exaltation (John 7:30; 8:20; 12:23, 27; 13:1; 17:1). He was on a divine schedule
Nathanael, and the unnamed disciple (1:35) who was surely John, who also witnessed this miracle.
JOHN—NOTE ON 2:3 wine. The wine served was subject to fermentation. In the ancient world, however, to quench thirst without inducing drunkenness, wine was diluted with water to between one-third and one-tenth of its strength. Due to the climate and circumstances, even "new wine" fermented quickly and had an inebriating effect if not mixed (Acts 2:13). Because of a lack of water purification process, wine mixed with water was also safer to drink than water alone. While the Bible condemns drunkenness, it does not necessarily condemn the consumption of wine (Ps. 104:15; Prov. 20:1; see notes on Eph. 5:18).
JOHN—NOTE ON 2:4 Woman. The term is not necessarily impolite, but it does have the effect of distancing Jesus from his mother and her request. Perhaps it has the equivalent of "ma'am." what does this have to do with me? The expression, common in Semitic idiom (Judg. 11:12; 2 Sam. 16:10), always distances the two parties, the speaker's tone conveying some degree of reproach. Jesus' tone was not rude, but abrupt. The phrase asks what is shared in common between the parties. The thrust of Jesus' comment was that he had entered into the purpose for his mission on earth, so that he subordinated all activities to the fulfillment of that mission. Mary had to recognize him not so much as a son whom she raised but as the promised Messiah and Son of God. Cf. Mark 3:31– 35. My hour has not yet come. The phrase constantly refers to Jesus' death and exaltation (John 7:30; 8:20; 12:23, 27; 13:1; 17:1). He was on a divine schedule decreed by God before the foundation of the world. Since the prophets characterized the messianic age as a time when wine would flow liberally (Jer. 31:12; Hos. 14:7; Amos 9:13–14), Jesus was likely referring to the fact that the necessity of the cross must come before the blessings of the millennial age.
JOHN—NOTE ON 2:6 Jewish rites of purification. The six water jars were made of stone because stone was more impervious than earthenware and did not contract uncleanness. Also, this made them more suitable to ceremonial washing (cf. Mark 7:3–4).
JOHN—NOTE ON 2:11 signs. John used the word "signs" here to refer to significant displays of power that pointed beyond themselves to the deeper divine realities that could be perceived by the eyes of faith. By this word, John emphasized that miracles were not merely displays of power but had a significance beyond the mere acts themselves.
JOHN—NOTE ON 2:12 After this. The phrase "after this" (or similar wording such as "after these things") is a frequent connective between narratives in this Gospel (e.g., 3:22; 5:1, 14; 6:1; 7:1; 11:7, 11; 19:28, 38). John placed this verse here as a transition to explain Jesus' movement from Cana in Galilee to Capernaum and eventual arrival at Jerusalem for the Passover celebration. Capernaum was on the northwest shore of Galilee about 16 miles northeast of Cana.
JOHN—NOTE ON 2:13–25 John used this section where Jesus cleansed the temple in righteous indignation to reinforce his main theme that he was the promised Messiah and Son of God. In this section, he highlighted three attributes of Jesus that confirm his deity: 1) his passion for reverence (vv. 13–17); 2) his power of resurrection (vv. 18–22); and 3) his perception of reality (vv. 23–25).
JOHN—NOTE ON 2:13–17 The first way John demonstrated Christ's deity in the narrative of the temple cleansing was to show his passion for reverence. God alone exercises the right to regulate his worship.
JOHN—NOTE ON 2:13 Passover of the Jews. This is the first of three Passovers that John mentions (v. 13; 6:4; 11:55). Jews selected the lamb on the tenth of the month, and celebrated Passover on the fourteenth day of the lunar month of Nisan (full moon at the end of March or beginning of April). They slaughtered the lamb between 3:00 and 6:00 P.M. on the night of the feast. Passover commemorates the deliverance of the Jews from slavery in Egypt when the angel of death "passed over" Jewish homes in Egypt whose "doorposts" were sprinkled with blood (Ex. 12:23–27). Jesus went up to Jerusalem. Jesus' journeying to Jerusalem for the Passover was a standard annual procedure for every devout Jewish male over 12 years old (Ex. 23:14–17). Jewish pilgrims crowded into Jerusalem for this greatest of Jewish feasts.
JOHN—NOTE ON 2:14 those who were selling . . . the money-changers. During the celebration of Passover, worshipers came from all over Israel and the Roman Empire to Jerusalem. Because many traveled large distances, it was inconvenient to bring their sacrificial animals with them. Opportunistic merchants, seeing a chance to provide a service and probably eyeing considerable profit during this time, set up areas in the outer courts of the temple in order for travelers to buy animals. The money-changers were needed because the temple tax, paid annually by every conscientious Jewish male 20 years of age or older (Ex. 30:13–14; Matt. 17:24–27), had to be in Jewish or Tyrian coinage (because of its high purity of silver). Those coming from foreign lands would need to exchange
their money into the proper coinage for the tax. The money-changers charged a high fee for the exchange. With such a large group of travelers and because of the seasonal nature of the celebration, both the animal dealers and moneychangers exploited the situation for monetary gain ("den of robbers"; Matt. 21:13). Religion had become crass and materialistic.
JOHN—NOTE ON 2:15 As John recorded this cleansing of the temple at the beginning of Jesus' ministry, the synoptic Gospels record a temple cleansing at the end of Jesus' ministry during the final Passover week before Jesus' crucifixion (Matt. 21:12–17; Mark 11:15–18; Luke 19:45–46). The historical circumstances and literary contexts of the two temple cleansings differ so widely that attempts to equate the two are unsuccessful. Furthermore, that two cleansings occurred is entirely consistent with the overall context of Jesus' ministry, for the Jewish nation as a whole never recognized Jesus' authority as Messiah (Matt. 23:37–39). Instead, they rejected his message as well as his person, making such repeated cleansing of the temple highly probable (as well as necessary). drove them all out of the temple. When the holiness of God and his worship was at stake, Jesus took fast and furious action. The "all" indicates that he drove out not only men but also animals. Yet, although his physical action was forceful, it was not cruel. The moderation of his actions is seen in the fact that no riotous uproar occurred; otherwise the specially large contingent of Roman troops in Jerusalem at that time because of the Passover crowds, stationed in the Antonia Fortress overlooking the temple, would have swiftly reacted. Although the primary reference is to the actions of the Messiah in the millennial kingdom, Jesus' actions in cleansing the temple were an initial fulfillment of Mal. 3:1–3 (and Zech. 14:20–21) that speak of Messiah's purifying the religious worship of his people.
JOHN—NOTE ON 2:16 Do not make. The force of the Greek imperative indicates that Jesus made a strong demand that they stop their current practice. God's holiness demands holiness in worship. my Father's. John gave a subtle hint of Jesus' divine Sonship as well as his messiahship with the recording of this phrase (see 5:17–18). house a house of trade. Jesus may have intended a play on words. The word "house" pictures a trading house filled with wares.
