Douglas Jacoby Podcast

For additional notes and resources check out Douglas’ website.

• 12:24 -- Jesus to Andrew, Philip, and the Greeks: "Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit." Importance: Key to effectiveness. Corresponds to the self-denial passages in Mark 8; Matt 16; Luke 9.
• 13:34-35 -- Jesus to the Eleven:  "I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another.”  Importance: The New Commandment. One of three explicit discipleship passages.
• 14:6 -- Jesus to Thomas: Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me."  Importance: The sixth of seven "I am" sayings. The path is a person, not a religion; the truth is a person, not a list of doctrines; the life is found in Jesus (10:10), not an institution.
• 15:1 -- Jesus to the Eleven:  "I am the true vine, and my Father is the vinegrower."  Importance: The final "I am" saying. Our productivity depends on staying tied in to Jesus.
• 16:33 -- Jesus to the Eleven:  "I have said this to you, so that in me you may have peace. In the world you face persecution. But take courage; I have conquered the world!”  Importance: The key to overcoming fear, anxiety, and compromise.
• 17:17 -- Jesus in prayer:  "Sanctify them in the truth; your word is truth."  Importance: The more we follow the Word, the holier we become. Becoming Christ-like is directly linked to obeying his Word.
• 18:36 -- Jesus to Pontius Pilate:  Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.”  Importance: Points up drastic difference between God's Kingdom and the political / military kingdoms of the world.
• 19:12 -- Pilate to the Jews:  So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Here is the man!”  Importance: The (ironic) mockery of Jesus. "Ecce homo" passage.
   
• 20:28 -- Thomas to Jesus:  Thomas answered him, “My Lord and my God!”  Importance: Jesus' deity. It is Christ, not the Roman emperor, who is divine.
• 21:21 -- Peter to Jesus:  When Peter saw him, he said to Jesus, “Lord, what about him?”  Importance: Our need to stay focused, not worried about the status of others.

Be sure to review these passages in the coming week or two, along with all the scriptures from John 1-11.

For additional notes and resources check out Douglas’ website.

• After breakfast, it's time to talk (v.15ff). 
• Notice the setting: the charcoal fire. Here Jesus will serve Peter breakfast; previously, standing by the fire, Peter had denied his Lord.
• The rest of the chapter is about Peter, and also his relationship to the disciple whom Jesus loved.

15 When they had finished breakfast, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Feed my lambs.” 16 A second time he said to him, “Simon son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Tend my sheep.” 17 He said to him the third time, “Simon son of John, do you love me?” Peter felt hurt because he said to him the third time, “Do you love me?” And he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep."

• Peter knew he'd forfeited his right to be Jesus' partner in ministry.
  • Jesus gently reminds him of his lapse, and "reinstates" him, confirming him in his position of leadership and trust (vv.15-19).
  • See also Luke 22:31.
• Who are "these" in v.15? They are probably the other disciples.
• Peter had boasted of having a greater love, or loyalty, to Jesus than all the others. (See Matthew 26:33.)
• Three times Jesus asks the same basic question, parallelling Peter's triple denial of Christ. This must have been painful for Peter.
• There is no real difference between the two verbs for love (agapan and philein).
  • John's gospel uses lots of synonyms, and the words for love are no exception.  The Greek nouns for love are agape, philia, storge, and eros. The fine distinctions are hammered out in C.S. Lewis' masterful The Four Loves. This is also available in audiobook read by -- yes! -- C.S. Lewis himself. But here we are only now concerned with agape and philia.
  • Philia has overtones of friendship, agape of disinterested giving. The corresponding noun forms are philia and agape. The noun form agapedoes not appear in Classical Greek, although the verbal form agapao does.
  • These words are used interchangeably throughout John, as you will see below.
    • Man's love for man (13:34 - agape; 15:19 - philia)
    • Man's love for Jesus (8:42 - agape; 16:27 - philia)
    • Jesus' love for man (11:5 - agape; 11:3 - philia)
    • God's love for man (3:16 - agape; 16:27 - philia)
    • The Father's love for the Son (3:35 - agape; 5:20 - philia)
  • If we've been guilty of throwing around third-hand linguistic "insights," not having done our homework, repentance is in order.
• Likewise, in verses 15-17 there are three different words for sheep (arnia, probata, and probatia). Once again, it is doubtful that any distinction between the words is intended.
• Peter is hurt (v.17) not so much by change of verb, but by the three-fold challenge to his faith.
• Loving Jesus means loving his sheep -- the responsibility of any shepherd or leader in the church. See 1 Peter 5:1ff.

18 Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.” 19 (He said this to indicate the kind of death by which he would glorify God.) After this he said to him, “Follow me.”

• Jesus then predicts Peter's death by crucifixion, which is recorded in extrabiblical sources.
  • Peter will die as an old man.
  • In Acts of Peter 37 [8] the apostle says, "So I ask you, executioners, to crucify me head-downwards." Yet this source comes from late in the 2nd century; the upside-down-ness of the crucifixion is questionable.

20 Peter turned and saw the disciple whom Jesus loved following them; he was the one who had reclined next to Jesus at the supper and had said, “Lord, who is it that is going to betray you?” 21 When Peter saw him, he said to Jesus, “Lord, what about him?” 22 Jesus said to him, “If it is my will that he remain until I come, what is that to you? Follow me!” 23 So the rumor spread in the community that this disciple would not die. Yet Jesus did not say to him that he would not die, but, “If it is my will that he remain until I come, what is that to you?”

• Peter inquires about Jesus' special disciple (v.20ff).
  • He is moving the spotlight away from his own heart and life to another believer.
  • Jesus insists that Peter is the one Peter needs to be most concerned about (v.22).
  • We are frequently tempted to ask the same question: 
    • People in whom we detect hypocrisy -- "What about them?"
    • Less committed disciples -- "What about them?"
    • Members of other groups -- "What about them?"
• Rumors are rumors. Jesus never said that his beloved disciple would live until the second coming.
  • There is early and strong tradition that this is John, who in later life settled and ministered in the area of Ephesus.
  • A minority of scholars suggest that this unknown disciple is Lazarus. He had already died once, and so it would be natural to wonder whether he would have to die again.
• Regardless, the important thing for us is the challenge Jesus gave Peter. No matter what is happening in the lives of our brothers and sisters, we must follow the Lord.

24 This is the disciple who is testifying to these things and has written them, and we know that his testimony is true. 25 But there are also many other things that Jesus did; if every one of them were written down, I suppose that the world itself could not contain the books that would be written.

• The theme of witness / testimony is very strong in John (v.24). The Greek noun martys and verb martyrein appear in Matthew 12x, Mark 10x, Luke 9x, but in John 35x. The evidence has been presented, and we must weigh it. We're all being called to a decision, a verdict.
• The writer adds that he has selected only a fraction of Jesus' words and deeds.
  • Though he has faithfully told the story, much, much more could be said!
  • The hyperbole of verse 25 has ancient parallels.
    • The first-century Jewish philosopher Philo wrote: "Were [God] to choose to display his own riches, even the entire earth with the sea turned into dry land would not contain them" (De posteritate Caini, 144).
    • And Johanan ben-Zakkai, "If all the heavens were parchment, and all the trees were pens, and all the seas were ink, that would not be enough to write down my wisdom which I have learned from my teachers; and yet I have tasted of the wisdom of the wise only so much as a fly who dips into the ocean and takes away a little of it" (Tr. Sopherim 16, §8).
• As scholars have noticed, there are several parallels between the Counselor and the Beloved Disciple. Each activity of the Spirit below is just what the author of the fourth gospel has done:
  • The Spirit is to remain with the disciples (14:7).
  • He is to teach them everything (14:26).
  • He is to remind them of what Jesus had said (14:26).
  • He is to declare what he has heard (16:13).
  • He is to glorify Jesus by declaring Jesus to us (16:14).
• The gospel of John begins with the Logos, the Word of God, and ends with a comment about the impossibility of relating Jesus' entire life.
• Our libraries could never accommodate a complete written record of Jesus' words and deeds, or do them justice.

Thought questions:

• Have I ever denied the Lord, later experiencing his grace, acceptance, and rehabilitation?
• If loving the Lord means caring for his sheep (not abandoning them), then how much do I love the Lord?
• It seems easier for some people to be Christians than for others. Do I compare myself to others, when I should be working on my own walk with the Lord?  

For additional notes and resources check out Douglas’ website.

As noted in the last message, it is possible that the Gospel of John concluded with chapter 20, and that chapter 21 is an addition, either by the original author or by someone later on.

• 20:30-31 seems a natural conclusion, and perhaps a better conclusion than 21:25.
• The miraculous catch related here seems to be another "sign," whereas 20:30 gives the impression that no more would be related.
• This isn't to say these events didn't happen, only that their inclusion here may have taken place after the first version (or draft) of the gospel.
• Whatever the case, no point of theology is affected.

