14:1 “Do not [stop an action in progress] let your [plural: Jesus was speaking to Peter and other disciples] hearts [minds] be troubled [Gr. tarasso: describes an ocean caught in the teeth of a storm; apostles troubled because: Jesus’ announcement that one of them was a traitor, Jesus’ warning that Peter would deny Him, and by realization that Jesus was going to die]. Trust in God [the antidote to a troubled heart]; trust also in me.

Jesus continued His dialogue with Peter and the other disciples by urging them to stop being troubled. The disciples were troubled for several reasons: Jesus had announced that one of them would betray Him (13:21), that He was going to leave them (13:33), and that Peter would deny Him (13:38).

Jesus also warned His disciples that Satan had demanded permission to sift all of them like wheat (Luke 22:31). Satan would try to sift the disciples from their faith in Jesus through the troubling events of the coming hours and days. Jesus therefore urged His disciples to trust or to continue having confidence in God and also in Him. Jesus later promised to give His disciples His peace, a valuable resource they would need in troubling times (John 14:27).

Is something troubling you? Is something threatening to tear your world apart? Jesus does not guarantee the absence of trouble. However, he does invite us to anchor our confidence in Him and, by so doing, experience His peace in the midst of our troubles. Putting our confidence in Jesus is the best antidote against the worry and anxiety that can tear us apart.

Note: What troubles your heart? How do you handle the things that trouble you?

14:2 In my Father’s house [heaven is a real place; heaven also described as a kingdom (2 Pet. 1:11), an inheritance (1 Pet. 1:4), a country (Heb. 11:16), a city (Heb. 11:16), and a home (Jn. 14:2)] are many [a figure of speech for unlimited space] rooms [dwelling or abiding places]; if it were not so, I would have told you. [“because” or “for” thus indicating Jesus’ reason for going away] I am going there to prepare [heaven is a prepared place] a place for you [a prepared people].

Jesus told His disciples that He was going to His Father’s house to prepare a place for them. Jesus had previously referred to the temple as “my Father’s house” (2:16). We often refer to the church building as “God’s house.” However, in this context “my Father’s house” is a reference to heaven. Jesus said that there are “many rooms” in His Father’s house for all who believe in Him.

Some songs and hymns have perpetuated the idea that believers will have personal mansions in heaven—some bigger than others! However, Jesus’ words describe a single home with many rooms laid out around a central courtyard where believers will permanently abide with the Father and enjoy Him forever.

Jesus also affirmed that heaven is a real place prepared especially for believers. Knowing that Jesus has prepared a place for us should encourage us when we are facing troubles. After all, this world is not our home. We are only passing through this world on our way to the Father’s house.

14:3 And if I go and prepare a place for you [heaven is an exclusive place; only those who have trusted Jesus will go to heaven (cf. Acts 4:12; 1 Tim. 2:4-6)], I will [a promise] come back [reference to Jesus’ second coming; cf. Matt. 24:36] and take you to be with me that you also may be where I am.

Jesus said His return would be as certain as His departure. He promised to come back and take His followers to His Father’s house. In 1914, British explorer Ernest Shackelton and his men were stranded for almost two years in Antarctica. Shackelton selected a few men and made a daring attempt to reach a distant whaling station in a small lifeboat. He told the remaining men he would return for them. Every day a man was assigned to look for Shackelton’s return. Shackelton did return and rescued every member of his crew. Just as Shackelton’s men lived in anticipation of his return, we should live each day in joyful anticipation of Jesus’ return.

14:4 You know the way to the place [the Father’s house (v. 2)] where I am going.”

Jesus said the disciples knew the way to the place where He was going. The place is the Father’s house and the way to the Father’s house is Jesus. On more than one occasion Jesus had revealed to His disciples that He was the way. He had identified Himself as “the living bread that came down from heaven” (6:51). “If anyone eats of this bread,” said Jesus, “he will live forever” (6:51).

Jesus also referred to Himself as “the gate” and said that anyone entering through that gate would “be saved” (10:7). If the disciples had paused to think about what Jesus had taught them, they would have known that He is the way.

14:5 Thomas [cf. Jn. 11:16; 20:24-28] said to him, “Lord, we don’t know where you are going, so how can we know the way?”

14:6 Jesus answered, “I am [one of seven “I am” statements] the [not “a” way; repeated use of definite article refers to Christ as the (real, unique, exclusive) and only way, truth, life] way [“the Way” was one of the early names for the Christian church (cf. Acts 9:2; 19:9, 23; 22:4; 24:14,22) cf. Matt. 7:14; religion, good works, etc. are not the way (cf. Prov. 14:12)] and the truth [Jesus’ words are completely trustworthy and reliable; in contrast to what is bogus or false; cf. Jn. 8:32] and the life [Jesus is the source of all life, both physical (1:3) and spiritual (11:25); cf. Jn. 10:10,28]. No one comes to the Father except through me [cf. Acts 4:12].

Thomas was confused about what Jesus had shared and asked Him to clarify what He meant. Thomas’ question paved the way for the sixth of Jesus’ seven “I am” statements in John’s Gospel. Jesus spoke of Himself as the way. The use of the definite article reminds us that Jesus is not just one of many possible ways, but the exclusive and only way to the Father’s house.

While others have claimed to know a way, Jesus alone claimed to be the way. Peter later proclaimed to religious leaders in Jerusalem that Jesus is the only way of salvation (Acts 4:12). The early Christians were soon known as those who belonged to “the Way” (Acts 9:2; 19:9,23). Some people today are offended by Jesus’ claim to be the only route to God. Others find His claim outrageous, protesting that such a claim invalidates alternative plans of salvation. The Bible warns about ways that seem right to people but end in death (Prov. 14:12).

Jesus also referred to Himself as the truth and the life. Throughout history, many have claimed to know the truth. However, Jesus alone claimed to be the truth. He is truth personified. Jesus revealed the truth about God and how to be rightly related to Him. His life and words are completely trustworthy and reliable. There is nothing false about Jesus. Jesus also claimed to be the life. Jesus is the source of physical (1:3) and spiritual life (11:25). He offers abundant life to all who come to Him (10:10).

In an age that celebrates tolerance and pluralism, we must faithfully witness to the claims of Jesus in a loving, inoffensive yet uncompromising manner. After all, as Thomas à Kempis concluded, “Without the way there is no going; without the truth there is no knowing; without the life there is no living.”

14:7 [a claim to be God] If you really knew me, you would know my Father as well. From now on, you do know him and have seen him.”

Jesus made a bold claim to deity. Jesus, the Word (1:1), clothed Himself in flesh and came to earth (1:14) to explain God to us (1:18). He alone was uniquely qualified for explaining God because He is the exact visible representation of the invisible God (Col. 1:15).

If we want to understand what God the Father is like then we must look at God the Son. Jesus explained God with His words and by His person. Knowing and seeing Him, Jesus explained to His disciples, was the same as knowing and seeing the Father.

14:8 Philip said, “Lord, show us the Father and that will be enough [sufficient] for us.”

Philip wanted more than explanations about God. He wanted a direct vision of the Father. Philip therefore asked Jesus to show them the Father. Perhaps Philip was thinking of the kind of manifestation of God experienced by Moses on Mount Sinai (Ex. 34:4-8) or by Isaiah when God called him to become a prophet (Isa. 6). Philip failed to understand that the Father was to be seen in Jesus.

14:9 Jesus answered: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father [cf. Col. 1:15; Heb. 1:1-4]. How can you say, `Show us the Father’?

Philip’s request opened the door for Jesus to definitively declare that to see Him is to see the Father—something Philip should have known. After all, Philip had been with Jesus a long time. He was one of the first disciples Jesus called (1:43). Philip and the disciples had witnessed the works and words of Jesus. They should have recognized that Jesus was God in human form (1:14,18).

Sadly, Philip failed to fully understand Jesus’ identity. Philip’s life illustrates that it is possible to become so familiar with Jesus that we fail to recognize who He really is. While nurturing a close walk with Jesus we must always keep in mind that He was more than just a man, He is Immanuel—which means “God with us” (Matt. 1:23).

14:10 Don’t you [Philip] believe that [Jesus stressed the mutual indwelling of Father and Son and the fact that His works were the Father’s works performed through Him] I am in the Father, and that the Father is in me [Jesus expected a “yes” answer from Philip]? The words I say to you are not just my own. Rather, it is the Father, living in me, who is doing his work.

14:11 Believe [involves intellectual content] me when I say that I am in the Father and the Father is in me; or at least believe [go on believing] on the evidence of the miracles themselves.

Jesus asked Philip if he believed that to see Himself was to see the Father. The construction of Jesus’ question indicates He expected an affirmative response. The term believe involves intellectual content. The disciples were to believe Christ as well as believe in Him. Jesus said that the words He spoke about His unity with the Father were not just His own.

Jesus’ words and works came from God and revealed God. Jesus told His disciples that if they were having difficulty, they should at least have believed Him because of the miracles or works He did. The miracles Jesus did were intended to point beyond themselves to God. We have ample reason to be confident in Jesus because His words reveal God’s truth and His works reveal God’s power.

14:12 I tell you the truth, anyone who has faith [persistent, continuous; the condition for doing “greater things”] in me will do what I have been doing [cf. 14:10-11]. He will do even greater [in scope and number, not in quality; e.g., taking gospel to the world] things than these, because I am going to the Father.

Jesus expected His disciples to continue His work after His departure. He explained that persistent faith is the basis for serving Him and doing His work. Any believer who has persistent faith in Him, promised Jesus, will do even greater things than Him. The word anyone indicates that Jesus’ promise has application beyond the disciples and the early church. Greater things does not mean “more spectacular” or “of greater quality” but rather refers to the scope of ministry.

Jesus’ followers cannot do greater things than Jesus in their own strength. Jesus promised to send the Holy Spirit to empower His followers to carry on His work. The early church fulfilled Jesus’ prediction of doing greater things by taking the gospel to the ends of the earth. Can Jesus count on you to do greater things? Can He count on you to expand the scope of His kingdom by faithfully sharing the Gospel in your world?

14:13 And I will do whatever [indicates the scope of prayer is unlimited] you ask in my name [in harmony with His will and what pleases Him], so that [purpose for asking] the Son may bring glory to the Father.

14:14 You may ask me [indicates we may pray to the Son as well as to the Father] for anything [this is not carte blanche] in my name [in harmony with His will and His word], and I will do it [cf. Jn. 15:16; 16:23].

Jesus emphasized the necessity of prayer. Prayer reminds us that we need divine assistance in order to accomplish divine work. The words whatever and anything indicate the scope of prayer is unlimited. However, the phrase in my name limits our petitions only to those things that are in harmony with the will, character, and redemptive purpose of the Son and the Father.

Praying “in Jesus’ name” is not the recitation of a magic formula or secret password but rather the recognition of who He is, what He stands for, and what He would seek to accomplish. We must ask only what Jesus would ask and by so doing bring glory to the Father.

Note: Praying “in Jesus’ name” is not the recitation of a magic formula or secret password but rather the recognition of who He is, what He stands for, and what He would seek to accomplish. We must ask only what Jesus would ask and by so doing bring glory to the Father.

14:15 “If you love me, you will obey [guard, keep; cf. 1 Jn. 2:3-4; obedience is the evidence that we have come to know Him (1 Jn. 2:3) and that we love him (1 Jn. 5:2-3)] what I command.

Obedience to Jesus’ commands is the result of loving Him. To obey means to treasure and keep His commands. Obedience to His commands is the evidence that we have come to know Him (1 John 2:3) and that we love Him (1 John 5:2-3).

When you love someone you want to please him or her, rather than selfishly doing as you please. The more we love Jesus the more we will want to obey Him and not do the things that displease Him. Conversely, the more we love the world and the things of this world the less interest we will have in loving and obeying Jesus.

14:16 [note reference to divine Trinity] And I will ask the Father, and he will give you another [another of same kind] Counselor [Gr. parakletos: one called alongside another; advocate, comforter; helper, friend, encourager; one always available to give special care in times of need; also translated Advocate – one who offers legal aid or who pleads the cause of another (1 Jn. 2:1)] to be with [as an unseen companion; Spirit would be to disciples what Jesus was while present with them; Holy Spirit available to guide, help, empower] you forever [not just for a brief or temporary period of time]—

Jesus introduced the Holy Spirit by describing Him as a Counselor. The word “Counselor” translates the Greek word paraklete—a compound of two separate Greek words meaning “one who is called alongside of” another person to help. This word is sometimes translated “Helper” or “Comforter.” The word is also translated as “Advocate” or one who offers legal aid or who pleads the cause of another (see 1 John 2:1).

Jesus assured His disciples that the Holy Spirit would be with them forever—rather than just for a brief or temporary period of time. Jesus also described the Holy Spirit as another Counselor. The word “another” specifically means “another of the same kind.” The Holy Spirit would be the same kind of Counselor Jesus had been to His disciples. He would empower Jesus’ followers to keep His commands (14:15).

14:17 the Spirit of truth [guides believers “into all truth” (cf. Jn. 16:13); reveals the truth about God]. The world [those under the sway of the “prince of this world” (cf. Jn. 16:11)] cannot accept him [the Spirit], because it neither sees him nor knows him [the Holy Spirit is a person and should never referred to by the pronoun “it” but with the personal pronouns “he” and “him”]. But you know him, for he lives with you and will be in you.

Jesus described the Counselor as the Spirit of truth. Jesus had earlier called Himself “the truth” (14:6). The Holy Spirit, the third person of the Trinity, reveals the truth about God and about Jesus. The world, or those under the influence of the “prince of this world” (John 16:11), cannot accept the Spirit because it neither sees him nor knows him (see 1 Cor. 2:14).

The truth of the gospel means little or nothing to those who have been blinded by “the god of this age” (2 Cor. 4:4). Jesus also referred to the Holy Spirit as him—a reminder that the Holy Spirit is a person. The Holy Spirit is never referred to by the pronoun “it.” In contrast to the world, the Holy Spirit lives with and in each believer.

14:18 I will not leave [forsake] you as orphans [comfortless]; I will come to you.

14:19 Before long [indicates Jesus’ death was near], the world will not see me anymore, but you will see me. Because I live, you also will live [a promise that the disciples would share in Jesus’ resurrection victory over death].

14:20 On that day [resurrection; coming of the Holy Spirit in Acts] you will realize that I am in my Father, and you are in me, and I am in you.

14:21 Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show [to reveal, to manifest, to make visible] myself to him.”

14:22 Then Judas (not Judas Iscariot) said, “But, Lord, why do you intend to show yourself to us and not to the world?”

14:23 Jesus replied, “If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him.

14:24 He who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me.

14:25 “All this [Jesus’ last words] I have spoken while still with you.

14:26 But the Counselor, the Holy Spirit, whom the Father will send in my name [and thereby brings the Son’s presence; as Jesus represented the Father, the Spirit represents the Son], will teach you all [what they needed to know of Jesus and the way of salvation; what they needed to know and convey to future generations] things and will remind you [to cause to remember] of everything I have said to you.

Jesus took full advantage of the opportunity to speak to His disciples in the final hours before His arrest. He knew that once He was arrested, He would no longer have an opportunity to speak to them. Jesus had earlier told His disciples that He was going away (14:1-3). He comforted His disciples by telling them that the Father would send the Counselor, the Holy Spirit in His name. The Spirit represented Jesus as Jesus represented the Father. The Spirit would minister to the disciples in Jesus’ physical absence.

Jesus identified teaching as a specific ministry of the Holy Spirit. The Holy Spirit would remind the disciples of all that Jesus taught and did and would later help these eyewitnesses to accurately record these things. Today, the Holy Spirit continues to teach believers to understand and apply Scripture. Before we study the Scripture, we should make the prayer of the psalmist our own, “Open my eyes that I may see wonderful things in your law” (119:18). The Holy Spirit is available to fulfill this prayer.

14:27 Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid [to be cowardly, to be timid].

14:28 “You heard me say, `I am going away and I am coming back to you.’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I.

14:29 I have told you now before it happens, so that when it does happen you will believe [come to trust].

14:30 I will not speak with you much longer [time was limited because Satan was working in Judas to betray Him], for the prince of this world is coming. He [Satan] has no hold [was not in control] on me,

14:31 but the world must learn that I love the Father and that I do exactly what my Father has commanded me. “Come now; let us leave.

15:1 [the last of Jesus’ “I am” sayings] “I am the true [genuine] vine, and my Father is the gardener [farmer; vinedresser; the owner of the vine; the one who cultivates the vine so that it will produce its maximum yield].

This is the last of Jesus’ seven “I am” sayings in John’s Gospel. Jesus either spoke these words in the upper room or as He and His disciples walked to the garden of Gethsemane (14:31). Jesus presented Himself as the true vine and the Father as the gardener—the One who owns and cultivates the vineyard. Vineyards were a common sight in Israel and important to the nation’s economy. The prophets had described Israel as a vine planted and tended by God. However, Israel yielded bad fruit by refusing to love and obey God (see Isa. 5:1-7; Jer. 2:21).

15:2 He cuts off [to lift up; to take away; to trim clean; to prune] every branch [shoot of a vine; in this case a reference to people; removal of dead wood] in me that bears no fruit [perhaps those who have not made a genuine commitment of faith to Jesus or unproductive believers], while every branch [trimming of live wood to increase fruit-bearing potential] that does bear fruit he prunes [cleanse by pruning] so [purpose: to produce more fruit] that it will be even more fruitful.

The Father removes dead wood and carefully trims live wood to increase the potential for fruit bearing. He cuts off or removes every branch that is unfruitful. Jesus’ words should not be interpreted to mean that it is possible for believers to lose their salvation (see John 6:37; 10:27-30). The Father also prunes or cuts back the branches that bear fruit in order to increase fruit bearing.

Pruning involves the removal of dead wood, unnecessary buds, and shoots that rob a plant of nutrients. We can be certain that God will prune us by removing from our lives the things that keep us from bearing fruit. The term fruit sometimes refers to converts to Christ (Rom. 1:13). Jesus probably used the term in a broader sense to include the fruit of the Spirit (see Gal. 5:22-23) and the deeds His love inspires us to do (see Matt. 25:31-40).

15:3 You are already clean [sincere devotion; describes the condition of being forgiven of sins; same as justified or born again; cf. Jn. 13:10] because of the word I have spoken to you.

The word clean comes from the same root as the verb meaning “to prune.” Being clean describes the condition of being forgiven of sins. The disciples were already clean because they had accepted the Lord’s word. They were now ready for fruit bearing. Judas however, was not included in this cleansing (John 13:10).

15:4 Remain [abide or continue; denotes a vital union between Jesus and believers; same relationship as being “in Christ” (cf. 1 Cor. 5:17); cf. 1 Jn. 2:19; an imperative] in me, and I will remain in you. No branch can bear fruit by itself [or apart from the source of life that is in the vine]; it must remain in the vine. Neither can you bear fruit unless you remain [have a vital, spiritual union with] in me.

Jesus commanded His disciples to remain or to abide in Him. Jesus used the verb “remain” several times in this passage to denote the intimate union that must exist between Him and believers. This union is essential to bearing fruit. Jesus did not command His followers to produce fruit but to remain in Him. When believers remain in Him, fruit comes naturally. But, just as a branch cannot grow or bear fruit apart from the vine, so believers cannot grow or bear fruit apart from Christ.