JOHN—NOTE ON 2:17 Quoted from Ps. 69:9 to indicate that Jesus would not tolerate irreverence toward God. When David wrote this psalm, he was being persecuted because of his zeal toward God's house and his defense of God's honor. The disciples were afraid that Jesus' actions would precipitate the same
type of persecution. Paul quotes the latter half of Ps. 69:9 in Rom. 15:3 ("The reproaches of those who reproached you fell on me"), clearly indicating the messianic nature that the psalm had for the early church.
JOHN—NOTE ON 2:18–22 The second way John demonstrated Christ's deity in the account of the temple cleansing was to show his power over death through resurrection. Only God has this right.
JOHN—NOTE ON 2:18 the Jews. Most likely the temple authorities or representatives of the Sanhedrin (cf. 1:19). sign. The Jews demanded that Jesus show some type of miraculous sign that would indicate his authority for the actions that he had just taken in regulating the activities of the temple. Their demand of a sign reveals that they had not grasped the significance of Jesus' rebuke that centered in their need for proper attitudes and holiness in worship. Such an action itself constituted a "sign" of Jesus' person and authority. Moreover, they were requesting from Jesus a crass display of miracles on demand, further displaying their unbelief.
The Eight Signs
The Eight Signs Turns water into wine (John 2:1–12) Jesus is the source of life. Heals an official's son (John 4:46–54) Jesus is master over distance. Heals a lame man at the pool of Bethesda (John 5:1–17) Jesus is master over time. Feeds 5,000 (John 6:1–14) Jesus is the bread of life. Walks on water, stills a storm (John 6:15–21) Jesus is master over nature. Heals a man blind from birth (John 9:1–41) Jesus is the light of the world. Raises Lazarus from the dead (John 11:17–45) Jesus has power over death. Causes abundant catch of fish (John 21:6) Jesus is master over the animal world. ©1997 by Thomas Nelson, Inc.
JOHN—NOTE ON 2:19 At his trial, the authorities charged Jesus (Mark 14:58; cf. Mark 15:29) with making a threatening statement against the temple, revealing that they did not understand Jesus' response here. Once again John's Gospel supplements the other Gospels at this point by indicating that Jesus enigmatically referred to his resurrection. As with his usage of parables, Jesus' cryptic statement most likely was designed to reveal the truth to his disciples but conceal its meaning from unbelievers who questioned him (Matt. 13:10–11).
Only after his resurrection, however, did the disciples understand the real significance of this statement (John 2:22; cf. Matt. 12:40). Importantly, through the death and resurrection of Christ, temple worship in Jerusalem was destroyed (cf. John 4:21) and reinstituted in the hearts of those who were built into a spiritual temple called the church (Eph. 2:19–22).
JOHN—NOTE ON 2:20 forty-six years to build this temple. This was not a reference to the Solomonic temple, since it had been destroyed during the Babylonian conquest in 586 B.C. When the captives returned from Babylon, Zerubbabel and Jeshua began rebuilding the temple (Ezra 1–4). Encouraged by the prophets Haggai and Zechariah (Ezra 5:1–6:18), the Jews completed the work in 516 B.C. In 20/19 B.C. Herod the Great began a reconstruction and expansion. Workers completed the main part of the project in 10 years, but other parts were still being constructed even at the time Jesus cleansed the temple. Interestingly, the finishing touches on the whole enterprise were still being made at its destruction by the Romans along with Jerusalem in A.D. 70. The famous "Wailing Wall" is built on part of the Herodian temple foundation.
JOHN—NOTE ON 2:23–25 The third way John demonstrated Christ's deity in the account of the temple cleansing was to show his perception of reality. Only God truly knows the hearts of men.
JOHN—NOTE ON 2:23–24 many believed in his name . . . But Jesus . . . did not entrust himself to them. John based these two phrases on the same Greek verb for "believe." This verse subtly reveals the true nature of belief from a biblical standpoint. Because of what they knew of Jesus from his miraculous signs, many came to believe in him. However, Jesus made it his habit not to wholeheartedly "entrust" or "commit" himself to them because he knew their hearts. Verse 24 indicates that Jesus looked for genuine conversion rather than enthusiasm for the spectacular. The latter verse also leaves a subtle doubt as to the genuineness of the conversion of some (cf. 8:31–32). This emphatic contrast between 2:23–24 in terms of type of trust, therefore, reveals that, lit., "belief into his name" involved much more than intellectual assent. It called for wholehearted commitment of one's life as Jesus' disciple (cf. Matt. 10:37; 16:24–26).
JOHN—NOTE ON 3:1–21 The story of Jesus and Nicodemus reinforces John's themes that Jesus is the Messiah and Son of God (apologetic) and that he came to offer salvation to men (evangelistic). John 2:23–24 actually serves as the introduction to Nicodemus's story, since ch. 3 constitutes tangible evidence of
Jesus' ability to know men's hearts and thereby also demonstrates Jesus' deity. Jesus also presented God's plan of salvation to Nicodemus, showing that he was God's messenger, whose redemptive work brings about the promised salvation to his people (3:14). The chapter may be divided into two sections: 1) Jesus' dialogue with Nicodemus (vv. 1–10); and 2) Jesus' discourse on God's plan of salvation (vv. 11–21).
JOHN—NOTE ON 3:1–10 This section on Jesus' dialogue with Nicodemus may be divided into three sections: 1) Nicodemus's inquiry of Jesus (vv. 1–3); 2) Jesus' insight into Nicodemus (vv. 4–8); and 3) Jesus' indictment of Nicodemus (vv. 9– 10).
JOHN—NOTE ON 3:1 Pharisees. See note on Matt. 3:7. The word "Pharisee" most likely comes from a Hebrew word meaning "to separate" and therefore probably means "separated ones." They were not separatists in the sense of isolationists but in the puritanical sense, i.e., they were highly zealous for ritual and religious purity according to the Mosaic law as well as their own traditions that they added to the OT legislation. Although their origin is unknown, they seem to have arisen as an offshoot from the "Hasidim" or "pious ones" during the Maccabean era. They were generally from the Jewish middle class and mostly consisted of laity (businessmen) rather than priests or Levites. They represented the orthodox core of Judaism and very strongly influenced the common people of Israel. According to Josephus, 6,000 existed at the time of Herod the Great. Jesus condemned them for their hyper-concentration on externalizing religion (rules and regulations) rather than inward spiritual transformation (John 3:3, 7). Nicodemus. Although Nicodemus was a Pharisee, his name was Greek in origin and means "victor over the people." He was a prominent Pharisee and member of the Sanhedrin ("a ruler of the Jews"). Nothing is known about his family background. He eventually came to believe in Jesus (7:50–52), risking his own life and reputation by helping to give Jesus' body a decent burial (19:38–42). a ruler of the Jews. This is a reference to the Sanhedrin (see note on Matt. 26:59), the main ruling body of the Jews in Palestine. It was the Jewish "supreme court" or ruling council of the time and arose most likely during the Persian period. In NT times, the Sanhedrin was composed of the high priest (president), chief priests, elders (family heads), and scribes for a total of 71 people. The method of appointment was both hereditary and political. It executed both civil and criminal jurisdiction according to Jewish law. However, capital punishment cases required the sanction of the Roman procurator (John 18:30–32). After A.D. 70 and the destruction of Jerusalem, the Sanhedrin was abolished and replaced
by the Beth Din (Court of Judgment) that was composed of scribes whose decisions had only moral and religious authority.
