa. 53:4-6). It is the Son of man who must be crucified, for atonement could be made only by one in the nature of him who sinned. Only as man was Christ capable of taking upon himself our guilt and penalty. The Jews expected the Messiah to be lifted up or elevated to the throne of David; but before this, he must be lifted up on the cross of share, enduring the judgment of God upon our sins.

To illustrate the character, meaning, and purpose of his death, he refers to the well-known incident in Num. 21:6-9. The people were bitten by fiery serpents, dying and without hope. Moses made a serpent in the likeness of the cause and lifted it up. Those who looked in faith lived. Christ is made in the likeness of sinful flesh and crucified, and those who look to him in faith shall live.

11

The love of God

John 3:16-21

In the preceding verses our Lord had made mention of his death and had affirmed that the death of the cross was an imperative necessity. He did not say, 'The Son of man shall be lifted up,' but, 'The Son of man must be lifted up.' There is no other alternative if the claims of God are to be met, if the demands of justice are to be satisfied, if sin is to be put away, and if the elect are to be saved -- Christ must die! (Rom. 3:25-26; 2 Cor. 5:21.) The law and justice of God demand it!

v. 16. Someone once said, 'Verse 14 is the remedy, Verse 15 is the result, and Verse 16 is the reason.' There is more in the cross of Christ than an exhibition of the holiness of God; there is the display of his great love! Verse 16 takes us back to the very foundation of everything. His great salvation was provided by love. Christ came and died because God loved us and was determined to have a people like Christ, not in order to make the Father love us. There is no discord among the Godhead. The atonement was not the cause but the effect of God's love (1 John 4:9-10). In this verse there are seven things told us about God's love.

1. The tense of his love. 'God so loved.' He always has loved us. It is an everlasting love (Rom. 5:8; Jer. 33:3).

2. The magnitude of his love. 'God so loved.' It is an infinite love (John 15:13).

3. The scope of his love.' 'God so loved the world.' His love is not limited to the Jews only, but to all nations (Rev. 5:9).

4. The nature of his love. 'God so loved... that he gave.' Real love ever seeks the highest interest and well being of its object. Love is unselfish; it gives! God gave the greatest gift.

5. The sacrificial character of his love. He not only gave his Son to live on earth among men, but to die the death of the cross (Phil. 2:6-8).

6. The design of his love. 'That whosoever believeth on him should not perish.' God has a people who shall not perish. No condemnation nor judgment shall come to them (Rom. 8:33-34).

7. The beneficence of his love. 'But have everlasting life.' This is what our Lord imparts to his own -- eternal life and glory (1 John 3:1-3).

v. 17. The coming of Christ was not to condemn the world; the world was already condemned (Rom. 5:18). But he came that men and women of all nations might be saved. The word 'might' does not express any uncertainty about the fact of their being saved, but the word 'might' expresses design. He came 'in order that' the world might be saved. His person and work for sinners enabled God to be both just and Justifier of those who believe (1 Peter 3:18).

v. 18. For the believer there is no condemnation (Rom. 8:1) because Christ was condemned in our stead (Isa. 53:4-6). But the unbeliever is condemned already. He enters the world with the curse of sin upon him. By nature he is a child of wrath (Eph. 2:3). If he hears the gospel and believes not, he incurs a new and increased condemnation through unbelief (Matt. 11:21-24).

v. 19. Here is the cause of man's unbelief -- he loves the darkness and hates the light. It is not only that men are in darkness, but they love the darkness. They prefer ignorance, error, and superstition to the light of truth (John 5:40-44). What a proof of man's depravity! In the person of Christ perfect holiness, perfect love, and perfect truth came and dwelt among men. What was their reaction to him? 'Crucify him! Crucify him! We will not have this man reign over us!'

vv. 20-21. Here is the final test. 'Everyone that loves and practices evil hates the light (the truth of God), neither cometh to the light.' Why? Lest his deeds, error, and sin should be revealed and judged. That is why men (religious and worldly) refuse the Scriptures as they are. God's word condemns us! God's word convicts us! God's word shuts us up to the mercy of God in Christ!

On the other hand, 'He that doeth truth,' which describes what is characteristic of every believer, 'cometh to the light.' Note the present tense; he comes again and again to the word of God. And for what purpose? To learn of God, and of himself, and of his blessed Redeemer. The believer finds his comfort, strength, help, directions, and hope in the exceeding great and precious promises of the word (Psalm 119:9-11, 17-18, 49-50, 105).

12

He must increase, but I must decrease

John 3:22-36

v. 22. This verse must be read in the light of John 4:2. By linking these two verses together, an important principle is established -- what is done by the servants of Christ by his authority is as though it had been done by Christ himself (2 Cor. 5:20; Luke 10:16).

v. 23. This is one of the verses in the New Testament, which plainly teaches the proper mode of baptism. If baptism were by sprinkling or by pouring, 'much water' would not be required. The scriptural form of baptism is by immersion, for which 'much water' is needed. The very word 'baptized' (both in the Greek and the English) signifies to dip or to immerse. The example of our Lord himself ought to settle all controversy. No unprejudiced mind can read Matt. 3:16 without seeing that the Lord was immersed (Rom. 6:3).

v. 24. John's ministry had not yet been terminated by his imprisonment and death.

v. 25. Some of John's disciples and the Jewish religionists were in conflict over purifying. The Jews had so many purifyings, some scriptural and some traditional. We really have no way of knowing what this was about, for it does not say.

v. 26. But these same Jews (Read John 1:19) came to John and told him that Jesus of Nazareth, to whom he bore witness, was baptizing and that all men now were coming to Him, not to John! What was their motive? Were they seeking to make John jealous and envious? Were they seeking to divide John and Jesus Christ? Perhaps! This is a favorite device of Satan, to make one servant of the Lord envious of another. An example of this is found in Num. 11:26-29. (Phil. 1:14-18; Eph. 3:8.)

v. 27. It is beautiful to see how John conducted himself on this occasion. His reply was most becoming of grace. He bows to the sovereign will of God! (1 Cor. 4:7; 1 Cor. 12:11, 18.) Like the Apostle Paul, he declares, 'I am what I am by the grace of God.'

v. 28. Continuing to reply to these Jews, John reminds his tempters of what he had told them before (John 1:20-23), that the only place he claimed was that of a voice sent by God before Christ to bear witness of him.

v. 29. Continuing, John said, 'He that hath the bride is the bridegroom.' The bride is the church, the elect of all generations, the people of God; and they belong to the Bridegroom (given to him by the Father, redeemed by his blood, and brought to him by his Spirit). The friend of the Bridegroom is not jealous and envious. He is truly a friend and loves the Bridegroom, he rejoices in the happiness of the Bridegroom, and his joy is fulfilled when the Bridegroom is glorified. The servant of Christ is occupied with Christ and his glory.

v. 30. Finally, John adds, 'He must increase and I must decrease.' Blessed climax this was to John's modest reply and well calculated to crush all party feelings, ambitions, jealousy, and self-glory that may be found in our hearts. 'He must increase.' This is the will and purpose of the Father (Col. 1:16-18). Therefore, I must decrease. The more I am occupied with Christ, the less I shall be occupied with myself. Humility is the by-product of a genuine faith in and love for Christ (2 Cor. 3:18).

v. 31. There are several contrasts between the Saviour and his servant given in Verses 28-31.

1. He is the Christ; I am only sent before him.

2. He is the Bridegroom; I am a friend.

3. He must increase; I must decrease.

4. I am of the earth and speak of those things, which pertain to the earth, but he is the Lord from heaven who has no limitations. He knows all things.

v. 32. The testimony, which our Lord bore, was a perfect one! We know in part and preach in part; but our Lord Jesus knows all heavenly things by his own perfect knowledge, for he is God!

'No man receiveth his testimony.' This is not to be understood without qualification, for Verse 33 tells us some who did receive his gospel. John meant that comparatively, none received his testimony. Compared with the crowds, the nation Israel, and the world's population, those who believed were few! (John 1:10-11; 1 Cor. 2:14; John 6:44-45.)

v. 33. To 'set to his seal' means to certify and ratify. By faith in the Lord Jesus, the believer says God hath fulfilled in Christ all that he promised of the Messiah. Not one word of God has failed (1 John 5:10). Faith glorifies God; unbelief dishonors God.

v. 34. The Father sent the Son, and the Son spoke only the words of the Father (Matt. 17:5). He differed from other messengers in that 'In all things he has the pre-eminence.' Others had the Spirit by measure, but the Spirit abode on him. The Lord Jesus knew the full truth, for he is the truth! (Col. 2:9).

v. 35. 'All things' here simply means all things -- all things pertaining to the universe, to life, to the new heavens and new earth, to the church, and if there be anything else, to it.

v. 36. Here is the inevitable alternative. All things are in Christ: all things are ours through union with Christ; that union with Christ comes through faith in Christ. Those who believe not shall not see life, nor enter in, nor enjoy it.

13

The Samaritan woman -- 1

John 4:1-10

As we study John 3 and 4 together, we discover a series of striking contrasts.

1. In John 3 we have 'a man of the Pharisees named Nicodemus;' in John 4 it is an unnamed woman before us.

2. Nicodemus was a man of high rank; the woman was a poor woman who came to draw water.

3. One was a favored Jew; the other was a despised Samaritan.

4. One was a man of strict morals; the woman was of no reputation.

5. Nicodemus sought out Christ, but Christ Seeks out the woman.

6. To the self-righteous Jew Christ said, 'ye must be born again;' to this Gentile sinner he speaks of 'the gift of God.'

vv. 1-3. Even at that early date in our Lord's public ministry, the Pharisees manifested their opposition against him. He had openly condemned their ignorance and hypocrisy; and here was a man from Nazareth, whom they regarded as no more than a carpenter, who was attracting even more people than John. This could not be allowed at any cost (our Lord baptized no one, but left that to his disciples). The Pharisees probably planned some action against Christ; and because his hour was not yet come and much was to be done before his death at Jerusalem, he departed out of Judea and returned to Galilee.

v. 4. In going from Judea to Galilee, our Lord's most direct route lay through the country of Samaria. There was a longer route which some of the stricter Jews sometimes took to avoid contact with the Samaritans; but the providence and purpose of his Father took him through Samaria, for some of his elect were there (John 10:16). We shall never appreciate the gospel until we go back to the basic truth of predestination, which puts God first, which makes the choice his before it is ours (2 Thess. 2:13; John 15:16). Election is of persons; predestination is of things. His journey through Samaria was predestinated because there were some chosen sheep there which had been given him from all eternity (John 6:37-40).

v. 5. Most agree that Sychar is the city called Shechem, which was on the ground that Jacob bought and later gave to Joseph (Gen. 33:18-19; Gen. 48: 21-22). Joseph's bones were buried there (Joshua 24:32).

v. 6. Jacob's well was there. It was called his well because he either dug the well or because he and his family used it. Our Lord always traveled by foot; therefore, he was weary and sat down on the well. John takes note of his weariness to let us know that he was truly man and subject to weariness and other human infirmities. He rested on the sides of the well, and it was about noon.

vv. 7-8. The woman probably chose the hot noon hour to come to the well because she thought no one else would be there. This was no accident. She chose this hour because it was God's hour for her to meet Christ. How often people meet with Divine mercy when they think not of it (Isa. 65:1). The Lord asked her for a drink of water. He asked her for a drink not only because he was weary and thirsty, but in order to deal with her on the subject of 'living water.' In the providence of God, his disciples had gone to the city to buy food that our Lord might be alone with this sinner. Alone with Christ is where a sinner needs to be -- with none between.

v. 9. The Saviour's request struck the woman with surprise. Among the Jews it was considered the depth of degradation to even converse with a Samaritan, but to ask a favor of one would never be tolerated. Our Lord's humility and condescension made the woman to marvel. Oh, the grace of our Lord! Tenderly and patiently he led this adulteress step by step to conviction, conversion, and faith in him. She knew him not; she saw in him nothing but a 'Jew' (Isa. 53:1-3).

v. 10. 'If you knew the gift of God, if you knew who speaks to you, if you knew your need, you would ask of me the living water.' This is the root of man's whole problem. The gift of God is salvation; it is eternal life (1 John 5:11). God is the giver; all we do is receive. Man does not know the gift; and he does not know Christ, the giver! Neither does he know his need for mercy. 'If you knew these things, you would ask of me.' Asking proceeds from knowing. Before we ask, God has to deal with us in conviction and revelation. Notice Christ deals with her on the basis of who, not what; it is not doctrine, anymore than doing, that saves. It is the person -- Christ Jesus! How different was the Lord's speech to the woman than to Nicodemus! He says nothing of the new birth but tells her at once of the 'gift of God.' Nicodemus had religion, morality, and works to glory in; she had nothing (Matt. 9:10-13).

Why is water used here as a figure of salvation?

1. It is the gift of God; man can't create it. For water we are absolutely dependent on God.

2. Water is indispensable; it is not a luxury but a necessity. We cannot live without it.

3. Water is the need of everyone -- rich, poor, white and black, young and old.

4. Water descends from heaven. It is not a product of the earth but comes from above. So it is with salvation!

14

The Samaritan woman -- 2

John 4:11-22

In the first section of this narrative we are impressed with several things.

1. Divine purpose. This sinner was one of his sheep whom he came to save, and he must cross her path.

2. Divine providence. She is brought to the well at the time he is there and the disciples are gone.

3. Divine patience. He bore with her prejudice, ignorance, and objections until he reached her heart and brought her to faith.

v. 11. The Saviour spoke metaphorically in Verse 10, comparing his grace, his mercy, and his redemption to living water, as he often did at other times regarding the new birth, the vine and the branch, the head and the body. But the woman (blind to the glory of him who spoke to her, occupied only with material things, and ignorant of spiritual matters) replied much like Nicodemus when Christ spoke to him of the new birth. All natural men are ignorant of spiritual things until they are enlightened by the Holy Spirit (1 Cor. 2:9-14).

v. 12. Still ignorant of the fact that she was speaking to Jacob's Lord and God, and ignorant of the fact that he was speaking of the water of life, she asked if he thought himself wiser and greater than Jacob, who could find no better water for himself, his family, and his cattle.

vv. 13-14. Over all of the 'wells of the world's providing' must be written, 'Whosoever drinketh of this water shall thirst again and again.' The 'true thirst' within men lies too deep for the waters of the earth to quench. The thirst of the soul is a spiritual thirst, and that is why material things cannot reach it. Health, wealth, comfort, fame, luxury, and even ceremonial religion can be ours and still the heart be empty. But the person who receives the Holy Spirit, the grace of God in Christ, and the light and life of Christ shall never want any good thing that is necessary to peace, rest, comfort, hope, and eternal glory (Col. 2:9-10; 1 Cor. 1:30; 1 Cor. 3:21-23). Though the believer continually desires spiritual growth and fresh supplies of grace, yet, in Christ, he has all that he needs and wants (Col. 1:12; John 7:38-39).

v. 15. The woman still did not understand that our Lord spoke of spiritual life and a true knowledge of the living God through him. Her thoughts were only of the present life and her ease and comfort in that (Rom. 8:5).

vv. 16-18. The Saviour had crossed her path; he had engaged her in conversation and secured her attention and interest; he had sown seed of spiritual truth in her mind. Now he deals with her real 'soul thirst' -- her sins and her unhappy, confused life. Now comes the work of conviction of sin and the realization of her need of him and the living water. He knew all about her adultery, her sins, and her present state of shame and unhappiness (this is what brought her to the well at noon when she thought no one would be there, for she was ashamed). But he must bring her to admit it and face it herself! This accounts for questions like: 'Adam, where art thou?' or 'Cain where is your brother?' or 'Whom do you say that I, the Son of Man, am?' Faith in Christ is born of personal, known, and admitted need! (Matt. 8:1-3; Matt. 15:22-28.) 'To whom much is forgiven, he will love much.'

vv. 19-20. 'I perceive that thou art a prophet,' whose office is to reveal the will and word of God and to whom God reveals secret things -- one chosen and sent of God (Heb. 1:1; Eph. 4:11). Her eyes are beginning to open; she sees that she is in the presence of some mysterious person sent of God. But again the working of the flesh is evident, for she brings up the age-old contention between Jews and Samaritans about where to worship God. The Lord had spoken directly to her heart and conscience about sin; and it may be that she either wanted to change the subject or she thought, being a prophet, he might truly enlighten her on where to worship.

v. 21. 'Woman, the time is at hand when you shall neither in this mountain' (where your fathers have long worshipped God superstitiously, without any direction from him) 'nor at Jerusalem' (which is the place the Lord designated for the temple and worship) 'worship the Father.' God is putting an end to the Levitical ceremony, law, types, and holy places and days. They are all fulfilled in Christ (Heb. 10:8-10; Heb. 10:19-22; Gal. 5:1-4).

v. 22. You Samaritans have no Divine instructions and rule for your worship in the mountain. You only do what your fathers in tradition and custom taught without any revelation of the Divine will. You really do not know what or whom you worship, being void of Divine instructions. At least the Jews know that God has revealed his will that his people should have the priesthood, the sacrifices, the mercy seat, and the day of atonement in the temple at Jerusalem. This was all done according to his word to Moses and is acceptable to God (Rom. 3:1-2; Rom. 9:3-5).

15

True worship

John 4:23-30

v. 23. Under the clear revelation of the gospel and the kingdom of the Messiah, true worshippers of God shall not worship God as the Samaritans (who had no Divine rule nor word for their tradition), nor as the hypocritical Jews (who rested upon rituals, ceremonies, and form), nor yet as the sincere Jews (who followed the pattern in faith and sincerity -- Heb. 9:6-10). But the time of reformation in and through Christ has come when true worshippers of God all worship God in Spirit, heart, and truth as opposed to temples, ceremony, and ordinances. The great question is not where to worship, but how (Phil. 3:3). This is the will of God ('My son, give me thine heart') that we come to him by faith through Christ Jesus.

v. 24. God is not a corporeal being, made up of blood, flesh, and bones, being pleased with material and fleshly things, impressed with form and lip service. God is a spiritual being, the father of spirits, and requires spiritual honor, reverence, love, and trust proportioned to his great name. It has always been true! Abel came to God with the typical offering, but he came in faith and sincerity. Abraham offered the sin-offering which pictured Christ, but he believed God! The Jews had forgotten the Spirit of the law and only kept the dead letter and the form. This was the error of their so-called worship. We do gather together or separately, we do offer public prayer or private, we do our offerings, our sacrifices of praise, thanksgiving, and our commitments to God through our great high priest, the Lord Jesus Christ, in the Spirit of God, the spirit of sincerity, the spirit of faith, and the truth as it is in Christ Jesus! (Heb. 4:14-16; Heb. 10:16-22.)

v. 25. Slowly but surely the word had done its work (Rom. 10:17; James 1:18; Eph. 1:13). At last the woman had been driven from every false refuge, and she speaks of the hope of a revealed Redeemer! She had some understanding of the promises and prophecies of the coming Christ, or Messiah, who would reveal the will of God as to salvation and the worship of God (Gen. 3:15; Gen. 12:3; Gen. 49:10; Deut. 18:15; Mal. 3:1).

v. 26. 'I that speak to thee am He!' The moment the woman expresses her desire for Christ, he answered, 'I am He!' Nothing more is needed; the Saviour of sinners stood revealed. That was enough; all is settled now. It was not a mountain nor a temple, Samaritan nor Jew; she had found Christ, the Saviour-God. A needy sinner and a sovereign Saviour had met face to face; and all is set-tied, once and forever! (Matt. 11:28; John 7:37-38; Isa. 45:20-25.)

v. 27. The disciples had gone into the city to buy food and were kept there by the providence of God until the Saviour had finished the talk with the woman of Samaria. When they returned, they marveled that he talked with a woman in the road (forbidden by their traditions) and that he talked with a Samaritan woman (with whom the Jews had no dealings). But they had so much reverence and respect for the Master that they did not mention it.

v. 28. In the meantime the woman 'left her waterpot and went into the city.' She had come to the well with one thing on her mind -- a pot of water; but now she had met Christ, tasted the living water, and was so taken with him that she not only forgot the water she had come for, but left even her waterpot. Once there is a clear perception of Christ to the heart, once he is revealed, known, and received as Lord and Saviour, the things of this world do not seem so important.

vv. 29-30. She said to the men of the city, 'Come, see a man which told me all things that ever I did; is not this the Christ?' 'Come and see.' These were the words of Philip to Nathanael in John 1:46. Christ the Lord had undoubtedly told her much more than the few words we have recorded here (John 21:25), but several things are evident here. She was totally persuaded that he was the Christ, that he was the promised Messiah! She fully believed him and found great joy in this faith and knowledge. She wanted others to know Him, so she invited them to come to him and see for themselves. Our business in witnessing is to point men to Christ; they must come and see for themselves. Evidently she was most persuasive, for they went out of the city and came to him there at the well.

16

His word -- the foundation of faith

John 4:31-42

The disciples had gone into the city to buy food and had returned to Jacob's well to find the Master engaged in conversation with a woman of Samaria. They had marveled at this for she was not only a Samaritan but a known adulteress. None of them asked him any questions. But now the conversation was over; she had left in great joy to tell others about the Redeemer, to try to bring them to see and hear Christ themselves, While she was gone and before the Samaritans came out to the well, Christ was left alone with his disciples.

v. 31. The disciples knew that he had been weary and hungry when they left him at the well a few hours ago; so now that they had food, they encouraged him to eat something.

v. 32. The Master replied, 'I have food to eat which you do not know about.' He had been feeding upon this food all the time that they had been away, and he explains it in Verse 34.

v. 33. They began to look at one another and ask, 'Did someone bring him food to the well while we were away?'

v. 34. Our Lord, without any rebuke for their dullness in understanding (Psalm 103:13-14), explained to them that his food and drink was to do the will of his Father and to finish the work the Father had given him to do. The will of the Father and the redemption of his sheep so occupied Him, so filled his soul, so satisfied Him, that it outweighed his natural hunger and made him forget natural food.

v. 35. There was in those countries usually about four months between seedtime and harvest. This may be true of wheat and barley but not in spiritual matters. Everyday is seed-time, watering time, and harvest time. The Master had but just spoken to this woman; now she rejoiced in Him, and others were on their way there to receive him. Lift up your eyes and behold the people of all nations and tribes who are ready to hear and believe. The seed has been sown by the prophets of old, by the word of the Lord, and by John the Baptist. We alone are not the sowers and the reapers, although we may do both.

v. 36. In the kingdom of Christ the sowers and the reapers are all one (1 Cor. 3:5-9). The prophets, the writers of Scripture, the apostles, the reformers, all who sowed the seed of the gospel, and we who reap the fruit shall have the same reward and rejoice together in his glory and eternal life.

v. 37. This was a proverb commonly used with reference to those who unjustly enjoyed the fruits of other men's labors by reaping what they did not sow (Joshua 24:13). But in our Lord's kingdom there is no such attitude, for there is no competition among believers. It is our Lord's vineyard, and we do what we do for his glory!

v. 38. Yet there is a sense in which this was true of the disciples and is true of us today. We enter in on the labors of all who have gone before us; without their faithfulness there would be no harvest (Acts 8:5).

v. 39. The woman had gone into the city and told people about Jesus Christ, whom she had met at the well. 'He told me all that ever I did. He told me things that only God knows.' And as a result of her testimony, many believed.

vv. 40-41. So when they came out to see Him, they asked him to abide with them; and he stayed there two days. The Master himself abode among them for two days, preaching the gospel of his grace and revealing to them his glory; and many believed because of his word. We do not read of any miracles that he performed among them (though he may have), but they believed his word!

v. 42. There may be a progression of faith taught here. Certainly they did believe the woman's testimony. God used her to tell them about Christ and to encourage them to 'come and see.' But after coming to him and hearing his own words, they believed more fully and strongly, so as to say to the woman, 'We have heard him ourselves and know that he is indeed the Messiah and Redeemer of people of all nations.' Faith grows. The object of saving faith is Christ, and the very foundation of faith is his word. The more of the word, the stronger the faith.

17

The nobleman's son healed

John 4:43-54

vv. 43-44. Our Lord spent two days in Samaria, where many people believed on Him, not because of miracles, which he did; they believed his word. We do not read of any miracles being performed in Samaria at this time. After these two days in Samaria, he journeyed into Galilee. He did not go to Nazareth, which is a city in Galilee, but into the country part of Galilee and to Cana, another city in Galilee. He said on two occasions, 'A prophet hath no honor in his own country' (Matt. 13:57; Luke 4:24).

v. 45. Perhaps this verse will give us a key to understanding Verse 44. When he came to the country of Galilee (which was his home country, where he grew up), he was received not as a prophet but as a miracle worker; for many of these Galileans were at Jerusalem during the feast of the Passover and had seen the miracles performed by him (John 2:23-25). Such is human nature, materialistic, fleshly, and caring much for the body and little for the soul (John 6:25-27; Luke 4:23). People are interested in miracles but not mercy. As a miracle-worker, Christ is honored: but as the Son of God incarnate, he is rejected (John 1:10-11) in Galilee.

v. 46. So Jesus came to Galilee and chose to go again to Cana of Galilee, where he had performed his first miracle, turning water into wine. There was a certain nobleman (royal officer and ruler) there whose son lay very ill in Capernaum. Capernaum was about twenty miles from Cana.

v. 47. It is evident that this nobleman had heard of Christ or had been present in Jerusalem or Cana when Christ performed other miracles, for he went to the Master and asked him to go to Capernaum and heal his son. He had a form of faith in the power of Christ to heal, but it certainly was not as strong nor as great as the centurion of Matt. 8:5-10 who believed that only the word of Christ was sufficient to heal, whether he was present in body or not.

v. 48. Our Lord rebuked him. He knew the man's heart. A measure of faith he had, but not a full committal to Christ nor a full understanding of who he was (John 4:10; Mark 8:11-12). This man not only undertook to tell the Lord what to do but how to do it. He certainly did not manifest the attitude of the father in Mark 9:23-24.

v. 49. The nobleman did not become angry at the Saviour's rebuke: instead he accepted the Lord's exhortation and continued to plead for the life of his son. One thing he did know and believe, and that was that Christ could heal his son; and if he did not, the boy would die. He repeated his request, this time pleading, 'Sir, come down or my child will die.' His faith may have been weak, but he continued to plead for mercy for his son.

v. 50. Our Lord said, 'Go thy way; thy son liveth.' Upon this the man turned and left, believing the word of Christ! We see here the growth of faith. He certainly manifests more and truer faith in Christ than when he first came to him. Here is the foundation of true and saving faith -- the word of God (Rom. 10:17; John 5:24; Heb. 13:5-6). The nobleman raised no objections, asked no questions, looked not for signs nor feelings, but simply went his way believing the word of Christ.

v. 51. As the nobleman journeyed home, his servants came out to meet him to bear the good news that his son was healed. They knew nothing of the meeting of their master with the Lord Jesus, but merely came to tell him the good news.

v. 52. He inquired of the servants the hour when the boy was healed; and they said, 'Yesterday at one hour past noon.' The word yesterday brings out an interesting point. Cana and Capernaum were only four or five hours apart, and it was only one hour after noon that the Master pronounced the boy healed. Why did not the father rush right home? It may be that he had such confidence in the word of Christ that he completed his business in Cana and spent the night, confident that his son was all right. Verse 50 says that he believed, and indeed he did.

v. 53. We see all the way through this narrative the growth of this man's faith. He came to Christ at the first because he believed upon the testimony of others or because of the miracles he had seen. Having met the Lord Jesus himself and hearing him speak, he believed the more and rested upon his word. Now, having experienced the results of faith, the joy of our Lord's mercies, it is said, 'Himself believed, and his whole house.' He told them about Christ and they, too, believed.

v. 54. The first miracle was turning water into wine; this was the second miracle. Later he performed many more (Matt. 4:23).

18

Will you be made whole?

John 5:1-13

v. 1. Some believe this feast was the feast of the Passover, while some believe that it was the feast of Pentecost. We are not told which one it was; but our Lord went to Jerusalem for the feast to show his obedience to the law, which he came to fulfill (Deut. 16:16).

v. 2. We read in Nehemiah 3 of the ten gates in the walls of Jerusalem -- the sheep, fish, old, valley, dung, fountain, water, horse, east, and Miphkad gates! This sheep gate was the gate through which the sacrificial animals were brought to the temple. All are meaningful as types; but the sheep gate points to Christ, the sacrificial Lamb of God. There was a pool of water called the Pool of Bethesda near this gate. Some call it the 'pool of mercy.' There were five porches around the pool.

vv. 3-4. On these porches lay a great number of diseased, crippled, blind, and impotent people waiting for the moving of the water; for we read in Verse Four that at a certain season an angel went down and troubled the water, and whosoever then first stepped into the water after it was troubled was completely healed of whatever disease he had. The question will certainly be asked, 'Did this really happen or was it a superstition?' I believe it best to leave it as the Scripture states it. While there is no mention in the Old Testament of this troubling of the water, John simply states it as a fact, not a saying or a superstition.

v. 5. A certain man was there who had a disease for 38 years. We are not told what it was; but we know that he was on a bed and evidently was quite helpless, for he needed the help of someone else to get to the water. Perhaps he had tried all other human means (like the woman with the issue of blood) to no avail and had come to the waters of Bethesda as a last resort.

v. 6. The Master saw him. Here is the sovereignty of our Lord in showing mercy to whom he will (Exod. 33:18-19). There was a multitude of sick people there, yet Christ looked only upon this man. He knew him and all about him (John 10:14-16). We are not told that he saw the Lord, or knew Him, or called to Him, but that our Lord saw him, knew him, and called to him. The Saviour said, 'Will you be made whole?' Of course he would; that is why he was there. But the question is asked to focus the man's attention on his need, on his total inability, and on the Saviour who addressed him! Are not these the three important things in the Spirit bringing a sinner to salvation? -- our great need, our hopeless state, and the power and presence of the only one who can help us!

v. 7. The man did not know who Christ was, nor did he have any idea of his power to heal; so he answered as all impotent, helpless people must answer, 'There is no one to help.' Also, he shows the greed and selfishness of all natural men, 'While I am struggling to crawl to the water, another steps in before me.'

v. 8. The Lord Jesus, according to his own will, in fulfillment of his own Divine purpose, said to this certain man, 'Rise, take up your bed, and walk!'

1. 'Rise' was a command. 'Believe on the Lord Jesus Christ' is more than an invitation; it is a command (1 John 3:23).

2. 'Take up your bed.' This indicates that he would no longer remain in this place among the diseased and dying but would be changing his abode (2 Cor. 6:14-18).

3. 'And walk.' 'Walk in the light as he is in the light.' Before, you could not walk in the Spirit; now that you are made whole, you can (Rom. 8:1-6).

v. 9. 'And immediately he was made whole.' The Lord's salvation is both instantaneous and complete (Col. 2:9-10). Christ does not put the believing sinner into a savable state. He saves with a perfect and eternal salvation the moment we truly believe (Eccles. 3:14). The Saviour spoke, and by his word the lame walked. It was the Sabbath day and unlawful to do work or carry burdens (Jer. 17:21). But our Lord is the Lord of the Sabbath (Matt. 12:1-8).

v. 10. The Jews were more concerned for their traditions and religious customs than for the fact that a great miracle had been performed. Blinded by their self-righteousness and works, they had no compassion for the man who was healed, no interest in the grace of God which healed him, and made no inquiry into how he was healed nor who healed him. At all costs, their traditions must be upheld (Matt. 15:1-3, 8-14).

v. 11. The man believed that the one who healed him was a prophet of God who did what he did by Divine authority; therefore, he obeyed him contrary to their traditions (Gal. 5:1-4).

vv. 12-13. When they asked him who the man was who told him to take up his bed on the Sabbath day and walk, he was unable to tell them; for he did not know. The Lord had disappeared in the crowd.

19

Sevenfold proof of Christ's deity

John 5:14-27

After our Lord had healed the man at the pool of Bethesda, there being a great crowd there, he conveyed himself away. The man did not know who he was nor could he find him to show others who had healed him.

v. 14. Afterwards the Lord found him in the temple and told him to 'sin no more,' or to walk in righteousness, faith, and the light of Christ which had been revealed to him, 'lest a worse thing' than being crippled come upon him; that is, eternal condemnation (Heb. 10:38-39).

v. 15. The man then found the Jews who had inquired of him, 'Who told you to take up your bed and walk?' and told them that it was Jesus the Christ who made him whole. There was the danger of persecution and excommunication involved here; but he not only was not ashamed of Christ, but wanted to confess him and be identified with him (John 9:33-38; John 16:1-4).

v. 16. How this verse reveals the awful depravity of human nature, even the blindness and tradition of carnal religion! Here was a man, well-known, who had been afflicted for 38 years, who had lain helplessly by this pool until by the power of the Son of God he was made whole -- strong enough to carry his bed! There was no doubt of the cure, of a wonderful miracle that they could not deny. Instead of being filled with joy, praise, and faith in the Messiah, they were filled with hatred and sought to kill him. They used as an excuse the fact that he had violated their Sabbath laws. Their tradition was more important to them than the glory of God or the welfare of sinners.

vv. 17-27. Beginning at Verse 17 and continuing through Verse 27, the Lord Jesus sets forth before these Jews his absolute equality and oneness with the heavenly Father! He gives a seven-fold proof of his deity. Evidently when the man identified Jesus Christ as the one who had healed him and told him to take up his bed and walk, the Jews said something to him; for Verse 17 says that he answered them!

In redemptive work he is one with the Father (v. 17). From the foundation of the world the Father has been working his will to redeem a people out of every nation (Rom. 8:28; Eph. 2:8-10). The Jews knew what he was saying, for they sought to kill him for making himself equal with God (John 10:30-33).

In will and purpose he is one with the Father (v. 19). 'The Son can do nothing of himself, but what he seeth the Father do' does not restrict nor limit his power; but he is saying that the Son does not and cannot act independently of the Father, for they are one in will and purpose.

In knowledge he is one with the Father (v. 20). There is no creature who is capable of knowing and understanding all the ways and workings of God (Rom. 11:33-34). But the Son knows, for he was with him in the beginning (Prov. 8:24-30). He will yet reveal greater things in and through the Son, 'that ye may marvel' (John 6:61-62; 2 Tim. 1:10).

In sovereign rights he is one with the Father (v. 21). This verse presents the fourth proof of Christ's deity. He lays claim to Divine sovereignty. When he healed a lame man, he did not heal them all but singled out one and made him whole. The Son, like the Father, will quicken and give life to whom he will -- that ends the matter. It is not to be reasoned about, but believed (Exod. 33:18-19; Rom. 9:13-16).

In divine honor and worship he is one with the Father (vv. 22-23). The Father is the one whom we might most naturally expect to be the Judge. He has been sinned against, wronged, and his claims denied. But the Father has committed all judgment of Satan, men, and this world to the Son (Acts 17:31). The reason for this is 'that all should honor the Son even as they honor the Father' (Col. 1:14-18).

In imparting life he is one with the Father (vv. 24-26). Once more he links himself in perfect union with the Father. Those who hear my word, hear his word! Those who believe on me, believe on him who sent me! And they have passed from death to life; for the hearing ear and the seeing eye are not qualifications for obtaining life, but are evidences and consequences of having God-given life which is given by Father and Son (v. 26). All the elect who were dead in sin shall hear his voice and live (Eph. 2:1).

In judicial power and authority he is one with the Father (v. 27). The Father has appointed the Lord Jesus to have all judicial power and authority 'because he is the Son of man.' It was because the Son of God became clothed with flesh and walked this earth as man that he was despised, rejected, and crucified, his Divine glory denied and disowned! Therefore, the despised one shall have the place of supreme honor and authority. All will be compelled to bow the knee to him and confess that he is Lord to the glory of God the Father (Acts 2:36; Phil. 2:5-11; Matt. 28:18; John 17:1-2).

