NE W IN T ERN AT IO N A L V ER SIO N
EXECUTIVE EDITOR Jack W. Hayford, Litt.D.
ASSOCIATE EDITOR Paul G. Chappell, Ph.D.
ASSOCIATE EDITOR Kenneth C. Ulmer, Ph.D., D.Min.
OLD TESTAMENT EDITORS Judy Brown, Ed.D. Roy Hayden, Ph.D.
NEW TESTAMENT EDITORS Jonathan David Huntzinger, Ph.D. Gary Matsdorf, M.A.
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Spirit-Filled Life® Mission Statement The mission of Spirit-Filled Life Bibles and reference products is to serve the body of Christ with a broad range of trustworthy products marked by Biblical soundness, balanced scholarship and a sense of honor toward the modern-day working of the Holy Spirit. These resources are designed to provide Biblical equipping for practical living in God’s kingdom and around the world. New Spirit-Filled Life® Bible Copyright © 2002, 2014 by Thomas Nelson, a division of HarperCollins Christian Publishing, Inc. Holy Bible, New International Version® NIV® copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved. The NIV® text may be quoted in any form (written, visual, electronic or audio), up to and inclusive of five hundred (500) verses without the express written permission of the publisher, providing the verses quoted account for twenty-f ive percent (25%) or more of the total text of the work in which they are quoted. Notice of copyright must appear on the title or copyright page as follows: Scripture quotations taken from The Holy Bible, New International Version® NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide. The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.® When quotations from the NIV® text are used by a local church in non-saleable media such as church bulletins, orders of service, posters, overhead transparencies or similar materials, a complete copyright notice is not required, but the initials (NIV®) must appear at the end of each quotation. Any commentary or other Biblical reference work produced for commercial sale, that uses the NIV® text must obtain written permission for use of the NIV® text. Permission requests for commercial use within the USA and Canada that exceeds the above guidelines must be directed to, and approval in writing by Zondervan, Grand Rapids, MI 49530, USA www.Zondervan.com Permission requests for commercial use within the UK, EU and EFTA that exceeds the above guidelines must be directed to, and approved in writing by Hodder & Stoughton Limited, 338 Euston Road, London NW1 3BH, United Kingdom, www.Hodder.co.uk Permission requests for non-commercial use that exceeds the above guidelines must be directed to, and approved in writing by Biblica US, Inc., 1820 Jet Stream Drive, Colorado Springs, CO 80921, USA, www.Biblica.com A portion of the purchase price of your NIV® Bible is provided to Biblica so together we support the mission of transforming lives through God’s Word. Biblica provides God’s Word to people through translation, publishing and Bible engagement in Africa, Asia Pacific, Europe, Latin America, Middle East and North America. Through its worldwide reach, Biblica engages people with God’s Word so that their lives are transformed through a relationship with Jesus Christ. All rights reserved. Printed in the United States of America 13 14 15 16 17 18 19 20 /DCI/ 10 9 8 7 6 5 4 3 2 1
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Among its multiple study resources and category of spiritual truth, and the component approaches, the New Spirit- Filled Life® Bible parts of each one expand on key “new wine” contains a developed coverage of forty- one principles of Bible- centered, Spirit- filled life themes referred to as “Kingdom Dynamics.” and ministry—proven to manifest “blessing” as This term is derived from abounding Biblical Jesus’ name is lifted up, souls are drawn to him, and experiential evidence that verifies proven lives are transformed, and the kingdom is Biblical principles and values as essential for advanced through his servants— dynamically the dynamic spread and effective advance of enabled to do his will. the “gospel of the kingdom” Jesus commisWherever one of these timeless topics is P S A L M 111 4 I 7 3 5 it is highlighted (keyed sioned to be “preached in the whole world” (Mt mentioned in :Scripture, 8 While they curse, r may i ofsymbol 109:28 24:14). Understanding of and faithful attention with a dove and gray-screened to set it you bless; and crushing the rulers the r 2Sa 16:12 s Isa 65:14 to these values and truths has always characterapart from the Bible text). Each entry follows may those who attack me be put to whole earth. 109:29 ized the church where God’s people7 He move the from thisaformat: chapter(s) shame, willindrink brook along the and verse(s) being refert Ps 35:26; 132:18promised would enable s d fullness of power Jesus enced, title of the particular article under its but may your servant rejoice. way, 109:30 the fulfillment commissions (Acand 1:8).so he willlarger 9 May my accusers be clothed topic (abbreviated form in capital letters) with of hisu Ps 35:18; lift his head high. j 111:1 Godly pastors, teachers, evangelists and and commentary. disgrace 109:31 v Ps 16:8; a Kingdom Dynamics chain is other key have contributed to the provi- PsalmFollowing t as inleaders a and wrapped in shame 111 e 73:23; 121:5 easy to do. The last line of each entry includes sion of the wisdom, 110:1 insight and spiritual cloak. w Mt 22:44*; 1 Praise the Lord. freferences separated by a slash (/). The reference instruction contained in these Kingdom 0 With my mouth I will greatly extol the Mk 12:36*; Dynamics articles. Their work has been orga- before the slash takes you to the passage where Lk 20:42*; I will extol the Lord with all my heart Ac 2:34* Lord; nized into nine “clusters,” in the spirit of Isaiah the preceding Kingdom Dynamic is found (an x 1Co 15:25 the council of the upright in y u 110:2 Ps 45:6 of worshipers in the great throng65:8 which notesI how “the new wine isinfound in asterisk in thisand position indicates that the 110:3 z Jdg 5:2; the assembly. the cluster” and that “a blessing is in it” (NKJV). Kingdom Dynamic you are currently reading is will praise him. Ps 96:9 ◊ See WW at 1 For he stands at the right v of the each Thesehand “clusters,” representing a general the kfirst in Lthe The reference after the 2 Great are the works of the ordchain). ; Ps 8:5. 110:4 needy, they are pondered by all who a Nu 23:19 b Heb 5:6*; to save their lives from those who delight in them. 7:21* 3 Glorious and majestic are his deeds, would condemn them. c Heb 7:15‑17* d 110:5 Ps 16:8 and his righteousness endures e Ps 2:12 f Ps 2:5; Ro 2:5 Psalm 110 forever. 110:6 g Isa 2:4 h Isa 66:24 4 He has caused his wonders to be Of David. A psalm. remembered; 1 The Lord says w to my lord: a “Sit at my right hand until I make your enemies a footstool for your feet.” x
The Lord will extend your mighty scepter y from Zion, saying, “Rule in the midst of your enemies!” 3 Your troops will be willing on your day of battle. Arrayed in holy ◊splendor, z your young men will come to you like dew from the morning’s womb. b
The Lord has sworn and will not change his mind: a “You are a priest forever, b in the order of Melchizedek. c”
The Lord is at your right hand c; d he will crush kings e on the day of his wrath. f 6 He will judge the nations, g heaping up the dead h
110:6 i Ps 68:21 110:7 j Ps 27:6 111:2 k Ps 92:5; 143:5
110:1 Victory in the Fullness of the Holy Spirit, HOLY SPIRIT FULLNESS. Peter’s last quotation in his Pentecost Day message is this prophecy of David (Ac 2:34–35). Significantly, he links the promise of ultimate victory with the coming of the Holy Spirit. The fullest understanding of this Scripture cannot be limited to the human, political, or institutional adversaries faced, since a broader understanding of our spiritual adversaries is found in Ephesians 6:12. Peter unlocks the significance of David’s declaration of victory as he proclaims another dimension of its fulfillment in Acts 2:33–35. The Messiah’s manifest victory extends to the church itself, as the NT teaches how each believer shares in the authority of what Jesus the Messiah has done in vanquishing all adversaries (see Eph 1:22). (*/Isa 28:11–12) S.G.B.
b 3 The meaning of the Hebrew for this sentence is uncertain. c 5 Or My lord is at your right hand, Lord d 7 The meaning of the 1 Or Lord e This psalm is an acrostic poem, the lines of which begin with the successive letters of the Hebrew alphabet. brew for this clause is uncertain. Hebrew Hallelu Yah
10:1–7 The Lord: This psalm is considered by Jews and Christians just a priest but a king-priest as was Jesus (Ge 14:18–20). ke to be Messianic, and this interpretation is confirmed by Jesus’ 110:5–7 These verses are addressed to God (Yahweh) talking about wn use of it to prove his deity (Lk 20:42). the work of the Lord Jesus (’Adonai ). 10:1 My lord: That is, the Lord of the universe (Yahweh) told 110:5 One aspect of the wrath of Jesus is shown in the judgment avid’s Lord (’Adonai, the Messiah) to rejoice. Many NT writers quote predicted in Matthew 23–25. is verse. The word says is a unique word which only refers to spired prophetic utterances. For footstool see Joshua 10:24–25. 110:7 Drink: That is, after the judgment, or battle, he is refreshed 10:2 Scepter: a symbol of power. Rule: As Paul showed in as if drinking12from a cool brook. 9781401679330_int_00_front matter_niv_nsfl_final.indd 111:1–10 This is an acrostic poem of 22 lines, each beginning with
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slash takes you to the next passage under that particular theme (an asterisk following the last reference indicates that you have completed the chain and takes you back to the beginning of it). The initials at the end of an entry indicate its author. Most of the Kingdom Dynamics themes have been addressed by a leader noted for his or her study or emphasis in that area. Please do not miss reading the six topics of interest that are presented in article form following the book of Revelation, rather than in chain reference form throughout the Bible text. NOTE: We realize that some of the themes treated are subject to differences in interpretation and application. The New Spirit-Filled Life® Bible has included these nonetheless, not as a conclusive endorsement of any but as a representation of truth as applied by some, that we all may study together even at points of difference. Often to do so is to discover that one presumed to be a doctrinal opponent is seen on closer examination to be more in line with one’s own thinking than was first supposed. Thus, the diversity of the themes and approaches offered here may contribute to better understanding as well as expanded enrichment to us all.
Cluster One: Spiritual Foundation Precepts • The Word of God (Jack W. Hayford) • The Blood of the Covenant (Charles Simpson) • The Kingdom of God (Jack W. Hayford) • The Pathway of Praise and Worship (LaMar Boschman and Charles Green) All dynamics related to believing life are rooted in, flow from and are authenticated by The Word of God. Jesus settled this in his own description of the priority of the Scriptures to our life, affirming, “Man shall not live on bread alone, but on every word that comes from the mouth of God” (Mt 4:4). The rise of all truly durable power-works of the Holy Spirit begin here with vital habits in reading, obeying, feeding upon, studying and making life-application of the Bible. This growth rises within the redemptive life potential to humankind by one means alone—The Blood of the Covenant. The grounds for the release of all salvation’s dimensions of promise in Christ are because of the cross where the price of eternal life and kingdom hope was paid. Every believer should understand the history of God’s redemptive requirement of the blood, why Jesus had to die as he did, and how an immeasurable dynamic of spiritual power has been unleashed in the invisible realm through “the blood of the Lamb” (Rev 12:10– 11). Central to Jesus’ teaching, preaching and ministry was his introducing and explaining all truth as it related to The Kingdom of God. Relating all life to the realities of God’s
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reign over and rule in the affairs of life, Jesus pointed the way for each of his redeemed to discover kingdom principles by which God’s power may flow in their daily life. Among these principles, none precedes the priority of Praise and Worship as a lifestyle, as an ongoing pattern of humility before God’s throne, and as a key to realizing the dynamic power of God’s visiting presence.
Cluster Two: Prayer Power Precepts • Answering Today’s Prayer Awakening (David Bryant) • Intercession* (A. Joy Dawson) • Advancing in Spiritual Warfare (Dick Eastman) • Living in the Power and Promise of God’s Word (Gerald E. Brooks, Jr., and Roy Hicks, Sr.) • Prophetic Dreams and Visions in the Scriptures (James W. Ryle) All believing life begins with and grows in Prayer, the privilege of coming to God’s throne in simple faith. As faith grows, the prayer ministry of Intercession begins to expand the impact of the believer’s prayer life, and victories are learned through Advancing in Spiritual Warfare. The dynamic of faith increases as the principles of Living in the Power and Promise of God’s Word are realized and responded to with Biblical wisdom and balance. Joined to his Word, God also gives the praying believer the Holy Spirit’s timely Prophetic Dreams and Visions, which are available to all believers (Ac 2:17) and which are always to be measured and judged by the authority of God’s eternal Word.
Cluster Three: Personal Growth Precepts • Growing in Knowing God (Steven Fry) • Christlikeness of Character (Fuchsia Pickett) • Godliness and Moral Purity (Jack W. Hayford, ed., and M. G. “Pat” Robertson) • Growth in Life Enrichment (Kenneth C. Ulmer) Jesus described the relationship of each of his own to himself as a “vine-branch” relationship (Jn 15). There is a combination truth of his sovereignty and our responsibility—“remain in me . . . apart from me you can do nothing.” Our role is to grow in an intimate relationship with him: His will is to flow his power and fruitfulness through us. Growing in Knowing God provides devotional insights into the beauty and wonder of the Father himself; Christlikeness of Character develops in each believer as a restored and deepening walk with God increases. Holiness of life in morals and ethics is the natuproduct of the Godliness and Moral ral by- Purity of Christ guiding and filling us, and as an
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accountable responsiveness is shown to our call to continual Growth in Life Enrichment.
Cluster Four: Spiritual Empowerment Precepts • Holy Spirit Fullness (Scott G. Bauer) • Holy Spirit Gifts and Power (article by Paul Walker) • Prophecy and the Scriptures (Jack W. Hayford) • The Holy Spirit and Restoration (article by James Robison) Holy Spirit Fullness is promised to every redeemed child of God, but the promise must be received (Ac 2:38–39). This experience is pivotal to New Testament church life being replicated in any era. It was pursued passionately by the early church (note Ac 8 and 19, seeing the discerning instruction Peter, John and Paul gave new converts to receive the fullness of the Holy Spirit). This experience opens the door to Holy Spirit Gifts and Power and calls each Spirit-filled believer to a responsible balance in Prophecy and the Scriptures. Such spiritually enabled, Biblically balanced living will result in discovering the broad dimensions of The Holy Spirit and Restoration—witnessing his works of grace and power ongoingly.
Cluster Five: Spiritual Unity Precepts • The Call to Unity in Christ’s Body (Lloyd John Ogilvie) • The Power of Unity Among Believers (Paul A. Cedar) • Human Worth and Divine Destiny (Charles Blake and Jesse Miranda) • The Reconciling Ministry (Bill McCartney and Raleigh B. Washington) True Spirit-fullness will breed a passion for unity among the Lord’s people. It is Jesus himself who has issued the Call to Unity (Jn 17:11), and his Spirit confirms The Power of Unity wherever that call is answered. In a real sense, this is a revelation of the “new creation” in Christ (2Co 5), which begins by breaking down the walls of pride that reduce human beings holding an appropriate value for the Human Worth and Divine Destiny of all—especially for those different from them, ethnically, denominationally, culturally, economically, politically, or otherwise. The Reconciling Ministry flows from those who capture Jesus’ vision for the unity of his people bringing the gospel to all humankind (Jn 17:21).
Cluster Six: Spiritual Leadership Precepts • Traits of Spiritual Leadership (Joseph Garlington, Sr., and Jamie Buckingham) • Moving Into and Through Revival (Gerald L. Fry)
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• Serving 21st Century Human Need (Keith W. Phillips) • The Spirit-Filled Family (Rebecca L. Bauer) • Women in God’s Design (Jane Hansen) • Biblical Women (Barbara Amos and Freda Lindsay) The Scriptures call for a transmission of the Traits of Spiritual Leadership as each new spiritual generation teaches the next (2Ti 2:1– 3). This begins in the most practical way, as Family life principles are modeled by leaders and molded in disciples. Further, where faithful pastoral leadership accepts its role, not only will both genders be released into fruitfulness and ministry (see Women in God’s Design and Biblical Women), but the Holy Spirit of the “new and life-giving way” will constantly renew and revive the church. Moving Into and Through Revival is written by a pastor who gained key lessons from a dramatic visitation among his congregation. Finally, all true revival will issue in caring for the poor, the hungry, the broken and the fallen, as Serving Human Need reflects God’s love to the world around us who have found that love.
Cluster Seven: Spiritual Stewardship Precepts • Seed Faith (Oral Roberts) • God’s Plan for Abundance (Frederick K. C. Price) • Lifestyle Stewardship (G. E. Patterson) • Divine Principles of Money Management (Clark Whitten) Jesus repeatedly taught on faith at both dimensions—in the spiritual realm and in the material as well. He was never apologetic when speaking about the practical issues of financial stewardship or Lifestyle Stewardship, and his disciples need never be either. Part of the curse of sin is the impact seen in human poverty; and while salvation is a much larger issue than a return to financial health, God’s Word is full of counsel and promise in that regard. Seed Faith is a life principle that incorporates multiple dimensions of life. God’s Abundance is clearly within the Savior’s broad promise of his saving purpose (Jn 10:10). Divine Principles of Money Management call each believer to learn the keys to faithful stewardship so that life-principles are not violated through habit, ignorance, or disobedience. There is joy in applying these points of spiritual wisdom.
Cluster Eight: Supernatural Ministry Precepts • The Ministry of Divine Healing (Nathaniel M. Van Cleave) • The Ministry of Angels (Beverly “Bam” Crawford and Marilyn Hickey) • Ministering Deliverance from Bondage (Christopher J. Hayward)
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• Keys to Walking the Path of Miracles in His Service (Paul Crouch) • Power Ministry Through God’s Spirit (Todd Hunter) • Shepherding Amid the Supernatural (Billy Joe Daugherty) The ministry of the supernatural is the heritage of the church according to Jesus’ own 14). To pursue supernatural words (Jn 14:12– ministry is not a quest for the sensational, but a quest to allow the Holy Spirit to glorify Jesus by doing his works through his body. Fundamental to the church’s mission is The Ministry of Divine Healing, as well as Ministering Deliverance from Bondage—seeing the sick made whole and the demonized made free (Mk 16:17). The path of Miracles is the portion of those who pursue God’s call to faith for achievements that transcend human abilities and imagination, and Power Ministry Through God’s Spirit brings such things into being. Leaders will especially appreciate one pastor’s outlining of keys he has found for Shepherding Amid the Supernatural, that is, for leading and feeding the flock in ways that move beyond the miraculous into the ongoing practice of continual growth in the practical realities of daily life and service for Jesus.
Cluster Nine: Global Outreach Precepts Four articles written by broadly experienced leaders in today’s church provide a cluster of focuses on the challenge of ministering the Good News today. • Evangelist Reinhard Bonnke calls us all to become Aflame with Passion for World Evangelism, a passion that has made him the most penetrating evangelist in the world for impacting Third World nations. • Missionary John D. Dawson has led a pathway for Ministering Healing Among the Nations through his insightful, skilled and anointed ability for bringing people of formerly hostile cultures together. He points the way toward reconciliation and representational repentance, thus unlocking the door to nationwide evangelism. • The presence of God sweeping the earth is calling the church to a new dimension of sensitivity to his present work among his ancient people, the Jews. Shira Sorko-Ram, a Messianic Israeli, writes to help us in Understanding Messianic Jewish Ministry. • How to Lead a Person to the Savior is provided by Brent Price, whose practical role as a week-to-week shepherd of his congregation, helping people one-at-a-
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time come to Jesus, is joined to his personal gift as a stimulator of those he leads to Christ, to themselves lead others to the Lord.
Getting Started With Kingdom Dynamics Following is a list of the Kingdom Dynamics chain-referenced through the Scriptures, along with their shortened titles which appear in capital letters in each Kingdom Dynamics entry and with the reference that opens each chain in the Bible text. The author (or authors) of each Kingdom Dynamics topic is also listed, along with his or her initials, which will appear at the end of each entry. In several cases, individual Kingdom Dynamics entries are the product of collaboration between an author and Jack W. Hayford. In those instances, his initials appear following that entry, though he is not named as a coauthor in this list. • The Word of God (THE WORD OF GOD) Jack W. Hayford (J.W.H.) 2Ti 3:16 • The Blood of the Covenant (THE BLOOD) Charles Simpson (C.S.) Ge 3:21 • The Kingdom of God (FOUNDATIONS OF THE KINGDOM) (TERMINOLOGY OF THE KINGDOM) (THE MESSAGE OF THE KINGDOM) (CHARACTER AND THE KINGDOM) (MINISTRY OF THE KINGDOM) (CONFLICT AND THE KINGDOM) (WORSHIP AND THE KINGDOM) (PROPHECY AND THE KINGDOM) Jack W. Hayford (J.W.H.) Ge 1:1 • The Pathway of Praise and Worship (PRAISE AND WORSHIP) LaMar Boschman and Charles Green (L.B./C.G.) Ge 29:35 • Answering Today’s Prayer Awakening (PRAYER) David Bryant (D.B.) Ge 32:22–32 • Intercession* (INTERCESSION) A. Joy Dawson (A.J.D.) Isa 41:15 • Advancing in Spiritual Warfare (FAITH’S WARFARE) Dick Eastman (D.E.) Eph 6:10–18 • Living in the Power and Promise of God’s Word (POWER AND PROMISE OF GOD’S WORD) Gerald E. Brooks, Jr., and Roy Hicks, Sr. (G.B./R.H.) Ge 17:5
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Word Wealth Understanding important key words helps you better understand God’s Word. That is why to- understand definitions are detailed, easy- included for more than 550 important terms. Each Word Wealth listing is located within the Bible text, near the verse where the featured word appears. English spellings of original Greek and Hebrew words are given, along with helpful insight into the derivation, as well as the Strong’s Concordance numerical listing for each
word. Strong’s numbers in regular type refer to the numbers from the Hebrew dictionary in the back of Strong’s. Strong’s numbers in italicized (slanted) type refer to numbers from the Greek dictionary in the back of Strong’s. In the center column, you will also find cross-referencing to the locations of related Word Wealth entries. Word Wealth illuminates key passages and expands your overall understanding of Scripture. ACTS 5:39 I 1413 5:17 e f
WORD WEALTH 5:13 regarded, megaluno (meg-al-oo-no); Strong’s #3170: To make great, to enlarge, to magnify, to increase, to make conspicuous, to extol, to show respect, to hold in high esteem. When Ananias and Sapphira were judged, many shrank from associating with the apostles and their services. Despite all this, the public looked at the new Christian worshipers favorably (megaluno).