JOHN—NOTE ON 3:2 came to Jesus by night. While some have thought that Nicodemus's visit at night was somehow figurative of the spiritual darkness of his heart (cf. 1:5; 9:4; 11:10; 13:30) or that he decided to come at this time because he could take more time with Jesus and be unhurried in conversation, perhaps the most logical explanation lies in the fact that, as a ruler of the Jews, Nicodemus was afraid of the implications of associating openly in conversation with Jesus. He chose night in order to have a clandestine meeting with Jesus rather than risk disfavor with his fellow Pharisees among whom Jesus was generally unpopular.
JOHN—NOTE ON 3:3 born again. The phrase lit. means "born from above." Jesus answered a question that Nicodemus does not even ask. He read Nicodemus's heart and came to the very core of his problem, i.e., the need for spiritual transformation or regeneration produced by the Holy Spirit. New birth is an act of God whereby eternal life is imparted to the believer (2 Cor. 5:17; Titus 3:5; 1 Pet. 1:3; 1 John 2:29; 3:9; 4:7; 5:1, 4, 18). John 1:12–13 indicates that "born again" also carries the idea "to become children of God" through trust in the name of the incarnate Word. cannot see the kingdom of God. In context, this is primarily a reference to participation in the millennial kingdom at the end of the age, fervently anticipated by the Pharisees and other Jews. Since the Pharisees were supernaturalists, they naturally and eagerly expected the coming of the prophesied resurrection of the saints and institution of the messianic kingdom (Isa. 11:1–16; Dan. 12:2). Their problem was that they thought that mere physical lineage and keeping of religious externals qualified them for entrance into the kingdom rather than the needed spiritual transformation that Jesus emphasized (cf. John 8:33–39; Gal. 6:15). The coming of the kingdom at the end of the age can be described as the "regeneration" of the world (Matt. 19:28, esv footnote), but regeneration of the individual is required before the end of the world in order to enter the kingdom.
JOHN—NOTE ON 3:4 A teacher himself, Nicodemus understood the rabbinical method of using figurative language to teach spiritual truth, and he was merely picking up Jesus' symbolism.
JOHN—NOTE ON 3:5 born of water and the Spirit. Jesus referred not to literal water here but to the need for "cleansing" (e.g., Ezek. 36:24–27). When water is
used figuratively in the OT, it habitually refers to renewal or spiritual cleansing, especially when used in conjunction with "spirit" (Num. 19:17–19; Ps. 51:9–10; Isa. 32:15; 44:3–5; 55:1–3; Jer. 2:13; Joel 2:28–29). Thus, Jesus made reference to the spiritual washing or purification of the soul, accomplished by the Holy Spirit through the word of God at the moment of salvation (cf. Eph. 5:26; Titus 3:5), required for belonging to his kingdom.
JOHN—NOTE ON 3:8 The wind blows where it wishes. Jesus' point was that just as the wind cannot be controlled or understood by human beings but its effects can be witnessed, so also it is with the Holy Spirit. He cannot be controlled or understood, but the proof of his work is apparent. Where the Spirit works, there is undeniable and unmistakable evidence.
JOHN—NOTE ON 3:10 the teacher. The use of the definite article "the" indicates that Nicodemus was a renowned master-teacher in the nation of Israel, an established religious authority par excellence. He enjoyed a high standing among the rabbis or teachers of his day. Jesus' reply emphasized the spiritual bankruptcy of the nation at that time, since even one of the greatest of Jewish teachers did not recognize this teaching on spiritual cleansing and transformation based clearly in the OT (cf. v. 5). The net effect is to show that externals of religion may have a deadening effect on one's spiritual perception.
JOHN—NOTE ON 3:11–21 The focus of these verses turns away from Nicodemus and centers on Jesus' discourse regarding the true meaning of salvation. The key word in these verses is "believe," used seven times. The new birth must be appropriated by an act of faith. While vv. 1–10 center on the divine initiative in salvation, vv. 11–21 emphasize the human reaction to the work of God in regeneration. In vv. 11–21, the section may be divided into three parts: 1) the problem of unbelief (vv. 11–12); 2) the answer to unbelief (vv. 13–17); and 3) the results of unbelief (vv. 18–21).
JOHN—NOTE ON 3:11–12 Jesus focused on the idea that unbelief is the cause of ignorance. At heart, Nicodemus's failure to understand Jesus' words centered not so much in his intellect but in his failure to believe Jesus' witness.
JOHN—NOTE ON 3:11 you do not receive our testimony. The plural "you" here refers back to the "we" of v. 2, where Nicodemus was speaking as a representative of his nation Israel ("we know"). Jesus replied in v. 11 with "you" indicating that Nicodemus's unbelief was typical of the nation as a collective
whole.
JOHN—NOTE ON 3:13 No one has ascended into heaven. This verse contradicts other religious systems' claims to special revelation from God. Jesus insisted that no one has ascended to heaven in such a way as to return and talk about heavenly things (cf. 2 Cor. 12:1–4). Only he had his permanent abode in heaven prior to his incarnation and, therefore, only he has the true knowledge regarding heavenly wisdom (cf. Prov. 30:4).
JOHN—NOTE ON 3:14 so must the Son of Man be lifted up. Cf. 8:28; 12:32, 34; 18:31–32. This is a veiled prediction of Jesus' death on the cross. Jesus referred to the story of Num. 21:5–9 where the Israelite people who looked at the serpent lifted up by Moses were healed. The point of this illustration or analogy is in the "lifted up." Just as Moses lifted up the snake on the pole so that all who looked upon it might live physically, those who look to Christ, who was "lifted up" on the cross, will live spiritually and eternally.
JOHN—NOTE ON 3:15 eternal life. This is the first of 17 references to "eternal life" in John's Gospel. The same Greek word is translated in some versions as "everlasting life." The expression appears in the NT nearly 50 times. Eternal life refers not only to eternal quantity but divine quality of life. It means lit. "life of the age to come" and refers therefore to resurrection and heavenly existence in perfect glory and holiness. This life for believers in the Lord Jesus is experienced before heaven is reached. This "eternal life" is in essence nothing less than participation in the eternal life of the Living Word, Jesus Christ. It is the life of God in every believer, yet not fully manifest until the resurrection (Rom. 8:19–23; Phil. 3:20–21).