15:5 “I am the vine; you [Jesus’ disciples] are the branches. If a man remains in me and I in him, he will [certainty; the inevitable result of being in vital union with Christ] bear much fruit [fruitfulness is normal for believers]; apart from [without] me you can do nothing [nothing worthwhile or lasting].

Jesus said believers are the branches. He emphasized the vital union that must exist between the branches and the vine. God wants believers to be fruitful.

Positively stated, each branch that remains attached to the vine will bear much fruit. As believers submit to Jesus daily and follow His will, they bear the fruit that He produces.

Negatively stated, any branch that does not remain attached to the vine can do nothing—or at least nothing worthwhile or of eternal value.

Like Paul, we must always keep in mind that our strength for living and serving comes from Christ (Phil. 4:13).

15:6 [cf. 15:2] If anyone does not [we have a choice in this matter] remain [have and maintain a vital, spiritual union with] in me, he is like a branch that is thrown [cast] away [out of the vineyard] and withers [to become dry]; such branches [cf. Jn. 17:12 re: Judas] are picked up, thrown into the fire and burned [cf. warnings re: punishment of the wicked: Matt. 13:42,50; Mk. 9:48; Lk. 16:24; 2 Thess. 1:8; Jude 7; Rev. 20:14,15].

Jesus said that an unfruitful believer is as useless as an unfruitful branch. A branch that does not bear fruit is thrown away and withers. The fibrous grapevine cannot be used to make furniture nor can it be carved or shaped into any useful object. Jesus said that such branches are good only for fuel. Jesus was not talking about salvation, but about fruitfulness. Branches that do not bear fruit will experience the sting of God’s disciplinary hand.

15:7 If [this word reminds us that it is possible for a believer to turn away from Christ; note two conditions] you [1] remain [abide] in me and [2] my words [the Scriptures] remain [abide] in [cf. Ps. 119:11; Col. 3:16] you, ask whatever [that which is in line with His words or with what Jesus would desire] you wish, and it will be given you.

Jesus shared two requirements for answered prayer. The first is remaining in Him. The second is allowing His words to remain or dwell in us. Paul admonished the Colossians, “Let the word of Christ dwell in you richly” (Col. 3:16). How is this possible? Set aside a quiet period of time daily to read your Bible. Discipline yourself to memorize Scripture. Treasure in your heart the truths of the passages you read and memorize (Ps. 119:11).

When our hearts and minds are saturated with His words, we will pray in line with His will and purposes. The words ask whatever you wish suggest that our prayers should pertain to fruit bearing. What characterizes your prayers? Do you ask God to use you to help others believe? Do you ask Him to help you show more of the fruit of the Spirit in your life? Do you ask God for things that will glorify Him?

15:8 This is to my Father’s glory [praise], that you bear much fruit [personal godliness, loving deeds to others, witnessing to the lost], showing yourselves to be my disciples [proof of discipleship is fruit-bearing].

Composers have written stirring symphonies for the glory of God. Architects have built magnificent cathedrals and artists have painted beautiful works of art—all for the glory of God. But Jesus said that God is glorified when believers bear much fruit. Do others see Christ reflected in your character, in your loving deeds, and in your concern for those who are without Christ? What identifies you as a genuine disciple or follower of Christ?

15:9 “As the Father [the source and the model for all love] has loved [Gr. agape; without ceasing] me, so have I loved [without ceasing] you. Now remain [continue or abide; continue to live in] in my love.

John 3:16 begins with the words, “For God so loved.” God’s love is the source and model for all love. No one can love to the extent or to the degree to which God loves. God’s love always actively seeks the best for others and is a timeless, unceasing kind of love. Jesus assured His disciples that He loved them in the same way the Father loved Him—with the greatest love possible. Such love should inspire our complete commitment and obedience to His commands.

15:10 If you obey [to guard, to observe; the evidence of love is obedience] my commands [what He had been saying to His disciples;all other instruction He had given to them], you will remain in my love, just as I have obeyed my Father’s commands [concerning the incarnation and the cross that lay just ahead] and remain in his love.

Jesus said that we remain in His love by obeying His commands—just as He kept His Father’s commands (see John 14:31). The evidence of love is obedience. Jesus always sought to obey the Father. “I seek not to please myself,” said Jesus, “but him who sent me” (John 5:30). Jesus also said, “I always do what pleases him” (John 8:29).

Paul later said that Jesus “became obedient to death—even death on a cross!” (Phil. 2:8). We should seek to “walk as Jesus did” (1 John 2:6). Just as Jesus obeyed the Father’s commands, so we should earnestly seek to obey His commands.

15:11 I have told you this [cf. Jn. 15:1-10] so that my joy [His own joy or the joy He imparted to others] may be in you and that your joy may be complete [to fulfill].

Jesus wanted His disciples to experience to the fullest the kind of joy that is possible only through a faith relationship with Him. The joy Jesus offers does not depend on outward circumstances. The joy He imparts comes from within and sustains us in the face of all kinds of difficulties and pressures—just as it did Jesus at the cross (Heb. 12:2).

The most joyful believers I know are those who love God and willingly obey His commands. Paul knew the kind of joy that only Jesus can impart. He wrote the most joyous book of the Bible, Philippians, while chained to a Roman guard.

15:12 My command is this [repeats substance of 13:34]: Love each other as I have loved you [summation of Jesus’ commands (15:10), as taught in Gal. 5:14].

Jesus repeated the command He had given earlier in the evening (13:34). Loving each other is not an option. Jesus expects His followers to love one another continuously, not just sporadically or impulsively. The love Jesus spoke of is more than a feeling; it is an act of the will, a decision to always seek the highest good of others.

We are to love others even when we don’t feel like it or when others are unlovable. The words “as I have loved you” remind us that the quality and kind of love Jesus expressed is the standard and guide we are to follow.

15:13 Greater love has no one than this, that he lay down his life [cf. Rom. 5:7-8; 1 Jn. 3:16] for [a substitute (as Jesus was our substitute on the cross)] his friends.

Actions demonstrate love. In a matter of hours Jesus would demonstrate His love by voluntarily (10:18) laying down His life for His friends—and for His enemies, too (Rom. 5:10). The word for means “a substitute” and reminds us that Jesus was our substitute on the cross.

John, who witnessed the crucifixion, later wrote, “This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers. (1 John 3:16)”

We may never be called on to actually die for someone, but we must always be ready and willing to demonstrate sacrificial love in other ways. Loving others sacrificially in Christ’s name is the most productive use of our lives as believers.

15:14 You are my friends if you do [keep on doing] what I command [cf. Lk. 6:46].

Jesus called His disciples His friends. Jesus had called His disciples friends at least once before (Luke 12:4). Friendship involves mutual obligations. Jesus would lay down His life for His friends. As Jesus’ friends we are obligated to obey His command, in particular, the command to love each other as He has loved us. Loving Jesus is a prerequisite to loving others. If we fail to love one another as Jesus loves us we will not be able to convince the world that we are friends of Jesus.

15:15 I no longer call you servants [slaves; a slave is not expected to maintain an intimate friendship with his master, but to carry out the master’s orders], because a servant does not know his master’s business. Instead, I have called you friends, for everything [does not mean the disciples knew all that Jesus knew; likely indicates that they understood all things necessary to carry out their work] that I learned from my Father I have made known to you.

Jesus had referred to His disciples as servants in John 13:16. In a master-servant relationship, a servant was not privy to his master’s business. A servant’s responsibility is to faithfully carry out his master’s orders without question or complaint. Jesus elevated His disciples to a higher plane by calling them friends. Jesus’ disciples were still obligated to obey His commands, but were privileged to know the reason for the commands.

Jesus had shared with His disciples everything that He had learned from His Father. What Jesus shared, as well as what He did, became the content of the gospel message His friends would share with the world. Do you consider yourself a friend of Jesus or a reluctant servant?

15:16 You did not choose me, but [unlike rabbis and philosophers whose disciples chose them] I [Jesus took initiative] chose you [cf. Lk. 6:13] and appointed [a specific calling] you to go and bear fruit [purpose to which they were called] — fruit that will last [cf. Isa. 55:11]. Then the Father will give you whatever you ask in my name [phrase limits our requests to that which is consistent with His will].

In Jesus’ day, would-be disciples often chose the rabbi they wanted to associate with. However, that was not the case with Jesus’ disciples. Jesus had chosen and initiated a friendship with each of them. Jesus also appointed or commissioned them to bear fruit for the kingdom—fruit that will last.

Jesus would later command His followers to go into every corner of the world to invite others to become followers and friends of Jesus (Matt. 28:16-20). Jesus also promised that the Father would give them whatever they asked in His name.

Prayer is essential to bearing “fruit that will last.” Apart from prayer, no productive ministry exists through the life of a believer. Prayer is the key to a believer’s spiritual development and productive ministry.

Note: If you want to bear real fruit, then practice the spiritual disciplines that will enable you to be spiritually productive.
• Remain in vital union with Christ.
• Remove anything that keeps you from bearing fruit.
• Respond to Christ with obedience.
• Request only those things that will help you to bear fruit that will last.
• Review the Scriptures daily and allow its truths to dwell in your heart.
• Reproduce yourself by sharing your faith in Christ.

15:17 This is my command: Love each other [appropriate in light of Lk. 22:24].

Jesus repeated—for the third time (John 13:34-34; 15:12)—the command to love each other. Those who are Jesus’ friends keep this command and every other command of Jesus. John later wrote, “This is love for God: to obey his commands. And his commands are not burdensome” (1 John 5:3).

15:18 “If [clause expresses a condition assumed as true; presents a fact rather than a possibility] the world [denotes the world order which takes no account of God or His will and purpose; society apart from and opposed to God; sinful people in their rebellion against God] hates [to detest, to abhor, to regard with ill will, rejection; cf. Matt. 5:12; hate is a choice] you, keep in mind [be aware of; discern; understand] that it hated [hated and still hates] me [Jesus; cf. 1 Pet. 4:1,12-13] first [King Herod sought to kill Jesus (cf. Matt. 2:13-16)].

Jesus, after speaking on the importance of love in the preceding verses, introduced the subject of hate. The if clause in this verse presents a fact rather than a possibility and should therefore be understood to mean “since.” The word world denotes sinful people who live in rebellion against God and give no consideration to Him, His will, or His purposes.

The world hates or detests those who claim allegiance to Jesus. This should come as no surprise because the world hated Jesus first. Herod tried to kill Jesus when He was only a child (Matt. 2:13-16). Religious leaders criticized Jesus, rejected His message, and “plotted to take His life” (John 11:53). In a matter of hours, religious leaders and the people would call for His crucifixion.

The book of Acts records accounts of the persecution experienced by the early followers of Jesus. Stephen, the first martyr, was stoned to death by an angry mob (Acts 7:54-60). Saul breathed out “murderous threats against the Lord’s disciples” (Acts 9:1). After Paul’s conversion, the Jews in Damascus “conspired to kill him” (Acts 9:23). King Herod had James, the brother of John, “put to death with the sword” (Acts 12:2). Years later, Peter reminded Christians to expect persecution (1 Pet. 4:12-13).

In the last century, more Christians suffered persecution than in the previous centuries combined. The warning that the world hates and will reject us should serve as a motivation to fulfill the command to love each other (15:17). After all, if we do not love each other, who will?

15:19 If [clause expresses a condition which is unfulfilled or contrary to the fact] you belonged to the world, it would love [Gr. phileo] you as its own. As it is, you do not belong to the world [believers must be distinctive], but I have chosen you out of [we are in the world physically but not spiritually] the world. That is why [the world hates those who are identified with Christ] the world hates [keeps on hating] you.

The if clause in this verse expresses a condition that is contrary to fact. The disciples belonged to Jesus (17:6), not to the world. Jesus had chosen them out of the world. Those who place their faith in Jesus become new creatures (2 Cor. 5:17) with the opportunity to “live a new life” (Rom. 6:4). They become citizens of “the kingdom of the Son he loves” (Col. 1:13) and are given a new destiny. They serve a new master and are under no obligation to obey or fulfill the desires of their old master (1 John 5:19). The world therefore hates or rejects those who refuse to be pressed into its mold (Rom. 12:2) and who are unwilling to be “a friend of the world” (Jas. 4:4).

If the world does not hate us, perhaps we should ask why? Rejection is painful and difficult to take. However, we must not hide our Christianity in order to avoid the pain of the world’s rejection. We must not remain silent about our faith in order to get the approval of the world. We must not hide our light (Matt. 5:15) because we fear offending those who hate the light (John 3:20). Too much is at stake when we choose to not reveal our Christian faith. Blending in with the world may make life more comfortable for us, but may keep others from ever seriously considering the claims of the gospel.

15:20 Remember the words [cf. Jn. 13:16] I spoke [earlier, Jesus had spoken to His disciples about imitating His acts of humble service] to you: ‘No servant is greater than his master.’ If they persecuted [“to chase like a wild beast” (Robertson)] me [disciples had witnessed the criticism, opposition, and hatred Jesus faced], they will [inevitably] persecute you also. If they obeyed my teaching, they will obey yours also.

Remember refers to Jesus’ words spoken earlier that evening when He had told the disciples that no servant is greater than his master (13:16). In the previous context, Jesus had been speaking of their need to imitate His example of humble service. In this context, Jesus used the same expression to warn His disciples of one of the major risks of following Him—persecution.

To persecute means “to pursue” or “to chase like a wild animal.” The basic idea of the word is to pursue with the intention of doing harm (see Acts 22:4-5). Jesus wanted His disciples to remember the inevitability of their persecution and rejection. They would not be treated any better than Jesus. They would experience persecution from some of the people who rejected the gospel and acceptance from those who embraced it. Like the disciples, we should not be surprised when opposition comes because of our faith.

15:21 They [the world] will treat you this way [cf. Jn. 15:18-20] because of my name [or because of Jesus], for they do not know [the world is spiritually ignorant and blind] the One [God] who sent [on a redemptive mission; cf. Jn. 17:3] me [Jesus].

Jesus wanted His disciples to understand why persecution would occur. Understanding the cause of the world’s hatred would provide the disciples with the needed perspective to remain faithful to Christ. Jesus identified ignorance of God as a major cause of the world’s hatred and opposition. They do not know the One who sent me, said Jesus.

In an earlier confrontation with the Pharisees, Jesus had clearly stated that the Father had sent Him (8:16,18). However, the religious leaders failed to understand the significance of Jesus’ words (8:19). While they knew a great deal about God, they did not personally know God nor the Son He had sent on a redemptive mission. Consequently, they acted on their ignorance (Acts 3:17) and openly hated, opposed, and rejected Jesus.

15:22 If I had not come and spoken to them, they would not be guilty of sin [of the sin of rejecting Jesus (God in the flesh)]. Now, however, they have no excuse for their sin.

15:23 He who hates me hates my Father as well.

Jesus did not mean that His enemies were sinless before His coming, but rather that His coming manifested the rebellion that previously existed within them. If Jesus had not come into the world, those who rejected Him would not even be aware of their sin. The Father had sent the Son into the world. In His incarnation, Jesus revealed and explained God. Those living at the time of Jesus had the awesome privilege of hearing His words and seeing His works. Jesus had come and spoken to them of the will of God. His life and words brought a flood of light into their sin-darkened hearts—light that left them with no excuse for their sin. Yet, in spite of that light, many stubbornly refused to honestly face their sin and chose instead to hate and reject Jesus.

The presence of Christians often produces guilt for many people. Before becoming a Christian I used to try to avoid contact with a particular young man in my high school history class. Knowing the young man lived an exemplary Christian life made me uncomfortable about my own life. Somehow his presence made me painfully aware of my own sin and shortcomings. Does the way you live your Christian life make anybody uncomfortable? Does your lifestyle challenge others to consider the claims of Christ?

15:24 If I had not done among them what [works; miracles] no one else did, they [religious leaders and people of Israel] would not be guilty of sin. But now they have seen these miracles [cf. Nicodemus’ words in Jn. 3:2], and yet they have hated both me and my Father.

Jesus did what no one else did. When Jesus healed a paralytic carried to Him by four friends, the crowds were amazed and said, “We have never seen anything like this!” (Mark 2:12). When Jesus healed a man born blind, the once-blind man remarked to the religious leaders, “Nobody has ever heard of opening the eyes of a man born blind” (John 9:32). Every miracle pointed to Jesus as being the Christ and God’s Son. Yet, in spite of these and many other miracles Jesus did, some called Him a sinner (John 9:16), others attributed His works to the devil (John 10:20), and still others “plotted to take his life” (John 11:53).

15:25 But this is to fulfill what is written [cf. Ps. 35:19; 69:4] in their Law [the entire OT]: ‘They hated [the cross shows the extent of that hatred] me without reason.’

Rather than hating Jesus, the religious leaders and the entire nation should have echoed Nicodemus’ words, “For no one could perform the miraculous signs you are doing if God were not with him” (3:2). After all, they had ample evidence to believe in Jesus. Jesus fulfilled what their Scriptures said about the Messiah. Ironically, many of those who knew the Scriptures best hated Jesus without reason and thus helped fulfill what was written in their Law (Ps. 69:4).

15:26 “When the Counselor comes, whom I [the Father and the Son together would send the Spirit (cf. 14:26)] will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify [to bear witness; a ministry of the Holy Spirit] about me [Jesus is the focus of the Holy Spirit’s ministry].

Jesus had been speaking with the disciples about the hatred and opposition they would experience because they belonged to Him (15:18-25). He reassured the disciples by reminding them that He would send the Counselor or the Holy Spirit to help and encourage them.

Earlier, Jesus had said the Father would send the Holy Spirit (14:26). There is no contradiction since Jesus and His Father are one (10:30). Jesus also identified a ministry the Spirit of truth would do—testify about me. The Holy Spirit bears witness to Jesus. He testifies that Jesus is the Christ and God’s Son and that people have life by placing their faith in Jesus.

15:27 And you [in the power and under the guidance of the Spirit] also must [believers have moral obligation to testify] testify [or witness that Jesus is the Messiah], for you [refers to Jesus’ original disciples; by application this verses extends to all Christians] have been with me from the beginning [of Jesus’ ministry].

Jesus told the disciples that they too must testify. The word must serves as a reminder that believers have a moral obligation to tell others about Jesus. We must not keep silent about Jesus. We have a responsibility to testify about Him to an unbelieving and hostile world. The cost of our silence is high, for as someone wisely cautioned, we are only a generation away from paganism.

Like Paul, we must understand that we owe Christ to all people (Rom. 1:14). The greatest crime we can commit against others is to withhold the gospel from them. Jesus reminded the disciples that they had a distinct advantage in testifying to Him. They had been with Jesus from the beginning and could personally verify all He had said and done.

Note: This is the longest recorded prayer of Jesus.

Jesus Prayed for Himself (17:1-5)

17:1 After Jesus said [audible prayer] this, he looked toward [to lift up] heaven and prayed: “Father [Jesus addressed God as Father six times in this chapter], the time [His hour of suffering; cf. Jn. 2:4; 7:6,8; 8:20 re: mention that Jesus’ hour had not come; cf. Jn. 12:23; 13:1; 16:32 re: Jesus saying that His hour had come; Jesus lived on a divine timetable] has come. Glorify [preincarnate glory; what others thought to be shameful (death on a cross) would bring glory to Jesus and to His Father; the cross revealed and magnified the grace and glory of God] your Son [a request to be restored to the full rights and power as Son of God (cf. Phil. 2:5-11)], that your Son may glorify you.