◊ See WW at 2Pe 2:1. 5:18 g 5:19 h i
5:20 j 68 5:21 k l
6 34, 41;
officers did not find them there. So they went back and reported, 23 “We found the jail securely locked, with the guards standing at the doors; but when we opened them, we found no one inside.” 24 On hearing this report, the captain of the temple guard and the chief priests m were at a loss, wondering what this might
25 Then someone came and said, “Look! The men you put in jail are standing in the temple courts teaching the people.” 26 At that, the captain went with his officers and brought the apostles. They did The Apostles Persecuted not use force, because they feared that the 17 Then the high priest and all his assopeople n would stone them. 27 The apos tles were brought in and ciates, who were members of the ◊party e of the Sadducees, f were filled with jealmade to appear before the Sanhedrin o to ousy. 18 They arrested the apostles and be questioned by the high priest. 28 “We put them in the public jail. g 19 But during gave you strict ◊orders not to teach in this the night an angel h of the Lord opened name,” p he said. “Yet you have filled Jethe doors of the jail i and brought them rusalem with your teaching and are deout. 20 “Go, stand in the temple courts,” termined to make us guilty of this man’s he said, “and tell the people all about this blood.” q 29 Peter and the other apostles replied: new life.” j 21 At daybreak they entered the temple “We must obey God rather than human beings!r 30 The God of our ancestorss raised courts, as they had been told, and began Following is an index providing English word from thetreated; dead t — whom you killed to teach the peothis ple. information about each entry: (1) Jesus (2) Greek or Hebrew transliteration; (3) the where the Wealth byWord hanging him definion a cross. u 31 God ◊exaltWhen the highand priest andScripture his assoreference cition is located. ed him to his own right hand v as Prince ates k arrived, they called together the and Savior w that he might bring Israel to Sanhedrin l — the Word full assem bly of the elWealth Index repentance and ◊forgive their sins. x 32 We ders of Israel — and sent to the jail for the age, ability (capacity, apos power), Mtof28:20 22 But . . are witnesses these things, y and so is tles. koach on arDt riv8:18 ing at the jail,aion the . . . . . . . . . . . . z whom God has given to the Holy Spir it, able, dunamai . . . . . . . . . . . Jude 24 agree, sumphoneo . . . . . . . . Mt 18:19 5:24 m those who obey him.” abundance (have an), 5:26 n huperbole33 . . . . . 2Co 4:7 this, they were fuall-surpassing, When they heard o 5:27 KINGDOM perisseuo . . . . . . . . . . . MtDYNAMICS 25:29 p a .and ri ous want ed to put them to death. shadday . . . . . . . Ps 91:1 Almighty, 5:28 NT,31:19 ANGELS. There are q 34 But a Phar i see named Ga ma li el, b a . . .Angels . . .in . the . Ps abundant, rab . . 5:19 mizbeach . . . . . . . . . 2Ki 12:9 altar, more direct references to angels in the NT 36; 3:14, 15; teacher of the law, c who was honored acquitted, dikaioo . . . . . . . Mt 12:37 7:52 than in the OT. Jesus talked about angels tamid Ex 28:30 always, ◊ See . . . . . . . . . . WW at by all the people, stood up in the San . . 26:53; . . . Mk . .13:32; . Heb active, energes . . (Mt Lk 4:12 20:34–36; Jn 1:51); Ac 16:24. r he drin and or dered that the men be put 5:29 pala’ . . Jdg 13:19 amazing thing (did an), s and . . . . . . . Php not only were angels4:8 in attendance at 5:30 admirable, euphemos outside for a little while. 35 Then he adt ambassador, birth, resurrection and ascension, they u presbeuo . . . . . . Eph 6:20 . . . . . . . . .Jn 8:3 adultery, moicheiahis dressed the Sanhedrin: “Men of Israel, 13:29; were active amid the early church’s life.mal’ach . . . . con . . sid . er . .care 2Ch 32:21 angel, fully what you intend to do Advocate (alongside for strength, In Acts, angelic activity: (1) freed apostles 36 Some time ago Theudas to these men. v . . . . . Jnfaith 15:26 guidance), parakletos 5:31 . . . . . . . . . . Mt 4:11 imprisoned for their (see alsoangels, 12:6–7), angelos w appeared, claiming to be somebody, and (2) led Philip to an evangelistic opportu- x about four hundred men ◊rallied to him. nity (8:26), (3) told Cornelius how to find He was killed, all his followers were disPeter in order to hear the gospel (10:3,5), (4) ◊ See WW at persed, and it all came to nothing. 37 After Jas 4:10. struck judgment on wicked Herod (12:23) ◊ See WW at him, Judas the Galilean appeared in the 9:22. and (5) encouraged Paul caught in a killer Heb 5:32 y days of the census d and led a band of peoz storm (27:23). Throughout the NT, believple in revolt. He too was killed, and all his 5:33 a ers are given 7:54 9781401679330_int_00_front matter_niv_nsfl_final.indd 17 instruction on the presence, 12/9/13 AM fore, in 38 There followers were scat tered.11:51 5:34 b
Truth-In-Action Truth-In-Action is an intensely practical feature showing you ways to apply the Bible’s great truths. Appearing in chart form, this study help summarizes the foundations and teachings of each book, then invites you—and shows you how—to act upon the summons the Holy Spirit is issuing in the Word. Climaxing the books (or major divisions of
the books), key “Action” truths are listed in numerical order, with each “Truth” listed, noting those verses that invite the believer’s response. Together these passages are summarized with action words that offer specific steps you can take to let God guide your life—at work, at home—at all times.
TRUTH IN ACTION THROUGH ISAIAH
Letting the Life of the Holy Spirit Bring Faith’s Works Alive in You!
1Growing in Godliness
Isaiah wrote during a time when God’s people sought empty forms of religion and rituals over a genuine, life-changing relationship with him. Today, God’s people face that same temptation. Rituals alone do not challenge us to change, convict us of sin or require a consistent heart investment to maintain, as does a life-giving relationship with God. Rich traditions and rituals exist within the Christian church, but must be infused with God’s presence, motivated by love and sustained through relationship.
Dynamic 2Cultivating Devotion
Guard against forms of godliness that have no life. Godliness begins with a heart turned toward God, with a life seeking to be molded into the image of Christ, responding to the conviction of sin and growing in love with the Lord.
Set aside time to fast and pray. Take the time you would normally use to eat to pray instead. Ask God to reveal sin in your life and respond to what he shows you. Ask God to show you how he wants to use you in practical expressions of godliness.
Recognize that Jesus is God’s sign to us. Born of a virgin, he is Immanuel, God with us (Mt 1:23; Lk 1:27–33).
The book of Isaiah presents a beautiful prophetic picture of 9:2–7 Rejoice for the great light that has come. WorJesus the Messiah, the One who shipIn- Jesus as Wonderful Counselor, Mighty God, Old Testament Truth- Action Charts would come to save, redeem and Everlasting Father, Prince of Peace. restore people to God. Reading Truth- In-Action through Page Truth-In-Action through Page these verses and seeing Jesus in 11:1–10 Seek the “heir to David’s throne,” Jesus the MesGenesis 1 Chronicles . . . .with . . . .the . . Spirit . . . . .of. .the . . Lord . . .521 all of his . . . . . . . . . . . . . . . . . . . . . . . . . . 70 splendor and majesty, siah. Ask to be filled Exodus . . . . . . . . . . . . . . . . . . . . . . . . . . 123 2 Chronicles . . . . . . . . . . . . . . . . . . . . .562 compassion and mercy sparks that rested upon .Jesus. within us . . . . . . . . . . . . . . . . . . . . . . . . 160 the God-given desire Leviticus Ezra . . . . . . . . . . . . . . . . . . . . . . . . . . . . 576 40:1, 11 Take comfort, knowing that God, in Christ, has and need to worship. As we Numbers . . . . . . . . . . . . . . . . . . . . . . . . 212 come Nehemiah . . . . . . . . . . . . . . . . . . . . . . . 596 to us with forgiveness and tender mercy. worship Jesus and begin to know Deuteronomy . . . . . . . . . . . . . . . . . . . . . 256 Esther . . . . . . . . . . . . . . . . . . . . . . . . . . 607 him for who he is, that spark 53:1–12 Surrender your life to Jesus, the Righteous One. Joshua . . . . . . . . . . . . . . . . . . . . . . . . . . 288 HeJob . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 645 becomes a flame of passion and has taken on himself all sin and punishment devotion for Immanuel, God Judges . . . . . . . . . . . . . . . . . . . . . . . . . . 323 (Book One:soPsalms 41) . . . . . . forPsalms your wrongdoing that you1– could be for-680 with us. given, healed and Two: madePsalms whole. He is7able Ruth . . . . . . . . . . . . . . . . . . . . . . . . . . . . 331 Psalms (Book 42– 2) . .to. .have .702 on you and make intercession for you 1 Samuel . . . . . . . . . . . . . . . . . . . . . . . . 370 compassion Psalms (Book Three: Psalms 73–89) . . . 716 (Heb 4:14–16; 7:25).
2 Samuel . . . . . . . . . . . . . . . . . . . . . . . . 405 1:18–445 20 Pursuing Holiness 1 Kings . . . . . . . . . . . . . . . . . . . . . . . . . The recurring theme of sin, 2judgment Kings . . . . . . . . . . . . . . . . . . . . . . . . . 483 and restoration is seen
throughout the Prophets. Repeatedly in Isaiah we see Israel turn away from God to sin; yet God continually reaches out in every conceivable way in order to bring his people back to himself, restore them and bless them. Like 9781401679330_int_00_front matter_niv_nsfl_final.indd Israel, our sin separates us from
Psalms (Book Four: Psalms 90–106) . . . 731
Reason with the Lord, to him about sin. Psalms (Book Five:talk Psalms 107– 150)your . . 760 He is willing and able to completely remove every Proverbs . . . . . . . . . . . . . . . . . . . . . . . . 801 trace and stain of sin. Worship God in his holiness. Invite the conviction of the Holy Spirit, confess your sin before God and receive his forgiveness and cleansing. Now ask God to use you. Do not go to or consult mediums, fortune-tellers, or psychics. Go to the living God, and seek his wisdom and counsel. In God and in his Word you
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miracles, which serve as “signs.” (3) The ministry of Jesusrevolves around three Early church tradition attributes the Author: Passover festivals, instead of the one Fourth Gospel to John “the disciple The Apostle John cited in the Synoptics. (4) The “I am” whom Jesusloved” (13:23; 19:26; 20:2; Date: sayings are uniquely Johannine. 21:7,20), who belonged to the “inner About AD 85 circle” of Jesus’ followers (see Mt 17:1; Content Mk 13:3). According to Christian writ- Theme: John divides the ministry of Jesusinto ers of the second century, John moved Knowing God by two distinct parts: chapters 2–12 give to Ephesus, probably during the Jewish Believing in Jesus insight into his public ministry, while Christ War of AD 66–70, where he continued chapters 1–21 relate his private minishis ministry. For instance, Irenaeus, Key Words: try to his disciples. In 1:1–18, called the the bishop of Lyons in the latter part Believe, Bear “Prologue,” John deals with the theoof the second century, stated that Witness, Life logical implications of the first coming “John, the disciple of the Lord, who of Jesus. He shows Jesus’ preexistent also leaned upon His breast, did himself state with God, his deity and essence, as well as publish a Gospel during his residence in Ephesus his incarnation. in Asia” (Against Heresies 3.1.1). Some scholars suggest that John 19:35 and Christ Revealed 21:24 may reflect another author who faithfully The book presents Jesusas the only begotten Son collected the apostle’s eyewitness account and tes- of God who became flesh. For John, Jesus’ humantimonials. However, the bulk of the evidence, both ity meant essentially a twofold mission: (1) As the internal and external, supports John the apostle “Lamb of God” (1:29), he procured the redemption as the author. of mankind. (2) Through his life and ministry he revealed the Father. Christ consistently pointed beDate The same tradition that locates John in Ephesus yond himself to the Father who had sent him and suggests that he wrote his Gospel in the latter part whom he sought to glorify. In fact, the very mirof the first century. In the absence of substantial acles Jesusperformed, which John characterized evidence to the contrary, most scholars accept this as “signs,” bore testimony to the divine mission of the Son of God. As the Son glorified the Father in tradition. ministry and passion, so the Father glorified the Son. But, as John shows, the Son’s glorification Purpose In a broad sense, John wrote to provide the Chris- came at the crucifixion (12:32–33), not only in tians of the province of Asia (now in Asia Minor) the postresurrection exaltation. By believing that with a fuller understanding of the life and ministry Jesusis the Christ, the readers of John’s Gospel of JesusChrist. More specifically, he wrote to lead become participants in the life Jesusbrought out his readers to a settled faith on the basis of the of death (20:31). words and works of Jesus, with the result that they The Holy Spirit at Work “may have life in his name” (20:31). Unique to John is the designation of the Holy Spirit as “advocate” or “comforter” (14:16), literally “one John and the Synoptic Gospels While John most likely knew of the other three called alongside.” He is “another advocate,” nameGospel accounts, he chose not to follow their ly, one of the same kind as Jesus, thereby extendchronological sequence of events as much as a ing the ministry of Jesusto the end of this age. It topical order. In this case they may have used would be a grave error, however, to understand the common oral and/or literary traditions. The broad Spirit’s purpose merely in terms of one needed in outline is the same, and some particular events predicaments. On the contrary, John demonstrates in Jesus’ ministry are common to all four books. that the Spirit’s role encompasses every facet of Some of the distinctive differences are: (1) Instead life. In regard to the world outside of Christ, he of the familiar parables, John has lengthy discours- works as the agent who convicts of sin, righteouses. (2) In place of the many miracles and healings ness, and judgment (16:8–11). The experience of in the Synoptics, John uses seven carefully picked being “born of the Spirit” is descriptive of new
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SECOND PROOFS JOHN INTRODUCTION I 1359
birth (3:8). Because God in essence is Spirit, those who worship him must do so spiritually, that is, as directed and motivated by the Holy Spirit (4:24). Further, in anticipation of Pentecost, the Spirit becomes the divine enabler for authoritative ministry (20:21–23). The Holy Spirit also fulfills a definite function in relation to Christ. While the Father sent the Spirit in the name of Christ, the Spirit never draws attention to himself, nor does he speak in his own authority. Instead, his mission is to glorify Jesusand to declare Christ’s teaching to the disciples (16:14). John reveals the function of the Holy Spirit in continuing the work of Jesus, leading believers into an understanding of the meanings, implications and imperatives of the Good News, and enabling them to do “greater things” than those done by
Jesus(14:12). Present-day believers in Christ may thus view him as their contemporary, not merely as a figure from the distant past.
In seeking to fulfill his purpose as stated in 20:20, 31, John confronts his readers with claims of Jesus that demand a personal response. A positive response of faith in “Jesus . . . the Messiah, the Son of God” results in “life in his name.” John records the assertion of Jesusthat he came “that they may have life, and have it to the full” (10:10), and he makes it clear that life is not an independent quality unrelated to God or to Christ. The knowledge of “the only true God, and JesusChrist” (17:3), which implies fellowship as well as intellectual understanding, is the key to the meaning of eternal life.
OUTLINE OF JOHN Prologue 1:1–18 I. Jesus’ public ministry 1:19—12:50 A. Preparation 1:19–51 B. Wedding at Cana 2:1–12 C. Ministry in Jerusalem 2:13—3:36 D. Jesusand the Samaritan woman 4:1–42 E. Healing of the government official’s son 4:43–54 F. Sabbath healing at the pool of Bethesda 5:1–15 G. Honoring the Father and the Son 5:16–29 H. Witnesses to the Son 5:30–47 I. Ministry in Galilee 6:1–71 J. Conflict in Jerusalem 7:1—9:41 K. Jesusthe Good Shepherd 10:1–42 L. Ministry at Bethany 11:1—12:11 M. Triumphal entry to Jerusalem 12:12–19 N. Final rejection: unbelief 12:20–50
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II. Jesus’ ministry to the disciples 13:1—17:26 A. Modeling servanthood 13:1–20 B. Pronouncements of betrayal and denial 13:21–38 C. Preparation for Jesus’ departure 14:1–31 D. Fruitfulness by abiding 15:1–17 E. Dealing with rejection 15:18—16:4 F. Understanding Jesus’ departure 16:5–33 G. Jesus’ prayer for his disciples 17:1–26 III. Jesus’ passion and resurrection 18:1—21:23 A. Jesus’ arrest 18:1–14 B. Trial before the high priest 18:15–27 C. Trial before Pilate 18:28—19:16 D. Crucifixion and burial 19:17–42 E. Resurrection and appearances 20:1—21:23 Epilogue 21:24–25
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SECOND PROOFS 1360 I JOHN 1:1
The Word Became Flesh In the beginning was the ◊Word, a and the Word was with God, b and the Word was God. c 2 He was with God in the be ginning. d 3 Through him all things were made; without him nothing was made that has been made. e 4 In him was ◊life, f and that life was the light g of all mankind. 5 The light shines in the ◊darkness, and the darkness has not overcome a it. h 6 There was a man ◊sent from God whose name was John. i 7 He came as a witness to ◊testify j concerning that light, so that through him all m ight believe. k 8 He himself was not the light; he came only as a witness to the light. 9 The true light l that gives light to ev eryone m was coming into the world. 10 He was in the w orld, and though the w orld was made through him, n the world did not ◊recognize him. 11 He came to that w hich was his own, but his own did not receive him. 12 Yet to all who did receive him, to those who believed o in his name, p he gave
WORD WEALTH 1:5 overcome, katalambano (kat-al-am- ban-oh); Strong’s #2638: The word is capable of three interpretations: (1) To seize, lay hold of, overcome. As such, v. 5 could read, “The darkness does not gain control of it.” (2) To perceive, attain, lay hold of with the mind; to apprehend with mental or moral effort. With this meaning the verse could be translated, “The darkness is unreceptive and does not understand it.” (3) To quench, extinguish, snuff out the light by stifling it. “The darkness will never be able to eliminate it.” Light and darkness essentially are antagonistic. The Christian’s joy is in knowing that light is not only greater than darkness but will also outlast the darkness.
1:1 a Rev 19:13 b Jn 17:5; 1Jn 1:2 c Php 2:6 ◊ See WW at Ac 19:20. 1:2 d Ge 1:1 1:3 e 1Co 8:6; Col 1:16; Heb 1:2 1:4 f Jn 5:26; 11:25; 14:6 g Jn 8:12 ◊ See WW at 1Jn 5:20. 1:5 h Jn 3:19 ◊ See WW at Jn 12:46. 1:6 i Mt 3:1 ◊ See WW at Jn 20:21. 1:7 j ver 15, 19, 32 k ver 12 ◊ See WW at Ac 26:22. 1:9 l 1Jn 2:8 m Isa 49:6 1:10 n Heb 1:2 ◊ See WW at Jn 8:32. 1:12 o ver 7 p 1Jn 3:23
1:12 q Gal 3:26 ◊ See WW at Mk 3:15. 1:13 r Jn 3:6; Jas 1:18; 1Pe 1:23; 1Jn 3:9 1:14 s Gal 4:4; Php 2:7, 8; 1Ti 3:16; Heb 2:14 t Jn 14:6 ◊ See WW at Mt 26:41. ◊ See WW at Jn 2:11. 1:15 u ver 7 v ver 30; Mt 3:11 1:16 w Eph 1:23; Col 1:19 ◊ See WW at Eph 3:19. 1:17 x Jn 7:19 y ver 14 ◊ See WW at Jn 4:24. 1:18 z Ex 33:20; Jn 6:46; Col 1:15; 1Ti 6:16 a Jn 3:16, 18; 1Jn 4:9
the ◊right to become children of God q — 13 children born not of natural descent, nor of human decision or a husband’s will, but born of God. r 14 The Word became ◊flesh s and made his dwelling a mong us. We have seen his ◊glory, the glory of the one and only Son, who came from the Father, full of grace and truth. t 15 (John testified u con cerning him. He cried out, saying, “This is the one I spoke about when I said, ‘He who comes af ter me has surpassed me because he was before me.’ ”) v 16 Out of his ◊fullness w we have all received grace in place of grace already given. 17 For the law was given through Moses; x grace and ◊truth came through Jesus Christ. y 18 No one has ever seen God, z but the one and only Son, who is himself God and b a is in closest rela tionship with the Father, has made him known.
John the Baptist Denies Being the Messiah 19 Now this was J ohn’s testimony when the Jewish leaders c b in Jerusalem sent priests and Levites to ask him who he was. 20 He did not fail to confess, but confessed freely, “I am not the Messiah.” c 21 They a sked him, “Then who are you? Are you Elijah?” d He said, “I am not.” “Are you the Prophet?” e He answered, “No.” 22 Finally they said, “Who are you? Give us an answer to take back to those who sent us. What do you say a bout yourself ?” 23 John replied in the w ords of Isaiah the prophet, “I am the voice of one calling in the wilderness, f ‘Make straight the way for the Lord.’ ” d g 1:19 b Jn 2:18; 5:10, 16; 6:41, 52 1:20 c Jn 3:28; Lk 3:15, 16 1:21 d Mt 11:14 e Dt 18:15 1:23 f Mt 3:1 g Isa 40:3
a 5 Or understood b 18 Some manuscripts but the only Son, who c 19 The Greek term traditionally translated the Jews (hoi Ioudaioi) refers here and elsewhere in John’s Gospel to those Jewish leaders who opposed Jesus; also in 5:10, 15, 16; 7:1, 11, 13; 9:22; 18:14, 28, 36; 19:7, 12, 31, 38; 20:19. d 23 Isaiah 40:3
1:1 In the beginning: An allusion to Genesis 1:1, with the intention of linking Jesus the Word with the God of creation. The event of Jesus’ incarnation, therefore, had cosmic significance. The Word is Jesus Christ, the eternal, ultimate expression of God. In the OT God spoke the world into existence; in the gospel God spoke his final word through the living Word, his Son. The phrase “the Word was God” attributes deity to the Word without defining all of the Godhead as “the Word.” 1:3 John declares that Jesus was the divine agent who was responsible for the entire creation. 1:4–5 Life and light belong to John’s fundamental vocabulary in describing the essence and mission of the incarnate Word. 1:6–11 John’s Gospel records various testimonies concerning Christ, showing that faith in him is based upon evidence. The witness of John the Baptist, as well as the other evidence, makes the world’s rejection of Jesus inexcusable. The phrase coming into the world (v. 9) refers to Christ, not to everyone. By his coming he has become the true light to those who believe,
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but he is also that light that, in a general sense, enlightens the human conscience and thereby makes all mankind responsible before God (Ro 1:19–20). 1:13 The new birth does not come by physical descent, human effort or human volition, but by the power of God. 1:14 Made his dwelling literally means “tabernacled.” The analogy is that of the tabernacle in the wilderness when God pitched his tent among those of the Hebrews and manifested his glory there, so Jesus identified himself with humanity by becoming flesh . . . We have seen his glory. 1:16 The fact that John states that grace comes from his fullness teaches that grace is more than God’s disposition or impersonal favor. It is God meeting us at our point of need in the person of Jesus Christ, including all his power and provision. 1:17 The law: See text and notes on Romans 7:1–25. 1:18 One and only describes the unique, loving relationship of the Son with the Father. See note on 3:16.
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SECOND PROOFS JOHN 1:39 I 1361
Now the Pharisees who had been sent questioned him, “Why then do you bap tize if you are not the Messiah, nor Elijah, nor the Prophet?” 26 “I bap tize with a water,” John replied, “but a mong you stands one you do not know. 27 He is the one who comes after me, h the s traps of w hose sandals I am not worthy to untie.” 28 This all happened at Bethan y on the other side of the Jordan, i where John was baptizing.
1:27 h ver 15, 30 1:28 i Jn 3:26; 10:40 1:29 j ver 36; Isa 53:7; 1Pe 1:19; Rev 5:6 ◊ See WW at Jn 16:22. 1:30 k ver 15, 27 1:32 l Mt 3:16; Mk 1:10 ◊ See WW at Ro 7:6. 1:33 m Mk 1:4 n Mt 3:11; Mk 1:8 ◊ See WW at Ac 7:33.
John Testifies About Jesus 29 The next day John saw J esus com ing toward him and said, “Look, the Lamb of God, j who ◊takes away the sin of the world! 30 This is the one I m eant when I said, ‘A man who c omes after me has sur passed me because he was before me.’ k 31 I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.” 32 Then John gave this testimony: “I saw the ◊Spirit come down from heaven as a dove and remain on him. l 33 And I myself did not know him, but the one who sent me to baptize with water m told me, ‘The man on whom you see the Spirit come down and remain is the one who will bap tize with the ◊Holy Spirit.’ n 34 I have seen
WORD WEALTH 1:29 sin, hamartia (ham-ar-tee-ah); Strong’s #266: Literally, “missing the mark,” failure, offense, taking the wrong course, wrongdoing, sin, guilt. The NT uses the word in a generic sense for concrete wrongdoing (8:34,46; 2Co 11:7; Jas 1:15); as a principle and quality of action (Ro 5:12–13,20; Heb 3:13); and as a sinful deed (Mt 12:31; Ac 7:60; 1Jn 5:16). and I testify that this is God’s Chosen One.” bo
1:34 o ver 49; Mt 4:3 1:35 p Mt 3:1 1:36 q ver 29 1:38 r ver 49; Mt 23:7
John’s Disciples Follow Jesus 35 The next day John p was there again with two of his disciples. 36 When he saw Jesus passing by, he said, “Look, the Lamb of God!” q 37 When the two disciples h eard him say this, they followed J esus. 38 Turning around, Jesus saw them following and asked, “What do you want?” r (which They said, “Rab b i” m eans “Teacher”), “where are you staying?” 39 “ Come,” he re plied, “and you will see.” So they went and saw where he was
G58 - Jesus' Baptism and Temptation 26 Or in; also in verses 31 and 33 (twice) a
BAPTISM AND TEMPTATION
Jesus came from Nazareth in Galilee to be baptized by John the Baptist in the Jordan River. After his temptation in the wilderness around Jericho, Jesus returned to Galilee. ? Exact location questionable
40 Mi. 40 Km.
Nazareth Scythopolis Aenon? Salim? SAMARIA
Wi ld of erne Ju de ss a
manuscripts is the Son of God.
See Isaiah 42:1; many
1:23 John prepared the way for the Messiah by his call to repentance. The quote from Isaiah depicts preparations made in advance of a king’s visit to a province of his realm. The road is smoothed and leveled. 1:24 The Pharisees: See note on Matthew 16:6. 1:25–27 All John could do was administer the sign; only the Messiah can bestow that which is signified—the cleansing, renewing power of the Holy Spirit. 1:29 The sacrificial language of John’s declaration is taken from the OT and points to the universal scope of Christ’s mission. Clearly, this was not an awareness that gradually dawned upon Jesus, but one that shaped his entire earthly ministry from the start. See notes on Leviticus 4:3; 16:8. 1:33 John’s witness was reliable because it came by divine revelation. As the Lamb of God, Jesus justifies us and takes away sin (v. 29); as the baptizer with the Holy Spirit, he fills us and endues us with an enabling power. 1:35–42 Jesus called his first disciples from among those who also followed John the Baptist. Since only Andrew is named as one of the first two disciples (v. 40), the other was probably John, the author of this Gospel.
© 1996 Thomas Nelson, Inc.