JOHN—NOTE ON 3:16 For God so loved the world. The Son's mission is bound up in the supreme love of God for the evil, sinful "world" of humanity (cf. 6:32, 51; 12:47; see notes on 1:9; Matt. 5:44–45) that is in rebellion against him. The word "so" emphasizes the intensity or greatness of his love. The Father gave his unique and beloved Son to die on behalf of sinful men (see note on 2 Cor. 5:21). eternal life. See note on John 3:15; cf. 17:3; 1 John 5:20.
JOHN—NOTE ON 3:18 believed in the name. This phrase (lit., "to believe into the name") means more than mere intellectual assent to the claims of the gospel. It includes trust and commitment to Christ as Lord and Savior, which results in receiving a new nature (v. 7) that produces a change in heart and obedience to
the Lord (see note on 2:23–24).
JOHN—NOTE ON 3:22–36 This section constitutes John the Baptist's last testimony in this Gospel regarding Christ. As his ministry faded away, Jesus' ministry moved to the forefront. In spite of the fact that John the Baptist received widespread fame in Israel and was generally accepted by the common people of the land as well as those who were social outcasts, his testimony regarding Jesus was rejected, especially by the leaders of Israel (cf. Matt. 3:5–10; Luke 7:29).
JOHN—NOTE ON 3:22 into the Judean countryside. While the previous episode with Nicodemus took place in Jerusalem (2:23), which was part of Judea, the phrase here means that Jesus went out into the rural areas of that region. baptizing. Chapter 4:2 specifically says that Jesus did not personally baptize but that his disciples carried on this work.
JOHN—NOTE ON 3:23 Aenon near Salim. The exact location of this reference is disputed. The phrase may refer to either Salim near Shechem or Salim that is 6 miles south of Beth-shean. Both are in the region of Samaria. Aenon is a transliterated Hebrew word meaning "springs," and both of these possible sites have plenty of water ("water was plentiful there").
JOHN—NOTE ON 3:24 John had not yet been put in prison. This provides another indication that John supplemented the synoptic Gospels by providing additional information that helps further understanding of the movements of John the Baptist and Jesus (see Introduction). In Matthew and Mark, Christ's temptation is followed by John's imprisonment. With this phrase, John the apostle fills in the slot between Jesus' baptism and temptation and the Baptist's imprisonment.
JOHN—NOTE ON 3:25 a discussion arose. The discussion probably concerned the relation of the baptismal ministries of John and Jesus to the Jews' purification practices alluded to in 2:6. The real underlying impetus, however, centered in the concern of John's disciples that Jesus was in competition with him.
JOHN—NOTE ON 3:25–36 This section may be divided into three parts that highlight the significance of what was occurring in relationship to John's and Jesus' ministry: 1) John the Baptist constituted the end of the old age (vv. 25– 29); 2) the transition to Jesus' ministry (v. 30); and 3) Jesus' ministry as constituting the beginning of the new age (vv. 31–36). Instead of jealousy, John
exhibited humble faithfulness to the superiority of Jesus' person and ministry.
JOHN—NOTE ON 3:26 all are going to him. The potential conflict between John and Jesus was heightened by the fact that both were engaged in ministry in close proximity to one another. Because baptism is mentioned in v. 22, Jesus may have been close to Jericho near the fords of the Jordan, while John was a short distance north baptizing at Aenon. John's followers were especially disturbed by the fact that so many were flocking to Jesus whereas formerly they had come to John.
JOHN—NOTE ON 3:27 given him from heaven. This verse emphasizes God's sovereign authority in granting ministry opportunity (cf. 1 Cor. 4:7; 15:10).
JOHN—NOTE ON 3:29 bridegroom . . . friend of the bridegroom. John conveyed his understanding of his own role through the use of a parable. The "friend of the bridegroom" was the ancient equivalent of the best man who organized the details and presided over the Judean wedding (Galilean weddings were somewhat different). This friend found his greatest joy in watching the ceremony proceed without problems. Most likely, John was also alluding to OT passages where faithful Israel is depicted as the bride of the Lord (Isa. 62:4–5; Jer. 2:2; Hos. 2:16–20).
JOHN—NOTE ON 3:31–36 In these verses, John the Baptist gave five reasons for Christ's superiority to him: 1) Christ had a heavenly origin (v. 31); 2) Christ knew what was true by firsthand experience (v. 32); 3) Christ's testimony always agreed with God (v. 33); 4) Christ experienced the Holy Spirit in an unlimited manner (v. 34); and 5) Christ was supreme because the Father sovereignly had granted that status to him (v. 35).
JOHN—NOTE ON 3:31–32 above all. These verses bring together several of the themes from the entire chapter. From the immediate context, John explained why Jesus the incarnate Word must become greater, i.e., he alone is "from above" (heavenly origin) and therefore "above all." The Greek term "above all" recalls v. 3 where the new birth "from above" can only be experienced by faith in the One who is "from above." In contrast, all others are "of the earth," signifying finitude and limitation. In the immediate context, John the Baptist had to become less (v. 30) because he was "of the earth" and belonged to the earth. Although he called for repentance and baptism, John could not reveal heaven's counsel like Jesus, the God-Man.
JOHN—NOTE ON 3:34 the Spirit without measure. God gave the Spirit to the Son without limits (1:32–33; Isa. 11:2; 42:1; 61:1).
JOHN—NOTE ON 3:36 This constitutes a fitting climax to the chapter. John the Baptist laid out two alternatives, genuine faith and defiant disobedience, thereby bringing to the forefront the threat of looming judgment. As John faded from the forefront, he offered an invitation to faith in the Son and clearly expressed the ultimate consequence of failure to believe, i.e., "the wrath of God."
JOHN—NOTE ON 4:1–26 The story of the Samaritan woman reinforces John's main theme that Jesus is the Messiah and Son of God. The thrust of these verses is not so much her conversion but that Jesus is Messiah (v. 26). While her conversion is clearly implied, the apostle's focus centers on Jesus' declaration foretold in the Scriptures (v. 25). Important also is the fact that this chapter demonstrates Jesus' love and understanding of people. His love for mankind involved no boundaries, for he lovingly and compassionately reached out to a woman who was a social outcast. In contrast to the limitations of human love, Christ exhibits the character of divine love that is indiscriminate and allencompassing (3:16).
JOHN—NOTE ON 4:3 he left Judea. John the Baptist and Jesus had official scrutiny focused on them because of their distinctive message regarding repentance and the kingdom. Most likely, Jesus wanted to avoid any possible trouble with John's disciples who were troubled with his growing popularity and, since the Pharisees were also focusing on his growing influence, Jesus decided to leave Judea and travel north in order to avoid any conflict.