20

The witness to his deity

John 5:28-38

v. 28. The Lord Jesus had spoken of his Deity, sovereignty, Lordship, the authority given him by the Father, and especially of his power to quicken and give eternal life to dead sinners. He then says to these Jews, 'Do not marvel at my power to raise men from natural death to spiritual life; the hour is coming when all those who are in the graves shall hear my voice and arise at my command.'

v. 29. All who are raised shall not partake of eternal life, happiness, and glory. They are divided into two classes. First, they that have 'done good' shall arise to live eternally with him. The words 'done good' do not refer to their own personal goodness or works, as if they merited his favor (Rom. 3: 10-12); but it refers to their walk, which manifests the new nature within them by his grace. The Christ-life within is seen by Christ-like deeds without (James 2:17-20). 'They that have done evil' describes the great company of unbelievers who have lived in sin and unbelief, died without repentance toward God and faith in Christ, and refused to hearken to his words of grace and truth. They will be compelled to hear him as he summons them to appear before his judgment throne, and these shall go away into everlasting condemnation.

v. 30. The Son cannot act independently of the Father, for they are one! When the Scriptures say 'God cannot' do a thing, they do not imply that he is limited in power; but rather they declare his Divine nature, character, and perfection (Titus 1:2: James 1:13). If he is God the Son, then his will and work are in perfect unison with God the Father! 'My judgment is just.' This is profoundly solemn. In the resurrection of which he spoke, he will not deal in grace, but in inflexible righteousness. He will administer judgment, not mercy. This excludes every ray of hope for all who are raised into damnation. his will is the same as his Father's will (John 6:37-40).

v. 31. In John 8:14 the Master said, 'Though I bear record of myself, my record is true.' But here he speaks according to the law of God and the Scriptures, which require two or three witnesses for any truth to be established. The words of men do need confirmation, but not so the Son of God. However, Christ came to 'fulfill all righteousness' and to do all that he did 'according to the Scriptures' (Deut. 19:15; Matt. 18:15). The Lord begins to set forth the many infallible witnesses to his Deity and his mission.

v. 32. The witness referred to here is the heavenly Father (Matt. 3:17; Matt. 17:5: 1 John 5:7-10).

vv. 33-35. Here the Lord reminds the Jews how, when they sent unto John, that he bore a faithful witness to Christ's person and work (John 1:20-27). 'But I receive not testimony from man.' He was not appealing to the witness of John for a confirmation of his own words and works, but he appealed to John for their sakes that they might be saved. John was sent of God to arouse men's attention and to produce in them a sense of their deep need for the one who was to come. John was indeed a famous light, burning in the knowledge and love of the truth. For a while they pretended great affection for him; but when they saw that John's one purpose was to bear witness of Christ the Lamb, they turned away from him; for they looked for a more splendid and glorious Messiah than the one Christ appeared to be.

v. 36. His mighty works bore unmistakable witness to who he is and what he came to do. He frequently appealed to his works as affording Divine testimony (John 10:25, 38; John 14:11; John 15:24). Bishop Ryle calls attention to five things about our Lord's miracles.

1. Their number. They were very many.

2. Their greatness. They were mighty, supernatural works.

3. Their public nature. They were not done secretly, but publicly for all to behold.

4. Their nature. They were always works of love, mercy, and compassion. They were not just exhibitions of power, but beneficial to men.

5. Their direct appeal to man's senses. They were real, visible, and would bear any examination.

vv. 37-38. Again he says, 'The Father hath borne witness of me. But you have not heard his voice nor seen his glory.' Because of Verses 38 and 39, we believe Christ speaks here of the witness which the Father has borne of his Son through the prophets, law, and Scripture. This seems to give more meaning to what follows. Christ is revealed in promise, prophecy, picture, and type in all that has been written; but they could not see, nor did they believe.

21

Ye will not come to me

John 5:39-47

In these verses our Lord begins to make solemn application of what he has said to these Jews about his deity, his oneness with the Father, his sovereignty, his power to give life, and his saving grace. You will hear the awful charges he brings against unbelief; but it is summed up in these words, 'You have not his word abiding in you' (v. 38), and 'You believe not his writings' (v. 47). If God's word has no place in men's hearts, they will not come to Christ, they will not love God, they will not seek the Lord, nor will they be saved. It is by the word that life is given, conviction of sin is realized, faith comes, and spiritual life grows.

v. 39. 'Search the Scriptures.' This is the last witness, which our Lord cites, and for us it is the most important. John has long since passed away; the 'works' of Christ are no longer before men's eyes; the 'voice' of the Father is no more heard; but the testimony of the Scriptures abides. The Scriptures testify of Christ and affirm his deity (2 Tim. 3:16; 2 Peter 1:20). Many believe that the Lord, in condemning the unbelief of these Jews, is actually saying, 'You do search the Scriptures, for you hope to find life in them, the laws and ordinances which they teach; but you are missing the message of the Scriptures, for they all testify of me' (Acts 10:43; Luke 24:27: Luke 24:44-46). This may be so; but there is also seen here a command, not only to read over lightly but to diligently search the Scriptures.

v. 40. It was not lack of evidence, which kept these Jews from believing on and coming to Christ, but perversity of will. It is the fault of a fallen, corrupt, and depraved will! Men are unwilling by nature to own their sin, unwilling to admit their inability, unwilling to seek God's mercy, and unwilling to cast themselves on Christ (1 Cor. 2:9, 14; Rom. 8:7).

v. 41. Here again the Lord maintains his honor and dignity as in Verse 34. He seeks not honor from men; there is nothing that we can add to him. He does not need our approval, sanction, nor honor. His objective is to please and glorify his Father; and so far as they were concerned, his desire was not to be applauded by them but that they should be saved by him. Such should be the spirit of his ministers (Acts 20:33; Gal. 1:10).

v. 42. Christ knew their hearts. He is omniscient. They posed as worshippers of God, appeared to be concerned for his honor, and called him 'Lord' with their lips; but they had no genuine love for God in their hearts. A true love for and knowledge of God would have led them to love and receive Christ.

v. 43. 'I am come in my Father's name, clothed with his authority, sent to reveal him and his redemptive will, in fulfillment of all that has been written of me; yet you receive me not! Let another (antichrist or false prophet) come in his own name, doing his own pleasure, seeking glory from men, and preaching contrary to Scriptures -- Him you will receive and believe!' Such is the nature and condition of our fallen wills.

v. 44. Honor signifies approbation or praise. These Jews were making it their chief aim to win the praise, approbation, and good opinion of each other and were indifferent to the approval of or communion with God. It is good for parents to receive honor from children, masters from servants, rulers from people; but these are all secondary to that honor and acceptance from God. 'Seek ye first the kingdom of God' (2 Cor. 5:9: Eph. 1:6). The grace of God and the gospel are the levelers. All men humble themselves before him who loved us and gave himself for us; and we seek his friendship, acceptance, and honor, even if it means losing the approval and friendship of all the world (James 4:4).

v. 45. Our Lord concludes by declaring that they would yet give an account of their rejection of him (John 1:11) before the tribunal of God and there would be no need of his accusing them; for they would need no other accuser than Moses, for whom they had such great regard (John 9:28-29). 'This same Moses will accuse you.'

v. 46. 'For had you really believed Moses' writings, you would believe me, for Moses wrote of me.' From the first prophecy in Gen. 3:15 through every promise, type, and pattern in his writings, Moses pointed to Christ (Heb. 8:1; Heb. 10:1-4).

v. 47. If you do not believe the Scriptures, which are so plain, and you believe not Moses for whom you have so great regard, it is certain that you do not and will not believe Christ (John 3:12).

22

Calculating without Christ

John 6:1-13

Of all miracles performed by our Lord Jesus, the feeding of the five thousand is the only one recorded by each of the four Evangelists (Matt. 14:13-21; Mark 6:32-44; Luke 9:10-17). There must be something about it of special importance.

v. 1. 'After these things.' After the healing of the impotent man, the persecution of the Jews because he had done these things on their Sabbath day, and after his lengthy discourse on his deity, power, and mission, he left Jerusalem and went over the Sea of Galilee. Our Lord left the presence of the unbelieving Jews (Matt. 15:13-14). What a warning to every traditional religionist!

v. 2. This was generally the case. Almost everywhere he went he was followed by crowds, which saw the miracles and were attracted to him as a clever physician and a worker of miracles; but they totally failed to perceive that he was the Son of God, the Saviour of sinners, and the true Messiah (John 2: 23-25; John 6:25-26). We see the same thing today -- people following clever evangelists, faith healers, and miracle workers, but few interested in Christ the Redeemer of sinners.

v. 3-4. Our Lord withdrew from the multitude, weary with their unbelief, weary with their self-righteousness and empty traditions, and sought a quiet place to be alone with his disciples. John noted that the Passover (a feast of the Jews) was near. The Lord's Passover had degenerated into 'a feast of the Jews.' The Passover was near; the 'the Lamb of God,' who was in their midst, was unknown and unwanted!

v. 5-6. Evidently our Lord came down from the mountain, and the great multitude, which had followed Him, was still there. Matthew says, 'He had compassion on them and healed their sick' (Matt. 14:14-15). The Lord then put Phillip to a strong test. He knew what he was going to do; but to test the faith of Phillip, he asked him, 'Where shall we buy bread, that these may eat?'

v. 7. We see in Phillip a portrait of ourselves, and in his answer our own thoughts and words in daily trials and difficult situations. Phillip had seen our Lord make wine of water and heal hopeless, impotent people; yet when our Lord asked him how the multitude was to be fed, Phillip began to calculate his own resources and ability to accomplish it. Two hundred pennyworth of bread would only give each one a 'little' to eat. Imagine talking of 'little' in the presence of infinite power and riches! What is our feebleness compared to his power? What is our emptiness compared to his fullness? Instead of looking to Him, Phillip, like us, looks to himself and his own strength (Phil. 4:19). 'The birds without barn or storehouse are fed; From them let us learn to trust for our bread. His saints what is fitting shall never be denied, So long as it is written -- the Lord will provide.'

vv. 8-9. Evidently unbelief is infectious! Andrew, like Phillip, seemed to forget what he had seen and learned. All of them seemed blind to the glory and power of Christ. Andrew said, 'There is a lad here with five loaves and two fish, but what are these among so many?' They both were calculating without Christ! (Psalm 78:19-22; Gen. 18:14.)

v. 10. How patient the Lord was with his unbelieving disciples! There was no rebuke for either Andrew or Phillip (Psalm 103:13-14). 'Make the men sit down.' Mark says they sat down by companies in ranks by hundreds and fifties (Mark 6:39-40). Sit down because our God is a God of order (1 Cor. 14:33), and the activities of the flesh must come to an end if we are to be fed the Bread of Life (Psalm 23:2).

vv. 11-12. He did not scorn the loaves because they were few nor the fish because they were small. God is pleased to use small and weak things (1 Cor. 1:26-31). He is pleased to use means. Our Lord gave thanks! He teaches us to acknowledge God as the giver of every good gift and to own him as the one who provides! He gave to his disciples, and they gave to the people. God is pleased to use human instruments in accomplishing the work of his grace (Eph. 4:10-13; 2 Cor. 4:7; 2 Cor. 5:18-21). They were all filled. When he feeds us, we are satisfied (Col. 2:9-10).

v. 13. Then the disciples gathered up what was left and filled twelve baskets. There was abundance for all, and the boy had twelve baskets to take home. The liberal soul is made fat (Prov. 11:25).

23

It is I; be not afraid

John 6:14-27

v. 14. Our Lord had manifested his power in feeding the great multitude with only five loaves and two fish. The crowd was impressed, amazed, and declared that surely he is the Messiah or that Prophet (John 1:21; Deut. 18:15). These men, like ail of Israel, were waiting and looking for a leader or a king to lead them in a successful revolt against the hated Romans (Acts 5:36-37). They did not understand that the true kingdom of the Messiah was not to be of this world (John 18:36) but within us. They knew not the meaning of the sacrifices and atonement nor the redemptive work of the Messiah. Do not be misled by those who talk of Christ the Prophet and King but who despise his cross!

v. 15. Our Lord immediately withdrew from these ambitious men who would try to make him king over a nation of unbelievers. He came to save sinners, to redeem a people for his glory, to call out of every nation a holy people to reign forever with him in a new heaven and a new earth (Titus 2:14; 1 Peter 2: 9-10). These Jews had professed with their lips Christ as that Prophet and would by force make him KING, but there is another office, which comes in between these. Christ must officiate as PRIEST, offering himself as a sacrifice for sin. Besides, he needed not to be made king by them; he is the King! (Rev. 19:16.)

vv. 16-17. Matthew, writing on this same episode, explains the reason why the disciples boarded their ship and left for the other side. Our Lord instructed them to do so (Matt. 14:22-23).

v. 18. It was now dark, the Lord had not come to them, and the sea was being tossed about by the wind. We live in a dark world, a world of trouble, and a world, which 'lieth in the wicked one.' Sometimes the Lord withholds the light of his presence even from his own; and they are allowed to be tossed about, sifted as wheat, and tried severely. But he will soon come, in his own time, when his purpose for us has been accomplished.

vv. 19-20. The disciples were pulling at the oars and had rowed about eight or nine miles when they saw the Lord Jesus walking on the water coming toward them, and they were afraid. Matthew says, 'They were troubled.' Think of it -- troubled and afraid of their Master. But of course they had never (nor had anyone) seen nor heard of such a thing as a man walking on the sea! Mark describes their feelings more fully and notes their unbelief (Mark 6:49-52). Even believers have trouble with unbelief. 'Lord, I believe, help thou mine unbelief.'

v. 21. Matthew records Peter's attempt to walk on the water (Matt. 14:28-33). The wind ceased when he came into the ship, and they were soon on land. Note their confession of faith and strong assurance in Matt. 14:32-33.

vv. 22-25. The people whose hearts were set on making this 'miracle worker' their king began to search for him. They knew that he had not entered the boat his disciples had taken to the other side. When they did not find Him, they also got on board ships and went to Capernaum. When they found Him, they said, 'Master, when and how did you get over here?'

v. 26. There was nothing wrong with their question. But to have answered them with, 'I walked across,' would have only added fuel to their ambition to make him an earthly king, further distracting them from his true mission. Instead of explaining how he came to Capernaum, he showed them that he was acquainted with their motives and desires. Outwardly they appeared ready to honor Him, but he read their hearts. Whether it was the miracles or the loaves and fishes, these people were interested in the flesh, materialism, earthly kingdoms, and earthly comforts. They had no concern for their souls nor their relationship with the living God (John 2:23-25).

v. 27. The word 'labor' is used figuratively and signifies intense and earnest desire and effort toward obtaining that which is of great and eternal value -- the Bread of Life, or the salvation of our souls. A man is foolish to be overly concerned about earthly treasure and comfort which will all perish (Mark 8:35-36; Matt. 6:31-34). Salvation is not by labor nor works but is the gift of God. Our Lord tells these people, 'The meat which endureth to eternal life the Son of Man shall give you, for him hath the Father sealed' or to him the Father hath given all authority to give eternal life (John 17:1-3). But those who enter do so willingly and sincerely. Those who receive the Son do so lovingly in faith. Those who feed upon the Bread of Life and win Christ do so in earnest dedication and full commitment. Those who find Christ seek him! Those who are saved call upon him! Those who enter in strive to do so!

24

I am the bread of life

John 6:28-37

v. 28. This question appears to be the language of men temporarily impressed and aroused but still in the dark concerning communion with God end life eternal. It is the old self-righteousness of natural men who are ever occupied with their own doing. They supposed that they had to do some good works for God in order to earn his favor and blessings. Salvation, the natural man believes, comes to those who earn it. Men want to make God the debtor and reckon the reward to be of works and not of grace. This is illustrated by the rich young ruler (Luke 18:18), the Jews at Pentecost (Acts 2:37), and the Philippian jailer (Acts 16:30).

v. 29. Our Lord called them to a work they never thought of nor heard of -- faith, the owning and acknowledging of him to be the true Messiah, the embracing and receiving him as the only Redeemer, and trusting him with all the concerns of their souls. This is the one thing that God requires of sinners -- that they believe on the one whom he has sent into the world to save. It is not the works of the law, nor the ceremonies of the temple, but faith in Christ that saves (Acts 16:31; Eph. 2:8-9; Rom. 3:28; Rom. 4:20-25).

vv. 30-31. They thought it reasonable that he who brought forth this new doctrine of faith (which they had never heard from their teachers, the Pharisees) should confirm his mission by signs. This was strange considering the fact that he had just fed over five thousand of them with five loaves and two fish. But if you will note Verse 31 carefully, they still had in mind an earthy, Jewish kingdom like the one led by Moses, whom they said fed our fathers forty years in the wilderness (Exod. 16:12-15; Psalm 78:24-25). They were exalting Moses. They may have been saying, 'You fed five thousand but once, but in Moses' day our fathers ate bread for forty years.' We are interested in continual prosperity.

v. 32. 'You are mistaken in your opinion of that bread from heaven. It was not given to you by any power or virtue in Moses. It was my Father, not Moses, who gave you that bread.' Moses told them that in Exod. 16:15. Also, that bread was not the true spiritual bread but was called spiritual bread by Paul in 1 Cor. 10:3 in that it was typical of Christ. 'My Father not only gave that typical bread but he gives you me, who am the true bread.'

v. 33. The bread of God is the Lord Jesus Christ, whom the Father sent to redeem us from the curse of the law and death by sin. That typical bread had no power against even physical death. They all died in the wilderness who ate that bread; but Christ is the true bread, for he bestows eternal life! Also, only Israel ate of the manna: but Christ is the Saviour of the world -- a people from all nations.

v. 34. 'Lord, give us this bread.' Their reply sounds much like the woman at the well, who said, 'Give me that water, so that I won't have to come to this well and draw water.' They still did not understand that he spoke of spiritual bread, spiritual life, and faith. They knew not God, understood not their sins, and had no need of a Redeemer (1 Cor. 2:8-14). They were interested in health and wealth and a kingdom on earth!

v. 35. 'I AM the Bread of Life!' (John 4:25-26; John 8:24). 'I am the bread that giveth spiritual and eternal life, and the bread that upholdeth and maintaineth life. I am the Messiah whom God hath sent to quicken those dead in trespasses and sin.' To 'believe on Christ' is to receive God's testimony concerning his Son and to rest on him alone for salvation (1 John 5:10-13). To 'come to Christ,' which is the effect of believing, is for the heart to receive and embrace him in loving confidence. The believer shall never hunger nor thirst; that is, he shall never need nor want anything necessary for spiritual life and eternal happiness (Col. 2:9-10).

v. 36. Even the very sight of Jesus Christ in the flesh and the beholding of his wondrous miracles did not bring men to believe on him. They heard Ills words and beheld works, which never any man did, yet they did not believe (Matt. 13:13-14; John 1:10-11). Was then his mission a failure? Did he come to earth in vain? (Rom. 3:3). There can be no failure with God, as our Lord shows in his next words.

v. 37. Here the Lord Jesus speaks of a definite company of people who have been given to him by the Father in an everlasting covenant of grace. In the face of their unbelief, he encourages himself and rejoices in God's eternal election of grace (Matt. 11:24-27). He refers to this blessed company six times in John 17 (see Verses 2, 6, 9, 11, 12, 24). Each one that the Father gave to Christ in eternity past comes to him in time, as a lost sinner to be saved! He will never forget them, forsake them, nor cast them out (John 10: 24-30).

25

The elect will hear and believe

John 6:38-47

These Jews had seen Christ, heard Him, and witnessed the great miracles, which he performed; yet they believed not! But their unbelief and the unbelief of men today shall not defeat the purpose of God in Christ. For according to Verse 37, it is certain that the Father has chosen a people in Christ, given them to Christ, and made Christ their surety, substitute, and redeemer (John 17:1-2; Eph. 1:3-5;2Thess. 2:13). It is certain that the Father has ordained the means by which they shall be quickened, called, and believe on Christ (1 Peter 1:2, 23; James 1:18; 1 Cor. 1:21). It is certain that those chosen, called, and justified shall come to Christ and shall never perish (Rom. 8:29-30; John 10:24-29).

v. 38. Christ was on earth in the flesh to do the Father's will! The will of the Father and the will of the Son are one; for 'I and my Father are one' (John 10:30). But the Son is speaking as the servant (Isa. 42:1-4). The design of God in redemption is to have a new heaven and a new earth wherein dwelleth righteousness, to have a holy people (all like Christ) to populate that new creation, and to judge and destroy all things contrary to himself; this Christ came to do! This Christ shall do! (Isa. 53:10-11.)

v. 39. Eternal election and eternal predestination guarantee eternal preservation. 'The last day' is the end of this world as we know it and the beginning of eternity. Our Lord declares it to be the sovereign will of God that all elected by the Father, redeemed by the Son, and called by the Spirit shall be raised from the grave to eternal glory and that not one shall be lost. Our salvation, security, and resurrection rest not upon anything in us now done by us, but upon the Father's choice and the Son's obedience and sacrifice! (Phil. 3:10-11, 20-21).

v. 40. This verse speaks of the same people referred to in Verses 37-39 -- the elect! But election is not salvation; it is unto salvation. Christ was the Lamb slain before the foundation of the world; but Christ must come to earth and die. Even so, the elect are chosen to life; but they must all hear the gospel, see by faith Christ as their righteousness, sanctification, and redemption, and believe on him with a sincere heart (John 3:18, 36: Rom. 10:13-17; 1 Thess. 1:4-6).

vv. 41-42. These religious Jews were given to murmuring as those in the wilderness. Murmuring is complaining through anger, unbelief, and impatience against what they saw and heard. In this case they were offended because he said, 'I am the true bread which came down from heaven.' They knew, to some extent, what he was saying as indicated in John 10:30-33. But they knew nothing of his virgin birth; for they said, 'Is not this the son of Joseph?' How can he be the Son of God? (Matt. 1:20-23: Luke 1:30-35). Men ascribed unto him all that they could apart from Divine revelation -- 'John the Baptist, Elias, or one of the prophets' (Matt. 16:13-17). Only anointed eyes see Christ the Son of God!

vv. 43-44. The Lord Jesus knew their thoughts and their hearts, he knew their unbelief and rejection (Isa. 53:1-3). The following words reveal the depth, the extent, and the inability of human depravity. 'No man' (regardless of his intellect, ancestry, or environment) 'can' (is able in himself, has the ability or will or inclination of himself to) 'come to me' (believe on me, receive me, or trust in me) 'except the Father which sent me' (for the Father loveth the Son and hath given all things into his hands. The Father planned and purposed redemption, gave it to the Son to accomplish, and sent him into the world to finish it) 'draw him' (this drawing is the quickening, awakening, and calling of sinners to life and faith in Christ by the Holy Spirit and the word of God; 1 Cor. 2:7-14). The Holy Spirit effectually convicts men of sin, reveals the Lord Jesus Christ to them, and they come to Christ willingly, lovingly, and obediently, being made willing (Psalm 110:1-3).

v. 45. It is written in Isaiah 54:13, 'And all thy children shall be taught of the Lord.' Those drawn to Christ do not come blindly and ignorantly; they are 'taught of God.' The Spirit of God through the word of God (Rom. 10:17), preachers of the gospel (Eph. 4:10-13), and Divine revelations teaches sinners their need of Christ and the sufficiency of Christ (John 16:8-15). Every person who hears the way of life will come to Christ. These verses clearly reveal the design of grace, the means of grace, and the results of grace.

vv. 46-47. No one should suppose that the Father must visibly appear and teach or call a sinner. To hear and learn of the Father is not to hear his audible voice nor to see Him, for the essence of God is invisible. Christ has seen the Father, and 'he that hath seen me hath seen the Father;' but the revelation of grace and life is by the Spirit and the word. He that hears the gospel with the heart and believes on the Lord Jesus has eternal life (1 John 5: 10-13).

26

Dwelling in Christ

John 6:48-59

v. 48. 'I am that bread of life.' The first things to note in this statement are two words, 'I AM.' This goes back to Moses' question in Exod. 3:13-14 when he asked the Lord, 'What is thy name?' The answer was, 'I AM.' The use of this title by our Lord Jesus at once identifies him as Jehovah of the Old Testament and confirms his Deity. Read carefully the following verses: John 8:58, John 18:4-5, John 8:12, John 10:9, John 10:11, John 11:357 John 14:6, John 15:1. Christ is the true and only bread that not only gives life but upholds and maintains spiritual life. He is the bread which every sinner needs and without which he will perish.

v. 49. The manna in the wilderness was only a type of Christ, Just as the rock which gave forth water was a type of Christ (1 Cor. 10:4). Neither had any saving benefit nor power even to give or maintain physical life, much less spiritual life. Those who ate the manna died physically and evidently eternally, for they entered not into Canaan (Heb. 3:17-19).

v. 50. 'I am the bread of life,' who came from the highest heaven, from the bosom of the Father (1 Tim. 1:15; Gal. 4:4-5). If a man eats of me (the bread of life), he shall never die eternally. Eating Christ, the bread of life, is believing on Him, receiving him by faith. Believing on Christ is expressed by eating because eating is the reception of food to our stomachs for the sustenance of physical life, so receiving Christ by faith is the application of Christ to the soul for the beginning and continuance of spiritual and eternal life.

v. 51. Three things are significant from this verse.

1. 'I am the living bread.' He is the living God, who is life, who ever lives and gives life to dead sinners (John 1:4; John 11:25; 1 John 5:11-12).

2. 'The bread that I will give is my flesh.' To give his flesh was to offer himself as a sacrifice for sin. It is only in the crucified Christ that we find redemption and life eternal (Heb. 10:18-22).

3. 'I will give Myself for the life of the world;' not the Jews only, but for sinners of every nation; and 'if any man eat of this bread, he shall live forever' (1 John 2:1-2).

v. 52. The Jews, like Nicodemus, were trying to interpret spiritual things in a carnal sense (John 3:4).

v. 53. This verse and the two which follow contain an amplification of what he said in Verse 51. While our Lord was the Lamb slain from the foundation of the world, he must come to earth and die. The decrees of God do not render unnecessary the obedience to and fulfillment of them. Even so, while Christ has been given a people and has redeemed them by his life and death, they must hear the gospel and believe (John 6:37-44; Rom. 10:13-15). Christ must be received and believed or men have no life!

v. 54. He that believeth on the Son has eternal life (John 5:24; 1 John 3:2). He has it now in a sure and just way (Rom. 3:26), and one day he shall possess it fully (Eph. 4:2-9).

v. 55. It is not just eating that nourishes a man, but eating the right food! If a man eats poison, he will die. It is so spiritually. His flesh is true life-giving meat; and his blood is saving, cleansing blood. Neither is his body, given for us, typical food, but that, which actually saves. A man is not saved because he believes something or someone; but it is the Christ of Scripture, the Christ of God, who alone can save (2 Cor. 11:3-4).

vv. 56-57. Christ speaks here of that living, vital union the believer has with him (John 15:1-5). The word 'dwelleth' is translated 'abideth.' Believers enjoy the most intimate union, communion, and fellowship with Christ. As the Father and Son are one, we are one in the Son (John 17:23). What he has, we have; and where he is, we are! He lives in dependence upon the Father; we live in dependence upon him. Also note: The tense of the verb is 'eateth' and 'drinketh,' meaning that we constantly feed upon Him, look to Him, and continue in him.

vv. 58-59. This is a summary of what he has declared in the previous verses. The synagogue in which he taught these things was in Capernaum.

27

Lord, to whom shall we go?

John 6:60-71

v. 60. A 'disciple' means one who is a learner or a follower. These 'disciples'' are carefully distinguished from the twelve. They were people who followed Christ, attracted by the miracles, but who did not really believe him and to whom he did not commit himself (John 2:23-25; John 6:26). Their ignorance and false allegiance are revealed in the next few verses. One minute they would make him king; the next, they are leaving. Many of these disciples (having heard his gospel of Divine visitation, 29-35, of sovereignty in salvation, 37-45, of salvation through a living union with him by faith, 48-59, and being unable to comprehend these great mysteries, 1 Cor. 2:14, not that his language was unintelligible, but that what they heard was irreconcilable with their own views of salvation by law and works) would not receive it (John 5:40).

v. 61. Our Lord knew what was in their hearts. 'He knew in himself.' That is, he did not need to hear their words; for he is omniscient (Luke 16:15; Psalm 7:9). He knew why they murmured. They were offended with his gospel. It was not what he did that offended them (for they were glad to be fed, healed, and to think of an earthly Jewish kingdom) but what he said (John 10:30-33).

v. 62. 'If you are offended by what I have said, what will be your reaction when all of my words are fulfilled and I enter the glory of my Father, which I have had from the beginning?' They stumbled when he called himself the bread of life, at his declaration that he came down from heaven, that he would give his life for sinners, and that the way to obtain life was to eat his flesh and drink his blood. He now speaks of death, resurrection, and ascending up to heaven, where he was before. He did not say that these murmurers would 'see' his resurrected glory; but if they were offended at the possibility, what would be their response to the reality? (Acts 2:32-36.)

v. 63. He again presses upon them what he declared in John 6:44-45. It is the Holy Spirit who quickens by the word, who gives life to dead sinners, who gives us eyes to 'see' Christ as Prophet, Priest, and King, who gives us 'ears' to hear the gospel and 'hearts' to understand the mysteries of his grace (Matt. 16:17). The flesh (or the natural mind and human wisdom) does not profit us, nor does it have any part in the salvation of sinners. The words of Christ, the words of life, are spiritual. One cannot discern spiritual truth who has no spiritual life (1 Cor. 2:8-12).

vv. 64-65. He declared, 'There are some of you that believe not.' John adds, 'The Lord Jesus knew not only from the beginning of his ministry but from the foundation of the world who would believe, who would not believe, and who should betray him.' This springs not only from his fore-knowledge but from his fore-ordination (Rom. 8:29-30; John 10:24-28). Whatever men believe or will accept, it is God's truth that no man will nor can come to Christ nor believe on Christ except he is drawn, taught, and called supernaturally by the Spirit of God (Acts 13:48;2Thess. 2:13). This 'drawing' of the Father is exercised according to his sovereign will (Rom. 9:11-16).

v. 66. These disciples at large (so-called because they followed Him, partly to hear what he would say, partly to see his miracles) followed him no more. False professors may draw back, but none who truly receive Christ will fall away (1 John 2:19; Heb. 10:38-39).

v. 67. Our Lord desires no unwilling disciples: so, on the departure of the great crowd, he turned to the twelve and asked if they also desired to leave him. His question was a strong test, and their answer would certainly reveal whether or not a Divine work of grace had been wrought in them. We are faced with the same question, 'Will you also go away?' (2 Tim. 4:10; Heb. 3:6, 14.)

vv. 68-69. Peter usually acted as spokesman for them. 'Lord, to whom shall we go?' Shall we turn to the Law? Nothing there but a curse. Shall we turn to the religious organizations and the Pharisees? Nothing there but dead works and superstition. Shall we turn to our own wisdom and righteousness? Nothing there but foolishness and filthy rags. 'Thou hast the words of eternal life.' He is the Word of life (1 John 1:1-3), and his word giveth life (John 6:63). 'We believe and are sure... ' Notice the order here. Natural men demand to be sure before they believe. God reverses man's order. It is impossible to be sure or to have assurance or confidence until we believe! (Psalm 27:13; 2 Cor. 4:13.) We believe that thou art that Christ -- prophesied, promised, and pictured throughout the Old Testament. We believe that thou art God in human flesh!

vv. 70-71. He chose them not only to the office of apostles, but he chose them to eternal life (John 15:16; Eph. 1:3-4); yet one of them, Judas Iscariot, was an informer, an instrument of Satan, and a son of perdition from the beginning (Psalm 41:9; Psalm 109:8; Zech. 11:12-13; John 17:12).

28

My time is not yet come

John 7:1-13

v. 1. 'After these things' evidently has reference to our Lord's ministry in Galilee (John 2:1-11; John 4:43-54) but particularly to what is recorded in Chapter 6 -- his discourse on the bread of life and the fact that most of these Galilean disciples 'went back and walked no more with him.' But he remained in Galilee and would not go into Judea because the 'Jews' (that is, the religious leaders) 'sought to kill him.' They had two things against him.

1. His violation of the sabbath by healing the man at the pool of Bethesda.

2. His making himself equal with God (John 5:16-18).

v. 2. The feast of the tabernacles was a feast, which the Lord ordained the Jews to keep the 15th day of the seventh month, after they had gathered in the fruits of the land. They were to dwell in tents these seven days in remembrance of the forty years spent in the wilderness (Lev. 23:34-36, 39-44). The feast was the grand harvest festival, when the Lord of harvest was praised for his mercies.

v. 3. 'His brethren' were the brothers of Christ according to the flesh -- the sons of Mary and Joseph (Matt. 12:46-47; Matt. 13:55). These men urged him to go to Jerusalem, the center of Judaism, and let his followers there see the mighty works and miracles he was doing. They observed that his disciples in Galilee had forsaken him. They thought that this feast of the tabernacles would be a good time for him to demonstrate his powers, since multitudes of Jews would be in Jerusalem at this time.

v. 4. Note the word 'if' here. The word indicates unbelief, doubt, and challenge. These brethren are saying, 'If these works of yours are real and genuine, don't confine yourself to small villages in Galilee; go to the capital of religion and show yourself to the famous and to the influential people.' They reasoned that a man who sought notoriety could not find it in obscure towns. Perhaps they hoped that he would establish his fame; and, as his kinsmen, they could share in. it.

v. 5. But this verse reveals the truth about these brethren. 'They did not believe him to be the Messiah' (Psalm 69:8). Many believe that Mark 3:21 refers to these kinsmen, who thought he was 'beside himself.'

vv. 6-8. These verses must be considered together; for he begins with, 'My time is not yet come,' and closes the statement with practically the same words, 'My time is not yet fully come.' Some believe that the simple meaning of these verses is that Christ declined to go up to the feast with his brethren at this particular time. But in the light of other similar statements (John 2:4; John 8:20; Matt. 26:18), the time or hour was not yet come for him to publicly display his miracles in Jerusalem, to have a head-on confrontation with the religious leaders, to reveal himself as the Messiah and King, and so to stir up their enmity and fears of him which would lead them to crucify him in open shame. He said to these brethren, 'Your time is always ready,' or anytime is suitable for you; for you are of the world, and the world does not hate you. They had in mind, like everyone else, an earthly kingdom, great favor, and applause of the world. But our Lord came to redeem a people, to condemn the social, political, and religious world in general; therefore, he incurred the wrath of ail. 'My kingdom is not of this world.' When the proper time came, our Lord would speak the words, do the works, and accomplish in Jerusalem what he came to do!

v. 9. When he said these words, he abode still in Galilee while his brethren went to the feast in Jerusalem.

v. 10. The general method of travel in those days, especially at festival seasons, was to form a caravan and travel with many people. If the 'famous Galilean' had gone with this crowd to Jerusalem, it would have been sensational and contrary to his purpose. He chose rather to go in secret and avoid the publicity. We must keep in mind the Lord's purpose was not notoriety, fame, and a following of opportunists, but to follow the Divine timetable in revealing himself as the 'Lamb of God,' the Redeemer of sinners, and to accomplish that which was 'written of him in the volume of the book' (Heb. 10:7-9).

vv. 11-12. What a contrast of opinions in these early days concerning Jesus of Nazareth! The Jewish leaders sought him with wrath and contempt because six months earlier at the feast of the Passover he had stirred up their anger by violating their sabbath and making himself equal with God (John 5:16-18). The general public was divided over Him, some saying, 'He is a good man;' others, 'an imposter' (Matt. 16:13-17).

v. 13. Though many of the Galileans and the common people had a good opinion of Jesus Christ, they did not dare freely express their thoughts concerning him because they feared the rulers of the Jews, who despised him (John 19:38; Prov. 29:25).

29

Christ reproves the Jews

John 7:14-27

v. 14. The Lord went up to Jerusalem to the feast about the fourth day (the feast lasted eight days). He taught publicly in the temple. We are not told what his subject was, but we can assume that he expounded the Scriptures and instructed the people. Perhaps he had much to say about this particular feast and its spiritual meaning.

v. 15. The Jews marveled at the manner and matter of his doctrine, he spoke as never man spake. His words were gracious, delivered with power and authority, and gave evidence of an unusual knowledge of the Scriptures. They knew that Jesus of Nazareth had never sat at the feet of the Jewish doctors nor been educated in their school of the prophets, yet he not only knew the Scriptures but the great mysteries of the kingdom of God.

v. 16. His doctrine was his in the sense that he is God. He is the author of it, the subject of it, and the glory of it. His doctrine respected Ills person as the God-man, his offices as prophet, priest, and king, and his redemptive work in life, death, and resurrection. But Christ is not speaking here from the standpoint of his essential glory, not as God, but as the servant of Jehovah, as the Son of God incarnate. His doctrine had been taught him by no man, nor did he invent it himself; but his is the wisdom which comes from the Father (John 8:28; Gal. 1:11-12).

v. 17. If any man has a heart truly set on knowing and embracing the will of God (however contrary it may be to his own thoughts), if any man seeks for the truth of God seriously, in the fear of the Lord, willing to lay aside tradition, custom, and the wisdom of the flesh, God will reveal the truth to him so that he shall know that I do not speak from myself (as a man) but by the authority of the Father.

v. 18. Here is another proof that his doctrine was from the Father. The one . who totally acts, speaks, and works only for the glory of God is no imposter; and there is no deception nor unrighteousness in him. He who preaches his own message and his own thoughts aims at his own honor and attracts attention to himself. But the servant who sincerely seeks his glory that sent him is a true servant and ought to be heard (John 5:42-44). Doctrine, which advances the honor and glory of God and humbles the creature, is most likely to be of God! (1 Cor. 1:26-31.)

v. 19. Christ completely turns the tables upon them. They charged him with being unlettered; and now he charges them with having the letter of the law but failing to render obedience to it; for they sought to kill Him, which was a violation of the sixth commandment (John 7:1, 25). Where there is no heart for the truth, there is a heart against it. Where there is enmity against the truth, there is always a hatred for those who faithfully preach it.

v. 20. The people mentioned here seem to be the common or country people who had come from other places to the feasts and knew not how the Jewish leaders sought to kill him. They said, 'You talk like a mad man. Evidently you are demon-possessed;' for they thought all insanity was demon-possession. They asked Him, 'Who seeks to kill you?' Little did they realize that at a later feast they would be crying, 'Crucify, Him, crucify him.'

vv. 21-23. By one work or miracle it is plain that he refers to the healing of the man by the pool of Bethesda on the sabbath (John 5:1-8). Because he did this on the sabbath, they were offended (John 5:16). Moses passed on to you the law of circumcision, which was given to Abraham, and in obedience to that law you circumcise a male child on the sabbath day. The law required the child to be circumcised on the eighth day; and if that day falls on the sabbath and it is no breach of the law to make a wound and apply a plaster on it, then why are you angry because I have completely healed a man on the sabbath? Works of necessity and works of mercy may be legitimately performed on the sabbath. Circumcision on the eighth day was a work of necessity. The healing of the man was a work of mercy.

v. 24. He exhorts the people to be fair in their judgment of his act and to take into account all the circumstances and the Scriptures. Do not be influenced by your desire to please the Pharisees and the Scribes (who had condemned him) nor by your prejudice against me. Judge this act of mercy on the basis of that which is true and righteous. In the sense that the sabbath is the day of rest, worship, and communion with God, is it not fitting that a man should be made whole on that day?

vv. 25-26. Some of the people of Jerusalem who knew the designs and counsels of the Pharisees said, 'Is not this the man they seek to kill? Here he is speaking openly, and they say nothing. Can it be possible that they have discovered that he is indeed the Christ? Have they changed their minds concerning him?'

v. 27. We know that this man is from Nazareth, that Joseph is his father, Mary is his mother, and we know his brothers and sisters. When the Christ comes, he will be of the tribe of Judah, the family of David, and of the town of Bethlehem. He will be supernaturally born of a virgin (Isa. 7:14). They probably thought that the Christ would be born in Bethlehem and carried away until he appeared to the world as a man dropped down from heaven. Jesus spent his early days in Nazareth; this they knew (John 6:41-42).