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SECOND PROOFS 1362 I JOHN 1:40
staying, and they spent that day with him. It was about four in the afternoon. 40 Andrew, Simon Peter’s brother, was one of the two who h eard what John had said and who had followed Jesus. 41 The first thing Andrew did was to find his brother Simon and tell him, “We have found the Messiah” (that is, the Christ). s 42 And he brought him to Jesus. Jesus looked at him and said, “You are Simon son of John. You will be called t Ce phas” (which, when translated, is Peter a ). u
Jesus Calls Philip and Nathanael 43 The next day Jesus decided to leave for Galilee. Finding Philip, v he said to him, “Follow me.” w 44 Philip, like Andrew and Peter, was from the town of Beth sa i da. x 45 Philip found Nathanael y and told him, “We have found the one Moses w rote a bout in the Law, z and a bout whom the prophets also wrote a — Jesus of Nazareth, b the son of Jo seph.” c 46 “Nazareth! Can anything good come from there?” d Nathanael asked. “Come and see,” said Philip. 47 When Jesus saw Nathanael approach ing, he said of him, “Here truly is an Isra elite e in whom there is no deceit.” f 48 “How do you know me?” Nathanael asked. Jesus answered, “I saw you while you were still under the fig tree before Philip called you.” 49 T hen Nat hanae l dec lared, “Rabb i, g you are the Son of God; h you are the king of Israel.” i 50 J esus said, “You bel ieve b bec ause I told you I saw you under the fig tree. You will see greater things than that.” 51 He then added, “Very truly I tell you, c you cwill see ‘heaven open, j and the an gels of God ascending and descending k on’ d the Son of Man.” l
1:41 s Jn 4:25 1:42 t Ge 17:5, 15 u Mt 16:18 1:43 v Mt 10:3; Jn 6:5-7; 12:21, 22; 14:8, 9 w Mt 4:19 1:44 x Mt 11:21; Jn 12:21 1:45 y Jn 21:2 z Lk 24:27 a Lk 24:27 b Mt 2:23; Mk 1:24 c Lk 3:23 1:46 d Jn 7:41, 42, 52 1:47 e Ro 9:4, 6 f Ps 32:2 1:49 g ver 38; Mt 23:7 h ver 34; Mt 4:3 i Mt 2:2; 27:42; Jn 12:13 1:51 j Mt 3:16 k Ge 28:12 l Mt 8:20
2:1 m Jn 4:46; 21:2 n Mt 12:46 2:4 o Jn 19:26 p Mt 8:29 q Mt 26:18; Jn 7:6 2:5 r Ge 41:55 2:6 s Mk 7:3, 4; Jn 3:25 2:9 t Jn 4:46 ◊ See WW at Jn 8:52. 2:11 u ver 23; Jn 3:2; 4:48; 6:2, 14, 26, 30; 12:37; 20:30 v Jn 1:14 w Ex 14:31 ◊ See WW at Rev 16:14. ◊ See WW at Mt 10:1. 2:12 x Mt 4:13 y Mt 12:46 2:13 z Jn 11:55 a Dt 16:1-6; Lk 2:41
Jesus Changes Water Into Wine On the third day a wedding took place at Cana in Galilee. m Jesus’ mother n was there, 2 and Jesus and his disciples had also been invited to the wedding. 3 When the wine was gone, Jesus’ mother said to him, “They have no more wine.” 4 “Woman, e o why do you involve me?” p Jesus replied. “My hour q has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.” r 6 Near by stood six stone wa ter jars, the kind used by the Jews for ceremoni al washing, s each holding from twenty to thirty gallons. f 7 Jesus said to the servants, “Fill the jars with water”; so they filled them to the brim. 8 Then he told them, “Now draw some out and take it to the master of the ban quet.” They did so, 9 and the master of the banquet ◊tasted the water that had been turned into wine. t He did not realize where it had come from, though the servants who had drawn the water knew. Then he called the bridegroom aside 10 and said, “Everyone b rings out the c hoice wine f irst and then the cheaper wine after the g uests have had too much to d rink; but you have saved the best till now.” 11 What Jesus did here in Cana of Gal ilee was the first of the ◊signs u through which he revealed his glory; v and his ◊dis ciples believed in him. w 12 Af ter this he went down to Caperna um x with his mother and brothers y and his disciples. There they s tayed for a few days.
Jesus Clears the Temple Courts 13 When it was al most time for the Jewish Passover, z Jesus went up to Jeru salem. a 14 In the temple courts he found people selling cattle, sheep and doves, and others sitting at tables exchanging money.
Cephas (Aramaic) and Peter (Greek) both mean rock. b 50 Or Do you believe . . . ? c 51 The Greek is plural. d 51 Gen. 28:12 e 4 The Greek for Woman does not denote any disrespect. f 6 Or from about 75 to about 115 liters
1:46 Nathanael is not insulting Nazareth. Rather he knows that Nazareth seems too obscure, and further, is not the prophesied birthplace of the Messiah; so he voices his difficulty in accepting Philip’s assertion. 1:47–51 Jesus’ supernatural insight into Nathanael’s character convinces this “true Israelite” that he has been confronted by the Son of God, the King of Israel. Even through the facade of Nathanael’s skepticism, Jesus discerned his transparency of spirit. 2:1 Cana in Galilee was located about 8 miles northeast of Nazareth. According to 21:2, Cana was the home of Nathanael. 2:4 The title woman does not convey a lack of respect or affection. It was used in addressing people of rank. Some think Mary wanted Jesus to take this occasion to present himself openly as the Messiah. However, it is not necessary to suppose she meant anything
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more than that Jesus assist her in arranging for the supplying of the wine by natural means, since many believe this was probably a relative’s wedding. 2:5 See section 3 of Truth-In-Action at the end of John. 2:11 As a sign, the miracle was not meant to draw attention to itself; rather, it was intended to demonstrate the power and glory of Jesus. All the miracles related by John testify to the deity of Christ. 2:13–17 This event took place at the holiest site in Israel and at the most solemn time of the year, when pilgrims thronged Jerusalem. The Synoptic Gospels record a second cleansing of the temple near the end of Jesus’ ministry. Interpreted in the light of the Messianic prophecy of Psalm 69:9 (v. 17), the incident strengthened the conviction of the disciples that Jesus was indeed the Messiah. See note on Matthew 21:12.
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SECOND PROOFS JOHN 3:7 I 1363
WORD WEALTH 2:11 glory, doxa (dox-ah); Strong’s #1391: Compare “doxology,” “paradox,” “heterodoxy,” and “orthodoxy.” Originally, an opinion or estimation in which one is held. Then the word came to denote the reputation, good standing and esteem given to a person. It progressed to honor or glory given to peoples, nations and individuals. The NT doxa becomes splendor, radiance and majesty centered in Jesus. Here doxa is the majestic, absolute perfection residing in Christ and evidenced by the miracles he performed. So he made a whip out of c ords, and rove all from the temple courts, both d sheep and cattle; he scattered the c oins of the money changers and overturned their tables. 16 To those who sold d oves he said, “Get these out of here! Stop turning my Father’s house b into a market!” 17 His disciples remembered that it is written: ◊“Zeal for your house will consume me.” ac 18 The Jews then re spond ed to him, “What sign can you show us to prove your authority to do all this?” d 19 Jesus answered them, “Destroy this temple, and I will raise it again in three days.” e 20 They replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?” 21 But the temple he had spoken of was his body. f 22 After he was raised from the dead, his disciples recalled what he had said. g Then they believed the scripture and the w ords that J esus had spoken. 23 Now while he was in Jerusalem at the Passover Festival, h many people saw the signs he was performing and believed in his name. b 24 But Jesus would not entrust himself to them, for he knew all people. 25 He did not need any testimony about mankind, for he knew what was in each person. i
2:16 b Lk 2:49 2:17 c Ps 69:9 ◊ See WW at 2Co 11:2. 2:18 d Mt 12:38 2:19 e Mt 26:61; 27:40; Mk 14:58; 15:29 2:21 f 1Co 6:19 2:22 g Lk 24:58; Jn 12:16; 14:26 2:23 h ver 13 2:25 i Mt 9:4; Jn 6:61, 64; 13:11
a 17 Psalm 69:9 b 23 Or
3:1 j Jn 7:50; 19:39 k Lk 23:13 3:2 l Jn 9:16, 33 m Ac 2:22; 10:38 3:3 n Jn 1:13; 1Pe 1:23 3:5 o Titus 3:5 3:6 p Jn 1:13; 1Co 15:50 ◊ See WW at Ro 7:6.
Jesus Teaches Nicodemus Now there was a Phari see, a man named Nicodemus j who was a mem ber of the Jewish ruling council. k 2 He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs l you are doing if God were not with him.” m 3 Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again. c ” n 4 “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!” 5 Jesus answered, “Very tru ly I tell you, no one can enter the kingdom of God un less they are born of water and the Spirit. o 6 Flesh g ives b irth to flesh, but the ◊Spir it d gives b irth to spirit. p 7 You s hould not be surprised at my saying, ‘You e must be
KINGDOM DYNAMICS 3:1–5 New Birth, THE MESSAGE OF THE KINGDOM. Upon repentance, a new order of life opens to the believer in Jesus Christ. Jesus used the figure of “new birth” to dramatically indicate three things: (1) Without new birth, there is no life and no relationship with God (14:6). (2) In new birth, new perspective comes as we “see the kingdom of God” (3:3), God’s Word becomes clear, and the Holy Spirit’s works and wonders are believed and experienced—faith is alive. (3) Through new birth we are introduced— literally we “enter” (v. 5)—to a new realm, where God’s new kingdom order can be realized (2Co 5:17). New birth is more than simply being “saved.” It is a requalifying experience, opening up the possibilities of our whole being to the supernatural dimension of life and fitting us for a beginning in God’s kingdom order. (Mt 3:1–2; 4:17/Mt 13:1–52) J.W.H.
in him c 3 The Greek for again also means from above; also in verse 7. d 6 Or but spirit e 7 The Greek is plural.
2:20 Herod the Great undertook a massive expansion and beautification of the temple in 20 BC, so it was now about AD 26. 2:23–25 Jesus’ knowledge of human nature pierces the superficiality of faith in him on account of his miracles. 2:23 The Passover Festival: See text and notes on Exodus 12:1– 11. Many . . . believed in his name: Since the “name” represents the person, no qualitative difference exists between this expression and “believes in him” (3:16). 3:1 Nicodemus (“Conqueror of the People”) was an influential and respected member of the Sanhedrin. As a Pharisee, Nicodemus was thoroughly trained in Jewish law and theology; Jesus therefore called him “Israel’s teacher” (3:10). 3:2 Nicodemus may have come to Jesus at night because he was fearful of losing his reputation and position. More likely he was a
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particular example of those mentioned in 2:23; if so, his night visit would indicate a lack of certainty that Jesus was the Messiah himself. 3:3–4 The Greek word translated again can also be rendered “from above.” Nicodemus clearly understood it in the former sense, whereas Jesus had both meanings in mind. To enter the kingdom of God, one must be born again, not by experiencing a second biological birth but by spiritual birth from above. 3:3 See section 6 of Truth-In-Action at the end of John. 3:5 Water may refer to physical birth. The Hebrews used terms such as “water” and “drop” in describing natural birth, and such an explanation fits the context. However, some see a reference to the faith that is expressed in water baptism (not “for” but “because of” salvation). Spirit refers to the spiritual birth brought about by the renewing and transforming power of the Holy Spirit.
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SECOND PROOFS 1364 I JOHN 3:8
born again.’ 8 The wind blows wherever it pleases. You hear its s ound, but you can not tell where it comes from or where it is going. So it is with everyone born of the Spirit.” a 9 “How can this be?” q Nicodemus asked. 10 “You are Israel’s teacher,” r said J esus, “and do you not understand t hese things? 11 Very tru ly I tell you, we speak of what we know, s and we testify to what we have seen, but still you people do not accept our testimony. t 12 I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? 13 No one has ever gone into heaven u except the one who came from heaven v — the Son of Man. b 14 Just as Moses ◊lifted up the s nake in the wilder ness, w so the Son of Man must be lifted up, c x 15 that everyone who believes y may have eternal life in him.” d 16 For God so loved z the w orld that he gave his one and only Son, that whoev er ◊believes in him shall not perish but have eternal life. a 17 For God did not send his Son into the world b to ◊condemn the orld through world, but to ◊save the w him. c 18 Whoever believes in him is not condemned, d but whoever does not be lieve stands condemned already because they have not believed in the name of God’s one and only Son. e 19 This is the verdict: Light f has come into the world, but people loved ◊darkness instead of l ight be c ause t heir d eeds were evil.
WORD WEALTH 3:16 loved, agapao (ag-ah-pah-oh); Strong’s #25: Unconditional love, love by choice and by an act of the will. The word denotes unconquerable benevolence and undefeatable goodwill. Agapao will never seek anything but the highest good for fellow mankind. Agapao (the verb) and agape (the noun) are the words for God’s unconditional love. It does not need a chemistry, an affinity or a feeling. Agapao is a word that exclusively belongs to the Christian community. It is a love virtually unknown to writers outside the NT.
3:9 q Jn 6:52, 60 3:10 r Lk 2:46 3:11 s Jn 1:18; 7:16, 17 t ver 32 3:13 u Pr 30:4; Ac 2:34; Eph 4:8-10 v Jn 6:38, 42 3:14 w Nu 21:8, 9 x Jn 8:28; 12:32 ◊ See WW at Jas 4:10. 3:15 y ver 16, 36 3:16 z Ro 5:8; Eph 2:4; 1Jn 4:9, 10 a ver 36; Jn 6:29, 40; 11:25, 26 ◊ See WW at Ro 10:9. 3:17 b Jn 6:29, 57; 10:36; 11:42; 17:8, 21; 20:21 c Jn 12:47; 1Jn 4:14 ◊ See WW at Jn 18:31. ◊ See WW at Lk 7:50. 3:18 d Jn 5:24 e 1Jn 4:9 3:19 f Jn 1:4; 8:12 ◊ See WW at Lk 11:35.
3:20 g Eph 5:11, 13 3:22 h Jn 4:2 3:24 i Mt 4:12; 14:3 3:25 j Jn 2:6 3:26 k Mt 23:7 l Jn 1:7 3:28 m Jn 1:20, 23 3:29 n Mt 9:15 o Jn 16:24; 17:13; Php 2:2; 1Jn 1:4; 2Jn 12 3:31 p ver 13 q Jn 8:23; 1Jn 4:5 3:32 r Jn 8:26; 15:15 s ver 11
Everyone who does evil hates the light, and will not come into the light for fear that their d eeds will be exposed. g 21 But whoever lives by the t ruth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God. 20
John Testifies Again About Jesus 22 After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. h 23 Now John also was bap tizing at Aenon near Salim, because there was plenty of water, and people were coming and be ing baptized. 24 (This was before John was put in prison.) i 25 An argument developed between some of John’s disciples and a certain Jew over the matter of ceremonial washing. j 26 They came to John and said to him, “Rabbi, k that man who was with you on the other side of the Jordan — the one you testified l about — look, he is baptizing, and everyone is going to him.” 27 To this John replied, “A person can receive only what is given them from heaven. 28 You yourselves can testify that I said, ‘I am not the Messiah but am sent ahead of him.’ m 29 The bride belongs to the bridegroom. n The friend who attends the bridegroom w aits and listens for him, and is full of joy when he h ears the bride groom’s voice. That joy is mine, and it is now complete. o 30 He must become great er; I must become less.” e 31 The one who comes from above p is above all; the one who is from the e arth belongs to the earth, and speaks as one from the e arth. q The one who c omes from heaven is above all. 32 He testifies to what he has seen and h eard, r but no one accepts his testimony. s 33 Whoever has accepted it WORD WEALTH 3:21 been done, ergazomai (er-gad-zom- ahee); Strong’s #2038: Compare “energy.” To work, be busy, accomplish something, carry on a trade, produce things, be engaged in, toil, perform, to do business. Ergazomai is the opposite of idleness, laziness or inactivity.
a 8 The Greek for Spirit is the same as that for wind. b 13 Some manuscripts Man, who is in heaven c 14 The Greek d 15 Some interpreters end the quotation with verse 21. e 30 Some interpreters end the quotation with verse 36.
3:14 The deliverance from sin described in Numbers 21:4–9 is a type of the crucifixion. 3:16 The theme of this summary of the gospel is God’s love made manifest in an infinitely glorious manner. One and only can also be translated “unique” and is often used interchangeably with “beloved” or “whom I love” (see Mt 3:17). The remainder of John’s Gospel is
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for lifted up also means exalted.
given to demonstrating Jesus’ unique relationship to the Father. 3:22 Jesus baptized in water by means of his disciples (see 4:2). 3:29 The friend who attends the bridegroom was John the Baptist himself. His great joy was being privileged, as forerunner, to prepare the people for the heavenly bridegroom.
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SECOND PROOFS JOHN 4:21 I 1365
has certified that God is the one whom God has sent t speaks the words of God, for God a gives the Spirit u without limit. 35 The Father loves the Son and has p laced everything in his h ands. v 36 Whoever believes in the Son has eternal life, w but whoever rejects the Son will not see life, for God’s w rath remains on them. ◊truthful. 34 For
Jesus Talks With a Samaritan Woman Now Jesus learned that the Pharisees had heard that he was gaining and baptizing more disciples than John x — 2 al though in fact it was not Jesus who bap tized, but his disciples. 3 So he left Judea y and went back once more to Galilee. 4 Now he had to go through Samaria. 5 So he came to a town in Sa maria called Sychar, near the plot of g round Jacob had given to his son Joseph. z 6 Jacob’s well was there, and J esus, t ired as he was from the journey, sat down by the well. It was about noon. 7 When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a d rink?” 8 (His disciples had gone into the town a to buy food.) 9 The Samaritan woman said to him, “You are a Jew and I am a Sa mar i tan b woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans. b ) 10 Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” c 11 “Sir,” the wom an said, “you have nothing to draw with and the well is deep. W here can you get this living wa ter? 12 Are you greater than our father rank Jacob, who gave us the well d and d from it himself, as did also his sons and his livestock?” 13 J esus ans wered, “Eve ryo ne who drinks this water will be thirsty again, 14 but who ever d rinks the water I give them will ◊never thirst. e Indeed, the water I give them will become in them a spring of water f welling up to ◊eternal life.” g
a 34 Greek
3:33 ◊ See WW at Ro 3:4. 3:34 t ver 17 u Mt 12:18; Lk 4:18; Ac 10:38 3:35 v Mt 28:18; Jn 5:20, 22; 17:2 3:36 w ver 15; Jn 5:24; 6:47 4:1 x Jn 3:22, 26 4:3 y Jn 3:22 4:5 z Ge 33:19; 48:22; Jos 24:32 4:8 a ver 5, 39 4:9 b Mt 10:5; Lk 9:52, 53 4:10 c Isa 44:3; Jer 2:13; Zec 14:8; Jn 7:37, 38; Rev 21:6; 22:1, 17 4:12 d ver 6 4:14 e Jn 6:35 f Jn 7:38 g Mt 25:46 ◊ See WW at Mt 28:20. ◊ See WW at Rev 14:6.
KINGDOM DYNAMICS 4:4–9 Sensitivity, RECONCILIATION. Jesus’ sense of constraint (“had”) and choice to travel through Samaria (an area shunned by the Jews) demonstrates great intentionality in reaching out with reconciling love. He reaches out with a divine love and a human sensitivity to a woman who was of a different race and whose morals were questionable. This is consistent with Jesus’ frequent “reachings”: Breaking the mold of the traditionally “religious,” he became a “friend” of tax collectors and the generally sinful who were not only loathed by the supposedly “righteous,” but were thought to be unworthy of attention (Lk 5:27–31). Jesus gave time and energy to relationships, which sometimes meant experiencing pain and loss (Jn 11:35,38). In 4:4–9, he provides yet another life quality for us to emulate: He calls us to enter intentionally and sensitively into the experiences of other brothers and sisters in Christ, even if they are different from us—culturally, ethnically or denominationally. (Ru 1:16–17/Mt 20:25–28) R.W./B.Mc.
4:15 h Jn 6:34 4:19 i Mt 21:11 4:20 j Dt 11:29; Jos 8:33 k Lk 9:53 4:21 l Jn 5:28; 16:2
15 The woman said to him, “Sir, give me this water so that I w on’t get thirsty h and have to keep coming here to draw water.” 16 He told her, “Go, call your husband and come back.” 17 “I have no husband,” she replied. Jesus said to her, “You are right when you say you have no husband. 18 The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is q uite true.” 19 “Sir,” the woman said, “I can see that you are a prophet. i 20 Our ancestors wor shiped on this mountain, j but you Jews claim that the place where we must wor ship is in Jerusalem.” k 21 “Woman,” Jesus replied, “believe me, a time is coming l when you will worship the Father neither on this mountain nor
he b 9 Or do not use dishes Samaritans have used
3:31 John contrasts his own role with that of Jesus, asserting the supremacy of Jesus. 3:32–36 The testimony of Jesus is truthful and should be accepted as such. He himself is of divine origin; he taught from his own divine experience. He received the Spirit in fullness, with nothing held back, and he alone has universal authority. However, since this enduement of the Holy Spirit is given to the one whom God has sent, 20:21 would suggest a similar unlimited resource of Holy Spirit fullness is available to obedient disciples of his (Jesus). 4:4 The need to go through Samaria was not merely a geographical consideration, but a divine compulsion. 4:5 The exact location of Sychar is uncertain, but it likely was in the vicinity of Shechem. See Genesis 33:18–19; Joshua 24:32.
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4:9 John inserts an explanatory note about the hostility between the Jews and the Samaritans, who were a mixed race, the result of Assyrians intermarrying with Jews who had stayed behind in the northern territory following Israel’s demise (see 2Ki 17:24–41). Jews do not associate with Samaritans does not mean Jews did not interact or share commerce (see v. 8) with Samaritans. Rather, Jews did not share eating or drinking vessels with them. 4:13–14 In them a spring indicates “living water” (v. 10) as a great illustration of regeneration to eternal life. Compare with 7:37–39. 4:20 This mountain refers to Mount Gerizim, on which the Samaritans built a temple as a rival place of worship, since they were not welcome in the Jerusalem temple (see v. 21). 4:21–24 See section 2 of Truth-In-Action at the end of John.
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SECOND PROOFS 1366 I JOHN 4:22
in Jerusalem. m 22 You Samaritans wor ship what you do not know; n we worship what we do know, for ◊salvation is from the Jews. o 23 Yet a time is coming and has now come p when the true worshipers will ◊wor ship the Father in the Spirit q and in truth, for they are the kind of worshipers the Father seeks. 24 God is spirit, r and his worshipers must worship in the Spirit and in truth.” 25 The woman said, “I know that Messi ah” (called Christ) s “is coming. When he comes, he will explain everything to us.” 26 T hen J esus dec lared, “I, the one speaking to you — I am he.” t
The Disciples Rejoin J esus 27 Just then his disciples returned u and were surprised to find him talking with a woman. But no one a sked, “What do you want?” or “Why are you talking with her?” 28 T hen, ◊leav ing her wa ter jar, the woman went back to the town and said to the people, 29 “Come, see a man who told me everything I ever did. v Could this be the Messiah?” w 30 They came out of the town and made their way toward him. 31 Meanwhile his disciples urged him, “Rabbi, x eat something.” 32 But he said to them, “I have food to eat y that you know nothing about.” KINGDOM DYNAMICS 4:23–24 Honest Worship, PRAISE AND WORSHIP. It is the believer’s responsibility to discover how the Lord wants to be worshiped and to explore and cultivate a relationship with him out of which sincere, Holy Spirit-enabled worship will flow. Jesus instructs it; worship in “the Spirit”—that is, alive through new birth (Jn 1:12–13; 3:6–7) and aglow with Holy Spirit enablement (1Co 14:15). This is not mechanical, rote or merely human activity but dynamically capacitated spiritual action. “In truth” emphasizes Biblical integrity joined to personal honesty, manifest in a heart of sincerity, a humble manner of transparency and a relational integrity. Meaning and being what we say, as well as being spiritually energized in our worship, opens the way to that worship the Father seeks. (Isa 61:3/Php 3:3) L.B.
4:21 m Mal 1:11; 1Ti 2:8 4:22 n 2Ki 17:2841 o Isa 2:3; Ro 3:1, 2; 9:4, 5 ◊ See WW at Lk 19:9. 4:23 p Jn 5:25; 16:32 q Php 3:3 ◊ See WW at Rev 4:10. 4:24 r Php 3:3 4:25 s Mt 1:16 4:26 t Jn 8:24; 9:35‑37 4:27 u ver 8 4:28 ◊ See WW at Mk 1:20. 4:29 v ver 17, 18 w Mt 12:23; Jn 7:26, 31 4:31 x Mt 23:7 4:32 y Job 23:12; Mt 4:4; Jn 6:27
4:34 z Mt 26:39; Jn 6:38; 17:4; 19:30 a Jn 19:30 ◊ See WW at 1Jn 2:5. 4:35 b Mt 9:37; Lk 10:2 4:36 c Ro 1:13 d Mt 25:46 ◊ See WW at Rev 22:12.