JOHN—NOTE ON 4:4 he had to pass through. Several roads led from Judea to Galilee: one near the seacoast; another through the region of Perea; and one through the heart of Samaria. Even with the strong antipathy between Jews and Samaritans, the Jewish historian Josephus relates that the custom of Judeans at the time of the great festivals was to travel through the country of the Samaritans because it was the shorter route. Although the verb "had to" may possibly refer to the fact that Jesus wanted to save time and needless steps, because of the Gospel's emphasis on the Lord's consciousness of fulfilling his Father's plan (2:4; 7:30; 8:20; 12:23; 13:1; 14:31), the apostle may have been highlighting divine, spiritual necessity, i.e., Jesus had an appointment with divine destiny in meeting the Samaritan woman, to whom he would reveal his messiahship. Samaria. When the nation of Israel split politically after Solomon's rule, King
Omri named the capital of the northern kingdom of Israel "Samaria" (1 Kings 16:24). The name eventually referred to the entire district and sometimes to the entire northern kingdom, which had been taken captive (capital, Samaria) by Assyria in 722 B.C. (2 Kings 17:1–6). While Assyria led most of the populace of the 10 northern tribes away (into the region which today is northern Iraq), it left a sizable population of Jews in the northern Samaritan region and transported many non-Jews into Samaria. These groups intermingled to form a mixed race through intermarriage. Eventually tension developed between the Jews who returned from captivity and the Samaritans. The Samaritans withdrew from the worship of Yahweh at Jerusalem and established their worship at Mount Gerizim in Samaria (John 4:20–22). Samaritans regarded only the Pentateuch as authoritative. As a result of this history, Jews repudiated Samaritans and considered them heretical. Intense ethnic and cultural tensions raged historically between the two groups so that both avoided contact as much as possible (v. 9; Ezra 4:1–24; Neh. 4:1–6; Luke 10:25–37). See note on 2 Kings 17:24.
JOHN—NOTE ON 4:5–6 These verses refer back to Gen. 48:22 where Jacob bequeathed a section of land to Joseph that he had purchased from the "sons of Hamor" (cf. Gen. 33:19). When the Jews returned from Egypt, they buried Joseph's bones in that land at Shechem. This area became the inheritance of Joseph's descendants. The precise location of "Jacob's well" has been set by a firm tradition among Jews, Samaritans, Muslims, and Christians and lies today in the shadow of the crypt of an unfinished Orthodox church. The term used here for "well" denotes a running spring, while in John 4:11–12 John used another term for "well" that means "cistern" or "dug-out well" indicating that the well was both dug out and fed by an underground spring. This spring is still active today.
JOHN—NOTE ON 4:5 Sychar. This town is probably identified with the modern village of Askar on the shoulder of Mount Ebal, opposite Mount Gerizim. A continuous line of tradition identifies Jacob's well as lying about a half mile south of Askar.
JOHN—NOTE ON 4:6 wearied as he was from his journey. Since the Word became flesh (1:14), he also suffered from physical limitations in his humanity (Heb. 2:10–14). the sixth hour. John may have used Roman time, which started reckoning from 12:00 P.M., so the time would be about 6:00 P.M.
JOHN—NOTE ON 4:7 A woman from Samaria came to draw water. Women
generally came in groups to collect water, either earlier or later in the day to avoid the sun's heat. If the Samaritan woman alone came at 12:00 P.M. (see note on v. 6), this may indicate that her public shame (vv. 16–19) caused her to be isolated from other women. Give me a drink. For a Jewish man to speak to a woman in public—let alone to ask from her, a Samaritan, a drink—was a definite breach of rigid social custom as well as a marked departure from the social animosity that existed between the two groups. Further, a "rabbi" and religious leader did not hold conversations with women of ill repute (v. 18).
JOHN—NOTE ON 4:8 to buy food. This verse indicates that since Jesus and his disciples were willing to purchase food from Samaritans, they did not follow some of the self-imposed regulations of stricter Jews, who would have been unwilling to eat food handled by outcast Samaritans.
JOHN—NOTE ON 4:10 living water. The OT is the background for this term, which has important metaphorical significance. In Jer. 2:13, Yahweh decries the disobedient Jews for rejecting him, the "fountain of living waters." The OT prophets looked forward to a time when "living waters will flow out of Jerusalem" (Ezek. 47:9; Zech. 14:8). The OT metaphor spoke of the knowledge of God and his grace, which provides cleansing, spiritual life, and the transforming power of the Holy Spirit (cf. Isa. 1:16–18; 12:3; 44:3; Ezek. 36:25– 27). John applies these themes to Jesus Christ as the living water, which is symbolic of eternal life mediated by the Holy Spirit from him (cf. John 4:14; 6:35; 7:37–39). Jesus used the woman's need for physical water to sustain life in this arid region in order to serve as an object lesson for her need for spiritual transformation.
JOHN—NOTE ON 4:15 The woman, like Nicodemus (3:4), did not realize that Jesus was talking about her spiritual needs. Instead, in her mind, she wanted such water in order to avoid her frequent trips to Jacob's well.
JOHN—NOTE ON 4:16 call your husband. Since the woman failed to understand the nature of the living water he offered (v. 15), Jesus abruptly turned the dialogue to focus sharply on her real spiritual need for conversion and cleansing from sin. His intimate knowledge of her morally depraved life not only indicated his supernatural ability, but also focused on her spiritual condition.
JOHN—NOTE ON 4:18 not your husband. She was living conjugally with a man who Jesus said was not her husband. By such an explicit statement, our Lord
rejected the notion that when two people live together it constitutes marriage. Biblically, marriage is always restricted to a public, formal, official, and recognized covenant.
JOHN—NOTE ON 4:19 you are a prophet. His knowledge of her life indicated he had supernatural inspiration.
JOHN—NOTE ON 4:20 on this mountain. Both Jews and Samaritans recognized that God had commanded their forefathers to identify a special place for worshiping him (Deut. 12:5). The Jews, recognizing the entire Hebrew canon, chose Jerusalem (2 Sam. 7:5–13; 2 Chron. 6:6). The Samaritans, recognizing only the Pentateuch, noted that the first place Abraham built an altar to God was at Shechem (Gen. 12:6–7), which was overlooked by Mount Gerizim, where the Israelites had shouted the blessings promised by God before they entered the Promised Land (Deut. 11:29–30). As a result, they chose Mount Gerizim for the place of their temple.
JOHN—NOTE ON 4:21 neither on this mountain nor in Jerusalem. There was no reason to debate locations, since both places would be obsolete soon and neither would have any role to play in the lives of those who genuinely worship God. Jerusalem would even be destroyed with its temple (A.D. 70).
JOHN—NOTE ON 4:22 you do not know. The Samaritans did not know God. They did not have the full revelation of him, and thus could not worship in truth. The Jews did have the full revelation of God in the OT; thus they knew the God they worshiped, because salvation's truth came first to them (see note on Luke 19:9), and through them to the world (cf. Rom. 3:2; 9:4–5).
JOHN—NOTE ON 4:23 hour. This refers to Jesus' death, resurrection, and ascension to God, having completed redemption. true worshipers. Jesus' point is that in light of his coming as Messiah and Savior, worshipers will be identified, not by a particular shrine or location, but by their worship of the Father through the Son. With Christ's coming, previous distinctions between true and false worshipers based on locations disappeared. True worshipers are all those everywhere who worship God through the Son, from the heart (cf. Phil. 3:3).