21 After these things Jesus showed himself again to the disciples by the Sea of Tiberias; and he showed himself in this way. 2 Gathered there together were Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples. 3 Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.

• In this chapter is one additional appearance of Jesus.
• Seven disciples are together (v.2), and Peter suggests a night of fishing.
  • In no way does this mean that Peter was going back to his old life, and nothing in the text suggests it. Peter has seen the risen Lord, and is not about to make the same mistake he made the night before his crucifixion.
  • So why are they fishing? Even apostles must eat!
  • And yet the outing has been fruitless. (Or fish less.)
    • Notice the connection with darkness (night), unproductively, and Jesus' absence.
    • With daylight and his presence, the disciples are abundantly effective.

4 Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus. 5 Jesus said to them, “Children, you have no fish, have you?” They answered him, “No.” 6 He said to them, “Cast the net to the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in because there were so many fish. 7 That disciple whom Jesus loved said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the sea. 8 But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, only about a hundred yards off.

• As day breaks, a man is standing on the beach. (This time Jesus doesn't walk to meet his frustrated disciples! He waits for them to come to him.)
• He suggests they fish from the other side of the boat (vv.4-6).
  • Taking his advice, they succeed, on a scale far beyond their expectations.
  • The disciple Jesus loved recognizes him as the power behind the phenomenal catch.
  • Sometimes we can only see Jesus when we take him at his word -- when we obey.
  • Realizing the boat would make it to shore only slowly, and eager to see his Master, Peter puts the rest of his clothing on and jumps into the water (v.7).
• Verse 6 says they were unable to haul in the net, verse 11 that they were able to.
  • But this is no real contradiction, just the comfortable language of conversation.
  • Bible readers must learn to distinguish when an exact or technical statement is being made, as opposed to a descriptive statement relaying impression or emotion.
• In regard to 21:5-7, the precedence of the disciple Jesus loved (although Peter ends up first to go all the way into the tomb) parallels 20:4-8. In other words, John "gets it" first, but allows Peter to get in line before him.

9 When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. 10 Jesus said to them, “Bring some of the fish that you have just caught.” 11 So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred fifty-three of them; and though there were so many, the net was not torn. 12 Jesus said to them, “Come and have breakfast.” Now none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord. 13 Jesus came and took the bread and gave it to them, and did the same with the fish. 14 This was now the third time that Jesus appeared to the disciples after he was raised from the dead.

• The other disciples, though only 100 yards (200 cubits) away, arrive after Peter.
• A breakfast of bread and fish is already cooking (vv.8-9).
  • This is the second meal of bread and fish in John's gospel. The first is in chapter 6.
  • Yet on that occasion there were 12 baskets of leftovers -- only a fraction of the amount fed to the group (over 5000 people -- Matthew 14:21).
  • Not so today: the "leftovers" are nearly 150 large fish!
• Is there a symbolic meaning to the number of fish caught -- 153 -- in verse 11? Many guesses have been put forth.
  • Possibly this is a Pythagorean number. But this surely would be too advanced for the average reader of John.
  • Augustine (354-430 AD) argued that the significance lay in the fact that 153 is the sum of the first 17 integers. 153 is the 17th triangular number, with 17 representing the combination of divine grace (the 7 gifts of the Spirit) and law (the Ten Commandments).
  • One of the best suggestions was by Jerome (347-420 AD): "Writers on the nature and property of animals, who have learned 'fishing' in either Latin or Greek... say that there are one hundred and fifty-three species of fish" (Comm. xiv. on Ezechiel).
    • If this is right, there may be evangelistic overtones to the catch. The gospel is destined to "catch" all peoples and all sorts of people. See Matthew 13:47.
    • The untorn nets are often interpreted as the church of Christ, able to contain people from every nation, tribe, people, and tongue (Revelation 7:9) without division.
  • Yet perhaps the easiest interpretation is not to read anything into the 153, apart from the fact that not a fish was missing (see 17:12, 18:9).
  • D. A. Carson concludes, "If the Evangelist has some symbolism in mind connected with the number 153, he has hidden it well."
• Jesus urges them to eat (v.12).
  • They are mildly stunned; in their minds they know it has to be Jesus, but he looks somehow different.
  • Jesus feeds the seven men (v.13). No further comment.
• This is Jesus' third appearance to his disciples. (The first two are in chapter 20, on successive Sundays.)
• Recall Peter's eagerness to meet his Lord (v.7). We will return to their important dialogue in our final study of John's gospel...

Final observations:

• The 7 fishermen include one who had verbally and emphatically denied the Lord, one who is famous for his doubting, and one who was initially skeptical about Jesus being the Messiah.
• Jesus serves his disciples, here and in many other places in the gospels.
• Jesus has a plan, but he is not rushed (he's never rushed), and will get around to his private conversation with Peter soon enough.

For additional notes and resources check out Douglas’ website.

John 19 concludes with the burial of Jesus. Now, in John 20, it is Sunday morning, the third day since the crucifixion -- and the tomb is empty!

20:1 Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. 

• Only the Romans were permitted to open this tomb. We learn from Matthew 27:65-66; 28:4,11 that a guard had been dispatched there on Saturday.
• A copy of a decree by the emperor Claudius (41-54 AD) was found at Nazareth. It orders execution for those destroying tombs, breaking seals, or removing bodies or closure stones.

2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3 Then Peter and the other disciple set out and went toward the tomb. 4 The two were running together, but the other disciple outran Peter and reached the tomb first. 5 He bent down to look in and saw the linen wrappings lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, 7 and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself. 8 Then the other disciple, who reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not understand the scripture, that he must rise from the dead. 10 Then the disciples returned to their homes.

• None expect the resurrection, despite Jesus' frequent and emphatic prediction of this event:
  • John 2:19
  • Matthew 16:21; 17:23; 20:19; 27:64
  • Mark 8:31; 9:31; 10:34
  • Luke 9:22; 18:33
• Mary of Magdala is the first to find the open, empty tomb (v.1).
• Immediately she runs to tell the news to the apostles, who receive her message as nonsense (Luke 24:11).
• Peter and the Beloved Disciple run to the tomb (v.4).
  • The Beloved Disciple sees the graveclothes (v.5). The presence of the graveclothes shows there has been no robbery.
  • Though Peter arrives first, the Beloved Disciple allows him to enter first. Peter sees the graveclothes and the face cloth (v.7).
  • Neither yet understood the scriptural truth that Christ must rise from the dead (v.9), and so they simply go home.
  • Mary, on the other hand, remains at the gravesite (v.11).

11 But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; 12 and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. 13 They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” 14 When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. 15 Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16 Jesus said to her, “Mary!” She turned and said to him in Hebrew,“Rabbouni!” (which means Teacher). 17 Jesus said to her, “Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” 18 Mary Magdalene went and announced to the disciples, “I have seen the Lord”; and she told them that he had said these things to her.

• Mary remains at the gravesite (v.11).
  • She is distressed. It would have been very unsettling to think that the body of her Lord has been stolen, mistreated, or abused.
  • Looking again into the tomb, she sees angels sitting at either end of the place where the body of Jesus should have been (v.12). They ask her why she is weeping, and she tells them.
  • Turning around, she sees Jesus (v.14), though not recognizing him. He repeats the question: "Woman, why are you weeping?"
  • She thinks (hopes?) he is the gardener, and will be able to show her where the body has been placed (v.15).
  • Jesus reveals his identity (v.16), and Mary falls at his feet, desiring his presence and wanting him to remain. Since Mary is one of his sheep (10:3-4,14,16,27), she recognizes his voice when he calls her by name.
  • Jesus, however, cannot stay. He must return to heaven -- though not immediately (v.17).
  • For a second time Mary makes an announcement to the apostles, but this time it is not only about an empty tomb, but about a risen Lord.
• It is clear from verse 17 that Jesus had not yet gone into heaven as of Sunday. And yet he told the penitent thief (Luke 23:43), "Today you will be with me in paradise." By far the simplest explanation is that paradise and heaven are not necessarily the same place. For more on this, click here.
• The fact that the gospels report the testimony of women to Jesus' resurrection is remarkable, since such testimony was not normally accepted in a court of law.
  • If the resurrection were a fabrication, it would not have been written this way!
  • The truth is, it isn't a fabrication at all.