4:21–24 What matters is not where one worships but the attitude of heart and mind. True worship is not mere form and ceremony but spiritual reality, which is in harmony with the nature of God, who is Spirit. Worship must also be in truth, that is, transparent, sincere and according to Biblical mandates.
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WORD WEALTH 4:24 truth, aletheia (al-ay-thi-ah); Strong’s #225: Derived from negative, a, and lanthano, “to be hidden,” “to escape notice.” (Compare “latent,” “lethargy,” “lethal.”) Aletheia is the opposite of fictitious, feigned, or false. It denotes veracity, reality, sincerity, accuracy, integrity, truthfulness, dependability and propriety. 33 Then his dis ciples said to each other, “Could someone have brought him food?” 34 “My food,” said J esus, “is to do the will z of him who sent me and to ◊finish his work. a 35 Don’t you have a saying, ‘It’s still four m onths until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. b 36 Even now the one who reaps draws a ◊wage and har vests c a crop for eternal life, d so that the
KINGDOM DYNAMICS 4:28–29 An Empowered Witness (Woman of Samaria), BIBLICAL WOMEN. Considering (1) the ongoing contempt of Jews for Samaritans (v. 9); (2) the reputation of the woman (v. 18); and (3) the cultural restrictions of male and female interaction (v. 27), this scenario becomes a classic lesson in God’s redemptive action. Jesus’ initiative forgives, restores and empowers a woman, who persuades men to heed a Jewish Messiah! Our Savior’s grace, seen in this woman of Samaria, illustrates how past overt or covert prejudices, beliefs, practices and exposures need not confine or destroy the potential of a person. A transformed woman became a great evangelistic influence as many Samaritans respond to Jesus as Messiah (vv. 29–30,39–41). An added lesson of significance is to see the Savior reaching out to those deemed different or indifferent, teaching the value of our affirming the worth of all people. An unnamed Samaritan woman received life-changing revelation that had eluded many rabbinical scholars (1Co 1:26–29)—spiritual insight that propelled to another dimension, perceiving Jesus as “a prophet” (Jn 4:19), and then as “the Messiah” (v. 29). She is a model of how true revelation may translate into a powerful witness. (Lk 1:26–56/Ac 9:36) B.A.
4:27 The Jews considered it improper for a rabbi to speak to a woman in public. 4:35 The statement concerning four months was probably a proverb signifying that there is no need to rush in performing a task.
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SECOND PROOFS J O H N 5 : 11 I 1 3 6 7
sower and the reaper may be glad togeth er. 37 Thus the saying ‘One sows and ◊an other reaps’ e is true. 38 I sent you to reap what you have not w orked for. Others have done the hard work, and you have reaped the benefits of their labor.”
Many Samaritans Believe 39 Many of the Samaritans from that town f believed in him because of the woman’s testimony, “He told me every thing I ever did.” g 40 So when the Samari tans came to him, they u rged him to stay with them, and he stayed two days. 41 And because of his words many more became believers. 42 They said to the woman, “We no lon ger believe just because of what you said; now we have h eard for ourselves, and we know that this man really is the Savior of the world.” h Jesus Heals an Official’s Son 43 After the two days i he left for Gali lee. 44 (Now J esus himself had pointed out that a prophet has no honor in his own country.) j 45 When he arrived in Galilee, the Galileans welcomed him. They had seen all that he had done in Jerusalem at the Passover Festival, k for they also had been there. 46 Once more he visited Cana in Gali lee, w here he had turned the water into wine. l And there was a certain royal of ficial w hose son lay sick at Capernaum. 47 When this man h eard that Jesus had ar rived in Galilee from Judea, m he went to him and b egged him to come and heal his son, who was close to death. WORD WEALTH 4:42 Savior, soter (so-tare); Strong’s #4990: Compare “soteriology,” the doctrine of salvation. From the same root as sodzo, “to save,” and soteria, “salvation.” The word designates a deliverer, preserver, savior, benefactor, rescuer. It is used to describe both God the Father and Jesus the Son.
4:37 e Job 31:8; Mic 6:15 ◊ See WW at Jn 14:16. 4:39 f ver 5 g ver 29 4:42 h Lk 2:11; 1Jn 4:14 4:43 i ver 40 4:44 j Mt 13:57; Lk 4:24 4:45 k Jn 2:23 4:46 l Jn 2:1‑11 4:47 m ver 3, 54
“Un less you peo ple see signs and Jesus told him, “you will nev er believe.” 49 The royal official said, “Sir, come down before my c hild dies.” 50 “Go,” Jesus replied, “your son will live.” The man took Jesus at his word and departed. 51 While he was s till on the way, his servants met him with the news that his boy was living. 52 When he inquired as to the time when his son got better, they said to him, “Yesterday, at one in the af ternoon, the fever left him.” 53 Then the father realized that this was the exact time at which Jesus had said to him, “Your son will live.” So he and his whole household o believed. 54 This was the second sign p Jesus per formed after coming from Judea to Galilee. 48
The Healing at the Pool Some time later, Jesus went up to Je rusalem for one of the Jewish festi vals. 2 Now there is in Jerusalem near the Sheep Gate q a pool, which in Aramaic r is called Bethesda a and which is surround ed by five covered colonnades. 3 Here a great number of disabled people used to lie — the blind, the lame, the paralyzed.  b 5 One who was there had been an invalid for thirty-eight years. 6 When J esus saw him lying there and learned that he had been in this condition for a long time, he asked him, “Do you want to get well?” 7 “Sir,” the invalid replied, “I have no one to help me into the pool when the water is s tirred. While I am trying to get in, someone else goes down ahead of me.” 8 Then Jesus said to him, “Get up! Pick up your mat and walk.” s 9 At once the man was c ured; he p icked up his mat and walked. The day on w hich this took p lace was a Sabbath, t 10 and so the Jewish leaders u said to the man who had been ◊healed, “It is the Sabbath; the law forbids you to carry your mat.” v 11 But he replied, “The man who made me well said to me, ‘Pick up your mat and walk.’ ”
4:48 n Da 4:2, 3; Jn 2:11; Ac 2:43; 14:3; Ro 15:19; 2Co 12:12; Heb 2:4 ◊ See WW at Ac 15:12. 4:53 o Ac 11:14 4:54 p ver 48; Jn 2:11 5:2 q Ne 3:1; 12:39 r Jn 19:13, 17, 20; 20:16; Ac 21:40; 22:2; 26:14 5:8 s Mt 9:5, 6; Mk 2:11; Lk 5:24 5:9 t Jn 9:14 5:10 u ver 16 v Ne 13:15-22; Jer 17:21; Mt 12:2 ◊ See WW at Mt 12:22.
Some manuscripts Bethzatha; other manuscripts Bethsaida b 3,4 Some manuscripts include here, wholly or in part, paralyzed — and they waited for the moving of the waters. 4From time to time an angel of the Lord would come down and stir up the waters. The first one into the pool after each such disturbance would be cured of whatever disease they had.
4:46–54 The healing of the royal official’s son not only demonstrates Jesus’ power to heal, but it underscores the principle that he did not regard signs and wonders as ends in themselves. Rather, they were at the very least intended to bring the recipients of the miracle to faith in Christ. 5:1 John did not identify this particular festival, and it is impossible to determine which one it was. If it was the Passover, it introduces an important chronological device helping provide a clearer calendaring of Jesus’ three and one-half years of ministry.
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5:2 Sheep Gate: Literally, the gate “pertaining to sheep.” Based on a later Christian tradition, the KJV incorrectly rendered it “sheep market.” Bethesda: The Hebrew beth ’eshda literally means “Place of Outpouring,” or “House of Grace.” Today the pool is identified with practical certainty as the double pool at the Church of St. Anne. 5:3–15 Except for the duration of the man’s illness, John’s emphasis is not as much on the medical details of the case, as on the supernatural cure, its consequences and its testimony to Christ’s life-giving power.
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SECOND PROOFS 1368 I JOHN 5:12 12 So they asked him, “Who is this fel low who told you to pick it up and walk?” 13 The man who was h ealed had no idea who it was, for J esus had slipped away into the crowd that was there. 14 Later Jesus found him at the temple and said to him, “See, you are well again. Stop sinning w or something worse may happen to you.” 15 The man went away and told the Jewish leaders x that it was Jesus who had made him well.
The Authority of the Son 16 So, because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him. 17 In his defense Jesus said to them, “My Father is always at his ◊work y to this very day, and I too am working.” 18 For this reason they tried all the more to kill him; z not only was he breaking the Sabbath, but he was even calling God his own Father, making him self equal with God. a 19 Jesus gave them this answer: “Very truly I tell you, the Son can do nothing by himself; b he can do only what he sees his Father doing, because whatever the Father does the Son also does. 20 For the Father ◊loves the Son c and shows him all he does. Yes, and he will show him even greater ◊works than these, d so that you will be amazed. 21 For just as the Father raises the dead and gives them life, e even so the Son leased to give it. gives life f to whom he is p 22 Moreover, the Father judges no one, but has entrusted all ◊judgment to the Son, g WORD WEALTH 5:13 slipped away, ekneuo (ek-nyoo-oh); Strong’s #1593: Literally “to bend the head aside.” To shun, avoid, turn aside, withdraw, retire. Used only here in the NT, ekneuo describes Jesus leaving the premises after healing the lame man. Although some believe that Jesus slipped away to escape danger, others believe that he was avoiding audience applause or the crisis precipitated with the religious order by healing a man on the Sabbath. a 39 Or
5:14 w Mk 2:5; Jn 8:11 5:15 x Jn 1:19 5:17 y Jn 9:4; 14:10 ◊ See WW at Jn 3:21. 5:18 z Jn 7:1 a Jn 10:30, 33; 19:7 5:19 b ver 30; Jn 8:28 5:20 c Jn 3:35 d Jn 14:12 ◊ See WW at Jn 21:15. ◊ See WW at Jn 9:4. 5:21 e Ro 4:17; 8:11 f Jn 11:25 5:22 g ver 27; Jn 9:39; Ac 10:42; 17:31 ◊ See WW at Mt 5:22.
5:23 h Lk 10:16; 1Jn 2:23 5:24 i Jn 3:18 j 1Jn 3:14 5:25 k Jn 4:23 l Jn 8:43, 47 5:27 m ver 22; Ac 10:42; 17:31 5:28 n Jn 4:21 5:29 o Da 12:2; Mt 25:46 5:30 p ver 19 q Jn 8:16 r Mt 26:39; Jn 4:34; 6:38 ◊ See WW at Mt 1:19. 5:31 s Jn 8:14 5:32 t ver 37; Jn 8:18 5:33 u Jn 1:7 5:34 v 1Jn 5:9 5:35 w 2Pe 1:19 ◊ See WW at Mt 8:2. 5:36 x 1Jn 5:9 y Jn 14:11; 15:24 z Jn 3:17; 10:25 5:37 a Jn 8:18 b Dt 4:12; 1Ti 1:17; Jn 1:18 5:38 c 1Jn 2:14 d Jn 3:17 5:39 e Ro 2:17, 18 f Lk 24:27, 44; Ac 13:27
that all may honor the Son just as they honor the Father. Whoever does not hon or the Son does not honor the Father, who sent him. h 24 “Very tru ly I tell you, whoever hears my word and believes him who sent me has eternal life and will not be judged i but has crossed over from death to life. j 25 Very truly I tell you, a time is coming and has now come k when the dead will hear l the voice of the Son of God and those who hear will live. 26 For as the Father has life in himself, so he has granted the Son also to have life in himself. 27 And he has given him authority to judge m because he is the Son of Man. 28 “Do not be a mazed at this, for a time is coming n when all who are in their graves will hear his v oice 29 and come out — those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned. o 30 By my self I can do nothing; p I judge only as I hear, and my judgment is ◊just, q for I seek not to please myself but him who sent me. r 23
Testimonies About Jesus 31 “If I tes tify about myself, my testi mony is not true. s 32 There is another who testifies in my favor, t and I know that his testimony about me is true. 33 “You have sent to John and he has testified u to the truth. 34 Not that I accept human testimony; v but I mention it that you may be saved. 35 John was a lamp that burned and gave light, w and you ◊chose for a time to enjoy his light. 36 “I have testimony weightier than that of John. x For the works that the Father has given me to finish — the very w orks that I am doing y — testify that the Father has sent me. z 37 And the Father who sent me has himself testified concerning me. a You have never heard his voice nor seen his form, b 38 nor does his word dwell in you, c for you do not believe the one he sent. d 39 You study a the Scriptures e dili gently because you think that in them you have eternal life. T hese are the very Scrip tures that testify a bout me, f 40 yet you refuse to come to me to have life.
5:16–23 See section 3 of Truth-In-Action at the end of John. 5:16–18 If Jesus’ healing on the Sabbath evoked the wrath of the Jewish religious leaders, his claim to equality with God earned him their charge of blasphemy and its necessary death sentence. From this point on, Jesus was on a collision course with the authorities. 5:19–23 Jesus did not act independently of the Father. On the contrary, he understood that, because he and the Father were one, he did only what his Father showed him. Jesus’ authority, then, was
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not usurped, but derived from the Father’s authority. Conversely, one cannot honor the Father apart from honoring the Son. 5:24–47 Jesus addresses the entire discourse of his relationship to the Father to those who accused him of blasphemy. In the discourse Jesus’ love even for his enemies is made clear, a love which he balances with his role as eschatological Judge (see Rev 20:11–15). While his desire is for them to be saved (v. 34), their problem is not that they cannot believe but that they are unwilling to accept his offer of life (v. 40).
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SECOND PROOFS JOHN 6:20 I 1369
WORD WEALTH 5:39 Scriptures, graphe (graf-ay); Strong’s #1124: Compare “graph,” “graphic,” “biography,” “autograph.” A document, anything written, holy writ, the Scriptures. Graphe points to the divine author with the idea that what is written remains forever identified as the living voice of God. While some scholars restrict graphe to the OT writings, 2 Peter 3:16 includes the NT writings.
5:41 g ver 44 5:44 h Ro 2:29 5:45 i Jn 9:28 j Ro 2:17 5:46 k Ge 3:15; Lk 24:27, 44; Ac 26:22 5:47 l Lk 16:29, 31 6:2 m Jn 2:11 6:3 n ver 15 6:4 o Jn 2:13; 11:55 6:5 p Jn 1:43 6:6 ◊ See WW at Rev 2:10. 6:8 q Jn 1:40
41 “ I do not ac cept glo ry from hu man beings, g 42 but I know you. I know that you do not have the love of God in your hearts. 43 I have come in my Father’s name, and you do not accept me; but if someone else comes in his own name, you will accept him. 44 How can you believe since you accept glory from one another but do not seek the glory that comes from the only God a ? h 45 “But do not t hink I will accuse you before the Father. Your accuser is Moses, i on whom your h opes are set. j 46 If you be lieved Moses, you w ould believe me, for he wrote about me. k 47 But since you do not believe what he w rote, how are you going to believe what I say?” l
Jesus Feeds the Five Thousand Some time after this, Jesus crossed to the far shore of the Sea of Galilee (that is, the Sea of Tiberias), 2 and a great crowd of people followed him because they saw the signs m he had performed by healing the sick. 3 Then Jesus went up on a moun tainside n and sat down with his disciples. 4 The Jewish Passover Festival o was near. 5 When Jesus looked up and saw a great crowd coming toward him, he said to read for Philip, p “Where shall we buy b these people to eat?” 6 He asked this only to ◊test him, for he already had in mind what he was going to do. 7 Philip answered him, “It would take more than half a y ear’s wages b to buy enough b read for each one to have a bite!” 8 Another of his disciples, Andrew, Si mon Peter’s brother, q spoke up, 9 “Here is
Jesus Walks on the Water 16 When eve ning came, his dis ci ples went down to the lake, 17 where they got into a boat and set off a cross the lake for Capernaum. By now it was ◊dark, and Jesus had not yet joined them. 18 A strong wind was blowing and the waters grew about rough. 19 When they had rowed three or four miles, c they saw Jesus ap proaching the boat, walking on the wa ter; x and they were frightened. 20 But he said to them, “It is I; don’t be afraid.” y
a boy with five small barley loaves and two small fish, but how far will they go among so many?” r 10 J esus said, “Have the peo p le sit down.” There was plenty of g rass in that place, and they sat down (about five thou sand men were there). 11 Jesus then took the loaves, gave thanks, s and distributed to t hose who were seated as much as they wanted. He did the same with the fish. 12 When they had all had e nough to eat, he said to his disciples, “Gather the pieces that are ◊left over. Let nothing be wasted.” 13 So they gathered them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten. 14 After the people saw the sign t Jesus performed, they began to say, “Surely this is the Prophet who is to come into the world.” u 15 Jesus, knowing that they in tended to come and ◊make him king v by force, withdrew again to a mountain by himself. w
6:9 r 2Ki 4:43 6:11 s ver 23; Mt 14:19 6:12 ◊ See WW at Mt 25:29. 6:14 t Jn 2:11 u Dt 18:15, 18; Mt 11:3; 21:11 6:15 v Jn 18:36 w Mt 14:23; Mk 6:46 ◊ See WW at 1Th 4:17. 6:17 ◊ See WW at Jn 12:46. 6:19 x Job 9:8 6:20 y Mt 14:27
WORD WEALTH 6:11 gave thanks, eucharisteo (yoo-khar-is- teh-oh); Strong’s #2168: From eu, “well,” and charizomai, “to give freely.” To be grateful, to express gratitude, to be thankful. Eleven of the thirty-nine appearances of the word in the NT refer to partaking of the Lord’s Supper, while twenty-eight occurrences describe the praise words given to the Godhead. During the second century, Eucharist became the generic term for the Lord’s Supper.
Some early manuscripts the Only One b 7 Greek take two hundred denarii c 19 Or about 5 or 6 kilometers
6:1 John identifies the Sea of Galilee with the name by which it was called when he wrote the Gospel. Tiberias, a city located on the lake’s western shore, was founded about AD 20, so the lake probably was not known by its name during the ministry of Jesus. 6:4 John’s second reference to the Passover Festival, likely a year after the one mentioned in 2:13, does not require Jesus to go to Jerusalem. Rather, in this case it serves as backdrop for the discourse on Jesus as the bread of life (6:41–58). See note on Exodus 12:1–11. 6:5–13 See section 5 of Truth-In-Action at the end of John.
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6:9–14 Apart from the resurrection, the feeding of the 5,000 is the only miracle recorded in all four Gospels. 6:12–13 See note on Matthew 14:20. 6:14–15 The people’s response of Surely this is the Prophet reflects the popular belief that a prophet like Moses, who fed the Israelites with manna, would come into the world to establish an earthly paradise. This sparked their Messianic fervor, and they wanted to install Jesus as their political “bread-Messiah,” making him king by force. Jesus would have none of it (see Mt 4:1–4).
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SECOND PROOFS 1 3 70 I J O H N 6 : 21
Then they were will ing to take him into the boat, and immediately the boat reached the s hore where they were head ing. 22 The next day the crowd that had stayed on the opposite shore of the lake z re al ized that only one boat had been there, and that J esus had not entered it with his disciples, but that they had gone away alone. a 23 Then some boats from Ti berias b landed near the place where the people had eaten the bread after the Lord had ◊given thanks. c 24 Once the c rowd re alized that neither Jesus nor his disciples were there, they got into the boats and went to Capernaum in search of Jesus. 21
Jesus the Bread of Life 25 When they found him on the other side of the lake, they a sked him, “Rabbi, d when did you get here?” 26 Jesus answered, “Very truly I tell you, you are looking for me, e not because you saw the signs f I performed but because you ate the loaves and had your ◊fill. 27 Do not work for food that spoils, but for food that endures g to eternal life, h which the Son of Man i will give you. For on him God the Father has placed his seal j of ap proval.” 28 Then they a sked him, “What must we do to do the works God requires?” 29 Jesus answered, “The work of God is this: to believe k in the one he has sent.” l 30 So they asked him, “What sign m then will you give that we may see it and be lieve you? n What will you do? 31 Our an cestors ate the manna o in the wilderness; as it is written: ‘He gave them bread from heaven to eat.’ a ” p WORD WEALTH 6:21 immediately, eutheos (yoo-theh-oce); Strong’s #2112: From the adjective euthus, “straight.” Speedily, straightway, immediately, directly, presently, suddenly, quickly. The word describes what is happening right now in contrast to what happened before this time. a 31
6:22 z ver 2 ver 15‑21 6:23 b ver 1 c ver 11 ◊ See WW at Jn 6:11. 6:25 d Mt 23:7 6:26 e ver 24 f ver 30; Jn 2:11 ◊ See WW at Mt 15:33. 6:27 g Isa 55:2 h ver 54; Mt 25:46; Jn 4:14 i Mt 8:20 j Ro 4:11; 1Co 9:2; 2Co 1:22; Eph 1:13; 4:30; 2Ti 2:19; Rev 7:3 6:29 k 1Jn 3:23 l Jn 3:17 6:30 m Jn 2:11 n Mt 12:38 6:31 o Nu 11:79 p Ex 16:4, 15; Ne 9:15; Ps 78:24; 105:40 a
6:33 q ver 50 6:34 r Jn 4:15 6:35 s ver 48, 51 t Jn 4:14 6:37 u ver 39; Jn 17:2, 6, 9, 24 6:38 v Jn 4:34; 5:30 6:39 w Jn 10:28; 17:12; 18:9 x ver 40, 44, 54 6:40 y Jn 3:15, 16 6:42 z Lk 4:22 a Jn 7:27, 28 b ver 38, 62 6:44 c ver 65; Jer 31:3; Jn 12:32 6:45 d Isa 54:13; Jer 31:33, 34; Heb 8:10, 11; 10:16 6:46 e Jn 1:18; 5:37; 7:29 6:48 f ver 35, 51 6:49 g ver 31, 58 6:50 h ver 33 6:51 i Heb 10:10
32 Jesus said to them, “Very truly I tell you, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heav en. 33 For the bread of God is the bread ives that comes down from heaven q and g life to the world.” 34 “Sir,” they said, “always give us this bread.” r 35 Then Jesus declared, “I am the b read of life. s Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty. t 36 But as I told you, you have seen me and still you do not be lieve. 37 All those the Father gives me u will come to me, and whoever comes to me I will never drive away. 38 For I have come down from heaven not to do my will but to do the will of him who sent me. v 39 And this is the will of him who sent me, that I shall lose none of all those he has given me, w but raise them up at the last day. x 40 For my Fa ther’s will is that everyone who looks to the Son and believes in him shall have eternal life, y and I will raise them up at the last day.” 41 At this the Jews there began to grum ble about him because he said, “I am the bread that came down from heav en.” 42 They said, “Is this not Jesus, the son of Joseph, z whose father and mother we know? a How can he now say, ‘I came down from heaven’?” b 43 “Stop grumbling among yourselves,” Jesus answered. 44 “No one can come to me unless the Father who sent me draws them, c and I will r aise them up at the last day. 45 It is written in the Prophets: ‘They will all be taught by God.’ b d Everyone who has heard the Father and learned from him comes to me. 46 No one has seen the Father except the one who is from God; e only he has seen the Father. 47 Very truly I tell you, the one who believes has eternal life. 48 I am the bread of life. f 49 Your an cestors ate the manna in the wilderness, read that yet they died. g 50 But here is the b comes down from heaven, h which any one may eat and not die. 51 I am the living bread that came down from heaven. Who ever eats this bread will live forever. This bread is my f lesh, w hich I will give for the life of the world.” i
Exodus 16:4; Neh. 9:15; Psalm 78:24,25 b 45 Isaiah 54:13
6:16–21 In contrast to their concept of Jesus as an earthly ruler with limited power, in walking on the water Jesus reveals himself as having supreme authority in all the universe. 6:22–71 This lengthy section provides us with the most in-depth NT explanation of the significance of communion and how it is vastly more than a mere ordinance commemorating Jesus’ death. 6:28–30 The people placed primary emphasis on their works for God and on God’s works for them (signs), whereas with Jesus, singular focus is on believing (that is, trusting) in the One whom God sent.
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6:35 See section 5 of Truth-In-Action at the end of John. 6:48–51 See section 5 of Truth-In-Action at the end of John. 6:48 This is the first of the seven I am sayings of Jesus, unique to John’s Gospel. There is an unmistakable parallel to God’s covenant name (Yahweh) by which he revealed himself to Moses in Exodus 3:14, “I am who I am.” Jesus makes the pronouncement “I am the bread of life” three times (vv. 35,48,51). He is the “real” heavenly bread, the true life-sustaining power; anything else, regardless of its religious significance in past or present, is an inadequate substitute.