Jesus began His petition by praying for Himself. He looked toward heaven, a common posture in prayer, and tenderly addressed God as Father. The expression the time has come speaks of His impending fate and reminds us that the cross did not come as a surprise to Jesus. His death was part of God’s divine plan, not an accidental tragedy. Jesus would turn the cross, an instrument of abject humiliation and shame, into a divine plus sign (read Gal. 6:14).

Jesus asked God to glorify Him so that He could glorify the Father—something that would be accomplished through His crucifixion and resurrection. Jesus’ primary focus, both in prayer and otherwise, was on the glory of God. We need to follow Christ’s example and seek the glory of God through all our activities, especially in our prayer life.

17:2 For you granted [perfect denotes permanence of the gift] him authority [includes right, ability, responsibility to fulfill God’s purposes for humanity] over all people that he might give eternal life [as Jesus faced certainty of death on cross, He spoke of eternal life (God’s free gift to those who believe on His Son)] to all those you have given him.

As Jesus faced the certainty of death on the cross, He spoke of life—eternal life. Life is a key theme in John’s Gospel (4:14; 6:35; 8:12; 11:25; 14:6). The Father gave Jesus the authority to grant eternal life to all those whom the Father has given Him—that is, to those who truly repent of their sins and place their faith in Jesus for salvation.

17:3 Now [introduces explanation of eternal life] this is eternal life: that they may know [experiential knowledge; Jesus did not define eternal life in terms of endless years in Heaven, but as a relationship with God (through faith in Jesus Christ)] you, the only true God [a Person, not some man-made religion; cf. Matt. 11:27], and Jesus Christ, whom you have sent [to send as a personal authoritative representative].

Notice that Jesus did not define eternal life in terms of endless time in heaven. Eternal life is not a relationship with time. Jesus defined eternal life as a relationship with the only true God and His Son Jesus Christ. The phrase “the only true God” refers to the God of biblical revelation, not to some god of man-made religion. The term know refers to knowledge based on a close, personal relationship. We receive the gift of eternal life when we enter into a personal relationship with God in Jesus Christ.

17:4 I have brought you glory on earth by [how Jesus glorified the Father] completing [to reach the goal, to finish; Jesus saw the cross as something already accomplished rather than as a future event] the work [included Jesus’ teachings, miracles, training of His disciples, death on the cross (cf. Heb. 9:24-28; 10:11-18)] you gave me to do.

Jesus affirmed that He had glorified the Father on earth. He did so by completing the work God had given Him to do. Jesus earlier had said that He “came to seek and save what was lost” (Luke 19:10). This work would be accomplished by His death on the cross. Even though the cross was still before Him, Jesus spoke of His work as though it had already happened. His words in this prayer anticipated His obedience “to death—even death on a cross!” (Phil. 2:8). In a matter of hours, Jesus would cry out from the cross, “It is finished” (John 19:30). Jesus glorified the Father because He was obedient to the Father’s will.

17:5 [request to return to the glory He had with the Father before the world was created (cf. Jn. 1:1,18)] And now, Father, glorify me in your presence with the glory I had with you before [preincarnate glory] the world began.

The words “and now” indicate that Jesus looked beyond the cross to His resurrection and ascension. Jesus asked the Father to restore the glory He had enjoyed before He “made himself nothing, taking the very nature of a servant, being made in human likeness” (Phil. 2:7). The words in your presence carry the idea expressed in John 1:18—“at the Father’s side.” Stephen’s dying exclamation (Acts 7:56) attests to the fact that after His ascension, Jesus returned to His exalted position at the right hand of God (Heb. 1:3; 12:2).

Jesus Prayed for the Disciples (17:6-19)

17:6 “I have revealed you to those whom you gave me out of [“from the midst of”] the world [refers to the world’s unsaved population]. They were yours; you gave them to me and they have obeyed your word.

17:7 Now they know that everything you have given me comes from you.

17:8 For I gave them the words [the good news of salvation through faith in Jesus] you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me.

17:9 I pray [make request] for them [disciples were specific focus of this part of His prayer; Jesus knew the dangers they would face in serving Him]. I am not praying for the world [God loves the world but that was not the focus of Jesus’ prayer, rather He prayed for those through whom the world would hear the message of salvation], but for those you have given me, for they are yours.

Jesus also prayed for His disciples. One of the most encouraging things we can do for others is to pray for them. In the precious moments that remained before His arrest, Jesus did not pray for the world, but for those He would leave in the world to carry on His work. Because Jesus knew the dangers and pressures these men would face in serving Him, He specifically prayed for them. After all, the world would begin to hear the message of salvation through these men whom the Father had given to Jesus.

17:10 All I have is yours, and all you have is mine [these words reveal Jesus’ unity, oneness, closeness, and equality with God the Father]. And glory has come to me through them.

These words reveal the unity and complete harmony that exists between Jesus and the Father. There is no rivalry or division between them. Believers should strive for a unity similar to that of the Father and the Son. The disciples belonged both to Jesus and to the Father.

After He returned to the Father, Jesus would be glorified through His followers. Believers are to live “that the name of our Lord Jesus may be glorified” in them (2 Thess. 1:12). The ultimate goal of our lives ought to be to glorify Christ. We glorify Christ through our words and deeds and should seek to remove any hindrances to His glory.

17:11 I will remain in the world no longer, but they are still in the world [and certain to be scared; disciples would remain to carry out God’s plan, thus arousing hostility from the evil one], and I am coming to you. Holy Father [only place in John where this designation is used], protect them by the power of your name [they are to be marked with and protected by the divine name] — the name you gave me — so that they may be one [unity] as we are one.

Jesus looked ahead to the time when He would no longer be physically present with His disciples. He asked the Father to protect them. His concern for the disciples did not end with His departure from the planet. His concern continued, and it continues still. He prayed that His followers would be protected from the world’s evil influences and anything that might cause them to tarnish their witness.

Jesus also prayed that His disciples would be one as we are one. Earlier in the evening, the disciples had argued about which of them was the greatest (Luke 22:24). This argument, fueled by self-interests, threatened the unity of the group.

Additionally, Jesus had warned the disciples that Satan would try to sift them like wheat (Luke 22:31). The purpose of sifting is to separate. Jesus therefore prayed for the Father to protect and keep the disciples united in harmony.

17:12 While I was with them, I protected them and kept them safe by that name you gave me. None has been lost [to destroy, to perish] except the one doomed to destruction [perdition, damnation] so that Scripture would be fulfilled.

17:13 “I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them.

17:14 I have given them your word and the world has hated them, for they are not of the world any more than I am of the world.

17:15 My prayer is not that you take them out of [we cannot accomplish His mission unless we are in the world; Jesus’ plan is to reach the world through believers] the world but that you protect [to guard; to take care of; to attend to carefully] them from the evil one [Satan’s agenda is “to steal and kill and destroy” (Jn. 10:10a)].

17:16 They are not of the world, even as I am not of it.

17:17 Sanctify [to set apart and dedicate a person or thing for the service of God and to dedicate as a sacrifice] them by the truth; your word is truth.

17:18 As you sent me into the world, I have sent [refers to the commission after the resurrection] them into the world.

17:19 For them I sanctify myself, that they too may be truly sanctified.

Jesus Prayed for All Future Believers (17:20-26)

17:20 “My prayer is not for them alone. I pray also for those [we can insert our own name here and realize that Jesus had us in mind as He prepared for the cross] who will believe in me [it is our belief in Jesus that binds us together] through their [He prayed for those yet to be reached; we must continue to share “their” message] message,

After praying for His disciples (17:6-19), Jesus prayed for all who would believe in Him because of the disciples’ proclamation of the gospel message. Earlier in His ministry, Jesus had likened the kingdom of heaven to the pervasive power of yeast (Matt. 13:33). Like yeast, the kingdom of heaven quietly spreads from one life to another—transforming individuals one by one. This leavening activity happens as believers understand and fulfill their responsibility to share the gospel with others.

The message that had its origin in Jerusalem and was originally transmitted by the disciples reached across the centuries and touched my life in 1973. I wish it were possible for me to trace my spiritual genealogy all the way back to the first century to discover which of the disciples started the process that eventually touched my life. Like those before me, I too have a responsibility to pass on to others this great heritage (Rom. 1:14).

17:21 [note three requests] [1] that all of them may be one [Jesus prayed for our unity here and in vv. 22,23], Father, just as you are in me and I am in you. [2] May they also be in us [3] so that [purpose in Jesus’ desire for the unity of believers; lack of unity is a hindrance to evangelism (non-Christians often cite division in the church as a reason for not listening to the message] the world may believe that you have sent me.

Jesus prayed for the unity of believers. The model or basis for this unity is the oneness of Jesus with the Father. The unity Jesus prayed for is a spiritual rather than an organizational unity. Paul urged the Philippians to demonstrate this kind of unity by “being like-minded, having the same love, being one in spirit and purpose” (Phil. 2:2).

The purpose for the unity of believers is that the world may know that God sent Jesus.  Christian unity makes a powerful statement about the transforming power of God’s love to an unbelieving and skeptical world and facilitates the proclamation of the gospel.

This part of Jesus’ prayer also reminds us that lack of unity among believers is a hindrance to evangelism. Many times the world points to the division in the church as a reason for their lack of interest in the gospel. May we recognize the importance of unity and “make every effort to keep the unity of the Spirit through the bond of peace” (Eph. 4:3).

17:22 I have given them the glory that you gave me, that they may be one as we are one:

17:23 I in them and you in me. May they be brought to complete unity [a powerful witness to the world] to let the world know that you sent me and have loved them even as you have loved me.

Jesus wants to share His glory with His followers. However, His followers can only know that glory by traveling the path Jesus traveled—a path of humble service that led to the cross. This glory stands in contrast to the “vain conceit” Paul spoke of in Philippians 2:3. The term “vain conceit” refers to personal vanity or vainglory and refers to those who serve for the purpose of being seen and praised by men (see Matt. 6:1-2). The pursuit of this kind of glory, as opposed to the glory Jesus desires for His followers, is a threat to Christian unity and hinders our witness.

17:24 [Jesus prayed for our destiny] “Father, I want [the Lord of heaven wants us to be with Him; our future hope] those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.

This part of Jesus’ prayer looks to the distant past and to the distant future. Jesus reflected on the Father’s love for Him before the creation of the world. Jesus also looked to eternity—to the time when His disciples and all of His followers will spend eternity with Him in the place prepared for them (14:2-3). Only then and in that heavenly place will believers experience and be surrounded by the glory of His presence in the fullest sense. How wonderful to know that Jesus wants all believers to be with Him in heaven. That is a message worth sharing with every person on the planet!

17:25 “Righteous Father, though the world does not know [experiential knowledge that comes through a personal relationship] you, I know you, and they know that you have sent me.

17:26 I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them.”

John 16 records the words of Jesus to the disciples on the evening before His crucifixion. Jesus knew the events of the next hours would be among the most difficult for the men who had faithfully followed Him for three years. That’s why Jesus took the time to help the disciples understand the things they would face in the coming hours and days.

The most distressing news Jesus shared with the disciples was that He was going away (see John 13:33; 16:5). Several of the disciples began their journey with Jesus with the invitation, “Come, follow me” (see Matt. 4:19 and Mark 2:14). Ironically, their journey with Jesus was ending with the words, “Where I am going, you cannot follow now, but you will follow later” (John 13:36). For the first time in a little over three years, the disciples faced the prospect of life without the physical presence of Jesus.

What would the disciples do without the physical presence of Jesus? After all, they had come to depend on Jesus. When the disciples found themselves on a storm-tossed sea, it was Jesus who calmed the storm (Mark 4:35-41). When Peter’s mother-in-law was ill, it was Jesus who visited and healed her (Matt. 8:14-15). When the disciples had questions about practical issues, it was Jesus who answered them (Matt. 18:21). When the disciples wanted to learn how to pray, it was Jesus who taught them (Luke 11:1-4). And now, after three years, Jesus announced, “I am going to Him who sent me” (v. 5).

16:1 “All this [the words about His own persecution and theirs] I have told you so that you will not go astray [stumble; to be caught off guard; Jesus wanted His followers to be ready for the difficult times to come; warning of persecution prepared them to face it].

“All this” refers to everything Jesus had told His disciples about His own persecution and theirs (15:18-27). Knowing He only had a brief time remaining with His disciples, Jesus warned them of the opposition they would inevitably face. Jesus did not want for His disciples to be caught off guard when trials came lest they go astray or stumble.

We must not be naively optimistic about the reception we will receive from the world but must mentally and spiritually prepare ourselves for the hatred and opposition we will experience. And, like Jesus, we have a responsibility to help others, especially new believers, understand both the benefits of following Christ as well as the cost of discipleship.

16:2 They will put you out [expel; excommunication; loss of fellowship] of the synagogue [cf. Jn. 9:22; 12:42]; in fact, a time is coming when anyone who kills you will think [suppose] he is offering a service [priestly service] to God [cf. Acts 7:57—8:3; 22:3-4; 26:9-12 re: Saul of Taursus].

Jesus elaborated on the nature of the persecution His followers would experience. Initially, the persecution would come from the religious community. Many believers would be put out of the synagogue. In fact, the hatred of the religious community had already manifested itself in this particular way. John recorded that “the Jews had decided that anyone who acknowledged that Jesus was the Christ would be put out of the synagogue” (9:22; see also 12:42).

Jesus also warned of a time when self-righteous religious individuals would think they were offering a service to God by killing followers of Jesus. Paul is an example of someone who sincerely believed he was serving God by killing believers and stamping out what he thought was a distortion of his Jewish faith (Acts 26:10; Gal. 1:13-14).

While in Lima, Peru, I had the opportunity to visit the Museum of the Tribunal of the Holy Inquisition. The instruments of torture displayed in this museum are a sobering reminder of what misguided religious zeal can do. Many believers in the world today still face the threat of death from inquisitors who are convinced they are offering a service to God—or to their particular god. Believers in southern Sudan, Indonesia, and other parts of our world face such threats daily.

16:3 They will do such things [persecute, excommunicate, kill] because they have not known [ignorance; cf. 1 Tim. 1:13] the Father or me.

Jesus again cited ignorance on the part of others (15:21) as a reason His followers would be persecuted, excommunicated, and killed. Despite their sincere motives (16:2b), those who would persecute believers would do so out of ignorance of God and Jesus. Paul later testified, “Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief” (1 Tim. 1:13).

16:4 I have told [forewarned] you this [message concerning hatred and persecution], so that when [indicates the certainty of persecution] the time comes you will remember that I warned you. I did not tell you this at first because I [Jesus Himself had been their protection; He had deflected criticism and opposition away from disciples] was with you.

Jesus had forewarned His disciples so that they would be forearmed. When the time of persecution would visit each of them, He wanted them to remember what He had told them. He did not want for them to be caught by surprise. Jesus waited to issue this warning because He had always been present with His disciples. He had deflected criticism and opposition away from them and had been personally available to help them. However, after His crucifixion, persecution would shift from Jesus to His disciples. He wanted them to be ready when that time came. We too, should remember these words of Jesus because the world is still hostile toward Jesus and His followers.

16:5 “Now I am going to him who sent me, yet none of you asks [what could have helped them realize that Jesus’ departure was for their good] me, ‘Where are you going?’

The disciples were speechless (v. 5) and sorrowful (v. 6) when Jesus told them that He was going away. The disciples grieved (v. 6), like bereaved children separated from their parents, wondering how they could possibly face life without the one they loved. Moved by their grief, Jesus explained to the disciples why His departure would be good or advantageous for them. Jesus assured the disciples that He would not leave them on their own. Jesus promised to send the Counselor, or Holy Spirit, in His place.

How is the presence of the Holy Spirit advantageous for believers? While in His physical body on the earth, Jesus could only be in one place at one time. The Holy Spirit however, serves as Jesus’ representative in the lives of all believers in all places at all times. As Jesus’ representative, the Holy Spirit indwells believers. We are never away from the Holy Spirit’s presence.

What does the presence of the Holy Spirit mean for believers today? The Holy Spirit can help us safely navigate through life’s storms. The Holy Spirit can give us the peace and strength to face difficulties and tough times. The Holy Spirit can help us understand and apply the principles of God’s Word to the practical issues of life. The Holy Spirit can even help us when we don’t know how to pray (see Rom. 8:26). The Holy Spirit can enable us to face life with confidence.

16:6 Because I have said these things, you are filled with grief.

The most distressing news that Jesus shared with His disciples was that He was going away (see John 13:33). Jesus was returning to the Father who sent Him. Several of the disciples began their journey with Jesus with the invitation, “Come, follow me” (see Matt. 4:19). Ironically, their journey with Jesus was ending with the words, “Where I am going, you cannot follow now, but you will follow later” (John 13:36).

For the first time in a little over three years, the disciples faced the prospect of life without the physical presence of Jesus. The thought of this left them speechless and filled with grief. They grieved like little children separated from their parents, wondering how they could possibly face life without the one they loved.

16:7 But I tell you the truth: It is for your good [it is expedient; it is of an advantage; it is profitable] that I am going away. Unless I go away [Jesus’ presence on earth was limited to one place at one time], the Counselor [lives in every believer in the whole world] will not come to you; but if I go, I will send him to you.

Moved by the grief of the disciples, Jesus explained to them why His departure would be good for them. Jesus promised to send the Counselor, or Holy Spirit, in His place. How is the presence of the Holy Spirit advantageous for believers? While in His physical body on the earth, Jesus could only be at one place at one time. The Holy Spirit, however, serves as Jesus’ Representative in the lives of all believers in all places at all times. As Jesus’ Representative, the Holy Spirit indwells believers. We are never far away from the Holy Spirit’s presence.

16:8 When he comes, he will convict [cross-examine for purpose of refuting an opponent; expose the facts, convince someone of the truth, accuse, refute] the world of guilt in regard to [1] sin [step one is to convince people that they are guilty of sin; must know you are lost before you can be saved] and [2] righteousness [people need to know that they fall short of God’s standard of righteousness (Rom. 3:23); Holy Spirit legally convicts people of their sin, representing the righteous judgment of God] and [3] judgment [people must be convinced about the reality of a coming judgment]:

After the departure of Jesus, the disciples had the initial responsibility of taking the gospel to the world. Each generation of believers since then has had the responsibility of sharing the gospel with its own generation. However, we cannot successfully share the gospel with others apart from the work of the Holy Spirit.

Jesus explained to the disciples the role of the Holy Spirit in relation to the world. Jesus said the Holy Spirit will convict the world, or unbelievers. The word convict is a legal term meaning to expose, to bring to light, and to correct. The Holy Spirit convicts unbelievers of guilt in regard to sin and righteousness and judgment. The Holy Spirit convicts unbelievers so that they will want to repent of their sin and put their faith in Jesus for salvation.