JOHN—NOTE ON 4:24 God is spirit. This verse represents the classical statement on the nature of God as Spirit. The phrase means that God is invisible (Col. 1:15;
1 Tim. 1:17; Heb. 11:27) as opposed to the physical or material nature of man (John 1:18; 3:6). The word order of this phrase puts an emphasis on "spirit," and the statement is essentially emphatic. Man could never comprehend the invisible God unless he revealed himself, as he did in Scripture and the incarnation. must worship. Jesus is not speaking of a desirable element in worship but that which is absolutely necessary. in spirit and truth. The word "spirit" does not refer to the Holy Spirit but to the human spirit. Jesus' point here is that a person must worship not simply by external conformity to religious rituals and places (outwardly) but inwardly ("in spirit") with the proper heart attitude. The reference to "truth" refers to worship of God consistent with the revealed Scripture and centered on the "Word made flesh" who ultimately revealed his Father (14:6).
JOHN—NOTE ON 4:25 Messiah. The Samaritans also anticipated Messiah's coming.
JOHN—NOTE ON 4:26 I who speak to you am he. Jesus forthrightly declared himself to be Messiah, though his habit was to avoid such declarations to his own Jewish people who had such crassly political and militaristic views regarding Messiah (cf. 10:24; Mark 9:41). The "he" in this translation is not in the original Greek, for Jesus lit. said, "I who speak to you am." The usage of "I am" is similar to John 8:58 (see notes there). This claim constitutes the main point of the story regarding the Samaritan woman.
JOHN—NOTE ON 4:27–42 These verses reinforce Jesus' acknowledgment that he was Messiah by offering proof for his claim. John gave five genuine, but subtle, proofs that Jesus was truly Messiah and Son of God, which reinforced his main theme of 20:31: 1) proof from his immediate control of everything (4:27); 2) proof from his impact on the woman (vv. 28–30); 3) proof from his intimacy with the Father (vv. 31–34); 4) proof from his insight into men's souls (vv. 35– 38); and 5) proof from his impression on the Samaritans (vv. 39–42).
JOHN—NOTE ON 4:27 Just then. Had the disciples arrived earlier, they would have interrupted and destroyed the conversation, and if they had arrived any later, she would have gone and they would not have heard his declaration of messiahship. This feature subtly reveals Jesus' divine control over the situation that was occurring.
JOHN—NOTE ON 4:28–31 to the people. Jesus had such an impact on the woman
that she was eager to share the news among the townspeople whom she had previously avoided because of her reputation. Her witness and candor regarding her own life so impressed them that they came to see Jesus for themselves.
JOHN—NOTE ON 4:32–33 I have food. Just like the Samaritan woman's misunderstanding of Jesus' words regarding literal water (v. 15), Jesus' own disciples thought only of literal food. John commonly used such misunderstanding to advance the argument of his Gospel (e.g., 2:20; 3:3).
JOHN—NOTE ON 4:34 My food is to do the will of him who sent me. Most likely Jesus echoed Deut. 8:3 where Moses stated, "man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord" (cf. Matt. 4:4; Luke 4:4). When he talked with the Samaritan woman, Jesus was performing the will of the Father and thereby received greater sustenance and satisfaction than any mere physical food could offer him (John 5:23–24; 8:29; 17:4). Obedience to and dependence upon God's will summed up Jesus' whole life (Eph. 5:17). God's will for him to finish is explained in John 6:38–40 (see note on 6:40).
JOHN—NOTE ON 4:35 four months, then comes the harvest. The event probably happened in December or January, which was four months before the normal spring harvest (mid-April). Crops were planted in November, and by December or January the grain would be sprouting up in vibrant green color. Jesus used the fact that they were surrounded by crops growing in the field and waiting to be harvested as an object lesson to illustrate his urgency about reaching the lost, whom the "harvest" symbolized. Jesus points out the Samaritan woman and people of Sychar ("lift up your eyes") who were at that moment coming upon the scene (v. 30) looking like a ripened "harvest" that urgently needed "gathering," i.e., evangelizing. white for harvest. Their white clothing seen above the growing grain may have looked like white heads on the stalks, an indication of readiness for harvest. Jesus knew the hearts of all (2:24), so was able to state their readiness for salvation (cf. 4:39–41).
JOHN—NOTE ON 4:36–38 The Lord's call to his disciples to do the work of evangelism contains promises of reward ("wages"), fruit that brings eternal joy (v. 36), and the mutual partnership of shared privilege (vv. 37–38).
JOHN—NOTE ON 4:42 Savior of the world. This phrase occurs also in 1 John 4:14. The verse constitutes the climax to the story of the woman of Samaria. The
Samaritans themselves became another in a series of witnesses in John's Gospel that demonstrated the identity of Jesus as the Messiah and Son of God. This episode represents the first instance of cross-cultural evangelism (Acts 1:8).
JOHN—NOTE ON 4:43–54 The episode of Jesus' healing of the official's son constitutes the second major "sign" of eight that John used to reinforce Jesus' true identity for producing belief in his readers (v. 54). In this episode, Jesus chided the official's unbelief in needing a miraculous sign in order to trust in Christ (v. 48). While some believe that this story is the same as the healing of the centurion's servant (Matt. 8:5–13; Luke 7:2–10), sufficient differences exist to demonstrate that it is different from the synoptic account; e.g., 1) no evidence exists that the official's son was a Gentile; 2) the official's son, not his servant, was healed; and 3) Jesus was far more negative regarding the official's faith (John 4:48) than the centurion's (Matt. 8:10). One may divide this section into three parts: 1) Jesus contemplating unbelief (John 4:43–45); 2) Jesus confronting unbelief (vv. 46–49); and 3) Jesus conquering unbelief (vv. 50–54).
JOHN—NOTE ON 4:43 departed for Galilee. After two days in Samaria, Jesus traveled to Galilee, resuming the trip that began in v. 3.
JOHN—NOTE ON 4:44 a prophet has no honor in his own hometown. This proverb (also in Matt. 13:57; Mark 6:4) contrasts the believing response of the Samaritans (John 4:39) with the characteristic unbelief of Jesus' own people in Galilee (and Judea) whose reticent faith depended so much on Jesus' performance of miracles (v. 48). While in Samaria, Jesus had enjoyed his first unqualified and unopposed success. His own people's hearts were not open to him, but exhibited reluctance and hardness.
JOHN—NOTE ON 4:45 the Galileans welcomed him. The apostle may have meant these words as irony, especially in light of the surrounding context of vv. 44, 48. The reception was likely that of curiosity seekers whose appetite centered more on seeing miracles than believing in Jesus as Messiah—as it had been at "the feast" (see notes on 2:23–25).
JOHN—NOTE ON 4:46 Cana in Galilee. The deep irony of the statement in v. 45 increases with the fact that Jesus had only recently performed a miracle in Cana at the wedding. Instead of responding in belief, the people wanted more (see note on v. 48). The basis of their welcome was extremely crass. official. This term most likely designated someone officially attached to the service of King
Herod Antipas, tetrarch of Galilee from 4 B.C. to A.D. 39. Capernaum. Capernaum was approximately 16 miles northeast of Cana.