30

Many of the people believed

John 7:28-37

v. 28. Some of them which lived at Jerusalem said, 'We know this man and where he came from.' Our Lord then spoke with a loud voice that all might hear, 'Do you know me? Do you know from whence I am? You know me to be Jesus of Nazareth, but you are wrong! I am not of Nazareth. You suppose I am from Galilee, but you are wrong! You take me to be the son of Joseph, but that is your mistake! I am not come of Myself into this world by incarnation to accomplish the salvation of sinners; the Father sent me.' He that sent Christ is true to the covenant he made with Christ, true to his promises, and true to be believed. So with all their boasted knowledge of Him, they knew not the Father who sent him and, consequently, knew not him that was sent (John 8:19).

v. 29. 'I know Him' -- his nature and perfections, his purposes and promises, his counsel and covenant, his mind and will; for Christ and the Father are one (John 10:30; Isa. 9:6). 'I am from Him,' being the only-begotten of him (John 17:5; John 1:18). 'He sent me' in an office capacity as the Christ to redeem his people. None of these things did they know of Jesus of Nazareth.

v. 30. Therefore, being angered by his claims, they sought to take him by force and carry him before the Sanhedrin to be tried and condemned as a blasphemer; but though this was their design, they had no power to do so, being restrained by the providence of God; for his hour to suffer and die had not yet come (Luke 4:28-30; John 8:20).

v. 31. Many of the common people, impressed by his miracles, believed on Him, at least as an extraordinary prophet and person; for they said, 'When Messiah comes, will he do more miracles than this man hath done?' (John 2:23). The Jews expected the Messiah to perform many miracles (Isa. 35:3-7; Isa. 61:1; Matt. 11:3-6).

v. 32. The Pharisees heard that the people talked among themselves about his miracles, his words, and his claims, and that many of them suspected that he could be the Christ; so they sent officers from the temple to arrest him. These Pharisees felt their authority, positions, and teachings to be threatened by him.

v. 33. Our Lord said to the officers sent to take him and to other unbelieving Jews, 'Yet a little while (six months at the most or until the next Passover, when he would be crucified) I am with you.' And then Christ would lay down his life, rise again from the dead, and ascend to the Father who sent him into the world (Heb. 1:3; Heb. 10:12).

v. 34. Great distress shall come upon Israel, and you will continue to look for the coming of the Messiah for a redeemer and deliverer; but no Messiah will appear, no redeemer will come to relieve you. You shall seek in vain (Prov. 1:24-29). 'And where I am ye cannot approach.'

vv. 35-36. Despite all of his miracles, his holiness, his words of instruction, his revelations of his deity, and the inability of their leaders to answer him or to lay hands on Him, these Jews were totally blind to who he was and what he came to do (1 Cor. 2:7-14; John 6:44-45). They wondered if he would go among the Jews in some foreign country or even among the Gentiles or Greeks. What he said in Verse 34 puzzled them, and they knew not what to make of it. These were not all illiterate men. Some were men of culture and much religious training, but they knew not what he said; for the plainest and simplest word from God is far beyond the reach of natural wisdom.

v. 37. The last day of the feast arrived. It is called 'that great day of the feast' because on the closing day there was a general and solemn gathering of worshippers (Lev. 23:36). On this day, when the temple courts were thronged with a large crowd, our Lord stood and cried with a loud voice, 'If any man thirst, let him come to me and drink.' Three words stand out and demand our attention.

1. 'Thirst.' This is a spiritual thirst (John 4:13-14), a strong desire for forgiveness, for righteousness, for a knowledge of God, and acceptance by him. This is a man longing for the living God (Psalm 42:1; Matt. 5:6).

2. 'Come to me;' not to Moses and the law, not to works and ceremonies, not to religious leaders and organizations, but to him! Coming to him is to believe on Him, to receive Him, and to trust in him (2 Tim. 1:12).

3. 'Drink;' that is, to take the water of life freely or to take of his grace freely. Salvation by Christ is of free grace, and justification is freely by his grace. We have but to come to him and drink. There is a fullness of grace in Christ. His grace is sufficient and abundant for all (Col. 2:9-10). 'All the fitness he requireth is to feel your need of him.' The fountain of life flows abundantly and freely; all the sinner need do is drink.

31

If any man thirst, let him come to me

John 7:38-53

On the last day of the feast our Lord declared (Verse 37) that if any man felt the need of spiritual life, righteousness, forgiveness, and inward peace, it was to be found in him. 'Let him come to me.' The law, sacrifices, and ceremonies cannot give life. They all point to Him, who is our life.

v. 38. 'He that believeth on me' explains what is meant by coming to Christ and drinking. These acts are no other than for a man to go out of himself to Christ and live by faith on him and his grace. By faith we acknowledge, receive, and believe on him as our righteousness, sin-offering, saviour, and mediator. 'Out of his innermost being shall flow rivers of living water.' That is, he shall have from Christ whatever grace, mercy, and peace he needs. This fountain of grace shall spring from within him, out of his heart. It flows continually in abundance to his comfort, to the blessing of others, and to the glory of God.

v. 39. By living water he meant the indwelling Holy Spirit; for the Scriptures speak of grace and the Spirit of God under the metaphors of water, rivers, floods of water, and abundance of water (Isa. 44:3; Isa. 41:17-18; Isa. 43: 19-20). All who are saved are baptized by the Spirit of God into Christ (1 Cor. 12:13). All believers have the Spirit of God (Rom. 8:9; John 16:13-14). 'The Holy Ghost was not yet given.' We know the Holy Ghost was in being as a Divine person, equal with the Father and the Son; for he is eternal. We know that the Holy Spirit had been bestowed in his grace on the Old Testament saints. We know that he is the author of the Scriptures (2 Peter 1:21). He came upon Christ in special manifestation at his baptism, and he certainly regenerated and quickened the apostles. But after Christ was crucified, risen, and glorified, the Holy Spirit came as Christ had promised in a special manifestation upon the disciples and believers as comforter, teacher, guide, and bestower of gifts and grace.

v. 40. Some of the people who heard him said, 'Of a truth this is the Prophet Moses wrote of in Deut. 18:15,' which many believed was not the Messiah but an extraordinary prophet that would come before the Messiah.

v. 41. Others said, 'This is the Christ' -- the true Messiah! This they concluded from his miracles and his gracious words. But again, as in Verse 27, the question arose, 'Shall the Christ come from Galilee?'

v. 42. The Scripture clearly states that the Christ comes of the seed of David (Isa. 11:1; Psalm 132:11, 17) and out of the town of Bethlehem (Micah 5:2). These very things they objected to (though unknown to them) were true of Jesus of Nazareth.

v. 43. There was a sharp division among the people as to their opinions about him.

v. 44. Some of them were in favor of seizing him in a violent manner and trying him as an imposter and a blasphemer. But they were restrained by the providence of God (John 7:30).

vv. 45-49. Back in Verse 32 it is said that the Pharisees and chief priests sent officers to arrest him. These officers were among the people and heard him speak. Being astonished by his person, power, and words, they returned to their masters without him. When the Pharisees asked, 'Why have you not arrested him and brought him to us?' they replied, 'Never man spake like this man' (Isa. 11:4). The Pharisees asked the officers, 'Has he seduced and deceived you? We are your teachers and masters, and none of us has believed on him.' Then, with great contempt and anger, they berated the common people as those who, being ignorant of the Scriptures and taken in by this imposter, are under the curse of God.

vv. 50-51. Then Nicodemus (who was a Pharisee and a member of this religious court) stands up to speak for Christ. However, it is noticeable that Nicodemus did not confess his faith in Christ nor defend his claims; he only faintly and carefully states that their law did not condemn a man until he be heard and proper witnesses assembled. This he said, having a secret respect for Christ, though he had not the courage to openly confess him.

vv. 52-53. 'Are you of Galilee?' They knew Nicodemus was not of Galilee; but they said this in reproach and sarcasm, also asking, 'Are you a Galilean? or are you a follower of the Galilean? No prophet arises out of Galilee.' This was not true. Jonah and Nahum were Galileans, but it may be that they were riding the same theme found in Verses 32 and 41. None of them took the time nor put forth the effort to discover that Jesus had been born of the tribe of Judah, family of David, in Bethlehem, and only grew up in Galilee. But as little as Nicodemus said, it put a stop to their proceedings against Christ for the present.

32

He that is without sin let him cast a stone

John 8:1-11

v. 1. The closing verse of the preceding chapter said, 'Every man went unto his own house;' but our Lord went unto the Mount of Olives, a mountain less than two miles from Jerusalem. He often went there for privacy and prayer, but 'the son of man hath not where to lay his head' (Luke 9:58).

v. 2. Early the next morning our Lord returned to the temple, where a large crowd of people had gathered to hear him. After the manner of the Jewish teachers, 'He sat down and taught them.'

v. 3. These Pharisees the day before had failed in their efforts to arrest Christ and put him to silence; now they sought a new method to discredit him in the eyes of the people. Having failed to take him by force, they now tried to trap him with subtlety and craftiness. They brought to him a woman who they said was taken in the act of adultery and set her before him and the assembled people.

v. 4. They called him 'Master' in a respectful way to cover their evil designs. 'This woman was taken in adultery, in the very act.' They evidently had the necessary witnesses in order to charge her legally.

v. 5. The law commanded that both the man and the woman found in adultery should be put to death (Lev. 20:10: Deut. 22:22).

v. 6. 'What sayest thou?' They sought to trap the Lord Jesus in a dilemma. They figured that if he said, 'Let her go,' they could accuse him of ignoring the law or being an enemy of the law. But if he answered, 'Stone her,' he would lose the support of the people and reveal that he was not really the friend of sinners. What foolishness to defy infinite wisdom! But no doubt they felt that they had him cornered. Our Lord acted as though he did not even hear them, stooped down, and began to write on the ground with his finger. It is significant to note that the law given to Moses on two tables of stone was written with the 'finger of God' (Exod. 31:18). What he wrote we are not told. Some say that he possibly wrote some names, dates, or events known to these Pharisees; for they left quite meekly from the eldest in order to the youngest.

vv. 7-8. So when they continued to ask Him, 'What sayest thou?' He arose and said, 'He that is without sin among YOU, let him first cast a stone at her.' Our Lord did not justify the woman in her sin, nor did he deny the justice of the law in condemning her; he only reminds them that they also stood condemned before the holy law and should likewise be stoned (Rom. 3:23; Gal. 6:1). By these words, calling for mercy and compassion upon the guilty from accusers equally guilty, he put these men on the spot before that large crowd. How could they cast a stone now and retain their image and leadership with these people? By doing so they would only make Jesus of Nazareth more popular. He stooped again and wrote on the ground.

v. 9. This was a day and age of great corruption, not only in doctrine and worship, but as to men's lives and manners. It is very probable that these men were guilty of the same sin; and being convicted by their own consciences (and probably by what Christ wrote), they all departed, leaving the woman standing there with Christ. Whatever this woman was, they were not fit nor qualified to judge her (Matt. 7:1-5); and they knew it.

v. 10. When our Lord stood and saw none but the woman, he said, 'Woman, where are those thine accusers? Hath no man condemned thee?' The law required at least two witnesses before its sentence could be executed (Deut. 19:15), and the hands of the witnesses must assist in carrying out the sentence (Deut. 17:6-7). But in this case not a single witness was left.

v. 11. She replied, 'No man, Lord.' And he said, 'Neither do I condemn thee; go and sin no more.' He never said that she was not guilty; for she was, as are all the sons of Adam. But he said that he did not condemn her. He did not come to destroy the law, but on behalf of believers to fulfill it. He did not come to condemn us, for we were condemned already. He came to save us and deliver us from the curse of the law (John 3:17; Matt. 5:17: Gal. 3:10-14). He then exhorts her to a life of holiness and obedience by telling her to 'go and sin no more.' Our Lord did not say, 'Go and sin no more, and I will not condemn thee;' for that would not be good news (there is none that doeth good and sinneth not). But he forgave her and placed her, as we are placed, under the constraint of his love (2 Cor. 5:14). The Lord was not assigning her an impossible task (that of living absolutely without sin), but rather he is speaking of a bent of the will, a tenor of life, which is 'holiness unto the Lord.' True believers do not love sin nor do they practice sin as a way of life. They love Christ and long to adorn his gospel and glorify him.

33

I am the light of the world

John 8:12-22

v. 12. 'Then spake Jesus again unto them.' 'Then' signifies after the Pharisees and the woman had departed. He was teaching the people when he was interrupted by these Pharisees (John 8:1-3). God is spirit (John 4:24), God is love (1 John 4:8), and God is light (1 John 1:5). John the Baptist came to bear witness of that Light (John 1:7-9). This light is the life of God (John 1:4). As darkness and death are one, light and life are one. This light is the knowledge of the glory of God (2 Cor. 4:3-6). He that believeth on Christ, receives Christ, and follows Christ does not walk in the darkness of sin, nor in the darkness of error and ignorance, nor in the darkness of tradition, but shall have the light of life, understanding, and eternal life (1 John 5:20; John 17:3). Christ himself is the light!

v. 13. It was a known rule of law that none ought to be believed only upon his own testimony without other witnesses. Christ himself stated this in John 5:31.

v. 14. Our Lord replied, 'Though I bear record of Myself, yet my record is true.' This seems like a contradiction of what he said in John 5:31-39. But in John 5 he speaks of himself as a man -- the servant of the Most High, as in John 5:30. Here he speaks of himself as the Light or one with and equal to the Father; therefore, speaking as God, his record is true and to be believed. Standing before them in the likeness of sinful flesh, he said, 'I know where I came from (John 7:29), I know why I have come (Luke 19:10), I know where I go (John 13:3).' They thought him only to be the son of Joseph, and being ignorant of their own law and prophets, did not believe him to be the Messiah.

v. 15. 'You judge after the flesh' or according to outward appearance. You are judging my claims according to what you see and bear outwardly. Because I am in the flesh you deem it impossible for me to be God (John 10:33). Outward appearances are deceptive (1 Sam. 16:7). Not only were they judging him as they saw Him, but 'after the flesh' or according to fleshly and natural reasoning, which is incapable of discerning Divine truth (1 Cor. 2:14). Christ continued, 'I judge no man' in this manner. He knows the heart and see things as they actually are (Luke 16:15; John 2:24-25). Some believe he might be saying, 'I am not come at this time to judge nor condemn but to save (John 3:17).

v. 16. 'If I judge,' or better 'when' I judge, my judgment is true! My judgment is according to reality, truth, and is infallible. My judgment is the judgment of the omniscient God, for we are one! (John 10:30). This is one of his strongest claims to Deity, affirming the absolute oneness of the Son and the Father.

vv. 17-18. Christ was not appealing to the law to vindicate himself, but rather to condemn those who rejected him and denied his claims. The law you claim to believe accepts the testimony of two men as being true. I have borne witness of Myself; and the heavenly Father hath borne witness to the Son through John the Baptist, the works that he did, at his baptism, and through the holy Scriptures (John 5:31-40).

v. 19. 'Where is your Father?' We know no father you have but Joseph the carpenter. He is no acceptable witness. Our Lord answered, 'You neither know me nor my Father. 'These religious men boasted of their knowledge of God, yet they knew him not. Their ignorance of Christ revealed both their ignorance of the Scriptures and of the Father. The knowledge of the Father, the Son, and the Scriptures all go together; and this is eternal life (John 17:3). Nor can a man truly know the one without the other, for they are one! Christ is the brightness of the Father's glory and the express image of his Person! (Read Matt. 11:27; John 1:18; John 14:7-10: Heb. 1:1-5.)

v. 20. The treasury (Mark 12:41) was the place where the thirteen chests stood into which the people put their contributions and therefore was a very public place to which all had access. Though the Pharisees and leaders were incensed against him and would have put him to death, yet they had no power to work their evil designs until God permitted them to do so (John 7:30; John 13:1; John 17:1). His death was appointed and ordained as to method, time, and purpose (Acts 4:27-28).

v. 21. It seems that our Lord speaks to the Pharisees as the representatives of the whole nation of Israel (John 1:11). I go my way -- the way of death, sacrifice, and atonement. Someday you will seek ME, that is, your Messiah, Deliverer, and Saviour. In your great distress and trial you will seek the deliverance of the promised Messiah, but it will be in vain, for you have despised and rejected God's Christ: therefore, you will die in your sins and 'where I go,' to the Father, to the kingdom of heaven and glory, to your fathers, Abraham, Isaac, and Jacob, you cannot come!

v. 22. Before, they guessed that he would leave Jewry and go to the dispersed among the Gentiles (John 7:34-35). Now they mockingly suggest that he may kill himself.

34

I am he

John 8:23-32

v. 23. In these verses our Lord still asserts his Divine nature. All of the disputing and trouble with these Pharisees was on this point -- who is Jesus of Nazareth? He had given them the greatest proof imaginable of his witnesses and his works; yet they, being destitute of spiritual life, grace, and wisdom, did not believe. You are from the earth; you are of this world; you understand and judge all things according to carnal reasoning and wisdom' you have no spiritual knowledge or life. I am from heaven: I am not of this world (John 3:9-13; 1 Cor. 2:9-11).

v. 24. Here is the bottom line! 'If you believe not that I am,' (Exod. 3: 13-14) the true God, the eternal Son of God, God manifest in the flesh, the true Messiah, the only Saviour of sinners, the one and only Mediator between God and men, Prophet, Priest, and King (Isa. 9:6), ye shall die in your sins! This text plainly teaches the impossibility of salvation for those who receive not and believe not in Jesus Christ as God and Saviour (Isa. 45:21-22).

v. 25. Whether in doubt, desperation, or frustration, they said, 'Who are you?' To which he replied, 'Even the same that I said unto you from the beginning' of this discourse, or from the beginning of my ministry, or as he spoke from the beginning to Moses, 'I am that I am' (John 1:1-2). I am the same, and no other, than I told you at the first (John 10:24-28).

v. 26. Just as our Lord said to his disciples in John 16:12, 'I have many things to say unto you of redemption, regeneration, sanctification, justification, and eternal glory, but you cannot bear them now,' and as in Mark 4:33, 'He spake the word unto them as they were able to hear it,' he tells these Pharisees, 'I have many things to say about you which will judge and condemn you. He that sent he is true in his revelation and judgments. I only speak to all men what I have received from him.' (John 14:10.)

v. 27. 'They understood not.' This reveals the total depravity of even the most religious and moral of men. The Lord God himself spoke to them of spiritual things, and they understood not (1 Cor. 2:7-9). They did not understand that he spoke to them as the one sent of the Father; or that, when he spoke of his Father (John 8:19), he spoke of the everlasting Father (Isa. 9:6).

v. 28. 'When you have lifted me up on a cross (this is what is meant by lifting up the son of man -- John 3:14; John 12:32), then shall you know that I am He.' Our Lord is saying that his crucifixion, resurrection, and ascension would be accompanied and followed by such manifestations of Divine glory that his words would be fully vindicated and many would be convinced that he is, indeed, the Messiah (Matt. 27:54). Thousands of the ones who had cried, 'Crucify Him,' were brought on the day of Pentecost to believe on him as both Lord and Christ (Acts 2:36-41).

v. 29-30. Whatever men might think of Him, his doctrine, and his office, he knew that in all he said and in all he did, he was the Father's elect servant, upheld and delighted in by him. 'This is my beloved Son in whom I am well pleased,' As he spoke these words (all that we have read in this chapter), it says that 'many believed on him.' Whether they truly believed with saving faith on him as the Son of God, the true Messiah, we cannot say. We read this in other places (John 2:23: John 7:31; John 10:43: John 11:45). Judging from the following verses, their impression was more in the head than in the heart.

v. 31. Our Lord spoke to those who indicated that they believed on him and described the marks and evidences of a true believer. If a man continues through his life believing Christ, loving Christ, and devoted to Christ, then he gives evidence that he is a disciple indeed. The word 'indeed' means genuine, truly, and really saved, not just a religious professor. Enduring to the end and continuing in the gospel is not a condition of salvation but is a manifestation or proof of salvation. The one who truly loves Christ will not depart from him: and the one who departs never truly loved him (1 John 2:19: Heb. 3:6, 14).

v. 32. 'Ye shall know the truth,' which is the truth of the gospel, the truth of God's glorious grace to us through Christ Jesus, that truth which is revealed to us by the Spirit of truth; or Christ himself, who is the way, the truth, and the life; or both. For how can Christ and the word of truth be separated? They are one! To know him is to be set free from the penalty of sin, the curse of the law, the power of darkness, the practice of sin, and finally from the very presence of sin; for we shall be like him!

35

If the Son shall make you free

John 8:33-43

v. 33. This was the reply made by the Jews to the words of our Lord in Verse 32. I'm sure that they were thinking in terms of flesh, for one replied, 'We be Abraham's seed: we are God's chosen people: we are the kingdom of God and were never in bondage!' Our Lord speaks here of the bondage of the will -- spiritual slavery and captivity. Before a man knows Christ, he is in bondage. Men have no righteousness (Isa. 64:6) nor goodness (Rom. 7:18). Men have no wisdom (Rom. 3:11). Men have no strength (Rom. 5:6) nor hope (Eph. 2:12). Men are under the curse of the law -- prisoners (Gal. 3:10), therefore in bondage (2 Peter 2:19). Man is a fallen creature, totally depraved, and under the dominion of sin and Satan; and from this bondage and death only the grace of God and the truth of Christ can deliver him.

v. 34. Our Lord lets them know that he is not speaking of the freedom of men's bodies, but the freedom of the soul. 'Whosoever,' whether one belongs to the favored seed of Abraham or is a pagan Gentile, all who are of the seed of Adam (having sinned in him, Rom. 5:12, 19, and having sinned in themselves) are the slaves of sin and can no more change their natures and do good in God's sight than the Ethiopian can change his skin (Jer. 13:23). They are captives of the law, which has been violated, and of the justice of God, which demands their death (Ezek. 18:20). We are all by birth, nature, and practice servants of sin.

v. 35. The servant of sin and Satan does not live and abide in the house of God nor in the true church of God. The holiness and righteousness of God will not permit it; the truth and justice of God will not allow it. 'Two cannot walk together except they be agreed.' 'Without holiness no man shall see the Lord.' (Matt. 5:20; Psalm 24:3-4.) We must have what we do not have to abide in his house -- a perfect righteousness! But the Son of God abideth ever, for in him the Father is well pleased.

v. 36. Therefore, if the Son shall make you free from sin and death, you shall be free indeed -- free truly and in reality, not in mere profession or claim. For Christ, the Son, as our representative in the flesh, has fulfilled every jot and tittle of the law on our behalf and gives us a perfect holiness in God's sight (Rom. 10:1-4: Jer. 23:6; 2 Cor. 5:21; Rom. 5:19). He honored the law and satisfied justice for us before the Father, in order that God may be just and the Justifier of those who believe (Rom. 3:19-26).

v. 37. 'I know that you are descendants of Abraham according to the flesh;' but he is not a Jew which is one outwardly (Rom. 2:28-29), nor is he the true seed of Abraham who is not a believer (Rom. 9:7; Gal. 3:7, 26-29). But what advantage is there in being a descendant of Abraham if you seek to kill your God, and his word has no place in you? Abraham believed God! This was the chief trait of Abraham -- he believed God! (Rom. 4:3; Gen. 15:6.)

v. 38. My Father is God! I declare unto you his mind, purpose, and will. There is no uncertainty, but what I have seen and heard of him. You declare by your attitude and actions who your father really is; it is not the Lord God but the Devil (John 8:44).

v. 39. They objected and continued to boast of their privileges by birth, being descendants of Abraham. But our Lord destroys their boasting saying, 'If you were truly children of Abraham, you would do the works of Abraham.' His blood in your veins is of no significance if you do not walk as he walked (Rom. 4:20-25; Gal. 3:6-9).

v. 40. I am sent of God, whom you own to be your Father. I have faithfully revealed the redemptive will of God to you and have told you nothing but the truth, for which you seek to kill me; this was not Abraham's practice. Abraham believed God! You declare by your spirit and actions that you have nothing of Abraham's spirit in you.

v. 41. Your deeds are not the deeds of Abraham but rather the deeds of the Devil, which show him to be your father rather than Abraham (Isa. 14:12-15). They objected saying, 'We be not born of fornication,' meaning either that they were not children of idolaters (idolatry is called fornication in the Scriptures) or not children of Hagar, the concubine. 'We have one Father, even God.' Is not this the claim of all religions -- the fatherhood of God? God is the creator of all, but the Father of believers (Rom. 8:14-17; Gal. 4:6-7).

v. 42. This statement agrees with 1 John 5:1-2. If God is a man's Father, the man will love Christ; for the Lord Jesus is one with the Father. He is the brightness of his glory and the exact image of his person (Heb. 1:3).

v. 43. The reason they could not understand the meaning and sense of his gospel was because, though they heard the sound of his words, they did not hear nor discern the spiritual sense and meaning of it. Blinded and deafened by nature, tradition, and prejudice, they had eyes but could not see, and ears but could not hear (2 Cor. 4:4-6; 1 Cor. 1:18: Matt. 13:15-16).

36

He that is of God hears God's word

John 8:44-59

These Jews heard the Master's words, but they could not hear nor understand the spiritual sense and meaning of his message. Blinded and deafened by nature, religious tradition, and prejudice (as are all men), they rejected him and his gospel of redemption (1 Cor. 2:7-14; John 3:11-12). The word 'hear' means to receive and believe.

v. 44. This is the key point our Lord had been leading up to.

1. He had denied their claims of being the children of Abraham (v. 39).

2. He demonstrated that God was certainly not their father (v. 42).

Now he tells them in plain language who their father really is, even the devil. Their character had been formed not under Divine influence, but under satanic influence (Eph. 2:1-3). The moral likeness of Satan is stamped upon all men.

v. 45. It is the truth and the God of truth which men hate. There can be no greater evidence of men's hatred for the truth than their hatred and rejection of those who tell them the truth, and only for this reason, because they do so! (John 5:43; John 10:33.)

v. 46. Many of them had called him a winebibber and a glutton. They had charged him with blasphemy and sedition; but he declared that not one of them could bring forth any proof of immorality, of sin in his life, nor of corruption in his doctrine. Since not one sin could be brought against him in life or doctrine, it was unreasonable for them not to believe him (Heb 4:15; John 19:6).

v. 47. 'He that is of God' -- belongs to God by eternal election (John 6:37; 2Tim. 2:19; John 17:9) and has been born of God, is in the family of God, and is indwelt by the Spirit of truth. These will all receive God's word with affection, reverence, and obedience (John 10:26; John 18:37). The reason the Jews did not believe him was because they were not God's children.

v. 48. These men were unable to answer Him, so they resorted to vulgar and blasphemous charges. They looked upon Samaritans as detestable enemies to their national faith and intimated that a demon had possessed him and made him insane (John 10:20).

v. 49. He gave no reply to their first charge (some of the Samaritans were his elect and had believed on him); but to the second he replied, 'I have no demon, but I honor my Father.' I honor my Father by ascribing all things to Him, by doing his will, seeking his glory, and honoring his name. This a man possessed of demons could not and would not do! You prove that you are not of God by denouncing and dishonoring me (John 5:23).

v. 50. As our representative and the servant of the Father, Christ did not seek honor and glory of men. He was the humble and obedient servant (Phil. 2:5-8). 'There is one (meaning the Father) who seeks my glory, and he is the supreme judge' (Phil. 2:9-11; Col. 1:18-20).

v. 51. Christ had pointed to the fearful consequences of rejecting him and his words -- there was one who would judge them! Now in sharp contrast he declares, 'If a man keep my sayings, he shall never see death.' The body shall die because of sin (Rom. 8:10), but he that believes shall have eternal life (John 11:25-26).

vv. 52-53. Here again is their ignorance of spiritual truth shown. No matter how simple and plain spiritual truth is expounded, the unregenerate do not understand. They said, 'Now we know you have a demon and are insane. Abraham and all the prophets are dead; are you greater than Abraham?' 'They understood not' spiritual life and resurrection, therefore thought he referred to living always on earth in the flesh.

v. 54. In reply to the question, 'Whom makest thou thyself?' He replied, If only honor Myself, it is worthless; it is my Father that honoreth me.' The Father honored him at birth by angels and the star, at his baptism with his voice from heaven, by works and miracles which he did through Him, after this honored him by raising him from the grave and exalting him to his right hand, and will honor him throughout eternity (Rev. 5:13-14).

v. 55. The one who honored Christ they knew not, despite the fact that they claimed to be his children. Knowledge here means more than mental acceptance of facts and natural understanding (James 2:19). It signifies spiritual understanding (1 John 5:20), affection, approval, and obedience (John 17:3).

v. 56. You glory much in Abraham and claim him as your father. Abraham foresaw my coming into the world, dying upon the cross for sinners, and the preaching of my gospel to all nations. He saw it by Divine revelation and with the eye of faith. He saw, believed, rejoiced, and was glad (Rom. 4:17-22). Abraham saw his day by faith, in type, and by special revelation.

vv. 57-59. Our Lord speaks here of his eternal existence. Christ is the everlasting I AM, the eternal God, which is, was, and is to come (Exod. 3:14). When they took up stones to stone Him, he departed from their presence (Luke 4:28-30).

37

Christ heals a blind man

John 9:1-12

Pink points out that the sovereignty of Divine grace is exemplified in the early verses of this chapter. The Saviour saw the man; the man did not see him. The man did not call upon the Lord to have mercy upon him; the Lord was the one to take the initiative. It is ever thus when sovereign grace acts.

vv. 1-2. The disciples' question indicated that they believed that all bodily afflictions came upon people because of sins committed and that some afflictions were for personal sins and some because of the sins of parents.

v. 3. The Lord was not saying that the man and his parents were not sinners; for both were guilty of original sin, and both had committed actual transgressions (Rom. 3:23). But it was not his parents' particular sin nor his own that was the cause of his blindness, but 'that the works of God might be made manifest in him.' All suffering, affliction, and death are caused by man's sin; for if sin had not entered the world, there would be no suffering. But there is much uncommon suffering and affliction, which is not due especially to personal or parental transgression. 'Assuming such was the error of Job's friends. The same spirit is displayed by today's 'faith-healers.' They imply that if a person has better health than his fellows, it is because he is not as great a sinner as they! This is evil thinking. The Lord God has his own reasons for permitting various afflictions; it is that he may be glorified thereby. It was so in the case of Lazarus (John 11:4), in the death of Peter (John 21:19), and in the afflictions of Paul (2 Cor. 12:9).

v. 4. The Father, who sent Christ into the world, gave him a work to do -- to glorify the Father (John 17:1), to redeem his elect (Gal. 4:4-5), to preach the gospel, and to give sight to the blind (Luke 4:18). Healing those who were physically blind is but a strong picture and type of our Lord's great mission, which is to give sight to the spiritually blind. The apostles record more cases of blindness healed than of any other one affliction. It is more than coincidental that the healing of this blind man follows immediately his encounter with the spiritual ignorance and spiritual blindness demonstrated by the Jews in Chapter Eight. These works the Father sent him to do, he must do 'while it is day,' or while the day of his life on earth lasts. The night of death comes which puts an end to ail such work. He left nothing undone of that which the Father gave him to do (John 17:4-5).

v. 5. These words, 'as long as I am in the world,' let us know what our Saviour meant by 'while it is day.' So long as I am in the world, it is a part of my work to show light to the world (John 14:8-9; 2 Cor. 4:6). Darkness and ignorance go together, so light and life and knowledge go together (1 John 5:20).

v. 6. Many writers spend a great amount of time discussing the spittle, the dust, the clay, and the meaning of each, for which we have no scriptural proof. But one thing is clear -- our Lord used means, which had no virtue nor healing power at all in themselves, and means which were foolish and distasteful to the natural mind. So it is that by the preaching of the gospel of Christ, the spiritually blind and dead are made to see and live. It is foolishness to the world (1 Cor. 1:21-24). The preacher and his words have no power to save; the power is of God!

v. 7. There was no healing power in the water, only as a sign of the man's faith and obedience (as in the case of Naaman, the leper). It pleased our Lord to send the blind man to wash there. The simple obedience of the blind man is beautiful. He did not reason, argue, nor ask questions. As John Trapp put it, 'He obeyed Christ blindly.' He believed Christ and was healed (John 3:36).

vv. 8-10. He returned to his friends and they were astonished. Some asked if this were the same fellow that was a blind beggar; others said that he looked like the beggar, to which he replied, 'I am he.' They then asked, 'How were your eyes opened?'

vv. 11-12. The man then told the story of his healing, and the people inquired of the whereabouts of Jesus Christ. One thing is interesting -- the man did not overstate his experience nor try to tell what he did not know. He did not glamorize his experience nor claim knowledge he did not possess. There was no speculation, only the facts.

38

Whereas I was blind now I see

John 9:13-25

vv. 13-14. Who brought him to the Pharisees and where they met we are not told, but all of this was done on the Sabbath day. Many of our Lord's great works were done on the Sabbath (John 5:10; Matt. 12:10). Our Lord went to the temple on the Sabbath to minister the word and to minister in mercy to one in need. Perhaps he would instruct the Jews concerning the true doctrine of the Sabbath (is it not lawful to do acts of mercy on the Sabbath?), or perhaps he would show them that he is the Lord of the Sabbath, or, in the case of true believers, that Christ himself is our Sabbath, in whom true spiritual rest and peace are found.

v. 15. The Pharisees had heard from others about this miracle, but they desired now to hear it from the man himself; not for any good reason, but that they might have cause to condemn Christ for violating their Sabbath. The man was not ashamed nor afraid to own the mercy of Christ before the ruling Jews, even though it could mean excommunication and persecution (John 9:22; 2Tim. 1:8).

v. 16. Some of the Pharisees declared, 'This Jesus is not of God, for he does not keep the Sabbath day,' as prescribed by their traditions. But others of their group (perhaps Nicodemus and Joseph of Arimathea) said, 'How can a man who is not of God do such miracles?' (John 3:2). Even in the Sanhedrin they could not agree about the character of this man Jesus of Nazareth. How powerful is religious tradition and human ignorance even in the presence of unanswerable miracles and holiness!

v. 17. The Pharisees then asked the man who had been healed what he thought of Jesus the Nazarene. He replied, 'He is certainly a prophet.' The Jews concluded a man's being a prophet from miracles and wonders wrought by him (John 6:14; John 7:31). It is doubtful that the man thought Jesus to be that prophet, the Messiah; but he did believe him to be a prophet sent of God (John 9:35-36).

vv. 18-19. The Pharisees really had no way of knowing that this man had been born blind; they had not known him previously. The common Jews did, for they had seen him begging. So the Pharisees called his parents and questioned them.

vv. 20-23. His parents answered, 'He is our son. He was born blind. How his sight was restored or who opened his eyes, we do not know. Why don't you ask him? He is a grown man and can speak for himself!' It may be that they were not witnesses to the miracle, but they certainly knew who had given sight to their son; everyone there knew! But they feared the wrath of these religious leaders, and they feared that they would be excommunicated from their religion and from the temple services (Prov. 29:25; John 16:1-4; John 12:8-9).

v. 24. Being now convinced that the man was telling the truth and that a notable miracle had been done for him, they would not cease from their efforts to discredit the Lord Jesus and urged the man not to own Christ, nor to praise Him, nor to glorify Him, but rather to give their God the glory and praise. For they said, 'This man Jesus is not of God but is a sinner, an imposter.' They were not interested in this man's praising the living God; their design was to deny God's Son! Our God has given all things to the Son and cannot be glorified except with, in, and through the Son (John 5:21-23: Col. 1:14-19).

v. 25. This poor beggar probably had no education, nor standing, nor friends behind him; yet he was not afraid, nor would he agree to compromise with these men who denied the Lord Jesus. The Pharisees were trying to change the issue, but the beggar would not be side-tracked. He boldly declared what the Lord had done for him. 'One thing I know, that, whereas I was blind, now I see!' These are words, which every believer can apply to himself. There are many things in theology and in the Scriptures, which we do not know; but we all know that we were lost, without God and without hope, and the Lord Jesus in mercy and grace lifted us from the pit of sin and the curse of the law. He gave us eyes to see his glory, ears to hear his voice, and a heart to love him. We know him who saved us (2 Tim. 1:12; Job 19:26; 1 John 3:14; 1 Peter 1:18-21).