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SECOND PROOFS J O H N 7 : 4 I 1 3 71
Then the Jews began to argue sharply among themselves, j “How can this man give us his flesh to eat?” 53 Jesus said to them, “Very truly I tell you, unless you eat the flesh of the Son lood, you have of Man k and drink his b no life in you. 54 Whoever eats my flesh and d rinks my b lood has eternal life, and I will raise them up at the last day. l 55 For my flesh is real food and my b lood is real rinks drink. 56 Whoever eats my f lesh and d my blood remains in me, and I in them. m 57 Just as the liv ing Father sent me n and I live because of the Father, so the one who feeds on me will live because of me. 58 This is the bread that came down from heav en. Your ancestors ate manna and died, but whoever feeds on this bread will live hile teaching in forever.” o 59 He said this w the synagogue in Capernaum. 52
6:52 j Jn 7:43; 9:16; 10:19 6:53 k Mt 8:20 6:54 l ver 39 6:56 m Jn 15:47; 1Jn 3:24; 4:15 6:57 n Jn 3:17 6:58 o ver 4951; Jn 3:36 6:60 p ver 66 6:61 q Mt 11:6 6:62 r Mk 16:19; Jn 3:13; 17:5 6:63 s 2Co 3:6
Many Disciples Desert Jesus 60 On hearing it, many of his disciples p said, “This is a hard teaching. Who can accept it?” 61 Aware that his disciples were grum bling a bout this, J esus said to them, “Does this offend you? q 62 Then what if you see the Son of Man ascend to where he was before! r 63 The Spirit gives life; s the flesh counts for nothing. The words I have KINGDOM DYNAMICS 6:53–54 Partaking in the Blood, THE BLOOD. Partaking in the covenant blood of Christ is the means of being joined to God and receiving the benefits of his life. Christ is the covenant sacrifice and is God’s provision for our sustenance. When we feed on him through faith, we participate in the divine nature (2Pe 1:4), which is life eternal. Through the Holy Spirit’s work, we receive his life and partake of his promises (Jn 6:63). Those who share in this mystery of relationship with Christ are assured of being raised up at the last day into eternal life. (Mt 26:28/Ro 3:25) C.S. a 63 Or
spoken to you — they are full of the Spirit a and life. 64 Yet there are some of you who do not believe.” For Jesus had known t from the beginning which of them did not believe and who w ould betray him. 65 He went on to say, “This is why I told you that no one can come to me unless the Father has enabled them.” u 66 From this time many of his dis ciples v turned back and no longer followed him. 67 “You do not want to leave too, do you?” J esus a sked the Twelve. w 68 Simon Peter answered him, x “Lord, to whom shall we go? You have the words of eternal life. 69 We have come to believe and to know that you are the Holy One of God.” y 70 Then Jesus replied, “Have I not cho sen you, z the Twelve? Yet one of you is a devil!” a 71 (He meant Judas, the son of Simon Iscariot, who, though one of the Twelve, was later to betray him.)
J esus Goes to the Festival of Tabernacles After this, J esus went a round in Gal ilee. He did not want b to go about in Judea because the Jewish leaders b there were looking for a way to kill him. c 2 But when the Jewish Festival of Tabernacles d was near, 3 Jesus’ brothers e said to him, “Leave Galilee and go to Judea, so that your disciples there may see the ◊works you do. 4 No one who w ants to become a public figure acts in secret. S ince you
6:64 t Jn 2:25 6:65 u ver 37, 44 6:66 v ver 60 6:67 w Mt 10:2 6:68 x Mt 16:16 6:69 y Mk 8:29; Lk 9:20 6:70 z Jn 15:16, 19 a Jn 13:27 7:1 b Jn 1:19 c Jn 5:18 7:2 d Lev 23:34; Dt 16:16 7:3 e Mt 12:46 ◊ See WW at Jn 9:4.
WORD WEALTH 6:68 Lord, kurios (koo-ree-oss); Strong’s #2962: Originally, an adjective signifying authority or having power. As a noun the word designates the owner, master, controller, one in authority. In direct address, kurios is a title of respect given to masters, teachers and so on. Kurios in the OT was Yahweh, while in the NT the title is transferred to Jesus.
are Spirit; or are spirit b 1 Some manuscripts not have authority
6:49–59 Jesus carried the argument a step beyond the essential recognition that he is the bread of life. To believe in him means to partake of him. 6:53–58 See section 2 of Truth-In-Action at the end of John. 6:53 To eat the flesh of Jesus and to drink his blood are to be understood spiritually. The expressions point to the violent sacrificial death he would suffer and the necessity of believers partaking in the benefits of his death by coming to him and believing in him (v. 35). Although we need not see in this the necessity of our partaking of the Eucharist in order to obtain salvation, it does teach the very vital importance of communion in strengthening our souls, bringing healing into our lives and for testifying to our faith. 6:60 The teaching (vv. 35–58) was hard in that it was
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difficult to accept. 6:71 Iscariot means “Man from Kerioth.” Since Kerioth was in southern Judah, Judas Iscariot appears to have been the only non- Galilean disciple. 7:1 John summarizes events that occurred during the six-month period from April to October. The other Gospel writers give a detailed account (see Mk 7–9). 7:2 The Festival of Tabernacles, which is celebrated at the end of September and the beginning of October, is a thanksgiving festival. It also commemorates the divine guidance granted to Israel during the nation’s wandering in the wilderness. During the festival the people erect and dwell in temporary shelters made of palm and other tree branches. See text and note on Numbers 29:12–39.
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SECOND PROOFS 1372 I JOHN 7:5
are doing these things, show yourself to the world.” 5 For even his own brothers did not believe in him. f 6 Therefore Jesus told them, “My time g is not yet here; for you any time will do. 7 The world cannot hate you, but it hates me h because I testify that its w orks are evil. i 8 You go to the festival. I am not a go ing up to this festival, because my time j has not yet fully come.” 9 After he had said this, he s tayed in Galilee. 10 However, after his brothers had left for the festival, he went also, not public ly, but in secret. 11 Now at the festival the Jewish leaders were watching for Jesus k and asking, “Where is he?” 12 Among the crowds there was wide spread whispering about him. Some said, “He is a good man.” Others replied, “No, he deceives the people.” l 13 But no one would say any thing publicly a bout him for fear of the leaders. m
Jesus Teaches at the Festival 14 Not until halfway through the festival did Jesus go up to the temple c ourts and begin to teach. n 15 The Jews o there were amazed and asked, “How did this man get such learning p without having been taught?” q 16 Jesus answered, “My teach ing is not my own. It c omes from the one who sent me. r 17 Anyone who chooses to do the will of God will find out s whether my teaching comes from God or whether I speak on my own. 18 Whoever speaks on their own does so to gain personal glory, t but he who seeks the glory of the one who sent him is a man of truth; there is nothing false a bout him. 19 Has not Moses given you the law? u Yet not one of you keeps the law. Why are you trying to kill me?” v 20 “ You are dem on-poss essed,” w the crowd answered. “Who is trying to kill you?” 21 Jesus said to them, “I did one mira cle, and you are all amazed. 22 Yet, because Moses gave you circumcision x (though ac tually it did not come from Moses, but a 8
7:5 f Mk 3:21 7:6 g Mt 26:18 7:7 h Jn 15:18, 19 i Jn 3:19, 20 7:8 j ver 6 7:11 k Jn 11:56 7:12 l ver 40, 43 7:13 m Jn 9:22; 12:42; 19:38 7:14 n ver 28; Mt 26:55 7:15 o Jn 1:19 p Ac 26:24 q Mt 13:54 7:16 r Jn 3:11; 14:24 7:17 s Ps 25:14; Jn 8:43 7:18 t Jn 5:41; 8:50, 54 7:19 u Jn 1:17 v ver 1; Mt 12:14 7:20 w Jn 8:48; 10:20 7:22 x Lev 12:3
7:22 y Ge 17:10‑14 7:24 z Isa 11:3, 4; Jn 8:15 7:26 a ver 48 7:27 b Mt 13:55; Lk 4:22 7:28 c ver 14 d Jn 8:14 e Jn 8:26, 42 7:29 f Mt 11:27 7:30 g ver 32, 44; Jn 10:39 7:31 h Jn 8:30 i Jn 2:11 7:33 j Jn 13:33; 16:16 k Jn 16:5, 10, 17, 28
WORD WEALTH 7:18 false, adikia (ad-ee-kee-ah); Strong’s #93: Derived from a, negative, and the root dike, “right.” Misdeeds, injustice, moral wrongdoing, unjust acts, unrighteousness, iniquity. It is the opposite of truthfulness, faithfulness and rightness. from the patriarchs), y you circumcise a boy on the Sabbath. 23 Now if a boy can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with me for healing a m an’s whole body on the Sabbath? 24 Stop judg ing by mere ap pear anc es, but in stead judge correctly.” z
Division Over Who Jesus Is 25 At that point some of the people of Jerusalem began to ask, “Isn’t this the man they are trying to kill? 26 Here he is, speaking publicly, and they are not saying a word to him. Have the authorities a really concluded that he is the Messiah? 27 But we know w here this man is from; b when the Messiah comes, no one will know where he is from.” 28 Then J esus, still teaching in the tem ple courts, c cried out, “Yes, you know me, and you know w here I am from. d I am not here on my own authority, but he who sent me is true. e You do not know him, 29 but I know him f because I am from him and he sent me.” 30 At this they tried to seize him, but no one laid a hand on him, g because his hour had not yet come. 31 Still, many in the crowd believed in him. h They said, “When the Messiah comes, will he perform more signs i than this man?” 32 The Pharisees heard the crowd whis pering such things a bout him. Then the chief priests and the Pharisees sent temple guards to arrest him. 33 Jesus said, “I am with you for only a short time, j and then I am going to the one who sent me. k 34 You will look for me,
Some manuscripts not yet
7:5 After the resurrection of Jesus, his brothers were among the believers (see Ac 1:14). 7:15 Learning refers not to the basic ability of reading and writing but to Jesus’ knowledge and understanding of the Scriptures. Their puzzlement was over Jesus’ extraordinary knowledge without having been taught at one of the prestigious and official rabbinic schools of Shammai and Hillel. 7:17–18 See section 3 of Truth-In-Action at the end of John. 7:17 The teachings and claims of Jesus will be accepted by those who are intent on doing God’s will. 7:21 The one miracle refers to the healing of the cripple at the
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pool of Bethesda, the only miracle Jesus had performed in Jerusalem (5:1–15; see v. 23). 7:24 See section 1 of Truth-In-Action at the end of John. 7:27 The people were puzzled because they knew facts about the background of Jesus, whereas they supposed the coming of the Messiah to be shrouded in secrecy. 7:35 Where our people live scattered refers to Jews scattered throughout the Greek world. Later the term also denoted the Christians scattered abroad (1Pe 1:1). The Jews’ ignorance was only heightened by their supposition that Jesus was surely not going to preach to the Jews but to the Gentiles instead.
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SECOND PROOFS J O H N 8 : 11 I 1 3 7 3
but you will not find me; and where I am, you cannot come.” l 35 The Jews said to one another, “Where does this man intend to go that we cannot find him? Will he go w here our people reeks, n and live scattered m among the G teach the Greeks? 36 What did he mean when he said, ‘You will look for me, but you will not find me,’ and ‘Where I am, you cannot come’?” 37 On the last and greatest day of the festival, o Jesus stood and said in a loud voice, “Let anyone who is thirsty come to me and drink. p 38 Whoever believes in me, as Scripture has said, q rivers of living water r will flow from within them.” a s 39 By this he meant the Spirit, t whom those who believed in him were later to receive. u Up to that time the Spirit had not been given, since Jesus had not yet been glorified. v 40 On hearing his words, some of the peo ple said, “Sure ly this man is the ◊Prophet.” w 41 Others said, “He is the Messiah.” Still others a sked, “How can the Messi ah come from Galilee? x 42 Does not Scrip ture say that the Messiah will come from David’s descendants y and from Bethle here Da vid lived?” hem, z the town w 43 Thus the people were divided a because of Jesus. 44 Some wanted to seize him, but no one laid a hand on him. b
Unbelief of the Jewish Leaders 45 Finally the temple guards went back to the chief priests and the Pharisees, who asked them, “Why didn’t you bring him in?” 46 “No one ever s poke the way this man does,” c the guards replied. 47 “You mean he has de ceived you also?” d the Pharisees retorted. 48 “Have any of the rulers or of the Pharisees be lieved in him? e 49 No! But this mob that knows nothing of the law — there is a curse on them.” 50 Nicodemus, f who had gone to Jesus earlier and who was one of their own number, asked, 51 “Does our law condemn a man without first hearing him to find out what he has been doing?” a 37,38 Or
7:34 l Jn 8:21; 13:33 7:35 m Jas 1:1 n Jn 12:20; 1Pe 1:1 7:37 o Lev 23:36 p Isa 55:1; Rev 22:17 7:38 q Isa 58:11 r Jn 4:10 s Jn 4:14 7:39 t Joel 2:28; Ac 2:17, 33 u Jn 20:22 v Jn 12:23; 13:31, 32 7:40 w Mt 21:11; Jn 1:21 ◊ See WW at Mt 2:5. 7:41 x ver 52; Jn 1:46 7:42 y Mt 1:1 z Mic 5:2; Mt 2:5, 6; Lk 2:4 7:43 a Jn 9:16; 10:19 7:44 b ver 30 7:46 c Mt 7:28 7:47 d ver 12 7:48 e Jn 12:42 7:50 f Jn 3:1; 19:39
7:52 g ver 41 8:1 h Mt 21:1 8:2 i ver 20; Mt 26:55 8:4 ◊ See WW at Jn 1:5. 8:5 j Lev 20:10; Dt 22:22 8:6 k Mt 22:15, 18 l Mt 12:10 ◊ See WW at Rev 2:10. 8:7 m Dt 17:7 n Ro 2:1, 22 8:11 o Jn 3:17 p Jn 5:14
They replied, “Are you from Galilee, too? Look into it, and you will find that a prophet does nowt come out of Galilee.” g 52
[The earliest manuscripts and many other ancient witnesses do not have John 7:53 — 8:11. A few manuscripts include these verses, wholly or in part, after John 7:36, John 21:25, Luke 21:38 or Luke 24:53.]
Then they all went home, 1 but Jesus went to the Mount of Olives. h 2 At dawn he ap peared again in the temple courts, where all the people gathered around him, and he sat down to teach them. i 3 The teachers of the law and the Pharisees b rought in a woman caught in adultery. They made her stand before the g roup 4 and said to J esus, “Teacher, this woman was ◊caught in the act of adultery. 5 In the Law Moses commanded us to stone such women. j Now what do you say?” 6 They were ◊us ing this question as a trap, k in order to have a basis for accusing him. l But Jesus bent down and started to write on the ground with his finger. 7 When they kept on questioning him, he straightened up and said to them, “Let any one of you who is without sin be the first to throw a s tone m at her.” n 8 Again he stooped down and wrote on the ground. 9 At this, t hose who h eard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there. 10 Jesus straightened up and asked her, “Woman, where are they? Has no one con demned you?” 11 “No one, sir,” she said. “Then neither do I condemn you,” o Jesus de clared. “Go now and leave your life of sin.” p 53
WORD WEALTH 8:3 adultery, moicheia (moy- khi-ah); Strong’s #3430: Unlawful sexual intercourse, illicit connection with a married person, marital infidelity. Moicheia is incompatible with the harmonious laws of family life in God’s kingdom; and since it violates God’s original purpose in marriage, it is under God’s judgment.
me. And let anyone drink 38who believes in me.” As Scripture has said, “Out of him (or them) will flow rivers of living water.”
7:37–39 Each day during the Festival of Tabernacles a joyous celebration was observed in which the priests brought water (symbolic of the water supplied from the rock in Exodus 17) to the temple from the pool of Siloam in a golden pitcher. During the procession the people recited Isaiah 12:3. The water was poured out on the altar as an offering to God, while the people shouted and sang. Jesus was the fulfillment of all that the ceremony typified (see 1Co 10:4). 7:38 Those who are satisfied by Jesus will themselves become channels of spiritual refreshment for others. The figure of rivers contrasts with “a spring” (4:14), illustrating the difference between one’s new birth and one’s experience of the overflowing fullness of the Spirit-filled life.
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7:39 John interprets the words of Jesus to refer to the pouring out of the Holy Spirit that was still to come. The Holy Spirit existed from all eternity, but was not yet present in the sense indicated. Soon the fullness of the Spirit would be a blessing that all of God’s people could experience (see Ac 2:33 and notes on Ac 2:4; 1Co 12:13). 7:40 The Prophet refers to the promise of Deuteronomy 18:15, 18. See note on 6:14–15. 7:53—8:11 That this passage was part of the original text of John’s Gospel is disputed. However, there is little doubt that the incident actually occurred. The motive of the Pharisees was not passion for holiness but a desire to entrap Jesus in a dilemma (v. 6).
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SECOND PROOFS 1374 I JOHN 8:12
Dispute Over Jesus’ Testimony 12 When Jesus spoke again to the peo ple, he said, “I am q the light of the world. r Whoever follows me will never walk in ◊darkness, but will have the light of life.” s 13 The Pharisees challenged him, “Here you are, appearing as your own witness; your testimony is not valid.” t 14 Jesus answered, “Even if I tes tify on my own behalf, my testimony is valid, for I know w here I came from and w here I am going. u But you have no idea where I come from v or where I am going. 15 You judge by human standards; w I pass judg ment on no one. x 16 But if I do judge, my decisions are true, because I am not alone. I stand with the Father, who sent me. y 17 In your own Law it is written that the testi mony of two witnesses is true. z 18 I am one who testifies for myself; my other witness is the Father, who sent me.” a 19 Then they asked him, “Where is your father?” “You do not know me or my Father,” b Jesus replied. “If you knew me, you would know my Father also.” c 20 He spoke these words while teaching d in the tem ple courts near the place where the offerings were put. e Yet no one seized him, because his hour had not yet come. f Dispute Over Who Jesus Is 21 Once more Jesus said to them, “I am going away, and you will look for me, and you will die g in your sin. W here I go, you cannot come.” h 22 This made the Jews ask, “Will he kill himself ? Is that why he says, ‘Where I go, you cannot come’?” 23 But he continued, “You are from be low; I am from above. You are of this world; I am not of this w orld. i 24 I told you that you w ould die in your sins; if you do not believe that I am he, j you will indeed die in your sins.” 25 “Who are you?” they asked. “Just what I have been telling you from the beginning,” Jesus replied. 26 “I have much to say in judgment of you. But he who sent me is trustworthy, k and what I have h eard from him I tell the world.” l
8:12 q Jn 6:35 r Jn 1:4; 12:35 s Pr 4:18; Mt 5:14 ◊ See WW at Jn 12:46. 8:13 t Jn 5:31 8:14 u Jn 13:3; 16:28 v Jn 7:28; 9:29 8:15 w Jn 7:24 x Jn 3:17 8:16 y Jn 5:30 8:17 z Dt 17:6; Mt 18:16 8:18 a Jn 5:37 8:19 b Jn 16:3 c Jn 14:7; 1Jn 2:23 8:20 d Mt 26:55 e Mk 12:41 f Mt 26:18; Jn 7:30 8:21 g Eze 3:18 h Jn 7:34; 13:33 8:23 i Jn 3:31; 17:14 8:24 j Jn 4:26; 13:19 8:26 k Jn 7:28 l Jn 3:32; 15:15
8:28 m Jn 3:14; 5:19; 12:32 ◊ See WW at Jn 8:32. 8:29 n ver 16; Jn 16:32 o Jn 4:34; 5:30; 6:38 8:30 p Jn 7:31 8:31 q Jn 15:7; 2Jn 9 8:32 r Ro 8:2; Jas 2:12 ◊ See WW at Ro 8:2. 8:33 s ver 37, 39; Mt 3:9 8:34 t Ro 6:16; 2Pe 2:19 8:35 u Gal 4:30 8:36 ◊ See WW at Ro 8:2. ◊ See WW at Rev 6:15. 8:37 v ver 39, 40 8:38 w Jn 5:19, 30; 14:10, 24 8:39 x ver 37; Ro 9:7; Gal 3:7
27 They did not un derstand that he was telling them about his Father. 28 So Jesus said, “When you have lifted up a the Son of Man, m then you will ◊know that I am he and that I do nothing on my own but speak just what the Father has taught me. 29 The one who sent me is with me; he has not left me a lone, n for I always do what pleases him.” o 30 Even as he spoke, many believed in him. p
Dispute Over Whose Children Jesus’ Opponents Are 31 To the Jews who had believed him, Jesus said, “If you hold to my teaching, q you are really my disciples. 32 Then you will know the t ruth, and the t ruth will ◊set you free.” r 33 They answered him, “We are Abra ham’s descendants s and have never been slaves of anyone. How can you say that we shall be set free?” 34 Jesus replied, “Very tru ly I tell you, ev ery one who sins is a slave to sin. t 35 Now a slave has no permanent place in the family, but a son belongs to it for ever. u 36 So if the Son ◊sets you free, you will be ◊free indeed. 37 I know that you are Abraham’s descendants. Yet you are looking for a way to kill me, v because you have no room for my word. 38 I am telling you what I have seen in the Father’s pres ence, w and you are doing what you have heard from your father. b ” 39 “Abraham is our father,” they an swered. “If you were Abraham’s children,” x said Jesus, “then you would c do what Abra ham did. 40 As it is, you are looking for a WORD WEALTH 8:32 know, ginosko (ghin-oce-koe); Strong’s #1097: Compare “prognosis,” “gnomic,” “gnomon,” “gnostic.” To perceive, understand, recognize, gain knowledge, realize, come to know. Ginosko is the knowledge that has an inception, a progress and an attainment. It is the recognition of truth by personal experience.
The Greek for lifted up also means exalted. b 38 Or presence. Therefore do what you have heard from the Father. c 39 Some early manuscripts “If you are Abraham’s children,” said Jesus, “then
8:12 See section 5 of Truth-In-Action at the end of John. 8:12 The light of the world: The second of Jesus’ self-disclosing declarations in John, presupposing that the world is in darkness apart from him. 8:13–20 The Pharisees objected that the witness of Jesus was true because he spoke for himself, whereas two witnesses were necessary. Jesus reported that the Father added his testimony both by the written Word and by the works Jesus did. 8:29 For Jesus, doing the will of the Father was not an occasional
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choice in times of crucial decisions. Rather, the Father’s constant presence in his life signals that there never was a moment when he did not do the Father’s will. See text and note on 5:19–23. 8:31–59 The claim of the people to be descendants of Abraham was futile, because their deeds evidenced a lack of any moral relationship to him. If they were truly children of God, they would reverence the Son of God. Instead, their reaction against Jesus only revealed the sobering fact that the devil was their father. It is not ethnic or family pedigree that makes one acceptable to God but honoring God by believing in and loving Jesus Christ.
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SECOND PROOFS JOHN 9:6 I 1375
way to kill me, a man who has told you the t ruth that I h eard from God. y Abraham did not do such things. 41 You are doing the works of your own father.” z “We are not ◊illegitimate children,” they protested. “The only Father we have is God himself.” a 42 Jesus said to them, “If God were your Father, you would love me, b for I have come here from God. c I have not come on my own; d God sent me. e 43 Why is my lan guage not c lear to you? Because you are unable to hear what I say. 44 You belong to your father, the devil, f and you want to carry out your father’s desires. g He was a murderer from the beginning, not hold ing to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies. h 45 Yet because I tell the truth, i you do not believe me! 46 Can any of you prove me guilty of sin? If I am telling the truth, why d on’t you believe me? 47 Whoever be longs to God h ears what God says. j The reason you do not hear is that you do not belong to God.”
Jesus’ Claims About Himself 48 The Jews answered him, “Aren’t we right in saying that you are a Samaritan k and demon-possessed?” l 49 “I am not pos sessed by a demon,” said Jesus, “but I honor my Father and you dishonor me. 50 I am not seeking glo ry for myself; m but there is one who seeks it, and he is the judge. 51 Very truly I tell you, whoever obeys my word will never see death.” n 52 At this they ex claimed, “Now we know that you are de mon-pos sessed! Abraham died and so did the prophets, yet you say that whoever obeys your word will never taste death. 53 Are you greater than our father Abraham? o He died, and so did the prophets. Who do you think you are?” 54 Jesus replied, “If I glorify myself, p my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. q 55 Though you do not know him, r I know him. s If I said I did not, I
8:40 y ver 26 8:41 z ver 38, 44 a Isa 63:16; 64:8 ◊ See WW at Mt 15:19. 8:42 b 1Jn 5:1 c Jn 16:27; 17:8 d Jn 7:28 e Jn 3:17 8:44 f 1Jn 3:8 g ver 38, 41 h Ge 3:4 8:45 i Jn 18:37 8:47 j Jn 18:37; 1Jn 4:6 8:48 k Mt 10:5 l ver 52; Jn 7:20 8:50 m ver 54; Jn 5:41 8:51 n Jn 11:26 8:53 o Jn 4:12 8:54 p ver 50 q Jn 16:14; 17:1, 5 8:55 r ver 19 s Jn 7:28, 29
WORD WEALTH 8:52 taste, geuomai (ghyoo-om-ahee); Strong’s #1089: Compare “gusto” and “disgust.” To eat, partake of, feel, experience. Geuomai is used both naturally and metaphorically, especially to describe the personal experience of death, whether Christ’s (Heb 2:9) or the believer’s (Mt 16:28; Jn 8:52). ould be a liar like you, but I do know w him and obey his word. t 56 Your father Abraham u rejoiced at the thought of see ing my day; he saw it v and was glad.” 57 “You are not yet fifty years old,” they said to him, “and you have seen Abra ham!” 58 “ Very tru ly I tell you,” Jesus an swered, “before Abraham was born, w I am!” x 59 At this, they picked up stones to stone him, y but Jesus hid himself, z slip ping away from the temple grounds.