19 When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” 20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

• On Easter evening, Jesus himself appears, walking through a closed door (v.19).
  • The doors were locked for fear of the Jewish leaders. The psychological state of the disciples is depressed. They seem to have lost hope. What can explain the metamorphosis in the apostles? (See Acts 4:13.) The resurrection of Christ from the dead explains it perfectly.
  • Jesus, in his resurrection body, walks through closed doors.
  • He wishes them peace (shalom); on the cross he had cried out, "It is finished!" (tetélestai); the two are connected. Now there is peace between God and man, as a result of his atoning death. See Romans 5:1ff.
  • Jesus shows them his wounds (v.20).
  • Again he wishes them shalom (v.21), and commissions them -- or reminds them of their commission -- as apostles (sent ones).
    • He breathes on them (v.22), giving them the Holy Spirit.
      • The breathing in to them is reminiscent of Genesis 2:7 and Ezekiel 37:9-10. They are being created anew.
      • This can also be read as a prophetic action, illustrating that they will receive the Spirit (at Pentecost).
    • In verse 23 he also gives the apostles the right to grant or refuse remission of sins (in baptism).
      • The verb is perfect: the sins have been forgiven or possibly will have been forgiven. That is, the apostles are not forgiving sins themselves, but ratifying the action of God in forgiving others through Christ.
      • There is a similar passage in Matthew 18:18, in the context of church discipline.
    • For more on vv.22-23, click here.

24 But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.”

26 A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”

• Thomas (Didymus, the Greek word for twin) is absent Easter evening, and expresses his skepticism (vv.24-25). But one week later (Sunday night) he is present when Jesus appears. Again Jesus walks through closed doors (v.26).
  • His doubt confronted and overturned, Thomas sees the wounds and confesses his faith. (Despite the depictions of several famous paintings, it seems doubtful that he put hand into Jesus' wounds.)
  • Thomas realizes that Jesus is Lord and God. He is the same Deity who appears in all of scripture. Notice that Jesus makes no effort to correct this perception, for he is God (1:1,14,18; 10:30).
  • This passage shows us that God understands our need for evidence, for proof. Doubt can be constructive, and can be an important element in building genuine faith.
  • Once our questions have been answered, God expects us to respond in faith and obedience.
  • Note: "After eight days" (v.26) is inclusive reckoning (common usage). Thus the events of two consecutive Sundays are recounted.
• Thomas' confession of faith (v.28) stands over against the confession the evil emperor Domitian (81-96 AD) required of his subjects: Dominus et deus noster ("Our Lord and God"). The readers of this gospel would thus have been strengthened to resist temptation to cave in to pressure to join in emperor worship. Emperor worship was especially prevalent at the end of the first century in western Asia Minor -- the location of John's ministry.
• "Blessed are they who did not see, and yet believed" (v.29).
  • Most persons, like the readers of John -- and us -- will believe in Christ without seeing any signs. Such faith is highly commended. See 2 Corinthians 5:7.
  • Here we also find the second beatitude in John.
    • The other is in 13:17.
    • More beatitudes are found in Matthew 5:3ff (and parallels in Luke 6:20ff), 11:6; 13:16; 24:46; Acts 20:35; Revelation 1:3; 14:13; 16:15; 19:9; 20:6; 22:7; 22:14. But this by no means exhausts the list.

30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31 But these are written so that you may come to believethat Jesus is the Messiah,the Son of God, and that through believing you may have life in his name.

• Jesus' signs are intended to lead us to and reinforce our faith (vv.30-31).
  • The writer has selected only a few signs for our benefit. The actual number of miracles Jesus did is much greater.
  • It is not necessary to personally witness miracles in order to believe. Reading about them is enough. (For more on this, see Luke 16:31 and another dozen passages in the N.T. stressing the point.)
  • Only by faith (believing) can we have life in Jesus' name.
  • Faith is a major theme in John. The Greek nouns and verbs appear nearly 90 times in this gospel!
  • Do you believe?
• Further to verse 31, there is a similar saying by Rabbi Simeon ben Laqish (c.250 AD): "The proselyte is dearer to God than all the Israelites who stood by Mount Sinai. For if all the Israelites had not seen the thunder, and the flames, and the lightnings, and the quaking mountain, and the sound of the trumpet, they would not have accepted the Law and taken upon themselves the kingdom of God. Yet this man has seen none of all these things, yet comes and gives himself to God. Is there any who is dearer than this man?" (Tanh. 6, 32a.)
• The Greek verb in verse 31 appears in two forms in surviving manuscripts: pisteusete and pisteuete. Though both mean "believe," the first is an aorist, meaning to believe in the sense of coming to faith. The second means to believe or continue to believe. Perhaps we do not have to choose what the writer had in mind, since both are valid responses to the evidence for Christ.
• Most scholars believe that the original gospel ended at verse 31. There are reasons to view chapter 21 as an appendix.

Thought questions:

• If you were the one visiting the tomb early on Easter morning, what would have been in your thoughts on seeing the stone rolled away?
• If you are a man, how would you have reacted when Mary (and other women) announced that they had met he risen Lord?
• If you are a woman, do you relate to the question of the angels and Jesus, "Woman, why are you weeping?"? Is there something in your life that is causing you great distress? Do you know and feel that God understands and cares?
• Can you think of any better explanation than Jesus' resurrection for the stunning transformation in his disciples?
• How much do you relate to Thomas? Do doubt and questioning function in a positive way to build your faith?
• Compare Mary Magdalene and the apostle Thomas. How are they similar? different? What are the differences in how Jesus treats them?

For additional notes and resources check out Douglas’ website.

23 When the soldiers had crucified Jesus, they took his clothes and divided them into four parts, one for each soldier. They also took his tunic; now the tunic was seamless, woven in one piece from the top. 24 So they said to one another, “Let us not tear it, but cast lots for it to see who will get it.” This was to fulfill what the scripture says,

“They divided my clothes among themselves,
    and for my clothing they cast lots.”

25 And that is what the soldiers did.

• The soldiers cast lots for his clothing (vv.23-25a).
  • By custom, the clothing of the executed normally became the property of his executioners.
  • Gambling (v.24) was ever popular among soldiers.
  • The gambling for his clothing fulfills scripture (Psalm 22:18).
• Clothing:
  • In ancient times, garments included, among other things, tunic and cloak. The tunic was an undergarment (not underwear, but what would be worn indoors or while working). The cloak provided warmth and protection.
  • Like the garment of the high priest (Exodus 28:32), the robe was a seamless whole. John may be indicating that Jesus is our high priest (recall his "high priestly prayer" in chapter 17).

25... Meanwhile, standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, “Woman, here is your son.” 27 Then he said to the disciple, “Here is your mother.” And from that hour the disciple took her into his own home.

• The women are standing nearby (vv.25b-27).
  • The men, on the other hand (with few exceptions), do not support Jesus in his time of need.
  • Many women supported Jesus both morally and materially. See Luke 8:3.
• Jesus must realize that his brothers are unable to take care of their mother. (Exactly why is a bit of a mystery to me. One writer suggests that Mary, because she believed in / was a disciple of Jesus, had become alienated to them. That makes sense, although by Acts 1 we see that his siblings are now included among the believers.) And so he entrusts his mother to the special disciple, who is the author of John. Tradition records that later Mary was taken into John's home, and that they even lived together in Ephesus, where John's ministry shifted in later years.
• A crucified person (vv.26-27) still had the legal power to declare his will, in this case planning for his mother's waning years.

28 After this, when Jesus knew that all was now finished, he said (in order to fulfill the scripture), “I am thirsty.” 29 A jar full of sour wine was standing there. So they put a sponge full of the wine on a branch of hyssop and held it to his mouth. 30 When Jesus had received the wine, he said, “It is finished.” Then he bowed his head and gave up his spirit.

• Jesus thirsts (v.28), and receives a drink (v.29).
  • This is not the initial offer of a drink (actually, a mild analgesic), recorded in Matthew 27:34.
  • It was unusual for a member of an execution squad to allow or give a prisoner a drink. Apparently the soldier was touched, and showed a kindness to Jesus.
  • Note: The drink (v.29) was oxos, watered-down vinegar or cheap wine, popular among soldiers. Normally a branch of hyssop would be too weak to support a sponge. A couple of manuscripts (476 and *1242) read hyssos (javelin) in place of hysoppos. On the other hand, if the stem of the hyssop plant was intended, as opposed to a sprig, the weight could probably have been supported.
  • This fulfills Psalm 69:21-22; see also Psalm 22:15 and John 4:6,10,13-14; 7:37-39.
• At long last, Jesus cries, "It is finished!"
  • Salvation's work is done. (It will be complemented by the resurrection, ascension, accession, and outpouring of the Spirit.)
  • Matthew (27:50) and Mark (15:37) record a final cry of Jesus, but not the words. Here we have them. Luke also reports the words, "Into your hands I commit my spirit" (Luke 23:46).
  • Jesus has been murdered by the leaders of the Jews, men who have betrayed their own nation.
• Jesus gives up his spirit (v.30), yet another example of symbolism in John. He surrenders his spirit to the Father, while making it possible to give his spirit to his followers (see chapter 20).

31 Since it was the day of Preparation, the Jews did not want the bodies left on the cross during the sabbath, especially because that sabbath was a day of great solemnity. So they asked Pilate to have the legs of the crucified men broken and the bodies removed. 32 Then the soldiers came and broke the legs of the first and of the other who had been crucified with him. 33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 34 Instead, one of the soldiers pierced his side with a spear, and at once blood and water came out. 35 (He who saw this has testified so that you also may believe. His testimony is true, and he knows that he tells the truth.) 36 These things occurred so that the scripture might be fulfilled, “None of his bones shall be broken.” 37 And again another passage of scripture says, “They will look on the one whom they have pierced.”