39

Lord, I believe

John 9:26-41

v. 26. These Pharisees were unable to get this man to deny what Christ had done for him; so they urged him to repeat the story again, either hoping that he would contradict himself or that they could find something in what he said to persuade the people that it was all a fraud. Unbelief is usually occupied with how rather than with whom! Faith is occupied with Christ himself, rather than with the method.

v. 27. It is marvelous to see how this man's boldness and confidence increased. God gave him wisdom and courage before these religious leaders. 'I gave you the full account of what Jesus of Nazareth did for me, and you did not believe.' Then, either sarcastically or else seriously, be asked them why they wanted to hear it again. Would they also be his disciples?

vv. 28-29. Unable to answer him and unable to deny this great miracle, they began to curse him and to hurl anathemas at him. How like our day! Unable to answer the Scriptures or to deny the miracle of grace and regeneration, men resort to name-calling and harsh charges against the true believer. 'We are Moses' disciples.' This claim was as false as it was haughty; for if they had believed Moses, they would have believed Christ; for he wrote of Christ Jesus (John 5:45-47; Luke 24:27). They knew that God spoke to Moses, but only by tradition and through the reading of the Scriptures. They knew nothing of the message, which God spoke to and through Moses concerning the Messiah and his redemptive work. This is truly indicated by their own words, 'As for this fellow, we know him not!' (John 5:39; 1 Cor. 10:4; 1 Cor. 5:7).

vv. 30-33. Here was a poor beggar, deprived of the advantages which these Pharisees enjoyed; yet he knew what they did not know. He knew that Jesus Christ was of God! God had hid these things from the wise and prudent and revealed them to babes (Matt. 11:25: 1 Cor. 2:7-14). He rebukes these religious leaders on several counts.

1. Here is a marvelous miracle. A man has opened the eyes of a man blind from birth; and you, who claim to speak for God, do not know who he is.

2. You claim that he is an imposter and a blasphemer. We know that God does not hear and do his work through imposters, but through those who do his will.

3. Even Moses never gave sight to the blind. That was something that only Christ did.

4. If this man were not of God, he could do none of these things. Even Nicodemus, the Pharisee, admitted this (John 3:2).

v. 34. These religious leaders were infuriated. They were theologians, graduates from schools of learning, and occupied high offices; therefore, it was beneath their dignity to be instructed by this unsophisticated disciple of Christ (1 Cor. 8:2). 'Dost thou teach us?' In anger they excommunicated him from the temple and from all the privileges of the Commonwealth of Israel. To an Israelite, excommunication was second only to the fear of death. This has been the tactics of religious leaders for centuries, to cast true disciples out of 'the church.'

v. 35. The report of his excommunication quickly spread and became the talk of everyone. As a man, Jesus Christ came to hear of it; though He, as God, knew it when it happened. He found him, not by chance, but because he sought him as he cares for and seeks all his sheep. How true it is that those who honor the Lord are honored by him! The Lord receives the outcast. He asked him, 'Do you really believe on the Son of God -- the Messiah?'

vv. 36-37. He knew that this Jesus was a prophet, that he was of God, and that he was totally open to his instructions; so he said, 'Who is He, Lord? Tell me who he is that I might believe on him.' How can they believe on him of whom they have not heard? (Rom. 10:13-14). He spoke to the beggar as he did to the woman at the well, 'I am he.' Faith comes by hearing! Miracles do not work faith. This man had received sight; but he must have Christ revealed to him in order to believe on him as Prophet, Priest, and King (Rom. 10:17).

v. 38. He immediately made an open and hearty profession and confession of his faith in the Lord Jesus. He fell down and worshipped him as God, trusting, believing, and resting in him alone. His excommunication from men meant nothing. He had Christ, the Lord!

v. 39. Christ came into the world that those who are in the darkness of sin, ignorance, and unbelief, and who are conscious of that fact, and who desire spiritual sight, may see the glory of God in him. 'And they which see might be made blind;' or those who profess themselves to be wise, who fancy themselves to have the key of knowledge, who deny their sin and darkness by nature, might be given up to judicial blindness and hardness of heart. Sinners will be saved; the self-righteous will be hardened in their darkness (Matt. 6:23).

vv. 40-41. These Pharisees perceived that he referred to them and asked, 'Are we blind also?' Our Lord answered, 'If you knew yourselves to be in spiritual darkness, in need of grace and forgiveness, in need of the light of God, and desired to truly see, your sin would be pardoned and taken away. God would have mercy upon you! But now you boast of your righteousness, your knowledge, and your spiritual wisdom. Therefore, your sin remains upon you and you shall die in your sins!'

40

I am the door of the sheep

John 10:1-9

In Palestine there was in each village a sheepfold, which was the common property of all the farmers. This sheepfold was protected by very high walls. When night fell, to protect their sheep from beasts and robbers, a number of different shepherds would lead their flocks to the door of the sheepfold and leave them in the care of the porter while they found lodging. The porter remained at the door until morning when the shepherds returned. The porter would then allow each shepherd to enter in and call out his own sheep. The sheep would respond to the shepherd's voice and follow him.

v. 1. Our Lord is speaking here to the Pharisees, who had just excommunicated the healed blind man from the Jewish community. Evidently the sheepfold is Judaism and not the church, for the Lord does not lead his people 'out of the church' but into it. But the main thrust here is that our Lord was calling these Pharisees (who set themselves up as shepherds of the flock and guides of the people) thieves and robbers! They were not sent of God, the sheep were not theirs, and they did not come by the only door of redemption by obedience and blood, but another way, by works and ceremony and self-righteousness (Rom. 10:1-4).

v. 2. He that comes with a Divine commission and by Divine authority (as prophet, priest, and king), he that comes in fulfillment of the Scriptures through the door of covenant mercies (elective grace, atonement and sacrifice, fulfilling all righteousness) is the true Shepherd of the sheep (Rom. 3:25-26).

v. 3. 'To him the porter openeth.' This intends God, the Father, whose law Christ honored, whose righteousness Christ fulfilled, whose justice Christ satisfied! The sheep hear the voice of Christ, which is no other than the gospel of grace, love, and mercy (1 Thess. 1:4-5; Eph. 1:13-14). The sheep of Christ are made to hear his voice by the effectual work of the Spirit in their hearts. They are his own sheep (John 6:37-45), and he calls them by name (2 Tim. 2:19). He leads them out of Judaism, works, false religion, captivity, out from under the law as a schoolmaster, out from under the curse of the law, or out of any captivity. 'If the Son shall make you free, ye shall be free indeed.'

v. 4. When he leads his sheep out, he does not drive them nor follow after them; but he goes before them to lead them, to protect them, to show them the way, and to set an example for them. The sheep follow the shepherd in the way of life, in the will of God, exercising love, humility, self-denial, and obedience; for they love the shepherd. They know and love his voice (his word, commandments, and gospel).

v. 5. The sheep of Christ will not hear, follow, nor support those preachers, teachers, and pastors who are strangers to his gospel. They do not approve of the doctrines of works, ceremony, and self-righteousness and will flee from it as disagreeable and dangerous. This is the reason the beggar who was healed heard Christ and rejected the counsel of the Pharisees. He was one of the Lord's sheep and knew his shepherd. He also detected that these false teachers were not of God (1 Cor. 2:14-15).

v. 6. Our Lord spoke this parable to these religious Pharisees; but having no knowledge of their sins, no knowledge of the righteousness of God, no knowledge of Moses' writings and the true meaning of the sacrifices and types, and not being of the sheep of Christ, they did not understand one word! (John 10:24-27.)

v. 7. Since they did not understand the parable, by way of explanation our Lord said, 'I am the door of the sheep.' He is not only our shepherd, our owner, and our King, but he himself is the door to the kingdom of God! He is the door by which we come into the presence of God (Heb. 10:19-22). Christ is God to whom the atonement is offered, he is the atonement, and he is the great high priest by whom it is offered. In the same manner, he is both the shepherd who leads and the door by which they are led out and in.

v. 8. He does not speak here of true prophets such as Moses, the prophets, and John the Baptist, but of those false prophets and priests who were not sent of God, who denied the way of redemption, and who fed themselves and not the flock (Jer. 23:25-32). The true sheep of Christ did not and will not hear a false prophet nor a false gospel. The elect of God will not hear false prophets, for it is not possible for them to be totally and finally deceived.

v. 9. Our Lord declares again, 'I am not only the shepherd of the sheep, whose own the sheep are, but I am the door!' He not only provided a way of redemption and a way into fellowship with the Father, he is that way! It is by Christ, in Christ, through Christ, and with Christ that we are accepted (Eph. 1:3-7). If any man conscious of sin, emptied of self, desirous of life believes on Christ, receives Christ, and comes to Christ, he shall be eternally saved and shall find in Christ all that he needs.

41

I am the Good Shepherd

John 10:10-18

v. 10. The Lord refers again to the false prophets who, without a call from God, thrust themselves into the sheepfold. They have not the glory of God nor the good of the sheep in mind, but they serve themselves to the ruin of men's souls (Zech. 11:16-17). 'I am come not to destroy but to save my sheep. I am come that they might have spiritual life and eternal life; not that they might only barely live and escape hell, but through my sacrifice, obedience, and mercy they might have ALL spiritual blessings and an abundance of grace' (Col. 2:9-10).

v. 11. Christ is the good shepherd ('none good but God'). Christ is the Shepherd of the Father's appointing, calling, and sending, to whom and upon whom the salvation and care of all the chosen sheep was committed (Isa. 40:9-11). The good shepherd gave his life for the redemption of his sheep. He gave himself freely and voluntarily as a ransom for them that they might be delivered from the curse of the law (Gal. 3:13; Heb. 1:3). His death was not in vain but was effectual to the salvation of all the elect. Not one for whom he died shall perish, but ail shall hear the gospel and believe (Acts 13:48; John 6:37-39; Rom. 8:34-39).

v. 12. The hireling is one who works for wages or hire. He does not own the sheep nor love the sheep; but he does what he does for advantage, wages, or reward. He has no other motive than what will profit him. The wolf here is trouble, trial, danger of any sort, or any enemy of the sheep. Not having any concern for the sheep, the hireling will flee and the sheep will be scattered (not devoured, for the sheep can never perish, John 10:29).

v. 13. 'The hireling flees because he is a hireling.' A man does what he does because of what he is! When trial and testing time comes, a man reveals what he is by what he does. Character is revealed by conduct in the crises of life. When does the hireling flee? When trouble comes! You might never have known his true character without the trial (Acts 20:28-30). The hireling cares not for the sheep, only for himself and his wages.

v. 14. Our shepherd (Psalm 23:1) is the good shepherd -- good in his holiness, good in his mercy, good in his word, and good in his full provision. He is the great shepherd, the chief shepherd, who knows his sheep! He knows them in that they are his and he calls them by name. He knows them in that they are one in union and body. He knows them in that he loves them with a perfect and eternal love. He lays down his life for the redemption of his sheep, and for no other has he laid down his life. 'My sheep know me.' They know him with a specia1, spiritual, and saving knowledge, having had him revealed to them by the Spirit and the word. They know him in that they love him and approve of him as their shepherd, having committed all to him (2 Tim. 1:12).

v. 15. This verse is in connection with v. 14, and the sense is that the mutual knowledge and union of Christ and his sheep are like that which his Father and he have with each other (John 17:21-23). As the Father knows the Son and as the Son knows the Father, so Christ knows the sheep and his sheep know him. The word 'know' here (as frequently in Scripture) signifies love and approval. 'I lay down my life FOR,' not only in behalf of, but in the stead of my sheep. We live only because he died (Rom. 5:6-8: Isa. 53:4-6).

v. 16. Our Lord refers here to the Gentiles, who belonged not to the Jewish state, laws, and government. This is what John is saying in 1 John 2:2, that Christ is not only a propitiation for the sheep among the Jews but also for the sheep among other nations who will hear his voice and believe. The Father gave him a people from every tribe, nation, and kindred. He is their shepherd, having loved them and bore their sins. With the elect of Israel they shall hear his gospel, and Jew and Gentile shall be one fold and one shepherd (Eph. 2:11-16; Rom. 2:28-29).

v. 17. Christ is speaking here as the mediator, as the servant, and 'mine elect.' As the eternal Son, he is loved from all eternity (Prov. 8:30). But the Father also loved him as the obedient servant (Matt. 3:17). The laying down of his life was the supreme act of obedience to the Father's will (Phil. 2:5-11). He gave his life with the view that he might take it again. This he did by raising himself from the dead, by which he was declared to be the Son of God (Rom. 1:4). He made full satisfaction to the justice of God for his people and rose again for their justification. He entered heaven as our forerunner (Heb. 6:20) and ever lives to intercede for us.

v. 18. No man takes Christ's life from him by force without his willing it and consenting to it. Pilate, the Jews, and the Gentiles nailed him to a cross but not without his voluntary surrender (Acts 2:23: Acts 4:26-28). 'This is the covenant my Father gave me to fulfill, the work he gave me to do. He sent me into the world to redeem my sheep,' and the accomplishment of it required his death. He died not as a martyr, or a reformer, or a victim, but as a Divine, ordained substitute. He died the appointed death at the appointed time for an appointed people (Isa. 53:10-12).

42

My sheep hear my voice and follow me

John 10:19-29

v. 19. The real offense is in the gospel (Gal. 5:11; 1 Cor. 1:23). It was not his works but his words that caused the division among the Jews (John 10: 30-33). It was his claim to Deity, to being the Christ, to being the Redeemer of whom Moses wrote and to whom Abraham looked, of laying down his life for the sheep and taking it up again, of fulfilling all the ceremonies, types, and Scriptures of the Old Testament, of being the Bread of Life, the door to communion with God. The Jews knew what he was saying and were filled with wrath (John 7:43; John 9:16).

v. 20. It was a notion among the Jews that insanity or madness was from the devil. Therefore they said, 'He has a demon and is insane,' What a sad commentary on the condition of natural men, even religious men, that they should call the Son of God, truth incarnate, a devil! (Rom. 8:7.)

v. 21. 'Many' of them thought him insane, but there were 'some' even among these Pharisees (a minority) who recognized that he neither spoke nor acted like a demoniac. 'No madman can talk in such a spiritual and Divine way,' they said, 'And certainly no demoniac ever opened the eyes of the blind' (John 7: 45-46).

vv. 22-23. Many writers say that this particular feast was one appointed by Judas Maccabaeus to commemorate the purification of the temple from the idolatries of Antiochus about 165 B.C. It was observed in the month of December for eight days. The mention of 'winter' is the main clue. Our Lord walked on Solomon's porch (Acts 3:11; Acts 5:12).

v. 24. The disciples believed him to be the Christ (John 6:69). He revealed himself to the Samaritan woman and to the blind beggar (John 4:26; John 9:37) as the Christ, and many of the people thought him to be the Christ because of what he had done and said (John 4:42; John 7:40-43). Now these Jewish leaders come and say, 'If you are the Christ, declare it to us freely, openly, and in exact words.' They said this not because they thought he was the Christ nor for their own information, but rather that they might to go the Romans and in his own words declare him to be an enemy to Caesar and the expected King of the Jews.

v. 25. Our Lord had told them that he was the Son of man (John 5:27), that he was the one of whom Moses wrote (John 5:46), that he was the Living Bread (John 6:51), that Abraham rejoiced to see his day (John 8:56), and that the Scriptures were written about him (John 5:39). His mighty works were clear witnesses of his Deity and total power over everything (John 5:36; John 3:2). Compare Isaiah 35:4-6.

v. 26. They were not his sheep (his elect) given him by the Father or they would have come to him (John 6:37-39). They were not chosen of the Father, predestinated to sonship, and ordained to eternal life or they would have believed on him (Acts 13:48). A man does not believe to become one of the Lord's sheep; he believes because he is one of the Lord's sheep! Faith (as repentance and every saving grace) is the gift of God (Eph. 2:8-9; Rom. 2:4: Acts 5:31; Acts 11:18; Phil. 1:29).

v. 27. 'As I said unto you before (John 10:3-5), my sheep hear my voice.' His elect, his sheep, will hear his voice in the gospel, not only with the ear but with the heart. They hear because a sovereign God gives them spiritual life and the capacity to hear (Prov. 20:12; Matt. 13:15-17). 'I know them.' Each of his sheep is known to Christ by a special knowledge of approbation, acceptance, and love. As the Father's gift to Him, he prizes them highly, affectionately, and personally. The vast crowd of the non-elect he 'never knew' (Matt. 7:23). 'And they follow me.' That is, they believe Him, love Him, cast their lot with Him, and go with him wherever he leads (2 Tim. 1:12).

v. 28. Because of covenant mercies (whereby they were given to him by the Father and he became their surety), because of his obedience in all things (whereby they received a perfect righteousness, Rom. 5:19), because of his death, resurrection, and intercession (whereby they were justified before God in such a way that God's justice and character were honored, Rom. 3:23-26), he gives his sheep eternal life (1 John 5:11-12). They shall never (now or eternally) perish; and no man, demon, power, nor force can separate them from that union with him (Rom. 8:35-39).

v. 29. There is no stronger passage to be found in the word of God guaranteeing the absolute security of every child of God. They are his sheep, they follow Him, they have eternal life, they are in the hand of Christ, the Father gave them to Christ (John 6:37; John 17:2, 6, 9, 11, 12, 24), and they are in the Father's hand. The sheep of Christ have a double security; they are in the hand of Christ, and they are in the hand of the Father. To suggest that any of his sheep could be finally lost is to blaspheme the Lord God himself.

43

I and my father are one

John 10:30-42

v. 30. Our Lord is speaking here of the security of his sheep and the impossibility of anyone or anything separating even one of them from him or out of his hand and the Father's hand, because, he says, 'I and my Father are one!' They are one not only in purpose and will, but in nature, essence, power, and perfection (John 14:9; Acts 20:28; Heb. 1:8).

v. 31. As they had in John 8:59, the enraged Jews took up stones to cast at him. What he had said they considered to be blasphemy and were violently angry (Luke 4:28-29).

v. 32. Our Lord was saying, 'I have done no harm to any of you. I have caused the blind to see, the deaf to hear, and the lame to walk, which are all works of mercy and benevolence. For which of these works do you want to stone me?' In other words, 'What is there in my life or my works that would make you want to kill me?'

v. 33. Actually, his works did anger them, and they even tried to discredit them; for it was his works, which bore the strongest witness of his deity (John 5:36; Matt. 11:4-6). His works were too marvelous and too open to be denied or contradicted. But the thing they hated and resented most was his saying that God was his Father and that he and the Father were one; therefore, he must be God in human flesh! They understood exactly what he was saying, that though he was born of woman and made in the likeness of sinful flesh, yet he is very God of very God (John 1:1-3; Matt. 1:21-23).

v. 34. Is it not written in the Scriptures (Psalm 82:6) concerning Jewish magistrates who have been given power and authority and represent God in the government of nations, kingdoms, and individuals, 'Ye are gods'?

vv. 35-36. If the Psalmist called men 'gods' and 'sons of the highest' which received a Divine commission to administer justice in the name of God to the people (as Moses was to Pharaoh, as David was to Israel and her enemies, and as Joseph was in Egypt), surely it cannot be blasphemy to Jesus Christ to assert himself to be the Son of God, who existed as a Divine person from all eternity, who was set apart by the Father to the office of prophet, priest, and king, and who in the fullness of time was sent into the world to be the author of eternal redemption to the sons of men!

v. 37. Again the Saviour appeals to his works to testify concerning his Divine mission and power. These works he calls 'the works of my Father.' If I do not works which no man ever did, if I do not works that only God can do, if I do not works consistent with and in fulfillment of the Scriptures, if I do not works which relate to the Father's will and purpose to redeem sinners consistent with his law and justice, then you have no right or reason to believe me.

v. 38. But if I do such works as can be done only by God, then, though you find it difficult to believe my claims to being the Son of God, at least consider the works that I have done! He who does the works that only God can do must be God! This is the way for you to know, be persuaded, and believe that the Father is in me and I am in the Father, by his mighty power and Divine working through me! Nicodemus started at this point. 'We know you come front God; no man can do the things you do except God be with him.' Once that is established, go on from there; don't allow human wisdom, tradition, and unbelief to turn you from him (John 6:66-69).

vv. 39-40. They sought to take him again in order to bring him before the Sanhedrin and try him for blasphemy; but he escaped out of their bands as he had done before, not through fear of them or of death, but because his time was not yet come; and he had other work to do and words to say before he suffered, died, and rose again. It was yet three months until he would die on the cross; and he journeyed beyond Jordan to Bethabara, where he was baptized of John and where John bore witness of him (John 1:28).

vv. 41-42. John the Baptist did no miracles, perhaps so that when Christ came of whom John testified, his glory in working miracles might be more clear and evident. The people of this area said, 'We honored, respected, and admired John; yet he never did those things which Jesus Christ has done. All things which John spake of this man are true.' And many believed on him there. Through the words, which he spoke, the miracles he did, and by comparing the things John said of him from the Scriptures, many believed.

44

He whom thou lovest is sick

John 11:1-16

v. 1. The town of Bethany was about two miles from Jerusalem. Christ was not at this time in Judea but was probably in Galilee. Bethany was the town where Mary, Martha, and their brother, Lazarus, lived. The Lord knew and loved this family, having been in their home before (Luke 10:38-39). Lazarus was very ill.

v. 2. In this verse John identifies Mary, which is necessary because there were several women called by that name. John says that she is the woman of Mark 14:3-9; and he will give his own account of the story in John 12:1-8 and add what Matthew and Mark did not mention, 'and wiped his feet with her hair.'

v. 3. The sisters sent word to the Lord Jesus that Lazarus was sick. They did not plead their merit nor that of their brother. They said nothing of their kindnesses to Christ when he had been the guest in their home; nor did they instruct the Lord as to what he should do, though it is evident that they desired his help. What they did plead was his love, his goodness, and his particular affection for Lazarus. 'He whom thou lovest is sick.' They did not try to obligate the Lord by saying, 'He who loves you is sick.'

v. 4. Our Lord knew that Lazarus would die and that he would raise him from the dead. We know that what the Lord was saying here is, 'This illness will not terminate the life of Lazarus on earth (which is our ordinary notion of death -- the separation of soul and body until the resurrection), but God has sent this illness and experience that he might be glorified in his Son's raising Lazarus from the grave.' God is glorified when the Son is glorified (John 17:1), and Christ is glorified when his Divine power is manifested and men acknowledge him to be who he is!

vv. 5-6. Though the Lord loved Lazarus and his sisters with a tender love, he did not go immediately to them either to cure Lazarus or to comfort the sisters, but stayed two more days where he was. The ways of God are sometimes strange to us, but we must not judge his love to us and his care of us by outward circumstances. These trials are for our good, to prove and strengthen faith and to glorify our God and accomplish his eternal purposes.

'his purposes will ripen fast, unfolding every hour; the bud may have a bitter taste, but sweet will be the flower.'

vv. 7-8. After two days were over and Lazarus was dead, the Lord said to the disciples, 'Let us go into Judea again.' They did not know that Lazarus was dead, nor did they understand that the Lord Jesus MUST go to Jerusalem to suffer and die to redeem them (Matt. 16:21-22); so they objected to his going back to the place where the Jews had only recently tried to stone him.

vv. 9-10. There are, on the average, twelve hours in a day. If a man walks about and does his work during the daylight hours (allotted for work), he will not stumble over obstacles because he can see. But if he tries to work at night (especially in a country where there was no artificial light), he will stumble and be hindered in many ways. What he meant was this: 'The time given me by my Father, to accomplish my earthly ministry and redemptive work, is definitely fixed as the hours of daylight (John 9:4). This time cannot be lengthened by you, my friends, nor shortened by my enemies. My time on earth is fixed in God's eternal decree. If I walk in the light and time of his purpose, I do his will. If I do not, it is evident there is no light in me.' (Acts 4:27-28.)

vv. 11-13. The death of believers is often compared to sleep (Gen. 47:30; Matt. 27:52; Acts 7:60; 1 Thess. 4:13). This comparison is very appropriate because in Christ we expect a glorious awakening in that great day. Lazarus' resurrection is a picture of our resurrection, for like him we shall rise. This sleep of the believer is not a state of unconsciousness or soul-sleep. The body sleeps, but the soul is with the Lord (Luke 16:19-23; 2 Cor. 5:8; Phil. 1:21-23). 'I go to raise Lazarus from the dead,' which he calls awaking him. The disciples still did not understand, and so they said, 'Lord, if he is asleep, it will be good for his illness and he will probably recover.'

vv. 14-15. Then the Lord declared plainly to them, 'Lazarus is dead.' 'I am glad for your sakes, that I was not there; for if I had been there, I would have healed him and you would have witnessed another miracle of healing. But now Lazarus is dead and will be in the grave several days before we arrive. The miracle of resurrection from the dead will be performed for the glory of God and for your sakes, that you may believe that I am the Son of God and the true Messiah' (John 20:31).

v. 16. This is the Thomas who, to the last, showed greater difficulty in believing than the other disciples (John 20:25). In the spirit of despondency and yet devotion to his beloved Master, the doubting disciple said, 'Let us go to Jerusalem also that we may die with Him' -- not with Lazarus, but with Jesus! He felt that the Lord Jesus would certainly be killed in Jerusalem. I know that, with the others, he left Christ and fled; but this was not his intention at this time (Matt. 26:35).

45

I am the resurrection and the life

John 11:17-32

v. 17-19. According to his own will and purpose, our Lord remained where he was when he was told that Lazarus was sick until Lazarus had died and was buried. When he finally came to the outskirts of Bethany (John 11:30), Lazarus had been in the grave four days. John makes special mention of this in order to stress the magnitude of the miracle. The body of Lazarus was already decaying and decomposing (John 11:39). Bethany was only about two miles from Jerusalem, and many of the Jews had come there to mourn with the sisters. The Jews had a custom to mourn for friends for certain days (Num. 20:29; Deut. 34:8). The length of the mourning period probably was determined by the person's importance, but all had their day.

v. 20. It seems from the story in Luke 10:38-42 that Martha was the older of the two women and had the care of the house upon her, so the news of Christ's coming came to her first. She went out to meet him while Mary (quieter and more reserved) remained in the house (Luke 10:39).

vv. 21-22. Martha said, 'Lord, if you had been here, my brother would not have died.' Mary said the same thing when she approached Christ later (John 11:32). They knew that Christ could heal all manner of disease. They probably had said this over and over to one another while Lazarus was sick, 'Oh, if only Jesus were here; why doesn't he come?' 'But,' Martha added, 'I know (I believe and am sure) that even now, whatsoever you ask of God, God will give it to you!' She did not openly ask Christ to raise her brother from the dead, but this is certainly what she had in mind. Whether she believed Christ himself to be God, at least she did believe him to be a prophet sent from God and able to do all things.

v. 23. The Lord, in the simplest possible manner, said to her, 'Your brother shall rise again.' He told the disciples that Lazarus's sickness was not unto final death but for the glory of God. He came there to raise him from the dead, and this is what he is saying to Martha.

v. 24. Mary did not understand what he was saying. She, being a student of the Scriptures and a disciple of Christ, believed that the dead would rise from the graves at the last day. And this is what she declared when she said, 'I know he will rise again in the resurrection.' She found comfort in this, as do all of God's people (Psalm 16:9-11; Psalm 17:15; Job 19:25-27; Isa. 26:19; Dan. 12:2).

vv. 25-26. Here is where we need to camp for awhile. Christ replied, 'I AM the resurrection and the life.' 'I AM the source, cause, and fountain of eternal life, hence the cause of resurrection.' Because he is God, because he lives, because he is our surety, righteousness, and redemption -- we live! Because in him dwells all the full, blessed life of God, then we are complete in him. Because he lives, we live. Life and resurrection is not only an experience Christ purchases and bestows, but he is our life (Col. 3:4). We can no more die and perish than he can. If one believes and is in Christ, though his body is in the grave, he is not dead; he lives, for he is one with Christ. This is one of the seven great 'I AM's' in John (John 6:35, 8:12; 10:9; 11:25; 14:6; 15:5). It is by faith that Christ is received and known; It is through faith in him that the believer rests and receives all things (Rom. 4:20-25). The Lord turned Martha's thoughts from doctrine to himself. The doctrines of salvation, resurrection, and eternal life are understood ONLY in the light of his person and work (1 John 5:20). Our Lord is the resurrection and the life in person (John 1:3-4; 1 John 5:11). Do you believe this?

v. 27. Martha's confession is similar to Peter's in Matt. 16:16 and the eunuch's in Acts 8:37. 'Yes, Lord, it is a settled conviction of my heart that thou art the Christ, the Son of God, which, according to the Scriptures, should come into the world' (1 Tim. 1:15; Gal. 4:4-5; Luke 19:10; Rom. 10:9-10). The fact that Martha wavered a little later (John 1]:39) does not alter the fact that she believed him. Peter had a similar experience in Matt. 14:28-30. Our eyes are not always on Christ. Sometimes we are turned in the direction of the dead flesh.

vv. 28-31. Evidently the Lord Jesus told Martha to tell Mary to come out to Him, for she went back to the house and privately told Mary that the Master had come to the town and was asking for her. Mary arose quickly and went out to the place where Martha had met with the Lord. When the mourners saw Mary leave the house, they thought that she was going to the grave of Lazarus; so they followed her.

v. 32. When Mary saw the Lord Jesus, she fell weeping at his feet. Mary's faith, love, and devotion to Christ are so evident in every account of her (Luke 10:39-42; John 12:2-3). While she repeated what Martha had said, 'Lord, if you had been here, my brother had not died,' nevertheless, there she was at his feet in love, reverence, and worship. Oh, that we might be found at all times at his feet!

46

Lazarus, come forth

John 11:33-44

vv. 33-34. The Lord Jesus saw Mary weeping at his feet. She could say no more after her comment in Verse 32 -- only weep! He saw the Jews who were with her weeping, either through sympathy or hypocritically. He thought of the sin of the creature, which is the cause of sorrow and grief, and he groaned or was deeply moved in the spirit. This shows again that our Lord had a real human soul, subject to passions, though without sin (Heb. 4:15-16). As omniscient God, he knew where Lazarus lay; but he asked them, 'Where have you laid him?'

v. 35. As they were walking along to the grave, the Lord Jesus wept. Who is to say what his thoughts were as they walked along? He thought of Lazarus, of the grief of the sisters, of the unbelief of the multitude, and even of the lack of faith upon the part of his friends. Three times in the New Testament we read of our Lord's weeping (John 11:35; Luke 19:41; Heb. 5:7). Are his tears not tears of pity and sympathy? And are his tears, not always, somehow, connected with sin and unbelief?

vv. 36-38. The Jews did not understand the deeper cause of his grief, but they concluded from his tears that he in truth did love Lazarus. But some of them drew a worse conclusion and one that questioned the character and claims of Christ. They said, 'This is the man who opened the eyes of the blind. Why did he not save his friend from death and heal him?' This is much like the mockery at the cross when they said, 'He saved others; himself he cannot save.' They continually looked for ways to discredit and doubt him. His groaning in himself might indicate a holy anger and indignation at the wickedness and ma]-ice of the religious Jews. The body of Lazarus lay in a cave with a stone over the entrance.

v. 39. Our Lord commanded them to roll away the stone. He could have easily commanded the stone to roll away, but our Lord avoids all theatrics and show and uses means to accomplish his purposes. What an example of simplicity, power, and authority! Martha, who was always 'careful about many things,' probably thought he intended only to view the body (not raise him) and therefore objected to having the stone rolled away; for she said, 'He has been dead four days and the smell will be offensive.' Can this be the same one who said earlier, 'Even now, what you ask of God, God will give you?' (John 11:22). Her faith certainly wavered at the prospect of opening the tomb.

v. 40. Her objection was followed by his kind rebuke and reminder of what he had said earlier. I'm sure someone told her what he said in John 11:4 about Lazarus' illness not being unto death but for the glory of God; also in John 11:23 he said, 'Thy brother shall rise again;' and in John 11:25-26 he said, 'I am the resurrection and the life; he that believeth in me shall never die; do you believe this?' All of this is summarized in these words, 'If you would believe, you would see the glory of God.' The performing of this miracle did not depend on Martha's exercise of faith; Christ intended to raise Lazarus for his glory. What he is saying to Martha is that if she would get her eyes off the corpse and the flesh and rivet her attention on Christ, trusting Him, believing Him, she would see the greater glory of God revealed in Christ. Faith sees in him the power and the wisdom of God and rejoices (John 11:4; Psalm 63:1-2; 2 Cor. 4:6).

vv. 41-42. After they had rolled away the stone, our Lord lifted up his eyes (the throne of God being in heaven, John 17:1). He said, 'Father' (not 'our Father,' for God is his Father in a unique sense, John 1:14, John 3:16)'I thank thee that thou hast heard me.' He refers not only to this matter of raising Lazarus but to the fact the Father always hears Him, for they are one in ail things. The Father wills what the Son wills, and the Son wills nothing but what the Father wills. So then it is impossible that the Father should not hear and grant the will of the Son. His prayer was for the benefit of the people who stood by, that they might believe Christ and believe that the Father sent Christ. For if the Father had not sent Jesus, he would not be the Christ and the Father would not hear him in anything. All of this was full proof and evidence of his person and Divine work.

vv. 43-44. He called Lazarus by name to distinguish him from the rest of the dead. 'Lazarus, come forth.' It was the voice of Christ our Lord that brought forth the dead. It is his word and power which give life to those who are spiritually dead and to those who are physically dead (John 4:25-29; Eph. 2:1; 1 Thess. 4:16-17). It was the custom to wrap the dead in strips of linen with a napkin about the face (John 19:40). So Lazarus came forth as they had laid him in the tomb. Our Lord said, 'Unwind the cloth and set him at liberty to go to his house.' The glory of God, the revelation of his power, love, and redemption, were there for all to see. God was in Christ reconciling the world to himself; God was in Christ having mercy on the helpless; God was in Christ giving life to the dead. Believe in him!

There are two ways in which the Lord Jesus is to his people the resurrection and the life: in purchasing our redemption from the wages of sin by paying himself the full price that Divine justice demanded and by making us one with himself, who is the very life of all being (John 14:6; John 17:21). The believer is in Christ by the choice of the Father, by the headship and redemptive work of the Son, and by a living union. So as he lives, we live; and this experience of Lazarus will someday be ours when the Lord Jesus brings us forth from the grave to die no more (1 Cor. 15:42-49).

