PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BACKGROUND TO JOHN 14:1-31

A. There should be no chapter division from John 13 through 17 because this is one literary unit, the dialogue of the Upper Room the night of the Lord's Supper. It is obvious that Jesus' statements about going away caused the disciples to have many questions. This context is built on a series of these questions based on the Apostles' misunderstanding of Jesus' words

1. Peter (John 13:36)

2. Thomas (John 14:5)

3. Philip (John 14:8)

4. Judas (not Iscariot) (John 14:22)

5. some of His disciples (John 16:17-19)

Remember, John uses dialogue to communicate truth!

B. These questions still help believers

1. They show that even the Apostles who were physically with Jesus did not always understand Him.

2. Some of Jesus' most precious and profound words are said in response to these honest questions of misunderstanding.

C. Chapter 14 begins Jesus' discussion of the coming "helper."

1. Jesus' references to the Holy Spirit in this Upper Room discourse are directly related (and limited) to the disciples' fear and anxiety related to Jesus' leaving (cf. John 13:33,36).

Michael Magill, New Testament TransLine (p. 355) has an insightful outline of Jesus' contextual answers to these fears.

a. "you will be with Me some day where I am going," John 14:1-11

b. "It will be good for you that I go," John 14:12-17

c. "I will come to you where you are and reveal Myself to you," John 14:18-26

d. "I leave you my peace now," John 14:27-31

2. This discussion of the ministry of the Holy Spirit is limited in scope. There are so many crucial aspects of His ministry not discussed at all in this context.

3. The Spirit's task as

a. revealer of truth and

b. personal comforter are emphasized

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: JOHN 14:1-7
 ¹"Do not let your heart be troubled; believe in God, believe also in Me. ²In My Father's house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. ³If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also. ⁴And you know the way where I am going." ⁵Thomas said to Him, "Lord, we do not know where You are going, how do we know the way?" ⁶Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father but through Me. ⁷If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him."

14:1 "Do not let" This is a present passive imperative with negative particle which usually means to stop an act already in process. "Stop letting your hearts be troubled." Jesus' comments about leaving had caused great anxiety.

▣ "your heart" Notice the plural. Jesus was speaking to all eleven. The Hebraic usage of "heart" implies the entire person: mind, will, and emotions (cf. Deut. 6:5; Matt. 22:37). See Special Topic at John 12:40.

▣ "believe in God; believe also in Me" These are either two present active imperatives (NASB, REB) or two present active indicatives or a combination of both (NKJV, NJB and NET Bible say the first is indicative and the second imperative). Belief is ongoing and habitual. The grammatically balanced structure of this verse shows that Jesus is claiming equality with God. Also remember that these were Jews who were committed to monotheism (cf. Deut. 6:4-6) and yet recognized the implications of Jesus' statement (see Special Topic: Trinity at John 14:26). It is one thing to believe in a Supreme Being and it is quite another to be a Christian. This phrase focuses not on a doctrinal creed, but on the person of Jesus Christ.

14:2 "In my Father's house" "House" is used in the OT of the Tabernacle or the Temple (cf. 2 Samuel 7), however, in this context it obviously implies the family quarters of God in heaven or dwelling with Him in His temple (cf. Ps. 23:6; 27:4-6).

NASB, NRSV"dwelling places"
NKJV"mansions"
TEV"rooms"
NJB"many places"

The KJV translation, "mansions," is deceiving. The Greek term meant "permanent dwelling places" (cf. John 14:23) without the idea of lavishness. The imagery is that believers shall all have their own rooms in the Father's home (cf. TEV, NJB), much like a boarding house where all eat together daily.

 It is also interesting that this is from the same Greek root as "abide," which is such a key concept (cf. chap. 15) in John. Our abode with the Father consummates with our abiding in the Son.

▣ "if" This is a partial second class conditional sentence which is called "contrary to fact." There are many rooms available. This phrase is difficult to translate.

NASB, REB,
NIV"if it were not so, I would have told you"
NKJV"if it were not so, I would have told you"
TEV"I would not tell you this if it were not so"
NJB, NET"otherwise I would have told you"
Young's literal
translation"and if not, I would have told you"
New Berkley
Version"If this were not so, I would have told you"
Williams
Translation"if there were not, I would have told you"

▣ "I go to prepare a place for you" This does not mean to imply that heaven, in a physical sense, was not prepared before this, but that Jesus' life, teachings, and death allows sinful mankind to approach and dwell with a holy God. Jesus goes before believers as their guide and forerunner (cf. Heb. 6:20).

14:3 "If" This is a third class conditional sentence which means potential action. Jesus has told them He is returning to the Father soon (i.e., John 7:33; 16:5,10,17,28) and He will prepare a place for them.

The Help for Translators from United Bible Societies on John by Newman and Wider says that this clause should be understood in a temporal sense of "after I go" or "when I go" or "since I go" (p. 456).

▣ "I will come again and receive you to Myself" This refers to the Second Coming or death (cf. 2 Cor. 5:8; 1 Thess. 4:13-18). This face-to-face fellowship with Jesus reflects Jesus' and the Father's fellowship (cf. John 1:1,2). Christians will participate in the intimacy between Jesus and the Father (John 14:23; 17:1ff).

The verb used here, receive (paralambanō), implies "welcome a person." Heaven is personal fellowship with God. This is different from John 1:12 (lambanō). It is difficult to ascertain the exact semantic overlapping of these two terms; often they are synonymous.

▣ "where I am, there you may be also" Heaven is where Jesus is (cf. John 17:24)! Heaven is really face-to-face fellowship with the Triune God! The NT is unclear exactly when the full fellowship occurs.

1. at death, 2 Cor. 5:8

2. at the Second Coming, 1 Thess. 4:13-18

The Bible is surprisingly silent about afterlife. A good brief book is William Hendriksen's, The Bible On the Life Hereafter.

SPECIAL TOPIC: THE DEAD, WHERE ARE THEY? (SHEOL/HADES, GEHENNA, TARTARUS)

14:4 "you know the way" Jesus' statement causes Thomas to express his doubt about knowing the way. Jesus' answer is expressed in three terms often used in the OT.

14:6 "I am the way" In the OT, biblical faith was spoken of as a lifestyle path (cf. Deut. 5:32-33; 31:29; Ps. 27:11; Isa. 35:8). The title of the early church was "the Way" (cf. Acts 9:2; 19:9,23; 24:14,22). Jesus was emphasizing that He was and is the only way to God. This is the theological essence of John's Gospel! Lifestyle good works are an evidence of personal faith (cf. Eph. 2:8-9,10), not a means of righteousness. See note at John 8:12.

▣ "the truth" The term "truth" in Greek philosophy had the connotation of "truth" versus "falsehood" or "reality" versus "illusion." However, these are Aramaic-speaking disciples who would have understood Jesus to be speaking in the OT sense of truth which was "faithfulness" or "loyalty" (cf. Ps. 26:3; 86:11; 119:30). Both "truth" and "life" characterize "the way." The term "truth" is often used in John to describe divine activity (cf. John 1:14; 4:23-24; 8:32; 14:17; 15:26; 16:13; 17:17,19). See Special Topics on Truth at John 6:55 and 17:3.

▣ "the life" The "life" is zoā, used by John to describe the life of the new age. In the OT, a believer's lifestyle faith is spoken of as a path unto the life (cf. Ps. 16:11; Pro. 6:23; 10:17). All three of these terms are related to lifestyle faith which is found only in personal relationship with Jesus Christ.

▣ "no one comes to the Father but through Me" What a shocking claim! It is very restrictive but also very obvious that Jesus believed that only through a personal relationship with Himself can one know God (cf. 1 John 5:10-12). This has often been called the exclusivistic scandal of Christianity. There is no middle ground here. This statement is true or Christianity is false! In several ways this is similar to John 10.

14:7 "If" There is a manuscript variant connected to the type of conditional sentence. The United Bible Societies Greek text supports the first class conditional sentence, as do the ancient Greek manuscripts P⁶⁶, א, and D. This would then be translated "if you had known Me and you do, then you would have known My Father, which you do."

It may be a second class conditional sentence which is often called "contrary to fact." The translation would then be "if you had known Me, which you have not, then you would have known My Father, which you do not." This is supported by manuscripts, A, B, C, D^b, K, L, and X. This is a difficult statement because we assume that the Apostles had already believed unto salvation in Jesus as the Messiah sent by YHWH. This new and ultimately exclusive truth must have been very difficult for them to grasp. John's Gospel seems to speak of levels of belief. The context seems to support the second class conditional. Also notice the same condition in John 14:2 and 28.

▣ "you had known Me" Jesus is addressing the entire Apostolic group again (cf. John 14:9). The term "know" is used in the OT sense, which speaks of intimate personal relationship, not just cognitive knowledge (cf. Gen. 4:1; Jer. 1:5).

▣ "you would have known my Father also" To see Jesus is to see God (cf. John 1:14-18; 5:24; 12:44-45; 2 Cor. 4:4; Col. 1:15; Heb. 1:3)! Jesus is the perfect revelation of the invisible God. No one who rejects Jesus can claim to know God (cf. 1 John 5:9-12).

NASB (UPDATED) TEXT: JOHN 14:8-14
  ⁸Philip said to Him, "Lord, show us the Father, and it is enough for us." ⁹Jesus said to him, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, 'Show us the Father'? ¹⁰Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. ¹¹Believe Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves. ¹²Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father. ¹³Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. ¹⁴If you ask Me anything in My name, I will do it.

14:8 "Philip said to Him" Apparently Philip (1) wanted a vision of God (Theophany) somewhat like Moses, Isaiah, or Ezekiel or (2) he totally misunderstood Jesus' words. Jesus answers by affirming that when Philip had seen and known Him, he had seen and known God (cf. Col. 1:15; Heb. 1:3)!

NASB"it is enough for us"
NKJV"it is sufficient for us"
NRSV"we will be satisfied"
TEV"that is all we need"
NJB"then we shall be satisfied"

These disciples wanted some type of confirmation just like the Pharisees. However, believers must walk by faith and not depend on sight (cf. 2 Cor. 4:18; 5:7) in spiritual matters. Trust is the issue!

14:9 "Have I been so long with you" Notice this is plural. Philip asked the question that all of them were thinking.

▣ "He who has seen Me has seen the Father" This is a perfect active participle and a perfect active verb which means "has seen and continues to see." Jesus fully reveals Deity (cf. Col.1:15; Heb. 1:3).

14:10 Jesus' question in Greek expects a "yes" answer. See SPECIAL TOPIC: "ABIDING" IN JOHN'S WRITINGS at 1 John 2:10.

▣ "you. . .you" The first "you" is singular, referring to Philip. The second "you" is plural, referring to the Apostolic group (cf. John 14:7, 10).

▣ "The words that I say to you I do not speak on My own initiative" Jesus was acting on the Father's behalf in all things (cf. John 14:24; 5:19,30; 7:16-18; 8:28; 10:38; 12:49). Jesus' teachings are the very words of the Father (cf. John 14:24)

▣ "but the Father abiding in Me does His works" This fellowship between the Father and the Son (i.e., John 7:14; 8:28; 10:38), which is emphasized in Jesus' High Priestly prayer of chapter 17, becomes the basis for the "abiding" of believers in Christ in chapter 15. John's Gospel reveals salvation as (1) doctrine; (2) fellowship; (3) obedience; and (4) perseverance.

14:11 "Believe Me" This is a present active imperative or a present active indicative (cf. John 14:1).

There is a manuscript variant of some significance in the opening phrase of this verse. Some early Greek texts (P⁶⁶, P⁷⁵, א, D, L, and W) have just the verb "believe" followed by (hoti) "that," which implies that they were to accept the truth about Jesus and the Father's unity. Other ancient texts (MSS A and B) add the dative "in Me," showing the personal object of the belief. The United Bible Societies' Greek scholars believe that the first option was original (cf. Bruce M. Metzger's A Textual Commentary on the Greek New Testament, which gives this option a "B" rating [almost certain], p. 244). Most modern translations keep the "in me" but add "that" (which shows the content to be believed).

▣ "otherwise believe because of the works themselves" Jesus tells them to believe in His works (cf. John 5:36; 10:25,38). His works fulfilled OT prophecy. His works reveal who He is! The Apostles, like all of us, had to grow in faith.

14:12 "Truly, truly" See note at John 1:51.

▣ "believes. . .he will do" Believing is not a mental activity alone but an action-oriented word. The phrase "he can do even greater things" is a future active indicative which should be translated "he will do greater things." This possibly refers to

1. the geographical scope (cf. Matt. 28:18-20)

2. the Gentile mission

3. the Spirit being with every believer

4. Jesus' intercessory prayer (cf. Heb. 7:25; 9:24)

See SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED at 1 John 3:22, B. 2.

The last phrase "he will do" is crucial to biblical Christianity. As the Father sent the Son, the Son sends his disciples! Being "in Christ," having "eternal life," means an active "Great Commission" heart and mind. Christianity is not a creed or something we receive for a rainy day. It is a new orientation of life, a new worldview! It changes everything! It must become an intentional, daily, kingdom-oriented, sacrificial lifestyle.

The church must recapture

1. the ministry of every believer

2. the priority of the Great Commission

3. daily intentional selfless service

4. Christlikeness now!

14:13-14 "Whatever you ask in My name that will I do" Notice that Jesus claims that He will answer our prayers based on His character. In Acts 7:59 Stephen prays to Jesus. In 2 Cor. 12:8 Paul prays to Jesus. In John 15:16 and 16:23 believers are to address the Father. To pray in Jesus' name does not involve a magic formula, said at the end of our prayers, but praying in the will and character of Jesus.