Jesus Heals a Man Born Blind As he went a long, he saw a man b lind from birth. 2 His disciples asked him, “Rabbi, a who sinned, b this man c or his parents, d that he was born blind?” 3 “ Nei ther this man nor his par ents sinned,” said Jesus, “but this happened so that the works of God might be ◊displayed in him. e 4 As long as it is day, f we must do the works of him who sent me. Night is coming, when no one can work. 5 While I am in the world, I am the light of the world.” g 6 After say ing this, he spit h on the ground, made some mud with the saliva,
8:55 t Jn 15:10 8:56 u ver 37, 39 v Mt 13:17; Heb 11:13 8:58 w Jn 1:2; 17:5, 24 x Ex 3:14 8:59 y Lev 24:16; Jn 10:31; 11:8 z Jn 12:36 9:2 a Mt 23:7 b ver 34; Lk 13:2; Ac 28:4 c Eze 18:20 d Ex 20:5; Job 21:19 9:3 e Jn 11:4 ◊ See WW at Col 3:4. 9:4 f Jn 11:9; 12:35 9:5 g Jn 1:4; 8:12; 12:46 9:6 h Mk 7:33; 8:23
WORD WEALTH 9:4 works, ergon (er-gon); Strong’s #2041: Compare “energy” and “urge.” Toil, occupation, enterprise, deed, task, accomplishment, employment, performance, work, labor, course of action. The miraculous accomplishments and deeds of Jesus are works of God implying power and might.
8:48 The association of Jesus with the Samaritans is their way of who say Jesus never claimed to be very God incarnate. saying he is not a true Jew, in either doctrine or practice. Demon- 9:1–12 Assuming that an individual case of suffering was due possessed: See note on Matthew 12:31–32. to specific sin, the disciples inquired into the cause of the man’s 8:58 Before Abraham was born: The verb indicates that Abra- blindness. Jesus, however, notes that beyond the tragedy of huham’s life had a specific beginning. This stands in sharp contrast man defects, which result in a general way from man’s fall and to Jesus’ self-claim, “I am.” In other words, he was without the consequent entry of sin, sickness, affliction and death into the beginning—the ever-present One. world, God’s merciful and sovereign grace is available. 8:59 The claim of Jesus to be eternal was a claim to be divine. Thus, 9:1–7 See section 5 of Truth-In-Action at the end of John. in the eyes of the Jews he was guilty of blasphemy, a sin punishable by stoning. This and related passages in this Gospel are devastat- 9:4 Day signifies Jesus’ Messianic ministry, and night refers to ingly powerful in refuting the presumptuous notions of skeptics the crucifixion.
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SECOND PROOFS 1376 I JOHN 9:7
and put it on the man’s eyes. 7 “Go,” he told him, “wash in the Pool of Siloam” i (this word means “Sent”). So the man went and washed, and came home seeing. j 8 His neigh bors and those who had for merly seen him begging a sked, “Isn’t this the same man who used to sit and beg?” k 9 Some c laimed that he was. Others said, “No, he only looks like him.” But he himself insisted, “I am the man.” 10 “How then were your eyes o pened?” they asked. 11 He replied, “The man they call Jesus made some mud and put it on my eyes. He told me to go to Siloam and wash. So I went and w ashed, and then I could see.” l 12 “Where is this man?” they a sked him. “I d on’t know,” he said.
The Pharisees Investigate the Healing 13 They brought to the Pharisees the man who had been b lind. 14 Now the day on which J esus had made the mud and opened the m an’s eyes was a Sabbath. m 15 Therefore the Pharisees also asked him how he had received his sight. n “He put mud on my eyes,” the man replied, “and I washed, and now I see.” 16 Some of the Pharisees said, “This man is not from God, for he does not keep the Sabbath.” o But others asked, “How can a ◊sinner perform such signs?” So they were divid ed. p 17 Then they turned again to the blind man, “What have you to say a bout him? It was your eyes he opened.” The man replied, “He is a prophet.” q 18 They r still did not believe that he had been blind and had received his s ight un til they sent for the m an’s parents. 19 “Is this your son?” they asked. “Is this the one you say was born blind? How is it that now he can see?” 20 “We know he is our son,” the parents answered, “and we know he was born blind. 21 But how he can see now, or who opened his eyes, we don’t know. Ask him. He is of age; he will speak for himself.” 22 His par ents said this because they were afraid of the Jewish leaders, s who already had decided that anyone who acknowl edged that J esus was the Messiah w ould be put out t of the synagogue. u 23 That was a 38,39
9:7 i ver 11; 2Ki 5:10; Lk 13:4 j Isa 35:5; Jn 11:37 9:8 k Ac 3:2, 10 9:11 l ver 7 9:14 m Jn 5:9 9:15 n ver 10 9:16 o Mt 12:2 p Jn 6:52; 7:43; 10:19 ◊ See WW at Jas 5:20. 9:17 q Mt 21:11 9:18 r Jn 1:19 9:22 s Jn 7:13 t ver 34; Lk 6:22 u Jn 12:42; 16:2
9:23 v ver 21 9:24 w Jos 7:19 x ver 16 9:27 y ver 15 9:28 z Jn 5:45 9:29 a Jn 8:14 9:31 b Ge 18:23-32; Ps 34:15, 16; 66:18; 145:19, 20; Pr 15:29; Isa 1:15; 59:1, 2; Jn 15:7; Jas 5:16-18; 1Jn 5:14, 15 9:33 c ver 16; Jn 3:2 9:34 d ver 2 e ver 22, 35; Isa 66:5 9:36 f Ro 10:14 9:37 g Jn 4:26 9:38 h Mt 28:9 9:39 i Jn 5:22 j Jn 3:19 k Lk 4:18 l Mt 13:13 9:40 m Ro 2:19 9:41 n Jn 15:22, 24
why his parents said, “He is of age; ask him.” v 24 A second time they summoned the man who had been blind. “Give glory to God by telling the truth,” w they said. “We know this man is a sinner.” x 25 He replied, “Whether he is a sinner or not, I d on’t know. One thing I do know. I was blind but now I see!” 26 Then they asked him, “What did he do to you? How did he open your eyes?” 27 He answered, “I have told you al ready y and you did not listen. Why do you want to hear it again? Do you want to become his disciples too?” 28 Then they hurled insults at him and said, “You are this fellow’s disciple! We are disciples of Moses! z 29 We know that God spoke to Moses, but as for this fel low, we don’t even know where he comes from.” a 30 The man answered, “Now that is re mark able! You don’t know where he comes from, yet he opened my eyes. 31 We know that God does not listen to sinners. He listens to the godly person who does eard of his will. b 32 Nobody has ever h opening the eyes of a man born b lind. 33 If this man were not from God, c he could do nothing.” 34 To this they re p lied, “You were steeped in sin at b irth; d how dare you lec ture us!” And they threw him out. e
Spiritual Blindness 35 Jesus h eard that they had t hrown him out, and when he found him, he said, “Do you believe in the Son of Man?” 36 “Who is he, sir?” the man asked. “Tell me so that I may believe in him.” f 37 Jesus said, “You have now seen him; in fact, he is the one speaking with you.” g 38 Then the man said, “Lord, I believe,” and he worshiped him. h 39 Jesus said, a “For judgment i I have come into this w orld, j so that the blind will see k and those who see will become blind.” l 40 Some Pharisees who were with him heard him say this and asked, “What? Are we blind too?” m 41 Jesus said, “If you were b lind, you would not be guilty of sin; but now that you claim you can see, your guilt re mains. n
Some early manuscripts do not have Then the man said . . . 39Jesus said.
9:13 The perverse reasoning of the Pharisees placed them in a dilemma from which the only escape was to disprove the miracle that had been performed. They argued that no miracle could have occurred because it was the Sabbath, and God would never violate the law of rest by healing a person. However, the fact that a man born blind now had perfect sight refuted their theory. Thus, they must either deny the facts or confess the divine nature of Jesus.
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The logic of the healed man was simple and irrefutable (vv. 30–33). Unable to deny the man’s testimony, the religious authorities took the cowardly way out and excommunicated him. 9:35–41 Jesus moved the discussion from physical blindness to spiritual blindness. To believe in Jesus means to see spiritually, whereas those who do not believe in him remain blind.
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SECOND PROOFS JOHN 10:20 I 1377
The Good Shepherd and His Sheep “Very truly I tell you Pharisees, any one who does not en ter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. 2 The one who en ters by the gate is the shepherd of the s heep. o 3 The gatekeeper opens the gate for him, and the sheep lis ten to his v oice. p He calls his own s heep by name and leads them out. 4 When he has brought out all his own, he goes on ahead of them, and his s heep ◊follow him because they know his v oice. 5 But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice.” 6 Jesus used this figure of speech, q but the Phari sees did not understand what he was tell ing them. 7 Therefore Jesus said again, “Very truly I tell you, I am the gate for the sheep. 8 All who have come before me r are thieves and robbers, but the sheep have not lis tened to them. 9 I am the gate; whoever enters through me will be saved. a They will come in and go out, and find pasture. 10 The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full. 11 “I am the good shepherd. s The ◊good shepherd lays down his ◊life for the sheep. t 12 The h ired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the s heep and runs away. u Then the wolf ◊attacks the flock and scatters it. 13 The man runs away because he is a h ired hand and c ares nothing for the sheep.
WORD WEALTH 10:2 shepherd, poimen (poy- mane); Strong’s #4166: A herdsman, sheepherder; one who tends, leads, guides, cherishes, feeds and protects a flock. The NT uses the word for a Christian pastor to whose care and leadership others will commit themselves (Eph 4:11). The term is applied metaphorically to Christ (Jn 10:11,14,16; Heb 13:20; 1Pe 2:25). a 9 Or
10:2 o ver 11, 14 10:3 p ver 4, 5, 14, 16, 27 10:4 ◊ See WW at Jn 13:36. 10:6 q Jn 16:25 10:8 r Jer 23:1, 2 10:11 s ver 14; Isa 40:11; Eze 34:11-16, 23; Heb 13:20; 1Pe 5:4; Rev 7:17 t Jn 15:13; 1Jn 3:16 ◊ See WW at Mt 13:48. ◊ See WW at Lk 21:19. 10:12 u Zec 11:16, 17 ◊ See WW at 1Th 4:17.
10:14 v ver 11 w ver 27 ◊ See WW at Jn 10:2. 10:15 x Mt 11:27 10:16 y Isa 56:8 z Jn 11:52; Eph 2:11-19 a Eze 37:24; 1Pe 2:25 10:17 b ver 11, 15, 18 10:18 c Mt 26:53 d Jn 15:10; Php 2:8; Heb 5:8 10:19 e Jn 7:43; 9:16 10:20 f Jn 7:20 g Mk 3:21
WORD WEALTH 10:10 to the full, perissos (per-is-soss); Strong’s #4053: Superabundance, excessive, overflowing, surplus, over and above, more than enough, profuse, extraordinary, above the ordinary, more than sufficient. 14 “I am the good ◊shepherd; v I know my sheep w and my sheep know me — 15 just as the Father knows me and I know the Father x — and I lay down my life for the sheep. 16 I have other sheep y that are not of this sheep pen. I must b ring them also. They too will listen to my v oice, and there shall be one flock z and one shep herd. a 17 The reason my Father loves me is that I lay down my life b — only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. c I have authority to lay it down and authority to take it up again. This command I received from my Father.” d 19 The Jews who heard these words were again divided. e 20 Many of them said, “He is demon-possessed f and raving mad. g Why listen to him?”
KINGDOM DYNAMICS 10:10 The Full Life, GOD’S ABUNDANCE. God’s covenant to us is a covenant for abundant life. From the very beginning of time, Scripture shows us that God wanted us to be happy and prosperous. In Genesis, we are told that God made everything and declared it to be good. Then he gave this beautiful, plentiful earth to Adam; Adam was given dominion over all of it (Ge 1:28). God’s plan from the beginning was for mankind to be enriched and to have a prosperous, abundant life. Here Jesus declares his intention to recover and restore to mankind what was the Father’s intent and to break and block the devil’s intent to hinder our receiving it. (Php 4:12–13/Ge 12:1–3) F.K.C.P.
10:1–21 The discourse of Jesus as the Good Shepherd must be read in the context of 9:35–41, as 10:21 clearly indicates. Not only were the Pharisees blind, they were also false shepherds, described in vv. 5 and 8 as strangers and thieves. 10:7–18 See section 5 of Truth-In-Action at the end of John. 10:7–9 Jesus’ third I am pronouncement depicts him as the gate for the sheep. The imagery contrasts Jesus’ protection of the sheep in the fold with the usurpers, the false prophets of OT times and the false messiahs of more recent times. Entering the sheepfold through Jesus is a saving action and provides the sheep with abundant life and provision. The phrase come in and go out (v. 9) does not mean that one can vacillate about being
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in Christ one moment and outside of him the next. The picture is one of security and safety in Christ as the gate to the sheep’s daily comings and goings. 10:11–14 Jesus’ fourth I am pronouncement declares him to be the good shepherd, whose genuine concern for his sheep is in stark contrast to the conduct of a hired hand, whose only interest is self-preservation. 10:15 The intimate relationship of the Father and the Son provides the model for the relationship of the Shepherd and his sheep. 10:16 The reference to other sheep anticipates the mission to the Gentiles after Pentecost and their full incorporation into the one church of the Lord Jesus Christ.
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SECOND PROOFS 1378 I JOHN 10:21 21 But others said, “These are not the sayings of a man possessed by a demon. h Can a demon open the eyes of the blind?” i
Further Conflict Over J esus’ Claims 22 Then came the Festival of Dedication a at Jerusalem. It was winter, 23 and Jesus was in the temple c ourts walking in Solo mon’s Colonnade. j 24 The Jews k who were there gathered around him, saying, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” l 25 Jesus answered, “I did tell you, m but you do not believe. The w orks I do in my Father’s name testify about me, n 26 but you do not believe because you are not my sheep. o 27 My sheep listen to my voice; I know them, p and they follow me. q 28 I give them eternal life, and they shall never perish; no one will s natch them out of my hand. r 29 My Father, who has given them to me, s is greater than all b; t no one can ◊snatch them out of my Father’s hand. 30 I and the Father are one.” u 31 Again his Jewish opponents picked up stones to stone him, v 32 but Jesus said to them, “I have shown you many good works from the Father. For which of these do you s tone me?” 33 “We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.” w 34 Jesus answered them, “Is it not writ ten in your Law, x ‘I have said you are “gods” ’ c ? y 35 If he called them ‘gods,’ to whom the word of God came — and Scrip ture cannot be set a side — 36 what about the one whom the Father set apart z as his very own a and sent into the w orld? b Why then do you accuse me of blasphemy be cause I said, ‘I am G od’s Son’? c 37 Do not believe me unless I do the works of my Father. d 38 But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.” e a 22 That
10:21 h Mt 4:24 i Ex 4:11; Jn 9:32, 33 10:23 j Ac 3:11; 5:12 10:24 k Jn 1:19 l Jn 16:25, 29 10:25 m Jn 8:58 n Jn 5:36 10:26 o Jn 8:47 10:27 p ver 14 q ver 4 10:28 r Jn 6:39 10:29 s Jn 17:2, 6, 24 t Jn 14:28 ◊ See WW at 1Th 4:17 10:30 u Jn 17:21‑23 10:31 v Jn 8:59 10:33 w Lev 24:16; Jn 5:18 10:34 x Jn 8:17; Ro 3:19 y Ps 82:6 10:36 z Jer 1:5 a Jn 6:69 b Jn 3:17 c Jn 5:17, 18 10:37 d ver 25; Jn 15:24 10:38 e Jn 14:10, 11, 20; 17:21
WORD WEALTH 10:36 set apart, hagiadzo (hag-ee-ad-zoe); Strong’s #37: Compare “hagiography” and “Hagiographa.” To hallow, set apart, dedicate, consecrate, separate, sanctify, make holy. Hagiadzo as a state of holiness is opposite of koinon, common or unclean. In the OT things, places and ceremonies were named hagiadzo. In the NT the word describes a manifestation of life produced by the indwelling Holy Spirit. Because his Father set Him apart, Jesus is appropriately called the Holy One of God (6:69). Again they tried to seize him, f but he escaped their grasp. g 40 Then Jesus went back a cross the Jor dan h to the p lace w here John had been bap tiz ing in the ear ly days. There he stayed, 41 and many people came to him. They said, “Though John never performed a sign, i all that John said about this man was true.” j 42 And in that place many be lieved in Jesus. k 39
The Death of Lazarus Now a man n amed Lazar us was sick. He was from Bethany, l the village of Mary and her sister Martha. m 2 (This Mary, whose brother Lazarus now lay sick, was the same one who p oured perfume on the Lord and w iped his feet with her hair.) n 3 So the sisters sent word to J esus, “Lord, the one you ◊love o is sick.” 4 When he h eard this, J esus said, “This sickness will not end in death. No, it is for God’s glory p so that G od’s Son may be glorified through it.” 5 Now Jesus loved Martha and her sister and Lazarus. 6 So when he heard that Lazarus was sick, he stayed w here he was two more days, 7 and then he said to his disciples, “Let us go back to Judea.” q 8 “But Rabbi,” r they said, “a short while ago the Jews there tried to stone you, s and yet you are going back?”
11 10:39 f Jn 7:30 g Lk 4:30; Jn 8:59 10:40 h Jn 1:28 10:41 i Jn 2:11; 3:30 j Jn 1:26, 27, 30, 34 10:42 k Jn 7:31 11:1 l Mt 21:17 m Lk 10:38 11:2 n Mk 14:3; Lk 7:38; Jn 12:3 11:3 o ver 5, 36 ◊ See WW at Jn 21:15 11:4 p ver 40; Jn 9:3 11:7 q Jn 10:40 11:8 r Mt 23:7 s Jn 8:59; 10:31
is, Hanukkah b 29 Many early manuscripts What my Father has given me is greater than all c 34 Psalm 82:6
10:22 The Festival of Dedication, known today as Hanukkah, had its origin in the liberation and rededication of the temple under the Maccabeans in 165 BC, after it had been desecrated by the Seleucid king Antiochus Epiphanes. 10:28–29 The security of the sheep lies in the power of the Shepherd and his relationship to the Father. 10:34–35 You are “gods”: The reference, taken from Psalm 82:6, does not attribute deity to the judges to whom it refers, but was a title of commendation, noting the God-given capacities of human life and will—the fruit of being made “in his image.” This is clearly seen in the appositional clause, “You are all sons of the Most High” (Ps 82:6). Jesus’ use here is as an argument from the lesser to the greater, not as a designation of his people. In other words, if God himself called the Jews “gods” at that time, as verified by their own Scriptures, how much more was Jesus now justified in
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calling himself the Son of God, as verified by his works, which were the Father’s? 10:37–38 See section 4 of Truth-In-Action at the end of John. 11:1–44 See section 5 of Truth-In-Action at the end of John. 11:1 Bethany was located about 2 miles east of Jerusalem. During the final week before the crucifixion, Jesus spent considerable time there with his friends Lazarus, Mary and Martha. 11:4 Another example of divine sovereignty amid human suffering, and demonstrating God’s purposes and grace through Jesus’ responses. See notes on 9:1–12; Romans 9:6–24. 11:6 Jesus’ delay of two days underscores what he had taught consistently, namely, that his marching orders came exclusively from his Father. Neither the need of his closest friends nor the fury of his enemies determined his actions.
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SECOND PROOFS J O H N 11 : 4 0 I 1 3 7 9
Jesus answered, “Are there not twelve ours of daylight? Anyone who walks in h the daytime will not stumble, for they see by this w orld’s light. t 10 It is when a person walks at n ight that they stumble, for they have no light.” 11 Af ter he had said this, he went on to tell them, “Our friend u Lazarus has fall en asleep; v but I am going there to wake him up.” 12 His dis ci ples re plied, “Lord, if he sleeps, he will get better.” 13 Jesus had been speaking of his d eath, but his disci ples thought he meant natural sleep. w 14 So then he told them plainly, “Laza rus is dead, 15 and for your sake I am glad I was not there, so that you may believe. But let us go to him.” 16 Then Thomas x (also known as Didy mus a ) said to the rest of the disciples, “Let us also go, that we may die with him.” 9
Jesus Comforts the Sisters of Lazarus 17 On his arrival, J esus found that Laza rus had already been in the tomb for four days. y 18 Now Bethany z was less than two miles b from Jerusalem, 19 and many Jews had come to Martha and Mary to comfort them in the loss of their brother. a 20 When Martha h eard that Jesus was coming, she went out to meet him, but Mary stayed at home. b 21 “Lord,” Martha said to J esus, “if you had been here, my brother would not have died. c 22 But I know that even now God will give you whatever you ask.” d 23 Jesus said to her, “Your brother will rise again.” 24 Martha answered, “I know he will rise again in the resurrection e at the last day.” 25 Jesus said to her, “I am the resurrec tion and the life. f The one who believes in me will live, even though they die; 26 and WORD WEALTH 11:11 friend, philos (fee-loss); Strong’s #5384: Compare “philosophy,” “philology,” “philharmonic.” An adjective used as a noun, denoting a loved one, beloved, affectionate friend. The verb is phileo, which describes a love of emotion and friendship. Philos thus has a congeniality about it. a 16
11:9 t Jn 9:4; 12:35 11:11 u ver 3 v Ac 7:60 11:13 w Mt 9:24 11:16 x Mt 10:3; Jn 14:5; 20:24-28; 21:2; Ac 1:13 11:17 y ver 6, 39 11:18 z ver 1 11:19 a ver 31; Job 2:11 11:20 b Lk 10:38‑42 11:21 c ver 32, 37 11:22 d ver 41, 42; Jn 9:31 11:24 e Da 12:2; Jn 5:28, 29; Ac 24:15 11:25 f Jn 1:4
11:27 g Lk 2:11 h Mt 16:16 i Jn 6:14 11:28 j Mt 26:18; Jn 13:13 11:29 ◊ See WW at Rev 22:20. 11:30 k ver 20 11:31 l ver 19 11:32 m ver 21 11:33 n ver 38 o Jn 12:27 ◊ See WW at Jn 11:38. 11:35 p Lk 19:41 11:36 q ver 3 11:37 r Jn 9:6, 7 s ver 21, 32 11:38 t ver 33 u Mt 27:60; Lk 24:2; Jn 20:1 11:39 v ver 17
whoever lives by believing in me will never die. Do you believe this?” 27 “Yes, Lord,” she replied, “I believe that you are the Messiah, g the Son of God, h who is to come into the world.” i 28 After she had said this, she went back and called her sister Mary a side. “The Teacher j is here,” she said, “and is ask ing for you.” 29 When Mary h eard this, she got up ◊quickly and went to him. 30 Now Jesus had not yet entered the village, but was still at the place where Martha had met him. k 31 When the Jews who had been with Mary in the house, comforting her, l noticed how quickly she got up and went out, they followed her, supposing she was going to the tomb to m ourn there. 32 When Mary reached the place where Jesus was and saw him, she fell at his feet and said, “Lord, if you had been here, my brother w ould not have died.” m 33 When J esus saw her weeping, and the Jews who had come a long with her also weeping, he was ◊deeply moved n in spir it and troubled. o 34 “Where have you laid him?” he asked. “Come and see, Lord,” they replied. 35 Jesus wept. p 36 Then the Jews said, “See how he loved him!” q 37 But some of them said, “Could not he who o pened the eyes of the b lind man r have kept this man from dying?” s
Jesus Raises Lazarus From the Dead 38 Jesus, once more deeply moved, t came to the tomb. It was a cave with a stone laid a cross the entrance. u 39 “Take away the s tone,” he said. “But, Lord,” said Martha, the sister of the dead man, “by this time t here is a bad odor, for he has been there four days.” v 40 Then Jesus said, “Did I not tell you WORD WEALTH 11:38 deeply moved, embrimaomai (em- brim-ah-om-ahee); Strong’s #1690: Derived from en, “in,” and brime, “strength.” The word is used to express anger (Mk 14:5), to indicate a speaking or acting with deep feeling (Jn 11:33,38) and for stern admonishment (Mt 9:30; Mk 1:43).