47

Christ our substitute

John 11:45-57

The miracle of the resurrection of Lazarus from the dead strengthened the faith of Mary, Martha, and the disciples, increased the hatred and bitterness of the Jewish leaders who plotted his death, caused many of the Jews to believe on Him, and caused much talk and excitement in Jerusalem among the Passover crowds.

v. 45. These Jews had come to the house to comfort the sisters: and, accompanying them to the grave with the Lord, they saw the things which the Lord had done and truly believed on him to be the Messiah. What Christ said to the Pharisees in John 10:37-38 certainly applied to them; they judged his claims to be valid by the works which he did.

v. 46. But some who witnessed the miracle were more hardened with malice and envy and ran immediately to the Pharisees in Jerusalem to accuse him and to further stir up their anger. While some believed because of what they heard and saw, others were hardened in their unbelief. This is experienced where the gospel is preached (2 Cor. 2:14-16; Acts 28:24).

vv. 47-48. The Pharisees called together a council of the Sadducees, the Pharisees, and the chief priests, which went under the name of the Sanhedrin. Caiaphas, the high priest, the president of the court, was among them. The question to consider concerned this man, Jesus of Nazareth. 'What can we do, for this fellow is performing many miracles? If we don't do something to do away with Him, everyone will believe on him as the political Messiah: and the Romans, hearing about this new Jewish king, will come with their armies (for the Romans will look upon this as a threat to Caesar) and destroy our temple, our religion, our offices, and our city.' They feared the loss also of what little power, authority, and distinction they had as Jewish leaders.

vv. 49-50. Caiaphas, the high priest, spoke up and said, 'You are a group of ignorant fools to sit disputing and arguing about this fellow Jesus. What is to be done is quite obvious. Kill this man without further ado. It matters not who he is nor what he does nor what is lawful or right. It is reasonable and sensible for this man to die, innocent or not, that the whole nation be not destroyed. Follow Jesus and the nation perishes; put Jesus to death and the nation will be saved.'

vv. 51-52. Caiaphas spoke from his own wicked heart, but the Spirit of God preached the glorious gospel of substitution and redemption through him. He occupied the office of high priest between God and the people, though himself a wicked man; and without becoming aware of it, the villain became a prophet to declare the substitutionary work of our Lord. Yes, indeed! The Lord Jesus would die for the 'holy nation,' the 'chosen generation,' the 'Israel of God' (Rom. 11:26), and for all believers in every tribe and nation (Isa. 53:4-6; 53:10-12). He died that we might not die (John 10:14-16: 1 John 2:2). It is true that if the Lord Jesus does not die, we shall die eternally. The Son of man MUST be lifted up. Two words must be learned if we are to understand the gospel -- substitution and satisfaction! Christ, our substitute, endured the wrath, punishment, and guilt of our sins before the law and justice of God. He made full and complete atonement and satisfaction for all the sins of all believers before God, in order that God may be both just and Justifier (Rom. 3:26). Therefore, being justified, we have peace with God. Christ died and lives eternally; therefore, we shall not die but shall live eternally with him.

v. 53. These men had met and discussed this before; but now upon the word of the high priest, they were more intent than ever to put him to death. The high priest had satisfied their consciences.

v. 54. Our Lord, knowing that the time designated in God's eternal plan for his death had not fully arrived, no longer walked about openly from place to place among the Jews but departed to the country near the desert to a city called Ephraim, a small out-of-the-way place.

v. 55. This was the fourth Passover from Christ's entrance into his public ministry and the last he ate with his disciples. This was also the last Passover; for Christ, by his sacrifice, put an end to this and all other ceremonial observances (Heb. 10:9-14). Many of the Jews went up early to the Passover to cleanse or purify themselves and be ready to observe the Passover (Exod. 19: 10:15; Num. 9:9-14: John 18:28).

vv. 56-57. The country people who had heard of him (or had seen him and heard him preach) began to inquire of his whereabouts. 'Will he come to Jerusalem?' Some asked out of curiosity to see and hear Him, others wanted to see his miracles, and perhaps some were interested in him and what he had to say. But the chief priests and Pharisees had one thing in mind -- to arrest him and put him to death. They issued orders to all that if any man saw him or knew where he was, he was to report to them, that they might take him.

48

Worshipping at his feet

John 12:1-13

vv. 1-2. Six days before the final Passover our Lord Jesus came again to Bethany, the town of Martha, Mary, and Lazarus. They made a special supper for him. Martha, who was always a busy, active woman, served the Lord and the guests. Lazarus, who had been raised from the dead, sat at the table with Christ and the others.

v. 3. Then Mary, who was usually at the feet of Christ (Luke 10:39), took a pound of very costly and fragrant ointment, anointed his feet, and wiped them with her hair. The house was literally filled with the fragrance of the ointment. Several things about Mary stand out strongly:

1. her love and devotion for Christ,

2. her gratitude to him for raising her brother,

3. her humility in wiping his feet with her hair, and

4. her generosity in anointing his feet with the entire box of ointment.

Her love and gratitude produced her humility and generosity! To whom much is given and forgiven, he will give, forgive, and love much.

vv. 4-6. Then Judas Iscariot, who had no love for Christ, but rather was a hypocrite and a covetous person, said, 'Why was not this ointment sold for three hundred pence and given to the poor?' Judas did not care for the poor; he was interested in money and material things, What he really had in mind was that Mary should sell the ointment and give the money to him as the treasurer of the twelve. Of course, he could not suggest his real thoughts; so he tried to impress the Lord and the others with his piety and concern for the poor.

v. 7. Our Lord came to Mary's defense. 'Leave her alone; she has anointed my body in advance or to prepare me for burial.' Mary was perhaps our Lord's best listener. She often sat at his feet and heard his words. She listened and said very little. She felt that his death was near; and she took this opportunity to anoint him for that day, fearing that if the Pharisees laid hold on Him, she would never be able to anoint him (Matt. 26:12; Mark 16:1-3). If, as some suggest, Mary did not know what she did, then the Spirit of God led her to do it; for Christ added a beautiful promise (Matt. 26:13; Mark 14:9).

v. 8. 'There will always be poor people in the church and in the world for you to care and provide for; but in the flesh I will not be with you very long, and you will not have these opportunities to show your love and devotion to me so directly.' However, in these days it is clear that what we do for others in the name of Christ is as if we did it unto him (Matt. 25:34-40).

v. 9. Multitudes of people who were coming to Jerusalem for the Passover journeyed to Bethany, which was only two miles from Jerusalem. It was reported that Jesus was there; but they came to Bethany not so much to see Christ as to see Lazarus, whom he had raised from the dead. How dull and dark is the understanding of the natural man, who is more interested in the curious than in the Creator, more interested in Lazarus than in the one who gave him life. How true that while miracles are a witness of the deity and power of Christ, they do not begat saving faith. This comes only by the Spirit of God and the word of God (Luke 16:29-31). While it is said that many of these people believed, they were like those in John 2:23-25, who were impressed by the miracles, which he did (John 12:37-40).

vv. 10-11. The chief priests were not impressed but rather angered because of the notoriety that Jesus had received and because the people were flocking to him. They took counsel that they might not only put Christ to death but Lazarus also! Their hearts were totally hardened, and they wanted to remove him and every trace of his ministry. If Christ and Lazarus were both dead, all of this would soon be forgotten or be more easily denied.

vv. 12-13. On the next day, when the people who had gathered there for the Passover heard that Jesus was on his way into the city, they took palm branches and went forth to meet him. Palm branches were a sign of great JOY and VICTORY; so they carried these branches to spread before the King Messiah, who was about to make his public entrance into Jerusalem. This is what they had in mind as they shouted, 'Hosanna, blessed is the King of Israel that cometh in the name of the Lord.' The Passover was at hand, in commemoration of the deliverance from the bondage of Egypt. These Jews wanted to be delivered from the Roman rule, which would take a mighty deliverer like Moses. Jesus of Nazareth had demonstrated his extraordinary power in raising Lazarus from the dead; therefore, it appeared that their deliverer had come and the reestablishment of David's kingdom would now become a reality.

They had no understanding at all of his true Person and work, no understanding of the spiritual meaning of the Passover or the true kingdom of the Messiah. They knew nothing of sin, salvation, or substitution but were only concerned with earthly expectations and the reestablishment of Israel as a nation of power and prominence. It was not freedom from sin and acceptance by God, which they wanted, but freedom from Rome and worldly position. This was what they saw in Jesus and why they believed. This same crowd, which cried, 'Hosanna,' later cried, 'Crucify him; we have no king but Caesar; we will not have this man reign over us!' Much of today's religion follows the same pattern and program -- earthly ease, position, and possessions.

49

Behold, thy King cometh

John 12:14-26

vv. 14-15. John simply states that Christ found a young ass on which to ride into Jerusalem. 'He found it' because he directed his disciples where to find it (Luke 19: 29-35). What he did was a clear fulfillment of the prophecy of Zechariah 9:9, and the people and their leaders should have understood it. The daughter of Zion (people of Jerusalem) is told that their spiritual Messiah, the one who will open a fountain for sin and uncleanness (Zech. 13:1), has come. To emphasize the peaceful character of his coming and his reign, he is mounted on the colt of an ass. He comes as the Lamb of God, the Prince of Peace, not as a war-lord. The King is meek, lowly, gentle; and he brings salvation (Luke 19:10; 1 Tim. 1:15). The Lord publicly placed himself prominently before the people of Israel by fulfilling all of the Old Testament prophecies. He demonstrated that he was none other than Israel's true King. They rejected him! (Isa. 53:1-3; John 1:11.) He was making it perfectly clear that he was the Messiah but that his kingdom was 'not of this world.'

v. 16. John confesses his own ignorance and that of the other disciples. They saw Christ riding into Jerusalem on the ass, the people scattering the palm branches and their clothes before Him, crying, 'Hosanna to the King of Israel;' but to what purpose this was done and what prophecies were fulfilled they understood not; for, like the others, they thought of the Messiah as a Jewish ruler. But after Christ died and rose again, they began to remember his words concerning these things and why they were done, as Peter clearly preached at Pentecost (Acts 2:32-36).

vv. 17-18. The chief reason for all this acclaim and great welcome by the people in Jerusalem was that they had heard directly from a number of witnesses (who were with him when he raised Lazarus) that he had indeed raised a man who had been dead four days. Jarius' daughter had just died, and the widow's son was not yet buried when he was raised; but Lazarus they knew had been buried for four days! It made a strong impact on the people, so they were ready to make him King.

v. 19. The more radical Pharisees said to the reluctant party, 'You gain nothing by your delays and by suffering this man Jesus to continue. Something must be done now or it will be too late. The world (or the public in general) has gone (away from us) after him.' It is not enough just to turn his followers out of the synagogue; he must be killed.

vv. 20-22. There were certain Greeks or Gentiles, who were commonly called proselytes (uncircumcised converts to the religion of the Jews), who came to Jerusalem to worship at the feast (Acts 8:27). These Gentiles had given up their idols and worshipped the one God -- the God of Israel. These people were allowed to come to the temple as far as the court of the Gentiles (Isa. 56:6-7; 1 Kings 8:41-42). These men, being Gentiles, did not feel at liberty to approach the Lord Jesus; so they told Phillip that they wished to see the Lord. This request presented problems to Phillip. Would not the Lord invite not only the wrath of the Pharisees but also the wrath of all the Jewish people if he visited with these Gentiles? But has not the Lord spoken of 'other sheep, which were not of this fold'? The problem being too great for Phillip, he consulted with Andrew; and they both placed the request before the Lord Jesus.

v. 23. It would seem to most that the Lord Jesus did not reveal to the disciples whether the Greeks should be given an audience with him or not. But he most certainly declared that the only way that any man, Jew or Greek, may approach Him, be accepted, and see his glory is for the Son of Man 'to be glorified.' He must die, rise from the dead, ascend to heaven, and serve as our Mediator. His gospel would be preached to Gentiles as well as to Jews, and all nations would come to God by him. The Gentiles must, 'see Him' as Redeemer of sinners, not as this curious multitude saw Him, a Jewish King Messiah.

v. 24. Consider ordinary farming. The grain of wheat must first be buried and lose its form before it springs up again and bears fruit. So it is with the Son of Man. He must be crucified for sin, buried, and rise again that the law might be honored, the justice of God might be satisfied, and there might be a gospel of life. If he does not die (like the corn of wheat), he abides alone with no people, no fruit! Without his blood and death, there is no remission of sin. But his death will be productive of much fruit from every tribe, kindred, and nation.

v. 25. So it is with those who would be disciples of Christ. If we hold to, protect, and shield this life from being crucified and buried with Christ, if we refuse to be identified with him in truth, suffering for the gospel even to death, we shall lose our souls. But if (like the farmer who in faith cast his wheat into the ground, believing in the future harvest) we cast our lives, hope, and future to Christ, with Christ, and for Christ (caring not for worldly security, comfort, nor praise), we shall live forever! (2 Tim. 1:8-12.)

v. 26. 'If any man is willing to be my disciple (bondslave), let him follow me all the way! When the issue is between me and my gospel on the one hand, and whatever has been nearest and dearest to him (father, mother, family, the world, his own life) on the other hand, my servant will follow me' (Matt. 10: 37-39; Matt. 16:24-26). 'Where I am,' in the love of the Father, accepted and exalted, seated at his right hand, 'there shall my servant be.' 'The Father who loves me will honor those who honor me.'

50

Now is the judgment of this world

John 12:27-36

v. 27. 'Now is my soul troubled.' The Scriptures say, 'He made his soul an offering for sin' (Isa. 53:10). Our Lord was in a human body, and his human soul was troubled at the judgment for sin and the wrath of God that was about to fall upon him for the sins of his people, which he bore. This agony and conflict was fully experienced and expressed in the garden (Luke 22:42-44). 'What shall I say? Father, save me from this hour'? This question was posed in order to declare and confirm again his purpose in coming to earth and his eternal will to redeem a people. Shall I put forth a petition to my Father to deliver me from the suffering, shame, and judgment of the cross? Certainly not! For this cause he came to the earth; for this cause he came to this hour; it was fixed in the covenant of grace; and Christ, as our surety, agreed to it. He will lay down his life willingly; and rather than seek to avoid the cross, he will put forth the following petition, 'Father, glorify thy name!'

v. 28. 'Father, glorify thy name.' Glorify thy attributes in me and the work of redemption I have undertaken according to thy will. In purposing to save a people from Adam's fallen race, in giving the beloved Son to be made of a woman and made under the law, in bruising him on the tree, the eternal God glorifies the perfections of his nature. His love, his mercy, his truth, his justice and righteousness, and his power and wisdom are all manifested and glorified (Rom. 3:23-26; Rom. 1:16-17; Psalm 85:10). Again the voice came from heaven (as at his baptism and transfiguration) saying, 'I have both glorified it' in the incarnation of the Son, in the Son's ministry and perfect obedience, and 'I will glorify it again,' by supporting the Son in death, by raising him from the dead and exalting him at my right hand, and in calling out a people for his glory (Phil. 2:6-11).

v. 29. Just as in the case of Paul's experience on the road to Damascus, those who were with Him, though hearing a sound, failed to hear the distinct words (Acts 9:7; Acts 22:9). Many of the people who stood near Christ when the Father spoke said, 'It thundered.' Others, however, were willing to admit that they heard a voice and said, 'An angel spoke to him.'

v. 30. Our Lord said to the people that stood by and were disputing over what they had just heard from heaven (whether thunder, the voice of God, or the voice of an angel), 'This voice came not for my sake only, but for your sakes.' Not only extraordinary miracles and been performed before their eyes, such as blind men seeing and dead men brought to life, but with their ears they had heard the voice of God speaking to him. Yet natural men do not see, hear, nor understand the grace of God nor the person and work of Christ (John 5:40-44; 1 Cor. 2:9-10; Matt. 13:13-16).

v. 31. Our Lord says, 'now is the judgment of this world' (Acts 17:30-31). The Jewish nation, having the law, the prophets, and the types, nevertheless rejected their Messiah and are brought under judgment and their place removed. The world knew him not and, consenting to his death, have this sin laid upon all unbelievers (John 3:36). The sins of all believers of all generations are judged and paid for by Christ (Rom. 8:1, 33-34), and the prince of this world (Satan) is cast down. Satan had a dominion over mankind by the fall of Adam, keeping the greater part of the world in idolatry and darkness (Eph. 2:2-3). He is not by any right the prince of this world, but by God's permission he exercises his evil power and boasts himself to be a king (Luke 4:6-7). His doom, destruction, and defeat are now accomplished (Gen. 3:15). Men and women of all nations, tongues, and tribes are redeemed in Christ.

vv. 32-33. Our Lord is revealing that he would be 'lifted up from the earth' on a cross, 'as Moses lifted up the brazen serpent.' His death would be public, violent, and expressive of his mediation between God and men, being lifted up between heaven and earth (1 Tim. 2:5-6). By means, of his crucifixion, resurrection, ascension, and exaltation the Lord Jesus redeems, justifies, and calls to himself all of God's elect from every age and nation. He redeems them to God by his blood and draws them to himself by his Spirit and word. Our Lord is not the Saviour of the Jews only, but the Saviour of the world (John 10:16; John 1:29; 1 John 2:2).

v. 34. The people referred to prophecies in the Old Testament which said that the Christ is a Priest forever (Psalm 110:4), Christ is King over an everlasting kingdom which shall not be destroyed (Dan. 7:14), and, as the son of David, he would reign upon David's throne. They could not reconcile these things with Christ's talk of rejection, shame, and death. The reason was they were talking of and looking for an earthly kingdom with a Jewish king. They knew nothing of the Messiah's spiritual work of redemption nor of his eternal kingdom in the new heaven and upon a new earth. They had no understanding of their priesthood, tabernacle, or sacrifices. They knew nothing of the character of God nor their own sinfulness (John 8:19, 41-44). They asked, 'Who is this son of man you say must be lifted up?' The true Messiah will live and reign, so who is this son of man that you say must die? The term 'son of man' occurs at least eighty times in the gospels.

vv. 35-36. Christ is the light; the gospel he preached is the light; the revelation of his Divine person and work is the light. 'Yet a little while the light is with you.' Soon he would be gone back to the Father, judicial blindness would come upon Israel, and physical death would soon come to them all. Walk in the light of revelation, receive the word preached, believe the Messiah, and seek the Lord in truth, that you may be children of God. Days of grace, light, and the preaching of Christ come to many in this world who ought to take advantage of this blessing. The darkness of old age, senility, gospel-hardening, false religion, and false refuges leave a man only to stumble about in confusion. Our Lord then departed from them and did hide himself, leaving them to their thoughts. 'He that hath ears to hear, let him hear.'

51

Israel's unbelief

John 12:37-50

v. 37. The response of the people to Christ was unbelief! Though he openly performed the most convincing miracles before them (such as feeding thousands miraculously, giving sight to the blind, raising the dead), the great majority did not believe him to be the Messiah. This clearly indicates the nature of man's sin; it is so complete and deeply rooted that the most convincing arguments and miracles will not bring a person to believe in Christ without the regenerating and efficacious work of the Holy Spirit and the word of God (Luke 16:27-31).

v. 38. Israel's rejection of Christ did not defeat God's purpose (Rom. 3: 1:3). Their unbelief fulfilled what was written of them in Isaiah 53. While the guilt and responsibility for their unbelief lay entirely upon them, their rejection of Christ led to the cross and the fulfillment of God's eternal purpose (Acts 2:22-23; Acts 4:26-28). Isaiah's complaint was delivered against the people of his time; but he chiefly wrote concerning the people of the days of the Messiah, for the whole chapter is a prophecy of the Messiah. The 'arm of the Lord' is the Lord Jesus Christ who is the gospel and the power of God unto salvation (1 Cor. 2:8-14).

vv. 39-41. This quotation is from Isaiah 6:9-10 and is quoted five other times in the New Testament (Matt. 13:14-15; Mark 4:12; Luke 8:10; Acts 28:26-27; Rom. 11:8). Any effort to change the clear meaning of this text in order to bring it into harmony with one's own theology is inexcusable. God determined to leave them to the blindness and hardness of their hearts and to deny them his grace, which alone can bring men to repentance and faith (Rom. 9:11-18). Whether one says, 'They would not believe,' or, 'They could not believe,' makes no difference; for men by nature will not come to Christ (John 5:40); and they cannot come to Christ unless God is pleased in grace to call them, teach them, and reveal to them his redemptive glory in Christ (John 6:44-45). In withholding light, truth, and heart illumination, it is said that 'He hath blinded their eyes and hardened their hearts' (Isa. 45:5-7). Isaiah's sight of God's glory is described in Isa. 6:1. It was Jehovah whom Isaiah saw, who is Christ Jesus. He recorded faithfully what he saw.

vv. 42-43. When it is said that these men believed on Him, we must not understand that they believed with true saving faith; for had they truly believed in heart that Jesus was the Christ, they would have confessed Him, followed Him, and been willing to suffer with him (1 Thess. 1:4-10; Rom. 10:9-10). Evidently, like Nicodemus, they were impressed by the miracles, which he did and by the words which he spoke; for many of these men were well versed in the Scriptures. But they feared excommunication from the religious community; and they loved the respect, honor, and praise which their offices brought to them. They were not concerned for the glory, honor, and praise of God.

v. 44. 'He who believes in me,' Christ said, 'does not exclusively believe in me, but believes also in the Father who sent me.' Receiving Christ means receiving the Father (John 13:20). Knowing Christ means knowing the Father (John 17:3; Matt. 11:27). Loving Christ and coming to Christ means loving and coming to the Father (John 14:6). Christ and the Father are one (John 10:30).

v. 45. Many saw Christ who never saw the Father, for they saw Christ as a mere man. But whoever sees Christ with an eye of faith as surety of the covenant, as the righteousness of God in obedience, and as the perfect sacrifice and sin offering (which enables God to be both just and Justifier of them that believe, Rom. 3:24-26) sees the Father. He sees the glory of God, the wisdom and power of God, and he sees the redemptive will of God -- all in Christ (Heb. 10:9-17).

v. 46. The elect of God, while in a state of unbelief, are in darkness even as others (Eph. 2:1-3). When God is pleased to reveal Christ to them, they are enlightened (2 Cor. 4:3-6); they are no longer in darkness, for Christ is the light. In Christ and by Christ they see the glory, the grace, and the invisible realities of redemption.

v. 47. Men may hear the gospel of Christ and understand what is being said, yet not believe it. Though faith comes by hearing, it does not come to all who hear with the natural ear. Some receive no profit by hearing, but rather reject and deny truth. 'I do not judge the unbeliever now' (He will later), for Christ came not to condemn the world (it was already condemned, John 3:17-18); but he came at this time to save sinners. Christ will leave them to another day when righteous judgment will take place (John 5:22).

v. 48. Those who reject Christ as the Messiah and who refuse the truth of the gospel of his grace will be judged. Though Christ does not judge him now, let none think that he will escape; for the words of Christ declared by the prophets, by Christ himself, and by the apostles and other faithful ministers shall rise up in the judgment against all who did not believe (Mark 16:15-16).

v. 49. He spoke not as a man separate from the Father. His gospel was not human, but Divine. He came from the Father and spoke the words of the Father (John 14:10). Therefore, a rejection of his words is a rejection of God.

v. 50. His commandment here is not the law, which cannot give life, but the gospel, which is the power of God unto salvation. The way to life is to hear and believe his gospel. Therefore, 'as the Father said to me I have spoken.' You will do well to hear the gospel, believe, and live (John 5:24).

52

Christ washes the disciples' feet

John 13:1-17

v. 1. This was the fourth Passover our Lord kept after he entered his public ministry -- and the last; 'for Christ our Passover is sacrificed for us' (1 Cor. 5:7; Heb. 10:1-14). Every Passover lamb slain had been a type of Christ, the Lamb of God. No more need for pictures and patterns when 'the Lamb of God' has died. Christ knew that 'his hour,' to which he had referred so frequently, had come. He came into the world to redeem his people through his perfect life and death. He would soon accomplish that death and return to the Father to be seated as the victorious Mediator on God's right hand (Heb. 1:1-3). Having loved his own (his sheep, his elect) with an everlasting, unchangeable love, he loved them continually, forever, even to death and forever.

v. 2. Many believe that the incident occurred before the supper and not after the supper had ended, for it was the custom to have a servant to wash the dusty feet of the guests as they entered the house. However, whether before or during the meal, we do know that Judas had already made arrangements with the priests to betray the Son of God for thirty pieces of silver.

v. 3. These words express the omniscience, omnipotence, and oneness of Jesus Christ with the Father. He knows all things. He knew that the Father in covenant purpose had given a]l blessings, all power and authority, all persons and things, and all grace and glory into his hands (John 3:35: Heb. 2:8; Eph. 1:3). He knew that the Father had sent him to accomplish the redemption of a people, that he would be victorious and return triumphantly to glory (Psalm 24).

vv. 4-5. The washing of feet was the lowest servile work and was done by the least in the house. Yet the eternal King of glory rose from his seat of honor, laid aside his robe, wrapped himself in a large towel, and began to wash, tenderly and carefully, the dusty feet of each disciple. This task was never performed by superiors, but by inferiors to superiors, as by a wife to her husband or a servant to his master. This is why we find Peter objecting to such an act by his Master.

v. 6. After having washed the feet of some of the disciples, he came to Simon Peter, who out of reverence to Christ, asked, surprised and astonished, 'Lord, dost thou wash my feet?' Peter knew himself to be a sinful man (Luke 5:8), and he had confessed Christ to be the Son of God. He thought it too far below the dignity and character of his Lord to wash the feet of such a worthless creature as he was.

v. 7. Peter knew what Christ was doing. As a common servant he was washing the feet of his disciples, but Peter did not know the meaning and teaching of the act. Christ said to him, 'You do not understand now, but someday you will' (John 16:12). How we need to learn to wait upon the Lord's own time to make spiritual truth clear to us, meanwhile patiently submitting to his word and will!

v. 8. Peter ought to have been satisfied with the Lord's reply and submitted to him; but while he spoke at the first out of modesty and humility, he now spoke rashly and said, 'You shall never wash my feet.' The Lord replied, 'If I wash thee not, you have no part with me in redemption or in the kingdom of God.' Christ is not speaking here of this simple act of washing Peter's feet, but he refers to the washing of regeneration and the cleansing in his precious blood. Unless a man is washed, cleansed, and purged from sin by the precious blood of Christ, he can have no part with Christ in glory (1 John 1:7; 1 Peter 1:18-19).

v. 9. Peter, convinced of his error, fearful of losing the hope he held in Christ, and conscious of his sins, says, 'Lord, don't just wash my feet, but wash my hands and my head.' He knew that he not only had walked in sin but had done evil and thought evil.

v. 10. The Lord replied, 'He that is washed' (that is, the person who is regenerated by the Spirit of God, called to faith in Christ, and washed in the blood of the Lamb) 'does not need to be washed again.' By one sacrifice and offering, Christ has cleansed, sanctified, and perfected all for whom he died. 'They are clean every whit,' all over within and without (Heb. 10:10-14: Col. 1:21-22). He only needs to have his feet washed. The reference is to people who have been to the bath and are clean all over and have no need to wash again except their feet, which may contact dust and dirt in coming from the bath. The believer is washed clean in Christ, and he needs not to be justified again; but he needs daily forgiveness and cleansing as he walks through this world. He needs constantly to be repenting and coming to Christ for forgiveness (1 John 1:9; 1 John 2:1-2). 'You are clean, washed and justified by my blood, but not all of you,' for the hypocrite Judas was among them.

v. 11. The Lord Jesus knew that Judas did not believe and would betray him; therefore, Judas was not redeemed nor washed by the blood of Christ. His blood is effectual to the full salvation of all for whom he died and was not offered in vain for those who perish (Matt. 1:21; Johnl0:11; John 10:14-16; Isa. 53:11-12).

vv. 12-15. After he had washed their feet and put his robe back on, he sat down and said, 'Do you understand what I have done to you?' He had taught them the truth of substitution, of cleansing from sin by his blood before God, of justification, and of the need for daily cleansing and forgiveness. Now he would teach them from the same act to behave in sincere and genuine humility and condescension to one another. 'You call me Lord and Master and you speak the truth, for I am King of kings and Lord of lords. If I, your Lord and Master, have not shunned the lowest service and the meanest task in my love for you and my willingness to serve the greater glory of God and your good, then you should follow my example and be willing to serve one another in the lowest and simplest tasks and station.'

vv. 16-17. In Christ there is no great and small, no important and unimportant, but only sinners saved by his grace. We are all brethren! The servant is not greater than his Lord; and if our Lord is willing to humble himself, shall we not do likewise? Happy are ye if you know this glorious truth by experience and perform the doing of it (Phil. 2:5-11; Mark 9:33-35; 10:42-45).

53

Judas, the betrayer

John 13:18-30

v. 18. The Lord Jesus refers again to what he said in Verse 11, 'Ye are not all clean.' When he spoke of the washing of regeneration, the redemption and forgiveness through his blood, and the daily cleansing, humility, and devotion of true believers to their Master and to one another, he spoke not of Judas, who was a hypocrite and would soon betray him. 'I know whom I have chosen' to salvation, eternal life, and perseverance in the way of God. The betrayal of Judas is the fulfillment of another Scripture written by David pertaining to the Messiah (Psalm 41:9; John 17:12; Psalm 109:7-8).

v. 19. Christ told them that one of them would betray him; and he told them many other things, such as Peter's denial, all of them forsaking Him, his death and resurrection, the world's hatred and the persecution from the religious Jews, that when all these things came to pass, they would believe that he is the Messiah (John 16:1-3). He is the Lord God omniscient, who knows and declares all things before they come to pass. Also, one of the greatest proofs that Jesus is the Christ is the fact that all Old Testament Scriptures are fulfilled in him (Luke 24:27, 44-47; 1 Cor. 15:1-4).

v. 20. 'Truly, truly (you may be comforted and assured by this) I have chosen you and have sent you forth in my name to preach the gospel. You are my ambassadors and sent of me as my Father hath sent me' (John 20:21). Those who receive the ministers of the gospel (chosen, called, and sent by Christ), those who believe and embrace their gospel, receive Christ in Whose name they come (2 Cor. 5:19-20). And those who receive Christ as preached in the everlasting gospel, receive the Father of Christ and partake of his grace.

v. 21. It is often said in Scripture that our Lord groaned in himself, that he was troubled in spirit (John 11:33), and that he was a man of sorrows and acquainted with grief. All of this shows him to be really man and to have a human soul. He was made like his brethren and tempted as we are, yet without sin (Heb. 2:16-18). He was grieved and troubled not by what would happen to Him, but at the evil nature, betrayal, and blackness of the crime Judas would commit. Also, up to this time, while he had suggested that one who had shared his fellowship would betray Him, he had not plainly said, 'One of you shall betray me.' This greatly troubled him and would be a stunning blow to them to realize that one of their own group would hand him over to the authorities to be killed. The fall of a supposed friend and disciple is always most difficult to bear. He was troubled as he broke this news to them.

v. 22. All of the disciples, surprised and astonished, looked from one to another, not having the slightest notion of whom he spoke. Evidently, up to this point, Judas had behaved as well as any of them and had shown as much zeal, enthusiasm, and dedication as the rest. He had given no occasion for anyone to suspect him more than any other, for they looked not on Judas but on one another (Matt. 13:27-30). Only the Master can truly discern the wheat from the tares (Matt. 7:22-23).

vv. 23-25. To understand this 'leaning on Jesus' bosom' one must understand the posture the Jews used at their meals. John was not sitting in a chair leaning over on Christ, which would have been too intimate and very uncomfortable. The Jews reclined at meals; and John was nearest to Christ, reclining on his side next to the Saviour. John does not refer to himself by name but usually with the statement, 'the disciple whom Jesus loved' (John 19:26, 20:2; 21:7, 20). Christ, as the Son of God and the surety of his people, loves all his elect alike, not one more than another, But as man, he had a particular affection for John and admitted him near his person and more in his confidence. David is said to be 'a man after God's own heart' in this, manner. Peter beckoned to John (who was so close to Christ in fellowship and position) that he should ask the Lord of whom he spoke. John, accordingly, presented the question, 'Lord, who is it?'

vv. 26-28. Some say that the Lord whispered to John; for if he had spoken out, the rest of the disciples would have known for what purpose Judas left. 'He it is to whom I give a morsel.' So after he dipped the bread, he gave it to Judas, saying unto him, 'What you do, do quickly.' Not one at the table, except John to whom the clue was given, knew why the Lord said these words to Judas.

v. 29. The disciples thought because Judas carried and cared for the money as treasurer, that the Lord was sending him to buy supplies or to give something to the poor. They had no idea that Judas was the betrayer, whom Satan had entered and possessed and who was going even now to make arrangements with the priests to sell his Lord. Another reason he whispered only to John was to prevent any reprisal against Judas on the part of the eleven. Had they known Judas' intentions, they no doubt would have prevented him. Can you imagine what Peter would have done? Consider his actions in the garden when he would have defended the Lord. Judas must be allowed to do what he did as he did it with no hindrance from the others.

v. 30. As soon as Judas received the sop, he left, fearing discovery and fully motivated by Satan. 'It was night,' which was a fitting time for such a dark deed.

54

A commandment newly revealed

John 13:31-38

v. 31. Judas had gone out to do what Satan led him to do, what his wicked heart designed to do, and what God determined before to be done (Psalm 41:9; Psalm 109:8; Acts 1:20; John 6:70-71). Christ, now being alone with his true disciples, talked more freely with them about his sufferings, death, and ascension and instructs them about their future conduct and behavior. 'Now is the Son of man glorified;' that is, the time has come that the Son shall immediately be glorified by accomplishing the work, which the Father gave him to do (John 17:1-4). By dying for his people, rising from the tomb, and ascending to heaven, he is declared to be the Son of God with all power and great glory (Psalm 24:7-10). 'And God is glorified in him.' The glory of God is more greatly revealed in redemption by Christ than anywhere else (Exod. 33:18-19); for hereby his wisdom and power, his truth and faithfulness, his justice and holiness, as well as his love, grace, and mercy are glorified (Rom. 3:26; Psalm 85:10).

v. 32. If God be so greatly glorified in the Lord Jesus Christ and his redemptive work (and this is an indisputable fact), as all the attributes of God are so clearly manifested and exalted in Christ, then the Father shall glorify the Son in himself and with himself. He shall raise him from the grave, set him at his own right hand (Heb. 1:6, 8, 13), give him all authority in heaven and earth (Matt. 28:18), and give him a name above every name (Phil. 2:9-11). This the Father will do straightway or in a short time (John 6:61-62). Jesus Christ is NOW King of kings and Lord of lords. His glory does not await the end of the world, but he is glorified and has all preeminence.

v. 33. The disciples did not fully understand what the Lord was teaching them, but they would later. He showed them that his sufferings and shameful death were for the glory of God and to accomplish his own eternal glory and purpose. He expresses his affection and concern for them, as well as Ills understanding of their weakness and failure to cope with his departure, by calling them 'little children.' He would be with them only a few days more; and they would seek him as those in distress and confusion, not knowing what to do nor where to go. He said to the Jews, 'Where I go you cannot come (John 7:34); the difference being that the unbelieving Jews, who died in unbelief, could never come where he went. The disciples, though they could not come now, would later come (John 14:2-3).

v. 34. This is certainly no new commandment in the sense that it is only recently revealed, for we find it in the law of Moses (Lev. 19:18); and John said we had it from the beginning (2 John 5). It is called new in that it is always new in the excellence of it. It is more clearly explained than before, being set forth in the gospel in a new manner. It is set forth in a new argument and example -- the love of our Lord Jesus Christ for us. 'Love one another as I have loved you.' Love as brethren in the same family, children of the same Father, forgiving and forbearing one another, preferring one another, and love freely notwithstanding weaknesses and imperfections. Christ loves all of his own whether rich or poor, old or young, weak or strong, greater or lesser, not in word only but in deed and truth.

v. 35. Not only by God's grace and love shed abroad in your hearts shall you know that God has done a work of grace in you, but by this new heart, new nature, new attitude, and new conduct toward others shall all men (even the world) know that you are disciples of Christ. The distinguishing mark of a believer is not an outward garb, nor peculiar talk, nor 'holier-than-thou' claims (as the Pharisees), but brotherly love. Love for Christ and a genuine love for his people are the distinguishing characters of a disciple (Eph. 4:32).

v. 36. Peter did not understand the Lord's words about his death, burial, and ascension to the Father. He probably thought Christ would go to some distant place; so he asked, 'Lord, whither goest thou?' The Lord replied, 'Where I go, you cannot follow now, but you shall follow me hereafter.' When Peter's work is done, when God has accomplished his purpose through him, when Peter's life on earth is over, he would certainly go to be with his Lord (Mark 23:43; 2 Cor. 5:8; Phil. 1:23), as will all believers.

v. 37. The Apostle was not satisfied to be still and accept the words of the Master. He had a high opinion of his devotion to Christ, of his courage in the face of the enemy, and of his willingness to follow Christ even if it cost him his life; so he said, 'I will lay down my life for you' (Rom. 12:3).

v. 38. When Christ asked, 'Will you lay down your life for my sake?' He was not questioning Peter's love and sincerity; for Peter did later lay down his life for Christ. He must destroy Peter's self-sufficiency and boasting, for Peter expressed this confidence in himself several times (Matt. 26:33: Luke 22:33; John 13:37). Our strength is not in ourselves but in him. Left alone, like Peter, we would all deny him. 'Peter, the cock shall not crow till you deny me three times' (Matt. 26:69-75).