This is a good example of the need to consult parallel passages before making dogmatic statements on biblical subjects. One must balance "whatever we ask" with

1. "in My name" (John 14:13-14; 15:7,16; 16:23)

2. "keep on asking" (Matt. 7:7-8; Luke 11:5-13; 18:1-8)

3. "two agreeing" ( Matt. 18:19)

4. "believing" (Matt. 21:22)

5. "without doubt" (Mark 11:22-24; James 1:6-7)

6. "not selfishly" (James 4:2-3)

7. "keep His commands" (1 John 3:22)

8. "according to God's will" (Matt. 6:10; 1 John 5:14-15)

The name of Jesus represents His character. It is another way of referring to the mind and heart of Jesus. This phrase appears often in John (cf. John 14:13-14,26; 15:16; 16:23-26). The more like Christ one is, the more likely the prayers are to be answered in the affirmative. The worst thing God could do spiritually to most believers is answer their selfish, materialistic prayers. See note at 1 John 3:22.

SPECIAL TOPIC: EFFECTIVE PRAYER

SPECIAL TOPIC: THE NAME OF THE LORD

▣ "if" This is a third class conditional sentence which means potential action.

▣ "ask Me anything" Usually believers are encouraged to pray in the Spirit, through the Son, to the Father. This verse is the only verse in John's Gospel where Jesus directs prayer to Himself.

This may be the reason why some ancient Greek manuscripts omit "Me" (i.e. MSS, A, D, L, and some Old Latin, Vulgate, Coptic, Ethiopian, and Slavic versions). The UBS⁴ rates its inclusion as "B" (almost certain). It is included in MSS P⁶⁶, P⁷⁵, א, B, W, and some Old Latin, Vulgate, and Syrian versions.

NASB (UPDATED) TEXT: JOHN 14:15-17
   ¹⁵"If you love Me, you will keep My commandments. ¹⁶I will ask the Father, and He will give you another Helper, that He may be with you forever; ¹⁷that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you."

14:15 "If you love Me, you will keep My commandments" This is a third class conditional sentence which speaks of potential action. Love for God in Christ is expressed by obedience. "Keep" is a future active indicative used as a present imperative (Friberg, Analytical Greek New Testament, p. 337). Obedience is extremely important (cf. John 8:51; 14:21,23-24; 15:10; 1 John 2:3-5; 3:22,24; 5:3; 2 John 6; Luke 6:46). Verses 21, 23, and 24 also emphasize this same truth. Obedience is evidence of true conversion (cf. James and 1 John).

The NKJV has the imperative "keep My commandments," which is supported by MSS A, D, W, the Vulgate, and many Church Fathers. The UBS⁴ gives the future active indicative a "C" rating (difficulty in deciding), which is supported by MSS B, L, and the Copitc Version, as well as several Church Fathers.

14:16 "He will give you" See note at John 14:26.

NASB, NKJV,
TEV"another Helper"
NRSV"another Advocate"
NJB"another Paraclete"

The term "another" translates a Greek term (allos) that means "another of the same kind." The Holy Spirit has been called "the other Jesus" (G. Campbell Morgan, see Special Topic below).

The second term is the Greek term "paraklētos" which is used of Jesus in 1 John 2:1 (as intercessor) and of the Holy Spirit in John 14:26 and 16:7-14. Its etymology is "one called alongside to help," in a legal sense. Therefore, the term "Advocate" accurately translates this word. A form of this same Greek root, "comfort" (parakalēo), is used of the Father in 2 Cor. 1:3-11.

The translation of the noun "advocate" (paraklētos) comes from the Roman legal system. The translation "Comforter" was first used by Wycliffe and reflects the use of the verb form (parakaleō) in the Septuagint (i.e., 2 Sam. 10:4; 1 Chr. 19:3; Job 16:2; Ps. 69:20;Eccl. 4:1; Isa. 35:4). It may be the antonym of Satan (the accuser).

Both Philo and Josephus used the word in the sense of "intercessor" or "advisor."

SPECIAL TOPIC: JESUS AND THE SPIRIT

▣ "that He may be with you forever" Three different prepositions are used in reference to the Holy Spirit.

1. "meta" (John 14:16), "with"

2. "para" (John 14:17), "by the side"

3. "en" (John 14:17), "in"

Notice the Holy Spirit is with us, by us, and within us. It is His job to manifest the life of Jesus in believers. He will stay with them until the end of the age (cf. John 14:18; Matt. 28:20).

Notice the Spirit is called "He." This implies the Spirit is personal. Often in KJV the Spirit is addressed by "it," but this is because the term "spirit" in Greek is neuter (cf. John 14:17,26; 15:26). He is the third person of the Trinity (see Special Topic at John 14:26). The term Trinity is not a biblical term, but if Jesus is divine and the Spirit is a person, then some kind of tri-unity is involved. God is one divine essence but three permanent, personal manifestations (see Special Topic at John 14:26, cf. Matt. 3:16-17; 28:19; Acts 2:33-34; Rom. 8:9-10; 1 Cor. 12:4-6; 2 Cor. 1:21-22; 13:14; Eph. 1:3-14; 2:18; 4:4-6; Titus 3:4-6; 1 Pet. 1:2).

For "forever" see Special Topic at John 6:58.

14:17 "the Spirit of truth" "Truth" here has the same connotation as John 14:6 (cf. John 15:26; 16:13; 1 John 4:6). See Special Topic on Truth at John 6:55 and 17:3. He is the opposite of Satan, the father of lies (cf. John 8:44).

▣ "whom" "This" is neuter to agree with the term "spirit" (pneuma). However, elsewhere in Greek a masculine pronoun is used (cf. John 14:26; 15:26; 16:7,8,13,14). The Holy Spirit is really not male or female; He is spirit. It is important to remember that He is also a distinct personality (see Special Topic at John 14:26).

▣ "the world cannot receive" The Holy Spirit can only be appropriated by those who have faith in Christ (cf. John 1:10-12). He provides everything the believer needs (cf. Rom. 8:1-11). The unbelieving world (kosmos see Special Topic below) cannot understand or appreciate spiritual things (cf. 1 Cor. 2:14; 2 Cor. 4:4).

SPECIAL TOPIC: PAUL'S USE OF KOSMOS (WORLD)

▣ "know. . .know" This is probably another double entendre of John. The Hebrew connotation would be intimate, personal relationship (cf. Gen. 4:1; Jer. 1:5). The Greek connotation would be knowledge. The gospel is both personal and cognitive.

▣ "He abides with you" Abiding is a key concept in John's writings (i.e., chapter 15, see Special Topic at 1 John 2:10). The Father abides in the Son, the Spirit abides in believers, and believers abide in the Son. This abiding is present tense, not an isolated decision or emotional response.

▣ "and will be in you" This can be understood as "among you" (plural, cf. NRSV footnote) or "in you" (plural, cf. NASB, NKJV, NRSV, TEV & NJB). The indwelling of the believer by God is a wonderful promise. The NT asserts that all three Persons of the Trinity indwell believers.

1. Jesus (Matt. 28:20; John 14:20,23; 15:4-5; Rom. 8:10; 2 Cor. 13:5; Gal. 2:20; Eph. 3:17; Col. 1:27)

2. Spirit (John 14:16-17; Rom. 8:11; 1 Cor. 3:16; 6:19; 2 Tim.1:14)

3. Father (John 14:23; 2 Cor. 6:16)

NASB (UPDATED) TEXT: JOHN 14:18-24
   ¹⁸"I will not leave you as orphans; I will come to you. ¹⁹After a little while the world will no longer see Me, but you will see Me; because I live, you will live also. ²⁰In that day you will know that I am in My Father, and you in Me, and I in you. ²¹He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him." ²²Judas (not Iscariot) said to Him, "Lord, what then has happened that You are going to disclose Yourself to us and not to the world?" ²³Jesus answered and said to him, "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him. ²⁴He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father's who sent Me."

14:18 "I will not leave you as orphans; I will come to you" Jesus fulfilled every promise He had made to the disciples on the Sunday evening after the Passover in His first post-resurrection appearance to them in the upper room (cf. John 20:19-31). Some commentators, however, see the context as referring to the coming of the Spirit on Pentecost (Acts 2) or the Second Coming (cf. John 14:3).

14:19 "After a little while the world will see Me no more, but you will see Me" Verse 20 shows that this refers to the post-resurrection appearances of Jesus. This is the statement which Judas picks up on in John 14:22 to ask Jesus another question. The disciples were still expecting Him to set up an earthly Messianic Kingdom (i.e., Matt. 20:20-28; Mark 10:35-45) and were greatly confused when He said, "the world will not see Me." Jesus' answer to Judas' (not Iscariot) question in John 14:23 and 24 was that He will manifest Himself in the life of individual Christians and thereby the world will see Him through them!

▣ "because I live, you will live also" The resurrection of Jesus was God's demonstration of His power and willingness to give life (cf. Rom. 8:9-11; 1 Cor. 15:20-23,50-58).

14:20 "In that day" This phrase is usually used in an eschatological sense (see Special Topic below), but here it may refer to the post-resurrection appearances of Jesus or to the coming of the fullness of the Spirit on Pentecost.

SPECIAL TOPIC: THAT DAY

▣ "you will know" Often "know" has the Hebrew connotation of personal fellowship, intimate relationship, but here it is followed by "that" (hoti), which clarifies the cognitive content. This word, like "believe," has a double meaning. John chooses these kinds of words to express the gospel. Believers know Him (believe in Him), but also know truths about Him (believe that). See Special Topic at John 2:23.

▣ "I am in my Father and you are in Me, and I in you" John often emphasizes the unity of Jesus and the Father (cf. John 10:38; 14:10-11; 17:21-23). He adds the truth that as the Father and Jesus are intimately linked, so too, Jesus and His followers (cf. John 17)!

14:21 "He who has My commandments and keeps them" These are two present participles. Obedience is crucial (see note at John 14:15). It is the evidence of true conversion (cf. John 14:23).

The Apostles were Jewish and often used Semitic idioms in their writings. The Jewish prayer that begins every worship time was Deut. 6:4-5, called the shema, which meant to "hear so as to do"! This is the point of John's comment (cf. James 2:14-26).

▣ "and will disclose Myself to him" This refers to either (1) the post-resurrection appearances (cf. Acts 10:40-41) or (2) the sending of the Holy Spirit to reveal and form Christ in believers (cf. John 14:26; Rom. 8:29; Gal. 4:19).

▣ Jesus believed and asserted that He (1) represented; (2) spoke for; and (3) revealed the Father. For believers this authoritative word spoken by Jesus recorded by Apostolic writers is the only source of clear information about God and His purposes. Believers affirm that the authority of Jesus and Scripture (properly interpreted) are the ultimate authority; reason, experience, and tradition are helpful, but not ultimate.

There is fluidity between the work of the Spirit and the Son. G. Campbell Morgan said the best name for the Spirit is "the other Jesus." See Special Topic at John 14:16. 

14:22 See note on verse 19.

▣ "Judas (not Iscariot)" This was another name for Thaddaeus (cf. Matt. 10:3; Mark 3:18). See Special Topic at John 1:45.

14:23 "If" This is a third class conditional sentence which speaks of potential action. The disciples' love for Jesus will be seen in their love for one another (cf. John 14:15,21).

14:24 "you" The exegetical question is "To whom does this 'you' refer?" Grammatically the pronoun is in the verb, "hear" (present active indicative, second person plural). It could refer to

1. the people of the world who reject Jesus' message

2. the disciples as they accept Jesus' words as the very words of the Father (cf. John 14:10-11)

NASB (UPDATED) TEXT: JOHN 14:25-31
   ²⁵"These things I have spoken to you while abiding with you. ²⁶But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you. ²⁷Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful. ²⁸You heard that I said to you, 'I go away, and I will come to you.' If you loved Me, you would have rejoiced because I go to the Father, for the Father is greater than I. ²⁹Now I have told you before it happens, so that when it happens, you may believe. ³⁰I will not speak much more with you, for the ruler of the world is coming, and he has nothing in Me; ³¹but so that the world may know that I love the Father, I do exactly as the Father commanded Me. Get up, let us go from here."

14:25 "These things" This must refer to the upper room teachings (chaps. 13-17, but is phrased specifically in John 14:15:11; 16:1,4,6,25,33).

14:26 "the Holy Spirit" This title for the third person of the Trinity occurs only in John 1:33; 20:22, and here in John (see Special Topic: The Holy One at 1 John 2:20). However, He is called by several other names in John's Gospel (Paraclete, Spirit of Truth, the Spirit).

There are several passages in the NT that refer to the Spirit in personal terms (cf. Mark 3:29; Luke 12:12; John 14:26; 15:26; 16:7-15, see Special Topic below). There are other texts where the neuter pronoun is used of the Spirit because the Greek word for spirit (pneuma) is neuter (cf. John 14:17; Rom. 8:26).

Also, at this point just a word about the concept of a Trinity. The term "trinity" is not a biblical word, but in several texts the three personal manifestations of the one true God are seen together (see Special Topic below). If Jesus is divine and the Spirit is personal, then theologically as monotheists (cf. Deut. 6:4-6), we are forced into a tri-unity-not progressive manifestations, but eternal persons!

SPECIAL TOPIC: THE TRINITY

▣ "whom the Father will send" There was a tremendous fight in the early church (fourth century) about whether the Spirit came from the Father (cf. John 3:34; 14:16; 16:26) or from the Son (cf. John 15:26; 16:7; Luke 24:49; Acts 2:33). The theological issue in the Arius - Athanasius debate was the full and eternal deity and equality between God the Father and Jesus the Son.

▣ "will teach you all things" This must be qualified. The Spirit does not teach believers in all areas of knowledge, but about spiritual truth, especially in relation to Jesus' person and work, the gospel (cf. John 16:13-14; I Jn. 2:20,27).

SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT

▣ "and bring to your remembrance all that I said to you" The purposes of the Spirit are

1. to convict humans of sin

2. to bring them to Christ

3. to baptize them into Christ

4. to form Christ in them (cf. John 16:7-15)

5. to help the Apostles remember all the things Jesus had said to them and clarify their meaning so that they can record them in the Scriptures (cf. John 2:22; 15:26; 16:13)

Jesus Himself also instructed the Apostles after His resurrection, particularly about how the OT points to Him and is fulfilled in Him (cf. Luke 24:13ff).

14:27 "Peace I leave with you, My peace I give to you" Believers' peace is not related to circumstances, but to a tranquility based on Jesus' promises and presence (cf. John 16:33; Phil. 4:7; Col. 3:15).

"Peace" is used in both an objective sense, restoration with God, and a subjective sense, a feeling of security or stability amidst difficult circumstances. It reflects a Jewish greeting, Shalom, which meant both the absence of problems and the presence of contentment (cf. John 20:19,21,26; 3 John 14; Eph. 2:14; Num. 6:26; Ps. 29:11; Isa. 9:6). It characterizes the new age!

SPECIAL TOPIC: THE CHRISTIAN AND PEACE

▣ "leave" Grant Osborne, The Hermeneutical Spiral (p. 21) makes an excellent comment about the priority of context in determining word meaning.

"The Logical Context

In a very real sense, the logical context is the most basic factor in interpretation. I tell my classes that if anyone is half asleep and does not hear a question that I ask, there is a fifty percent chance of being correct if he or she answers 'context.' The term itself covers a vast array of influences upon a text. These can best be diagrammed as a series of concentric circles moving outward from the passage itself.

As we move nearer the center, the influence upon the meaning of the passage increases. Genre, for instance, identifies the type of literature and helps the interpreter to identify parallels, but these are not as influential as the rest of Scripture is on the passage. We can, for example, identify the book of Revelation as apocalyptic; yet although intertestamental and Hellenistic apocalyptic provide important parallels, most of the symbols are taken from the Old Testament. At the other end of the scale, the immediate context is the final arbiter for all decisions regarding the meaning of a term or concept. There is no guarantee that Paul uses a term the same way in Philippians 1 as he does in Philippians 2. Language simply does not work that way, for every word has many meanings and a writer's use depends upon the present context rather than his use of it in previous contexts. A good example would be the use of aphiemi in John 14:27, "Peace I leave with you," and in John 16:28, "I am leaving the world again." We would hardly interpret the one by the other, for their use is exactly opposite. In the first Jesus gives something to the disciples, in the second he takes something (himself!) away from them. Even less would we read into the term its common use (as in I Jn 1:9) for "forgiveness." The other passages help us to determine the semantic range (the different things the word might mean), but only the immediate context can narrow the possibilities to the actual meaning" (p. 21).

▣ "do not let your heart be troubled" This is a present passive imperative with negative particle which usually means "stop an action already in process," a repeat of John 14:1.

14:28 "if you loved Me" This is a second class conditional sentence ,like John 14:7, which is called a "contrary to fact." It will be better that Jesus goes to the Father and sends the Spirit, but of course, they do not realize this at this time.

▣ "for the Father is greater than I" This is not a statement that focuses on the inequality of the Son, but a statement that deals with the functions within the Trinity related to mankind's salvation (cf. John 10:29-30). This subordination of the Son was only for a period of time, during His stay on the earth to fulfill the Triune God's plan of revelation and redemption (cf. John 17:4-5; Phil. 2:6-11). However, there is a sense in which the Father, being the sender, is primary (cf. John 13:16; 1 Cor. 15:27-28; Eph. 1:3-14).

14:29 "Now I have told you this before it happens" This was so that their faith might be strengthened (cf. John 13:19; 16:4).

14:30

NASB"the ruler of the world"
NKJV, NRSV,
TEV"the ruler of this world"
NJB"the prince of this world"

This refers to Satan, whose realm of activity is now the earth (cf. John 12:31; 16:11; 2 Cor. 4:4, "the god of this world"; Eph. 2:2, "the prince of the power of the air"). Possibly, Jesus saw the leaving of Judas as the coming of Satan (cf. John 13:27). See Special Topic at John 12:31.

NASB, NKJV"he has nothing in Me"
NRSV, TEV,
NJB"he has no power over me"

The meaning is that Satan has no basis for accusation, no power over, or nothing in common with Jesus at all (cf. Heb. 4:15).

1.James Moffatt translated it as "he has no hold on me"

2. William F. Beck as "he has no claim on Me"

3. New English Bible as "no rights over me"

4. the Twentieth Century New Testament as "nothing in common with me"

14:31 "but so that the world may know" Satan is in the will of God and is being manipulated for God's ultimate purpose in the redemption of mankind. See A. B. Davidson, The Theology of the Old Testament, pp. 300-306.

▣ "I do exactly as the Father commanded Me" It was the Father's will that Jesus die (cf. Isa. 53:10a,b; Mark 10:45; 2 Cor. 5:21). See SPECIAL TOPIC: USE OF "COMMANDMENT" IN JOHN'S WRITINGS at John 12:50.

▣ "Get up, let us go from here" This is a present middle imperative. This is a very difficult phrase because it appears in Matthew and Mark in the Garden of Gethsemane as Judas and the band of policemen approach Jesus. Exactly why it is used in this upper room context (chapters 13-17) is uncertain. Possibly, Jesus had left the Upper Room and was teaching along the way to Gethsemane (cf. John 18:1).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Explain the difference between Theism, Deism and Christianity based on verse 1.

2. Explain the OT background to the three nouns found in verse 6.

3. Can one build a theology of prayer on verse 13 alone?

4. What is the major purpose of the Holy Spirit? (both to the lost and to the saved)

5. Is Satan in the will of God?

Copyright © 2013 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS TO JOHN 16:1-33

A. The literary context runs from John 15:18-16:4a. Chapter divisions are not inspired and are much later additions, like paragraphing, capitalization, punctuation, and verse division.

B. The Holy Spirit's task to the spiritually lost is defined in John 16:8-11, His task to the saved in John 16:12-15. Samuel J. Mikolaski has an interesting summary of the Spirit's activity in the NT in his article "The Theology of the New Testament" in The Exposition Bible Commentary, Vol. 1:

"The NT doctrine of sanctification, while closely allied to justification, is nevertheless distinct from it. As in the OT, sanctification points first to the separateness-the holy transcendence of God-and second, to a moral quality and relationship that is Godlike. Sanctification is the work of the Holy Spirit, who unites a person with Christ and renews his life spiritually. The NT language entails the baptism in the Spirit ( 1 Cor. 12:13); the seal of the Spirit (Eph. 1:13, 14; 4:30), the indwelling of the Spirit (John 14:17; Rom. 5:5; 8:9-11; 1 Cor. 3:16; 6:19; 2 Tim. 1:14), instruction by the Spirit (John 14:26; 16:12-15), the filling of the Spirit (Eph. 5:18), and the fruit of the Spirit (Gal. 5:22,23). Sanctification is related to justification, which is a standing before God (Heb. 10:10), and may be thought of as development into a new ideal" (p. 474).

C. Verse 17, like 13:36; 14:5, 8, and 22, is another question by the Apostles.

D. Many believe that the "let us go from here" of John 14:31 combined with 18:1 shows that Jesus spoke chapters 15-17 on the way to Gethsemane through the temple and streets of Jerusalem, not in the upper room.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: JOHN 16:1-4
 ¹"These things I have spoken to you so that you may be kept from stumbling. ²They will make you outcasts from the synagogue, but an hour is coming for everyone who kills you to think that he is offering service to God. ³These things they will do because they have not known the Father or Me. ⁴But these things I have spoken to you, so that when their hour comes, you may remember that I told you of them. These things I did not say to you at the beginning, because I was with you."

16:1

NASB"so that you may be kept from stumbling"
NKJV"that you should not be made to stumble"
NRSV"to keep you from stumbling"
TEV"so that you will not give up your faith"
NJB"so that you may not fall away"

This Greek term (aorist passive subjunctive of skandalizō, BAGD 752) was originally used of a baited trap for catching animals. It is often translated "fall away" (cf. Matt. 13:21; 24:10; Mark 4:17; 14:27,29). Its metaphorical use in this context refers to believers not being caught unawares by the hateful actions of fellow Jews, even religious leaders.

16:2 "They will make you outcasts from the synagogue" This refers to excommunication from Judaism (cf. John 9:22,34; 12:42).

There is so much that is unknown about Jewish dis-fellowshipping procedures. There was both a temporary and a permanent exclusion from synagogue services. Later, after the fall of Jerusalem in a.d. 70, at Jamnia in Palestine, the rabbis developed a "curse oath" related to Christ by which they desired to exclude Christians from synagogue services. This is what finally forced a split between the followers of Christ and local Jewish synagogues.

▣ "everyone who kills you to think that he is offering service to God" This is exactly what the Jewish leaders (cf. Isa. 66:5; Matt. 5:10-12; 10:32) thought. Saul of Tarsus (Paul) is a good example of this misguided religious zeal (cf. Acts 26:9-11; Gal. 1:13-14).

16:3 "These things they will do" Sincerity and commitment to a Supreme Being are not enough. Evil, error, and fanaticism often occur in God's name.

▣ "because they have not known the Father or Me" The term "to know" refers to the OT connotation of intimate, personal relationship (cf. Gen. 4:1; Jer. 1:5). This is a strong assertion that rejection of Jesus is ultimately rejection of God (cf. John 8:19; 15:21; 1 John 5:9-12).

John often asserts the spiritual blindness and ignorance of the world (cf. John 1:10; 8:19,55; 15:21; 16:3; 17:25). However the purpose of the Son's coming was to save the world (cf. John 3:16) and reveal the Father so that the world might know Him (cf. John 17:23) through Christ.

16:4 Jesus' predictions were given as a means of encouraging the disciples faith/trust/belief in the midst of persecution and rejection (cf. John 13:19; 14:29).

"From the beginning" refers to the beginning of Jesus' public ministry and the special call of the Twelve.

NASB (UPDATED) TEXT: JOHN 16:5-11
   ⁵"But now I am going to Him who sent Me; and none of you asks Me, 'Where are You going?' ⁶But because I have said these things to you, sorrow has filled your heart. ⁷But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. ⁸And He, when He comes, will convict the world concerning sin and righteousness and judgment; ⁹concerning sin, because they do not believe in Me; ¹⁰and concerning righteousness, because I go to the Father and you no longer see Me; ¹¹and concerning judgment, because the ruler of this world has been judged."

16:5 "none of you asks Me, 'Where are You going'" It seems that Peter did ask this very question in chapter 13:36, but immediately his mind was distracted to the agony of Jesus leaving them and then the question of what would happen to them (cf. John 16:6). John 14:1-3 addresses Jesus' ascension to heaven (cf. Acts 1:9-11).

This is a good place to remind ourselves that the Gospels are not verbatim, word-for-word, transcripts of Jesus' conversations. They are summaries done years later for theological purposes. The Gospel writers, under inspiration, had the option of selecting, arranging, and adapting Jesus' words (see Gordon Fee and Douglas Stuart, How To Read the Bible For All Its Worth). I do not believe they had the right to put words in Jesus' mouth. This theological structuring of Jesus' words, teachings, and actions for the evangelization of certain target audiences, probably explains many of the differences among the Gospel accounts!

16:6 "sorrow has filled your heart" This is a perfect active indicative. The Upper Room experience was one of sorrow (cf. John 14:1; 16:6,22). The term "heart" is used in the Hebrew sense of the entire person-mind, feelings, and will. See Special Topic: Heart at John 12:40.

16:7 "it is to your advantage that I go away" Jesus' physical body could be in only one place at one time, which limited His ability to both teach and minister to all of His disciples. Also, during His earthly life He focused primarily on Israel (cf. Matt. 10:6; 15:24). The coming of the Holy Spirit would open up a new era that would issue in an expanded ministry (cf. Eph. 2:11-3:13).

 The term "advantage" meant "expedient" and is also used in John 11:50 and 18:14 in connection with Jesus' death. The phrase "go away" could include all the events of Jesus' last week.

▣ "for if I do not go away, the Helper will not come to you" There are two third class conditional sentences in this verse which imply potential action. Jesus had to leave for the fullness of the Spirit to come! The term paraclētos can be translated "advocate," "comforter," or "helper" (cf.14:16, 26; 15:26, see full note at John 14:16). This word appears only in John's writings. It was used in Greek literature for a defense lawyer called alongside to render aid. In John 16:8-11 the Spirit acted as a prosecutor to the world, however, in John 16:12-15 the Spirit's advocacy is seen on behalf of believers.

 This same term paraclētos, is used for the Son in 1 John 2:1. The Greek root can be translated "comfort." In this sense it is used of the Father in 2 Cor. 1:3-11.

▣ "I will send Him to you" The Spirit came from both the Father and the Son (cf. John 14:26).

16:8 "And He, when He comes, will convict the world" Notice that all three areas (sin, righteousness, judgment) of the Spirit's witness relate to the need of mankind and the redemptive work of Jesus Christ. The term "convict" was a legal term for a "cross-examination."

G. B. Caird, The Language and Imagery of the Bible, p. 159, has an interesting understanding of these three areas. Convince the world that

1. it has been wrong in bringing Jesus to trial and execution

2. it has been wrong about the meaning of sin 

3. it has been wrong about the meaning of righteousness

4. it has been wrong about the meaning of judgment

If so, then the Spirit is fully revealing the gospel through the person of Jesus. Their religiosity cannot save them. Judgment awaits all who reject Jesus! "The sin" is unbelief! Jesus is the only way to life with God!

The term "world" refers to human, fallen society organized and functioning apart from God. See Special Topic at John 14:17.