Thomas (Aramaic) and Didymus (Greek) both mean twin. b 18 Or about 3 kilometers
11:25 The fifth I am pronouncement declares Jesus to be the resurrection and the life. 11:38–44 The raising of Lazarus was not a resurrection from which followed endless physical life. That was reserved for the Father to initiate in his own Son’s resurrection, thereby inaugurating a new
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order of life to which all those in Christ are still looking forward in hope. Jesus restored Lazarus to physical life, which would cease at his subsequent death. As with all others who have died in Christ, Lazarus awaits the bodily resurrection promised to all who are Christ’s people.
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SECOND PROOFS 1 3 8 0 I J O H N 11 : 4 1
that if you believe, w you will see the glory of God?” x 41 So they took away the stone. Then Jesus looked up y and said, “Father, z I thank you that you have heard me. 42 I knew that you always hear me, but I said this for the benefit of the people stand ing here, a that they may believe that you sent me.” b 43 When he had said this, J esus called in a loud voice, “Lazarus, come out!” c 44 The dead man came out, his h ands and feet wrapped with strips of linen, d and a c loth around his face. e Jesus said to them, “Take off the g rave clothes and let him go.”
The Plot to Kill J esus 45 There fore many of the Jews who had come to visit Mary, f and had seen what Jesus did, g believed in him. h 46 But some of them went to the Pharisees and told them what Jesus had done. 47 Then the chief priests and the Pharisees i called a meeting j of the Sanhedrin. k “What are we accomplishing?” they asked. “Here is this man performing many signs. l 48 If we let him go on like this, ev eryone will believe in him, and then the Romans will come and take away both our temple and our nation.” 49 Then one of them, n amed Caiaphas, m who was high p riest that year, n spoke up, “You know nothing at all! 50 You do not realize that it is better for you that one man die for the people than that the whole nation perish.” o 51 He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, 52 and not only for that nation but also for the scattered children of God, to b ring them together and make them one. p 53 So from that day on they plotted to take his life. q 54 T heref ore J esus no long er m oved about publicly among the people of Ju dea. r Instead he withdrew to a region near the wilderness, to a village c alled Ephra im, where he stayed with his disciples. 55 When it was al most time for the a 3 Or
11:40 w ver 2325 x ver 4 11:41 y Jn 17:1 z Mt 11:25 11:42 a Jn 12:30 b Jn 3:17 11:43 c Lk 7:14 11:44 d Jn 19:40 e Jn 20:7 11:45 f ver 19 g Jn 2:23 h Ex 14:31; Jn 7:31 11:47 i ver 57 j Mt 26:3 k Mt 5:22 l Jn 2:11 11:49 m Mt 26:3 n ver 51; Jn 18:13, 14 11:50 o Jn 18:14 11:52 p Isa 49:6; Jn 10:16 11:53 q Mt 12:14 11:54 r Jn 7:1
11:55 s Ex 12:13, 23, 27; Mt 26:1, 2; Mk 14:1; Jn 13:1 t 2Ch 30:17, 18 11:56 u Jn 7:11 12:1 v Jn 11:55 w Mt 21:17 12:2 x Lk 10:38‑42 12:3 y Mk 14:3 z Jn 11:2 12:4 a Mt 10:4 12:6 b Jn 13:29 12:7 c Jn 19:40 12:8 d Dt 15:11 12:9 e Jn 11:43, 44 12:11 f ver 17, 18; Jn 11:45 g Jn 7:31
Jewish Passover, s many went up from the country to Jerusalem for their ceremoni al cleansing t before the Passover. 56 They kept looking for J esus, u and as they s tood in the temple c ourts they a sked one an other, “What do you think? Isn’t he com ing to the festival at all?” 57 But the chief priests and the Pharisees had given orders that anyone who found out w here Jesus was should report it so that they might arrest him.
Jesus Anointed at Bethany Six days before the Passover, v Jesus came to Bethany, w where Lazarus lived, whom Jesus had raised from the dead. 2 Here a dinner was given in Jesus’ honor. Martha served, x while Lazarus was among those reclining at the table with him. 3 Then Mary took a bout a pint a of pure nard, an expensive perfume; y she poured it on Jesus’ feet and wiped his feet with her hair. z And the house was filled with the fragrance of the perfume. 4 But one of his disciples, Judas Iscariot, who was later to betray him, a objected, 5 “Why w asn’t this perfume sold and the money given to the poor? It was worth a year’s wages. b ” 6 He did not say this be cause he cared about the poor but because he was a thief; as keeper of the money bag, b he used to help himself to what was put into it. 7 “Leave her alone,” Jesus replied. “It was intended that she should save this perfume for the day of my burial. c 8 You will always have the poor a mong you, c d but you will not always have me.” 9 Mean while a large crowd of Jews found out that J esus was there and came, not only because of him but also to see Lazarus, whom he had raised from the dead. e 10 So the c hief p riests made plans to kill Lazarus as well, 11 for on account of him f many of the Jews were going over to Jesus and believing in him. g
Jesus Comes to Jerusalem as King 12 The next day the great crowd that had come for the festival h eard that Jesus was on his way to Jerusalem. 13 They took
about 0.5 liter b 5 Greek three hundred denarii c 8 See Deut. 15:11.
11:40 See section 4 of Truth-In-Action at the end of John. 11:49 Caiaphas was high priest during AD 18–36. 11:55 This is at least the third Passover John mentions and undoubtedly supports the claim that Jesus’ ministry covered approximately three years. See note on 5:1. 12:2–8 See section 2 of Truth-In-Action at the end of John. 12:3 Pure nard: A valuable and fragrant ointment derived from the dried roots of the herbal plant called nard. By the first century AD, it was already being imported from its native India in alabaster boxes. Because of its costliness, pure nard was used only for very special occasions.
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12:8 Jesus did not belittle the poor, and his statement must be read against Judas’s reprimand of Mary’s extravagant devotion. Judas’s apparent concern for the poor, however, was only pretense. The disciples were to serve the disadvantaged, but in this case Mary practiced her servanthood on Jesus while he was still with them. 12:12–18 The pilgrims who had come to Jerusalem for Passover had heard about Jesus’ raising of Lazarus and were convinced that Jesus was indeed the Messiah (v. 18). So they accompanied him into the city, shouting praises to God and singing the words of Psalm 118:25–26. Their euphoria, however, was at fever pitch because they expected their Messianic hopes to be fulfilled along nationalistic lines. See notes on Matthew 21:1–11.
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SECOND PROOFS JOHN 12:29 I 1381
palm branches and went out to meet him, shouting, “Hosanna! a ” ◊“Blessed is he who comes in the name of the Lord!” b h
“Blessed is the king of Israel!” i Jesus found a young donkey and sat on it, as it is written:
15 “Do not be afraid, Daughter Zion; see, your king is coming, seated on a donkey’s colt.” c j
12:13 h Ps 118:25, 26 i Jn 1:49 ◊ See WW at Lk 6:28. 12:15 j Zec 9:9 12:16 k Mk 9:32 l Jn 2:22; 7:39; 14:26 12:17 m Jn 11:42 12:18 n ver 11 12:19 o Jn 11:47, 48 12:20 p Jn 7:35; Ac 11:20 12:21 q Mt 11:21; Jn 1:44
16 At first his disciples did not under stand all this. k Only after J esus was glo rified l did they realize that these things had been written a bout him and that these things had been done to him. 17 Now the crowd that was with him m when he called Lazarus from the tomb and raised him from the dead contin ued to spread the word. 18 Many people, because they had heard that he had per formed this sign, n went out to meet him. 19 So the Pharisees said to one another, “See, this is getting us nowhere. Look how the whole world has gone after him!” o
Jesus Predicts His Death 20 Now there were some Greeks p among those who went up to worship at the festi val. 21 They came to Philip, who was from Bethsaida q in Galilee, with a request. “Sir,” they said, “we would like to see J esus.” 22 Philip went to tell Andrew; Andrew and Philip in turn told Jesus. WORD WEALTH 12:13 name, onoma (on-om-ah); Strong’s #3686: Compare “anonymous,” “synonym,” “onomatology.” In general, the word signifies the name or term by which a person or thing is called (Mt 10:2; Mk 3:16; Lk 1:63). However, it was quite common both in Hebrew and Hellenistic Greek to use onoma for all that the name implies, such as rank or authority (Mt 7:22; Jn 14:13; Ac 3:6; 4:7), character (Lk 1:49; 11:2; Ac 26:9), reputation (Mk 6:14; Lk 6:22), representative (Mt 7:22; Mk 9:37). Occasionally, onoma is synonymous for an individual, a person (Ac 1:15; Rev 3:4; 11:13). a 13
12:23 r Jn 13:32; 17:1 12:24 s 1Co 15:36 12:25 t Mt 10:39; Mk 8:35; Lk 14:26 12:26 u Jn 14:3; 17:24; 2Co 5:8; 1Th 4:17 12:27 v Mt 26:38, 39; Jn 11:33, 38; 13:21 w Mt 11:25 x ver 23 ◊ See WW at Lk 24:38. ◊ See WW at Lk 7:50. 12:28 y Mt 3:17
Jesus replied, “The hour has come for the Son of Man to be glorified. r 24 Very truly I tell you, unless a kernel of w heat falls to the g round and dies, s it remains only a single seed. But if it dies, it pro duces many seeds. 25 Anyone who loves their life will lose it, while anyone who hates their life in this w orld will keep it t 26 for eternal life. Whoever serves me must follow me; and where I am, my servant also will be. u My Father will honor the one who s erves me. 27 “Now my soul is ◊troubled, v and what shall I say? ‘Father, w ◊save me from this hour’? x No, it was for this very reason I came to this hour. 28 Father, glorify your name!” Then a voice came from heaven, y “I have glorified it, and will glorify it a gain.” 29 The c rowd that was there and h eard it 23
KINGDOM DYNAMICS 12:23–26 Servant, LEADER TRAITS. Of the several NT words translated “service,” diakoneo most characterizes personal service. In this text, Jesus calls for (1) willingness to die for him, (2) willingness to follow him, and (3) willingness to serve him, as he speaks very personally: “serves me,” “follow me,” “my servant.” While the idea of “servant-leadership” is a popular and significant concept, a more pivotal and first- essential idea is the “servant- follower.” What personal service has qualified a leader? In both the OT and NT, authentic ministry presupposes a leader has a record of personal service to someone: servanthood is the time-tested entrance prerequisite for trustworthy ministry. Since God’s Word seems to reveal such service as the basis for any advancement in leadership, we are wise to be cautious if such credentials are not found in a rising leader today. Examples: (1) Moses serves Jethro, caring for his flock (Ex 3:1). (2) Joshua serves Moses as his assistant (24:13; Jos 1:1). (3) Elisha succeeds Elijah, having become known as one who poured “water on the hands of Elijah” (2Ki 3:11). (4) David is Saul’s servant and armorbearer before replacing him as king (1Sa 16:21; 17:32). (2Co 10:8/1Co 4:1–2) J.G.
A Hebrew expression meaning “Save!” which became an exclamation of praise b 13 Psalm 118:25,26 c 15 Zech. 9:9
12:19 The ironic statement that the whole world was going after Jesus, spoken by the frustrated Pharisees, contrasts his success with their failure. 12:20–36 Jesus redefined his impending death. The sufferings of Jesus, and particularly his death, were the Father’s profoundest
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occasion to glorify him. From the perspective of John, Jesus was not glorified in his resurrection and ascension as much as already in his sacrificial death on the cross. In v. 32 and its commentary in v. 33, we see that the cross is at the heart of the church’s mission and message, which draws all peoples to Jesus.
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SECOND PROOFS 1382 I JOHN 12:30
said it had thundered; others said an an gel had spoken to him. 30 Jesus said, “This voice was for your benefit, z not mine. 31 Now is the time for judgment on this world; a now the p rince of this world b will be driven out. 32 And I, when I am ◊lifted up a from the earth, c will draw all people to myself.” d 33 He said this to show the kind of death he was going to die. e 34 The crowd s poke up, “We have h eard from the Law that the Messiah will remain forever, f so how can you say, ‘The Son of Man g must be lifted up’? h Who is this ‘Son of Man’?” 35 Then Jesus told them, “You are going to have the light i just a little w hile lon ger. Walk w hile you have the light, j before ◊darkness ◊overtakes you. k Whoever walks in the dark does not know w here they are going. 36 Believe in the light w hile you have the light, so that you may become children of light.” l When he had finished speaking, J esus left and hid himself from them. m
Belief and Unbelief Among the Jews 37 Even after Jesus had performed so many signs n in their presence, they still would not believe in him. 38 This was to fulfill the word of Isaiah the prophet:
12:30 z Jn 11:42 12:31 a Jn 16:11 b Jn 14:30; 16:11; 2Co 4:4; Eph 2:2; 1Jn 4:4 12:32 c ver 34; Jn 3:14; 8:28 d Jn 6:44 ◊ See WW at Jas 4:10. 12:33 e Jn 18:32 12:34 f Ps 110:4; Isa 9:7; Eze 37:25; Da 7:14 g Mt 8:20 h Jn 3:14 12:35 i ver 46 j Eph 5:8 k 1Jn 2:11 ◊ See WW at Jn 12:46. ◊ See WW at Jn 1:5. 12:36 l Lk 16:8 m Jn 8:59 12:37 n Jn 2:11 12:38 o Isa 53:1; Ro 10:16 12:40 p Isa 6:10; Mt 13:13, 15 ◊ See WW at Mk 8:17. 12:41 q Isa 6:14 r Lk 24:27 12:42 s ver 11; Jn 7:48 t Jn 7:13 u Jn 9:22 12:43 v Jn 5:44
“Lord, who has believed our message and to whom has the arm of the Lord been revealed?” b o 39 For this reason they could not believe, because, as Isaiah says elsewhere:
40 “He has blinded their eyes and ◊hardened their hearts, so they can neither see with their eyes, nor understand with their hearts, nor turn — and I would heal them.” cp Isaiah said this because he saw Jesus’ glory q and s poke about him. r 42 Yet at the same time many even among the leaders believed in him. s But because of the Pharisees t they would not openly acknowledge their faith for fear they w ould be put out of the synagogue; u 43 for they loved human p raise more than praise from God. v 44 T hen J esus c ried out, “Whoe ver
12:44 w Mt 10:40; Jn 5:24 12:45 x Jn 14:9 12:46 y Jn 1:4; 3:19; 8:12; 9:5 12:47 z Jn 3:17 12:48 a Jn 5:45 12:49 b Jn 14:31 13:1 c Jn 11:55 d Jn 12:23 e Jn 16:28 13:3 f Mt 28:18 g Jn 8:42; 16:27, 28, 30
believes in me does not believe in me only, but in the one who sent me. w 45 The one who looks at me is seeing the one who sent me. x 46 I have come into the world as a light, y so that no one who be lieves in me s hould stay in darkness. 47 “If any one h ears my w ords but does not keep them, I do not judge that person. For I did not come to judge the w orld, but to save the w orld. z 48 There is a judge for the one who rejects me and does not accept my w ords; the very w ords I have spoken will condemn them a at the last day. 49 For I did not s peak on my own, but the Father who sent me commanded me b to say all that I have spoken. 50 I know that his command leads to eternal life. So whatever I say is just what the Father has told me to say.”
Jesus Washes His Disciples’ Feet It was just before the Passover Fes tival. c Jesus knew that the hour orld and had come d for him to leave this w go to the Father. e Having loved his own who were in the w orld, he loved them to the end. 2 The evening meal was in progress, and the devil had already prompted Ju das, the son of Simon Iscario t, to betray Jesus. 3 Jesus knew that the Father had put all things under his power, f and that he had come from God g and was returning to God; 4 so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. 5 After that, he poured water into a basin and began to wash his
WORD WEALTH 12:46 darkness, scotia (skot- ee-ah); Strong’s #4653: Darkness, gloom, evil, sin, obscurity, night, ignorance, moral depravity. The NT especially uses the word in a metaphorical sense of ignorance of divine truth, man’s sinful nature, total absence of light and a lack of spiritual perception. Light equals happiness. Scotia equals unhappiness. Scotia as spiritual darkness basically describes everything earthly or demonic that is at enmity with God.
The Greek for lifted up also means exalted. b 38 Isaiah 53:1 c 40 Isaiah 6:10
12:31 The cross dethroned Satan’s uncontested rulership in the world, further “binding” him (see text and note on Mt 12:25–29 and Kingdom Dynamics on Col 2:13–15). 12:32 See section 1 of Truth-In-Action at the end of John. 12:37–50 Apart from the trial of Jesus, these were the Master’s last words addressed to a public broader than the circle of his disciples. There is a sense of finality ringing from these words—a last
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appeal, as it were. 12:38–40 See note on Mark 4:12. 13:2 Whether or not the evening meal was the Last Supper or the Passover meal described by the other Gospels is immaterial to John’s emphasis on the lesson Jesus taught in the washing of the disciples’ feet. 13:5 Usually a servant performed the menial task of washing the
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SECOND PROOFS JOHN 13:35 I 1383
disciples’ feet, drying them with the tow el that was wrapped a round him. 6 He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” 7 Jesus replied, “You do not realize now what I am doing, but later you will un derstand.” i 8 “No,” said Peter, “you shall never wash my feet.” Jesus answered, “Unless I wash you, you have no part with me.” 9 “Then, Lord,” Simon Peter replied, “not just my feet but my h ands and my head as well!” 10 Jesus answered, “Those who have had a bath need only to wash their feet; their whole body is c lean. And you are c lean, j though not every one of you.” 11 For he knew who was going to betray him, and that was why he said not every one was clean. 12 When he had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them. 13 “You call me ‘Teacher’ k and ‘Lord,’ l and rightly so, for that is what I am. 14 Now that I, your Lord and Teacher, have washed your feet, you also s hould wash one another’s feet. m 15 I have set you an example that you should do as I have done for you. n 16 Very truly I tell you, no servant is great er than his master, o nor is ◊a messenger greater than the one who sent him. 17 Now that you know these things, you will be blessed if you do them. p h
Jesus Predicts His Betrayal 18 “I am not re ferring to all of you; q I know those I have chosen. r But this is to fulfill this passage of Scripture: ‘He who shared my bread s has turned a t against me.’ b u 19 “I am tell ing you now before it hap pens, so that when it does happen you will believe v that I am who I am. w 20 Very a 18 Greek
13:5 h Lk 7:44 13:7 i ver 12 13:10 j Jn 15:3 13:13 k Jn 11:28 l Lk 6:46; 1Co 12:3; Php 2:11 13:14 m 1Pe 5:5 13:15 n Mt 11:29 13:16 o Mt 10:24; Lk 6:40; Jn 15:20 ◊ See WW at 1Co 12:28. 13:17 p Mt 7:24, 25; Lk 11:28; Jas 1:25 13:18 q ver 10 r Jn 15:16, 19 s Mt 26:23 t Jn 6:70 u Ps 41:9 13:19 v Jn 14:29; 16:4 w Jn 8:24
13:20 x Mt 10:40; Lk 10:16 13:21 y Jn 12:27 z Mt 26:21 13:23 a Jn 19:26; 20:2; 21:7, 20 13:25 b Jn 21:20 13:27 c Lk 22:3 13:29 d Jn 12:6 13:30 e Lk 22:53 13:31 f Jn 7:39 g Jn 14:13; 17:4; 1Pe 4:11 13:32 h Jn 17:1 13:33 i Jn 7:33, 34 13:34 j 1Jn 2:711; 3:11 k Lev 19:18; 1Th 4:9; 1Pe 1:22 l Jn 15:12; Eph 5:2; 1Jn 4:10, 11 ◊ See WW at 2Co 5:17. 13:35 m 1Jn 3:14; 4:20 ◊ See WW at Ro 5:5.
truly I tell you, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me.” x 21 Af ter he had said this, Jesus was troubled in spirit y and testified, “Very tru ly I tell you, one of you is going to be tray me.” z 22 His disciples stared at one another, at a loss to know w hich of them he m eant. 23 One of them, the disciple whom J esus loved, a was reclining next to him. 24 Si mon Peter motioned to this disciple and said, “Ask him which one he means.” 25 Lean ing back against J esus, he asked him, “Lord, who is it?” b 26 J esus ans wered, “It is the one to whom I will give this p iece of b read when I have d ipped it in the dish.” Then, dip ping the p iece of b read, he gave it to Ju das, the son of Simon Iscariot. 27 As soon as Judas took the b read, Satan entered into him. c So Jesus told him, “What you are a bout to do, do quickly.” 28 But no one at the meal understood why J esus said this to him. 29 Since Ju das had charge of the money, d some thought Jesus was telling him to buy what was needed for the fes tival, or to give something to the poor. 30 As soon as Judas had taken the b read, he went out. And it was night. e
Jesus Predicts Peter’s Denial 31 When he was gone, J esus said, “Now the Son of Man is glorified f and God is glorified in him. g 32 If God is glorified in him, c God will glorify the Son in himself, h and will glorify him at once. 33 “My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come. i 34 “A ◊new command j I give you: Love one another. k As I have loved you, so you must love one another. l 35 By this every one will know that you are my disciples, if you ◊love one another.” m
has lifted up his heel b 18 Psalm 41:9 c 32 Many early manuscripts do not have If God is glorified in him.
guests’ feet, but since no servant was present and no one else assumed the role, Jesus used the occasion to teach a lesson in humility and selfless service. 13:10 The disciples of Christ already enjoyed a special relationship to him. Therefore, what is needed is not another “bath” but cleansing from defilement contracted along the way. Not every one refers to Judas. 13:13–17 Jesus was probably not seeking to institute a literal practice to be observed continually in the church, although some feel this to be the case. But he shows great concern that the meaning of true servanthood be well understood, that no one deem it beneath his dignity to perform the most menial of tasks for others. Ultimately, servanthood is a disposition of the heart and spirit, which expresses itself in concrete actions. 13:23 Although this disciple is not named, there is no reason to
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doubt that it was John. 13:25–26 The context implies a private dialogue between John and Jesus, unheard by the others. 13:27 Satan entered does not mean Judas became demon- possessed. It means rather that he came under Satan’s direct and unmitigated influence. 13:30 The statement that it was night has not only a literal meaning but a symbolic/theological meaning as well. To leave the fellowship of Jesus is to exchange the light for inevitable darkness. 13:34–35 Jesus picked up the theme of vv. 13–17, but now speaks of it as the new command to love one another. It is new because it presents a new standard—the love of Jesus. The servantlike, selfless love that Christians display toward one another witnesses to the world that they are true disciples. See text and note on Matthew 22:34–40.
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SECOND PROOFS 1384 I JOHN 13:36
KINGDOM DYNAMICS 13:34 Love As We Are Loved, CALL TO UNITY. The issue of unity is love—Christ’s love for us and our willingness to love others as the Lord loved us. Christ’s new commandment here presses us beyond our natural, human inclinations to the need for Christ’s inspiration. Christ’s love for us is not dependent on a quality in us that makes us lovable. He loves because he is love regardless of our strengths or weaknesses. That thought may be humbling to some who want to be chosen, called and cherished because of their human credentials of talent, personality or achievement. Christ’s love is not motivated by any of these human qualities, but it is grace- motivated. If we are to love in his way, we will have to take seriously that in 14:14 we are told we must ask for it, and in v. 16 we learn that the Holy Spirit must give us the power. In a world of quid pro quo, bartered manipulation and facsimiles of love based on symbiosis, unity is not possible without Christ’s commandment and our willingness to receive his love for others.
13:36 n ver 33; Jn 14:2 o Jn 21:18, 19; 2Pe 1:14 13:38 p Jn 18:27 14:1 q ver 27 ◊ See WW at Rev 2:23. ◊ See WW at Lk 24:38.
told you that I am going there r to prepare a place for you? 3 And if I go and ◊prepare a place for you, I will come back and take you to be with me that you also may be where I am. s 4 You know the way to the place where I am going.”
(Mt 5:9/Jn 17:1–26) L.O. 36 Si mon Peter asked him, “Lord, where are you going?” Jesus replied, “Where I am going, you cannot follow now, n but you will follow later.” o 37 Peter a sked, “Lord, why can’t I fol low you now? I will lay down my life for you.” 38 Then Jesus answered, “Will you real ly lay down your life for me? Very truly I tell you, before the rooster crows, you will disown me three times! p
Jesus Comforts His Disciples “Do not let your ◊hearts be ◊trou bled. q You believe in God a; believe also in me. 2 My Father’s house has m any rooms; if that were not so, would I have
14 a 1 Or
WORD WEALTH 13:36 follow, akoloutheo (ak-ol-oo-theh- oh); Strong’s #190: To accompany, go along with, go the same way with, follow one who precedes. A is in union with, and keluethos is a road. Akoloutheo is being on the same roadway with someone. Since the word was used for soldiers, servants and pupils, it can easily be transferred to the life of the Christian. In 78 Gospel occurrences it is used 77 times of following Christ. Metaphorically, it is used for discipleship (Mt 9:9; Mk 9:38).