55

I will come again

John 14:1-7

v. 1. The Saviour had told his disciples that one of them would betray Him, that they would all be offended because of him (Matt. 26:31), that he would go where they could not come at this time, and that Peter would deny him. These things lay heavily upon their hearts and greatly depressed their minds (John 16:6). Now in the multitude of these thoughts of grief, fear, and unbelief, our Lord comforts them and exhorts them to exercise faith. The best way to get rid of heart depression and fear is to believe God (1 Peter 5:6-7: Psalm 37:5). 'You do believe in God; you put your trust in God,' He says, 'Believe also in me.' 'For I and the Father are one. I am of the same nature and essence with him.' The Saviour knew that their faith in him as Messiah, Mediator, and God-man was yet weak; so he exhorts them to exercise faith in him. 'You have nothing to fear nor to be troubled about. As your Mediator and Redeemer, 1 will take care of all your concerns' (Col. 2:9-10; Rom. 9:33).

v. 2. The Lord Jesus now assures them that his going away to the Father's house is not a permanent separation; but the purpose of his coming into the world, dying on the cross, and ascending to the Father was to effect a perfect, permanent reunion with all of his elect. He would have them cease to think of an earthly kingdom and think of a spiritual, heavenly kingdom (Eph. 1:9-10). The Father's house is not one palace but many dwelling places. The word 'mansion' does not indicate different degrees of glory; for all saints are loved with the same love, bought with the same price, and are equally the sons of God. Their glory will be the same. 'Many mansions' denotes sufficiency of room. 'It is certain; it is my purpose and mission to go to the cross, to the tomb, and to glory to prepare a place for you. If this were not true, I would have told you.' Christ prepares us for the place, and he prepares the place for us.

v. 3. Rather than using the word 'if,' many writers prefer the word 'when.' 'And when I go and prepare a place for you, I will come again.' There is no uncertainty connected with our Lord's purpose. This is the third reason he gives for rejoicing and peace of heart. Believe in me, I go to prepare a place and you, and I will return for you and receive you unto myself. 'I will come again, for you, either by your death or in person the second time to take you with me to heaven, that where I am eternally in glory and perfection, there you will be also.' Redemption is through Christ, salvation is IN Christ, and heaven is to be with Christ (2 Cor. 5:6-8; Phil. 1:21-23).

vv. 4-5. The Lord had told them again and again that he must die, that he must be buried and rise again, that he must go to the Father. 'I go to my Father and to your Father.' In these verses he talked of the Father's house, he had also told them that by faith in him they would have eternal life and glory. 'You know where I go and you know that the way there is by faith in me.' Though they had heard him speak often of these things, and they knew him to speak the truth, yet their knowledge was imperfect, and they were filled with anxiety and questions. Thomas, whether speaking for himself or for them all, blurted out, 'Lord, we don't even know where you are going, so how can we know the way?'

v. 6. This is one of the seven great “I am's” of John's gospel. (6:48) 'I am the bread of life.' (8:12) 'I am the light of the world.' (10:9) 'I am the door.' (10:11) 'I am the good shepherd.' (11:25) 'I am the resurrection and the life.' (14:6) 'I am the way, the truth, and the life.' (15:1) 'I am the true vine.'

He is saying to the disciples that he is the way to God. He does not merely show us the way by example, he is not merely a prophet to teach us the way, nor does he merely guide us in the way by strong help and assistance -- he is himself the way! He is the way from God to men in that all divine blessings come from the Father through the Son (Eph. 1:3). He is the way from man to God in that he is our righteousness, our High Priest, and our sin offering. By his holy life he honored the law of God, and by his death he enabled God to be just and justify those who believe (Rom. 3:25-26; Heb. 10:9-22).

He is the truth itself. He is not only the true God and true man, but he is truth itself, he is the sum and substance of all the truth of the gospel, of all the types and shadows; and he is the true way in, opposition to every false way. Pilate asked, 'What is truth?' Our Lord answers here, 'I am the truth.'

He is the life. Christ speaks of life as opposed to death -- all death and all kinds of death. He has life in himself (John 1:4' John 5:26). He is the source and giver of life for his own (John 6:33; John 10:28). He is the light of life, the word of life, and he came that we might have life. Since men in Adam lost the way to God (your sins have separated you and your God), lost the truth of God (let God be true and every man a liar), and lost the life of God (for in Adam all died), no man can come to God, know God, nor live before God except in Christ. Christ Jesus is the only way of access to God (Acts 4:12; 2 Cor. 5:21).

v. 7. In one sense of the word the disciples knew him and knew what he had said. But in another sense they did not know him like they would know him when all that he had said and done would be taught them by the Spirit (John 16:12-15). If their minds had been freer of their traditions, of thoughts of an earthly kingdom, and if they had listened and learned to know Him, they would have known the Father; for knowledge of Christ and the Father go together, he who believes one believes the other, he who sees one sees the other, and the knowledge of both is necessary to life (John 17:3). 'In a short time, when the Spirit is poured upon you, you will have an enlarged knowledge both of me and of my Father.'

56

He that hath seen me hath seen the Father

John 14:8-15

v. 8. Philip took upon himself to speak for all of the disciples and addressed the Lord (as Thomas had in Verse 5) in a very humble and reverent manner. 'Lord, show us a visible manifestation of the Father, as Moses and Israel had; and we will be satisfied and less disturbed about your departure, the Father's house, the way, and our eternal hope' (Exod. 33:18-20).

v. 9. Was there any one fact that our Lord emphasized so repeatedly to the disciples and others as the truth of his oneness with the Father? (John 5:17-21; John 6:41-42; John 8:58; John 10:30-33; John 12:44-45). Surely Philip and the others had heard these words. This is why our Lord tenderly rebuked him by saying, 'Have I been with you so long, have you seen the miracles, have you heard my words, and still you do not know that I am God in human flesh? He that hath seen me (not with natural eyes, but with eyes of spiritual understanding) hath seen the Father' (Matt. 1:21-23; Heb. 1:1-3). It is also true that he who has NOT seen the Son has NOT seen the Father. Why do you ask to see what you have already seen? In the Son we have God's final revelation. Redemptive revelation apart from Jesus Christ is impossible.

v. 10. The Lord our God is one God, yet three persons (1 John 5:7; John 14:I6-17). The Father and the Son are one in essence, in Divine attributes, in purpose, and in perfection. The Father is in the Son and the Son is in the Father. 'Do you not believe this, Philip?' It must be the very foundation of your faith! 'You believe in God, believe in me' (v. 1). 'If you know me, you know the Father' (v. 7). 'If you see me, you see the Father' (v. 9). And now 'If you hear me, you hear the Father' (v. 10); 'for the words I speak are the words, works, and doctrines of the Father who sent me and who dwells in me.' The words Christ spoke and the works Christ did were not of himself AS MAN, but of the Father who dwelt in him.

v. 11. The faith of the disciples (which had seldom been strong) was wavering, and the Lord Jesus tenderly and patiently encouraged them. 'Believe my words, which never any mere man spoke, and with an authority no man ever had, revealing the Old Testament Scriptures as they have never been revealed -- or else believe me for the works you have seen me do, such works as none but God can do.' 'The words I speak and the works I do, reveal that I am come from the Father.'

v. 12. The Lord refers mainly to these disciples who, believing on Him, would be filled with the Holy Spirit and perform miracles in the physical realm (Mark 16:17-20; Heb. 2:3-4) for the confirmation of the truth of their gospel. These disciples did indeed duplicate the great miracles of their Lord. When he says, 'Greater work than these shall he do,' the greater works are spiritual works! This is the preaching of the gospel (even to the Gentile world) and the conversion of sinners. Miracles in the physical realm served only to confirm the claims of the apostles, as proof of the presence of God with them and as proof of their doctrine being from God until the New Testament was completed. These miracles gradually disappeared when they were no longer necessary. We have the word of God, full and complete, and do not need any other credentials. The regeneration, conversion, and salvation of a sinner is a greater work than any physical healing.

vv. 13-14. There is a connection between these two verses and Verse 12. The Master is still talking to and about these apostles. No miracle nor feat was beyond their power as long as it was desired and done in the name of Christ, for the accomplishment of his purpose and glory, and that the Father may be glorified in the Son. Tongues, gifts, and miracles were never signs for believers but for unbelievers (1 Cor. 14:22). As long as what they prayed for in his name served his greater glory, it would be done (Acts 3:6; Acts 3:16-18; Acts 4:10). Every miracle served to preach and glorify Christ.

v. 15. 'If you love me you will keep my commandments, my instructions, my words; and you will go forth as my witnesses and feed my sheep' (John 21:15-17). Since they had sat down at the table, the Lord Jesus had taught them humility, love, inner attitudes, and outward conduct. He had exhorted them to believe and to continue in faith, to pray in his name, and to continue his work. Now he says, 'If your love for me is genuine, you will do what I say' (1 John 5:1-3).

57

The Holy Spirit, our comforter

John 14:16-21

v. 16. Christ speaks as mediator and promises to intercede for them (Luke 22:32; 1 Tim. 2:5; Rom. 8:34). Here is another reference to the trinity of persons in the Godhead -- the Father prayed unto, the Son in human nature praying, and the Holy Spirit prayed for. The 'Comforter' is the Holy Spirit, who takes the things of Christ and reveals them to his people (John 16:13-14). He regenerates, sheds abroad God's love in the heart, teaches, guides, is the Spirit of adoption, seals the believer, and abides with us always as the pledge or earnest of our future glory.

v. 17. He is called 'the Spirit of truth' because he is truth (1 John 5:6), he guides men into all truth (John 16:13), and he revealed all the truth contained in the Scriptures (Acts 1:16; 2 Peter 1:21). The world of natural men cannot receive the Holy Spirit nor the truth of the gospel revealed by the Holy Spirit because their eyes are blind, their ears are deaf, and they have no heart understanding of God (Matt. 13:13-16; 1 Cor. 2:9-14). As a result of the fall, all men are spiritually dead (Rom. 5:12; Eph. 2:1, 5) and must be regenerated or born again to see (understand) the kingdom of God (John 3:3-8), to know and love God, and to partake of eternal life. The believer knows God, he knows the Redeemer (John 17:3), and he knows the Spirit of God, who dwells with him and in him.

v. 18. 'I will not leave you orphans,' as when a father dies and his children are left orphans for others to care for and to raise. 'I will come to you.' The reference here is not to the return of Christ but to the presence of his Spirit with them, for to have the Spirit of Christ is to have Christ and the Father (Rom. 8:9: 1 Cor. 2:12). Our Lord ascended to heaven; but when the Holy Spirit came upon them, Christ truly returned to them (Acts 1:4-5, 8).

v. 19. The world saw the man Jesus Christ with fleshly eyes. They never really saw him nor knew him. Soon he would be crucified, buried, risen, and exalted to the right hand of God. The world then would see him no more in any revelation. But the believer sees Christ! Some saw him in the flesh before he died and again after he arose. But this 'seeing Christ' is with eyes of faith -- Christ eternal, Christ incarnate, Christ our righteousness, Christ our redemption, Christ our mediator, and Christ our Lord. We (who never saw him in the flesh) see him in the Scriptures. Because he lives as God (the giver of life) and as our Redeemer (the purchaser of eternal life), we shall also live and never die. Christ is our life (Col. 3:4); and being one with Him, we shall live eternally.

v. 20. When the Holy Spirit comes upon you, you will recognize and understand this spiritual union between the believer and the Lord God. 'I am in the Father, you are in me, I am in you, and we are all one' (John 17:21-23). Christ, by his Spirit, actually lives in the believer (Gal. 2:20). He is the head and we are the body. He is the vine and we are branches. To harm a believer is to harm Christ, and to bless a believer is to bless Christ (Acts 9:4; Matt. 25:40).

v. 21. The believer who has the precepts and commandments of Christ has them not in a book, but written on his mind to think upon them, and on his heart to love them. By the grace of God and the power of the Spirit, he keeps them. His commandments are not grievous to those who love him. 'He it is that loveth me.' Others may talk of loving and believing on Christ, but one cannot separate faith and conduct. 'As a man thinketh in his heart, so is he!' Obedience to Christ is evidence of love for Christ. Our love for Christ is not the cause or condition of the Father's love to his people, for 'we love him because he first loved us' (1 John 4:10). 'He that loveth me will have a clearer discovery of the Father's love for him and of my love for him and I will more and more manifest myself to him.' Everything that we are and have spiritually in union with Christ is capable of growth as he is pleased to reveal himself and his word to us (1 Peter 2:1-3; 2 Peter 3:18; 2 Peter 1:4-8). So our Lord is saying that those who have seen him and love Him, he will all their lives favor them with his presence and manifestations of his fullness, his grace, and his glory.

58

Peace I leave with you

John 14:22-31

v. 22. Most likely the disciples still had thoughts of a great kingdom of the Messiah, visible to the whole world (Acts 1:6). Therefore, when the Lord Jesus talked of the world seeing him no more, of returning only to them and to other believers, and of dwelling with them, the Apostle Jude (surnamed Thaddaeus, author of the epistle which bears his name) asked, 'How can we see you, know you, and walk with you and the world not see you?' It may be, as some suggest, that Jude was asking not HOW but WHY display his power and kingdom to them alone and not to the public in general.

v. 23. Our Lord answered Jude's question and also confirmed what he said before in Verse 21, 'Because you love me and keep my words.' No love, no works of ours (seen or foreseen) are the CAUSE of his eternal love and mercy toward believers (1 John 4:10, 19). Yet our love for him and our obedience to his word are proof of his grace in us and of our part in his spiritual kingdom; and this will result in our eternal good (Rom. 8:28),further manifestation of his grace, and the living God, Father, Son, and Spirit, dwelling in us (1 Cor. 3:16; 2 Cor. 6:16).

vv. 24-25. Those who do not sincerely love the Lord Jesus Christ do not love his words, his doctrine, nor his ordinances and will not obey them. These words apply not only to the profane world but also to professors of religion, who do their works to be seen of men and not out of love for Christ. Therefore, Christ will not manifest himself to them nor dwell with them (John 2:23-25; 1 Cor. 16:22). This declaration is not mine only (or not mine as a man); but this is my Father's decree. It is not from earth but from heaven. 'All these things I have spoken to you, being yet present. After my departure I, through the Spirit, will make them much clearer to you' (John 16:12-13).

v. 26. Between the time that our Lord spoke these words and the time when the Holy Spirit came upon them, think of the significant events that occurred and the vast amount of Scriptures and promises of Christ that were fulfilled -- the crucifixion, the rent veil, the resurrection, his appearances to them, and the ascension. The indwelling Holy Spirit will more fully and perfectly instruct them in all these things and also will bring to their remembrance all that Christ said to them, things which they could not, under the circumstances, enter into. There are no new truths, only newly revealed truth. We learn the truth as God is pleased to reveal it and as we are able to receive it (1 John 2:20, 27).

v. 27. 'Peace be to you,' was the Jewish salutation (1 Sam. 25:5-6). Under that word they comprehended all manner of good to their friends, both when they greeted them or when they departed from them. Christ, about to depart from the disciples, said, 'Peace I leave with you.' But this peace Christ leaves with you is 'My peace,' which the world can never bestow, no matter how often they say, 'Peace be to you' (Jer. 6:13-14). The peace of this world is at best external and temporary: but the peace of Christ is internal, lasting, based on the sure promises of his word and the merits of his blood, and will strengthen and sustain his people through any trial. Therefore, he tells them, 'Do not be troubled at my departure nor be afraid of the dangers you face; for in the midst of it you shall have my presence and my peace!'

vv. 28-29. The Lord Jesus had told them again and again that he must suffer these things, that he must die to fulfill all that was written of him and necessary for our salvation, that he must depart, and that he would come again to them. If the disciples had loved him as they ought and if they had believed him as they should, rather than being depressed and troubled they would have rejoiced at his words. Their thoughts were too much on themselves and not for his greater glory. Love rejoices that he has finished his work, he is glorified at the Father's right hand, he has a name above every name, our redemption is complete, and he lives to die no more. 'My Father is greater than I' -- not in essence (John 10:30); but as a mediator between God and men, himself man, he is inferior (1 Tim. 2:5). He told them all these things before they came to pass so that when they saw them happen, they would not be overwhelmed with sorrow but would believe.

v. 30. He had been talking with them for hours and would talk with them much more after his resurrection, for he was with them for forty days. But he means there will not be much time for teaching and conversation before his death; for Satan, the prince of this world, had already inspired Judas, the soldiers, and the Sanhedrin to arrest him; and they were on their way. Satan comes: but he would find no fault in Christ, nothing in agreement with his evil designs, nothing in our Representative and God's anointed but complete holiness and submission to the Father's will (John 18:38).

v. 31. Christ offers no resistance (Isa. 53:7) to show all that he perfectly loves the Father and that he came only to do the will of the Father (Heb. 10:7-10). He calmly arises and bids the disciples to follow him. 'No man takes my life from me; I lay it down' (John 10:18).

59

I am the vine

John 15:1-7

v. 1. Our Lord had told his disciples and others on previous occasions, 'I am the door; by me if any man enter in he shall be saved.' There is no other door. He said, 'I am the true bread from heaven;' 'I am the water of life;' 'I am the way, the truth, and the life.' Everything that God has spiritually and eternally is in Christ, by Christ, and through Christ (John 3:35; Col. 2:9; 1 Cor. 1:30). Acceptance, forgiveness, salvation, and eternal life are ours by a living union with Christ; for he is the true vine. Believers are branches that have life, grow, and bear fruit only because of their union with the life-giving vine. With respect to the vine and the branches that are in the vine, 'My Father is the vine-dresser' who purposed, planted, and supported the vine (Heb. 10:5; Gal. 4:4-5) for the purposes of his will and for his own glory (Eph. 1:11-12).

v. 2. There are many religionists (such as Judas, Simon Magus, Demas, and others) who even appear to be in Christ by association, outward profession, and performance of church duties; but they bear no spiritual fruit -- love, joy, peace, etc. (Gal. 5:22). Religious duties and what men call fruit may be produced without any true spiritual union with Christ (Luke 16:15). These professors are dead branches which will eventually be exposed and taken away. The true branches which are savingly rooted in Christ by the Father's will and through genuine faith not only bear spiritual fruit, but they are constantly pruned, cleansed, and cared for by the Father through trial, teaching, and afflictions that they may grow and bring forth more fruit (James 1:2-4; 1 Peter 1:7; Psalm 119:71). The fruitless branches were never 'in Christ' by grace through faith. They only appeared to be.

v. 3. Christ had told his disciples in John 13:10 that they were 'clean, but not all,' because Judas was then among them. His being gone, Christ could now say to the eleven, 'Ye are clean.' Not by works, by law, nor by ceremony were they clean, regenerated, sanctified, and justified, but by his blood through the word preached and believed (Titus 3:5; James 1:18). These men were all true branches in the true vine, Christ Jesus. By the grace of God they believed in Christ, loved Christ, and were in Christ, never to be separated from him (John 10:27-30; Eccles. 3:14; 1 Peter 1:3-5).

v. 4. It is true that once a man is saved by God's grace, he will remain saved forever; yet the Scriptures are full of warnings to believers against unbelief (Heb. 3:12-14), against drawing back (Heb. 10:38-39), to continue in the faith (Col. 1:21-23), and against neglecting his word (Heb. 2:1-3). Abiding in Christ is abiding in his word (v. 7), abiding in his love (v. 10), and abiding in his Spirit (1 John 2:27). This abiding in Christ is not a condition which man fulfills by himself before Christ will give him life, but abiding in Christ is the result of Christ's gift of life and true evidence that we have the life of Christ (2 Cor. 5:17). Branches on a grapevine do not bear fruit by themselves but from the vine and as a result of their union with the life-giving vine; neither can any man bear, produce, nor possess any spiritual knowledge, life, gift, grace, or holiness except through Christ's abiding in him and his abiding in Christ (Gal. 2:20; 1 Cor. 15:10).

v. 5. Three things are expressed here.

1. Christ himself is the vine, the fountain, the spring, and the source of all life; and we are the branches who have no life, power, nor even existence apart from him. Without him we have and can do absolutely nothing.

2. Believers are truly one with Christ (John 17:21-23), and that close union with Christ is expressed here; for when one looks at the vineyard, he considers the vine and the branches to be one; and truly they are one as the head and the body are one (1 Cor. 12:12).

3. Those branches which abide in Christ will surely bring forth the fruit of his Spirit (1 John 4:7-8; 1 Thess. 1:4-10). His presence, power, and Spirit beget peace, righteousness, and love.

v. 6. When the vine-dresser comes to care for his vineyard, he prunes, dresses, and gives special attention to the branches which have life, green leaves, and fruit. But the branches which are hanging around the vine, diseased, dead, and fruitless, he takes away, bundles them together, and burns them. These fruitless branches are false religious professors who profess to believe, who are numbered with the church, and who appear to men to be 'in Christ.' But like the wheat and the tares, it takes the eye of God to discern the real difference. We form our opinions by outward signs. God looks on the heart, and he will expose the counterfeit.

v. 7. Abiding in Christ means many things, such as regeneration or the very fact of spiritual life (Eph. 2:1; John 1:12-13), faith in Christ (Heb. 10:38), love for Christ (John 15:10; John 21:17), and perseverance (Heb. 3:6, 14). But abiding or living in Christ is expressed here simply as 'my words abide in you.' His word is truth, the gospel, his promises, precepts, and grace, and is called 'the word of life' (Phil. 2:16: Heb. 4:12; John 6:63). The word of God is called the seed of life (1 Peter 1:23-25; Luke 8:11-15). One cannot separate the incarnate Word and the written word. It is impossible for a man to abide in Christ who knows not, loves not, and obeys not his word. 'Ye shall ask what you will and it shall be done unto you.' This must not be understood of temporal things, such as riches, honors, material and physical luxuries, which we may at times covet, but of things spiritual. The man in whom his word abides desires the will of God and the glory of God and will pray accordingly (Rom. 8:26). Yet all things spiritually required, needed, and sought will be given if we abide in him and his words abide in us (Matt. 7:7-11; Phil. 4:19; 1 Cor. 3:21-23).

60

Abiding in his love

John 15:8-16

v. 8. When believers walk in truth and love, when they adorn the doctrine of God, our Saviour, with generous, gracious and exemplary lives and behavior, they glorify God (Matt. 5:16). The fruits of righteousness, by the indwelling Spirit of Christ, displayed by a believer, not only glorify the power, grace and mercy of God in them but cause others to glorify God. 'So shall ye be my disciples.' Our fruitfulness does not make us disciples of Christ but is proof and evidence that we are his disciples. Good fruit does not make a tree good; the tree is first good and the fruit is evidence that the tree is good.

v. 9. The Father's love to the Son is eternal, unchangeable, constant, full and perfect. In all these respects Christ loves his people. This ought to encourage us not only to cherish that love above all things but to continue in that state of love and favour (1 John 4:7-11). 'Abide in me, abide in my word and abide in my love'; this is true faith and discipleship.

v. 10. All of these words seem to enforce the principle of perseverance in faith and love for Christ as taught throughout the word. It is not those who occasionally cry, 'Lord, Lord, who will enter the kingdom of heaven, nor those who name Christ with their lips while their hearts are far from him, nor those who profess to know and love him; but those who truly believe, know and love Christ will walk with him, continue in faith and good works and continue in his love, even as he is for ever the Son of God and always does those things that please his Father (Jer. 32:40; Col 1:21-23; Heb. 3:6, 14). Men show the operation of grace in the heart and true love for Christ by continuing in faith, in his word and in his love.

v. 11. His words concerning their union with him as the vine and branches, his love for them and their love for him, and his exhortation for them to continue in him, in his words and in his love were spoken to them in order that his joy, peace and rest might remain in them, fill them and encourage them even in the most severe trials of life (Col. 3:15; Rom. 15:13; Phil 4:7;). Difficult times were ahead (John 16:1-4), and they would recall these words in these days.

v. 12. While speaking of perseverance in faith and setting forth the evidences of true discipleship, our Lord comes to the clearest proof and sign of a union with him: 'that you love one another' (John 13:34-35), Love is the principal commandment on which all the others rest (1 Cor. 13:13; 5:13-14; Matt. 22:36-40). Love is of God, and 'He that loveth not knoweth not God' (1 John 4:7-10, 20-21). It is only as we are in Christ, in his word and in his love that we are able really to love one another and that we shall keep on loving one another.

v. 13. When you combine verses 12 and 13 you are able to see what kind of love our Lord is saying we are to have for one another 'As I have loved you and lay down my life for you.' There is no way that we can copy the infinite, substitutionary and redemptive love of our Lord; nevertheless, the principle of self-sacrifice, self-denial and doing all that we can for the benefit and well-being of others, even to the point of denying ourselves, is there. Like the love of Christ for us, our love for one another gives, forgives, sacrifices, continues and is sincere (1 Cor. 13:4-7; Eph. 4:32).

v. 14. The word 'friend' carries a powerful message and Abraham was called the friend of God (Isa. 41:8). spoke to Moses as a friend (Exod. 33:11). In the same, our Lord calls true believers his friends. What favour and to be the friends of God! The friends of the Lord are who love him and do his commandments. Not that our these things gains for us the favour of God and the of his covenant, for that is the gift of his grace Christ; but the sense is that by obeying his word and doing his will out of a principle of love for him, it becomes evident that we are truly sons and friends of Christ.

v. 15. There is a sense in which we are the servants and bond slaves of our Lord (Rom. 1:1; Exod. 21:1-6), and we delight to serve him in love for ever. But our Lord is saying to his disciples, 'You are more than servants; you are my friends.' A master usually keeps himself distant from servants, commands them to do his bidding without explanation and rewards them or punishes them according to their productivity. With a friend it is different. A friend is loved and taken into one's confidence, plans and counsels. Christ reveals to us, as we are able to receive it, his purpose, his counsel, the great designs of his grace and the glories of his redemptive will. Christ has made known to us, his friends, the glory, gospel, word and purpose of the Father (John 17:6-8, 14).

v. 16. Though we are friends of Christ and with Christ, that friendship and love did not begin with us but with him. Men by nature hate God (Rom. 8:7). This friendship was one-sided in its origin. He chose us, he set his love upon us, he redeemed us and he called us to himself (Rom. 8:28-31; Thess. 2:13; Eph. 1:3-4). We love him because he loved us, we seek him because he sought us and we call upon him because he made us willing (Psalm 110:3; John 4:10-19; Rom. 5:8). It was Christ who elected us out of a world of sin and darkness and ordained that we should be his sheep, his followers and bear fruit for his glory (Eph. 2:8-10). Being in Christ by purpose and abiding in Christ by grace will produce lasting fruit and bring further mercies and blessings to those who seek his glory and pray accordingly.

61

The hatred of the world

John 15:17-27

v. 17. This is the third time in his last words to the disciples that Christ has told them to 'love one another' (John 13:34, 15:12, 15:17). He had declared such strong love for them that it is right and proper for them to love one another. If we abide in Him, in his word, and in his love, we will love one another. We not only love him because he first loved us, but we love others because he first loved us (1 John 4:19-20).

v. 18. The 'world' here is not only the secular, evil world but the religious world as well. The disciples had experienced the hatred of the Pharisees, the Sadducees, and the Sanhedrin. He is saying that after he is gone, this hatred will be vented upon them. The disciples of Christ are hated because they are not of the world and because they belong to the one whom the world hates. Men do not hate their gods nor the god they call 'Jehovah,' but they hate the living God who is revealed in Jesus Christ and in the word! (John 1:10-11, 5:16, 7:1, 8:59.)

v. 19. Believers are in the world but not of the world (John 17:14). Believers are different from the world in character, attitude, principle, affections, and objectives. If they were like the world in these things, the world would love them; for everyone loves those who are like them. But Christ said, 'I have chosen you out from among the world to know me, to love me, to walk in my word, to do my will; therefore, the world will hate 'you just as they hate' me and my words' (2 Tim. 3:12: Phil. 1:29). The believer's very existence, manner of life, and gospel message condemn the world.

v. 20. For their further comfort under the hatred of the world, he reminds them of a saying he used before to teach them humility, self-denial, and brotherly love. 'The servant is not greater than his Lord' (John 13:16). We are infinitely less deserving and lower than our Lord; so if they have persecuted Him, why should we hope to escape? 'If they are inclined of the Spirit to receive my word, they will receive and keep your words, which are but my words preached by you' (Luke 10:16).

v. 21. All of the hatred, persecution, and evil done to believers is 'for my name's sake' or because of me! 'You are called by my name, and you call upon my name. You love me, confess me to be the Messiah and Redeemer, and preach to others my gospel of free and sovereign grace. Therefore, their hatred for me compels them to hate and persecute you. You have no cause to be ashamed, but you have cause to rejoice (Matt. 5:10-12). Ail of this the world does because they know not my Father who sent me' (John 8:19, 42. 54-55).

v. 22. The sin Christ speaks of here is the sin of Israel and the religious Jews in rejecting the Messiah sent to them (Acts 3:25-26; John 1:11). If he had not come in his incarnation, in fulfillment of all their law and prophets, and with undeniable proof of his person, they would not be under such strong judgment for their particular sin; but he has come and they have no excuse (Isa. 53:1-3; Rom. 11:7-10).

v. 23. It is a common error in this world that many pretend to know, love, and worship God while they reject and despise the Lord Jesus Christ. This is impossible! Whoever hates him that is sent, hates also him that sent him. God the Father and Christ are ONE (John 10:30, 5:23). The hatred of the world is toward the Father, the Son, and all who love him.

v. 24. In Verse 22 our Lord spoke about his words, which they heard and despised; now he refers to the supernatural and miraculous works, which he did. Surely the hatred of these religious Jews is inexcusable. They have both seen and heard (John 5:31-40); they have had plainly revealed to them that Jesus of Nazareth is the Christ. Their sin of unbelief is further aggravated and terrible in the light of such revelations.

v. 25. This hatred and rejection was prophesied by David in Psalm 35:19 and is the means by which God fulfilled his redemptive work. The hatred of men must result in the crucifixion of Christ in order that his people may be saved (Acts 2:23, 36; Acts 4:27-28); yet the guilt rests on men, for they did what they wanted to do. Nothing in him gave them cause for this hatred; the evil was in themselves.

v. 26. 'But when the Holy Spirit is come, he shall bring all my words to your remembrance; he shall take the things of Mine' (wisdom, righteousness, justification, redemption, substitution, satisfaction, eternal life) 'and show them to you? He will not glorify himself, speak of himself, magnify his gifts, nor call attention to himself. He shall testify of me and he shall glorify me! (John 16:13-15.)

v. 27. The apostles and those believers who follow the apostles shall testify, witness, and preach of Christ. He speaks especially here to the eleven who had been with him from the beginning (Acts 1:8; Heb. 2:3-4). But all of the elect love Christ and love to bear witness of him (Acts 8:4; 2 Tim. 4:2).

62

The Holy Spirit's ministry -- 1

John 16:1-11

v. 1. As in many places the chapter division here is unfortunate, for the Lord continues to speak concerning the hatred and persecution which his true disciples will have to endure for his sake and for the gospel they preach. He is preparing them for these hardships and trials (especially from the hands of devout, religious people) that they might not be shocked nor surprised and to prevent such grievous disappointment which might tend to undermine their faith. While the natural man is religious, he is not a friend of grace, substitution, and redemption in Christ alone (1 Cor. 1:18; 1 Cor. 2:14).

v. 2. The Jews had already made a law that if any man did confess Jesus of Nazareth to be the Christ, he would be excommunicated (John 9:22; John 12:42). To them this meant to be cut off from the Jewish nation, from the promises, and from the hope of Israel. It also meant that they would be considered pagans, lose their jobs, be cut off from their families, and denied honorable burial. The time will even come when religious zealots will put you to death in the name of God, convinced that you are heretics and that they serve God in destroying you. The death of Stephen is an example (Acts 7:57-60). Saul of Tarsus felt this way at one time (Acts 26:9).

v. 3. The reason behind all this hatred and persecution of believers is a willful ignorance of the true and living God (John 17:3; 1 John 5:20). These Jews had created their own god (Psalm 50:21). They boasted of their knowledge of God, yet they knew him not, nor Christ as the true Messiah (Rom. 10:1-4). They could have known, but they refused to hear (John 15:21-24).

v. 4. He told them all of these things concerning his going away, the coming of the Holy Spirit, the hatred and persecution of the world, and the ignorance and enmity of the Jewish leaders so that when these things did come to pass (and they certainly would), the disciples might remember that he told them of all this. This would serve to strengthen their faith in him and to anticipate the fulfillment of all his words. He did not tell them earlier of all this because he was with them personally at all times, and the wrath of the Jews was chiefly against him, not them. Now he is going away, and the enmity will fall upon them as well as the responsibility of the ministry of the word. God will reveal his purpose and his will as we are ready to receive it and as our needs require it (John 16:12: Mark 4:33).

vv. 5-6. When Christ spoke earlier of going away, Peter asked why he could not go with him (John 13:36). Thomas told him that he not only did not know where he was going but he did not know the way there (John 14:5). But now the Lord had told them that he was not leaving for some place on earth, but that he would die, rise from the dead, and go to his Father's house to prepare a place for them, that his death and return to the Father should be cause for rejoicing. He told them that he would come to them by his Spirit. This was a moment for many questions about all these mysterious and great things! But there were no questions, only sorrow in their hearts over their Lord's leaving them and perhaps great disappointment that the great kingdom they had expected had not become a reality. With our earthbound flesh and our materialistic, selfish natures, how dull we are to the grand and great redemptive glory of our Lord! (1 Cor. 7:29-31.)

v. 7. 'Nevertheless, though you ask no questions, I tell you that it is absolutely necessary for you that I die, rise again, and go to the Father.' His death atoned for our sins, removed the curse of the law, enables God to be just and the Justifier of all believers, secures peace and reconciliation, opens the way for believers into the holiest, gives us a mediator with the Father, transacts all our business with the living God, and, as our forerunner, enters heaven and possesses and prepares a place for us. The Holy Spirit was certainly here before, but he had not come in so special and peculiar manner as he would come to believers after Christ was glorified. He would indwell them as the promise of the Father, as their comforter, teacher, guide, and the glorifier of Christ. Had Christ not died, arose, and ascended to the Father, there would have been nothing for the Holy Spirit to do -- no blood to sprinkle, no salvation to apply, no righteousness to reveal, and no comfort to give.

vv. 8-11. The Spirit will indwell, teach, and preach through believers the testimony of God and the gospel of Christ. Conviction of sin (as to its guilt and curse), a revelation of Christ to the heart, and convincing men and women of sin, righteousness, and judgment are not by the might of men, the power of persuasion and logic, but by God's Spirit (1 Cor. 2:9-14). Conviction of sin and convincing the sinner of his need of mercy and grace are always accomplished by the Holy Spirit's using the word of God and are related to Christ, his person and work. The essence of all sin is unbelief. The Holy Spirit will reveal Christ as he did at Pentecost and bring men to believe on him (Acts 2:36-38). The Holy Spirit will reveal to sinners the righteousness of God, which is Christ (Rom. 10:4; Rom. 5:19). The fact that the Father raised him from the dead and received him at his right hand is full proof that his obedience and work for us is sufficient. We have a complete sanctification and holiness in Christ. With respect to judgment, the believer is cleared (Rom. 8:1, 33-34). Satan, evil powers, and rulers of darkness have all met their conqueror in Christ. He has destroyed the power of sin and death. He has all power in heaven and earth to give eternal life to his own (John 17:2). We have nothing and no one to fear. Our Lord is telling his disciples that their ministry, by the power of the Holy Spirit, shall not fail. He will have a people from every nation.