• Note: The Day of Preparation ends when the Sabbath begins (Friday sundown).
  • Originally the Greeks called this day prosabbaton (the pre-Sabbath [day]), but in time paraskeve (preparation), the modern Greek word for Thursday, supplanted it.
  • Some (mistakenly) think Jesus was crucified on a Thursday. For more, click here.
• Jesus is dead. His body hangs on the cross, as do those of the men crucified with him.
• In accordance with the teaching of the Torah, the bodies must be removed before sunset (Deuteronomy 21:23). Moreover, the Sabbath is about to begin (v.31), so the bodies must be removed quickly.
  • The legs are broken, which hastens death. The thieves are still alive, and so the soldiers break their legs.
    • The soldiers typically used an iron mallet for this purpose.
    • Skeletal remains of a crucified man were found in the area north of Jerusalem. One leg was fractured, the other smashed to pieces.
  • When they come to Jesus, however, he is already dead.
  • Just to make sure, a soldier drives a lance into his heart (v.34). This fulfills Zechariah 12:10.
  • Thus the scriptures are fulfilled (Exodus 12:46; Numbers 9:12; Psalm 34:20); not a one of his bones was broken. Jesus was our Passover Lamb.
• The result of the piercing (v.34) is a flow of blood and water.
  • Water and blood are significant. 1 John 5:6 says "This is the One who came by water and blood, Jesus Christ; not with the water only, but with the water and with the blood."
  • In the ancient world, many writers describe humans as being composed of water and blood. This means that the Gospel of John is underscoring the fact that Jesus is human.
  • The ancients easily believed Jesus was (a) god, but not (b) that he was human. The view that he was divine but only appeared to be human is called Docetism (from dokein, to seem).

38 After these things, Joseph of Arimathea, who was a disciple of Jesus, though a secret one because of his fear of the Jews, asked Pilate to let him take away the body of Jesus. Pilate gave him permission; so he came and removed his body. 39 Nicodemus, who had at first come to Jesus by night, also came, bringing a mixture of myrrh and aloes, weighing about a hundred pounds. 40 They took the body of Jesus and wrapped it with the spices in linen cloths, according to the burial custom of the Jews. 41 Now there was a garden in the place where he was crucified, and in the garden there was a new tomb in which no one had ever been laid. 42 And so, because it was the Jewish day of Preparation, and the tomb was nearby, they laid Jesus there.

• Normally the Romans allowed the vultures to dispose of the body -- there was no proper burial for a crucified man unless the authorities extended kindness to the family. Usually they granted the body, although not usually in cases of sedition. This is an exceptional situation.
• Joseph' of Arimathea makes a request of Pilate: the body of Jesus (v.38).
  • Joseph has been a "secret disciple" (v.38). In light of 12:42-43, there is nothing commendable about this. But now he is coming out into the open, taking a risk in asking for the body of Christ.
  • Pilate agrees to Joseph's request. This makes sense, and fits with the other details in our account.
    • Pilate knew Jesus was innocent.
    • In a small way he was doing something good for Jesus.
    • Sadly, he caught a glimpse of the greatness of Jesus, but lacked the backbone to ensure that justice was done.
• Joseph must have known that Jesus' brothers would not be coming forward to claim the body -- or perhaps they made an arrangement with him.
• The body needed to be buried -- and soon -- yet Bethlehem (a family plot?) was too far away, and Galilee was impossibly far, especially with the Sabbath about to begin.
• Joseph's action is recounted in all four gospels. Like Nicodemus, he was a dissenting voice within the Sanhedrin. (See Luke 23:51.)
• Costly myrrh and aloes (v.39) are found also in Psalm 45:8; Proverbs 7:17; and Song 4:14.
  • This is an enormous quantity -- enough for the burial of a king! (See 2 Chronicles 16:14.)
  • John is emphasizing here, and elsewhere, the kingship of Jesus Christ.
• Nicodemus joined Joseph (v.39), bringing myrrh and aloes, which would have offset putrefaction and covered over part of the odor of decomposition.
  • Note: Verse 40 is just one of many showing that the gospel is not written primarily for the Jews (Jewish Christians).
  • This was an expensive mixture, especially considering its sheer weight.
  • The weight of the spices, perhaps 100 lbs (c.45 kg) was enormous, considering that Jesus, apparently a man of average size, would have weighed no more than 150-180 lbs (c.70-80 kg).
  • Cadaver and spices together would have come to 250-280 lbs (c.115-130 kg), very difficult even for two men to shift.
  • Together the two of them wrapped the body in a linen cloth and laid it in a nearby garden tomb (v.42).
    • According to Matthew 27:60, this was Joseph's own family burial site.
    • Executed criminals were buried well away from the city (Josephus Ant. 5:44). In later times two burial places for the executed were provided, one for those stoned and burned, another for those beheaded and strangled.
• Thus the two cautious believers come into the light. Here is an implicit call for all true believers to take a stand for Jesus.
  • Nicodemus and Joseph came into the light, exposing themselves to criticism and worse. Is there any way in which I have been living as a "secret disciple"?
  • Do I need to come out into the open? be more public with my faith?

For additional notes and resources check out Douglas’ website.

19:1 Then Pilate took Jesus and had him flogged. 2 And the soldiers wove a crown of thorns and put it on his head, and they dressed him in a purple robe. 3 They kept coming up to him, saying, “Hail, King of the Jews!” and striking him on the face. 4 Pilate went out again and said to them, “Look, I am bringing him out to you to let you know that I find no case against him.” 5 So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Here is the man!” 6 When the chief priests and the police saw him, they shouted, “Crucify him! Crucify him!” Pilate said to them, “Take him yourselves and crucify him; I find no case against him.” 7 The Jews answered him, “We have a law, and according to that law he ought to die because he has claimed to be the Son of God.”

• Here Pilate's cruel streak comes out. Odd as this sounds, the scourging (v.1ff) appears to be a fresh strategy to set Jesus free (see v.12).
• Note: Jesus' crown (vv.2-3) may well have been made from the thorns of the date palm. These were up to 12 inches long. The radiate crown would have made Jesus look like a sun-god. This feature is common to Greco-Roman coinage.
• The Romans had three degrees of corporal punishment:
  • Fustigatio (beating) -- the lightest punishment.
  • Flagellatio (flogging) -- more severe.
  • Verberatio (scourging) -- the most severe, often leading to death. This was the punishment Christ endured.
• The crown of thorns is painfully placed on his head, and a purple robe draped over him -- a mockery of his kingship (v.2).
• Further, he is slapped in the face.
• Jesus suffers grievous bodily injury. For a medical account of what Jesus was going through, click here. (Note: this account is easy to read, and eliminates embellishments like the "bloody sweat."
• Again Pilate pronounces Jesus innocent (v.4), uttering the famous words, "Behold the man!"
• This translates to Ecce homo, in the once popular Latin Vulgate translation.
  • Moreover, "Behold the man" indicated Jesus' humanity. 
  • As Beasley-Murray and others have commented, the word has truly become flesh -- torn, bleeding, beaten -- with worse to come.
• Knowing that it is illegal for the Jews to crucify Christ, Pilate seems to rub it in (v.6): "Take him yourselves and crucify him!"
• Note: With the crown on his head and the words the governor uttered, is the situation allusive of Zechariah 6:1-12?

8 Now when Pilate heard this, he was more afraid than ever. 9 He entered his headquarters again and asked Jesus, “Where are you from?” But Jesus gave him no answer. 10 Pilate therefore said to him, “Do you refuse to speak to me? Do you not know that I have power to release you, and power to crucify you?” 11 Jesus answered him, “You would have no power over me unless it had been given you from above; therefore the one who handed me over to you is guilty of a greater sin.” 12 From then on Pilate tried to release him, but the Jews cried out, “If you release this man, you are no friend of the emperor. Everyone who claims to be a king sets himself against the emperor.”

• The words "Son of God" (v.7) seem to resonate with Pilate, and frighten him (v.8).
• Pilate takes Jesus back into the Praetorium (probably the Fortress Antonia). Pilate resumes his interrogation of Jesus, who does not reply.
• Pilate reminds Jesus who is in charge (v.10-11), and yet Jesus counters that there is a higher authority.
• Who is the one guilty of "greater sin"? Caiaphas, the high priest, seems the most likely candidate.
• From here on, Pilate even more earnestly desires to free Jesus (v.12).

13 When Pilate heard these words, he brought Jesus outside and sat on the judge’s bench at a place called The Stone Pavement, or in Hebrew Gabbatha. 14 Now it was the day of Preparation for the Passover; and it was about noon. He said to the Jews, “Here is your King!” 15 They cried out, “Away with him! Away with him! Crucify him!” Pilate asked them, “Shall I crucify your King?” The chief priests answered, “We have no king but the emperor.” 16 Then he handed him over to them to be crucified.