16:9 in regard to sin, because men do not believe [greatest sin is refusal to believe in Jesus (cf. Jn. 3:18)] in me;

The Holy Spirit convicts the world in regard to sin. People are not always willing to acknowledge their sin. Many are unwilling to see sin for what it really is. Some people try to dismiss their sin with excuses. Others try to rationalize their sin by saying everybody is doing it. Still others keep silent about their sin or try to cover it up. The Holy Spirit helps people come to terms with sin by showing them what their sin does to them, to others, and to God. He helps people understand that the greatest sin is not believing in Jesus (see John 3:18).

16:10 in regard to righteousness [Spirit shows people that Christ alone provides the standard of God’s righteousness; Spirit shows the world the futility of self-righteousness and the inadequacy of works, rites, rituals, religion], because [Spirit would continue work of Jesus] I am going to the Father, where you can see me no longer;

The Holy Spirit convicts the world in regard to righteousness. Many people compare themselves with other people and say, “I’m not as bad as that person.” When we compare ourselves with others we get a false sense of security. The Holy Spirit helps people see their righteousness in comparison to Christ, God’s standard of righteousness. Only then do people come to the realization that they do not measure up to the righteousness of Christ. By comparison, “all our righteous acts are like filthy rags” (see Isa. 64:6).

16:11 and in regard to judgment [Spirit shows that through Jesus’ death and resurrection Satan has already been condemned; convicts us of our impending judgment if we fail to believe in Jesus], because the prince of this world now stands condemned.

The Holy Spirit also convicts in regard to judgment. When Jesus died on the cross, He won the victory over the prince of this world and His evil forces (see John 12:31). God has already judged and condemned Satan. The Holy Spirit helps people realize that those who refuse to repent and place their faith in Jesus for salvation will suffer the same fate as Satan. The Holy Spirit shows people that only God can rescue them from such a terrible situation (see Eph. 2:1-9).

16:12 “I have much more to say to you, more than you can now bear [grasp; understand; basic idea is that they cannot understand now; cf. Mk. 4:33].

Jesus had much more to say to the disciples on the night before His crucifixion. However, Jesus knew it would be much more than they could bear or understand. Jesus taught the disciples the things they needed to know at the proper time and stage of their spiritual development. Jesus’ example teaches us that people learn spiritual truth one step at a time.

16:13 But when he, the Spirit of truth, comes, he will guide [to show the way; the figure of a guide who introduces the traveler into an unknown country; the Spirit would expand the apostles’ partial understanding of Christ’s life and mission; cf. 2 Pet. 1:21; 1 Cor. 2:13; 2 Tim. 3:16] you into all truth [the truth about Jesus’ identity, the truth of His words and actions, the truth about all that was to happen to Jesus; cf. 1 Jn. 2:20]. He will not speak on his own [what the Holy Spirit speaks is consistent with what Jesus taught]; he will speak only what he hears, and he will tell you what is yet to come [the outworking of God’s redemptive purpose; insights given to the apostles regarding the Crucifixion, Resurrection, Ascension, and perhaps the second coming of Christ or the body of Christian truth and doctrine communicated by the apostles].

A key function of the Holy Spirit is to serve as a guide to believers. Jesus said the Spirit of truth would guide the disciples into all truth. The Holy Spirit would guide the disciples to understand the meaning and significance of Jesus’ life and mission. He continues to enlighten people today about the meaning of Jesus‘ life and mission.

The Holy Spirit is a trustworthy guide because He speaks only what He hears. In other words, the message of the Holy Spirit is exactly the same as that of Jesus. He does not present an independent or contradictory message. The Holy Spirit would also tell the disciples what is yet to come. These coming events included the death, burial, and resurrection of Jesus.

Note: You are never alone…
• when you live day to day. As a believer, the Holy Spirit lives in you. You can count on the Holy Spirit to help you face life with confidence.
• when you share your faith. You can count on the Holy Spirit to work in the lives of unbelievers and to convict them of their guilt before God.
• when you study God’s Word. You can count on the Holy Spirit to guide you as you study and seek to apply Christ’s truths in your life.

16:14 He will bring glory to me [even as Jesus brought glory to the Father; Spirit always points people to Jesus] by taking from what is mine and making it known [to proclaim; cf. Jn. 15:26] to you.

16:15 All that belongs to the Father is mine [unity between Father, Son, and Spirit]. That is why I said the Spirit will take from what is mine and make it known to you.

The Holy Spirit brings glory to Jesus just as Jesus brought glory to the Father (see John 17:4). He takes and makes known to people the things pertaining to Jesus. The Holy Spirit never points to or magnifies Himself above Jesus. He always glorifies and exalts Jesus as Lord. He always turns the spotlight on Jesus. Any system of religion or theology that does otherwise is not of the Holy Spirit.

We too should seek to glorify Jesus. We can glorify Jesus as we allow the Holy Spirit to control and empower our lives (see Eph. 5:18). When we allow the Holy Spirit to govern our daily living, He uses us to direct others to Jesus.

Note: The Holy Spirit is present in believers from the time of their conversion. At conversion, we receive all of the Holy Spirit we will ever need. The issue is not how we can get more of the Holy Spirit, but rather how the Holy Spirit can get more of us. Because the Holy Spirit indwells us, we can…
• face life with confidence. We can count on the presence of the Holy Spirit in every situation we face in life.
• share our faith with conviction. We can count on the Holy Spirit to work in the lives of unbelievers and to convict them of their guilt before God.
• minister with compassion. We can count on the Holy Spirit to help us see and respond to human need as Jesus would.
• study God’s Word with commitment. We can count on the Holy Spirit to guide us as we study and seek to apply the truths of Scripture.

16:16 “In a little while [in a few hours] you will see me no more [refers to Jesus’ death], and then after a little while you will see me [refers to Jesus’ resurrection].”

16:17 Some of his disciples said to one another, “What does he mean by saying, ‘In a little while [in a few hours] you will see me no more [reference to His death], and then after a little while you will see me [reference to His resurrection],’ and ‘Because I am going to the Father’ [cf. John 16:10]?”

16:18 They kept asking, “What does he mean by ‘a little while’? We don’t understand [means “to see” and signifies perception and knowledge] what he is saying.”

Jesus again told the disciples that His departure was close at hand (16:16). However, the disciples were puzzled by what Jesus meant when He said in a little while you will see me no more. They could not reconcile that statement with the statement that they would see Him again after a little while. But, rather than asking Jesus for clarification, they kept asking one another what Jesus meant by “a little while.” Jesus was not trying to confuse the disciples. He was trying to help them understand that their pending separation would bring them sorrow, but their future reunion with Him would bring them joy.

Jesus’ first “a little while” statement referred to His fast-approaching death and burial. In a matter of hours the disciples would see Him no more. Several suggestions have been made regarding Jesus’ second “a little while” statement. Some believe Jesus was referring to His resurrection and the period immediately preceding His ascension. Others suggest Jesus was referring to the coming of the Holy Spirit at Pentecost. Still others believe Jesus was speaking of His second coming. Jesus probably was referring to His resurrection and the days that followed when He would appear to His disciples and many other witnesses (1 Cor. 15:5-8). Although the disciples were not prepared to grasp everything Jesus was saying (16:12), they would have a better understanding of His words after His death and resurrection.

16:19 Jesus saw [to know, perceive, understand] that they wanted to ask him about this, so he said to them, “Are you asking [implies search for something hidden] one another what I meant when I said, ‘In a little while you will see me no more, and then after a little while you will see me’?

16:20 I tell you the truth, you will weep and mourn [reference is to the loud wailing and lamentation that is the customary reaction to death in the Near East] while the world [people who opposed/hated Jesus] rejoices [because of death of “madman” or troublemaker]. You will grieve, but your grief will turn to joy [at the sight of their resurrected Lord].

Jesus must have overheard the disciples’ discussion concerning what He meant by “a little while” and the statement that He was “going to the Father.” So, He took the initiative to explain to them what He meant and to dispel their sorrow concerning His departure. Jesus explained that the disciples would weep and mourn at His death. The words “weep” and “mourn” refer to the loud wailing that was the customary reaction to the death of a loved one in Jesus’ day (see Luke 8:52; John 11:33).

Jesus also said that the world—those who opposed and hated Him—would react to His death by rejoicing. The religious leaders, who opposed Jesus and were always looking for an opportunity to discredit Him, would see His death as a victory. But, the grief of the disciples and the rejoicing of the world would be short-lived. The reactions to Jesus’ death on Friday would be forever changed on Sunday.

16:21 [analogy] A woman giving birth to a child has pain because her time has come; but when her baby is born she forgets [joy of childbirth overshadowed memories of pain] the anguish [trouble (cf. 16:33)] because of her joy that a child is born into the world.

Jesus used a familiar illustration from life to help the disciples understand what He was talking about. He compared the pain they were experiencing to the pain a woman experiences in giving birth to a child. When the time comes for a woman to deliver, she experiences great pain. Women in Jesus’ day did not have medical options available to help lessen that pain.

When my wife was in labor with our first child, every minute seemed like an hour. In the midst of the labor pains we began to wonder if our child would ever be born. But within hours she gave birth to our daughter and the pain my wife had experienced was forgotten and replaced by great joy. The pain and anguish of childbirth is great, explained Jesus, but gives way to joy when a mother holds her infant in her arms.

16:22 So with you: Now [at the present moment and over the next couple of days] is your time of grief, but I will see you again and you will rejoice [because they would see Jesus again], and no one will take away your joy [a permanent joy, unlike the fleeting joy of Jesus’ enemies; cf. Ps. 30:5b; Acts 5:41].

Like a woman in labor, the disciples were suffering. They would continue to suffer over the next couple of days. Every minute would seem like an hour and every hour like a day as they lived through the unfolding events that led to the crucifixion and burial of Jesus. However, like a mother who rejoices at the sight of her newborn, the disciples would experience great joy when they saw Jesus again.

The joy Jesus promised they would experience was an abiding joy, not an exception from future sorrow. Only Jesus gives the kind of joy that can exist in spite of sorrow. He gives the kind of joy the world can neither give nor take away.

16:23 In that day [refers to the time subsequent to the day of Jesus’ resurrection; the time the Spirit would be available to teach them (cf. 16:12-15)] you will no longer ask [cf. Jn. 16:19; primarily means to ask by way of inquiry, and then by request; time would come when the disciples would not need to ask Jesus anymore questions] me anything [but instead the disciples could take their requests directly to the Father]. I tell you the truth, my Father will give you whatever [limited by “in His name”] you ask [to ask by way of petition; make requests directly to the Father, who would answer requests in Jesus’ name (cf. 14:13-14; 15:7)] in my name [requests that the believer knows Jesus would be pleased to answer and that are in accordance with the Father’s will].

In verse 19 Jesus saw that the disciples wanted to ask Him a question. In this verse, Jesus told the disciples that a day was coming when they would no longer ask Him questions. After His resurrection, the disciples’ questions about Jesus’ departure and return would be answered. After His ascension, Jesus would no longer be physically present to answer the disciples’ questions. That day most likely referred to the time after the coming of the Holy Spirit who would teach (John 14:26) and guide them into all truth concerning Jesus (John 16:13).

After His ascension the disciples would make their requests directly to the Father. Jesus assured the disciples that God would grant them whatever they asked in His name. The “whatever” of our requests however, is limited to requests in Jesus’ name, that is, to requests in accordance with His character and His will and such that He would be pleased to answer.

Note: To ask or pray in Jesus’ name means…
• to acknowledge that He is the means of our access to God.
• to base our requests on who Jesus is and on what He has done for us.
• to ask on His authority and in keeping with His will and character.

16:24 Until now you have not asked for anything in my name. Ask and you will receive, and your joy [answered prayer brings joy] will be complete [cf. 1 Jn. 5:13-15].

While Jesus was on earth, the disciples did not address their prayers to the Father in the name of Jesus. When the disciples had asked Jesus to teach them to pray, “just as John taught His disciples” (Luke 11:1), He answered their request by giving them the Model Prayer (Luke 11:2-4).

The Model Prayer is addressed to the Father and does not mention Jesus. However, knowing that His death and resurrection and the coming of the Holy Spirit were near, Jesus instructed His disciples to address their prayers to the Father in my name. The verb “ask” means to ask repeatedly or to continue to ask. Jesus assured the disciples the Father would answer such prayers and that they would experience joy as a result. This verse reminds us that answered prayer brings joy.

16:25 “Though I have been speaking [refers to what Jesus had taught in the final hours before His crucifixion and perhaps the things He taught throughout His earthly ministry] figuratively [or in parables, metaphors, similes; cf. 16:12-13], a time is coming when I will no longer use this kind of language but will tell you [through the Holy Spirit; cf. 16:13-15] plainly [clear and fresh understanding] about my Father.

Jesus often had spoken to the disciples and to the crowds with the symbolic language of parables. On the night before His crucifixion, Jesus spoke to the disciples in figures of speech or in veiled sayings. He washed their feet, spoke about many rooms in His Father’s house, used the illustration of a vine and branches, and spoke about a woman in labor.

Jesus was not trying to keep the disciples from understanding Him. Instead, He chose this particular method of communication to teach things that could be understood at the proper time. He explained as much as the disciples could understand at that time and at that particular stage of their spiritual development.

With the arrival of the Holy Spirit at Pentecost, all of the things Jesus had taught the disciples would become clearer to them. The Holy Spirit would help the disciples have a clear and fresh understanding of everything Jesus had taught them about the Father.

16:26 In that day you will ask [direct, personal access to God] in my name. I am not saying that I will ask the Father on [concerning] your behalf [instead, disciples would go straight to God, asking in Jesus’ name; cf. Heb. 4:16].

16:27 No, the Father himself loves you because you have loved me [the Son whom the Father dearly loves] and have believed that I came from God.

Jesus explained to the disciples that His death would open the way for direct, personal access to the Father in prayer. Earlier in the evening, Jesus had told the disciples that He would ask the Father to send them “another Counselor” (John 14:16). After the coming of the Counselor, Jesus would no longer have to make requests on behalf of the disciples. Instead, the disciples would go directly to the Father and make their requests in Jesus’ name.

Jesus made it possible for believers to directly “approach the throne of grace with confidence” (Heb. 4:16). Jesus explained that the Father loves all who love the Son and believe in Him as the one whom He has sent. Those who believe in Jesus are given the right or privilege to become “children of God” (John 1:12). As children, they can go directly to the Father, knowing that He will welcome them and answer requests made in Jesus’ name.

I grew up with the mistaken belief that I could only approach God through a human mediator. Once a week I would go to church and enter a confessional booth where I would confess my sins to a priest. If I had a personal concern, I was always careful to address that concern to the proper saint. Many times I wondered if I had submitted my concerns to God through the appropriate channel. God and heaven seemed so distant. But, I recall the great joy I experienced when, as a new believer, I learned for the first time that I could go directly to the Father in prayer and needed no human mediator or saint. Prayer took on a whole new meaning. To this day, I rejoice in the opportunity to address my petitions directly to the Father in Jesus’ name.

16:28 [description of Jesus’ entire mission] I came from the Father [preexistence] and entered the world [incarnation; to secure salvation for human beings]; now I am leaving the world and going back to the Father [resurrection and ascension; cf. Jn. 17:5].”

This single verse describes Jesus’ entire mission. Jesus again emphasized that He “came from God” (16:27). The words came from the Father refer to the pre-existence and to the incarnation of Jesus. “The word became flesh” (John 1:14) and entered the world in order “to seek and to save what was lost” (Luke 19:10).

After completing His redemptive mission, Jesus said He would leave the world and return to the Father where He would again be clothed with the glory He had “before the world began” (John 17:5). This declaration seemed to satisfy (16:29) the disciples’ earlier questions (16:17-18).

16:29 Then Jesus’ disciples said, “Now you are speaking clearly and without figures of speech.

16:30 Now we can see that you know all things and that you do not even need to have anyone ask you questions. This makes us believe that you came from God.”

16:31 “You believe at last!” Jesus answered.

16:32 “But a time is coming, and has come, when you will be scattered, each to his own home. You will leave [forsake] me all alone. Yet I am not alone, for my Father is with me.

16:33 “I have told you these things [the things shared in the hours before arrest and crucifixion], so that in me you may have peace. In this world you will have trouble [tribulation, persecution, affliction]. But take heart [have courage, be courageous; be of good cheer]! I have overcome [military term; to conquer (perfect tense denotes abiding spiritual victory)] the world [Satan’s system that is opposed to God].”

These things refers to everything Jesus had shared with the disciples in the hours before His arrest and crucifixion, including the troubling announcement that they would forsake him (16:32). Everything Jesus shared in the upper room was meant to instill a sense of peace in the hearts of the disciples.

Jesus reminded them that they lived in two realms: in me and in this world. The world offers trouble and tribulation and persecution (John 15:20). Jesus offers peace. He is the antidote to the trouble we experience in this world. Jesus told the disciples to take heart or to cheer up because He had overcome the world. The verb “overcome” is a military term and denotes the spiritual victory won by Jesus. He overcame Satan at the cross.

Followers of Jesus can rejoice that He gives them victory over tribulation and that He has overcome the world.

Note: As a new believer, a friend used the letters of the word joy to explain to me the meaning of joy. His simple explanation is still relevant today.

The letter J reminds us that real joy is found only in “Jesus.” We must nurture our daily walk with Jesus Christ by spending time alone with Him. He alone can give us the joy that transcends life’s ups and downs.

The letter O reminds us that there is joy in serving “others” in the name of Christ. Serving others should be an overflow of a vibrant personal walk with Jesus Christ. We cannot love Jesus and ignore the needs of others. His love prompts us to serve.

The letter Y reminds us of the pronoun “you.” If we put ourselves first we miss out on genuine satisfaction in life. Real joy eludes those who place personal happiness above spiritual devotion and living for self above living for Christ.

 

Note: After the prayer recorded in John 17, Jesus and His disciples went outside the city to the Garden of Gethsemane. After arriving in Gethsemane, Jesus asked His disciples to sit and wait for Him while He went to pray (Matt. 26:36). He took Peter, James, and John with Him and asked them to stay awake and keep watch with Him (Matt. 26:37). Jesus went a little farther and agonized in prayer to the Father (Matt. 26:39; Luke 22:42-44). After spending time in prayer, Jesus said to the disciples, “Rise, let us go! Here comes my betrayer!” (Matt. 26:46).

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18:1 When [after] he had finished praying, Jesus left with his disciples and crossed the Kidron Valley. On the other side there was an olive grove, and he and his disciples went into it.

18:2 Now Judas, who betrayed [to deliver over] him, knew the place, because Jesus had often met there with his disciples.

18:3 So Judas came to the grove, guiding a detachment of soldiers [the temple police] and some officials from the chief priests and Pharisees. They were carrying torches, lanterns and weapons.

18:4 Jesus, knowing [indicates Jesus was not caught by surprise] all that was going to happen to him, went out [did not wait to be apprehended but voluntarily confronted His enemies] and asked them, “Who is it you want?”

Prior to that night, Judas had made arrangements with the religious leaders to betray Jesus for “thirty silver coins” (Matt. 26:14-16). From that moment on, Judas began to look for an opportunity to betray Jesus (Luke 22:6). Hours earlier, Judas had left the upper room and walked into the night to set his evil plan into motion (13:30). Every intentional and hurried step that Judas took away from the upper room brought him closer to the infamy that is forever associated with his name.