63

The Holy Spirit's ministry -- 2

John 16:12-22

v. 12. Our Lord is not speaking here of any 'brand-new' doctrines or truths which he had not previously told them or made known to them concerning his person and work, redemption, and eternal life. In the years they had been with Him, he had made known to them all things which he had received of the Father (John 15:15; John 17:6-8). Rather he speaks of the same truth gloriously clarified and amplified, and of other things concerning their ministry, the church, the Mosaic laws, and things which require more spiritual maturity to receive and experience. One truth is laid upon another, and we are taught as we are enabled of the Spirit of God to receive. This is spiritual growth!

v. 13. When the Holy Spirit fills you and indwells you (John 14:17), he will guide you or lead you into all truth. The Holy Spirit as a guide and teacher goes before, leads the way, opens the understanding, removes obstacles such as tradition, prejudices, and forms, and makes the truth of Christ clear to believers. He will make known all the counsel of God, which is necessary, profitable, and useful to the church. What the Spirit teaches will not be of himself, as the Son did not speak from himself but of and from the Father (John 7:16; John 8:28; John 12:49). The Father, Son, and Spirit are one; and what the Father purposes, the Son purchases and the Spirit applies. The Holy Spirit does not stress one point at the expense of another but guides us into all truth. He will also reveal to you 'things to come,' concerning the Lord's return, the end of the world, and things, which shall be. John wrote of these in the Revelation. The Holy Spirit uses the word of God to teach believers, not' dreams, visions, and special revelations. He always uses the written word and speaks according to the word (Isa. 8:19-20; 2 Tim. 3:15-17; 2 Peter 1:19-21).

v. 14. The Holy Spirit does not glorify himself, nor magnify his gifts, nor inspire men to preach and talk of the Holy Ghost. The Holy Spirit does not lead men to believe that being baptized with the Spirit, endowed with gifts, and attaining the higher life experience is better than salvation and meeting Christ in faith. The Holy Spirit glorifies Christ, speaks of Christ, reveals Christ, and enables believers to grow in grace and in the knowledge of Christ (2 Peter 3:18). We are complete in Christ (Col. 2:9-10). What Christ has done, is doing, and will do is the theme of the Holy Spirit's teaching. When the gospel is neglected, when Christ is not preached, when men seek gifts and healing rather than mercy, grace, and redemption in Christ, one can be certain that it is not the Holy Spirit of truth who is speaking (1 John 4:1-3).

v. 15. The Father has given all things into the hands of Christ (John 3:35; John 17:2; Col. 1:16-19) -- a11 things in heaven, earth, and under the earth; all things in redemption; all things pertaining to believers, both here and eternally; all things in the new heaven and earth. Therefore, if the Holy Spirit reveals and teaches anything of God and from God, it will pertain to Christ Jesus (Phil. 2:9-11). If a man has the Spirit of God, he will be able to say with Paul, 'We preach Christ' (1 Cor. 2:1-2).

vv. 16-20. Our Lord said to them, 'A little while and you shall not see me.' He must die on the cross as our sacrifice and sin-offering, he must be buried and lie in the tomb, and for those few days the disciples would not see him. Then they would see him again, for he appeared to them many times in his glorified body. But even when he ascended to the Father, he did not leave them alone; for he came to them in his Holy Spirit and dwelt with them (John 14:16-18). One must not separate the Father, Son, and Spirit, nor the resurrection, ascension, and coming of the Spirit. When the disciples began to inquire concerning these words, 'A little while and you shall not see me, and a little while and ye shall see me,' the Saviour replied, 'The world shall rejoice;' for the world looked on the death of Christ as a cause for rejoicing. They were rid of Him, his influence, and his teachings. During the crucifixion and burial 'you shall be sorrowful, but your sorrow shall be turned to joy;' for he arose victoriously over sin, death, and the grave. He lives to die no more.

vv. 21-22. When a woman gives birth to a child, she experiences great pain, suffering, and sorrow during her labor. But when the child is born, the sorrow and pain are forgotten and she rejoices in her child. The death of Christ and the brief separation from his disciples caused them great sorrow and confusion; but he arose, appeared to them, and came in his Spirit to dwell with them, causing their hearts to rejoice with a joy that can never be taken from them (Matt. 28:20; Heb. 13:5-6).

64

Do you now believe?

John 16:23-33

v. 23. The disciples were so full of fear, disappointment, doubt and questions. They asked, 'Where are you going?' How can we know the way?' 'Show us the Father.' 'How shall we see you and the world not see you?' Now he says to them, 'In that day, ye shall ask me nothing.' In that day, when the Holy Spirit comes upon you, you will not be at a loss to understand the crucifixion, the resurrection and the ascension of the Son of man. You will know, as you are taught by the Spirit and the Scriptures, why Christ came to die (vv. 13-15; 1 Cor. 15:1-2). All spiritual blessings, knowledge, grace, peace and rest which you ask of the Father in my name will be given you.' All spiritual blessings are in Christ, through Christ and because of Christ (John 3:35-36; Eph. 1:3-6). There is nothing the law requires, justice demands, or the believer needs or wants that is not met and given in Christ and for the glory of Christ.

v. 24. The disciples had prayed to the Father, for they asked the Lord to teach them to pray. Yet up to this point they had not asked the Father for anything because of Christ's blood, righteousness, sacrifice and mediation, for up to this point they did not have a clear understanding of his redemptive work. 'Ask, and ye shall receive' (Matt. 7:7-11), that is, 'in my name, because you will receive of me all you need, and your joy, assurance and peace will be full and complete.'

v. 25. The expression 'these things' refers to all the teachings of Christ spoken to the disciples that night (John 13-16). 'These thing' were made clear to the disciples after they had come to pass and by the Holy Spirit who indwelt them, as they are plain to us who live on this side of the cross (1 Cor. 2:8-12). But at this particular time 'these things' seemed like proverbs or veiled sayings which they did not comprehend. They are clear to the believing heart (John 7:16-17). The seed of the gospel has become an open flower revealing the glory and wisdom of God in Christ (Rom. 3:19-26).

vv. 26-27. The Lord is saying, 'After I am crucified, risen and ascended to the Father and the Holy Spirit comes to guide you in a clear understanding of me and my work, you will pray to the Father in my name and he will hear and bless you (Rom. 8:34; Heb. 7:25), not only because I intercede for you and stand for you, but because the Father himself loves you.' Christ came because God loves his own (John 3:16). He loves us with an everlasting love because of Christ; we are in Christ, and we love Christ (Rom. 8:35-39).

v. 28. This passage records three central facts in the purpose of redemption.

1. 'I came forth from the Father.' This refers to our Saviour's deity, his pre-existence and the Father's will to redeem (Heb. 10:9-10).

2. 'I am come into the world.' This is his incarnation (John 1:14; Gal. 4:4-5) and his representative work as the second Adam (Rom. 5:19).

3. 'I leave the world and go to the Father.' The Lord Jesus is ascended, exalted and seated at the right hand as our Mediator (1 Tim. 2:5; Heb. 4:14-16).

vv. 29-30. When the Saviour said, 'The Father loves you because you love me and believe that I came from the Father into the world, and I leave the world and go to my Father,' the disciples replied, 'Now we understand! This is clear to us and not a mystery any more. We are sure that you know all things. There is no reason for any man to doubt you or question you, for we believe that you came forth from God.' The matter is settled, they seem to indicate. But they had said this before (Matt. 16:16; John 6:67-69).

vv. 31-32. 'Do ye now believe?' 'Do you really believe?' Though they professed to believe a trying time was upon them when this faith would waver. Peter would deny him, and all would forsake him and return to their homes and friends, even to their old vocation as fishermen (John 21:3). For when Peter said, 'I go fishing,' he actually meant, 'I return to my old profession.' It was on that occasion that our Lord asked Peter if he loved him more than these -- the sea, boats and nets (John 21:15). Yet, though forsaken of them, Christ was never without the Father -- his love, his approval and his presence.

v. 33. 'All of these things have I spoken to you this night that in me ye might have peace.' It is true that we have peace with God through our Lord Jesus (Rom. 5:1; Col. 1:20-21); and in Christ we have peace of conscience and heart, knowing that our sins are forgiven. But in this case he refers to the trials, troubles and tribulations the disciples and all believers will have in a world which hates God and hates the gospel of grace (2 Tim. 3:12). 'I have conquered Satan and the world.' His victory is our victory, and we have no cause to fear the men of this world nor the forces of evil in this world (Matt. 10:28; 2 Cor. 2:14; 1 John 4:4; 5:4-5).

65

The Lord's prayer -- 1

John 17:1-8

v. 1. 'These words spake Jesus' refers to all the preceding words of comfort, instruction and direction that he had spoken to his disciples in the three preceding chapters. Our Lord lifted his eyes to heaven,, which indicates the soul and heart being lifted towards the Father. While God is everywhere and fills heaven and earth, yet in heaven he most manifests his glory. Such a gesture is not necessary, though, for a Matthew 26:39 our Lord fell on his face and prayed. And the publican did not lift his eyes towards heaven, yet he was heard. 'The hour is come' -- to suffer and die, to depart out of this world, to redeem the people given to him by the Father, in the manner determined by the Father, that he might be both just and Justifier (Rom. 3:25-26; Gal. 4:4-5). 'Glorify thy son.' As God, he needed no added glory; but as man and Mediator, he prays that the Father will support, sustain and uphold him through all that he must endure for our sanctification and redemption, that the Son may glorify the Father's virtues of love, righteousness, mercy and truth (Ps. 85:10). The obedience and death of Christ effectually redeem all believers (Isa. 53:4-6), glorify the love and grace of the Son (Rev. 5:9-10) and magnify the riches of the Father's grace (Eph. 2:4-7).

v. 2. Our Lord Jesus, as King of kings and Lord of lords, had all power, authority and government over everybody and everything (Matt. 28:28; Col. 1:16-18). The Father has given him an elect people out of all nations; and in order to gather those people, Christ must have absolute authority over everybody, without exception. Eternal life is a free gift that the Son gives to such as the Father has given him in the eternal covenant (John 6:37-39); 10:26-29; Acts 13:48). In order to save some, the one who saves must have authority over all (Phil. 2:9-11).

v. 3. Eternal live is not a profession of religion, nor a reformation of manners, nor a knowledge of facts about God; but it is an experience of regeneration and revelation of God in the heart (Gal. 1:15-16; 4:19; Col. 1:27). Eternal life is spiritual life, divine life and the life of God in us (1 John 5:20). To know the only true God is not merely abstract knowledge (James 2:19); but it is to believe him, receive him and love him as he reveals himself in Christ. The Father cannot be known savingly except in and by the Son (Matt. 11:27; John 14:6).

v. 4. To glorify God is to love him perfectly, to obey him perfectly and to live in absolute submission to his perfect will. 'I have glorified thee on the earth.' This only Christ could say! (John 4:34; 8:29; Heb. 10:7). The work the Father gave him to do was to fulfill all righteousness (Rom. 3:21-22; 5:19; 10:4), to defeat and destroy all enemies such as sin, Satan and death (John 12:31), and to redeem and save the elect (1 Peter 1:18-19). He could say, 'I have finished the work,' because it was so near and so certain that he would finish it (John 19:30).

v. 5.We have here two important things:

1. Christ Jesus is God and was with God and was God from eternity (John 1:14; Prov. 8:23-30). To return to the glory of the Father's presence is his delight.

2. Christ returns to the presence of the Father as 'the man Christ Jesus' (1 Tim. 2:5), the Mediator and Forerunner of all whom he redeems.

He prays to be returned in this office and to this glory even as he was before. He is received, exalted and seated at the right hand of the Majesty on high; and we are received with and in him (vv. 21-22; Eph. 2:6; Heb. 2:11-13).

v. 6. 'I have manifested thy name,' or 'revealed thyself, the perfections of thy nature, they redemptive will, thy gospel of mercy and grace and thy wisdom, power and glory' (1 Cor. 1:24; 2 Cor. 4:6). This he manifested to those whom the Father gave him out of the world. They were chosen by the Father and given to the Son, whom he appointed as their Surety, Head and Mediator. The Lord is thinking of all the elect, but here particularly of these disciples who were with him. By the grace of God they received Christ and his word (John 1:10-13).

v. 7. This is something our Lord emphasized strongly -- that the words he spoke were the Father's words, that the works he did were the Father's works, that he came to do the Father's will. He did not take it upon himself to be our high priest (Heb. 5:5). When the Father raised him from the dead and exalted him, he gave assurance to all that Jesus Christ is his anointed, ordained and designated Redeemer (Acts 17:30-31). Let all know that all things such as all power, all spiritual gifts and all things pertaining to the kingdom are of the Father and are by his appointment, his decree and according to his will (Heb. 10:5-14).

v. 8. Christ gave to us the words of the Father called in Scripture the doctrine of God, the word of truth, the testimony of God, the ministry of reconciliation and the gospel of God; and, with these disciples, by the power of the Holy Spirit, we gladly receive his words. We receive them gladly, with reverence and meekness, with love and gratitude, and know certainly that Jesus of Nazareth came from the Father as Mediator to seek and to save the lost, to redeem the chosen ones and to perform all that is necessary to their salvation. He is the true Messiah and no impostor.

66

The Lord's prayer -- 2

John 17:9-15

v. 9. Our Lord prays to the Father as man and mediator on earth. His intercession in heaven is not called prayer but intercession. His prayers are always heard, for he never prayed contrary to the will of the Father nor contrary to the glory of the Father. He prays here for his apostles and for all who believe on Him, which shows his care, concern, and love for them. 'I pray NOT for the world' of unbelievers, who live in sin and will die in sin. As he prayed not for those who would never believe, so he died not for them. For whom Christ is the propitiation, he is the advocate and mediator; and for whom he died, he makes intercession. He prayed for those that the Father had given him in the covenant of grace (John 6:37-45) to be saved, kept, and received up to eternal glory. 'For they are thine,' not merely by creation but by eternal election and special grace (2 Thess. 2:13: Eph. 1:3-7; 2 Tim. 2:19).

v. 10. 'All mine are thine and thine are mine.' This is understood only when we understand that the Father and the Son are ONE in essence, in ownership, and in purpose (John 10:30; John 5:17-23). I am glorified or made glorious IN their redemption (Eph. 2:7; Rev. 5:9-13) and BY them who worship me, love me, and attribute the whole of their salvation to me. He will be glorified now and throughout eternity. Paul speaks in Eph. 1 of the work of the Father, Son, and Holy Spirit in the redemption of the elect; and after each division he adds, 'to the praise of his glory' (Eph. 1:6, 12, 14). Whom the Father chose, the Son redeemed and the Holy Spirit calls. 'All my people are thy people, and thy people are my people.'

v. 11. The Saviour would soon die and depart out of this world in which he had walked for over thirty years. It is an unfriendly, hostile, difficult world of sin and unbelief (Isa. 53:1-3; John 15:18-19; 1 John 5:19). While the Lord Jesus would go to the Father, enter within the veil as our forerunner (Heb. 6:19-20), and sit down on the right hand of the Majesty on High (Heb. 1:3), his disciples would remain in the world to preach the gospel and be exposed to evil, temptation, and hardships. His prayer is that the Father would protect and guard them, hedge them about, keep them faithful to the gospel, and in unity with him and one another, that these believers may be one in love, in purpose, in message, and someday ONE in a greater way than we can now imagine (John 17:23-24).

v. 12. The Lord Jesus is the surety of his people (Heb. 7:22) and the good shepherd of all the sheep (John 10:14-16), and not one of those apostles nor one of those given him by the Father can ever be lost (John 6:37-39). He kept and will keep them from the evil one and eternal ruin (1 Peter 1:3-5). But Judas, son of perdition, by his own choice and by his own willful apostasy, is lost and fulfilled all that was written of him. Judas was never one of the elect of God nor one given to Christ but was a reprobate from the beginning (John 6:64, 70-71; Psalm 109:7-8). Wicked men do what their evil hearts devise, but in all things they fulfill the purpose of our sovereign Lord (Acts 4:27-28; Luke 22:22; Psalm 76:10).

v. 13. About six weeks from this time the Saviour would leave the apostles and ascend to the Father, and the disciples would be without his bodily presence. He has spoken these things (all that he imparted to them in Chapters 13-16) and put forth this prayer that the joy of his people might not be diminished by his going from them, but that they might rejoice in his redemptive work, his exaltation, his intercession, and his return (John 15:11).

v. 14. The sense here is more than just preaching the word to these disciples, for he had given the word to many in this fashion. But he had opened their hearts to understand, receive, and embrace the word of God in faith and love, so that the word dwelt in them, was engrafted in them, and changed them into the likeness of the word. The word in their hearts made them to be of another spirit from the carnal worldling and religionist; therefore, they were hated by these people. Believers are born, live, and die in this world as all other men; but in spirit, attitude, conduct, conversation, and walk they are not of and like the world, even as their Lord (Rom. 8:4-10).

v. 15. Although they were not of the world and would be hated, persecuted, and killed by his enemies in the world, the Saviour does not ask the Father to take them out of the world; for they had a work to do -- a gospel to preach (John 20:21; Matt. 28:18-20). It is for his glory, the salvation of his elect (2 Tim. 2:9-10), and the comfort and edification of his church that we remain in this world. They will be taken to glory in his own time. However, he prays that they might all be kept from 'the evil one.' The believer does not pray for death, nor for deliverance from the common ills of mankind, nor even from persecution for the sake of the gospel, but to be delivered from sin, from the power and testing of Satan, and certainly from apostasy (1 John 5:18). Back of all evil influence stands Satan, so that it is especially against him that we need protection (Luke 22:31-32).

67

The Lord's prayer -- 3

John 17:16-26

v. 16. Our Lord repeats the words he said in Verse 14, where they are given as a reason for the world's hatred and here as a reason for divine protection from the evil one. Who they are and what they are incite his wrath against them.

v. 17. Though our sanctification in Christ is perfect (1 Cor. 1:30; Col. 2:9-10), yet there is a need for spiritual growth and development in love, faith, humility, knowledge, and all Christian graces. Believers are first new-born babes, then young men, and later fathers in Christ. This sanctifying work is done by the Holy Spirit through the word of God (1 Peter 2:1-3). His word is infallible truth; and our spiritual growth depends not upon feelings, visions, and resolutions, but upon an ever-increasing love for, understanding of, and embracing of his word (Psalm 119:9-16, 33-34, 65-72). As the word of God is the seed in regeneration (1 Peter 1:23), so it is the source of true holiness of life and conversation.

v. 18. Our Redeemer was sent into the world by the Father to accomplish the full redemption of his people, to fulfill the gospel, and to proclaim it (Isa. 61:1-3). He took not that office or honor unto himself, but the Father ordained and sent him (Heb. 5:4-6). Even so, these apostles were appointed, ordained, and sent by Christ as his ambassadors (2 Cor. 5:19-21: John 20:21-23).

v. 19. This is not to be understood to mean Christ's making himself holy, for he did no sin: but he is saying, 'I set myself apart as a sacrifice for sin, well-pleasing and acceptable to the Father, that my people might be sanctified' (Eph. 1:3-7; Eph. 5:25-26). The Father sanctified us in his Divine election (Jude 1), the Son sanctified us by his sacrifice (Heb. 10:10-14), and the Holy Spirit sanctified us in regeneration, in calling, and in belief of the truth (2 Thess. 2:13).

v. 20. He prays not only for these apostles and present disciples, but for all who will receive and believe the gospel.

1. He prayed not for people who would die in unbelief (John 17:9).

2. He prayed for those who were not then believers but who would believe (John 10:16).

3. Faith comes by hearing the word, for Christ prays for those who would believe 'through their word' (Rom. 10:17).

v. 21. There is a union and oneness between the Father and the Son in nature, essence, power, affection, and purpose which infinitely transcends any kind of union among men; yet the oneness of ail believers resembles that which exists between the Father and the Son.

They have a common faith, which all experience and agree in the main point of the gospel -- salvation alone by the Lord Jesus Christ.

They have a common affection, being knit together in love to each other (1 John 4:7-11).

They have a common goal -- the glory of God.

And they are all one in Christ and in God by his grace. Not only will God's grace in Christ be manifested to future believers, but to the whole universe (Eph. 2:7; Phil. 2:9-11).

v. 22. This glory is eternal life, which the Father vested in the Son, which the Son purchased and perfected by the work which he did, and which the Son gives to every believer. This is indicated by Verses 1-4 of this chapter (2 Peter 1:2-4). Moses asked, 'Show me thy glory' (Exod. 33:18-19). Because he has bestowed upon us this glory of grace and mercy in Christ, we are one with Christ in God.

v. 23. Hendriksen said, 'When God dwells in the Son and he (through' the Spirit) dwells in believers, then, naturally, these believers become partakers of all the riches that are in Christ -- -- pardon, righteousness, love, joy, knowledge, wisdom, etc. -- and when ail the members of the church universal become partakers of these blessings, the church, of course, will be one, just as the Father and the Son are one.' Then all the world shall know that Christ is the only Saviour and that the Father loves the elect as he loves the only begotten Son (John 3:16). Christ came BECAUSE God loved us.

v. 24. What a prospect! what a future! to be with him where he is! (John 14:2-3) and actually to behold his glory! Someone said, 'To see life is to live, and to see his glory is to be glorified with Him' (1 John 3:1-3; Psalm 17:15). The glory, praise, and adoration of Christ will be our eternal vocation (Rev. 5:9-14).

vv. 25-26. The world religions and the world in general do not know God (John 1:10-11). But the Son knows the Father and has manifested the Father to every believer, and they all know him to be the Messiah sent by the Father. He has declared the name of the Lord -- Jehovah-Jireh (Gen. 22:13-14), Jehovah-rapha (Exod. 15:26), Jehovah-Nissi (Exod. 17:8-15), Jehovah-shalom (Judges 6:24). Jehovah-ra-ah (Psalm 23:1), Jehovah-tsidkenu (Jer. 23:6), and Jehovah-Shammah (Ezek. 48:35) -- and will continue to declare it, for his name is Wonderful (Isa. 9:6). The love of God revealed to the heart begets love in the heart (1 John 4:19).

68

The betrayal

John 18:1-12

v. 1. When our Lord had spoken these words of comfort, instruction, and teaching concerning his death, departure, the disciples' future ministry (Chap. 13-16), and his priestly prayer, he went with his disciples over the Brook Cedron (2 Sam. 15:23) into a garden called Gethsemane (Matt. 26:36).

v. 2. Poole says this garden was probably at the foot of Mt. Olivet, where the Lord often went alone and with his disciples (Luke 21:37: Luke 22:39). Judas was well acquainted with this private place of prayer and meditation. One thing made clear in his going to this place that Judas knew so well is that the Master was not hiding nor evading the betrayal and arrest. He went there to meet Judas.

v. 3. John does not mention Judas's going to the priests, contracting with them to betray the Lord, and the kiss of betrayal (Matt. 26:14-16, 47-50). Also according to the other evangelists, the party which came to arrest him was a great multitude (Matt. 26:47) made up of the chief priests, elders of the people, officers, and soldiers with torches and weapons. John's main point is that Judas, the betrayer, knowing where our Lord would be, served as the guide and encouragement for these who would kill him. Led by one of his disciples, they came out against him as if he were a criminal. What a shame and an insult to our Lord!

vv. 4-5. Our Lord knew all things that would come upon him from the manger to the cross. He is God! He purposed and willed it all that righteousness might be fulfilled, justice satisfied, the nature of sin exposed, and his elect redeemed (John 6:64). He knew (and it was recorded in the Old Testament) not only that he must suffer and die, but all the circumstances that would attend his death (Luke 24:27, 44-46; Acts 15:18). Our Lord stepped out in the open and walked forward until he stood directly in front of this multitude. It was probably then that Judas stepped forth and kissed him on the cheek saying, 'Hail, master.' This was the pre-arranged sign but wholly unnecessary, for our Lord would identify himself when his hour was come; and all that they would and could do was pre-determined by himself (Acts 4:27-28). He asked, 'Whom seek ye?' He was, as always, in total control of the whole situation. The mob or several of them answered, 'Jesus of Nazareth.' John again mentions the fact that Judas (who sold out, led them to the garden, and planted the evil kiss of betrayal) still stood with these wicked men. Our Lord said, 'I AM HE,' or 'I AM' (Exod. 3:13-14; John 8:24), declaring himself to be Jehovah God -- the Christ -- the Messiah -- as well as Jesus of Nazareth.

v. 6. His answer was delivered with so much majesty, authority, and Divine power that they all went backward and fell to the ground (Rev. 1:17). He is God, King of kings; he speaks and worlds are created: he speaks and men live or die; he speaks and graves are opened. 'No man takes my life from me; I lay it down.' Think of his sovereignty and power when just the sound of his voice prostrates and terrorizes a multitude of enemies (Isa. 46:9-11). He might easily have walked away (Luke 4:29-30); but he allowed them to rise up, arrest Him, and take him away.

vv. 7-9. The Saviour's question and their answer were the same as in Verses 4-5. He makes it very clear that it was he alone whom they sought. He said, 'Let these (his disciples) go their way.' Christ must suffer alone. He alone is our Saviour, redeemer, and sacrifice (Heb. 1:3; Isa. 63:3). If Christ suffers, his people must go free. Substitution is the essence of the gospel and it is seen here. Christ is apprehended and his people go free (Isa. 53:4-6). Christ dies and we live! Christ bears all the curse, penalty, and wrath against sin, enabling God to be just and Justifier; and we are free indeed. 'Payment God's justice cannot twice demand; first, at my bleeding Surety's hand and then again at mine.' substitution and satisfaction -- learn the meaning of these in reference to the person and work of Jesus Christ and one learns the gospel. He will lose none which the Father gave and for whom he is the sin-offering (John 6:37-39; John 17:12).

v. 10. The disciples had two swords among them (Luke 22:35-38). Peter had one of them, and, acting impulsively (as he often did) yet fully intending to deliver his Master or die with him as he had boasted, drew the sword and smote Malchus, the high priest's servant, and cut off his ear; undoubtedly he meant to behead him and missed.

v. 11. Our Lord spoke to Peter in rebuke (Matt. 26:52) and also to prevent his repeating the action. The term 'cup' refers to his suffering and death decreed by the Father (Matt. 20:22; John 12:27) for our sins. The death of the Redeemer was not an accident, nor only an example, nor the death of a helpless reformer. It was decreed, designed, and determined in the covenant of grace from the foundation of the world (Rev. 13:8; Heb. 9:25-26; Heb. 13:20). 'Shall I not drink it?' He is not only able to fulfill all that is written of Him, but he is willing (John 10:18).

v. 12. They bound the hands of the Lord Jesus and led him away. The disciples forsook him and fled (Matt. 26:56: Mark 14:50). Mark states that a young man (not one of the disciples) attempted to follow; but when they tried to lay hold on him, he fled (Mark 14:51-52).

69

Christ before Caiaphas

John 18:13-24

vv. 13-14. After the soldiers and temple police arrested our Lord Jesus in the garden, they led him first to Annas. Who was Annas? (Luke 3:2: Acts 4:6). Most believe that he had been the high priest; but though now deposed, he remained the ruling power behind the office. The office of high priest was so corrupted it was often changed, being bought and sold for money. So when Christ was taken into custody, the first one to consult was Annas, the proud, ambitious, and wealthy older man, who really gave orders to his younger son-in-law, Caiaphas, the high priest. Caiaphas was the one who had plotted the death of Christ for a long time (John 11:49-52), arguing that no matter who Jesus was nor what he did, it was better for him to die than for the Romans to be stirred up by his kingly claims and destroy the whole nation. John considered this statement by Caiaphas to be a prophecy of the substitutionary work of Christ in dying for believers -- Jew and Gentile. What took place before Annas we do not know, but Annas sent him bound to Caiaphas (John 18:24).

v. 15. It is said that 'all the disciples forsook him and fled' (Matt. 26:56). Evidently Peter came back and followed 'afar off' as Christ was led to the palace of the high priest (Luke 22:54). Another disciple also followed Christ to the house of Caiaphas. Who this was we are not sure, but he knew the high priest and could go directly into the courtyard without being questioned or arrested. It may have been Nicodemus, Joseph of Arimathea, or one of the chief rulers who was said to believe (John 12:42).

v. 16. Peter, being a fisherman and unknown to the high priest or his servants, waited outside the door. This other disciple who went directly into the palace, being well known even to the servants, ordered the servant who kept the door to admit Peter. This is further proof that the other disciple was not one of the twelve but a man of influence, who could not only enter the palace but also gain admittance for a friend.

v. 17. The girl who kept the door thought that she recognized Peter and asked him if he was not one of the Lord's disciples. Peter replied, 'I am not his disciple.' Our Lord had told Peter that he would deny him three times (John 13:36-38). This was the first denial.

v. 18. The officers who had arrested Jesus and brought him to the palace of Caiaphas and the servants of the palace stood around a fire they had built to keep warm. Peter, who had already denied that he was a disciple, Joined these servants and officers at the fireside to warm himself; for it was very cold in the courtyard (Matt. 26:58; Mark 14:54). Who can say what thoughts were going through Peter's mind and heart? He loved the blaster; we know that! He was confident that Jesus was the Christ; we know that! He was an aggressive, impulsive, and curious man who made it his business to get the facts. But he was confused and afraid. Those who are most critical of the Apostle Peter need to consider the circumstances more carefully and consider their own weaknesses in times of trial (Gal. 6:1).

v. 19. When one reads all four accounts of our Lord's experiences after his arrest, it is evident that he had to endure two trials -- an ecclesiastical trial before the high priest and a civil trial before Pilate. In this trial before the high priest he was asked about his disciples and his doctrine. They wanted to prove he was a false prophet guilty of blasphemy and violating the law and the traditions of the fathers. While they had no authority in civil matters, they would like to have some charge against him to send to Pilate and Herod.

v. 20. Our Lord replied, 'I spake openly to all men (friends and enemies). I taught in the synagogue and in the temple to all who came there. I said nothing in secret that I did not teach in public.' His gospel was the truth of the Scriptures, the truth of God, and meant for every ear. He was not guilty of sedition, blasphemy, nor destroying the law: rather he honored and fulfilled it (Matt. 5:17-18).

v. 21. 'Why do you ask me, the accused, about my teaching? Wouldn't it be wiser to ask them that heard me? They know what I taught.' Three things are evident here.

1. His doctrine was so pure, so free from sedition, and so true to Scriptures that he was willing to submit his case to those who had heard him.

2. It was a foolish thing for the high priest to ask an accused man to testify against himself.

3. If one really wants to know what a preacher is preaching, don't ask him; ask those who hear him regularly.

v. 22. His words were so clear and condemning that one of the officers who stood by struck the Lord and accused him of contempt and disregard for the office of high priest. This event also shows the disorder and disarray in this supposedly holy court. A man on trial is struck by an inferior officer and nothing is made of it. However, this is only the beginning of his great suffering, humiliation, and pain of soul and body endured for our sins.

v. 23. The Lord replied, 'If I have spoken lies or evil or contemptibly, then prove it; but if I have spoken truth and wisdom, then why do you smite me?'

v. 24. This verse only lets us know that these things were done before Caiaphas, the high priest, to whom Annas had sent the Lord Jesus.

70

Christ before Pilate -- 1

John 18:25-40

vv. 25-27. While our Lord was being tried before the high priest, the apostle Peter was undergoing a severe trial in the courtyard. A full account of the three times he denied the Lord is given in Matthew 26:69-75. This denial of Christ arose from two things: fear of men and lack of faith in the Lord's power to keep and deliver him (Luke 12:4-9). Luke wrote that the Lord looked upon Peter (Luke 22:61-62); and when Peter saw the pain, the hurt and yet the love in his eyes, he went out and wept bitterly. Though Peter failed this trial, as our Lord had said he would, he was still a disciple, a child of God and a believer (Ps. 37:23-25). Oh, that we might learn to love and forgive as our Lord loves and forgives! (Eph. 4:32).

v. 28. Caiaphas, the chief priests and their Sanhedrin had tried our Lord most of the night, and now, very early in the morning (probably about 6 a.m.), having judged him worthy of death (Matt. 26:63-68; Mark 14:63-64), they led him to the judgment hall of Pilate. It was the Passover season, so these religious hypocrites dared not go into the judgment hall of the heathen Gentiles lest in some way they should be defiled. They could falsely accuse the Son of God, lie, be filled with covetousness, hate and evil; but they were careful to observe their traditions (Matt. 23:23-26).

vv. 29-30. Pilate came out to meet them and asked, 'What accusation, or change, bring ye against this man? What crime is he guilty of? What proof do you have?' Pilate asked this that, as judge, he might be capable of dealing with the accused. This offended the Jews that Pilate should question them in such a way; so they replied, 'If he were not a criminal, we would not have brought him to you.' They dared not mention the true reasons for their hatred of Christ, but insinuated that he was guilty of some crime which came under Caesar's court.

v. 31. Pilate evidently had heard of Jesus of Nazareth and his unusual works and miracles, as had all the people of that area (Acts 26:26). He was not ignorant of the conflict between Jesus and the Pharisees, so he said, 'You take him and judge him according to your laws,' for he knew it to be a religious, not a civil matter. But the Jews protested, 'It is not lawful for us to put any man to death.' Some say this right was taken away by the Romans; some say it was taken away by their own court. But their punishment was by stoning, and they wanted him to be crucified as a common criminal by the Romans, partly to relieve them of any guilt in the eyes of the people. If they had stoned Jesus of Nazareth, it would have raised a tumult among the people.

v. 32. Our Lord had told his disciples what death he would die, and he must remove the curse from us by being made a curse for us (Matt. 20:17-19; Gal. 3:13; Deut. 21:22-23). Crucifixion was not a Jewish but a Roman death. These Jews were doing what they wanted to do, yet fulfilling the purpose of God in the death of our Substitute (Acts 2:22-24; 4:27-28). God makes even the wrath of men to praise him.

vv. 33-34. Pilate then brought the Lord Jesus into the judgment hall and asked him privately and pointedly, 'Art thou the King of the Jews?' Our Lord's answer gives us some insight into this question asked by Pilate, for our Lord knows the thoughts of all men. Pilate's behavior during this entire episode reveals that he was deeply concerned about how he dealt with this unusual person (Matt. 27:19). The Lord replied to his question. 'Do you ask am I the king of the Jews as a private person for your own information, or do you ask as a judge, having hear such an accusation?'

v. 35. Pilate responded, 'Am I a Jew? Do you think I am concerned about your law, prophets and religion? Your own people and leaders have delivered you to me to be crucified. What have you done? What have you done to stir up such hatred among the leaders of your nation?' (John 1:11).

v. 36. 'I do not deny that I am the Messiah. I have a kingdom, but my kingdom is not an earthly kingdom as the Jews expect and desire. If my kingdom were an earthly kingdom, my servants would fight; and I would not be bound and delivered to you. My kingdom is not threat to the Roman government, for my kingdom is a spiritual kingdom over the hearts and minds of men, not earthly and worldly.' His kingdom is certainly in this world but not of it.

v. 37. Pilate wanted a yes or no! 'Art thou a king, then? If you have a kingdom, then you must be a king.' Our Lord answered, 'Your conclusion is correct; I am indeed the King!' Jesus Christ was not born and came into the world from heaven as King and Saviour. He came as Prophet to declare the truth of God's glory, redemption and kingdom. He came as Priest to offer himself as our sacrifice and atonement. He came as King to rule over his kingdom and covenant people. All that are given to him of the Father and are of the truth hear his voice and follow him (John 10:26-30).

v. 38. Pilate (politician, skeptic and man of the world) asked, 'What is truth?' not realizing that the Truth was standing in front of him (John 14:6). He then went to the Jews and said, 'I find in (Jesus) no fault at all.'

vv. 39-40. Where this custom originated, we do not know. Probably the Romans granted to the Jews, in honour of their great Passover festival, the life of any criminal they desired. Pilate felt sure that they would choose to release Jesus of Nazareth (guilty of no crime) rather than a noted criminal like Barabbas, and he would have Christ Jesus off his hands. But not so! They cried, 'Not this man! Release Barabbas and crucify Jesus!' (Matt. 27:15-26).

71

Christ before Pilate -- 2

John 19:1-11

v. l. Having failed in his attempt to release Jesus by forcing the Jews to choose between Barabbas and Christ, Pilate ordered the Lord to be scourged. It appears that he thought that they might be satisfied with Jesus being scourged and released, for scourging was horrible torture (John 19:12). The victim was stripped naked, fastened to a post, and severely whipped (Isa. 53:5).

v. 2-3. This scourging was followed by a mock coronation in the soldiers' hall (Matt. 27:26-31). The soldiers wanted to torture him and also to mock the fact that he was said to be 'the King of the Jews.' The cruel, thorny crown served both purposes. Perhaps this crown of thorns reaches back to Gen. 3:18 in connection with the thorns and thistles promised Adam's sons as a result of the fall. Our Lord bore the curse of sin for us (Gal. 3:13). The soldiers threw about his shoulders a purple robe (probably a faded old soldier's mantle), put a reed in his hand to represent a king's sceptre (Gen. 49:10), and marched about striking him with their fists, spitting upon Him, saying, 'Hail, King of the Jews.' Our Lord was delivered to Pilate charged with making himself King. He was mocked by the soldiers as a king, and he was crucified with this charge written over his head, 'The King of the Jews.' He is indeed the King of kings and Lord of lords and will be owned, received, and acknowledged as such by all whom he saves (Rom. 10:9-10) and one day by every creature (Phil. 2:9-11).

v. 4-5. Pilate was a troubled, confused man. He was afraid of this man, Jesus Christ (Matt. 27:19), he did not want to get the Jews stirred up against him, he was worried that word of this tumult should get to Caesar and endanger his position, and he found no fault in Christ, knowing the Jews had an evil motive in it all (Matt. 27:18). So he tried one more plan! Pilate went out before the people and said, 'Behold, I bring him forth to you that you may know that I find no fault in him.' He hoped to reach some sympathy and compassion in this mob; so he pointed to Jesus Christ, as he was led forth, and said, 'Behold, the man!' Not 'your king,' for this would have provoked them, but a man like yourselves who ought to be treated with some sympathy and compassion. Our Lord came forth wearing the crown of thorns, the mocking robe, bloody and beaten, his face and body marred as no other man (Isa. 52:14). Pilate hoped that they would be satisfied with what had been done to him.

v. 6. It is significant to note who looked upon the Lord in this terrible condition and began to cry, 'Crucify Him, crucify him.' It was not the people but the chief priests and officers of the temple -- men who made great pretensions to piety and religion. How wicked is the unregenerate heart, especially when it is clothed in religious garb! Pilate said, 'You crucify Him, for I find no fault in him.' It is also significant how many times Pilate said, 'I find no fault in Him' (John 18:38; 19:4; 19:6). By means of Pilate, our God declares the innocence and holiness of Jesus Christ (1 Peter 2:21-22; Isa. 53: 9-10). Our Lord is the perfect Man, bone of our bone and flesh of our flesh, tempted in all points as we are, yet without sin; as such he is our representative and our righteousness before God (Rom. 5:19; 1 Peter 3:18). In his holy life he honored the law for us, and in his death he satisfied Divine justice (Rom. 4:25).

v. 7. The law they referred to was the law for putting false prophets to death (Deut. 18:20; Lev. 24:16). They understood perfectly what the Lord Jesus had said to them (John 10:30-33). He declared himself to be God; and for this, according to their law, they insisted that he must die.

vv. 8-9. On top of all his other fears and doubts, this new revelation caused Pilate to be more afraid. Is it possible that this prisoner is related to Deity? He remembered his wife's dream and warning, he knew that Jesus was innocent, he certainly had heard of the man's life and miracles, and he had to be impressed with the Lord's conduct throughout this whole affair. He took the Saviour back into the judgment hall and asked, 'Where are you from?' But Christ gave him no answer. He deserved no answer! He had totally ignored every word Christ spoke, compromised justice by scourging an innocent man, and had no other motive through it all except his own welfare. However, our Lord was willing to die for his people and made no defense (Isa. 53:7).

vv. 10-11. Pilate's reply is natural. He is fearful and afraid, his conscience is troubling him, his whole domain is up in arms over this one man, and being totally confused at the serenity and calmness of this Jesus, who refuses to defend himself while facing death on a cruel cross, he cried, 'Do you stand in silence and refuse to answer me when you know that I have the power to crucify you or release you? How dare you! Do you know who I am and what power I have?' Our Lord replied, 'You could have no power or authority over me at all, except the power my Father allows you to have' (John 3:27; Acts 4:26-28). Our Lord is saying that Pilate, like Pharaoh, was an instrument used by God to accomplish his purpose and glory (Rom. 9:17). The greater sin belonged to these religious leaders who so grossly sinned against the Scriptures they claimed to believe and the light God had given as they heard Christ speak (Luke 12:47-48).