• The Jews push back.
  • Since Jesus pretends to be the King of Israel, he is a political threat to Rome.
  • If Pilate frees Jesus, he is not a "friend of Caesar."
    • This is a technical term. To be a "friend of Caesar" -- an accolade Pilate may already have received -- is an honor.
    • The emperor, Tiberius (14-37 AD) had become suspicious. One did not want to lose his trust.
    • To lose the status of "Friend of Caesar" could be not only shameful, but dangerous. The Jews are threatening the governor.
  • Here is supreme irony! The highest Roman official in the land is accused of lack of loyalty to Rome by a people who detest Rome, and can't wait to be free of its control (v.12).
• Pilate sits on his judgment seat (v.13) at Gabbatha, or Lithostrotos. For a picture, click here.Pilate's attitude is not quite the same as in verses 4-6. There is no hint of ridicule. The Jews would have been awaiting the pronouncement of the sentence against Jesus. Instead...
• Pilate, pronounces, "Behold, your king!" He knows this will gall the priests.
• And yet it seems Jesus is the one sitting in the judgment seat, while Pilate is in the hot seat!
• It is the sixth hour -- very early in the morning.
  • In a few hours the slaughter of the Passover lambs will begin.
  • The Jews will stop working.
  • All leaven (yeast) will be taken out of the houses and burned.
  • Jesus is the Lamb of God (John 1:29,36). For the Passover background, read Exodus 12.
• The response, "We have no king but Caesar" (v.15) is an implicit abandonment of the messianic hope.
  • Once again, the irony is biting.
  • "[The threat] broke down Pilate's resistance. His fear of the sinister and suspicious emperor was even greater than his awe of the mysterious personality of the Accused; his own safety appeared to him more important than a passing triumph over the accusers who were unsympathetic to him" (Blinzler, Der Prozess Jesus, 338).
• And so Pilate finally turns Jesus over to be crucified (v.16).
• From verse 16 onward, many elements of the synoptic tradition are absent: the mocking; the darkness; the cry of dereliction (Mark 15:34); the tearing of the temple curtain; the opening of the graves (Matthew 27:52); and the centurion's confession.
• At the same time, John includes details not in Matthew, Mark, or Luke: the inscription; the quotations in 19:24,28-29,36-37; the address to his mother; and the piercing of Jesus' side.

So they took Jesus; 17 and carrying the cross by himself, he went out to what is called The Place of the Skull, which in Hebrew is called Golgotha. 18 There they crucified him, and with him two others, one on either side, with Jesus between them. 19 Pilate also had an inscription written and put on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 

• Jesus carries his own cross and is crucified at Golgotha, the Place of the Skull (v.17).
  • Plutarch records, "Each criminal as part of his punishment carries his cross on his back" (The Divine Vengeance, 554 A-B).
  • There is also a pertinent Jewish saying: "As one bears the cross on one's shoulders," Isaac carried the wood (Gen. Rab. 56.4, on Genesis 22:6). The symbolism of the sacrifice of Isaac is in the background.
• "There they crucified him" (v.18).
  • The 2nd century Gnostic Basilides said Simon died on cross instead of Jesus (Nag Hammadi documents).
  • This idea (the substitute) seems to have influenced Muhammad.
• The inscription above states his crime, though the wording is remarkable (v.19). What brevity! No macabre or sombre obsession with the gory details of the passion. The paucity of detail is striking.
• He is crucified between two criminals. See Isaiah 53:12.

20 Many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21 Then the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘This man said, I am King of the Jews.’” 22 Pilate answered, “What I have written I have written.” 

• The Jewish leaders ask Pilate to change the placard so that it read "... I am Jesus the Nazarene, the King of the Jews."
• Pilate refuses. "What I have written, I have written," responds Pilate (v.22).
  • The inscription could have easily been altered (v.21) by adding a single word: eimí  (Greek), sum (Latin), or 'aní (Hebrew).
  • This is his last act of revenge on the chief priests.
  • The inscription in Latin would have read Iesous Nazarenos Rex Iudaeorum, which in Anglican/ Catholic churches is often abbreviated to INRI.
• And yet this is supreme irony: the two men most responsible for the death of Jesus publicly proclaim his Messiahship!
  • Caiaphas unwittingly prophesied that Jesus was the means of redemption for Israel and the nation (11:49-50).
  • Pilate proclaimed that Jesus was the King of Israel.

Thought questions:

• Have I ever sacrificed principle for expedience? Is there a little of Pilate in me?
• Was there another way? Why do I think Jesus had to die -- as opposed to God simply forgiving every sincere person?
• The Christian God became flesh. How is this different from the capricious gods of Hinduism, the aloof Allah of the Muslims, or the serenely detached Buddha?
• Am I still moved by the Crucifixion?
• Reading over Psalm 22 and Psalm 69, can I find the verses that would have been especially meaningful to the early disciples?

For additional notes and resources check out Douglas’ website.

18:1 After Jesus had spoken these words, he went out with his disciples across the Kidron valley to a place where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place, because Jesus often met there with his disciples. 

• After his prayer, Jesus walks to the Garden of Gethsemane.
  • The place is named only in Matthew and Mark, but must be the same location. Only John mentions that Gethsemane was a garden.
  • This was a place where Jesus and the disciples often met (v.2), perhaps for prayer. Sadly, the Romans cut down every tree when they destroyed Jerusalem in 70 AD -- although new olive trees have grown up in the place of the old ones.
• Judas is guiding the arrest party.

3 So Judas brought a detachment of soldiers together with police from the chief priests and the Pharisees, and they came there with lanterns and torches and weapons. 4 Then Jesus, knowing all that was to happen to him, came forward and asked them, “Whom are you looking for?” 5 They answered, “Jesus of Nazareth.” Jesus replied, “I am he.” Judas, who betrayed him, was standing with them. 6 When Jesus said to them, “I am he, they stepped back and fell to the ground. 7 Again he asked them, “Whom are you looking for?” And they said, “Jesus of Nazareth.” 8 Jesus answered, “I told you that I am he. So if you are looking for me, let these men go.” 9 This was to fulfill the word that he had spoken, “I did not lose a single one of those whom you gave me.” 10 Then Simon Peter, who had a sword, drew it, struck the high priest’s slave, and cut off his right ear. The slave’s name was Malchus. 11 Jesus said to Peter, “Put your sword back into its sheath. Am I not to drink the cup that the Father has given me?”

• The soldiers, priests, and Pharisees arrive (v.3ff).
  • Jesus, fully surrendered to the Father's will and determined to embrace his destiny, walks forward to confront his captors (v.4).
  • The atmosphere is tense. In the presence of Jesus (God in the flesh), all fall down -- as though in worship (but not really).
  • Jesus ensures that his followers are released. He and he alone must face what is to come. The cup must be drained to the dregs.
• Further to verse 6, falling down in the presence of Deity is a common reaction.
  • See Ezekiel 1:28; Daniel 10:9; Acts 9:4; Revelation 1:17
  • In addition the original of verse 8 reads, "I told you that I am [he]." In other words, here is another "I am" passage. The priestly posse is spooked. In 19:8 we see even Pilate feeling a degree of fear before Jesus, so it is quite possible that mere soldiers felt the same.
• Peter draws a sword (v.10), striking at the servant of the high priest.
  • He misses. (It is doubtful he was aiming for the ear.)
  • The servant is named: Malchus.
    • The fact that his name was preserved is significant; it probably means that this man later became a Christian.
    • According to Luke 22:51, Jesus healed the ear.
  • Simon Peter rightly earns Jesus' censure. See also Matthew 26:52.

12 So the soldiers, their officers, and the Jewish police arrested Jesus and bound him. 13 First they took him to Annas, who was the father-in-law of Caiaphas, the high priest that year. 14 Caiaphas was the one who had advised the Jews that it was better to have one person die for the people.

• Jesus is arrested, bound, and led away (v.12).
• Annas had been high priest 6-15 AD, but was deposed by Pilate's predecessor. Still, he retained a lot of power: five of his sons and grandsons became high priests, not counting his bond with Caiaphas, and so the family (virtually a dynasty) of Annas continued to dominate the priesthood 17-41 AD.
• The courtyard of the high priest has been excavated and a church building erected on the site.

15 Simon Peter and another disciple followed Jesus. Since that disciple was known to the high priest, he went with Jesus into the courtyard of the high priest, 16 but Peter was standing outside at the gate. So the other disciple, who was known to the high priest, went out, spoke to the woman who guarded the gate, and brought Peter in. 17 The woman said to Peter, “You are not also one of this man’s disciples, are you?” He said, “I am not.” 18 Now the slaves and the police had made a charcoal fire because it was cold, and they were standing around it and warming themselves. Peter also was standing with them and warming himself.