16:9 "concerning sin, because they do not believe in Me" The gospel starts with a recognition of mankind's sinfulness and the need for God's righteousness (cf. Rom. 3:9-18,23; 6:23; Eph. 2:1-3). Sin is not "the" major stumbling block to salvation this side of Calvary, but mankind's unbelief in the work and person of Jesus Christ (cf. John 3:6-21; 8:24,26). The term "belief" has cognitive and emotional elements, but primarily it is volitional (see Special Topic at John 2:23). It focuses not on the believer's worthiness or performance, but on their repentant faith response to God's promises in Christ (cf. Rom. 3:21-30).

16:10 "concerning righteousness" This may refer to

1. Christ's upcoming redemptive work on Calvary and the Resurrection seen as a unit (cf. John 16:10)

2. those who think they are right with God apart from Christ when in reality it is Christ only who is right with God, seen in the Ascension

16:11 "concerning judgement, because the ruler of this world has been judged" There is a day coming when both fallen angels and sinful mankind will stand before the righteous God (cf. Phil. 2:9-11). Satan, though still a great power in this world (cf. John 12:31; 14:30; 2 Cor. 4:4; Eph. 2:2; 1 John 5:19), is already a defeated foe (perfect passive indicative). His children (cf. John 8:44; Matt. 13:38; 1 John 3:8-10) reap the wrath of God!

NASB (UPDATED) TEXT: JOHN 16:12-15
 ¹²"I have many more things to say to you, but you cannot bear them now. ¹³But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. ¹⁴He will glorify Me, for He will take of Mine and will disclose it to you. ¹⁵All things that the Father has are Mine; therefore I said that He takes of Mine and will disclose it to you."

16:12 "you cannot bear them now" The term "bear" is used of an animal carrying a physical burden. Some of the things they could not understand were

1. Christ's suffering

2. Christ's resurrection

3. the world mission of the church

Modern readers must remember that in many ways the life of Christ represents a transition period. The Apostles did not understand many things until the post-resurrection appearances and the coming of the Spirit in fullness at Pentecost.

However, we must also remember that the Gospels were written years later for evangelistic purposes to certain targeted audiences. Therefore, they reflect a later, matured theology.

16:13 "the Spirit of truth" Truth (alētheia) is used in its OT connotation of trustworthiness and only secondarily in a sense of truthfulness. Jesus said that He was the truth in John 14:6. This title for the Holy Spirit emphasizes His role as the revealer of Jesus (cf. John 14:17,26; 15:26; 16:13-14; 1 John 4:6; 5:7). See note at John 6:55.

▣ "He will guide you into all the truth" This does not refer to absolute truth in every area, but only in the area of spiritual truth and the teachings of Jesus. This refers primarily to the inspiration of the authors of NT Scriptures. The Spirit guided them in unique, authoritative (inspired) ways. In a secondary sense it relates to the Spirit's work of illuminating later readers to the truths of the Gospel. See Special Topics on Truth at John 6:55 and The Personhood of the Spirit at John 14:26.

SPECIAL TOPIC: ILLUMINATION

▣ "for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come" The things that are to come refer to the immediate redemptive events: Calvary, the Resurrection, the Ascension, and Pentecost. This does not refer to a prophetic ministry of foretelling the future (i.e., Agabus, Acts 21:10, see Special Topic: Prophecy at John 4:19).

The Spirit will receive truth from the Father, as Jesus did, and pass it on to believers, as Jesus did. It is not just the content of the Spirit's message that is from the Father, but the methodology (i.e., personal, see Special Topic at John 14:26) as well. The Father is functionally supreme (cf. 1 Cor. 15:27-28).

16:14-15 "He will glorify Me, for He will take of Mine and will disclose it to you" The primary work of the Spirit is the lifting up and explaining of Jesus the Messiah (cf. John 16:15). The Spirit never shines the spotlight on Himself, but always on Jesus (cf. John 14:26).

▣ "all things that the Father has are Mine" What an astonishing claim (cf. John 3:35; 5:20; 13:3; 17:10; Matt. 11:27). This is analogous to Matt. 28:18; Eph. 1:20-22; Col. 2:10; 1 Pet. 3:22.

There is a functional order, not an inequality, within the Trinity. As Jesus reflected the Father, the Spirit reflects Jesus.

NASB (UPDATED) TEXT: JOHN 16:16-24
   ¹⁶"A little while, and you will no longer see Me; and again a little while, and you will see Me." ¹⁷Some of His disciples then said to one another, "What is this thing He is telling us, 'A little while, and you will not see Me; and again a little while, and you will see Me'; and, 'because I go to the Father'?" ¹⁸So they were saying, "What is this that He says, 'A little while'? We do not know what He is talking about." ¹⁹Jesus knew that they wished to question Him, and He said to them, "Are you deliberating together about this, that I said, 'A little while, and you will not see Me, and again a little while, and you will see Me'? ²⁰Truly, truly, I say to you, that you will weep and lament, but the world will rejoice; you will grieve, but your grief will be turned into joy. ²¹Whenever a woman is in labor she has pain, because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy that a child has been born into the world. ²²Therefore you too have grief now; but I will see you again, and your heart will rejoice, and no one will take your joy away from you. ²³In that day you will not question Me about anything. Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you. ²⁴Until now you have asked for nothing in My name; ask and you will receive, so that your joy may be made full."

16:16 "A little while" This phrase occurs often in John (cf. John 7:33; 12:35; 13:33; 14:19). There have been several theories of what this idiomatic phrase means.

1. the post-resurrection appearances

2. the Second Coming

3. Jesus' coming in and through the Holy Spirit

In the light of the context, number 1 is the only possibility (cf. John 16:22). The disciples were confused by this statement (cf. John 16:17-18).

16:17 "Some of His disciples then said to one another" This is another question like John 13:36; 14:5,8,22. Jesus uses these questions to reassure them and reveal Himself. It is characteristic of John that he uses dialog to reveal truth. In John there are twenty-seven conversations with or about Jesus. It is also characteristic of John that Jesus' hearers did not comprehend what He said (cf. John 16:18). He is from above; they are from below.

▣ "and 'because I go to the Father'" Jesus stated this in John 16:5 as He did in the phrase "in a little while" in John 16:16. In a sense this is a very specific Messianic reference (cf. John 13:1,3; 16:28; 17:24).

▣ "will not see. . .see" There are two different words for "see" in John 16:16 and 17. They seem to be synonymous. If so there is only one period of time being referred to and that probably was the time between Jesus' death on the cross and resurrection morning.

 Others suppose the two verbs and phrases refer to "physical" sight and "spiritual" sight and thereby refer to (1) the time between Calvary and Sunday morning or (2) the time between the Ascension and the Second Coming.

The fact that the first verb (theōreō) is present tense in both John 16:16 and 17 and the second (horaō) is future tense in both John 16:16 and 17 seem to support the synonymous theory.

16:18 "So they were saying" This is an imperfect tense which can mean (1) they were saying over and over or (2) they began to say.

▣ "What is this that He says" Those who were with Him, who heard Him and saw His miracles, did not always understand (cf. John 8:27,43; 10:6; 12:16: 18:4). This is what the ministry of the Spirit will alleviate.

16:19 "Jesus knew that they wished to question Him" Jesus often knew people's thoughts (cf. John 2:25; 6:61,64; 13:11). It is difficult to know for sure if this was (1) His divine nature; (2) insight into people and situations; or (3) both.

16:20 "Truly, truly, I say to you" This is literally "Amen, Amen" (see Special Topic 1:51). "Amen" was the OT term (aman, emeth, emunah) for "faith" (cf. Hab. 2:4). Its primary etymology was "to be firm" or "to be sure." It came to be used figuratively for the trustworthiness of God which is the background to the biblical concept of faith/faithfulness. Jesus is the only one who ever started a sentence with this term. It seems to have the connotation of "this is an important and trustworthy statement, listen closely."

▣ "you will weep and lament" This meant loud and expressive sorrow which was characteristic of Jewish grieving practices (cf. John 11:31,33; 20:11). Three times Jesus used the emphatic plural "you" when speaking of the disciples' sorrow (John 16:20 [twice] and John 16:22). Leadership means

1. servanthood

2. rejection by the world

3. persecution like the Master's

▣ "you will grieve, but your grief will be turned to joy" What a great promise to the disciples in the midst of their confusion and lack of understanding. Everything that Jesus promised this core group of disciples was fulfilled at Jesus' first post-resurrection appearance the first Sunday night after the resurrection in the upper room.

1. He would not leave them (cf. John 14:18; 16:16,19; 20:19)

2. He would come to them (cf. John 14:18; 16:16,19; 20:19)

3. He would give them peace (cf. John 16:22; 20:19)

4. He would give them the Spirit (cf. John 15:26; 20:22)

16:21 "Whenever a woman is in labor" The metaphor of a woman in childbirth is common in the Old and New Testaments. Usually it is used to emphasize the suddenness or inevitability of the birth, but here the focus is on the attitude of the mother, before and after. This metaphor is often linked with the "birth-pains" of the New Age (cf. Isa. 26:17-18; 66:7-14; Mark 13:8). This was exactly what Jesus was referring to and this was exactly why the disciples, who were still on the other side of the cross, resurrection, and ascension, did not understand Jesus' words!

16:23 "In that day" This is another Hebraic idiomatic phrase (like childbirth cf. John 16:21) which is commonly associated with the coming of the New Age (cf. John 14:20; 16:25,26).

▣ "you will not question Me about anything" There are two different words for "question" or "ask" in this verse (cf. John 16:26). The first implies "ask a question" (cf. John 16:5,19,30). If this is the proper translation, Jesus was referring to all their questions expressed in the context of chapters 13-17 (cf. John 13:36; 14:5,8,22; 16:17-18). The second term would then refer to the coming of the Holy Spirit (cf. John 14:16-31; 15:26-27; 16:1-15), who will answer all their questions.

In some ways this phrase reminds me of the promise of the "new covenant" of Jer. 31:31-34, where the coming of the new age would bring a complete knowledge to all believers.

NASB"if you ask the Father for anything in My name"
NKJV"whatever you ask the Father in My name"
NRSV"if you ask anything of the Father in my name"
TEV"the Father will give you whatever you ask of him in my name"
NJB"anything you ask from the Father he will grant in my name"

This is an indefinite relative clause, not a conditional sentence. It must be understood that asking in Jesus' name is not simply closing our prayers with a ritual formula, but praying in the will, mind, and character of Jesus Christ (cf. 1 John 5:13). See note at John 15:16. See SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED at 1 John 3:22.

 There is a manuscript variant related to the phrase "in My name." Should it go with "ask" or "give" or both? The context is prayer, therefore, it should probably go with "ask," although in reality, everything from the Father comes through Jesus ("My name" cf. John 14:13,14; 16:15,24,26). See SPECIAL TOPIC: THE NAME OF THE LORD at John 14:13-14.

16:24 "ask and you will receive" "Ask" is a present active imperative. This focuses on believers' prayers being persistent and ongoing. In one sense believers need only ask once, believing, but in another sense, prayer is an ongoing fellowship and trust in God, keep on asking (cf. Matt. 7:7-8; Luke 11:5-13; 18:1-8).

▣ "so that your joy may be made full" This is a periphrastic perfect passive participle (cf. 1 John 1:4). Answered prayer is a reason for our joy! Joy is a characteristic of Jesus' followers (cf. John 15:11; 16:20,21,24; 17:13).

NASB (UPDATED) TEXT: JOHN 16:25-28
 ²⁵"These things I have spoken to you in a figurative language; an hour is coming when I will speak no more to you in figurative language, but will tell you plainly of the Father. ²⁶In that day you will ask in My name, and I do not say to you that I will request of the Father on your behalf; ²⁷for the Father Himself loves you, because you have loved Me and have believed that I came forth from the Father. ²⁸I came forth from the Father and have come into the world; I am leaving the world again and going to the Father."

16:25 "figurative language" Jesus' teachings had a two-fold effect: (1) it opened up understanding and (2) it blocked understanding (cf. Mark 4:10-11; Isa. 6:9-10; Jer. 5:21). The heart of the hearer is the key to effectual understanding. However, there were truths that even the saved could not grasp until after the Passion week events (crucifixion, resurrection, resurrection appearances, ascension) and Pentecost.

The post-resurrection appearance to the two on the road to Emmaus (cf. Luke 24:13-35) may give a clue as to how Jesus taught the Apostles (cf. John 16:25-27,29). He Himself in His post-resurrection appearances showed how the OT applied to and foreshadowed His ministry. This set the pattern for Peter's preaching in Acts (kerygma, see Special Topic at John 5:39).

▣ "will tell you plainly" See Special Topic: Boldness (Parrhēsia) at John 7:4.

16:26 "In that day you will ask in My name, and I do not say to you that I will request of the Father on your behalf" This verse expresses an important truth. Many modern Christians feel they cannot approach God directly! However, the Bible teaches that

1. the Spirit prays for believers (cf. Rom. 8:26-27)

2. the Son intercedes for believers in 1 John 2:1

3. believers can approach God directly in prayer because of Christ

16:27 "for the Father Himself loves you" This term for "love " is phileō, which is also used in John 5:20 for the Father's love for Jesus. What a tremendous statement which reinforces John 3:16 (which uses agapaō). It is not a reluctant God whom Jesus has to placate, but a loving Father with whom Jesus works to accomplish Their redemptive purposes!

NASB"from the Father"
NKJV, NRSV,
TEV, NJB"from God"

There are two Greek manuscript variants: (1) "God" or "Father" and (2) the presence or absence of the article. "God" appears in MSS P⁵, אi², A, and N, while "the God" appears in MSS C³ and W. This seems to be the more difficult and unusual wording. It is one of the tenants of Textual Criticism (see Appendix) that the most difficult or unusual text is probably the original that scribes tended to alter. The United Bible Societies' Greek New Testament gives it a "C" rating (difficulty in deciding).

However "Father" appears in אi¹ and "the Father" in B, C^*, D, and L. It fits the context best.