Within a matter of a few short hours, Judas personally escorted “a crowd armed with swords and clubs” (Mark 14:43) to the Garden of Gethsemane, a favorite place for Jesus and the disciples (18:2). The fact that they carried “weapons” (18:3) indicates that they were prepared to meet violent resistance.

Jesus was not caught by surprise nor did He hide from those who had come to arrest Him. He already knew all that was going to happen to Him. He knew Judas was a devil and would betray Him (John 6:70). He also knew that He would be lifted up on the cross—the instrument of His execution (John 12:32-33).

Jesus did not wait to be apprehended but voluntarily confronted His enemies. He was in complete control of the situation. He confidently approached Judas and the crowd and asked them, Who is it you want?

18:5 “Jesus of Nazareth,” they replied. “I am he [literally “I am” – a declaration of His deity (as in Jn. 8:58)],” Jesus said. (And Judas [had spent three years with Jesus, yet knew very little about Him] the traitor [identified Jesus with a kiss: cf. Matt. 26:48-49] was standing there with them.)

When asked to identify who they were looking for, those in the crowd responded, without hesitation—Jesus of Nazareth. The armed mob knew they were there to arrest Jesus, the rabble-rouser (see Luke 23:2). In contrast with Judas’ deception and Peter’s denial later that night, Christ boldly identified Himself, knowing such identification would start the process of His arrest, trial, and crucifixion. I am he, Jesus confidently said. His response is literally “I am”—a declaration of His deity (see John 8:58).

God had unveiled His identity to Moses with the words, “I am who I am” (Ex. 3:14). Thus, Jesus was claiming to be God. Those who seek to follow Christ live truthfully when they openly and boldly identify themselves as His disciples.

Judas, who had spent three years with Jesus, knew so little about the one he was betraying. Identified as the traitor, Judas found himself standing there with them—with those who opposed Jesus. Earlier in his ministry, Jesus had said to the religious leaders, “He who is not with me is against me…” (Matt. 12:30a). There can be no neutrality in our relationship with Jesus. If we do not stand with Him then we stand against Him. Where do you stand in relation to Christ?

18:6 When Jesus said, “I am he,” they drew back and fell to the ground.

18:7 Again he asked them, “Who is it you want?” And they said, “Jesus of Nazareth.”

18:8 “I told you that I am he,” Jesus answered. “If you are looking for me, then let these men go.”

18:9 This happened so that the words he had spoken would be fulfilled: “I have not lost [to perish] one of those you gave me.”

18:10 Then Simon Peter, who had a sword, drew it and struck the high priest’s servant, cutting off his right ear. (The servant’s name was Malchus.)

18:11 Jesus commanded Peter, “Put [scabbard: here the receptacle into which a thing is put] your sword away! Shall I not drink the cup the Father has given me?”

18:12 Then the detachment of soldiers with its commander and the Jewish officials arrested [to seize, to take into custody] Jesus. They bound him

18:13 and brought him first to Annas, who was the father-in-law of Caiaphas, the high priest that year.

18:14 Caiaphas was the one who had advised the Jews that it would be good [advantageous] if one man died for the people.

18:15 Simon Peter and another disciple [probably John] were following Jesus. Because this disciple was known to the high priest, he went with Jesus into the high priest’s [Caiaphas was the incumbent high priest; his father-in-law Annas was the high priest emeritus] courtyard,

18:16 but Peter had to wait outside at the door. The other disciple, who was known to the high priest, came back, spoke to the girl on duty there and brought Peter in.

18:17 “You are not one of his disciples, are you?” the girl [maidservant] at the door asked Peter [her question phrased in a way that indicated she expected a negative answer]. He replied [gave the anticipated answer], “I am not. [first denial]”

18:18 It was cold, and the servants and officials stood around a fire [charcoal fire] they had made to keep warm. Peter also was standing with them, warming himself.

About Failure
Peter learned some very important lessons as a result of his failure. Note the contrast between Peter and Judas — two men who failed.

Peter denied Jesus
Judas betrayed Jesus

Peter wept bitter tears of repentance
Judas committed suicide

Peter accepted the judgement of God
Judas determined his own judgement

Peter made failure a new beginning
Judas made failure the end

18:19 Meanwhile [alternates scene from Peter’s denial to Jesus’ trial], the high priest [Annas, ex-high priest of the Jews] questioned Jesus about his disciples [perhaps to ascertain their number and their activity] and his teaching [perhaps to find fault with Him].

Jesus was bound (18:12) and brought to Annas, a former high priest and “the father-in-law of Caiaphas, the high priest that year” (18:13). John referred to Annas as the high priest because each man who held that office was designated by that term for life. Annas was a prominent religious leader who wielded much power and was politically connected. He was in charge of the first phase of Jesus’ trial.

The fact that Annas (and Caiaphas) ignored so many of the Jewish regulations of jurisprudence indicates that they were intent on killing Jesus at any cost. These men were prepared to use anything Jesus said and didn’t say (see Mark 14:55-59) against Him.

Annas questioned Jesus about his disciples. He may have wanted to ascertain their number and potential for retaliation. Or he may have asked in order to have them arrested and questioned as well. Jesus did not say a word about His disciples in order to protect them (as in 18:8). Annas also questioned Jesus about his teaching—very likely to try to get Jesus to incriminate Himself.

18:20 [Jesus did not answer any questions about His disciples (v. 19), perhaps to protect them from those who would do them harm] “I have spoken [teachings] openly [Jesus was not the leader of a cult or secret organization; He had nothing to hide] to the world,” Jesus replied. “I always taught in synagogues or at the temple [public places and in presence of religious leaders], where all the Jews come together. I said nothing in secret.

Jesus answered Annas’s question about His teaching. He noted that everything He taught had been taught openly or in public. Jesus had always or habitually taught in synagogues and at the temple in the presence of religious leaders. Annas himself could have come and listened! Jesus had also taught by the sea and on hillsides, beside a well and in the streets, and in a variety of other public settings. Jesus had nothing to hide. He was not the leader of a secret organization with a subversive agenda. What He had shared with His disciples in private was consistent with everything He had shared with individuals and crowds in public settings.

18:21 Why question me? Ask those who heard [in public] me. Surely they know what I said.”

Requiring a person to testify against himself was a violation of Jewish law. The law required the substantiation of charges by the testimony of competent witnesses (Deut. 19:15). So, Jesus put the legal burden of proof on Annas’s shoulders. He asked Annas to question those who heard Him speak. Jesus’ response accentuated the fact that ample witnesses were available for questioning.

18:22 When Jesus said this, one of the officials [felt Jesus had been disrespectful to the high priest] nearby [to stand along side of] struck [a blow on the face with the flat of the hand; an illegal act since no sentence had been passed] him in the face. “Is this the way you answer the high priest?” he demanded [supposing that Jesus had shown contempt for the high priest].

Jesus’ response to the high priest emeritus incited the anger of one of the officials standing nearby. The unnamed official struck Jesus in the face—an unjust act since no sentence had been passed. The question the official asked Jesus indicates he felt that Jesus had been disrespectful to the high priest. Some see this action as a fulfillment of Micah 5:1, which states “They will strike Israel’s ruler on the cheek with a rod.”

18:23 [Jesus defended Himself, for He had been slapped unjustly; cf. Acts 23:2-5] “If I said something wrong,” Jesus replied, “testify [produce some evidence of it] as to what is wrong. But if I spoke the truth, why did you strike me?”

Jesus spoke up when the official struck Him. He challenged the official to provide proof that He had done or spoken anything wrong. The word strike indicates something more than a slap. What the official did was wrong.

How do you respond to wrong? Do you stand up against wrong and injustice? Jesus’ response indicates that we can and must speak out against wrong. Jesus’ words were characterized by accuracy, consistency, and purity of intent. He had spoken truthfully and did not deserve to be struck.

18:24 Then Annas sent him, still bound, to Caiaphas the high priest.

18:25 As Simon Peter stood warming himself, he was asked, “You are not one of his disciples, are you?” He denied it [Peter’s second denial], saying [emphatically], “I am not.”

18:26 One of the high priest’s servants, a relative of the man [Malchus (Jn. 18:10)] whose ear Peter had cut off [Jn. 18:10-11], challenged him, “Didn’t I see you with him in the olive grove?” [this question phrased in a way that an affirmative answer was expected]

18:27 Again Peter denied it [third denial; cf. Matt. 26:74], and at that moment a rooster began to crow [Jesus “turned and looked straight at Peter” (Lk. 22:61); Peter went out and wept bitterly (Matt. 26:75; Mk. 14:72; Lk. 22:60-62)].

Note: What situations might cause you to deny knowing Jesus?

18:28 Then the Jews led Jesus from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness the Jews did not enter the palace; they wanted to be able to eat the Passover [not necessarily referring to the main Passover meal but the remaining meals that will be taken in the Passover season].

18:29 So Pilate came out to them and asked, “What charges [accusation] are you bringing against this man?”

18:30 “If he were not a criminal,” they replied, “we would not have handed him over to you.”

18:31 Pilate said, “Take him yourselves and judge him by your own law.” “But we have no right to execute anyone,” the Jews objected.

18:32 This happened so that the words Jesus had spoken indicating [signifying] the kind of death he was going to [to be about to] die would be fulfilled.

18:33 Pilate then went back inside the palace, summoned Jesus and asked him, “Are you [emphatic] the king [Jews used this term to mean their religious ruler] of the Jews [Pilate could not reconcile the character of Jesus with the charge brought against Him]?”

The religious leaders took Jesus to the Praetorium, the palace of Pilate (18:28). Pilate, the Roman governor in charge of Judea, was unpopular with the Jews. However, the religious leaders needed the sanction of Pilate and the Roman government in order to have Jesus put to death.

Pilate asked the Jews concerning the specific charges against Jesus (18:29). The Jewish leaders offered a vague response (18:30). Pilate indicated that he was not interested in their petty squabbles (18:31).

The Jews had brought three charges against Jesus (Luke 23:2). First, they accused Him of subverting their nation. Second, they accused Jesus of telling people not to pay their taxes. Third, they said Jesus claimed to be a king.

Pilate agreed to look into the charges against Jesus. Pilate began his interrogation by asking Jesus if He was indeed the king of the Jews. The Jews used the term “king of the Jews” to mean the Messiah. To Pilate, it would have meant a possible threat to the Roman emperor, thus a charge for treason. Pilate thought it incredible that the humble man standing before him could be a political threat to Rome.

18:34 “Is that your own idea,” Jesus asked [rather than answering Pilate, Jesus challenged him], “or did others talk to you about me [not certain if Pilate was truly interested or merely following a legal procedure]?”

Rather than answering Pilate, Jesus challenged him to consider his role in the unfolding events. His question forced Pilate to consider whether he was really interested in Jesus’ identity or if he was merely repeating the charge made by others. Would Pilate render a fair judgment or be a pawn of the Jews?

18:35 “Am I a Jew [reply expressed disdain, sarcasm, indignation: literally “I am not a Jew am I?”]?” Pilate replied. “It was your people and your chief priests who handed you over to me. What is it you have done [Pilate wanted to know what Jesus had done to arouse the hatred of His accusers]?”

Pilate’s contemptuous reply was phrased in such a way as to expect a negative answer. He defended himself by stating that he was merely performing his task as governor by investigating a matter brought to him by your people and your chief priests. He wanted for Jesus to tell him what He had done to arouse the hatred of His accusers. If Jesus was indeed the Messiah, why then did His own people not support Him? Why had they handed Him over to the Roman governor?

18:36 Jesus said, “My kingdom [Jesus answered clearly, stating that He was indeed a king; kingdom refers to all Jesus had done and would do as God’s Son and all that is under His authority] is not of this world [does not originate in the world; did not have a geographic locality]. If it were, my servants would fight [they would be fighting now; but, as it was, Jesus had no militant followers ready to form an army; Jesus was a king, but no political or military threat to Roman authority] to prevent my arrest by the Jews. But now [“but as it is” or “but as the case now stands”] my kingdom is from another place [a spiritual realm].”

Jesus answered clearly by stating that He was indeed “the king of the Jews” (18:33). He explained that His kingdom is not of this world. His kingdom is not geographical or political. His kingdom is first and foremost relational and consists of His spiritual reign in the hearts of believers.

Jesus further explained that if His kingdom were of this world, then His servants would fight (and would be fighting now) to prevent His arrest by the Jews. But, Jesus had no militant followers ready to form an army. The fact of the matter was that Jesus represented neither a military nor a political threat to Roman authority. His kingdom, Jesus said, is from another place—a spiritual realm.

18:37 “You are a king, then!” said Pilate [perhaps bewildered]. Jesus answered, “You are right in saying I am a king. In fact, for this reason [Jesus did not enter the world for any political purpose] I was born [indicates His humanity], and for this I came into [indicates His deity, that He existed before He “came into the world”] the world, [reason why Jesus had come to earth] to testify [to bear testimony] to the truth. Everyone on the side of [devoted to] truth listens to me.”

Pilate responded by stating, You are a king, then! Jesus affirmed Pilate’s conclusion and clarified for him the reason why He had entered the world. Jesus’ response indicates that He was aware of both His origin and destiny. Jesus was born, a reference to His humanity, and came into the world, a reference to His deity and preexistence. He explained that His purpose for coming into the world was to testify to the truth. Jesus used truth and not a sword to advance His kingdom. He added that everyone devoted to the truth listens to Him.

Note: Pilate drew conclusions about Christ but had no convictions about Him. What are the differences between conclusions and convictions?

18:38 “What is truth?” Pilate [closer to the truth than he realized] asked [do not know Pilate’s attitude here, but since he did not wait for an answer, it is likely he asked the question in a facetious, scornful, or cynical way]. With this [because he did not wait for an answer, Pilate lost his best opportunity to find eternal life] he went out again to the Jews and said [declared Jesus innocent of any crime], “I find no basis for a charge [Jesus had not transgressed any law that would have made Him liable to punishment] against him.

Pilate cynically asked, What is truth? Ironically, Pilate was closer to the truth than he realized. Pilate, like so many today, thought that all truth was relative. For Pilate, truth could be whatever the Roman government wanted it to be. For those who hold to a relativistic viewpoint, truth may be what the majority of people agree with or whatever helps them advance their personal agendas.

Sadly, Pilate did not wait for an answer and lost his best opportunity to find eternal life. Pilate walked away from Jesus, went out again to the Jews, and declared Jesus innocent of any crime. At that moment Pilate could have set Jesus free, but lacked the courage to do so. Pilate had drawn conclusions about Jesus but had no convictions about Him and therefore failed to take a stand for what is right. Only those armed with Christian convictions are equipped to take a stand for righteousness.

Note: In order to live in line with the truth we profess, we must consciously and intentionally do the following every day.

Choose accuracy over inaccuracy. Our lives and words are like road maps. We must make certain that when others look at our lives or hear our words they are steered in the right direction.

Choose consistency over compromise. Whenever we are tempted to do or say anything that is inconsistent with what we believe, we must choose consistency.

Choose honesty over duplicity. Imagine what life would be like if everybody was dishonest and nobody kept their promises. Don’t contribute to that nightmare.

Choose accountability over corruptibility. Build accountability into your life. Ask others to hold you accountable for how you live and what you say. Give a friend permission to wound you (Prov. 27:6) if necessary in order to keep you honest.

18:39 But it is your custom for me to release to you one prisoner at the time of the Passover. Do you want me to release ‘the king of the Jews’?”

18:40 They shouted [screamed] back, “No, not him! Give us Barabbas!” Now Barabbas had taken part in a rebellion.

19:1 Then Pilate took Jesus and had him flogged [to scourge; an attempt to appease the Jews; punishment not intended to kill Jesus (although those subjected to flogging sometimes died); cf. Lk. 23:16,22].

19:2 The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple [the color of royalty] robe

19:3 and went up to him again and again, saying, “Hail, king of the Jews!” And they struck him in the face [cf. Isa. 50:6].

19:4 Once more [cf. Jn. 18:38] Pilate came out and said to the Jews, “Look, I am bringing him out to you to let you know that I find no basis for a charge [not guilty of a crime punishable by death] against him.

19:5 When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, “Here is the man [Latin: Ecce homo]!”

19:6 As soon as the chief priests and their officials saw him [Jesus: flogged, bleeding, wearing a crown of thorns and a purple robe] (19:1-5)], they shouted [screamed in a fiendish rage], “Crucify! Crucify! [cf. Mk. 15:13-15]” But Pilate answered, “You [Jewish rulers] take him and crucify him. As for me, I find no basis for a charge against him [as if this would relieve Pilate of responsibility].”

After questioning Jesus (18:38), Pilate tried to use Barabbas as a bargaining chip with the Jews (18:38)—his first attempt to release Jesus. However, his gamble failed when the crowd shouted for the release of Barabbas, a rebel (18:40) and a murderer (Mark 15:7). Pilate then handed Jesus to the Roman soldiers who severely flogged and abused Him (19:1-3). Once more, Pilate told the Jews that he found no basis for a charge against Jesus (19:4).

Perhaps in an effort to play on their sympathies, Pilate presented the battered and bruised Jesus to the crowd. However, the crowd felt no pity when they saw Jesus wearing the crown of thorns and purple robe. Instead they screamed in a fiendish rage, Crucify! Crucify! For the third time, Pilate said he found no basis for a charge against Jesus.

19:7 The Jews insisted [in an attempt to justify their demand], “We have a law, and according to that law he must die [cf. Lev. 24:16; Jn. 5:18], because he claimed to be the Son of God.”

The Jews referred to Leviticus 24:16 as the basis for their insistence on the death penalty for Jesus. Jesus deserved to die, they insisted, for the sin of blasphemy. Ironically, Jesus had not violated that law as the Jews believed. Jesus’ claim to be the Son of God was absolutely true. The Jews just did not believe it.

19:8 When Pilate heard this [in addition to the troubling dream of his wife (Matt. 27:19); Pilate was no doubt familiar with myths about the gods coming to earth as men (cf. Acts 14:8-13)], he was even more afraid,

Pilate was afraid when he heard the Jews say that Jesus “claimed to be the Son of God” (19:7). Superstitious pagans believed the gods sometimes appeared on earth in human form (see Acts 14:8-13). They further believed that arousing the anger of such a god would put one in great danger. Pilate had even more reason to be afraid because of his wife’s troublesome dream about “that innocent man” (Matt. 27:19).

19:9 and he went back inside the palace. “Where do you come from?” he asked Jesus, but Jesus gave him no answer.

19:10 “Do you refuse to speak to me?” Pilate said. “Don’t you realize I have power either to free [release] you or to crucify you?”

19:11 Jesus answered, “You would have no power over me if it were not given to you from above. Therefore the one who handed me over [to deliver, to betray] to you is guilty of a greater sin.”

19:12 From then on, Pilate tried [implies a series of attempts] to set Jesus free [Pilate could have set Jesus free on his own authority, but was fearful to do so without the consent of the Jews], but the Jews kept shouting [accusing Pilate of being a traitor to Caesar], “If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar.”