19 Then the high priest questioned Jesus about his disciples and about his teaching. 20 Jesus answered, “I have spoken openly to the world; I have always taught in synagogues and in the temple, where all the Jews come together. I have said nothing in secret. 21 Why do you ask me? Ask those who heard what I said to them; they know what I said.” 22 When he had said this, one of the police standing nearby struck Jesus on the face, saying, “Is that how you answer the high priest?” 23 Jesus answered, “If I have spoken wrongly, testify to the wrong. But if I have spoken rightly, why do you strike me?” 24 Then Annas sent him bound to Caiaphas the high priest.

• Jesus appears before Annas (vv.19-24), father-in-law of Caiaphas, who had spoken prophetically of Jesus' death in 11:50.
  • Christ is questioned about his teachings and about his disciples.
  • Jesus insists he is not a false prophet; he spoke openly, not secretly (Deuteronomy 13:6).
  • After being struck in the face (v.22), Jesus asks, in effect, for a fair trial (v.23).
  • He is then sent to Caiaphas.
    • This interaction is recorded in Matthew 26:57ff, though nothing is related here in John.
    • At this irregular trial Jesus is convicted of blasphemy (Matthew 26:65).
    • An unnamed disciple has connections (v.15) and is able to enter the courtyard with Jesus. Peter, on the other hand, remains outside, warming himself on this cool night in early spring. It is now (v.17) that Peter denies Jesus for the first time.
  • Next thing we know, Jesus is being led from Caiaphas' palace to the residence of Pilate (v.28 -- in tomorrow's study).

25 Now Simon Peter was standing and warming himself. They asked him, “You are not also one of his disciples, are you?” He denied it and said, “I am not.” 26 One of the slaves of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?” 27 Again Peter denied it, and at that moment the cock crowed.

• Peter denies Christ for the second and third times (vv.25-27), after which comes the final cockcrow.
• It is remarkable that such a moral lapse is recorded and preserved.
  • The scriptures of the Bible are honest about the shortcomings of spiritual leaders.
  • Some scholars believe that the story of Peter's denial was most likely circulated by Peter himself. Think about it...
  • There is only one man in the Bible who emerges sinless (8:46).
• The three-fold denial corresponds, fortunately, to the three-fold "reinstatement" of chapter 21.

28 Then they took Jesus from Caiaphas to Pilate’s headquarters. It was early in the morning. They themselves did not enter the headquarters, so as to avoid ritual defilement and to be able to eat the Passover. 29 So Pilate went out to them and said, “What accusation do you bring against this man?” 30 They answered, “If this man were not a criminal, we would not have handed him over to you.” 31 Pilate said to them, “Take him yourselves and judge him according to your law.” The Jews replied, “We are not permitted to put anyone to death.” 32 (This was to fulfill what Jesus had said when he indicated the kind of death he was to die.)

• Having been examined by Annas and Caiaphas, Jesus is now conducted to the headquarters of Pontius Pilate (v.28).
  • The Jews will not enter the Gentile residence (v.28).
    • They want to be able to celebrate the Passover (Numbers 9:6-12), and not be disqualified because of ritual contamination.
    • "The dwellings of non-Jews are unclean" (Ohol. 18:7). This may be because Gentiles sometimes buried abortions or premature babies under their homes. In Judaism, close contact with death makes one unclean. In that case they would be unclean for seven days (Numbers 19:11) and miss the festival.
    • Here is the ultimate irony: Men who insist on technical purity are seeking the execution of the Messiah, the Redeemer of Israel! They bend over backwards to avoid the possibility of contamination, but are prepared to destroy the very font of cleansing for the people of God! (See Zechariah 13:1.)
  • Pilate goes out to meet them (v.29), inquiring as to the accusation.
    • It would seem there had been some communication between Caiaphas and Pilate. See Matthew 27:1.
    • Presumably the Jews would have stoned Jesus to death for blasphemy (as they did to Stephen in Acts 7). Yet instead of Jesus being stoned and brought down to the earth, he was "lifted up" through crucifixion (12:32) -- an ironic twist.
    • Their reasoning appears to be circular (v.30). "Of course he's guilty, otherwise he would not have been brought here." His accusers know that they have no real case, at least not with respect to Roman law.
    • Pilate knows the case against Christ is weak. He tells them to judge Jesus by their own law. Pilate knows full well that they seek the death penalty, yet are not permitted to administer it. The Jewish leaders will have resented such condescension by the governor.
  • But Pilate is not about to rubber-stamp the decision of the Sanhedrin. He is in effect opening a new trial.
  • In regard to verse 31, the Palestinian Talmud reads, "Forty years before the destruction of the Temple they took from Israel the right to inflict capital punishment" (Sanh. 1.1; 7.2). The Babylonian Talmud is not quite so explicit, though it agrees with this statement.

33 Then Pilate entered the headquarters again, summoned Jesus, and asked him, “Are you the King of the Jews?” 34 Jesus answered, “Do you ask this on your own, or did others tell you about me?” 35 Pilate replied, “I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?” 36 Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” 37 Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” 38 Pilate asked him, “What is truth?”

• Pilate now questions Jesus personally (v.33ff).
  • Rather than trying to defend himself, Jesus tries to influence Pilate (v.34ff).
  • Jesus then speaks of the true nature of his kingdom. It is completely obvious to Pilate that Jesus is innocent; he is certainly no threat to the state.
  • Verse 36 is just one of a number containing the Christian teaching on warfare.
  • Jesus implies that Pilate should listen to him (v.37), but Pilate responds evasively (v.38a).

After he had said this, he went out to the Jews again and told them, “I find no case against him. 39 But you have a custom that I release someone for you at the Passover. Do you want me to release for you the King of the Jews?” 40 They shouted in reply, “Not this man, but Barabbas!” Now Barabbas was a bandit.

• Pilate goes outside to the Jewish leaders, dismissing the case (v.38b). He will not be manipulated.
  • Then he suggests the release of Barabbas, a man who really was an enemy of the state, one who would resort to violence to topple the Roman overlords. (See Mark 15:7.)
  • What is Pilate thinking?
    • Did he feel bound to honor the tradition of releasing a prisoner, with Barabbas and Jesus being the best choices?
    • Was he trying to give the Jewish leaders on opportunity to save face, since they weren't going to get their way with Jesus? (That is, Jesus could have been released without being declared innocent.)
    • Or was he gambling that the crowd would choose Jesus over Barabbas, who was the real threat? (Was he hoping to set Jesus free and dispatch the revolutionary?)
  • Whatever he was thinking, it did not turn out well for him. The crowd, controlled by the high priest, opts for the insurrectionist. The Jewish leaders have outfoxed him.
• What is Pilate going to do now? We shall see, in chapter 19.
• Note: In some manuscripts of Matthew 27:16-17 is found Barabbas' given name: Jesus. Many scholars believe his first name was expunged from the record because it was offensive to later Christians. For more on Barabbas, see the first study on Matthew 27.
• Note: Lestes (v.40) means "robber; insurrectionist."

Thought questions:

• Jesus confidently walked out from the garden to meet the arrest party. When I am called to embrace suffering, how is my resolve? my attitude?
• Peter drew the sword to further his master's cause. Do I believe it is ever right to use violence to advance religion?
• Why do you think Pilate presented the option of releasing Barabbas or releasing Jesus?
• What if you were Pilate? Do you think a man or woman of God could have served faithfully as a Roman prefect in Judea? Do you see any good outcome in this situation?

For additional notes and resources check out Douglas’ website.

• The entire chapter is a prayer. This falls into three parts:
  • Prayer for himself (vv.1-5).
  • Prayer for his disciples (vv.6-19).
  • Prayer for the world -- future believers (vv.20-26).
• The order is crucial:
  • Jesus' training of his disciples would have been a failure had he not given top priority to his own spirituality.
  • Getting the message out to the world is impossible unless the messengers remain holy. They must continue to live in obedience to the Word.
  • Then and only then will the world hear. The goal is not only conversion, but unity (vv.22-23).

17:1 After Jesus had spoken these words, he looked up to heaven and said, “Father, the hour has come; glorify your Son so that the Son may glorify you, 2 since you have given him authority over all people, to give eternal life to all whom you have given him. 

• The hour has come (v.1).
• Throughout the Gospel of John it has been on the way (2:4; 7:6,8,30; 8:20), and now it is here (12:23,27-28,31-32; 13:1,31).
• It will culminate with Jesus' final words "It is finished" (19:30).

3 And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent. 4 I glorified you on earth by finishing the work that you gave me to do. 5 So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed.

• Jesus prays for himself (vv.1-5).
• His purpose -- the goal -- is that God may be glorified; this takes place when we finish the work he is given us to do (v.4). See 4:34.
• This work is to make eternal life (knowledge of God) accessible to as many as possible (vv.2-3).
• Now he looks forward to rejoining the Father in the eternal glory enjoyed before the incarnation (v.5). This is another verse indicating not only Jesus' preexistence but his divinity.
• In Part I of the prayer, Jesus has prayed for himself. It is not wrong to pray for our own needs; to pray to be strong and loyal and loving. 