▣ "because you have loved Me and believed that I came forth" These are two perfect active indicatives. Love and belief in Jesus set the stage for fellowship with the Father. The statement in A Translator's Handbook on the Gospel of John by Barclay Newman and Eugene Nida is very interesting:

"These statements indicate that for John the concepts of love, obedience, and faith are simply different ways of expressing one's relation to the Son" (p. 518).

For "believed" see Special Topic: John's Use of "Believe" at John 2:23.

16:28 "I came forth. . .and have come" This is an aorist tense followed by a perfect tense. Jesus was born at Bethlehem (Incarnation) and the results of His coming abide (i.e., "I am with you always," cf. Matt. 28:20).

The fact that Jesus "came forth from the Father" (cf. John 16:27,30; 8:42; 13:3; 17:8) asserts

1. His pre-existence

2. His divinity

3. His full revelation of the Father

▣ "I am leaving the world again and going to the Father" This refers to the upcoming ascension and the beginning of the ministry of the "Helper" and the intercessory ministry of Jesus (cf. Heb. 7:25; 9:24; 1 John 2:1). As pre-existence was asserted in John 1:1, so Jesus' restoration to glory and power is asserted in this verse (cf. John 17:5,24).

NASB (UPDATED) TEXT: JOHN 16:29-33
 ²⁹His disciples said, "Lo, now You are speaking plainly and are not using a figure of speech. ³⁰Now we know that You know all things, and have no need for anyone to question You; by this we believe that You came from God." ³¹Jesus answered them, "Do you now believe? ³²Behold, an hour is coming and has already come, for you to be scattered, each to his own home, and to leave Me alone; and yet I am not alone, because the Father is with Me. ³³These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world."

16:29 "speaking plainly" See Special Topic: Boldness (Parrhēsia) at John 7:4.

16:30 This sentence must be understood in light of Jesus' knowing the disciples' question of John 16:19. This statement by them reflects their growing, but still incomplete, faith. They had seen and heard so much; did this event (cf. John 16:19) really function as a major turning point in their understanding? To me this sounds like one of Peter's well-intentioned but exaggerated statements (see The Jerome Biblical Commentary, p. 456).

16:31 "Do you now believe" This can be a question or a statement. Most modern English translations understand it as a question. Even at this crucial period, the faith of the Apostles was not complete. Modern believers' initial, but weak, faith is also accepted by God when they respond to Jesus based on the light that they have. The disciples lack of faith will be evident in their deserting Jesus during His trials and crucifixion.

16:32 "you to be scattered, each to his own home, and to leave Me alone" Apparently only John was present at the trials and crucifixion (cf. Matt. 26:31, from Zech. 13:7). John 21:1-3 suggests that several of the Apostles had gone back to fishing as a vocation.

Jesus was bereft of human companionship (cf. Matt. 26:38,40-41, 43,45), but never divine companionship (cf. John 8:16,29) until the crucifixion, when He bore the sin of all the world (cf. Matt. 27:45-46).

NASB"to his own home"
NKJV"to his own"
NRSV"to his home"
NJB"his own way"
TEV"your own home"
REB, NET,
NIV"to his own home"

The NKJV is literal. Most English translations assume it refers to ones home. Bultmann asserts it refers to "property" or "possessions" (NIDOTTE, vol. 2, p. 839), referring to Jesus as the creator (i.e., John 1:3; 1 Cor. 8:6; Col. 1:16; Heb. 1:2).

16:33 "in Me you may have peace" This is a present active subjunctive (cf. John 14:27). Both objective and subjective peace is found and maintained in Christ. See Special Topic: Peace at John 14:27.

▣ "the world" John uses "world" in this context as human society organized and functioning apart from God. See Special Topic: Kosmos at John 14:17.

▣ "you have tribulation" The persecution that Jesus faced, they will face (cf. John 15:18-25; Matt. 5:10-12; Acts 14:22; 1 Thess. 3:3). The persecution (i.e., thlipsis) is a way to reveal Jesus' true followers.

In Revelation there is a theological distinction between "wrath" and "persecution." God's wrath never falls on believers, but non-believers' anger falls on believers. The world reveals itself as the children of Satan by their attacks on "the light of the world" (cf. John 1:1-18; 3:17-21)!

▣ "take courage" This is a present active imperative (cf. Matt. 9:2,22; 14:27; Mark 6:50; 10:49; Acts 23:11). It sounds like YHWH's words to Joshua (cf. Jos. 1:6,9,18; 10:25).

▣ "I have overcome the world" This is a perfect active indicative. Victory is assured even before Gethsemane, before Calvary, before the empty tomb (cf. Rom. 8:37; 1 Cor. 15:57; 2 Cor. 2:14; 4:7-15)! There is no ultimate dualism. God is in control.

As Jesus overcame the world by love and obedience to the Father, believers are also overcomers through Him (cf. 1 John 2:13-14; 4:4; 5:4-5; Rev. 3:21; 12:11).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is the connection between chapter 15 and chapter 16?

2. In relationship to verse 5, how do we understand 13:36?

3. What is the ministry of the Holy Spirit to the lost world?

4. What is the ministry of the Holy Spirit to believers?

5. Why are verses 26-27 such an important truth needed in light of modern denominational tendencies?

Copyright © 2013 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS TO 18:1-40

A. John omits Jesus' agony in Gethsemane (although chapter 17 may be parallel). This was apparently because he is emphasizing the dynamic character of Jesus which was in control of all circumstances. He Himself laid down His life (cf. John 10:11,15,17,18).

B. The order of events of this chapter is somewhat different from the Synoptic Gospels. This discrepancy seems to be attributable to

1. the nature of the eyewitness accounts

2. the author's theological purposes

C.  John is very different from the Synoptic Gospels. Why and how are questions that scholarship cannot answer. The best discussion I have seen on this issue is in Gordon Fee, Douglas Stuart, How To Read the Bible For All Its Worth, where it gives several theories. Apparently the Gospel authors, under inspiration, had the freedom to

1. select from

2. adapt

3. rearrange

the words and works of Jesus. I do not think they could make up words and works, but could adapt them for their evangelistic purposes to help reveal Jesus to different people groups. Remember the Gospels are not western histories (i.e., cause and effect and chronological), but eastern histories. They are not biographies, but evangelistic tracts.

D. A good reference book on this chapter, as far as the legalities of Jesus' trials (cf., Sanhedrin, 4:1), is A. N. Sherwin-White's Roman Society and Roman Law in the NT.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: JOHN 18:1-11
 ¹When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples. ²Now Judas also, who was betraying Him, knew the place, for Jesus had often met there with His disciples. ³Judas then, having received the Roman cohort and officers from the chief priests and the Pharisees, came there with lanterns and torches and weapons. ⁴So Jesus, knowing all the things that were coming upon Him, went forth and said to them, "Whom do you seek?" ⁵They answered Him, "Jesus the Nazarene." He said to them, "I am He." And Judas also, who was betraying Him, was standing with them. ⁶So when He said to them, "I am He," they drew back and fell to the ground. ⁷Therefore He again asked them, "Whom do you seek?" And they said, "Jesus the Nazarene." ⁸Jesus answered, "I told you that I am He; so if you seek Me, let these go their way," ⁹to fulfill the word which He spoke, "Of those whom You have given Me I lost not one." ¹⁰Simon Peter then, having a sword, drew it and struck the high priest's slave, and cut off his right ear; and the slave's name was Malchus. ¹¹So Jesus said to Peter, "Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?"

18:1 "the ravine of the Kidron" The term "ravine" meant "winter-brook" or "wadi." "Kidron" (BDB 871) meant (1) of cedars or (2) black. This was a wadi that was completely dry in the summer time but ran during the winter season. It was the place where the blood of the sacrifices from Mt. Moriah were drained. This may be the source of the description "black." It was between the temple mount and the Mount of Olives (cf. LXX 2 Samuel 15:23; 2 Kgs. 23:4,6,12; 2 Chr. 15:16; 29:16; 30:14; Jer. 31:40).

There is a Greek manuscript variant at this point:

1. "of the cedars" (kedrōn) in MSS א^c, B, C, L and several other uncial manuscripts

2. "of the cedar" (kedrou) in MSS א^*, D, and W

3. "of Kidron" (kedrōn) in MSS A and S

The United Bible Society's fourth edition uses #3

▣ "a garden" This chapter completely omits Jesus' agony in Gethsemane, but it does place the event of the arrest in a garden. This was a favorite resting place of Jesus (cf. John 18:2; Luke 22:39). Jesus apparently slept here during the last week of His life (cf. Luke 21:37).

Gardens were not allowed in Jerusalem because the necessary fertilizer made it unclean. Many wealthy persons, therefore, owned vineyards, orchards, etc. on the Mount of Olives.

18:2 This is another editorial comment by John.

▣ "Judas" There is so much speculation about Judas and his motives. He is mentioned and vilified often in John's Gospel (cf. John 6:70-71; 12:4; 13:2,26,27; 18:2,3,5). The modern play "Jesus Christ Superstar" depicts him as a faithful, but disillusioned, follower who tried to force Jesus into fulfilling the role of the OT Jewish Messiah-this is, to overthrow the Romans, punish the wicked, and set up Jerusalem as the capital of the world. However, John depicts his motives as greed and satanically inspired.

The main problem is the theological issue of God's sovereignty and human free will. Did God or Jesus manipulate Judas? Is Judas responsible for his acts if Satan controlled him or God predestined and caused him to betray Jesus? The Bible does not address these questions directly. God is in control of history; He knows future events, but mankind is responsible for choices and actions. God is fair, not manipulative.

There is a new book that tries to defend Judas-Judas Betrayer or Friend of Jesus? by William Klassen, Fortress Press, 1996. I do not agree with this book because it depreciates John's testimony about Judas, but it is very interesting and thought provoking.

SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE

18:3

NASB"the Roman cohort"
NKJV"a detachment of troops"
NRSV"a detachment of soldiers"
TEV"a group of Roman soldiers"
NJB"the cohort"

This refers to a Roman military unit, which is a tenth of a legion and could have up to 600 men stationed in the Fortress Antonio, next to the Temple (cf. Acts 21:31,33). It is improbable that this large of a group was called on. The Romans were prepared for the riots in Jerusalem during these festival times. They would have taken the necessary precautions by transferring troops from Caesarea by the Sea. The Romans were involved in Jesus' trial because the Jews wanted to have Jesus crucified. This usually took several days; they could only do this with the Roman government's permission and cooperation.

▣ "and officers from the chief priests" The Levitical Temple police accompanied the Roman garrison. They had already failed to arrest Jesus once (cf. John 7:32,45).

▣ "weapons" The swords were carried by Roman soldiers, and the clubs were carried by the Temple police (cf. Matt. 26:43; Mark 14:43; Luke 22:52).

18:4 "So Jesus, knowing all the things" This is a strong emphasis on Jesus' own knowledge and control of His arrest, trials, and crucifixion (cf. John 10:11,15,17,18). It was not by accident that Jesus was crucified (cf. Mark 10:45; Acts 2:23; 3:18; 4:28). This theme is characteristic of John's Gospel and may be why he does not record Jesus' Gethsemane conflict.

18:5

NASB, NJB"Jesus the Nazarene"
NKJV, NRSV,
TEV"Jesus of Nazareth"

There has been some discussion about the etymology of the term "Nazarene." It is possible that it may mean (1) Nazarene; (2) Nazarite (cf. Numbers 6); or (3) from Nazareth. NT usage (cf. Matt. 2:23) confirms #3. Some have even linked the Hebrew consonants nzr to the Messianic title "Branch" (nezer, cf. Isa. 11:1; 14:19; 60:21).

SPECIAL TOPIC: JESUS THE NAZARENE

▣ "I am He" This is literally "I am," Hebrew verb "to be" (see Special Topics at John 6:20), which the Jews would relate to YHWH, the Covenant name of God (cf. Exod. 3:14 and Isa. 41:4). Jesus makes this awesome assertion of deity in the same stark grammatical way (ego eimi) in John 4:26; 8:24, 28, 58 and 13:19. It is repeated three times in this context for emphasis (cf. John 18:6, 8). This grammatical structure is different from Jesus' famous "I Am. . ." statements.

▣ "and Judas also who was betraying Him, was standing with them" This is another editorial comment by the eyewitness author of the Gospel, John.

18:6 "they drew back and fell to the ground" John recorded this to emphasize Jesus' dynamic character and presence.

This does not imply reverence (bowing before someone), but fear.

18:7 "Therefore He again asked them" Possibly, Jesus was drawing attention to Himself and away from the disciples. This seems to fit the immediate context of verse 8.

18:8 "if" This is a first class conditional sentence; they were seeking Him.

▣ "let these go their way" This is an aorist active imperative. It is the fulfillment of a prophecy from Zech. 13:7 (cf. Matt 26:31; John 16:32).

18:9 "to fulfill the word which He spoke" This seems to be a reference to John 16:32, but John 17:12 is quoted.

18:10 "Simon Peter, then, having a sword, drew it and struck the high priest's slave, and cut off his right ear" Peter was not aiming for his ear, but his head! This shows Peter's willingness to die on Jesus' behalf. Peter's action may have come from a misunderstanding of Jesus' statement in Luke 22:36-38. Luke 22:51 informs us that Jesus healed the man's ear with a touch.

▣ "the slaves' name was Malchus" Only John mentions his name in this editorial comment. This shows an eyewitness account. The author of John was in the garden!

18:11 "the cup" This is a metaphor used in the OT as a symbol of person's destiny, usually in a negative sense (cf. Ps. 11:6; 60:3; 75:8; Isa. 51:17, 22; Jer. 25:15,16,27-28).

The grammatical form of Jesus' questions expects a "yes" answer. Peter is acting again as someone who knows what is best to do (cf. Matt. 16:22; John 13:8).