Pilate was convinced he should not crucify Jesus. Although we are not specifically told how, Pilate continued to seek Jesus’ release. Pilate had boasted to Jesus that he had the authority to either release or crucify Him (19:10). However, even though as governor he had the authority to release Jesus, he was reluctant to do so without the consent of the Jews. Pilate found himself in the uncomfortable position between an innocent man and an angry mob.

The angry Jews continued to pressure Pilate by threatening to report to Tiberius, the emperor, that he had freed an alleged troublemaker and seditionist who claimed to be a king. Though Pilate seemed to want to do the right thing, he would not sacrifice himself or his own interests to set Christ free.

Pilate refused to do the right thing, partly because of the pressure and intimidation of the Jews. Like Pilate, many unbelievers today are unwilling to sacrifice their selfish interests in order to make a decision for Christ. Sadly, that is the costliest of all mistakes one can make.

19:13 When Pilate heard this, he brought Jesus out and sat down on the judge’s seat at a place known as the Stone Pavement [the place where Pilate rendered his awful decision] (which in Aramaic is Gabbatha [signifies a high place, as judgment seats are, so that the judge could be seen and heard by a considerable number of people]).

Pilate lost any resolve to release Jesus when he heard the shouts and threats of the Jews. He sat down on the judge’s seat at a place known as the Stone Pavement. The Aramaic word Gabbatha signifies a high place, perhaps indicating that the judge’s seat was situated high enough so that the judge could be seen and heard by a large number of people. Pilate rendered his awful decision from that place. Matthew recorded that Pilate washed his hands before the crowd (Matt. 27:24)—an act that could not cleanse his heart of the terrible stain of his decision.

19:14 It was the day [Friday] of Preparation of Passover Week [the week-long Feast of Unleavened Bread], about the sixth hour [6:00 AM (Roman time)]. “Here is your king,” Pilate said to the Jews.

19:15 But they shouted, “Take him away! Take him away! Crucify him!” “Shall I crucify your king?” Pilate asked. “We have no king but Caesar [pronouncement of loyalty to Caesar; a blasphemous claim (cf. Judg. 8:23; 1 Sam. 8:7); in reality they hated Caesar but hated Jesus more],” the chief priests answered.

19:16 Finally Pilate handed him over to them to be crucified [the most cruel and shameful of all punishments]. So the soldiers took charge [custody; cf. Matt. 27:26; Mk. 15:15 re: scourging] of Jesus.

Pilate, more concerned about protecting his political position than the life of an innocent man, handed Jesus over to the religious leaders to be crucified. Rather than doing the right thing, Pilate “surrendered to their will” (Luke 23:25).

Crucifixion was, without question, the most cruel and shameful of all punishments. The pain and anguish associated with crucifixion was so intense that a new word was coined to describe it—the word “excruciating,” which means, “out of the cross.”

The fact that the Jewish leaders pressured Pilate to crucify Jesus points to their intense hatred of Jesus. Since Rome did not permit the Jews to execute anyone, the soldiers took charge of Jesus. In a matter of hours, the message of the Old Testament concerning the Messiah would converge on the cross and the good news of salvation would emerge from it.

19:17 Carrying his own cross [probably the crossbeam that would later be attached to the larger, vertical post], he went out [criminals commonly paraded through streets; cf. Matt. 27:31] to the place of the Skull (which in Aramaic is called Golgotha).

Like other victims of crucifixion, Jesus was required to carry his own cross to the place of execution. He probably carried the horizontal crossbeam that would later be attached to the larger, vertical post. Carrying his own cross through the crowded streets only added to the humiliation Jesus experienced. Apparently, Jesus was so exhausted that He was unable to continue carrying the cross and a bystander named Simon was enlisted to carry it behind Jesus (Luke 23:26).

Jewish law forbade executions to take place within the city walls (see Acts 7:58). So, Jesus went out or was led to the place of the Skull—a place outside Jerusalem. The name of the place indicates that this was a site for executions or that it received its name because of the actual appearance of the location. Regardless of why it was so named, it was a place of death. But, Jesus’ death on the cross at that horrible place would make possible life for all who place their faith in Him for salvation.

19:18 Here they crucified him, and with him two others [criminals/robbers (Lk. 23:33; Matt. 27:38)] — one on each side and Jesus in the middle.

Jesus was crucified between two others—identified as criminals (Luke 23:33) and robbers (Matt. 27:38). Some believe these other men were somehow associated with Barabbas. One of the criminals “hurled insults at him” (Luke 23:39). The other turned to Jesus and said, “Jesus, remember me when you come into your kingdom” (Luke 23:42). Jesus answered, “Today you will be with me in paradise” (Luke 23:34). Jesus’ death between these two criminals fulfilled Isaiah’s prophecy, “He poured out his life unto death, and was numbered with the transgressors” (Isa. 53:12).

19:19 Pilate had a notice prepared and fastened to the cross. It read: JESUS OF NAZARETH, THE KING OF THE JEWS.

19:20 Many of the Jews read this sign, for the place where Jesus was crucified was near the city, and the sign was written in Aramaic, Latin and Greek.

19:21 The chief priests of the Jews protested to Pilate, “Do not write ‘The King of the Jews,’ but that this man claimed to be king of the Jews.”

19:22 Pilate answered, “What I have written, I have written [statement indicates the permanent and abiding character of Pilate’s act; the expression of a legal decision].”

19:23 When the soldiers [four in number] crucified Jesus, they took his clothes [“part of the pay the executioners received for performing their gruesome duties” (Life Application Bible Commentary)], dividing them into four shares, one for each of them, with the undergarment remaining. This garment was seamless, woven in one piece from top to bottom.

Note: “Contrary to the paintings depicting the Crucifixion, Jesus died naked, another horrible part of His humiliation.” (Life Application Bible Commentary • John • p. 377)

19:24 “Let’s not tear it,” they said to one another. “Let’s decide by lot [somewhat like rolling dice] who will get it.” This happened that the scripture might be fulfilled [cf. Ps. 22:18] which said, “They divided my garments among them and cast lots for my clothing.” So this is what the soldiers did.

19:25 Near the cross [the disciples fled, but these women stayed with Jesus until the end] of Jesus stood [1] his mother, [2] his mother’s sister [possibly Salome (cf. Matt. 27:55ff; Mk. 15:40ff), the mother of James and John], [3] Mary [the mother of James the younger and of Joses] the wife of Clopas, and [4] Mary Magdalene [Jesus appeared to her first after His resurrection].

19:26 When Jesus [as oldest son He was responsible for His mother’s welfare] saw his mother there [read Lk. 2:35 re: Simeon’s prophecy], and the disciple whom he loved [John; the only one of the eleven who was present at the crucifixion] standing nearby [to stand alongside], he said to his mother, “Dear woman, here is your son,”

19:27 and to the disciple, “Here is your mother.” From that time on, this disciple took her into his home.

19:28 Later, knowing that all was now completed, and so that the Scripture [cf. Ps. 69:21] would be fulfilled, Jesus said, “I am thirsty [cf. Ps. 22:15 re: physical reason for Jesus’ thirst].”

Jesus knew that He had completed the work the Father sent Him to accomplish—the work of making salvation available to all people. As Jesus hung on the cross, He experienced an overwhelming thirst. Dehydration was one of the most dreadful aspects of crucifixion (see Ps. 22:14-15). Jesus had suffered through a night of unfair trials, a severe flogging at the hands of Roman soldiers, and a humiliating walk to the cross. Exhausted and in agonizing pain, Jesus said I am thirsty—one of seven statements He uttered from the cross.

Seven last statements from the cross:
• “Father forgive them…” Lk. 23:34
• “…today you will be with Me…” Lk. 23:39-43
• “Dear woman…” Jn. 19:25-27
• “My God, My God…” Matt. 27:45-49
• “I am thirsty.” Jn. 19:28-29
• “It is finished.” Jn. 19:30
• “…I commend My spirit…” Lk. 23:46

19:29 [cf. Matt. 27:48] A jar of wine vinegar [a diluted vinegary wine drunk by soldiers and laborers] was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus’ lips.

John recorded that a jar of wine vinegar was there. This wine vinegar was a cheap, sour wine the soldiers drank for refreshment as opposed to the pain-deadening drug that Jesus had earlier refused to take (Mark 15:23). The soldiers quenched Jesus’ thirst by dipping a sponge in the wine vinegar, placing the sponge on the stalk of a hyssop plant, and lifting it to Jesus’ lips. This action fulfilled the prophecy of Psalm 69:21, “They … gave me vinegar for my thirst.”

19:30 When he had received the drink, Jesus said, “It [Jesus’ suffering, the purchase of man’s redemption; OT prophecies now fulfilled] is finished [Gr. tetelestai: “It is finished, it stands finished, and it will always be finished!” / term also used by merchants to indicate “the debt is paid in full”].” With that, he bowed his head and gave up [“to give up voluntarily”] his spirit.

The little bit of moisture from the wine vinegar apparently quenched Jesus’ thirst enough for Him to utter His final words from the cross. Jesus said, “It is finished”—a single word in the Greek language. What was finished? Certainly Jesus’ suffering was finished.

Numerous Old Testament prophecies concerning the Messiah were finished or fulfilled. But most important, the work of saving lost humanity by bearing “our sins in his body on the tree” (1 Peter 2:24) was finished. Merchants used the word “finished” to indicate the payment in full of a debt. Jesus paid a debt He did not owe for those who owed a debt they could not pay. What Jesus did stands finished and will always be finished. He completed the work the Father had given Him to do (John 17:4).

Jesus’ final words from the cross are very likely those recorded by Luke, “Father, into your hands I commit my spirit.” Having declared that He had completed His divine mission, Jesus bowed his head and voluntarily gave up or handed over his spirit to the Father. John’s words accentuate the voluntary nature of Jesus’ death. Jesus’ life was not taken from Him; rather He gave His life of His own free will.

19:31 Now it was the day of Preparation [the day Jews were to get ready for the Sabbath], and the next day was to be a special Sabbath [the Passover Sabbath]. Because the Jews did not want the bodies left on the crosses during the Sabbath [considered an act of defilement (Deut. 21:22-23)], they asked Pilate to have the legs broken [made it impossible for victims to raise themselves up to breathe] and the bodies taken down.

19:32 The soldiers therefore came and broke the legs of the first man who had been crucified with Jesus, and then those of the other.

19:33 But when they [soldiers] came to Jesus and found that he was already dead, they did not break his legs [fulfilled prophecy (Ps. 34:20); read Ex. 12:46 and Num. 9:12 re: Passover lamb].

Note: The Koran denies the crucifixion and death of Jesus: “They did not kill him, nor did they crucify him, but they thought they did.” (Koran • 4:157)

19:34 Instead, one of the soldiers pierced [to stab; fulfilled prophecy (Zech. 12:10)] Jesus’ side with a spear, bringing a sudden flow [not a spurt as from a beating heart; indication that Jesus was actually dead] of blood and water.

19:35 The man [possibly John who was present at crucifixion (Jn. 19:26-27)] who saw [an eyewitness] it has given testimony, and his testimony is true [account of crucifixion is accurate]. He knows that he tells the truth, and he testifies so that you also may believe [in keeping with the purpose of John’s Gospel (Jn. 20:31)].

19:36 These things happened so that the scripture would be fulfilled: “Not one of his bones will be broken [to shatter, to crush],”

19:37 and, as another scripture says, “They will look on the one they have pierced.”

19:38 Later, Joseph of Arimathea [a rich man (Matt. 27:57); prominent member of the Jewish council (Mk. 15:43); a good and righteous man who had not consented to what the council did (Lk. 23:50-51); Jew who prayed for Messiah to come (Mk. 15:43); a disciple of Jesus] asked Pilate for the body of Jesus. Now Joseph [before this day he had never openly followed Jesus] was a disciple of Jesus, but secretly because he feared the Jews. With Pilate’s permission, he came and took [openly/publicly] the body away.

As evening approached, a man named Joseph of Arimathea summoned up courage and asked Pilate for the body of Jesus. Each of the gospel writers tells us something about Joseph.

• Matthew noted that he was a rich man (Matt. 27:57).

• Mark said that he was “a prominent member of the Council” and a Jew who prayed for the Messiah to come (Mark. 15:43).

• Luke added that he was a good and righteous man who had not consented with what the Council did (Luke 23:50-51).

• John noted that Joseph was a secret disciple because he feared the Jews.

Though previously afraid to acknowledge Jesus while He was alive, Joseph did not remain a secret disciple of Jesus. The death of Jesus awakened in him the courage to take a very open and public stand for Jesus. He asked for and received permission from Pilate to take the body of Jesus away for a proper burial.

19:39 He was accompanied by Nicodemus [identified as the man who came to Jesus by night each time he is mentioned (Jn. 3:1ff; 7:50-53)], the man who earlier had visited Jesus at night. Nicodemus brought a mixture of [spices placed between folds of the linen in order to partially embalm the body] myrrh and aloes [powdered aromatic sandalwood used for perfuming bedding or clothes; purpose probably was to counteract unpleasant odor and slow down corruption], about seventy-five pounds.

Nicodemus—identified as the man who earlier had visited Jesus at night (see also John 3:1-2)—accompanied Joseph. Sometimes, just having one other person with us can give us the courage to do things we might never attempt alone. To his credit, Nicodemus had previously stood up for Jesus among his religious peers (John 7:50-53). Nicodemus brought a large and expensive amount of the spices that were used for embalming. Although Joseph and Nicodemus had to work hastily, they prepared Jesus’ body for burial “in accordance with Jewish burial customs” (19:40).

Mary Magdalene was among a group of women that followed Joseph and saw the tomb and how the body of Jesus was laid in it (Luke 23:55). Joseph, the owner of the tomb, then “rolled a big stone in front of the entrance of the tomb and went away” (Matt. 27:60). The actions of the Joseph and Nicodemus challenge those who have been touched by Christ’s sacrifice to willingly sacrifice for His sake in helping lost people to be saved.

19:40 Taking Jesus’ body, the two of them wrapped [to bind] it, with the spices [spices and aromatic oil sprinkled between the folds of the linen bandage], in strips of linen. This was in accordance with Jewish burial customs.

19:41 At the place where Jesus was crucified, there was a garden, and in the garden a new tomb [belonged to Joseph of Arimathea (Matt. 27:57-60); God did not allow His Servant to be buried like criminal (cf. Isa. 53:9)], in which no one had ever been laid.

19:42 Because it was the Jewish day of Preparation [time was close to sundown when the Sabbath would begin; burial had to be completed before sundown] and since the tomb was nearby, they laid Jesus there [in a borrowed tomb].

20:1 Early on the first day of the week [day after Sabbath; Sunday], while it was still dark, Mary Magdalene [devoted follower of Jesus] went to the tomb and saw that the stone [heavy/circular; placed over mouth of tomb; sealed as per Matt. 27:66] had been removed [Gr. airo: pick up and carry away] from the entrance [Matt. 28:2].

Note: Someone noted that the stone was not removed to let Jesus out but to let the world in. Note the words that describe the position of the stone.
• Matt. 27:60 — kulio: “to roll”
• Mark 16:3,4 — anakulio: “to roll up / upward”
• Luke 24:2 — apokulio: “separation in sense of distance, thus rolled away”

About Mary Magdalene
Jesus had dramatically changed the course of Mary Magdalene’s life. Mary had faithfully followed and served Jesus (see Luke 8:2-3). She had listened to His teachings and witnessed His compassionate ministry. Mary saw Jesus crucified (19:25) and buried (Luke 23:55). When Mary went to the tomb on Sunday morning to anoint His body (see Mark 16:1), her grief intensified when she found the tomb opened and His body missing. As Mary wept, she bent over and looked into the tomb (20:11) and saw two angels (20:12), who asked the reason she was crying (20:13). Mary responded that someone had removed Jesus’ body and she did not know where to find it.

20:2 So she [Mary] came running to Simon Peter and the other disciple [staying in the vicinity of Jerusalem], the one Jesus loved [see John 21:20-24], and said, “They [perhaps reference to Jesus’ enemies] have taken the Lord out of the tomb [women suspected grave robbery], and we do not know where they have put Him.”

20:3 So Peter and the other disciple started [indication they had no knowledge of the whereabouts of Jesus’ body] for the tomb.

20:4 Both were running, but the other disciple outran Peter and reached the tomb first.

20:5 He bent over and looked [Greek blepo: “to glance at something”] in at the strips of linen lying there but did not go in.

20:6 The Simon Peter, who was behind him, arrived and went into the tomb. He saw [Greek theoreo: “to take careful notice; to contemplate”] the strips of linen lying there [like an empty cocoon retaining the shape or contour of Jesus’ body],

20:7 as well as the burial cloth that had been around Jesus’ head. The cloth was folded [rolled up; implies the cloth had been wound around the head into the shape of a sphere and not folded flat like a table napkin; again arguing against grave robbery] up by itself, separate from the linen [also retaining the contour Jesus’ head had given it].

20:8 Finally the other disciple, who had reached the tomb first, also went inside. He [John] saw [Greek oida — “to get a mental picture, to realize what has taken place”; John understood the meaning of what he saw (that Jesus was alive)] and believed [the first to believe that Jesus was risen even before he saw him; perhaps recalling Jesus’ previous words — John 2:22; 11:25; 16:22].

20:9 (They still did not understand from Scripture that Jesus had to rise from the dead [see John 2:21-22].)

20:10 Then the disciples went back to their homes [in the vicinity of Jerusalem; perhaps the upper room],

20:11 but Mary [returned and] stood outside the tomb crying [mourning the loss of Jesus; loud and uncontrollable wailing as in John 11:31,33 and Luke 8:52]. As she wept, she bent over to look [Greek theoreo — “to take careful notice”] into the tomb

20:12 and saw two angels in white [she likely did not recognize them as angels; perhaps she saw (through her tear-filled eyes) two forms that she mistook for men], seated where Jesus’ body had been, one at the head and the other at the foot.

20:13 They [two angels] asked her, “Woman, why are you crying?” “They have taken my Lord away,” she said, “and I don’t know where they have put Him.”

20:14 At this, she turned around and saw Jesus standing there, but she did not realize [perhaps because tears clouded her eyes or because of hazy early morning light or because of her preoccupation with the loss of Jesus’ body] that it was Jesus.

After answering the question asked by the angels (20:13), Mary turned around and saw Jesus standing there. However, Mary did not realize that it was Jesus. Perhaps Mary did not recognize Jesus because she was crying (20:15) and tears clouded her eyes. Perhaps Mary was kept from recognizing Him, as in the case of the Emmaus disciples (see Luke 24:16). Whatever the reason, Mary did not realize that the One who had given her a new lease on life was standing only a few feet away. While we cannot know with certainty why Mary could not recognize Jesus any sooner than she did, we should keep in mind that like Mary, we too often fail to recognize the presence of Jesus in difficult or stressful times.

20:15 “Woman [same word Jesus used at the cross for his mother],” He said, “why are you crying? Who is it you are looking for?” Thinking he was the gardener, she [assumed the gardener would know the location of the body] said, “Sir, if you have carried him away, tell me where you have put him, and I will get him.”

At that point, Jesus addressed Mary as Woman—the same word He used at the cross for His mother (19:26). Jesus asked Mary the same question the angels had asked; why are you crying? However, Jesus went a step further and asked: Who is it you are looking for? Thinking the gardener had addressed her, Mary assumed he would know where the body of Jesus had been taken. Tell me where you have put him, she respectfully asked, and I will get him. Perhaps Mary was thinking in terms of giving Jesus a decent burial.