6 “I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word. 7 Now they know that everything you have given me is from you; 8 for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me. 

• Jesus has revealed God's name to his disciples (v.6). This refers to the holy nature of God.
• He has made God's name (his nature--see Exodus 34:5-7) known to this followers. This is what we are also called to do, in our evangelism, and in fact any time we teach about God.
• He returns to this theme at the end of the prayer (v.26).

9 I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours. 10 All mine are yours, and yours are mine; and I have been glorified in them. 11 And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one. 12 While I was with them, I protected them in your name thatyou have given me. I guarded them, and not one of them was lost except the one destined to be lost,so that the scripture might be fulfilled. 

• We can be protected by God's name:
  • Not as by a lucky charm, saint's medal, or magical prophylactic, but
  • By sharing in God's holiness, appreciating his nature, and being conformed to the image of Christ.
• Note: "The one destined to be lost" (v.12) is literally "the son of perdition." What does this mean? In Semitic speech, "son of" has four different meanings:
  • Being literally the son of a father or mother.
  • Being a member of a group, as in a "son of the prophets," as in 2 Kings 9:1 ("And Elisha the prophet hath called to one of the sons of the prophets..." YLT, "The prophet Elisha summoned a man from the company of the prophets..." NIV). This doesn't mean that one's father was a prophet. Another familiar example is Psalm 8:4, where "son of man" simply means a mortal; it has no different meaning then "man."
  • Having a certain character, as in Psalm 57:4: "My soul is among lions; I must lie among those who breathe forth fire, Even the sons of men, whose teeth are spears and arrows, And their tongue a sharp sword" NAS.
  • Marked for a certain destiny, as in 2 Samuel 12:5 ("And the anger of David burneth against the man exceedingly, and he saith unto Nathan, 'Jehovah liveth, surely a son of death {is} the man who is doing this" YLT; 2 Thessalonians 2:3 ("let not any one deceive you in any manner, because -- if the falling away may not come first, and the man of sin be revealed -- the son of the destruction" YLT).

13 But now I am coming to you, and I speak these things in the world so that they may have my joy made complete in themselves. 14 I have given them your word, and the world has hated them because they do not belong to the world, just as I do not belong to the world. 15 I am not asking you to take them out of the world, but I ask you to protect them from the evil one. 16 They do not belong to the world, just as I do not belong to the world. 17 Sanctify them in the truth; your word is truth. 18 As you have sent me into the world, so I have sent them into the world. 19 And for their sakes I sanctify myself, so that they also may be sanctified in truth.

• Jesus prays for his followers (vv.6-19):
  • Not to be worldly.
  • To be protected from the evil one.
  • To have joy.
  • To follow his Word, to be sanctified (made holy) by it (v.17).
• In Part II of the prayer, Jesus has prayed for his immediate circle -- those whom he is mentoring.
  • We should do the same.
  • Who is in our circle of influence?
  • Are we being intentional?

20 “I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, 21 that they may all be one. As you, Father, are in me and I am in you, may they also be in us,so that the world may believe that you have sent me. 22 The glory that you have given me I have given them, so that they may be one, as we are one -- 23 I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me. 24 Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.

• Jesus prays for future believers (vv.20-26).
• He has no doubt that his church will be built. His first prayer is for their unity, for that itself is a powerful testimony to the world.
• His wish is that they will know the Father.
• Notice the love within the Trinity in time eternal (v.24).

25 “Righteous Father, the world does not know you, but I know you; and these know that you have sent me. 26 I made your name known to them, and I will make it known, so that the love with which you have loved me may be in them, and I in them.”

• The "name" in verse 26 is not God's name (Yahweh or Jesus Christ or any other phrase), but God's true nature and character.
• In Part III of his prayer, Jesus has prayed for the world -- for those who will be reached by the apostles' message.
  • Our concern, too, should ripple out in ever-larger circles. 
  • "Think globally, act locally."
• Notice about this prayer:
  • All three areas of 15:1-17 are covered -- producing, learning, loving.
  • The prayer is roughly Trinitarian: relationship with Father, effect of friendship with the Son on the apostles, power of the Spirit working through them to build and unify a people of God.
• The next verse after this chapter (18:1) shows us that after this prayer Jesus crossed the Kidron Valley (walking east) and entered Gethsemane. (Nothing is said about the Gethsemane prayer which features in the synoptic accounts.)

Thought questions:

• Do I strive to bring glory to God by finishing the work he has given me to do?
• Do I pray for my own spirituality, for those I am helping spiritually, and for the evangelization of the world?
• Am I trying to be sanctified apart from the Word, or do I realize that God's Word is the sanctifying truth? Does my devotion to it reflect this conviction?

For additional notes and resources check out Douglas’ website.

Jesus has been preparing his apostles for the persecution to come (15:18 into chapter 16).

• Persecuting Christians will come to be seen as service to God (v.2). John's gospel was penned in a time when Jewish-Christian relations were suffering significant deterioration. Eviction from the synagogues is probably happening to many readers of this gospel.
• Saul of Tarsus is another obvious example of this turn of events.
• After the destruction of Jerusalem and the Temple in 70 AD, Christians no longer enjoyed imperial protection under the umbrella of Judaism. Whereas earlier they were welcome to visit and even speak in the synagogues -- as in the book of Acts -- things would change for the worse.

16:1 “I have said these things to you to keep you from stumbling. 2 They will put you out of the synagogues. Indeed, an hour is coming when those who kill you will think that by doing so they are offering worship to God. 3 And they will do this because they have not known the Father or me. 4 But I have said these things to you so that when their hour comes you may remember that I told you about them.

• Note: Stumbling (v.1) -- from skándalon, stumbling block. Not the same word as falling away, as it is often mistranslated in some Bible versions.
• Note: A Jewish writing, NuR 21 (191a, based on Numbers 25:13), may be the basis for the notion that killing heretics is an act of worship.

“I did not say these things to you from the beginning, because I was with you. 5 But now I am going to him who sent me; yet none of you asks me, ‘Where are you going?’ 6 But because I have said these things to you, sorrow has filled your hearts. 7 Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Advocatewill not come to you; but if I go, I will send him to you. 8 And when he comes, he will prove the world wrong aboutsin and righteousness and judgment: 9 about sin, because they do not believe in me; 10 about righteousness, because I am going to the Father and you will see me no longer; 11 about judgment, because the ruler of this world has been condemned.

• Jesus is surprised that none of them are asking him about his imminent departure (v.5). True, they had asked him earlier where he was going, but one would have thought they would be following up on this.
• They are greatly saddened that he will soon leave them. And yet this is to their advantage, as it means the Spirit will come.
  • We all need the Holy Spirit if we are going to be effective in our outreach. 
  • The Spirit, through the apostolic testimony, will convict the world (v.8ff).
  • Note how Felix reacts in the face of Paul's testimony (Acts 24:25) for an illustration of how the Spirit convicts.
• Many fancy they are led by the Spirit, yet the Spirit does not work through them to convict others. Click here for more.
• The ruler of this world (v.11) is Satan. Not that he has ultimate sovereignty, or that he enjoys parity with God in any way. He is merely permitted a modicum of control.

12 “I still have many things to say to you, but you cannot bear them now. 13 When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. 14 He will glorify me, because he will take what is mine and declare it to you. 15 All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.

• The Spirit will lead them into the truth (v.12ff). They are not able to retain everything Jesus told them, or would like to have told them.
• Jesus is sensitive; he will not allow us to become supersaturated. In the same way, we need to be careful in our counseling, outreach to friends and family, teaching and so forth not to teach more than people are able to absorb.
• About verse 13, the Spirit was to ensure that the apostles led the church in the right direction, especially during its infancy (the foundational period -- Eph 2:20).
  • The promise of being led into all all truth is not a promise for the church in all generations (the Catholic view).
  • Nor is it a promise for individual Christians (the neo-Pentecostal view).
  • It was a promise made to the apostles.

16 “A little while, and you will no longer see me, and again a little while, and you will see me.” 17 Then some of his disciples said to one another, “What does he mean by saying to us, ‘A little while, and you will no longer see me, and again a little while, and you will see me’; and ‘Because I am going to the Father’?” 18 They said, “What does he mean by this ‘a little while’? We do not know what he is talking about.” 19 Jesus knew that they wanted to ask him, so he said to them, “Are you discussing among yourselves what I meant when I said, ‘A little while, and you will no longer see me, and again a little while, and you will see me’? 

• Amazingly, some are still nonplussed about Jesus' departure (v.17ff).
  • The "little while" of verse 17 is fraught with significance. The phrase is common in O.T. judgment/salvation oracles. See, e.g., Haggai 2:6 and Isaiah 26:20.
  • The implication is that judgment is falling on the world, on the ruler of the world, and on the people of God.
• Jesus addresses this confusion. Notice how Jesus draws them out (v.19). He doesn't just continue talking; he makes sure they are on board.