The use of "cup" here is so different from the use of "cup" in the Synoptic accounts of Jesus' agony in Gethsemane. For John, Jesus is in complete control of events! John presents Jesus as confident, not fearful (cf. John 18:4; 13:1,11)!

NASB (UPDATED) TEXT: JOHN 18:12-14
 ¹²So the Roman cohort and the commander and the officers of the Jews, arrested Jesus and bound Him, ¹³and led Him to Annas first; for he was father-in-law of Caiaphas, who was high priest that year. ¹⁴Now Caiaphas was the one who had advised the Jews that it was expedient for one man to die on behalf of the people.

18:12

NASB"the Roman cohort and the commander"
NKJV"the detachment of troops and the captain"
NRSV"the soldiers, their officer"
TEV"the Roman soldiers with their commanding officer"
NJB"the cohort and its tribune"

The names of Roman military units are taken from the number of the full complement of troops involved.

1. cohort - refers to a unit of up to 600 men (cf. John 18:3)

2. the commander - is from the number 1,000 (chiliarch, i.e., Acts 21:31; 22:24; 23:10; 24:7)

These titles say nothing about how large or small the military unit was that arrested Jesus. In Palestine #2 simply meant the leader of a small group of soldiers.

▣ "bound Him" This does not imply they were especially afraid of Jesus, but it seems to have been the normal procedures (cf. v 24).

18:13 "led Him to Annas first" There is much discussion about the order of these trials before Annas and Caiaphas. The Synoptics never mention a meeting with Annas. Verse 24 seems to be a footnote in John, but it is an integral part of the Synoptic accounts of Jesus' trials (cf. Matt 26:57; Mark 14:53).

In the OT the high priesthood was for life and each person had to be of the lineage of Aaron. However, the Romans had turned this office into a political plum, purchased by a Levitical family. The high priest controlled and operated the merchandising in the Court of the Women. Jesus' cleansing of the Temple angered this family.

According to Flavius Josephus, Annas was the High Priest from a.d. 6-14. He was appointed by Quirinius, governor of Syria and removed by Valerius Gratus. His relatives (5 sons and 1 grandson) succeeded him. Caiaphas (a.d. 18-36), his son-in-law (cf. John 18:13), was his immediate successor. Annas was the real power behind the office. John depicts him as the first person to whom Jesus is taken (cf. John 18:13,19-22).

18:14 This is another editorial comment by John, as are verses 15 and 18.

▣ "Caiaphas " John's major concern with Caiaphas was that he had unknowingly prophesied about Jesus' death (cf. John 11:50). He was Annas' son-in-law and was High Priest from a.d. 18-36. See note at John 11:49.

NASB (UPDATED) TEXT: JOHN 18:15-18
 ¹⁵Simon Peter was following Jesus, and so was another disciple. Now that disciple was known to the high priest, and entered with Jesus into the court of the high priest, ¹⁶but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and brought Peter in. ¹⁷Then the slave-girl who kept the door said to Peter, "You are not also one of this man's disciples, are you?" He said, "I am not." ¹⁸Now the slaves and the officers were standing there, having made a charcoal fire, for it was cold and they were warming themselves; and Peter was also with them, standing and warming himself.

18:15 "Simon Peter was following Jesus, and so was another disciple" There has been much discussion as to the identity of this other disciple.

1. The traditional theory has been that it is the Apostle John because of a similar phrase used of him in John 20:2, 3, 4, and 8. Also, another possible connection is with John 19:25, which names John's mother, who could possibly be a sister of Mary, which means he may have been a Levite and, therefore, from a priestly family (cf. Polycarp's testimony).

2. This may have been a local unnamed follower like Nicodemus or Joseph of Arimathea because of their association with the high priest and his family (cf. John 18:15-16).

▣ "Now that disciple was known to the high priest" This is a very strong term for "acquaintance" and seems to mean a "close friend" (cf. Luke 2:44 and 23:49). If John, this may relate to his fishing business which would have involved his family in regularly bringing fish to Jerusalem.

18:17 "the slave-girl who kept the door said to Peter, 'You are not also one of this man's disciples, are you'" This grammatical form, like John 18:25, expects a "no" answer. It shows the contempt of those involved by not using Jesus' name. She may have asked this because of (1) Peter's connection with John or (2) Peter's Galilean accent.

▣ "I am not" Peter may have been prepared to die for Jesus, but he was not prepared to truthfully answer the question of a slave girl! In the Synoptic Gospels these three denials are placed together, but in John they are separated by the questioning of Jesus by Annas (cf. John 18:24).

Peter's "I am" statement is the exact opposite of Jesus' "I am" statement" (cf. John 18:5).

18:18 This story is told with such vivid eyewitness details. Both verses 18 and 25 have two periphrastic imperfects.

NASB (UPDATED) TEXT: JOHN 18:19-24
 ¹⁹The high priest then questioned Jesus about His disciples, and about His teaching. ²⁰Jesus answered him, "I have spoken openly to the world; I always taught in synagogues and in the temple, where all the Jews come together; and I spoke nothing in secret. ²¹Why do you question Me? Question those who have heard what I spoke to them; they know what I said." ²²When He had said this, one of the officers standing nearby struck Jesus, saying, "Is that the way You answer the high priest?" ²³Jesus answered him, "If I have spoken wrongly, testify of the wrong; but if rightly, why do you strike Me?" ²⁴So Annas sent Him bound to Caiaphas the high priest.

18:19 "The high priest then questioned Jesus about His disciples, and about His teaching" This refers to Annas, not Caiaphas. Annas was the power behind the throne. He reigned from a.d. 6 to 15. He was immediately followed by his son-in-law and later his five sons and a grandson. Annas, who owned the commercial rights in the temple area, was probably anxious to interrogate the one who cleansed the Temple (possibly twice). It is interesting that Annas was concerned about Jesus' disciples as well as His teachings.

18:20 It is certainly true that Jesus taught publicly. However, it is also true that many of His teachings were veiled to the public (cf. Mark 4:10-12). The real issue was spiritual blindness on the part of His hearers.

Jesus' words and methods of teaching are recorded differently between the Synoptic Gospels and John. The Synoptics have no "I Am. . ." statements. Jesus teaches in parables; John records no parables. It seems to me that the differences may be explained by the Synoptics recording the public teachings of Jesus and John recording the private sessions.

18:21 "Why do you question Me" In John 18:20 Jesus asserts the public nature of His teaching ministry. Jesus was pointing out to Annas that his questions were illegal according to Jewish law and also were public knowledge.

18:22 "the officers standing nearby struck Jesus saying" This term originally meant "to slap" or "beat with a rod." It came to mean "a slap with the open hand." This is an allusion to Isa. 50:6. Jesus asserts that if He had done anything wrong, accuse Him; otherwise, why was He being hit?

18:23 "If. . .if" These are two first class conditional sentences which are assumed to be true from the author's perspective or for his literary purposes. Here the first one is a literary way to accent a false reality. Jesus is challenging Annas to bring forth his evidence.

18:24 The order of these trials is reversed in the Synoptic Gospels.

NASB (UPDATED) TEXT: JOHN 18:25-27
   ²⁵Now Simon Peter was standing and warming himself. So they said to him, "You are not also one of His disciples, are you?" He denied it, and said, "I am not." ²⁶One of the slaves of the high priest, being a relative of the one whose ear Peter cut off, said, "Did I not see you in the garden with Him?" ²⁷Peter then denied it again, and immediately a rooster crowed.

18:26 "One of the slaves of the high priest, being a relative of the one whose ear Peter cut off, said" There is some discrepancy among the four Gospels as to who asked the questions of Peter.

1. in Mark, it is a maid who asked the first question (cf. Mark 14:69)

2. in Matthew it is another servant girl (cf. Matt. 26:71)

3. in Luke 22:58 it is a man

4. in John a slave/servant of the High Priest

It is obvious from the historical setting that one person asked the question around the fire and the others joined in (cf. John 18:18).

18:26 "Did I not see you in the garden with Him" Unlike the first two questions in John 18:17 and 25, this grammatical form expects a "yes" answer.

18:27 "Peter then denied it again" We understand from Mark 14:71 and Matt. 26:74 that Peter denied it by cursing and swearing.

▣ "immediately a rooster crowed" The chronology of events from all four Gospels implies this occurred between 12:00 and 3:00 o'clock in the morning. The Jews did not allow chickens inside the city limits of Jerusalem so it must have been a Roman rooster.

Luke 22:61 asserts at this point that Jesus looked at Peter. It is assumed that Annas and Caiaphas lived in the same house and the guards were moving Jesus from His meeting with Annas to His meeting with Caiaphas and the Sanhedrin. It was in this movement when Jesus looked at Peter. This is all conjecture because we do not have enough historical information to be dogmatic about the sequence of events of these night trials.

NASB (UPDATED) TEXT: JOHN 18:28-32
 ²⁸Then they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. ²⁹Therefore Pilate went out to them and said, "What accusation do you bring against this Man?" ³⁰They answered and said to him, "If this Man were not an evildoer, we would not have delivered Him to you." ³¹So Pilate said to them, "Take Him yourselves, and judge Him according to your law." The Jews said to him, "We are not permitted to put anyone to death," ³²to fulfill the word of Jesus which He spoke, signifying by what kind of death He was about to die.

18:28

NASB, NKJV,
JB"to the Praetorium"
NRSV"to Pilate's headquarters"
TEV"to the governor's palace"

This is a Latin term referring to the Roman governor's official residence when they were in Jerusalem. This may have been the fortress Antonio, which was next to the Temple or Herod the Great's palace.

SPECIAL TOPIC: PRÆTORIAN GUARD

▣ "it was early" We know from Roman records that Roman officials in Palestine met for court at daybreak. Apparently, it was right at dawn when the Sanhedrin met to give some semblance of credibility and legality to the illegal night trials. They immediately took Jesus to Pilate.

▣ "they themselves did not enter into the Praetorium so that they would not be defiled" By entering a Gentile's residence they would have been defiled for the Passover meal. It is ironical that they were so squeamish about ceremonial items, but had no qualms about illegally putting a man to death.

This verse is the center of a controversy over an apparent historical discrepancy between the Synoptic Gospels, which assert that Jesus ate the Passover meal with His disciples (cf. Matt. 26:17; Mark 14:12; Luke 22:1), and John, which asserts that this took place the day before (Thursday), the preparation day of the traditional Passover feast. The renowned Roman Catholic Johannine scholar, Raymond Brown, makes these comments in the Jerome Biblical Commentary:

"If the chronicle of events as reported in the Syn tradition is to be preferred invariably to that of Jn from the standpoint of 'historicity,' the following passage-the report of a witness who certainly knew the Syn tradition-presents some insoluble difficulties. If, on the other hand, we recognize that the eyewitness testimony from which Jn has been formed is often closer to the factual events than the schematic Syn outline, the passage becomes more understandable" (p. 458).

There is also some possibility of two different dates to observe the Passover, on Thursday and on Friday. There is also the added problem that the term "Passover" can be used of the one-day feast and the eight-day festival (Passover combined with Unleavened Bread, cf. Exod. 12).

▣ "might eat the Passover" There are still problems over the exact date of the Last Supper. The Synoptic Gospels seem to imply it was the Passover meal, but John states it was the day before the official Passover meal (cf. John 19:14 and this verse). The answer may be in

1. the fact that the term "passover" can refer to the week, the meal, or the special Sabbath

2. the fact that some Jewish separatist groups (i.e., Essenes) follow a lunar calendar from the intertestamental book of Jubilees

3. the fact that John's "double meanings" present Jesus as the Passover lamb (1:29), which was slain the day before the Passover

18:29 God used Pilate's personality much like He used Pharaoh's in Exodus. He was appointed procurator of Judea in a.d. 26 by the Emperor Tiberius. He replaced Valerius Gratus (who removed Annas as High Priest). Pontius Pilate was the fifth Roman procurator. He administered the kingdom of Archelaus (son of Herod the Great), which included Samaria and Judea, Gaza, and the Dead Sea. Most of the information about Pilate comes from Flavius Josephus' writings.

SPECIAL TOPIC: PONTIUS PILATE

18:30 "If this Man were not an evildoer, we would not have delivered Him to you" This is a second class conditional sentence often called "contrary to fact." Jesus was not an evil doer. This was a sarcastic remark of Pilate who refused to indulge in the "nit-picking" religious charges of Jews.

This verb "delivered" is the same one usually translated "betrayed" when used of Judas (cf. John 6:64,71; 12:4; 13:2,11,21; 18:2,5). The term literally means "to hand one over to an authority" or "to pass on a tradition." In connection with Judas, the term has intensified in meaning among English translators.

18:31 "We are not permitted to put anyone to death" The Jewish leadership had condemned Jesus for blasphemy, but they used the charge of insurrection to have Him executed by the Romans. It was very important to the Jewish leaders that Jesus be crucified because of Deut. 21:23 (i.e., being crucified was understood by 1^st century Rabbis as being cursed by God). Jesus had predicted this in John 18:32; 3:14; 8:28; 12:32,33; and Gal. 3:13.

18:32 "signifying by what kind of death He was about to die" Why did the Jewish leaders want Jesus crucified? It is obvious from Acts 7 that they executed people for blasphemy by immediate stoning. Possibly it relates to the OT divine curse of Deut. 21:22-23. Originally this referred to public impalement after death, but the contemporary rabbis interpreted this verse in light of Roman crucifixion. They wanted Jesus, this Messianic pretender, cursed by God. This was God's plan for the redemption of fallen humanity. Jesus, the Lamb of God (i.e., 1:29), offered Himself as a substitute (cf. Isa. 53; 2 Cor. 5:21). Jesus became "the curse" for us (cf. Gal. 3:13).