JOHN—NOTE ON 4:47 asked him. The man repeatedly begged Jesus to heal his son. His approach to Jesus was out of desperation, but he had little appreciation of who Jesus was. In light of v. 46, apparently the official's motivation centered in Jesus' reputation as a miracle worker rather than as Messiah.
JOHN—NOTE ON 4:48 Unless you see signs and wonders. The "you" is plural. Jesus addresses these words to the Galileans as a whole and not just to the official (see notes on vv. 45–46). The response of the Galileans was fundamentally flawed because it disregarded the person of Christ and centered in the need for a constant display of miraculous signs. Such an attitude represents the deepest state of unbelief.
JOHN—NOTE ON 4:50 your son will live. Jesus met the demands of Galilean unbelief by healing the official's son, revealing not only his sympathy, but his marvelous graciousness in spite of such a faithless demand for miracles.
JOHN—NOTE ON 4:52 the seventh hour. About 7:00 P.M., reckoning from noon, using the Roman system. See note on v. 6.
JOHN—NOTE ON 4:53 the hour. The time when the official's son improved corresponded precisely with the time that he had spoken with Jesus. This served to strengthen the official's faith and, as a result, the "household" believed.
JOHN—NOTE ON 5:1–7:52 This section evidences the shift from reservation and hesitation about Jesus as Messiah (3:26; 4:1–3) to outright rejection (7:52). The opposition started with controversy regarding Jesus' healing on the Sabbath (5:1–18), intensified in ch. 6 with many of his disciples abandoning him (6:66), and finally hardened in ch. 7 into official opposition against him with the religious authorities' unsuccessful attempt to arrest him (7:20–52). Accordingly, the theme of this section is the rejection of Jesus as Messiah.
JOHN—NOTE ON 5:1–18 Although opposition to Jesus smoldered beneath the surface (e.g., 2:13–20), the story of Jesus' healing at the Pool of Bethesda highlights the beginning of open hostility toward him in Jerusalem in the southern parts of Palestine. The passage may be divided into three parts: 1) the miracle performed (5:1–9); 2) the Master persecuted (vv. 10–16); and 3) the murder planned (vv. 16–18).
JOHN—NOTE ON 5:1 a feast of the Jews. John repeatedly tied his narrative to various Jewish feasts (2:13—Passover; 6:4—Passover; 7:2—Booths, or Tabernacles; 10:22—Hanukkah, or Feast of Dedication; and 11:55—Passover), but this reference is the only instance when he did not identify the particular feast occurring at the time.
JOHN—NOTE ON 5:2 Sheep Gate. A reference to the gate identified in Neh. 3:1, 32; 12:39. It was a small opening in the north wall of the city, just west of the northeast corner. there is . . . a pool. Some have suggested that John wrote his Gospel before the destruction of Jerusalem in A.D. 70, because his usage of "is" here implies that the pool still existed. However, John frequently used what is known as a "historical present" to refer to past events, so this argument carries little weight. For more on the date of writing, see Introduction: Author and Date. Bethesda. "Bethesda" is the Greek transliteration of a Hebrew (or Aramaic) name meaning "house of outpouring."
JOHN—NOTE ON 5:3a lay. It was a custom at that time for people with infirmities to gather at this pool. Intermittent springs may have fed the pool and caused the disturbance of the water (v. 7). Some ancient witnesses indicate that the waters of the pool were red with minerals, and thus thought to have medicinal value.
JOHN—NOTE ON 5:3b–4 See esv footnote. The statement in the latter half of v. 3, "waiting for the moving of the water," along with v. 4are not original to the Gospel. The earliest and best Greek manuscripts, as well as the early versions, exclude the reading. The presence of words or expressions unfamiliar to John's writings also militate against its inclusion.
JOHN—NOTE ON 5:5 thirty-eight years. John included this figure to emphasize the gravity of the debilitating disease that afflicted the individual. Since his sickness had been witnessed by many people for almost four decades, when Jesus cured him everyone knew the genuineness of the healing (cf. v. 9).
JOHN—NOTE ON 5:6 knew. The word implies supernatural knowledge of the man's situation (1:47–48; 4:17). Jesus picked the man out from among many sick people. The sovereign initiative was his, and no reason is given as to his choice.
JOHN—NOTE ON 5:8 Get up, take up . . . walk. In the same way that he spoke the world into being at creation (Gen. 1:3), Jesus' spoken words had the power to
cure (cf. John 1:3; 8:58; Gen. 1:1; Col. 1:16; Heb. 1:2). bed. The "pallet" or "mat" was normally made of straw and was light enough so that it could be carried on the shoulder of a well person who assisted the infirm (cf. Mark 2:3).
JOHN—NOTE ON 5:9 took up his bed and walked. This phrase emphasizes the completeness of the cure (cf. v. 5).
JOHN—NOTE ON 5:10–11 The OT had forbidden work on the Sabbath but did not stipulate what "work" was specifically indicated (Ex. 20:8–11). The assumption in Scripture seems to be that "work" was one's customary employment, but rabbinical opinion had developed oral tradition beyond the OT that stipulated 39 activities forbidden (Mishnah Shabbath 7:2; 10:5), including carrying anything from one domain to another. Thus, the man had broken oral tradition, not OT law (see notes on John 5:16).
JOHN—NOTE ON 5:10 it is not lawful. The phrase reveals that the Judaism during Jesus' time had degenerated into pious hypocrisy. Such hypocrisy especially enraged the Lord Jesus (cf. Matt. 22–23), who used this incident to set up a confrontation with Jewish hyper-legalism and identified the need for national repentance.
JOHN—NOTE ON 5:14 Sin no more, that nothing worse may happen to you. The basic thrust of Jesus' comments here indicates that sin has its inevitable consequences (cf. Gal. 6:7–8). Although Scripture makes clear that not all disease is a consequence of sin (cf. John 9:1–3; Luke 13:1–5), illness at times may be directly tied into one's moral turpitude (cf. 1 Cor. 11:29–30; James 5:15). Jesus may specifically have chosen this man in order to highlight this point.
JOHN—NOTE ON 5:16 persecuting. The verb tense means that the Jews repeatedly persecuted Jesus, i.e., continued hostile activity. This was not an isolated incident of their hatred toward him because of his healings on the Sabbath (cf. Mark 3:1–6). on the Sabbath. Jesus did not break God's law since in it there was no prohibition of doing good on that day (Mark 2:27). However, Jesus disregarded the oral law of the Jews that had developed, i.e., "the tradition of the elders" (cf. also Matt. 15:1–9). Most likely, Jesus deliberately practiced such healing on the Sabbath to provoke a confrontation with their religious hypocrisy that blinded them to the true worship of God (see John 5:17–47 for the main reason for Jesus' confrontation; see notes on vv. 10–11).