20:16 Jesus said to her, “Mary [see John 10:3,14].” She [recognized his voice] turned [whirled about] toward him [Mary was first to see the risen Lord] and cried out in Aramaic, “Rabboni! [my dear Lord]” (which means Teacher).

Mary’s profound grief was suddenly swept away by the sound of a single word—Mary (v. 16). She recognized the voice that had uttered her name, just like a sheep recognizes the voice of its shepherd (see John 10:3,14). At the sound of her name Mary whirled about and saw Jesus standing there (v. 16). Jesus was alive! Mary affectionately cried out Rabboni (which means my Teacher) and fell at His feet (see Matt. 28:9) and held tightly to Jesus (20:17). Mary was the first to see the risen Lord!

20:17 Jesus said, “Do not hold on to me [perhaps clinging to His feet as the other women did as per Matt. 28:9], for I have not yet returned to the Father. Go instead to my brothers [i.e., apostles/disciples more than earthly family] and tell them, ‘I am returning to my Father and your Father, to my God and your God.’”

20:18 Mary Magdalene [the first to carry the good news about resurrection] went to the disciples [see also Mark 16:9-11] with the news: “I have seen the Lord!” And she told them that He had said these things to her.

Jesus told Mary to stop holding on to Him (20:17). He had a job for her to do. Jesus instructed Mary to report the news of His resurrection and approaching ascension to His brothers, or disciples. Mary became the first to deliver the good news about the resurrection. She went to the disciples and found them “mourning and weeping” (see Mark 16:10).

Mary faithfully and factually reported everything that had happened and all that Jesus had instructed her to say. Mary’s announcement continues to echo down the corridors of time to our present day. We too can proclaim the good news that Jesus lives today! We should live with an awareness of His presence and a determination to tell others this good news.

20:19 On the evening of that first day of the week [Sunday evening of the resurrection], when the disciples [with exception of Thomas] were together, with the doors locked [securely] for fear of the Jews, Jesus came [not impeded by locked doors; glorified body; cf. Phil. 3:20-21] and stood among them [cf. Luke 24:37 — “thinking they saw a ghost”] and said [broke the silence], “Peace be with you!”

On the evening of the resurrection, the disciples were hiding behind locked doors for fear of the Jews. The Jews, who had orchestrated the death of Jesus, could be expected to cause trouble for any of Jesus’ known followers. They had already falsely reported that the disciples had stolen the body of Jesus (Matt. 28:11-15). Obviously, the air was still tense in and around Jerusalem.

Those assembled behind locked doors certainly had much to talk about. Jesus had already appeared to Mary Magdalene (John 20:11-18), the other women (Matt. 28:9-10), Peter (Luke 24:34; 1 Cor. 15:5), and to the two Emmaus disciples (Luke 24:13-32). As the disciples, with the exception of Thomas (see John 20:24), hid from the Jews behind locked doors, Jesus came and stood among them. Luke recorded the initial startled reaction of the group (see Luke 24:37). Jesus broke the silence with a reassuring and timely greeting of peace.

20:20 After he said this, he showed them his hands and side [to reassure them that he was no ghost]. The disciples were overjoyed [to see Jesus again and because his claims were now validated] when they saw the Lord.

Jesus showed the disciples the wounds in his hands and side—evidence that the price of salvation had been paid. He did this in order to reassure them that He was not a ghost, as some of them supposed (see Luke 24:37-39). Jesus invited the disciples to touch Him. John later wrote of this experience (see 1 John 1:1-3). His testimony affirms that the disciples were not dreaming or hallucinating. The disciples were overjoyed to see Jesus again, thus fulfilling what He had said to them prior to the crucifixion; “You will grieve, but your grief will turn to joy” (John 16:20b).

20:21 Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you [the first of four commissions; the only commission recorded in John; see also Matt. 28:19-20; Luke 24:44-51; Acts 1:8].”

Note: In addition to reaching out to the Jews, Jesus reached out to…
• Samaritans John 4:1-42
• Greeks (who populated the region of the Gerasenes) Mark 5:1-20
• Romans Luke 7:1-10

20:22 And with that he breathed [cf. Gen. 2:7] on them and said, “Receive [begin to receive; the Spirit would come in fullness at Pentecost] the Holy Spirit [enabled the disciples to fulfill the commission of Jn. 20:21].

20:23 [a commission to proclaim the forgiveness of sins on the basis of the message of the Gospel] If you forgive [to release] anyone his sins, they are forgiven; if you do not [to hold, to retain] forgive them, they are not forgiven.”

20:24 Now Thomas [two other references to Thomas (Jn. 11:16 and 14:5; had earlier displayed commitment in the face of danger (Jn. 11:16)] (called Didymus [Greek term meaning “twin”]), one of the Twelve, was not with the disciples when Jesus came.

20:25 So the other disciples told [repeatedly; they kept saying] him, “We have seen the Lord!” But he said to them, “Unless I see the nail [this reference indicates Jesus was nailed, and not bound with cords, to the cross] marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe it.”

Thomas was not with the disciples when Jesus had first appeared to them on the evening of the resurrection (20:19-20). Later, the other disciples kept telling Thomas that they had seen the risen Lord. However, Thomas wanted the same evidence (bodily proof) that the other disciples possessed.

Thomas wanted to see the nail marks. The mention of nail marks indicates that Jesus actually was nailed to the cross and not bound with cords. Thomas also wanted to see the wound created by the spear thrust into Jesus’ side. Because Thomas set conditions upon which he would make a decision concerning the risen Christ, he is known as “Doubting Thomas.”

20:26 A week later [literally, “after eight days;” after Thomas had declared his skepticism (Jn. 20:24-25)] his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, “Peace be with you!”

A week after Thomas had declared his doubt, he was in the same house with the other disciples. As before, the doors were locked—indicating that security was still a concern. Once again, Jesus appeared to the disciples without announcement. He stood among them and said, “Peace be with you!” Jesus’ greeting was especially significant because He is the One who made possible “peace through his blood, shed on the cross” (Col. 1:20).

20:27 Then he said [indicates Jesus supernaturally knew what Thomas had said to the others when they told him of Jesus’ first appearance] to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side [Christian truth is not afraid to submit itself to examination. (Hobbs)]. Stop doubting [cf. Matt. 28:17 re: the doubts of others] and believe.”

Jesus spoke directly to Thomas. He supernaturally knew what Thomas had said to the other disciples when they told him of Jesus’ first appearance. When Jesus appeared in the room, He did not scold Thomas. Instead, He addressed Thomas’ concerns. Jesus invited Thomas to see and to freely examine the wounds in His hands and side.

Apparently the wounds that Jesus had sustained on the cross remained open and unhealed in His resurrection body. Thomas had an opportunity to see and to examine those wounds and to learn what he wanted to know by firsthand experience. Jesus told Thomas to stop doubting and believe.

20:28 Thomas said [no indication that Thomas actually touched Jesus or His wounds] to him, “My Lord and my God!” [a clear affirmation of Jesus’ deity; John’s Gospel continually affirms Jesus’ deity (see 1:1,18; 8:58; 10:30); Thomas would now be able to confidently proclaim Jesus as the risen Christ and say, “I know from personal experience.”; Thomas is the only person in the Gospels who called Jesus “God!” (Hobbs)]

There is no indication that Thomas actually touched Jesus or His wounds. Instead, Thomas said to Jesus, “My Lord and my God!”—a clear affirmation of Jesus’ deity. Thomas is the only person in the Gospels who addressed Jesus as “my God.” Doubting Thomas became believing Thomas. He would now be able to confidently tell others that Jesus is alive. Many doubters through the ages have echoed Thomas’ confession after finally seeing the truth.

20:29 Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”

Jesus told Thomas, “Because you have seen me, you have believed.” Thomas had now seen the risen Lord, like his fellow disciples, and believed as a result. As noted earlier, there is nothing to indicate that Thomas actually touched Jesus’ resurrected body. Jesus spoke of future believers who would believe without the benefit of seeing or touching Jesus. Jesus used the term blessed to refer to those who would believe on the basis of the spoken or written Word.

20:30 Jesus did many other miraculous signs [an act or miracle with a meaning designed to lead to belief in Jesus as the Messiah; cf. Jn. 4:54; 6:14; 12:18] in the presence of his disciples, which are not recorded in this book.

20:31 But these are written that [strategy and purpose of John’s writing] you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

John recorded only a few of many miraculous signs from the life of Jesus. A sign is an act or miracle with a meaning designed to lead to belief in Jesus as the Messiah. John certainly had an abundance of material from which to choose. He and the other disciples had witnessed many other miracles that Jesus had done—so many that John supposed that it would be impossible to assemble a complete record of everything Jesus had done (see John 21:25). The other Gospels record other miracles performed by Jesus.

John had a greater purpose in mind than writing a biography of Jesus’ life. John wanted his readers to make a decision about Jesus Christ. He wrote to the end that his readers would believe that Jesus is the Christ, the Son of God, and that by believing they may have life in his name. John’s Gospel has strengthened the faith of many believers and is a powerful tool for evangelism to bring people to faith in Christ. Have you placed your faith in Jesus Christ for salvation? If not, do so today. If so, thank God for giving you the precious gift of eternal life through His Son.

John 21:4-9
21:4 Early in the morning, Jesus stood on the shore, but the disciples did not realize [did not recognize Jesus, perhaps because boat was far from shore or because of lack of light in the early morning] that it was Jesus.

21:5 He called out to them, “Friends, haven’t you any fish?” “No,” they answered.

21:6 He said, “Throw your net on the right side of the boat and you will find some. [cf. Lk. 5:1-11]” When they did, they were unable to haul the net in because of the large number of fish [a total of 153 fish as per v. 11].

21:7 Then the disciple whom Jesus loved [John] said to Peter, “It is the Lord! [only Jesus could do something like this]” As soon as Simon Peter heard him say, “It is the Lord,” he wrapped his outer garment around him (for he had taken it off [Peter was working in a loin cloth]) and jumped into the water [impulsive action characteristic of Peter; indicated Peter’s deep feelings for Jesus].

21:8 The other disciples followed in the boat, towing the net full of fish, for they were not far from shore, about [approximately] a hundred yards.

21:9 When they landed, they saw a fire of burning coals there with fish on it, and some bread.

John 21:15-25
21:15 When they had finished eating, Jesus said [Jesus asked a question that would remind Peter of his boastful claim on the night before the crucifixion] to Simon Peter, “Simon son of John, do you truly love [Gr. verb agapas; recall that Peter had boasted of a love toward Jesus superior to that of the other disciples (cf. Matt. 26:33; Mk. 14:29; Jn. 13:37)] me more than these [perhaps “these things/fish” (referring to his vocation) or “these men” (referring to the disciples)]?” “Yes, Lord,” he said, “you know that I love [Gr. verb phileo] you [note: Peter does not say “more than these” as he once had (cf. Matt. 26:33)].” Jesus said, “Feed [shepherd led sheep to pastures where they could find nourishment] my lambs [young disciples; perhaps the weakest and tenderest of the flock].”

About Failure
Failure can be a jarring and disorienting experience that robs people of their sense of worth and purpose. God however, understands that people fail and stands ready to help them rebound from failure. Someone wisely noted that failure does not consist in falling down but in staying down.

Jesus did not let Peter remain a failure (see Luke 22:32). Before He ascended to heaven, Jesus appeared (John 21:14) to some of His disciples (John 21:4) as they fished on the Sea of Galilee (John 21:1-3). Jesus prepared breakfast for his weary disciples who had fished throughout the night (John 21:9,12).

On this occasion Jesus asked Peter three searching questions (perhaps a reminder of Peter’s threefold denial) and then restored Peter to his ministry.

Note: Regarding the use of “agape” and “phileo” — “…it is doubtful that we should make too much of an issue over this, because the two words are often used interchangeably in the Gospel of John. … It would appear that John used these two words as synonyms, whatever fine distinction there might have been between them. … It might be unwise for us to press the Greek too far in this case.” (Wiersbe • Be Transformed • p. 146)

21:16 Again Jesus said, “Simon [Jesus does not refer to him as Peter, perhaps to remind him that he had not yet realized his rock-like potential] son of John, do you truly love [Gr. agape] me?” He answered, “Yes, Lord, you know that I love [Gr. verb phileo] you.” Jesus said, “Take care [shepherd] of my sheep [the fisherman was to be a shepherd].”

After the disciples had finished eating breakfast (John 21:15), Jesus broke the silence with a question—Simon son of John, do you truly love me more than these? Jesus asked His question in the hearing of the other disciples, perhaps so that they could know that He was restoring Peter to kingdom service. Jesus used the name Simon, perhaps to remind Peter he had not acted like a rock, but more like unstable sand. The words “truly love” translate the verb for the highest kind of love.

Jesus asked Simon if he loved Him more than these. Jesus’ question could be interpreted to refer to the things (boats and nets) related to Simon’s vocation or to the other disciples. Most likely, Jesus meant, “do you truly love me more than these” other disciples love me? Recall that on the night before the crucifixion Peter had, in effect, boasted that he loved Jesus more than the other disciples did (Matt. 26:33).

Peter answered Jesus’ question affirmatively, but did not imply “more than these” as he once had (see Matt. 26:33). Jesus accepted Simon’s answer and said to him, Feed or shepherd and nurture my lambs. Jesus repeated His question to Simon but omitted the words “more than these.” Simon responded affirmatively. Jesus again challenged Peter to show His love for Him and follow Him by caring for His people. We too can show our love for Jesus by caring for His people.

21:17 The third time he said to him, “Simon son of John, do you love [Gr. verb phileo] me?” Peter was hurt because Jesus asked him the third time, “Do you love [have a tender regard for] me?” He said, Lord, you know all things; you know that I love you.” Jesus said, “Feed my sheep [little sheep or lambs].”

Jesus asked Peter a third time if he loved Him. Peter replied that Jesus knew through experience that he loved Him. Jesus again said to Peter, Feed my sheep (v. 17). Jesus’ questions hurt Peter’s pride but helped him realize he was forgiven and could again be useful in building Christ’s Church. Peter’s experience teaches us that failure does not have to be final. Failures can indeed open new opportunities to humbly follow and serve Christ.

Failure gave Peter the opportunity to evaluate. I once heard someone say that we tend to celebrate in victory and evaluate in defeat. Peter’s failure caused him to remember the words Jesus had spoken to him on the night before the crucifixion (see Matt. 26:75). People who fail need an opportunity to evaluate and sort through the steps that led to their failure. Such evaluation can lead to renewed commitments to avoid the paths that lead to failure in the future.

Failure gave Peter the opportunity to learn lessons he might not have learned in any other way. Failure introduced proud and boastful Peter (see Matt. 26:33) to humility. Failure helped Peter to become more aware of his own weaknesses and of the need to humbly rely upon God’s strength. Ultimately, failure helped Peter understand more of the meaning of grace and forgiveness.

The lessons learned in the school of failure can provided mature foundations for new life adventures with God. As Jesus accepted Peter and gave him opportunity to reassert his love for Him, so God will open opportunities for people to move past failure into recommitment to God and His work. People who have experienced failure should look for and be open to these new opportunities to humbly follow and serve Christ.

Sheep Feeding 101
S — Set a godly personal example for the sheep to follow. Sheep are not the brightest animals in the world and can be easily led astray.
H — Help those who are new in the faith and are the most vulnerable to attack from the enemy.
E — Encourage others in the flock. Take the time to speak with others and to learn about their struggles and challenges. Ask what you can do to help.
E — Eat a healthy diet. Make sure you get lots of daily nourishment from God’s Word. Prepare good meals for the sheep under your care.
P — Pray. Like the Apostle Paul and others, pray for those you lead to faith in Christ and for all fellow believers.

Note: “It was appropriate that he that had denied Him three times should confess Him three times, so that Peter might neither doubt the forgiveness of his grievous sin, nor his being restored to the office of the apostleship.” (The 1599 Geneva Study Bible)

21:18 I tell you the truth, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands [perhaps a figure of speech for crucifixion or means to have hands bound with cords for execution], and someone else will dress you and lead you where you do not want to go [martyrdom].”

As Jesus and Peter walked along the shore of the Sea of Galilee, Jesus solemnly informed Peter of the danger that accompanied his new assignment (v. 18). Jesus explained that when Peter was a young man he could dress himself and go wherever he chose. However, Jesus predicted that when Peter was old he would stretch out his hands and be led by someone else to where he did not want to go. Stretching out the hands was a figure of speech for crucifixion. (See Study Question 3)

Note: “In the third volume of Eusebius’s ‘Ecclesiastical History,’ the first-century historian notes that Peter was martyred around A.D. 61. First, he saw his wife crucified before his very eyes, and then, with a willing heart, he submitted himself to the cross. But feeling unworthy to die in the same manner as his Lord, he asked that he be crucified upside down.” (Swindoll • Beholding Christ … The Lamb of God • p. 108)

21:19 Jesus said this [21:18] to indicate [signify] the kind of death [tradition says that Peter crucified head downward; a violent death; Peter who had previously boasted that he was ready to die with Jesus (Lk. 22:33) would eventually die for Jesus] by which Peter would glorify God. Then he said to him, “Follow me [cf. Matt. 4:19 re: Peter’s original commission; follow continuously: both now and unto death]!”

Jesus said this to indicate the kind of death by which Peter would glorify God (v. 19). Jesus foretold the suffering that Peter would have to endure as His follower, a sacrifice that would bring glory to God. Eusebius, the first-century historian, noted that Peter was crucified in Rome under Nero. Peter was executed on a cross but, feeling unworthy to die in the same manner as Jesus, he asked to be crucified upside down. Peter made reference to this aspect of his conversation with Jesus in 2 Peter 1:14.

Jesus called Peter to a renewed commitment with the invitation, Follow me! (v. 19) — literally, “keep on following me.” Three years earlier, Peter began his journey with Jesus in response to the same call by the Sea of Galilee (see Matt. 4:18-20). And now, forgiveness gave Peter the opportunity to continue his journey with Jesus. Jesus was not through with Peter. He still had important work for him to do.

In spite of his failures, Peter became a solid and dependable leader of the early New Testament church. The first twelve chapters of the Book of Acts record the accounts of Peter’s bold and courageous leadership. Peter never again denied Jesus. He faithfully served Jesus in the face of opposition and obstacles and at great personal risk. The lessons learned in the school of failure served Peter well for the remainder of his life.

21:20 Peter turned [a sudden turning around] and saw [we must fix our eyes on Jesus rather than others (cf. Heb. 12:1-2] that the disciple [John] whom Jesus loved was following them. (This was the one who had leaned back against Jesus at the supper and had said, “Lord, who is going to betray [to deliver over] you?”)

As Jesus and Peter walked in the morning light, Peter looked over his shoulder and saw that John, the disciple whom Jesus loved, was following them. This disciple is identified as the one who had asked Jesus at the Last Supper, “Lord, who is going to betray you?” (see John 13:23-25). He, along with Peter and James, were part of Jesus’ inner circle. These men were among the first to be called by Jesus and had witnessed the transfiguration of Jesus (Matt. 17:1-13).