NASB (UPDATED) TEXT: JOHN 18:33-38a
  ³³Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, "Are You the King of the Jews?" ³⁴Jesus answered, "Are you saying this on your own initiative, or did others tell you about Me?" ³⁵Pilate answered, "I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?" ³⁶Jesus answered, "My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm." ³⁷Therefore Pilate said to Him, "So, You are a king?" Jesus answered, "You may correctly say that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice." ³⁸Pilate said to Him, "What is truth?"

 18:33 "the Praetorium" See Special Topic at John 18:28.

▣ "Are you the King of the Jews" Jesus was accused of treason (cf. Matt. 27:11; Mark 15:2; Luke 23:2 and John 19:3,12,15,19-22).

18:34 "Jesus answered, 'Are you saying this on your own initiative or did others tell you about Me'" If Pilate was asking the question in reference to a political kingship, Jesus would have denied it. If the Jews had suggested it, then it referred to His Messiahship and Jesus would have affirmed it. Pilate was obviously not ready to discuss the intricacies of Jewish religious thought (cf. John 18:35).

18:35 The first question expects a "no" answer. Pilate is expressing his contempt for the Jewish religion.

18:36 "If My kingdom were of this world, then My servants would be fighting" This is a second class conditional sentence which is called "contrary to fact." It should be translated "If My kingdom were of this world, and it is not, then My servants would be fighting, which they are not." The phrase "my servants" could refer to (1) the disciples or (2) the angels (cf. Matt. 26:53).

18:37 "Therefore Pilate said to Him, 'So you are a king?'" This was extreme irony on the lips of this symbol of earthly power (i.e., Rome), confronting Jesus and His spiritual kingdom. This question expects a "yes" answer.

▣ "You may correctly say that I am a King. For this I have been born, and for this I have come into the world" The first phrase is difficult to translate because of its ambiguity. It is an affirmation with qualifications (cf. Matt. 27:11; Mark 15:2; Luke 23:3). Jesus knew who He was (two perfect tense verbs), and why he came (cf. John 13:1,3; Mark 10:45; Luke 2:49; Matt. 16:22ff). Pilate would not have understood!

▣ "for this I have been born" Jesus is referring to His task of revealing the Father (i.e., "to testify to the truth"). Basically there are three reasons why Jesus came.

1. to fully and completely reveal the character and purpose of God (cf. John 1:18; 3:32)

2. to die as the innocent lamb of God to take away the sin of the world (cf. John 1:29)

3. to give believers an example of how to live and please God

▣ "Everyone who is of the truth hears My voice" I am always deeply moved by "everyone," "anyone," "whosoever," "as many as"! Wow! YHWH is fulfilling Gen. 3:15 in Christ. Jesus restores the image of God damaged in the Fall. Intimate, personal fellowship is again possible! Fellowship is restored now (realized eschatology).

Only those with spiritual eyes and ears (i.e., John 10:3,16,27; 18:37) can understand truth (cf. Matt. 11:15; 13:9,16,43; Mark 4:9,23; Luke 8:8; 10:23,24; 14:35; Rev. 2:7,11,17,29; 3:6,13,22). Jesus is the truth (John 14:6)! When He speaks His followers hear (cf. John 10:1-5). In John to "see" or "hear" truth is theologically equivalent to receiving "eternal life."

18:38 "Pilate said to Him, 'What is truth'" Pilate asked this question, but apparently left before he received the answer. Pilate wanted to assure himself that Jesus was no threat to the Roman government. He did this. He then tried to have Jesus released as was a custom of the Jews of that day during the Passover season (cf. John 18:39; Matt 27:15). John is writing, as Luke did, to show that Christianity was no threat to the Roman Empire (i.e., John 18:38b; 19:4; Luke 23:4,14,22).

NASB (UPDATED) TEXT: JOHN 18:38b-40
 ^38bAnd when he had said this, he went out again to the Jews and said to them, "I find no guilt in Him. ³⁹But you have a custom that I release someone for you at the Passover; do you wish then that I release for the King of the Jews?" ⁴⁰So they cried out again, saying, "Not this Man, but Barabbas." Now Barabbas was a robber.

18:39 "you have a custom" This is explained in Matt. 27:15 and Luke 23:17 (but unknown from historical documentation outside the NT).

18:40 "So they cried out again, saying, 'Not this Man, but Barabbas" It is ironical that Barabbas was apparently a member of the zealot party and, therefore, guilty of the very charge for which Jesus was condemned (cf. Mark 15:7; Luke 23:19,25). This crowd apparently had been waiting there to support their local folk-hero. The Jewish authorities just took this opportunity to assure the condemnation of Jesus (cf. Mark 15:11).

It is also ironic that the name "Barabbas" means "son of a father." John uses these plays on words throughout his Gospel. The crowd wanted the "son of the father" released instead of "The Son of the Father." The darkness has fully come!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why did Jesus go to a place where He knew Judas would find Him?

2. Why does John omit Jesus' agony at Gethsemane?

3. Why did the Sanhedrin take Jesus to Pilate?

4. Why is the order of events between John and the Synoptics so confusing?

5. Why does John depict Pilate as trying to release Jesus?

Copyright © 2013 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS TO VERSES 1-29

A. Every promise that Jesus made to the Apostles in chapters 14-17 was fulfilled on the evening of the first resurrection Sunday. See note at John 16:20.

B. The Gospel accounts differ in the details surrounding the resurrection because

1. they are eyewitness accounts

2. years had passed

3. each wrote to a select target group and emphasized different things (cf. Matthew 28; Mark 16; Luke 24)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: JOHN 20:1-10
 ¹Now on the first day of the week Mary Magdalene came early to the tomb, while it was still dark, and saw the stone already taken away from the tomb. ²So she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we do not know where they have laid Him." ³So Peter and the other disciple went forth, and they were going to the tomb. ⁴The two were running together; and the other disciple ran ahead faster than Peter and came to the tomb first; ⁵and stooping and looking in, he saw the linen wrappings lying there; but he did not go in. ⁶So Simon Peter also came, following him, and entered the tomb; and he saw the linen wrappings lying there, ⁷and the face-cloth which had been on His head, not lying with the linen wrappings, but rolled up in a place by itself. ⁸So the other disciple who had first come to the tomb then also entered, and he saw and believed. ⁹For as yet they did not understand the Scripture, that He must rise again from the dead. ¹⁰So the disciples went away again to their own homes.

20:1 "on the first day of the week" This was Sunday, the first work day following the high Sabbath of Passover week, when the first fruits were offered in the Temple. Jesus was the first fruits of the dead (cf. 1 Cor.15:23). Jesus' appearances on three successive Sunday nights set the stage for believers worshiping on Sundays (cf. John 20:19, 26; Luke 24:36ff; Acts 20:7; 1 Cor. 16:2).

▣ "Mary of Magdalene" This was one of several women who accompanied Jesus and the Apostles. In Galilee Jesus had delivered her from several demons (cf. Mark 16:9 and Luke 8:2). She was present at the crucifixion. See notes at John 19:25.

Although John's Gospel does not state the purpose of Mary's visit, Mark 16:1 and Luke 23:56 mention that several women (cf. John 20:2) came early to anoint Jesus' body with spices. Apparently they did not know of Joseph and Nicodemus' anointing or thought it needed to be supplemented.

▣ "while it was still dark" Apparently she and the others had left home while it was still dark, but by the time they arrived it was dawn (cf. Matt. 28:1; Mark 16:2). 

▣ "the stone already taken away from the tomb" Literally this is "taken out" (perfect passive participle) from its groove (cf. Matt. 28:2). Remember the stone was removed to let the eyewitnesses into the tomb, not to let Jesus out. His new resurrection body did not have the physical limits of His earthly body (i.e., 20:19,26).

20:2 "So she ran" Apparently she left the empty tomb early to tell the disciples about Jesus not being there (cf. Matt. 28:5).

▣ "the other disciple whom Jesus loved" This Greek word for love is phileō which has the connotation of "brotherly love." However in the Koine Greek (300 b.c.-a.d. 300) it was being used synonymously with agapaō. The disciple mentioned seems to be John, the author of the Gospel (cf. John 20:4-8 and 13:23). Here he is linked with Peter.

▣ "They have taken away the Lord" This is an aorist active indicative (i.e., completed action). Jesus was gone. In Mary's mind, "they" refers to the Jewish leaders. Apparently, the Apostles and the disciples present in the upper room were surprised by the resurrection!

▣ "we" This includes Mary of Magdala, Mary the mother of James, Salome, Joanna and the other women (cf. Matt. 28:1; Mark 16:1; Luke 24:10).

20:4 "the other disciple ran ahead faster than Peter and came to the tomb first" John was probably the youngest of the Apostles (i.e., tradition).

20:5 "stooping" The tombs of this period had a low entrance about 3 to 4 feet high. One would have to bend down (cf. John 20:11) to enter the cave/dugout.

▣ "looking in" This is literally "to squint so as to see." This was because of the contrast between the morning light and the darkened tomb.

▣ "the linen wrappings lying there" Where and how the bandages were lying is not specified in the Greek text. If the body was stolen, the bandages would have been taken also because the spices acted like a glue!

20:6 "Simon Peter" Simon (Cephas) was his Hebrew (Aramaic) name, while Peter (Petros) was his Greek name given to him by Jesus. In Greek it meant "a detached stone or boulder" (cf. Matt. 16:18). In Aramaic there is no distinction between Petros and Petra.

20:7 "face-cloth" The face was wrapped with a separate cloth (cf. John 11:44). It is possible that this handkerchief was used to (1) lay over the face; (2) wrap the face (cf. NJB); or (3) tie the jaw lightly in place (cf. TEV).

▣ "but rolled up in a place by itself" This is another perfect passive participle which implies that special care was taken by someone to fold it. This is apparently what caught John's attention and elicited belief (John 20:8).

20:8 "he saw and believed" John saw the physical evidence and believed Jesus was alive! Belief in the resurrection becomes a crucial theological issue.

1. Romans 10:9-13

2. 1 Corinthians 15

1 Corinthians 15:12-19 is a good summary of the consequences if Jesus has not been raised! The resurrection became a central truth of the early apostolic sermons in Acts called the kerygma. See Special Topic at John 5:39.

20:9 "they did not understand the Scripture" This is another editorial comment by the author. It may refer to Ps. 16:10, which Peter quotes on the Day of Pentecost in Acts 2:27. However, it could refer to Isa. 53:10-12 or Hos. 6:2. The Sanhedrin understood Jesus' prediction about His resurrection (cf. Matt. 27:62-66), while the disciples did not. What irony!

This verse may have functioned theologically to reinforce the truth that the Spirit had not yet come in fullness on the disciples. The Spirit, once given, would help believers understand Jesus' words and actions (cf. John 2:22; 14:26).

20:10 This may mean (1) they went back to Galilee (cf. Matt. 26:32; 28:7,10,16; John 21 finds them fishing in the Sea of Galilee) or (2) they went to their quarters in Jerusalem. Because the post-resurrection experiences were in the upper room, #2 is more probable.

NASB (UPDATED) TEXT: JOHN 20:11-18
   ¹¹But Mary was standing outside the tomb weeping; and so, as she wept, she stooped and looked into the tomb; ¹²and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had been lying. ¹³And they said to her, "Woman, why are you weeping?" She said to them, "Because they have taken away my Lord, and I do not know where they have laid Him." ¹⁴When she had said this, she turned around and saw Jesus standing there, and did not know that it was Jesus. ¹⁵Jesus said to her, "Woman, why are you weeping? Whom are you seeking?" 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." ¹⁶Jesus said to her, "Mary!" She turned and said to Him in Hebrew, "Rabboni!" (which means, Teacher). ¹⁷Jesus said to her, "Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, 'I ascend to My Father and your Father, and My God and your God.'" ¹⁸Mary Magdalene came, announcing to the disciples, "I have seen the Lord," and that He had said these things to her.

20:11 "weeping" This is literally "wailing" (cf. John 11:31). It is Imperfect tense, which speaks of continuous action in past time. Eastern funeral practices are characteristically very emotional.

20:12 "two angels" John and Luke (24:23) agree that there were two angels. Matthew, who usually has two of everything (cf. John 8:28; 9:27; 20:30), has only one angel! This is one example of the unexplainable differences between the Gospels.

The Gospels are eyewitness accounts that select, adapt, and combine the words and works of Jesus for their own (inspired) theological purposes and target group. Modern readers often ask questions such as (1) which one of the Gospels is historically accurate or (2) seek more historical details about an event or teaching than is recorded by an individual inspired Gospel writer. Interpreters must first seek the intent of the original author as expressed in an individual Gospel. We do not need more historical detail to understand the Gospel.

▣ "in white" The spiritual realm or spiritual beings are described as wearing white.

1. Jesus' garments at the transfiguration - Matt. 17:2; Mark 9:3; Luke 9:29

2. angels at the tomb - Matt. 28:3; Mark 16:5; Luke 24:4; John 20:12

3. angels at the ascension - Acts 1:10

4. saints with the glorified Christ - Rev. 3:4-5,18

5. the elders (angels) around the throne of God - Rev. 4:4

6. the martyrs under the throne of God - Rev. 6:11

7. all of the redeemed - Rev. 7:9,13-14 (cf. Dan. 12:10)

8. the armies (of angels) in heaven - Rev. 19:14

9. OT imagery for forgiveness - Ps. 51:7; Isa. 1:18 (symbolizing God's purity, cf. Dan. 7:9)

20:14 "did not know that it was Jesus" Mary Magdala did not recognize Jesus. The possible reasons for this are:

1. there were tears in her eyes

2. she was looking from the darkness to light

3. Jesus' appearance was somewhat different (cf. Matt. 28:17 and Luke 24:16,37)

20:15 "Sir" This is the Greek word kurios. It is used here in its non-theological sense (cf. John 12:21). It can mean "sir," "mister," "master," "owner," "husband," or "Lord." Mary thought she was talking to (1) a gardener or (2) the owner of the garden.

But note its theological usage in John 20:28!