72

Jesus of Nazareth -- King of the Jews

John 19:12-27

v. 12. As a result of the discussion he had with the Lord Jesus In Verses 8-11, Pilate sought to release Jesus. He knew that he was innocent of their charges and was no rebel nor threat to Caesar. But when he sought to release Jesus Christ, the Jews took up a cry which they knew would influence the governor, 'If you let this man go, you are an enemy of Caesar: for whosoever makes himself King speaks against Caesar.' That did it! Pilate understood what they said and knew that if they lodged a complaint (even lies or insinuations) against him before Tiberias, who was then Caesar, he would be in grave danger of losing everything. He knew that these Jews were liars who had no love for Caesar, but he saw their determination to kill Jesus of Nazareth and knew that they would stop at nothing to do so.

vv. 13-14. When Pilate heard that they intended to accuse him of treason before Caesar, he brought the Lord Jesus forth to pass sentence upon him. The moment for which the entire history of redemption had been waiting had arrived -- Pilate made up his mind to deliver Jesus Christ to be crucified (Gen. 3:15; Gen. 22:8, 14; Rev. 13:8). Pilate sat down on his official chair. It was Friday of the Passover week, for it was the day preceding the Sabbath, when the cooking was done and other preparations were made. The Jewish day was divided into four parts -- the third hour (6:00 a.m. -9:00 a.m.), the sixth hour (9:00 a.m. -- 12 noon), the ninth hour (12 noon -- 3:00 p.m.), and the twelfth hour (3:00 p.m. -- 6:00 p.m.). So it was about the sixth hour (or around 9:00 a.m.) that Pilate cried, 'Behold your King!' Who knows what Pilate was really thinking and saying? Was he mocking them and all Jews, whom he evidently despised? Was he ridiculing the shackled, weak, defenseless man before him who was about to be slain? Or was he speaking prophetically as Caiaphas did in John 11:49-527 It is possible that he had more in mind than mocking and ridicule from what he wrote above the cross of Jesus and refused to change (John 19:19-22).

vv. 15-16. In answer to Pilate's question, 'Shall I crucify your King?' they cried, 'We have no king but Caesar!' They used to say, 'We have no king but God.' In reality they resented Caesar's rule (Matt. 22:17). No people were more zealous for their liberty than these Jews nor more impatient under foreign rule; yet their hatred for Jesus Christ and his gospel of grace and redemption was so intense that they were willing to bow to Tiberias rather than have Christ reign over them (Luke 19:14). This is the issue in salvation -- who is your Lord and King? (Rom. 10:9-10.) Christ is not your Saviour if he is not the Lord of your life! (Matt. 6:24). Having rejected their Messiah and having bowed to the god of this world, they led Jesus away to be crucified.

vv. 17-18. They made him carry his own cross. He carried it as long as he was physically able, then one called Simon of Cyrene was ordered to take over the difficult task (Luke 23:26). Compelling him to carry his own cross added to the shame. Much speculation and tradition surrounds 'the place of a skull,' Golgotha or Calvary; but there are no facts to support much of it. It was outside the city, it was a place of execution, and it was evidently on a hill.

The important thing is not where the crucifixion took place but who was crucified! the God-man! Why was he crucified? for the sins of his people! WHAT did he accomplish? 'By himself purged our sins' and enabled a holy God to be 'just and Justifier' of those who believe (Rom. 3:25-26). One may find the actual spot where Christ died and the actual cross on which Christ hung and be no better for it. Forgiveness of sin and redemption are through faith in HIM, not contact with so-called 'holy places, things, or relics' (2 Kings 18:1-4). Two thieves were crucified with him (Luke 23:32-33).

vv. 19-22. Pilate wrote upon a board the superscription of his accusation containing the substance of the charges against him and nailed it to his cross, 'JESUS OF NAZARETH THE KING OF THE JEWS.' It was written in Hebrew, Greek, and Latin that it might be read by all Jews, Greeks, and Romans; for he is indeed the Saviour of men of every nation, and he is the King of all (Phil. 2:9-11). The Jews were offended by what Pilate had written, for they did not own him to be their King and they resented the implication. They said, 'Write that he said, I am the King of the Jews. We are not crucifying our king; we are crucifying a traitor and an imposter.' Pilate refused to yield to their demands and said, 'What I have written, I have written.' He must save face in some way. He must show his authority in some way, for he had given in to them too much already. But how true concerning all involved in this matter! What God has written, he has written! What Pilate had written and done was done for all time. What these Jews had done and what was written of them was done and written forever (Matt. 27:24-25).

vv. 23-24. Evidently there were four soldiers who crucified Him, for it says that they divided his garments in four parts. Someone suggested there may have been sandals, head gear, belt, and another garment; for they crucified him naked. The fifth piece was a robe woven in one piece without seams. Instead of cutting or tearing it to be divided among them, they cast lots for it that the Scripture might be fulfilled (1 Cor. 15:1-4; Psalm 22:18).

vv. 25-27. Our Lord commended his mother, Mary, to the care of John, the author of this epistle. He ordered John to take care of her as if she had been his own mother. Evidently Joseph was dead, otherwise he would have cared for her. From that time Mary lived with John. Even in his most difficult hour, our Lord provides for his own and leaves us an example (1 Tim. 5:8).

73

The Substitute

John 19:28-42

v. 28. Of the seven words from the cross, John records three.

The seven words are:

'Father, forgive them' (Luke 23:34).

'Today shalt thou be with me in Paradise' (Luke 23:43).

'Woman, behold thy son' (John 19:26-27).

'My God, why hast thou forsaken me?' (Matt. 27:46).

'I thirst' (John 19:28).

'It is finished' (John 19:30).

'Father, into thy hands I commend my spirit' (Luke 23:46).

Our Lord's task was accomplished. He had honored the law in life; and now in his suffering and death under the wrath of God against the sin of his people, he had fully satisfied justice (Isa. 53:4-6). That the Scripture might be fulfilled (Psalm 22:15; Psalm 69:21), he cried, 'I thirst.' He suffered the burning thirst of hell (Luke 16:24) that we might drink the water of life and never thirst (John 4:14).

vv. 29-30. This vessel full of vinegar or sour wine was a Roman soldier's drink. They filled a sponge with it, put it on a reed, and dabbed it over his parched mouth and lips (Ruth 2:14). When Christ received the vinegar, he cried, 'It is finished,' bowed his head, and died. What was finished?

1. The whole will of God in regard to redemption (Heb. 10:7).

2. The whole work his Father had given him to do (1 Tim. 1:15).

3. The Levitical law and all types and ceremonies (Heb. 10:9-14).

4. The righteousness of God performed, perfected, and imputed to believers (Rom. 3:19-24; Rom. 10:4; 2 Cor. 5:21).

The proof of the accomplishment of all that he came to do was his resurrection from the dead (Acts 17:31). Salvation and eternal life is the gift of God, not of works on our part, but through the Person and work of our substitute, the Lord Jesus Christ (Eph. 2:8-9; 2 Cor. 5:18-21). '

Tis finished: the great transaction's done;

I am my Lord's and he is mine.'

Nothing need nor can be added to his finished work.

v. 31. It was late in the afternoon, and the Jews' Sabbath day began immediately after sunset; so they urged Pilate to break the legs of the crucified and hasten their death that their bodies might be taken down and buried before the Sabbath began. This Sabbath was a high day, when all the Jews presented themselves before the Lord in the temple. Dead bodies hanging on crosses would defile their Sabbath and ceremonies (Deut. 21:22-23). What hypocrisy, evil, and inconsistency stand clothed in religion! They were not concerned about crucifying the Messiah, only with defiling their holy day.

vv. 32-33. They broke the legs of the two thieves; but when they came to Christ and saw that he was dead, they broke not his legs. This was not out of compassion for him (as we shall see in the next verses), but that which restrained them was God's Divine providence and purpose.

vv. 34-37. A soldier with a spear pierced his side, and there came out blood and water. John wrote that he saw this, and his record is true (1 John 5:6-8). The blood and water from the Lord's side signify justification and sanctification.

'Let the water and the blood,

From thy wounded side which flowed,

Be of sin the DOUBLE CURE,

Cleanse me from its guilt and power'

(1 Cor. 1:30).

But all this was done also that the Scriptures should be fulfilled (Exod. 12:46; Psalm 34:20; Zech. 12:10; Rev. 1:7).

v. 38. Joseph of Arimathea was a rich man (Matt. 27:57), an honorable man (Mark 15:43), a member of the Sanhedrin' but he had not agreed to their plot to crucify Christ (Luke 23:50-51) and was a secret disciple of Christ. He was full of fear of the Jews but now shows great courage in asking Pilate to allow him to take the body of Christ and bury it in his own sepulchre. This would certainly identify him as a disciple of Christ and bring the wrath of the Jews upon him.

vv. 39-40. To the cross at the same time came another prominent Jewish leader named Nicodemus (John 3:1-3; John 7:50-52), a Pharisee, a ruler of the Jews, and a master in Israel. Nicodemus also was afraid to confess Christ earlier, but now, out of love for Christ, brought a costly mixture of burial spices and with Joseph wound the body in linen with the spices and buried the body of Jesus.

vv. 41-42. The grave was not a hole in the ground, but much like a cave or a vault in the rocks. On the side of the city where he was crucified was a garden (perhaps belonging to the rich man, Joseph), and in the garden was a sepulchre in which no one had ever been buried. This was necessary that when he arose, there should be no doubt that it was he and not another who was raised. They rolled a stone over the door of the grave (Mark 15:46), and Pilate sealed the stone and set guards around the grave (Matt. 27:62-66).

74

He is risen

John 20:1-17

v. 1. Our Lord was laid in the tomb toward the close of the sixth day of the week (Friday), a stone was rolled to the door, and guards were placed outside the tomb (Matt. 27:59-66). He lay in the tomb all the Sabbath day and arose on the first day of the week. His resurrection confirms all his claims (Rom. 1:4), denotes the Father's acceptance of his work (Acts 17:31), and assures every believer of his own resurrection (John 14:19; 1 Cor. 15:20-23). The women were prevented from coming to the tomb to anoint the body (Luke 23:55-56) because of the Jewish Sabbath laws. But a few hours after the Sabbath was over, while it was still dark, on the first day of the week, Mary Magdalene, Mary, the mother of James, and Salome (Mark 16:1) came to the grave and found the stone rolled away (Matt. 28:2-4).

v. 2. After looking into the sepulchre and seeing that the body of Jesus was gone, Mary ran to tell the disciples. John says nothing about the other women nor about the angels which appeared to them and said, 'The Lord is risen,' as reported by Matthew, Mark, and Luke. Mary found the disciples and addressed Peter and John, telling them that someone had taken away the body of the Lord; and she added, 'We know not where they have taken him.'

vv. 3-4. Peter and John immediately left the house to go to the tomb to investigate the report brought by the women. Being the younger of the two, John outran Peter and came first to the tomb.

vv. 5-8. John came first to the sepulchre but did not enter. He stooped down, looked in, and saw the linen grave clothes in which the body of the Lord had been wrapped; yet he went not in but waited for Peter. When Peter arrived at the tomb, he rushed in and John followed him. The linen clothes were lying in one place, and the napkin which was about his head was folded and placed separately from the wrappings. This was not the work of thieves nor officials, for the body would not have been unwrapped nor such care taken with the linen and napkin. What they observed was the work of one in no hurry, but with thought, care, and composure laid aside these emblems of death and came forth. John reports what he saw and declared that he believed. What did John believe? That the Lord had actually risen from the dead or the report of the women that someone had removed the body?

vv. 9-10. It is difficult to say what these disciples believed; for John writes here that even though the Lord had told them that he would arise from the grave and they found not his body, they did not fully understand the Scriptures and the types of the Old Testament by which his resurrection was foretold and pictured (Psalm 16:10; Jonah 2:10; Matt. 12:39-40; Matt. 16:21-22; Luke 24:11; Luke 24:22-25). John and Peter returned to their own homes.

vv. 11-12. Mary returned to the sepulchre; and after Peter and John had departed, she remained there weeping, not knowing that the Lord had risen but thinking that the body had been removed by someone. She stooped down and looked again into the tomb and saw two angels. One was sitting at the head and the other at the foot of the place where the body had been laid (Luke 24:3-6).

v. 13. The angel asked her, 'Why do you weep?' There is no cause to weep but to rejoice, for the Lord is risen! What a commentary on our carnality and unbelief! With no remembrance of the Lord's promise to rise, ignoring the presence of these heavenly beings, and making no inquiry as to why they were there, she continued to weep and say, 'They have taken away my Lord's body, and I don't know where they have taken him.'

v. 14. Perhaps she heard someone behind her, or perhaps one of the angels pointed behind her; but as soon as these words were out of her mouth, she turned around and the Lord Jesus was standing before her. She knew not that it was Christ. Why? I do not know. Perhaps her eyes were swollen and filled with tears, perhaps through modesty she kept her head lowered, perhaps the light was dim, perhaps she did not expect him and he was clothed differently, or perhaps her eyes were holden as the disciples' eyes in Luke 24:16.

v. 15. The Lord asked her, 'Why weepest thou? Whom seekest thou?' Mary, supposing him to be the gardener or caretaker, replied, 'Sir, if you have removed the body of my Lord, tell me where you have taken him and I will care for the body.'

vv. 16-17. Then the Lord Jesus called her by name in such a way as she had heard many times before; and she knew Him, crying, 'Rabboni -- my Master.' Mary evidently fell at his feet as she had done so often and would cling to him in joy, with reverence, and possessively. He replied, 'There is not reason to cling to me and try to hold me to you and with you. I am not yet ascended to the right hand in glory but will be with you for awhile. You will have opportunity enough to see me, hear me, and touch me before my ascension.' At this time the Lord would have her go and tell his disciples all that she had seen and that he would soon ascend to his Father and their Father -- to his God and their God. Because of his mercy and grace, all that is his is ours who believe. Because of our identification with him as our representative and Redeemer, his Father is our Father -- fully reconciled (2 Cor. 5:19; Rom. 8:34).

75

Peace be unto you

John 20:18-23

v. 18. This was the first appearance of our Lord after his resurrection (Mark 16:9). Matthew tells of another appearance to the women as they went to tell his disciples (Matt. 28:9-10). Luke wrote that he appeared to two disciples as they were going to Emmaus, also mentioned by Mark (Mark 16:12-13). These appearances were all on the same day on which he arose. The Apostle Paul reports several appearances of Christ during the time between his resurrection and ascension (1 Cor. 15:3-7).

v. 19. On that same Sunday evening the disciples were assembled in a certain place with the doors securely shut and locked. The Jews had taken their Master's life; and they feared that they may be next, especially since it was rumored that they had stolen his body. Our Lord came, stood in their midst, and said, 'Peace be unto you.' There is no indication that he came through the door without opening it. This would deny the very thing he said to them in Luke 24:39-43. He is the man Christ Jesus -- glorified, but flesh and bones. The locks, bars, and bolts on the doors simply gave way to him and let him in. The stone was rolled away that he might come forth from the grave. He did not walk through the stone.

v. 20. When he had greeted them, he showed them the scars on his hands made by the nails when he was crucified and the wound in his side made by the spear of the soldier. Luke adds that he showed them the scars on his feet also (Luke 24:40). The primary reason for showing the disciples his wounds was to convince them that he had indeed risen and that the reports given by the women and the two disciples (which they did not believe -- Mark 16:12-13; Luke 24:11) were true. But the wounds and scars of our Lord Jesus are and will remain as proof of his great love for those whom he redeemed and evidence of our full salvation in him (Isa. 53:4-6). The disciples rejoiced and were glad when it finally dawned on them that it was their Lord and that he was alive.

v. 21. 'Peace be unto you' was a usual salutation among the Jews (Gen. 43:23); but our Lord repeated it after he had showed them his hands and feet to show that notwithstanding their forsaking Him, denying Him, and not believing his word, he was indeed reconciled to them, loved them, and they had peace with God (Rom. 5:1). It also may have reference to the gospel of peace, which they would preach to all nations; for he continued, 'As my Father hath sent me, even so send I you.' The Father sent the Son into the world to redeem his covenant people; now the Son sends his disciples into the world to preach the gospel of Christ to those people that they might believe and be saved (2 Tim. 2:9-10). How was their mission like his?

1. Their authority is both Divine -- God sent them.

2. They are both sent into the same place -- the world.

3. They would be treated the same -- hated and killed.

4. Their ministry, like his, would be confirmed by miracles and wonders (Heb. 2:3-4).

5. They were sent to preach the gospel, which gospel heals, delivers, and sets men free (Luke 4:18).

vv. 22-23. When he had set before them this awesome task of which Paul said, 'Who is sufficient for these things,' he breathed on them. The word 'Spirit' signifies breath. As God breathed into Adam the breath of life, our Lord breathed into his apostles the Holy Spirit of God (John 3:8). The disciples had before received the Spirit of God in regeneration and in sanctification, and even had worked miracles. They had believed Christ and confessed Him, which is impossible apart from the Spirit of God (1 Cor. 2:9-12). As indicated by the words of Christ, 'Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained,' these disciples had the Holy Spirit, power, discernment of spirits, the gift of tongues, and authority which ordinary ministers and Christians since that day cannot with any truth and modesty pretend to have. Read in the New Testament of their discernment of men's hearts and spirits (Acts 5:3-5). Read of their speaking in languages they never learned, of casting out demons and raising the dead (Acts 16:16-18; Acts 20:9-12), and of their authority expressed in their epistles to the churches, which epistles are verily the word of God without error or contradiction. The Holy Spirit was upon these apostles as upon no other men, and they had revelations and authority as given to no other men. However, Christ did not give them the authority or power to forgive sins; this is not what he is saying. Only God can forgive sin, and that through the blood and righteousness of Christ. And without true repentance toward God and faith in Christ, no man's sins are forgiven. The power here is the power of discernment beyond the ordinary, outward signs. There are no apostles today and really no need for such; for the gospel of Christ has been preached, confirmed by God, and the Scriptures are complete. Let those who would hear from God hear his word: and let those who would see God glorified, sinners saved, and believers confirmed, preach the word; for the gospel is the power of God unto salvation (Rom. 1:16; Rom. 10:13-17).

76

My Lord and my God

John 20:24-31

v. 24. Our Lord had appeared to his disciples, convinced them that he had indeed risen from the dead, and given them the Holy Spirit to empower them for their ministry to the world; but Thomas, one of the twelve, was not present with them when the Lord appeared. There is no way of knowing where he was nor why he was not there, but there is a lesson to be learned from his absence. He missed the joy of seeing the risen Lord. He missed bearing our Lord's words of peace. He missed the peace and assurance itself as evidenced by his words in the next verse, 'I will not believe.' Paul exhorts believers to 'forsake not the assembling of ourselves together' (Heb. 10:25). Such neglect leads to spiritual leanness, snares and temptations, and missed blessings.

v. 25. The disciples found Thomas and with great joy and assurance of faith told him that they had 'seen the Lord.' They not only had the testimony of the women and the angels, but they saw him with their own eyes. But Thomas replied, 'Except I shall see the print of the nails and touch those scars in his hands and side, I will not believe.' Thomas was present at the raising of Lazarus and had heard Christ himself say that he would rise from the dead, and now he had the testimony of his ten friends that Christ had risen; but he did not believe. How great is the sin of unbelief and how stubborn is the human heart! Paul calls it an evil heart, which does not believe the Lord (Heb. 3:12). Thank God, he overrules our unbelief and is faithful to us when we are not faithful to him (2 Tim. 2:13).

v. 26. The disciples were together on the first day of the week (the day of Christ's resurrection), and the Lord had appeared unto them. We find them together again on this same day, probably in the same place, hoping that he would come to them again. This time Thomas was with them! Evidently the disciples began from that day and experience to meet on Sunday. It appears from Acts 20:7 and 1 Cor. 16:2 that the Christians met the first day of the week for preaching, fellowship, breaking bread, and praise. We do not read in the New Testament of any congregation of Christians meeting on the Jewish Sabbath. We find the apostles preaching to the Jews assembled on that day, but no record is found of Christians meeting on that day for religious exercises. The Lord again stood in their midst and said, 'Peace be unto you.'

v. 27. Our Lord knew (as he knows all things) the conversation which had taken place with Thomas. He knew the very words which Thomas had spoken concerning the prints of the nails and the wound in his side; and with compassion toward his weakness and infirmities, in a kind and tender way, the Lord addressed Thomas, 'Reach hither and touch the scars with your own hands and be not faithless, but believing.' Faith glorifies and pleases God (Heb. 11:6). Faith in the Lord Jesus justifies the soul (Rom. 3:28; Rom. 5:1). Faith saves (Luke 7:50). Faith brings the blessings of God upon us (Mark 9:23; Luke 17: 5-6). Unbelief is the root of evil, dishonors God, makes the word of no effect, and damns the soul (Mark 16:15-16).

v. 28. We are not told that Thomas carried out his intentions: but rather, astonished at the Lord's grace, ashamed of his unbelief, and in total faith and confidence he exclaimed, 'My Lord and my God.' 'My Lord,' to whom I yield myself in total submission, and 'my God,' whom I worship and believe. We are told that this is the first time the name God is given to Christ by a man. By his resurrection he is declared to be the Son of God with power (Rom. 1:4). Thomas, who doubted so strongly, was the first to acknowledge Christ to be 'God overall blessed forever.'

v. 29. There were many who saw the Lord Jesus and the miracles he did who did not believe him nor follow him. Thomas was blessed by God's grace to truly and sincerely believe Christ as a result of seeing the risen Lord. Our Lord acknowledged Thomas' faith, but with a gentle rebuke declares that they are more blessed who believe him though they have not seen him in the flesh. They believe his word, his gospel, and his promises. The less need faith has of evidences that appeal to the senses, the stronger it is (Rom. 10:17; Rom. 4: 20-21; Heb. 11:1).

v. 30. Whether John is speaking of the signs and wonders that Christ did in the presence of his disciples during the forty days between his resurrection and his ascension or if he refers to all the wonders, works, and words of our Lord during his time on this earth, we do not know. But it is certain that this book John has written could not contain them, nor all the books in the world (John 21:25).

v. 31. These words that I have written under the power and influence of the Holy Spirit of God (2 Peter 1:20-21) are written that you might believe in your heart (Rom. 10:9-10) that Jesus of Nazareth is indeed the Christ -- promised, prophesied, and pictured in the Old Testament -- and that he is Emmanuel, 'God with us' (Acts 8:37). This heart faith in Jesus Christ is of great concern because eternal life depends upon it. By believing on Christ and through his blessed name, we have eternal life, access to the throne, and acceptance before God (Acts 2:36; Acts 4:11-12; Rom. 3:19-24; Rom. 4:22-25; 1 John 5:10-13).

77

Christ on the shore

John 21:1-9

v. l. After our Lord bad risen from the dead, appeared to Mary and twice to his disciples, he showed himself to seven of the disciples who had gone to Galilee according to his instructions (Matt. 28:10, 16). These appearances were more than just physical appearances in order that they could see him and know that he lives. He manifested himself to them in his Divine majesty, his resurrected glory, his love and compassion for them, and his victorious redemptive work (John 20:28-31). Here are the recorded appearances of Christ after his resurrection. There may have been more; we do not know (Acts 1:3).

1. To Mary Magdalene (John 20:11-18).

2. To the women (Matt. 28:9-10).

3. To Cleopas and his companion (Luke 24:13-35).

4. To Simon (Luke 24:34; 1 Cor. 15:5).

5. To the disciples, Thomas being absent (John 20:19-23).

6. To the disciples, Thomas being present (John 20:24-29).

7. To the seven at the Sea of Galilee (John 21:1-14).

8. To the disciples on the mountain in Galilee (Matt. 28:16-20).

9. To the five hundred (1 Cor. 15:6).

10. To James, the Lord's brother (1 Cor. 15:7).

11. To the eleven disciples on Olivet, near Jerusalem (Acts 1:4-11; Luke 24:50-51).

12. To Paul on the road to Damascus (Acts 9:3-7).

vv. 2-3. There were seven of his disciples assembled together in a certain place not for from the Sea of Galilee (Tiberias); and Peter said to the others, 'I go fishing.' This was his business and occupation before he met the Master. Judging from the following verses, it would seem that Peter (having nothing to do, unsure of his blaster's purpose for him, and being a man of action more than contemplation and waiting) decided to go back to the boats and nets. Whether Peter was turning his back on preaching and returning to his former occupation, we do not know for sure; but it appears so. The other disciples were ready to follow where Peter led and they said, 'We also go with you.' They evidently still owned boats and nets; so they entered a ship, as they had done so often before, and fished all night. This night they caught nothing. Our Lord is sovereign over the fish of the sea? and he prevented them from having any success this night. They had been called to be fishers of men, nor fishermen of this sort.

vv. 4-5. Morning dawned and the Lord Jesus stood on the shore. The disciples were only about one hundred yards offshore and could both hear him and see Him, but they did not know that it was the Lord. He asked, 'You have caught nothing at all, have you?' They replied, 'No!' He did not ask this question for information nor because he did not know, but the reason was two-fold: to draw their attention to the fact that their return to their old occupation was a total failure ('without him we can do nothing') and to make them attentive to the miracle he was about to perform. He can and does indeed supply the needs of his people (Phil. 4:19).

v. 6. Experienced fishermen do not usually obey the orders of strangers standing on the shore. Nevertheless, at the command to 'cast the net on the right side of the ship,' they obeyed and caught a multitude. Several things might be suggested -- the calm, majestic, authoritative voice of the Master, or perhaps they recalled a similar incident (Luke 5:4) that happened months before, or did John begin to suspect that it was the Master when he spoke? At any rate, these weary fishermen obeyed and caught 153 fish.

vv. 7-8. John said to Peter, 'It is the Lord.' If he did not recognize the Lord's voice, at least he knew from this miracle who it was. Peter had been toiling with the nets, stripped down to a loincloth, or with nothing on, because it was hot, hard work. Realizing that his Lord (whom he had denied, whom he had doubted, and whom he had disobeyed by leaving the place of meeting to return to fishing) was standing on the shore speaking to them in love and patience, Peter, anxious to be in his fellowship and good graces, wrapped his fisher's coat about himself and jumped into the water to swim ashore. He felt guilty about where he was and what he was doing (for he had led the others there). Yet he loved the Master and wanted to be the first to welcome him. We see this impulsiveness in Peter quite often. The other disciples stayed in the ship and rowed to shore with the fish.

v. 9. The disciples came from their defeat, frustration, and failure at sea to find a fire kindled and a meal of bread and fish prepared for them by the Lord. What a lesson for those who minister the gospel! We are unable to provide anything in our own strength, but by his grace he will fully meet our needs. Also the Master's provisions are so complete that nothing of ours need be added. The command, when he provides, is simply, 'Come and dine, for all things are ready.' It is so in redemption -- Christ is all and in all. All we bring to him is our emptiness, our need, and our sin. We stand before him and his spiritual blessings as these weary, hungry disciples stood before that meal. It was all provided by their loving Lord (1 Cor. 1:30; Col. 2:9-10; Eph. 1:3).

78

Lovest thou me?

John 21:10-17

v. 10. The disciples landed their boat with the net full of fish dragging behind, ran to where Peter and the Master were standing beside a fire of coals, and all stood amazed and delighted before a complete meal of bread and fish prepared by the Lord. Before they were to dine and talk, their fish must be cared for; so the Master said, 'Bring your fish to land.'

v. 11. Simon Peter (I'm sure all of the disciples helped him, but Peter was the leader) drew the net to shore and counted one hundred fifty-three great fish. Usually this many fish would break a net, but there was not a tear in it (Luke 5:4-9). Everything connected with this incident is miraculous in order to strengthen the faith of these disciples who would carry the gospel to the world (Heb. 2:3-4).

v. 12. Evidently not much conversation had taken place, only the instructions of the Lord. The disciples were silently stunned and awed in his presence and before his great power. They landed the boat, stood about in silent wonder observing him and the meal he had provided, emptied the net, and counted their catch as he had instructed them; and now he said to them, 'Come and eat breakfast.' None of them asked any questions, for they knew that it was the Lord. Their doubts, unbelief, and questions about his resurrection were all resolved. Their Master was again with them, providing for them and serving them. They were satisfied and happy. They knew it was the Lord himself.

vv. 13-14. The Lord took the bread and fish, which he had prepared and gave it to them. It is so important to observe that the banquet of mercy is provided and served to hungry sinners by the blessed Lord himself (Psalm 23). Christ, himself, is the fountain of all grace and the source of all mercy. John Flavel wrote that all spiritual blessings are in and through Christ, those blessings are ours by a living union with Him, that union with Christ is through faith, and faith is the gift of God and comes by hearing the word. This was the third time he appeared to his disciples since his resurrection (John 20:19; John 20:26; John 21:7).

v. 15. After they had finished eating and had refreshed themselves, the Lord singled out Simon Peter and said to him, 'Lovest thou me more than these?' This setting was similar to the one in which Peter had denied the Lord. It was around a fire, and Peter denied the Lord three times. Some suggest the Lord pointed to the boats, the nets, and the sea, which had been Peter's life and occupation. Now his life was to be Christ and his occupation to preach and to feed the Lord's sheep. Others say Christ asked if Peter really loved him more than the other disciples loved him; for Peter had said, 'Though all shall be offended because of thee, yet I will never be offended' (Matt. 26:33).

Peter did not hesitate nor boast of the degree of his love; he simply replied, 'Lord, you know that I love you.' With modesty and humility, yet acknowledging the omniscience of Christ and his own affection for Christ, he declared his love for the Master. 'Feed my lambs,' Christ said. Feed the new-born, the weak believer, and the Lord's little children (1 Peter 5:1-2).

v. 16. The second question is a little different from the first in that the Lord left out, 'more than these,' and simply asked, 'Do you love me?' Peter replied in the same way as before, as if to say, 'What more can I say or do? You know that I love you.' 'Feed my sheep' -- both the sheep of Israel and the sheep among the Gentiles (Ezek. 34:1-6).

v. 17. Peter was grieved when the Lord asked him the third time, 'Lovest thou me?' It has been suggested that the Lord asked this question three times because Peter had denied him three times. I'm sure that the memory of that incident added to Peter's grief that the Lord should keep repeating this same question. Peter appealed to the Lord's complete knowledge of all things, of all men's hearts and thoughts, and replied, 'Lord, you know all things; you know that I do love you.' This is the vital issue and question of questions for all professed Christians, 'Do you love Christ?' Not, 'do you love the word, the doctrine, the church, the law, the people of God?' though you certainly will if you love Christ. But do you love him? This is where life and hope and grace are born -- love for Christ (1 Cor. 16:22). Again the Lord said, 'Feed my sheep.' It may be observed from the repetition of this phrase following Peter's declaration of love for Christ that the only proper persons to feed the Lord's sheep are those who truly love him! There are pretended shepherds who feed themselves and in time of trouble leave the flock, or who feed goats and not sheep, or who feed them not the true bread. But since the work is so laborious, the opposition from the religious world so great, the reproach of the world so constant, and conflict with powers of darkness so real, only true lovers of Christ faithfully perform the work of feeding the sheep. They are faithful to preach and teach the word because they love Christ, they love the gospel of his grace, and they love his sheep. They also know that God will bless, honor, and prosper his preached word (Isa. 55:11). They are motivated by Christ's love for them and their love for him (2 Cor. 5:9-15).

79

Follow me

John 21:18-25

vv. 18-19. Verse 19 gives us the meaning of our Lord's words to Peter in Verse 18. Peter (as all of the apostles except John, who was exiled to Patmos) would die a martyr. The Lord tells him by what death he would glorify God -- crucifixion! When you were young, you freely dressed yourself and traveled where you would in freedom. But you will live to be an old man, preaching the gospel of God's grace and feeding the sheep of Christ: and then you will be bound as a prisoner, stretching forth your hands on n cross; and they will take you to a shameful, cruel death. 'Where thou wouldest not' means NOT that Peter would be unwilling to die for Christ, but that this type of death is disagreeable to the flesh. Our Lord glorified the Father in death (John 13:31-32), and the disciples would also glorify God in their deaths (2 Peter 1:14).It is reported in 'Fox's Book of Martyrs' that:

Peter was crucified at Rome.

James the less, at age 94, was stoned and beaten to death.

John was exiled to Patmos.

Andrew was crucified.

Philip was stoned then crucified.

Thomas was killed with a spear.

Bartholomew was beaten then crucified.

Matthew was slain with a halberd.

James the great was beheaded.

Simon Zelotes was crucified.

Jude was crucified.

The Lord said to Peter, 'Follow me,' in preaching the gospel and in death. Our Lord renewed the call he had given to Peter earlier (Matt. 4:18-20).

vv. 20-21.. Peter looked over at John, the writer of this book, who (without calling his own name) describes himself so as to leave no doubt as to whom Peter meant. 'Lord, what shall John do? What shall John suffer?' It is really difficult to determine the reason Peter asked this of Christ. Was he genuinely concerned for his friend John? Was he just curious about John's future service and usefulness? Or was he thinking, 'If I am to be a prisoner and die for the faith, should not John and the others suffer also? Am I the only one who shall bear the wrath of men for the glory of God?' From the answer that our Lord gave to Peter, we can determine that the question was impertinent, improper, and totally out of place. Evidently our Lord's command, 'You follow me,' had not registered fully with Peter.

v. 22. The Lord's reply carries a strong rebuke for Peter's curiosity, friendly interest, probing into secret matters, or whatever it was that motivated Peter's question. 'If it is my will for John to live and not die until I return, of what concern is that to you? You follow me!' While the body of Christ is made up of many members and our one goal and purpose is to glorify our head, Jesus Christ -- to preach his word, to feed 1tis sheep, and to follow Him -- yet the work each member does, the gifts each member has, the place each occupies, and the suffering each endures are according to the will and purpose of the Lord. We must be occupied with our own ministry, calling, and faithfulness to Christ and not be taken up with how, when, or where he is pleased to use others (1 Cor. 12:12-27). There should be no jealousy, envy, nor self-seeking among the servants of the great King. In his infinite wisdom and according to his purpose, he calls and assigns each servant to his place and work, which work is to be done willingly, diligently, and unto the Lord (2 Tim. 2:9-10).

v. 23-24. I suppose that it is only normal and natural (men being what they are, always ready to misinterpret, misread, and misapply the word of the Lord) that the rumor went forth among the brethren (and remained for a long time) that John would not die but would remain until the second coming of the Lord Jesus. But John, who wrote this epistle (and we know that his testimony is correct), sets the record straight. The Lord did not say that John would not die! In answer to Peter's concern for what place John would serve and what death John would die, the Lord said, 'If it is my will for John to live until I come and never die, that is of no concern to you. Peter; it is your business to follow me and fulfill my purpose, whatever I am pleased to do with John.'

v. 25. We must never imagine that all that our Saviour did and said are recorded in this book or in any other book. If all the miracles he did, sermons he preached, works he performed, and words he spoke had been written in books, the world itself could not contain the books that must be written: for he is from everlasting to everlasting! However, God has been pleased to have written all that is necessary and needful for us to know concerning the person and work of the Lord Jesus Christ, that we may know Him, believe Him, and be brought to life eternal (John 20:31; 2 Tim. 3:15-17).