21:21 When Peter saw him, he asked, “Lord, what about him [Peter interested in whether John’s earthly lot would be easier or harder than his own]?”

When Peter saw him, he asked, “Lord, what about him?” Having just learned about what would happen to him in the future (21:18-19), Peter wanted to know what was going to happen to John. He wanted to know whether John’s earthly lot would be easier or harder than his own. We too can easily get sidetracked when we take our eyes off of Jesus and begin to look at others. Like Peter, we too are often guilty of comparing our lot to that of others.

My children have asked Peter’s question on many occasions. “But Daddy,” one child might say in a complaining tone, “what about her? How come she doesn’t have to do this?” My children have often complained to me that a particular assignment was not fair or that they felt that they were doing more than a sibling. Helping my children understand that they must fulfill their assigned tasks regardless of what their siblings are assigned is one of the challenges of parenting.

21:22 Jesus answered [told Peter that God’s plans for John were none of his concern], “If I want him to remain alive until I return, what is that to you [a sharp rebuke]? You must follow me [regardless of what God had planned for others, Peter’s responsibility was to follow Jesus; “God doesn’t deal with us on a comparative basis, but on an individual one.” (Swindoll)].”

Jesus lovingly rebuked Peter and essentially told him to mind his own business. God’s plans for John were none of Peter’s concern. Peter was to carry out his own assignment without worrying about the assignment Jesus might or might not give another disciple. Following Christ and helping His people requires focus and a refusal to compare one’s circumstances with the circumstances of others.

“You,” Jesus emphatically reminded Peter, “must follow me” (v. 22). God had a specific assignment for Peter that included preaching on the day of Pentecost, becoming a key leader in the Jerusalem church, taking the gospel to a Gentile named Cornelius, and writing two epistles that bear his name. God had other plans for John. Peter was not to question God’s plans for him or for John.

God deals with us on an individual basis rather than on a comparative basis. We must be concerned about our personal obedience and not compare ourselves to others (see Gal. 6:4). God takes into consideration our personalities and giftedness in making assignments. He will not give an impulsive Peter the kind of assignment that can best be fulfilled by a sensitive John or a forceful Paul. In order to successfully follow Jesus we must fix our eyes on Him and do what He has called us to do, not on what others are doing or where others are going.

21:23 Because of this, the rumor [mistaken idea] spread among the brothers [the Christians] that this disciple [John] would not die [prior to Jesus’ return]. But Jesus did not say that he would not die; he only said, “If I want him to remain alive until I return, what is that to you?”

Apparently, some believers misinterpreted Jesus’ puzzling statement about John—“If I want him to remain alive until I return, what is that to you?” (21:22)—to mean that John would remain alive on earth until Jesus’ Second Coming.

Misunderstanding and misinterpreting God’s Word can create all sorts of problems for God’s people. Because this rumor spread among the brothers, John addressed it in his gospel. He included a concise statement to clear up any misunderstanding about what Jesus meant. Jesus never said that John would not die.

Although John lived the longest of all the disciples, he did die. John wanted his readers to understand that Jesus was merely making a point to Peter that the decision about what would become of John’s life was not any of Peter’s concern.

21:24 This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true.

21:25 Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written.

7:1 The Pharisees and some of the scribes [experts in Jewish religious law and tradition] gathered around Him when they had come from Jerusalem [the center of Jewish life and authority],

7:2 and had seen that some of His disciples were eating their bread with impure hands, that is, unwashed [the issue was not about personal hygiene but rather about ceremonial purity; hand-washing involved washing from hand up to elbow].

7:3 (For the Pharisees and all the Jews do not eat unless they carefully wash their hands [a ceremonial cleansing in case they had come in contact with anything considered unclean], thus observing the traditions of the elders [consisted of the meticulous scribal interpretation of the written law defined by rules and regulations that often superseded the Scriptures in importance];

7:4 and when they come from the market place [a place where they might have had contact with Gentiles or an unclean Jew], they do not eat unless they cleanse themselves [this was a way to show that they were not like the Gentiles or common people]; and there are many other things which they have received in order to observe, such as [cooking and eating utensils were also washed in case they too might have become defiled] the washing of cups and pitchers and copper pots.) [“cleanliness” equalled “godliness” to these religious leaders]

7:5 The Pharisees and the scribes [many of the religious leaders were always looking for a reason to discredit or to condemn Jesus] asked Him [they bypassed the disciples and spoke directly to Jesus], “Why do Your disciples not walk according to the tradition of the elders, but eat their bread with impure hands?”

7:6 And He said to them, “Rightly did Isaiah prophesy of you hypocrites [from compound Greek word made up of “hupo”, a preposition meaning “under”, and “krino”, a verb meaning “to pronounce judgment” — thus one who judges under the cover of something that conceals true identity and motives], as it is written [cf. Isa. 29:13]:’THIS PEOPLE HONORS ME WITH THEIR LIPS, BUT THEIR HEART IS FAR AWAY FROM ME [by all appearances the religious leaders acted as though they were close to God but their hearts were far from Him].

7:7 ‘BUT IN VAIN [without profit or useless] DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN [these are no substitute for the truths of God].‘

7:8 “Neglecting the commandment of God [must always be held in higher regard than the customs or traditions of men], you hold to the tradition of men [these had become more important to them than the teachings of Scripture].”

7:9 He was also saying to them, “You are experts at setting aside [in essence, rejecting or voiding] the commandment of God [God’s holy laws] in order to keep your tradition [hundreds of petty rules added to God’s holy laws; the large volume of rules made it burdensome to keep them].

7:10 [illustration] “For Moses said, ‘HONOR [to give weight or consideration to] YOUR FATHER AND YOUR MOTHER’ [Ex. 20:12; Deut. 5:16]; and, ‘HE WHO SPEAKS EVIL [an act contrary to honoring] OF FATHER OR MOTHER, IS TO BE PUT TO DEATH’ [Ex. 21:17; Lev. 20:9];

7:11 but [religious leaders had found a loophole for breaking God’s laws while maintaining a pious appearance] you say, ‘If a man says to his father or his mother, whatever I have that would help you [financial support for the care of their parents] is Corban [literally, “offering”] (that is to say, given [exclusively] to God [therefore a pious excuse for not helping needy parents]),’

7:12 you no longer permit him [setting something aside as Corban was an irrevocable vow that put tradition above God’s Word] to do anything for his father or his mother [see 1 Tim. 5:8 regarding helping family members];

7:13 thus invalidating [to nullify or void] the word of God by your tradition which you have handed down [taught it to the next generation]; and you do many things such as that [Corban was just one example of how the religious leaders placed tradition above God’s Word].”

7:14 After He called the crowd to Him again, He began saying to them, “Listen to Me, all of you, and understand:

7:15 there is nothing outside the man which can defile [refers back to earlier suggestion in 7:2 that Jesus’ disciples were eating with defiled hands (hands that have not been ceremonially cleansed)] him if it goes into him; but the things [words and actions] which proceed out of the man [cf. Jer. 17:9-10] are what defile the man.

7:16 [“If anyone has ears to hear, let him hear.”]

7:17 When he had left the crowd and entered the house, His disciples [Peter acted as spokesman for the group according to Matt. 15:15] questioned Him about the parable.

7:18 And He said to them, “Are you so lacking in understanding also? Do you not understand that whatever [the types of food that are eaten] goes into the man from outside cannot defile [things ingested have no impact on an individual’s moral condition] him,

7:19 because it does not go into his heart, but into his stomach, and is eliminated ?” (Thus He declared all foods clean [this issue addressed again in Acts 10 and 15 where God removed the cultural restrictions regarding food].)

7:20 And He was saying, “That which proceeds out [defilement begins on the inside] of the man, that is what defiles the man.

7:21 “For from within, out of the heart of men, proceed the evil thoughts, fornications [sexual immorality; extramarital sex], thefts, murders, adulteries,

7:22 deeds of coveting [greed] and wickedness, as well as deceit [to mislead by lying], sensuality, envy, slander [to destroy another’s reputation], pride [arrogance] and foolishness.

7:23 “All these evil things [actions and attitudes] proceed from within and defile the man.”

7:24 Jesus got up and went away from there [Sea of Galilee] to [a journey of about thirty miles] the region of Tyre [a port city on the Mediterranean Sea; a city known for its wickedness; located in Gentile territory]. And when He had entered a house, He wanted no one to know of it [perhaps in order to get some rest]; yet He could not escape notice.

7:25 But after hearing of Him [word spread throughout the region that Jesus was there], a woman [who likely had heard about Jesus’ power to perform miracles and to cast out demons] whose little daughter had an unclean spirit [possessed by a demon] immediately [mother was on an urgent mission to help her daughter] came [she sought Jesus] and fell at His feet [she humbled herself; according to parallel account in Matt. 15:25, she cried, “Lord, help me.”].

7:26 Now the woman was a Gentile, of the Syrophoenician race [a Canaanite woman as per Matt. 15:22; Canaanites were enemies of the Israelites when they were settling the Promised Land]. And she kept asking [begging] Him to cast the demon out of her daughter.

7:27 And He was saying [in the language of a parable] to her, “Let the children [here may refer to Jesus’ disciples since He had traveled to Tyre to spend time teaching them; may also refer to the children of Israel] be satisfied first [before performing miracles for a Gentile], for it is not good to take the children’s bread and throw it to the dogs [word “kunarion” refers to a household pet].”

7:28 But she answered and said to Him, “Yes, Lord, but even the dogs under the table feed on the children’s crumbs [children who love their pets drop them morsels of food from the table; this woman wanted only a single crumb — namely that of a miracle of healing for her daughter].”

7:29 And He said to her, “Because of this answer go [her answer demonstrated her faith, persistence, and humility]; the demon has gone out [Jesus did not have to be physically present to cast the demon out; His power transcends distance] of your daughter.”

7:30 And going back to her home [she returned home alone; she did not ask Jesus to return with her because she was confident that her daughter was healed], she found the child lying on the bed, the demon having left [never to return; Jesus’ work was perfect and permanent].

7:31 Again He went out from the region of Tyre, and came through Sidon to the Sea of Galilee, within the region of Decapolis [name meaning Ten Cities; a Gentile area; cf. Mk. 5:1-20 re Jesus’ previous visit to this area].

7:32 [this particular miracle only found in Mark’s Gospel] They [likely the man’s friends or family] brought to Him [bringing people to Jesus is always the right thing to do; cf. John 1:41-42] one who was deaf and spoke with difficulty [Gr. word “mogilalon” means “could hardly talk”; this word used here and in Isa. 35:6 (Septuagint)], and they implored Him to lay His hand on him.

7:33 Jesus took him aside from the crowd [cf. Mk. 8:23], by himself, and put His fingers into his ears, and after spitting [in ancient times, spit recognized as having healing properties], He touched his tongue with the saliva;

7:34 and looking up to heaven [the source of power] with a deep sigh [perhaps a sympathetic sigh], He said to him, “Ephphatha [an Aramaic word; Jesus used one word in contrast to magicians of the day who used wordy incantations and gibberish]!” that is, “Be opened!”

7:35 And [immediately] his ears were opened, and the impediment of his tongue was removed, and he began speaking plainly.

7:36 And He gave them orders not to tell anyone [Jesus did not want to be regarded solely as a miracle worker]; but the more He ordered them, the more widely they continued to proclaim it [the people could not keep silent].

7:37 They were utterly astonished [a common response to Jesus’ miracles; cf. Mk. 1:22; 2:12; 4:41; 10:26; 11:18], saying, “He has done all things well ; He makes even the deaf to hear and the mute to speak. [the people knew Isaiah’s words in Isa. 35:5-6]“

Mark 5:1-24

5:1 They went across the lake to the region of the Gerasenes [area located southeast of the Sea of Galilee; more Gentiles than Jews lived there].

5:2 When Jesus got out of the boat, a man with an evil spirit came from the tombs to meet him.

5:3 This man lived in the tombs [a place of death; away from society], and no one could bind him any more, not even with a chain.

5:4 For he had often been chained hand and foot, but [note that the evil spirit that possessed the man gave him great strength…] he tore the chains apart and broke the irons on his feet. No one was strong enough to subdue him.

5:5 Night and day [indicates that the evil spirit that possessed the man constantly tormented him] among the tombs and in the hills he would cry out and cut [mutilated] himself [the man lived in a constant state of pain] with stones.

5:6 When he [a demoniac who lived in isolation] saw Jesus from a distance, he ran and fell on his knees in front of him [an act of homage rather than worship].

5:7 He shouted at the top of his voice, “What do you want with me, Jesus, Son of the Most High God [use of this title implies that the demon recognized Jesus’ deity (see also 1:24); there is no atheism among demons (see James 2:19); demons exhibited better knowledge of Jesus than His friends (see 4:41) or the religious leaders (see 3:22)]? Swear to God that you won’t torture me [demon felt threatened by Jesus]!”

Note: Neither the demon nor the people of the region (see 5:17) wanted Jesus to bother them.

5:8 For [reason why the demon made the request of verse 7] Jesus had said to him, “Come out of this man, you evil spirit!”

5:9 Then Jesus asked him, “What is your name?” “My name is Legion [to people in a conquered land, this name suggested numbers, strength, and relentless oppression; Roman legion could consist of 6,000 men],” he replied, “for we are many.”

5:10 And he [demon] begged [through lips of the demoniac] Jesus again and again not to send them out of the area [they begged Jesus not to send them to the Abyss (cf. Lk. 8:31), a place of confinement (cf. Rev. 20:3)].

Note: Three Requests
1. Request by demons 5:12
2. Request by people of the area 5:17
3. Request by delivered man 5:18

5:11 A large herd of pigs [indicates that this was a predominantly Gentile area] was feeding on the nearby hillside.

5:12 The demons begged Jesus, “Send us among the pigs [an animal viewed unclean by Jews]; allow us to go into them.”

5:13 He gave them permission, and the evil spirits came out and went into the pigs. The herd, about two thousand in number, rushed down the steep bank into the lake and were drowned [evil spirits always bring destruction and death].

5:14 Those tending the pigs ran off and reported this in the town and countryside, and the people went out to see what had happened.

5:15 When they [people who heard the report of those tending the pigs (v. 14)] came to Jesus, they saw the man who had been possessed by the legion of demons [and who once had roamed naked through the tombs (cf Lk. 8:27)], sitting there [“at Jesus’ feet” (Lk. 8:35)], dressed and in his right [healthy] mind [no longer out of control as a result of being possessed by evil forces]; and they were afraid [perhaps because they were in the presence of the One with power to perform such a miracle].

5:16 Those who had seen it told the people what had happened to the demon-possessed man — and told about the pigs [speak of the cost of being delivered from the demons] as well.

5:17 Then [rather than rejoicing or showing compassion to the once demon-possessed man] the people began to plead with Jesus to leave their region [perhaps because they were afraid as per v. 15 or motivated by selfishness because of their material loss].

5:18 As Jesus was getting into the boat [to go away; Jesus does not stay where He is not wanted], the man who had been demon-possessed begged to go with him [a natural reaction; no one had ever shown him such love and compassion].

5:19 Jesus did not let him, but [gave him a difficult task] said, “Go home [there was no one else to send] to your family [one can only wonder how long had this man been separated from his family] and tell them [as an evangelist or a missionary] how much the Lord has done for you, and how he has had mercy on you.”

5:20 So the man went away [obediently and without argument] and began to tell in the Decapolis [a league of ten cities] how much Jesus had done for him. And all the people were amazed.

Note: What do you think people might have thought when they saw the change in this once demon-possessed man? Determine to tell others what Jesus has done in your life.

5:21 When Jesus had again crossed over by boat to the other side [probably to Capernaum] of the lake [Sea of Galilee], a large crowd gathered around him while he was by the lake.

5:22 Then one of the synagogue rulers [a lay position; elected by men in synagogue; handled administrative responsibilities; supervised worship services and weekly school; cared for the scrolls], named Jairus [a father on a mission to seek help for his daughter], came there. Seeing Jesus [Jairus approached the only person he felt could help his daughter; Jesus had healed many people in Capernaum on a previous visit there (Mk. 1:33-34)], he fell at his feet [out of respect for Jesus]

5:23 and pleaded earnestly with him, “My little daughter [Jairus’ only daughter (Lk. 8:42); about twelve years old (Mk. 5:42)] is dying. Please come [the little girl was too sick to be taken to Jesus, instead Jairus asked Jesus to come to her] and put your hands on her so that she will be healed and live.”

5:24 So Jesus [always sensitive to human needs] went [Jesus sensed the urgency of the situation and responded with promptness] with him [as they departed for Jairus’ home, Jesus stopped and healed a woman with a chronic bleeding disorder].

Note: When was the last time you were alert to physical crises around you? How did you respond to them? What priorities in your life need to be rearranged so that you can be more available to help others in times of physical crisis?

Mark 5:35-43

5:35 While Jesus was still speaking [to the woman who had been healed from bleeding (5:25-34)], some men came from the house of Jairus, the synagogue ruler. “Your daughter is dead,” they said. “Why bother the teacher any more? [the messengers assumed a dead person was beyond Jesus’ power to help]”

5:36 Ignoring what they said, Jesus [knew the situation was not hopeless] told the synagogue ruler, “Don’t be afraid; just believe [suggests an ongoing action].”

5:37 He did not let anyone follow him except [note the disciples who were Jesus’ inner circle; these three would serve as witnesses to what Jesus was about to do (cf. Deut. 19:15)] Peter [notice that the oft-impulsive Peter did not speak on this occasion], James [the first disciple to die; killed by Herod (Acts 12:2)] and John [wrote gospel, three letters, and Revelation] the brother of James.

Note: Peter, James, and John were also with Jesus when He was transfigured (Mk. 9:2) and when He prayed in the garden of Gethsemane (Mk. 14:32-42).

5:38 When they came to the home of the synagogue ruler, Jesus saw a commotion, with people [some of whom were likely professional mourners (a Jewish custom to hire professional mourners)] crying and wailing loudly.

5:39 He went in and said to them, “Why all this commotion and wailing? The child is not dead but asleep [often used figuratively for death; Jesus meant that although the girl was physically dead, He would raise her to life again].”

5:40 But they laughed [Jesus’ words sounded ridiculous to the crowd] at him. After he put them all out [Gr. ekballo which means to throw out], he took the child’s father and mother and the disciples who were with him, and went in where the child was.

5:41 He took her by the hand [Jewish custom prohibited touching a corpse] and said to her, “Talitha koum! [Aramaic]” (which means, “Little girl, I say to you [these words emphasize Jesus’ control over the situation], get up!”).

Note: Jesus raised three people from the dead:
• Jairus’s daughter
• the widow of Nain’s son (Lk. 7:11-17)
• Lazarus (Jn. 11:1-44)

5:42 Immediately [death itself must obey Jesus’ command] the girl stood up and walked around (she was twelve years old). At this they were completely astonished [they were out of their minds with amazement].

5:43 He gave strict orders [to the parents and the three disciples] not to let anyone know about this [cf. Mk. 1:43-44], and told them [the girl’s parents] to give her something to eat [Jesus was sensitive to the little girl’s physical needs].

Note: How did Jesus show compassion in this situation? How do you show compassion to others who are suffering? What is the difference between compassion and encouragement?