▣ "if" This is a first class conditional sentence which is assumed to be true from the speaker's perspective. She believed someone had stolen the body.

20:16 "Mary. . .Rabboni" Mary is literally Miriam. Both of these terms are Aramaic ("Hebrew" means Aramaic, cf. John 5:2; 19:13,17,20). Apparently Jesus said her name in a characteristic manner. He must have done the same type of thing when He prayed with two on the road to Emmaus (cf. Luke 24:30-31). The "I" on the end of "Rabboni" may reflect "my Rabbi," "my Master" or "my teacher."

SPECIAL TOPIC: JESUS' POST-RESURRECTION APPEARANCES

20:17

NASB"stop clinging to Me"
NKJV"Do not cling to Me"
NRSV"Do not hold on to Me"
TEV"Do not hold on to Me"
NJB"Do not cling to Me"

The KJV has "touch me not." This is a present middle imperative with the negative particle which usually means to stop an act which is already in process. Mary had grabbed Him and was holding on! This has no theological implications about touching Jesus' body before the ascension. In John 20:27 Jesus allows Thomas to touch Him and in Matt. 28:9 He allows the women to hold His feet.

▣ "I have not yet ascended" This is perfect active indicative. Jesus will not ascend into heaven until 40 days after His resurrection (cf. Acts 1:9).

▣ "go to My brethren" The resurrected, glorified Lord calls these cowards "brothers" (cf. Matt. 12:50).

▣ "I am going up" This is present tense. This did not actually happen until forty days later while He was in their presence (cf. Luke 24:50-52; Acts 1:2-3). John consistently uses the vertical dualism of "above" and "below." Jesus is from the Father (pre-existence) and He returns to the Father (glorification).

▣ "to My Father and your Father" What a marvelous statement! However, it must also be stated that this does not imply that believers' sonship is equal to Jesus' sonship. He is the unique Son of the Father (John 3:16), fully God and fully man. Believers become family members only through Him. He is both Lord, Savior, and brother!

20:18 Mary is also a witness!

NASB (UPDATED) TEXT: JOHN 20:19-23
   ¹⁹So when it was evening on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, "Peace be with you." ²⁰And when He had said this, He showed them both His hands and His side. The disciples then rejoiced when they saw the Lord. ²¹So Jesus said to them again, "Peace be with you; as the Father has sent Me, I also send you." ²²And 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, their sins have been forgiven them; if you retain the sins of any, they have been retained."

20:19 "when it was evening on that day" Jewish time begins and ends at twilight (cf. Gen. 1:5), which here is about 6:00 p.m., on Sunday.

▣ "the first day of the week" Sunday was the first work day, like our Monday. This became the meeting day of the Church to commemorate Jesus' resurrection. He Himself set the pattern by appearing in the Upper Room three Sunday nights in a row (cf. John 20:19,26; Luke 24:36ff; Acts 20:7; 1 Cor. 16:2).

The first-generation believers continued to meet on the Sabbath at the local synagogues and at the temple on set feast days. However, the rabbis instituted a "curse oath" that required synagogue members to reject Jesus as the Messiah (after a.d. 70). At this point they dropped the Sabbath services, but continued to meet with other believers on Sunday, the resurrection day, to commemorate Jesus' resurrection.

▣ "doors were shut" This is a perfect passive participle. The plural implies that both the downstairs and upstairs doors were locked. This was mentioned to (1) accentuate Jesus' appearance or (2) to show their fear of arrest.

▣ "the disciples" Thomas was not present. Other disciples besides the eleven Apostles were present (cf Luke 24:33).

▣ "Peace be with you" This shows their surprise, and possibly fear. Jesus had promised them peace (cf. John 14:27; 16:33). This probably reflects the Hebrew greeting shalom. Jesus repeats it three times (John 20:19,21,26).

20:20 "showed them both His hands and His side" John apparently focuses on the piercing of Jesus' side more than the other Gospels (cf. John 19:37; 20:25). His feet are not mentioned except in Luke 24:39 and Ps. 22:16. Jesus' glorified body retains the marks of His crucifixion (cf. 1 Cor. 1:23; Gal. 3:1).

▣ "Lord" This title is used here in its full theological sense which relates to YHWH of the OT (cf. Exod. 3:14). Applying an OT title for God the Father to Jesus was one way NT authors affirmed Jesus' full Deity. See Special Topic at John 6:20.

20:21 "as the Father has sent Me" This is a perfect active indicative (cf. John 17:18). The Church has a divine mandate (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8). Believers have also been sent on a sacrificial mission (cf. 2 Cor. 5:14-15; 1 John 3:16).

Jesus uses two different terms for "send." In John these are synonymous. This is clearly seen in chapter 8, where pempō is used of Jesus' being sent by the Father (cf. John 8:16,18,26,29), yet apostellō is used in John 8:42. This same thing is true of chapters 5,6. See Special Topic Send (Apostellō) at John 5:24.

20:22 "He breathed on them" This is a word play on the term "breathed." The Hebrew ruach and Greek pneuma can mean "breathe," "wind," or "spirit." This same verb in the Septuagint was used in the OT of God's creative activity in Gen. 2:7 and the revitalization of Israel in Ezek. 37:5,9. The pronoun "them" refers to a wider group than just the Apostles (cf. Luke 24:33).

▣ "Receive the Holy Spirit" This is an aorist active imperative. How this relates to the coming of the Spirit at Pentecost is uncertain. Jesus fulfilled everything that He promised the disciples at this first appearance. It is related to Jesus' equipping them for their new ministry assignment as the Spirit equipped Him at His baptism.

This verse was used in the early church's fight over the question of the Spirit proceeding from the Father or from the Father and the Son. In reality all three persons of the Trinity are involved in all the acts of redemption.

In A Theology of the New Testament, George Ladd summarizes the possible interpretations of this passage:

"This passage raises difficulties in the light of the coming of the Spirit at Pentecost, which may be solved in one of three ways. Either John did not know about Pentecost and substitutes this story so that it becomes in effect the Johannine Pentecost; or there were actually two gifts of the Spirit; or Jesus' breathing on the disciples was an acted parable promissory and anticipatory to the actual coming of the Spirit at Pentecost" (p. 289).

The footnote #24 (p. 1965) in the NET Bible asserts that this recalls Gen. 2:7 (LXX). As physical life was given in Genesis, eternal life is given in the NT. This emphasis on "the breath of God" is paralleled with Ezekiel 37, where YHWH brings new life to His people by the breath of the Spirit.

20:23 "If you forgive the sins of any" These are two third class conditional sentences with an which is usually used with second class conditional sentences, not ean. This mixed condition heightens the contingency which relates both to those who share the Gospel and to those who respond by faith. Someone with the gospel knowledge chooses to share it and someone hears it and chooses to receive it. Both aspects are required. This verse does not give arbitrary authority to clergy, but wonderful life-giving power to believing witnesses! This authority was evidenced in the mission trip of the seventy during Jesus' life.

▣ "their sins have been forgiven them" This grammatical construction is a perfect passive indicative. The passive voice implies God's forgiveness, available completely through gospel proclamation. Believers have the keys of the kingdom (cf. Matt. 16:19) if they will only use them. This promise is to the Church, not individuals. This is theologically similar to "the bound and unbound" of Matt. 18:18.

NASB (UPDATED) TEXT: JOHN 20:24-25
   ²⁴But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. ²⁵So the other disciples were saying to him, "We have seen the Lord!" But he said to them, "Unless I see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe."

20:24 "But Thomas, one of the twelve, called Didymus was not with them when Jesus came" Didymus in Greek means "twin" (cf. John 11:16). Often people have used this passage to call Thomas a doubter, but remember 11:16. Thomas appears more often in John's Gospel than any other Gospel (cf. John 11:16; 14:5; 20:24,26,27,28,29; 21:2).

20:25 "Unless. . .I will not believe" "Unless" is a third class conditional sentence with a strong Double negative, "I will never, no never, believe it" without sight and touch. Jesus honored this request. Jesus worked with the faith of the disciples through (1) His miracles and (2) His predictions. Jesus' message was so radically new, He allowed them time to understand and assimilate the gospel assertions and implications.

▣ "imprint" See Special Topic below.

SPECIAL TOPIC: FORM (TUPOS)

NASB (UPDATED) TEXT: JOHN 20:26-29
   ²⁶After eight days His disciples were again inside, and Thomas with them. Jesus came, the doors having been shut, and stood in their midst and said, "Peace be with you." ²⁷Then He said to Thomas, "Reach here with your finger, and see My hands; and reach here your hand and put it into My side; and do not be unbelieving, but believing." ²⁸Thomas answered and said to Him, "My Lord and my God!" ²⁹Jesus said to him, "Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed."

20:26 "after eight days" This is a Hebrew idiom for a week. This was another Sunday evening. Jesus appeared to the disciples in the upper room (possibly John Mark's house) three Sunday nights in a row and thereby set a precedent for Christian worship. See note at John 20:19.

20:27 "and do not be unbelieving, but believing" This is a present middle (deponent) imperative with negative particle which usually means to stop an act in process. All believers are a strange mixture of doubt and faith!

20:28 Thomas' confession may be theologically related to verse 17. Thomas' confession may have had an OT precedence in that whenever the titles YHWH Elohim (i.e., Gen. 2:4) occurred together, the name is translated "Lord God." Jesus fully accepts this shocking affirmation of His Deity. From chapter 1, verse 1, John's Gospel asserts the Deity of Jesus of Nazareth.

Jesus claimed deity several times in John (cf. John 8:58; 10:30; 14:9; 20:28) and the author asserts His deity in John 1:1,14-18; 5:18. Other biblical authors also clearly assert that Jesus is divine (cf. Acts 20:28; Rom. 9:5; Phil. 2:6-7; Col. 1:15-17; 2 Thess. 1:12; Titus 2:13; Heb. 1:8; 2 Pet. 1:1,11; 1 John 5:20).

20:29 This opening phrase can be a statement or a question expecting a "yes" answer. The grammatical structure is ambiguous.

This is similar to the blessing in John 17:20 (cf. 1 Pet. 1:8).

NASB (UPDATED) TEXT: JOHN 20:30-31
   ³⁰Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; ³¹but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.

20:30 Verses 30-31 are obviously the theme and purpose of the Gospel. It is an evangelistic tract! The Gospel writers, under inspiration, had the right and God-given ability to select, arrange, and adapt and summarize Jesus' acts and words to clearly communicate to selected audiences, Jews, Romans, and Gentiles, the great truths about Jesus. The NT is not a Christian Talmud.

Carl F. H. Henry, in the opening article entitled "The Authority and Inspiration of the Bible" in The Expositor's Bible Commentary, Vol. 1 says:

"The Bible does not aim to present a complete chronology of events, whether it deals with creation narrative or with salvation history, including incarnation history. But the stated purpose of the biblical writings is to give man all that is necessary and sufficient for his redemptive rescue and obedient service of his Maker. Though the biblical writers sometimes view the one saving work of God from various angles and for differing purposes, what they tell us is reliable and adequate. Matthew subordinates much of the chronology of the ministry of Jesus to a topical arrangement serviceable for instruction. Luke omits much of the material contained in Mark in what is still an orderly account that bulwarks catechetical indoctrination (cf. John 1:4). John openly comments on the radical selectivity that underlies the fourth Gospel (20:30,31)" (pp. 27-28).

▣ "many other signs Jesus also performed in the presence of the disciples" These "signs" can be understood in several ways.

1. the signs that He was truly alive

a. their touching his wounds

b. His eating with them (cf. Luke 24:43)

2. special unrecorded signs done in the upper room in their presence

3. a reference to His life's work (focusing on the past) preparing them to record the Gospels (cf. Luke 24:46-48)

20:31

NASB, NKJV,
TEV, NJB"that you may believe"
NRSV"that you may come to believe"

Some early Greek manuscripts, P⁶⁶, א^*, B, and the Greek text used by Origen, have a present subjunctive, which would imply that John was written to encourage believers to continue in the faith.

Other Greek uncial manuscripts (i.e., אi², A, C, D, L, N, W) have an aorist subjunctive, which would imply that John was writing to unbelievers. UBS⁴ puts the aorist in the text but gives it a "C" rating (difficulty in deciding). This verse is the stated purpose of the Gospel. John is, like the other Gospels, an evangelistic tract.

▣ "the Christ" This is the Greek translation of the Hebrew term "Messiah" which is literally "an anointed One." It was the OT descendant of David who was prophesied to bring in the new age of righteousness. Jesus of Nazareth (cf. John 1:45) is the Jewish Messiah (cf. John 11:27).

This designation for Jesus is found early in the Gospel (cf. John 1:41). However, the title "Lord," not "Messiah," was the normal title used for Jesus in Gentile contexts (cf. Rom. 10:9-13; Phil. 2:9-11).

The concept of "Messiah" had eschatological implications (1) to the Pharisees it had political, national expectations and (2) in Apocalyptic Jewish literature it had cosmic, universal expectations.

▣ "the Son of God" This title is used sparingly in the Synoptics (perhaps because of possible misunderstanding by Gentiles), but used early in John (cf. John 1:14,34,49). It was John's way of asserting the unique relationship between Jesus and the Father (use of huios). John uses this familial metaphor in several ways.

1. a title

2. in connection with "the only begotten" (monogenēs, cf. John 1:18; 3:16; 1 John 4:9)

3. in combination with the use of the title "Father" (cf. John 20:17)

See SPECIAL TOPIC: THE SON OF GOD at 1 John 3:8.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Who came to the tomb? When? Why?

2. Why had the disciples not expected the resurrection? Did anyone expect it?

3. Why did Mary not recognize Jesus?

4. Why did Jesus tell Mary not to cling to Him?

5. Explain verses 22-23 in your own words.

6. Is it fair to call Thomas a doubter?

7. Define the word "believe" as it was understood in Jesus' day, not ours.

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