JOHN—NOTE ON 5:17–47 These verses reveal the ultimate reason Jesus confronted the Jews' religious hypocrisy, i.e., the opportunity to declare who he was. This section is Christ's own personal statement of his deity. As such, it is one of the greatest Christological discourses in Scripture. Herein Jesus makes five claims to equality with God: 1) he is equal with God in his person (vv. 17– 18); 2) he is equal with God in his works (vv. 19–20); 3) he is equal with God in his power and sovereignty (v. 21); 4) he is equal with God in his judgment (v. 22); and 5) he is equal with God in his honor (v. 23).
JOHN—NOTE ON 5:17 Jesus' point is that whether he broke the Sabbath or not, God was working continuously and, since Jesus himself worked continuously, he also must be God. Furthermore, God does not need a day of rest, for he never wearies (Isa. 40:28). For Jesus' self-defense to be valid, the same factors that apply to God must also apply to him. Jesus is Lord of the Sabbath (Matt. 12:8)! Interestingly, even the rabbis admitted that God's work had not ceased after the Sabbath because he sustains the universe.
JOHN—NOTE ON 5:18 This verse confirms that the Jews instantly grasped the implications of his remarks that he was God (see notes on v. 17).
JOHN—NOTE ON 5:19 Truly, truly. Cf. vv. 24–25 and 1:51. This is an emphatic way of saying, "I'm telling you the truth." In response to Jewish hostility at the implications of his assertions of equality with God, Jesus became even more fearless, forceful, and emphatic. Jesus essentially tied his activities of healing on the Sabbath directly to the Father. The Son never took independent action that set him against the Father because the Son only did those things that were coincident with and co-extensive with all that the Father does. Jesus thus implied that the only One who could do what the Father does must be as great as the Father.
JOHN—NOTE ON 5:20 greater works. This refers to the powerful work of raising the dead. God has that power (cf. 1 Kings 17:17–24; 2 Kings 4:32–37; 5:7) and so does the Lord Jesus (John 5:21–29; 11:25–44; 14:19; 20:1–18).
JOHN—NOTE ON 5:23 honor the Son. This verse gives the reason that God entrusted all judgment to the Son (v. 22), i.e., so that all men should honor the Son just as they honor the Father. This verse goes far beyond making Jesus a mere ambassador who is acting in the name of a monarch, but gives him full and complete equality with the Father (cf. Phil. 2:9–11). honor the Father. Jesus
turned the tables on the Jewish accusation against him of blasphemy. Instead, Jesus affirmed that the only way anyone can honor the Father is through receiving the Son. Therefore, the Jews were the ones who actually blasphemed the Father by rejection of his Son.
JOHN—NOTE ON 5:24 passed from death to life. This develops the truth of v. 21, that Jesus gives life to whomever he desires. The people who receive that life are here identified as those who hear the word and believe in the Father and the Son. They are the people who have eternal life and never will be condemned (Rom. 8:1; Col. 1:13).
JOHN—NOTE ON 5:25–29 The theme of these verses is resurrection. Jesus related that all men, saved and unsaved, will be literally and physically resurrected from the dead. However, only the saved experience a spiritual ("born again"), as well as physical, resurrection unto eternal life. The unsaved will be resurrected unto judgment and eternal punishment through separation from God (i.e., the second death; cf. Rev. 20:6, 14; 21:8). These verses also constitute proof of the deity of Jesus Christ since the Son has resurrection power (John 5:25–26), and the Father has granted him the status of Judge of all mankind (v. 27). In the light of other Scripture, it is clear that Jesus speaks generally about resurrection, but not about one, general resurrection (see notes on Dan. 12:2; 1 Cor. 15:23; 1 Thess. 4:16).
JOHN—NOTE ON 5:25 hour is coming, and is now. Cf. 4:23. This phrase reveals an already/not yet tension regarding the resurrection. Those who are born again are already "spiritually" resurrected ("is now"; Eph. 2:1; Col. 2:13), and yet a future physical resurrection still awaits them ("hour is coming"; 1 Cor. 15:35– 54; Phil. 3:20–21).
JOHN—NOTE ON 5:26 he has granted the Son. The Son from all eternity had the right to grant life (1:4). The distinction involves Jesus' deity versus his incarnation. In becoming a man, Jesus voluntarily set aside the independent exercise of his divine attributes and prerogatives (Phil. 2:6–11). Jesus here affirmed that even in his humanity, the Father granted him "life-giving" power, i.e., the power of resurrection (see note on John 5:20).
JOHN—NOTE ON 5:27 authority. Cf. 17:2; see note on Matt. 28:18.
JOHN—NOTE ON 5:29 those who have done good . . . done evil. Jesus was not teaching justification by works (see 6:29). In the context, the "good" is believing
on the Son so as to receive a new nature that produces good works (3:21; James 2:14–20), while the "evil" done is to reject the Son (the unsaved) and hate the light, which has the result of evil deeds (John 3:18–19). In essence, works merely evidence one's nature as saved or unsaved (see notes on Rom. 2:5–10), but human works never determine one's salvation.
JOHN—NOTE ON 5:30 the will of him who sent me. In summarizing all he has said from v. 19 on about his equality with God, Jesus claimed that the judgment he exercised was because everything he did was dependent upon the Father's word and will (cf. vv. 19–20).
JOHN—NOTE ON 5:32–47 The background of these verses is Deut. 17:6 and 19:15 where witnesses were to establish the truthfulness of a matter (see note on John 1:7). Jesus himself emphasized the familiar theme of witnesses who testify to the identity of the Son: 1) John the Baptist (5:32–35); 2) Jesus' works (vv. 35–36); 3) the Father (vv. 37–38); and 4) the OT Scriptures (vv. 39–47).
JOHN—NOTE ON 5:36 the very works that I am doing. Cf. 10:25. The miracles of Jesus were witness to his deity and messiahship. Such miracles are the major signs recorded by John in this Gospel, so as to fulfill his purpose in 20:30–31 (see Introduction: Historical and Theological Themes).
JOHN—NOTE ON 5:37 Father . . . has himself borne witness. Cf. Matt. 3:17; Mark 1:11; Luke 3:22.
JOHN—NOTE ON 5:39 You search. Although the verb "search" could also be understood as a command (i.e., "Search the Scriptures!"), most prefer this translation as an indicative. The verb implies diligent scrutiny in investigating the Scriptures to find "eternal life." However, Jesus points out that with all their fastidious effort, they miserably failed in their understanding of the true way to eternal life through the Son of God (see notes on Matt. 19:16–25; cf. John 14:6; 2 Tim. 3:15). bear witness about me. Cf. John 5:45. Christ is the main theme of Scripture. See note on 1:45.
JOHN—NOTE ON 5:40 refuse. They searched for eternal life, but were not willing to trust its only source (cf. v. 24; 1:11; 3:19).
JOHN—NOTE ON 5:41 glory from people. If Jesus agreed to be the kind of Messiah the Jews wanted, providing miracles and food along with political and military power, he would receive honor and glory from them. But he sought only