20 Very truly, I tell you, you will weep and mourn, but the world will rejoice; you will have pain, but your pain will turn into joy. 21 When a woman is in labor, she has pain, because her hour has come. But when her child is born, she no longer remembers the anguish because of the joy of having brought a human being into the world. 22 So you have pain now; but I will see you again, and your hearts will rejoice, and no one will take your joy from you. 23 On that day you will ask nothing of me. Very truly, I tell you, if you ask anything of the Father in my name, he will give it to you. 24 Until now you have not asked for anything in my name. Ask and you will receive, so that your joy may be complete.

• Times will be very difficult, as convulsive as childbirth (v.21), but as the kingdom of God breaks into human history the resulting Messianic age will be more than worth the pain. Isaiah 26:16-21 -- suggesting the appearance of Jesus as Son of Man at the end of the age -- may be in the background of verse 21.
• Verse 24 seems to mean that should not pray directly to Jesus. But before we forbid this outright, see 14:14, as well as the prayer of Stephen in Acts 7:59. Jesus adds that soon they will address their requests directly to the Father, in his (Jesus') name -- by his authority.

25 “I have said these things to you in figures of speech. The hour is coming when I will no longer speak to you in figures, but will tell you plainly of the Father. 26 On that day you will ask in my name. I do not say to you that I will ask the Father on your behalf; 27 for the Father himself loves you, because you have loved me and have believed that I came from God.28 I came from the Father and have come into the world; again, I am leaving the world and am going to the Father.”

• Note: The Father loves (v.27): This is philía, not agápe.

29 His disciples said, “Yes, now you are speaking plainly, not in any figure of speech! 30 Now we know that you know all things, and do not need to have anyone question you; by this we believe that you came from God.” 31 Jesus answered them, “Do you now believe? 32 The hour is coming, indeed it has come, when you will be scattered, each one to his home, and you will leave me alone. Yet I am not alone because the Father is with me. 33 I have said this to you, so that in me you may have peace. In the world you face persecution. But take courage; I have conquered the world!”

• The disciples are excited that Jesus is now using plain speech (vv.29-30). The "figure of speech" (paroimia) of verse 29 is a "parable, figure of speech, proverb."
• But Jesus casts a shadow over their positive thoughts (vv.31-32); soon things for the apostles will become much more challenging.
• Once again Jesus promises his followers peace (see 14:1,27).
  • This peace isn't the serenity that sometimes come from passivity, but calmness in the face of the storm. "Most assuredly," he says, in effect, "that storm will come." 2 Tim 3:12; Luke 6:22-23, 26.
  • He predicts that they will stumble, and yet his love and firm acceptance remain.
• And yet it doesn't look like Jesus has "conquered the world" -- not where things stand now...
• The "persecution" of verse 33 is thlipsis, which means "trouble, distress, hard circumstances, suffering" -- or, in the older translations, "tribulation."

Conclusion

• Opposition is part and parcel of genuine Christian experience.
• Christ helps us to overcome not the opposition, but the anxiety and faithlessness that can so easily result.
• To receive weekly updates about persecuted believers worldwide, click here.
• In the next chapter Jesus will pray.

To ponder:

• You are one of the apostles. You have been following the Lord for three years. You have shared the Last Supper with him, following which he shocked you by washing your feet. And now (for three chapters) he has been discoursing at length on what is it to come. He speaks a lot about his death and your persecution. How do you feel? What are your dominant emotion(s)?
• You are Jesus. You have taught your disciples thoroughly, though much of it they have forgotten. Everything is going according to schedule, according to God's timing, and yet this means there are only hours left before your death. You turn to the Father with a heavy heart, full of sadness, hope, joy, and urgency. What do you say?

For additional notes and resources check out Douglas’ website.

Chapter 15 tells us about our relationship to Jesus (vv.1-17), using three different analogies.

15:1 “I am the true vine, and my Father is the vinegrower. 2 He removes every branch in me that bears no fruit. Every branch that bears fruit he prunesto make it bear more fruit. 3 You have already been cleansedby the word that I have spoken to you.

• 15:1 is the last of the 7 "I Am" statements. The 7 signs concluded in John 11, the 7 "I Am" statements here in John 15. The 7 confessions of faith will not conclude until John 20.
• Israel is often represented in the OT by a vine or vineyard. See Psalm 80:8-18; Isaiah 5:1-7; Jeremiah 2:21; Ezekiel 15:1-5; 17:1-21; 19:10-15; Hosea 10:1-2.

4 Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. 5 I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing. 6 Whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned. 7 If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you. 8 My Father is glorified by this, that you bear much fruit and becomemy disciples.

• First analogy: Jesus is the vine; we are the branches (v.1ff).
  • We are therefore wholly dependent on him.
  • Pruning (v.2) is literally cleaning.
  • There is a word play in the original Greek: hairei (takes away) v. kathairei (cleans). Consider the right and wrong understandings of pruning.
  • The fruit, in context = those who believe the message.
  • The vine is Jesus, not the church.
• Second analogy: Jesus is the teacher; we are the students [disciples] (v.7ff).
  • Re: v.8, in one sense, Christians are disciples.
  • In another, we are always becoming disciples (v.8). As Ignatius of Antioch was being led to his martyrdom in Rome (c.107 AD), he wrote, "Now I am beginning to be a disciple" (Ign. Rom. 5:3).

9 As the Father has loved me, so I have loved you; abide in my love. 10 If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. 11 I have said these things to you so that my joy may be in you, and that your joy may be complete.

12 “This is my commandment, that you love one another as I have loved you. 13 No one has greater love than this, to lay down one’s life for one’s friends. 14 You are my friends if you do what I command you. 15 I do not call you servantsany longer, because the servantdoes not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father. 16 You did not choose me but I chose you. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name. 17 I am giving you these commands so that you may love one another.

• Third analogy: Jesus is a friend; we are his friends (v.12ff). Many ancient writers spoke of true love being willing to surrender its life for its friends (v.13).
• Although the concept of fruit-bearing in the N.T. is considerably broader than evangelism, verse 16 suggests the mission is in view.
  • For the seven types of fruit in the N.T., Click here.
  • Read also Tom Jones' helpful article on fruit in John 15.
• Chapter 15 also tells us about persecution (vv.18-27).

18 “If the world hates you, be aware that it hated me before it hated you. 19 If you belonged to the world, the world would love you as its own. Because you do not belong to the world, but I have chosen you out of the world—therefore the world hates you.

• The world and the kingdom don't mix. There is tension, rejection, polarization...
• Seven "signs" that we belong to the world:
  • Overly concerned with not appearing fanatical, intolerant, or otherwise politically incorrect
  • Lifestyle: materialism, greed, level of giving
  • Heart: envy, jealousy, lust, coveting
  • Tongue: coarse language, gossip, deceit, angry outbursts
  • We don’t make room in schedule for holiness (meditation, prayer, fasting, silence, study...)
  • Online secrets
  • More time in virtual worlds than making a difference in God’s world.

20 Remember the word that I said to you, ‘Servantsare not greater than their master.’ If they persecuted me, they will persecute you; if they kept my word, they will keep yours also. 21 But they will do all these things to you on account of my name, because they do not know him who sent me. 22 If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin. 23 Whoever hates me hates my Father also. 24 If I had not done among them the works that no one else did, they would not have sin. But now they have seen and hated both me and my Father. 25 It was to fulfill the word that is written in their law, ‘They hated me without a cause.’

• The world hates us because it hated Him. There is no avoiding this. See Matthew 5:10-12; Luke 6:22-23,26; 2 Timothy 3:12.
• We have ceased being worldly, or are at least earnestly striving to be holy. This galls the worldly.
• They persecute us because they do not know God.
• No one who rejects Christ accepts God (v.23).
• This is all in fulfillment of scripture. (See Psalm 35:19 and 69:4; Psalm 69 is the most mined OT passage in the NT.)

26 “When the Advocatecomes, whom I will send to you from the Father, the Spirit of truth who comes from the Father, he will testify on my behalf. 27 You also are to testify because you have been with me from the beginning.

• The Spirit/Counselor/Advocate will testify to Jesus -- through us (vv.26-27)!
• The Spirit comes from the Father (vv.26-27). Thus the context is mission, not procession; the ancient Christian creeds, which state that the Spirit proceeds from the Father (and the Son) cannot appeal to this passage for theological justification.
• In this chapter, several other Johannine themes (themes in John's theology) are found. How many points of contact with other passages do you recognize?

Thought questions:

• Which metaphor about my relationship with Christ most speak to me: vine/branch, teacher/student, or friend/friend?
• Am I bearing fruit for Christ in my life?
• Am I ever opposed by others for the spiritual stands I take for Christ?