14:2 r Jn 13:33, 36 14:3 s Jn 12:26 ◊ See WW at Rev 21:2. 14:5 t Jn 11:16 14:6 u Jn 10:9 v Jn 11:25 14:7 w Jn 8:19 14:9 x Jn 12:45; Col 1:15; Heb 1:3 ◊ See WW at Ac 1:7. 14:10 y Jn 10:38 z Jn 5:19 14:11 a Jn 5:36; 10:38
Jesus the Way to the Father 5 Thomas t said to him, “Lord, we d on’t know where you are going, so how can we know the way?” 6 Jesus answered, “I am the way u and the truth and the life. v No one comes to the Father except through me. 7 If you really know me, you will know b my Fa ther as well. w From now on, you do know him and have seen him.” 8 Phil ip said, “Lord, show us the Father and that will be enough for us.” 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. x How can you say, ‘Show us the Father’? 10 Don’t you believe that I am in the Father, and that the Fa ther is in me? y The words I say to you I do not speak on my own authority. z Rather, it is the Father, living in me, who is doing his work. 11 Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the works themselves. a 12 Very truly I tell you,
Believe in God b 7 Some manuscripts If you really knew me, you would know
13:36–38 Peter completely missed the main point of Jesus’ statement and was preoccupied instead with his departure and where he was going. But behind the overt question were likely the feelings of loss and abandonment. Life without the physical presence of Jesus was unthinkable for Peter. 14:1–4 In 13:36 Jesus responded to Peter’s question individually; now he answers the same question for all the disciples. 14:2 Rooms literally means “dwelling places,” conveying the idea that there is ample space in heaven for all who come to Jesus as Savior. 14:6–7 See section 4 of Truth-In-Action at the end of John. 14:6 See section 5 of Truth-In-Action at the end of John. 14:6 The sixth I am pronouncement is threefold, with the last two
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expressions explaining the sense in which Jesus is the way . . . to the Father. He is the truth about God and the very life of God. As such, he reveals truth to us and gives life to us. 14:12–14 See section 4 of Truth-In-Action at the end of John. 14:12 The promise is not that disciples of Jesus will perform works that are greater in value or significance than his. Rather they are greater in scope and number, in these respects: (1) Because he was crucified, Jesus’ earthly ministry was limited to only a few years, but after the resurrection and Pentecost, his ministry was and continues to be multiplied through Spirit-empowered believers. (2) Our works include the preaching of the gospel, resulting in the blessings of justification, reconciliation and the gift of the Holy Spirit coming to humankind—all post-resurrection manifestations of Christ’s reign (see 5:20).
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SECOND PROOFS JOHN 14:29 I 1385
KINGDOM DYNAMICS 14:12–13 Expect “Greater Things,” PATHWAY OF MIRACLES. A vital key to walking in the pathway of God’s miracles is to stay available to the implications of Jesus’ words here. When blessing comes in your work, service or ministry, it is tempting to accept that this is “all” God has for you—to find it easy to stop and rest, rather than keeping your hand to the plow (Lk 9:62). Instead, refuse to allow the blessings of God’s grace on your work to lead you to think that he may not be ready to do even more in your life. He does not call you to attempt to produce more, but to ask and believe him for more— for greater works he has in store for us to receive and, by his grace, achieve for his kingdom’s purposes and glory. Keep your heart set and ready for the next advance for his kingdom!
14:12 b Mt 21:21 c Lk 10:17 14:13 d Mt 7:7 ◊ See WW at Mt 7:7. 14:15 e ver 21, 23; Jn 15:10; 1Jn 5:3 14:16 f Jn 15:26; 16:7 ◊ See WW at Ac 20:35. ◊ See WW at Jn 15:26.
(Isa 2:17/ Mt 6:33*) P.C.
whoever believes b in me will do the works I have been doing, c and they will do even greater things than these, because I am going to the Father. 13 And I will do what ever you ◊ask d in my name, so that the Father may be glorified in the Son. 14 You may ask me for anything in my name, and I will do it.
Jesus Promises the Holy Spirit 15 “If you love me, keep my commands. e 16 And I will ask the Fa ther, and he will ◊give you another ◊advocate f to help you and be with you forever — 17 the Spirit of WORD WEALTH 14:16 another, allos (al-loss); Strong’s #243: One besides, another of the same kind. The word shows similarities but diversities of operation and ministries. Jesus’ use of allos for sending another Comforter equals “one besides me and in addition to me but one just like me. He will do in my absence what I would do if I were physically present with you.” The Spirit’s coming assures continuity with what Jesus did and taught. a 17
14:17 g Jn 15:26; 16:13; 1Jn 4:6 h 1Co 2:14 14:18 i ver 3, 28 14:19 j Jn 7:33, 34; 16:16 k Jn 6:57 14:20 l Jn 10:38 14:21 m 1Jn 5:3 n 1Jn 2:5 14:22 o Lk 6:16; Ac 1:13 p Ac 10:41 ◊ See WW at Jn 14:21. 14:23 q ver 15 r 1Jn 2:24; Rev 3:20 14:24 s Jn 7:16 14:26 t Jn 15:26; 16:7 u Ac 2:33 v Jn 16:13; 1Jn 2:20, 27 w Jn 2:22 ◊ See WW at Jn 15:26. 14:27 x Jn 16:33; Php 4:7; Col 3:15 ◊ See WW at Lk 1:79. 14:28 y ver 2-4, 18 z Jn 5:18 a Jn 10:29; Php 2:6
truth. The w orld cannot accept him, h be cause it neither sees him nor k nows him. But you know him, for he lives with you and will be a in you. 18 I will not leave you as orphans; I will come to you. i 19 Before long, the world will not see me anymore, but you will see me. j Because I live, you also will live. k 20 On that day you will re alize that I am in my Father, l and you are in me, and I am in you. 21 Whoever has my commands and k eeps them is the one who loves me. m The one who loves me will be loved by my Father, n and I too will love them and show myself to them.” 22 Then Judas o (not Judas Iscariot) said, “But, Lord, why do you intend to ◊show yourself to us and not to the world?” p 23 Jesus replied, “Any one who loves me will obey my teaching. q My Father will love them, and we will come to them and make our home with them. r 24 Anyone 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. s 25 “All this I have spoken w hile s till with you. 26 But the ◊Advocate, t the Holy Spirit, whom the Father will send in my name, u will teach you all things v and will remind you of everything I have said to you. w 27 ◊Peace I leave with you; my p eace I give you. x I do not give to you as the w orld gives. Do not let your hearts be troubled and do not be afraid. 28 “ You heard me say, ‘I am go ing away and I am coming back to you.’ y If you loved me, you w ould be glad that I am going to the Father, z for the Father is greater than I. a 29 I have told you now g
WORD WEALTH 14:21 show, emphanidzo (em-fan-id-zoe); Strong’s #1718: A combination of en, “in,” and phaino, “to cause to shine,” thus, to appear, come to view, reveal, exhibit, make visible, present oneself to the sight of another, be conspicuous. In v. 21, emphanidzo is the self-revelation of Jesus to believers. A secondary meaning of the word is to declare, make known (Ac 23:15,22; 24:1; 25:2,15).
Some early manuscripts and is
14:13 Prayer offered in the name of Jesus is in accord with his revealed nature and purpose and has the full weight of his authority behind it. 14:15–24 See section 3 of Truth-In-Action at the end of John. 14:15 The verb keep is not imperative, but future (“you will keep”). Those who love Christ will prove their devotion by their obedience.
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14:18 Jesus refers to his coming in the person of the Holy Spirit (see 16:16). 14:21 Loving Jesus Christ finds its most comprehensive expression in obeying Jesus’ commands, which are also the Father’s commands. A Christianity satisfied with less may be convenient, but is too cheap to be Biblical. 14:25–26 See section 6 of Truth-In-Action at the end of John.
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SECOND PROOFS 1386 I JOHN 14:30
KINGDOM DYNAMICS 14:21 Loving God’s Word As Jesus’ Fol lower, THE WORD OF GOD. Jesus completely aligned his life and will with the Father’s (8:29), which indicates his total allegiance to the Father’s Word and commandments. He also said he disapproved of any attitude that would reduce respect for or teach less than full obedience to the entirety of God’s revealed Word (Mt 5:17– 19). Thus, in this text, when he explicitly links his disciples’ love for him as Savior with their will to keep his commandments, we conclude Jesus’ clear intent: If we love him, we will love his Father’s Word, also. In John 5:39 our Lord declares that the knowledge of the Scriptures is the pathway to knowing him well. Further, upon his resurrection, he unveiled the fullness of his own person as revealed in the OT (Lk 24:27). These texts cluster to teach us: To follow Christ, to know him, and to grow in insight as people walking with the resurrected Lord, a basic and continuing requirement is a steadfast commitment to hearing, heeding and studying the Bible. (1Co 3:1–5/Jas 1:23-25) J.W.H.
before it happens, so that when it does happen you will believe. b 30 I will not say much more to you, for the prince of this world c is coming. He has no hold over me, 31 but he c omes so that the world may learn that I love the Father and do exact ly what my Father has commanded me. d “Come now; let us leave.
The Vine and the Branches “I am the true vine, e and my Father is the gardener. 2 He cuts off every branch in me that b ears no fruit, while ev ery branch that does bear fruit he prunes a so that it will be even more fruitful. 3 You are already c lean because of the word I
15 a 2
14:29 b Jn 13:19; 16:4 14:30 c Jn 12:31 14:31 d Jn 10:18; 12:49 15:1 e Isa 5:1‑7
15:3 f Jn 13:10; 17:17; Eph 5:26 15:4 g Jn 6:56; 1Jn 2:6 15:5 h ver 16 15:6 i ver 2 15:7 j Mt 7:7 15:8 k Mt 5:16 l Jn 8:31 15:9 m Jn 17:23, 24, 26 15:10 n Jn 14:15 15:11 o Jn 17:13 15:12 p Jn 13:34 15:13 q Jn 10:11; Ro 5:7, 8 ◊ See WW at Jn 11:11. 15:14 r Lk 12:4 s Mt 12:50 15:15 t Jn 8:26 15:16 u Jn 6:70; 13:18 15:17 v ver 12 15:18 w 1Jn 3:13 15:19 x ver 16 y Jn 17:14 ◊ See WW at Jn 21:15.
have spoken to you. f 4 Remain in me, as I also remain in you. g No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you re main in me. 5 “I am the vine; you are the branch es. If you remain in me and I in you, you will bear much fruit; h apart from me you can do nothing. 6 If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. i 7 If you remain in me and my w ords remain in you, ask whatever you wish, and it will be done for you. j 8 This is to my Father’s glory, k that you bear much f ruit, showing yourselves to be my disciples. l 9 “As the Father has loved me, m so have I loved you. Now remain in my love. 10 If you keep my commands, n you will remain in my love, just as I have kept my Father’s commands and remain in his love. 11 I have told you this so that my joy may be in you and that your joy may be complete. o 12 My com mand is this: Love each other as I have loved you. p 13 Greater love has no one than this: to lay down o ne’s life for one’s ◊friends. q 14 You are my friends r if you do what I command. s 15 I no longer call you servants, because a servant does not know his master’s business. Instead, I have c alled you friends, for everything that I learned from my Father I have made known to you. t 16 You did not choose me, but I chose you and appointed you u so that you m ight go and bear fruit — fruit that will last — and so that whatever you ask in my name the Father will give you. 17 This is my command: Love each other. v
The World Hates the Disciples 18 “If the w orld h ates you, w keep in mind that it hated me first. 19 If you belonged to the world, it w ould ◊love you as its own. As it is, you do not belong to the world, but I have chosen you x out of the world. That is why the world hates you. y
The Greek for he prunes also means he cleans.
14:26 The ministry of the Holy Spirit is predominantly Christ- oriented, a part of which is to teach and remind the disciples of what Jesus taught in person. The Spirit, then, is never self-serving. One way he teaches us is through gifts of teachings (see text and notes on Ro 12:7–8; Eph 4:8,11). 14:28–29 Losing the physical presence of Jesus through his death was a necessary condition of his spiritual return. 14:30 Satan, the prince of this world (see note on 1Jn 5:19), had no foothold in the life of Jesus and no authority over him. 15:1–8 See sections 2 and 5 of Truth-In-Action at the end of John. 15:1–8 The fruit that the heavenly gardener looks for in his people is Christlikeness (see Gal 5:22–23). In order to be productive, a branch must submit to pruning, that is, to the beneficent discipline of the Father (v. 2; see Heb 12:10) and must maintain an abiding union with the vine (vv. 4–5). 15:1 This seventh I am and the last self-designation in this Gospel
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is repeated in v. 5, describing the relationship between Jesus and his disciples. Its background is Isaiah 5:1–7, where Israel is compared to a vineyard under God’s loving care. But unlike Israel, Jesus is the true [real or genuine] vine. 15:2 The fruitless branch, which does not abide in the vine (v. 6), is destroyed. The immediate reference was probably to Judas, but the idea applies to all pseudo-believers (see Mt 15:13). 15:7–11 When we abide in Christ, our prayers are effective (v. 7), we glorify God in our fruitbearing (v. 8), we demonstrate our discipleship (vv. 8–10), and our joy becomes full through experiencing Christ’s own joy within us (v. 11). 15:9–14 See section 1 of Truth-In-Action at the end of John. 15:15 The servant-master and son-father terminology describes the believer’s relationship to Christ and to the Father quite vividly. But none is quite as profound as when Jesus called his disciples friends, because it speaks of mutuality and love.
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SECOND PROOFS JOHN 16:13 I 1387
KINGDOM DYNAMICS 15:11 Completeness of Joy, CHRISTLIKENESS. Jesus points the way to joy, a divine quality of character that is possessed and given only by God. It is rooted in relationship with the Holy Spirit, not in earthly or material things. Christlike joy is seen in the description of his, “for the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Heb 12:2). Joy is derived from the confidence that the price of dying to our will holds the inevitable certainty of eventually realizing the triumph of his. For Jesus, bringing sons and daughters into fellowship with the Father was his delight, though the cross was the means to that eventual joy (2:10). This very trait was prophesied of Messiah: “After he has suffered, he will see the light of life and be satisfied” (Isa 53:11). Thus, the Savior’s “food” (that is, his fulfillment) was to do the will of God and accomplish his work (Jn 4:34).
15:20 z Jn 13:16 a 2Ti 3:12 ◊ See WW at Rev 19:5. 15:21 b Mt 10:22 c Jn 16:3 15:22 d Jn 9:41; Ro 1:20 15:24 e Jn 5:36 15:25 f Ps 35:19; 69:4 15:26 g Jn 14:16 h Jn 14:26 i Jn 14:17 j 1Jn 5:7
Remember what I told you: ‘A ◊servant is not greater than his master.’ a z If they persecuted me, they will persecute you also. a If they obeyed my teaching, they will obey yours also. 21 They will t reat you this way because of my name, b for they do not know the one who sent me. c 22 If I had not come and spoken to them, they would not be guilty of sin; but now they have no excuse for their sin. d 23 Whoever hates me hates my Father as well. 24 If I had not done a mong them the w orks no ould not be g uilty of one else did, e they w sin. As it is, they have seen, and yet they have hated both me and my Father. 25 But this is to fulfill what is written in their Law: ‘They hated me without reason.’ b f
The Work of the Holy Spirit 26 “When the Advocate g comes, whom I will send to you from the Father h — the Spirit of truth i who goes out from the Fa ther — he will testify about me. j 27 And you a 20 John
also must testify, k for you have been with me from the beginning. l “All this m I have told you so that you will not ◊fall away. n 2 They will put you out of the synagogue; o in fact, the time is coming when anyone who kills you will think they are offering a service to God. p 3 They will do such things be cause they have not known the Father or me. q 4 I have told you this, so that when their time comes you will remember r that I warned you a bout them. I did not tell you this from the beginning because I was with you, 5 but now I am going to him who sent me. s None of you asks me, ‘Where are you going?’ t 6 Rather, you are filled with grief because I have said these things. 7 But very truly I tell you, it is for your good that I am going away. Unless I go away, the ◊Advocate u will not come to you; but if I go, I will send him to you. v 8 When he comes, he will prove the world to be in the wrong about ◊sin and righ teousness and ◊judgment: 9 about sin, w be cause people do not believe in me; 10 about righteousness, x because I am going to the Father, where you can see me no longer; 11 and a bout judgment, because the prince of this w orld y now s tands condemned. 12 “I have much more to say to you, more than you can now bear. z 13 But when he, the Spirit of truth, a comes, he will guide you into all the truth. b He will not speak on his own; he will speak only what
(Mt 9:36/Isa 9:6) F.P. 20
WORD WEALTH 15:26 Advocate, parakletos (par-ak-lay- toss); Strong’s #3875: From para, “beside,” and kaleo, “to call,” hence, called to one’s side. The word signifies an intercessor, comforter, helper, advocate, counselor. In non-Biblical literature parakletos had the technical meaning of an attorney who appears in court in another’s behalf. The Holy Spirit leads believers to a greater apprehension of gospel truths. In addition to general help and guidance, he gives the strength to endure the hostility of the world system.
15:27 k Lk 24:48; 1Jn 1:2; 4:14 l Lk 1:2 16:1 m Jn 15:18-27 n Mt 11:6 ◊ See WW at Mt 11:6. 16:2 o Jn 9:22 p Isa 66:5; Ac 26:9, 10; Rev 6:9 16:3 q Jn 15:21; 17:25; 1Jn 3:1 16:4 r Jn 13:19 16:5 s Jn 7:33 t Jn 13:36; 14:5 16:7 u Jn 14:16, 26; 15:26 v Jn 7:39 ◊ See WW at Jn 15:26. 16:8 ◊ See WW at Jn 1:29. ◊ See WW at Mt 5:22. 16:9 w Jn 15:22 16:10 x Ac 3:14; 7:52; 1Pe 3:18 16:11 y Jn 12:31 16:12 z Mk 4:33 16:13 a Jn 14:17 b Jn 14:26
13:16 b 25 Psalms 35:19; 69:4
15:18–25 Godless secular society is hostile toward Christ and his followers, simply because Christian standards are in opposition to the world’s system. 15:26 Another of the Christ-oriented functions of the Spirit is to witness about him. That witness will be authentic because God’s Spirit is the Spirit of truth. 15:27 In response to the antagonism of the world, believers testify concerning Christ through the power of the Spirit. 16:7 The loss of the bodily presence of Jesus will be more than compensated by the coming of the Holy Spirit. 16:8–11 See section 6 of Truth-In-Action at the end of John.
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16:8–11 The ministry of the Spirit to unbelievers is that of conviction. Specifically, he uses their unbelief to prove the gravity of sin (v. 9), the triumphant work of Christ to prove the availability of righteousness (v. 10) and the defeat of Satan to prove the solemn certainty of judgment (v. 11). 16:12–15 See section 6 of Truth-In-Action at the end of John. 16:12–13 Earlier, Jesus promised the apostles that the Spirit would remind them of his teachings (14:26). Now he promises them that the Spirit will guide them into further truth, which they could not bear at that time. Both promises were fulfilled in the writing of the NT. The Holy Spirit also fulfills that work in granting believers today an understanding of that truth (see 1Co 2:14–15; Eph 1:17–18).
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SECOND PROOFS 1388 I JOHN 16:14
he hears, and he will tell you what is yet to come. 14 He will glorify me because it is from me that he will receive what he will make known to you. 15 All that belongs to the Father is mine. c That is why I said the Spirit will receive from me what he will make known to you.”
16:15 c Jn 17:10 16:16 d Jn 7:33 e Jn 14:18‑24 16:17 f ver 16 g ver 5 16:20 h Lk 23:27 i Jn 20:20
The Disciples’ Grief Will Turn to Joy 16 Jesus went on to say, “In a lit tle while d you will see me no more, and then after a little while you will see me.” e 17 At this, some of his disciples said to one another, “What does he mean by say ing, ‘In a little w hile you will see me no more, and then after a little while you will see me,’ f and ‘Because I am going to the Father’?” g 18 They kept asking, “What does he mean by ‘a little while’? We don’t un derstand what he is saying.” 19 Jesus saw that they wanted to ask him about this, so he said to them, “Are you asking 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’? 20 Very truly I tell you, you will weep and mourn h while the world rejoices. You will g rieve, but your grief will turn to joy. i 21 A woman giving KINGDOM DYNAMICS 16:14–15 Relaying the Ministry of Jesus, GOD’S POWER MINISTRY. Jesus’ life and character demonstrate how to minister to others as the Holy Spirit enables us: (1) Have a righteousness that goes beyond and is deeper than traditional religion (see Mt 5:1—7:29, especially 5:20). (2) Teach the things Jesus taught, in the way he taught them, always staying in tune with the Father (Jn 5:19; 6:38; 7:16; 8:28). (3) Do the things he did in the manner in which he did them. Jesus treated people with dignity (Lk 7:36–50), was motivated by compassion (Mt 9:35–38), and never did anything to selfishly draw attention to himself (8:4) or to perform based on others’ agendas (16:1– 4). (4) Work with Jesus to see all nations (groups of people) become his followers (28:19–20). (1Co 12:1–11/Ac 9:32–35) T.H.
16:21 j Isa 26:17; 1Th 5:3 16:22 k ver 6 l ver 16 ◊ See WW at Rev 2:23. 16:23 m Mt 7:7; Jn 15:16 ◊ See WW at Mt 7:7. 16:24 n Jn 3:29; 15:11 16:25 o Mt 13:34; Jn 10:6 p ver 2 16:26 q ver 23, 24 16:27 r Jn 14:21, 23 16:28 s Jn 13:3 16:29 t ver 25 16:32 u ver 2, 25 v Mt 26:31 w Jn 8:16, 29
16:14 The Spirit’s ministry is not only directed to believers and to the world, but also to Christ. What the Spirit teaches he draws from and conveys in the authority of Christ, and glorifies Christ in all that he does. True ministry in the Holy Spirit never serves a private agenda. Rather, working in us and through us, he never exalts himself, but he continually glorifies Christ who glorifies the Father. 16:16 The first little while speaks of the remaining hours before the crucifixion, while the second reference is to the coming of the
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irth to a c hild has pain j because her time b has come; but when her baby is born she forgets the anguish because of her joy that a c hild is born into the w orld. 22 So with you: Now is your time of g rief, k but I will see you again l and ◊you will rejoice, and no one will take away your joy. 23 In that day you will no longer ◊ask me any thing. Very truly I tell you, my Father will give you whatever you ask in my name. m 24 Un til now you have not asked for any thing in my name. Ask and you will re ceive, and your joy will be complete. n 25 “Though I have been speak ing figu ratively, o a time is coming p when I will no longer use this kind of language but will tell you plainly about my Father. 26 In that day you will ask in my name. q I am not saying that I will ask the Father on your behalf. 27 No, the Father himself loves you because you have loved me r and have believed that I came from God. 28 I came from the Father and entered the w orld; now I am leaving the w orld and going back to the Father.” s 29 Then Jesus’ disciples said, “Now you are speaking clearly and without figures of speech. t 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.” 31 “ Do you now be lieve?” Jesus re plied. 32 “A time is coming u and in fact has come when you will be scattered, v each to your own home. You will leave me all alone. Yet I am not a lone, for my Father is with me. w 33 “I have told you these things, so that WORD WEALTH 16:22 take, airo (ahee-roe); Strong’s #142: To bear away, take away, carry off, lift from the ground, remove and take up. The verb is quite common in the NT and in addition to a literal use, it is used of Christ’s taking away sin (1:29; 1Jn 3:5), of believers’ putting aside negative attitudes (Eph 4:31) and taking up a cross (Mt 16:24), and of the Devil’s snatching away the word of God from hearers.
Holy Spirit, which afforded a more intimate fellowship with Christ than an earthly acquaintance (see 14:18; 16:7). 16:20–22 Their temporary grief at the separation caused by his death will be lost in the joy of a spiritual reunion. 16:23–28 The Holy Spirit will increase their knowledge of spiritual things and will enhance their prayer life. See note on Romans 8:26. 16:24 See section 4 of Truth-In-Action at the end of John.
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SECOND PROOFS J O H N 1 7 : 11 I 1 3 8 9
WORD WEALTH 16:33 trouble, thlipsis (thlip-sis); Strong’s #2347: Pressure, oppression, stress, anguish, tribulation, adversity, affliction, crushing, squashing, squeezing, distress. Imagine placing your hand on a stack of loose items and manually compressing them. That is thlipsis, putting a lot of pressure on that which is free and unfettered. Thlipsis is like spiritual bench-pressing. The word is used of crushing grapes or olives in a press.
16:33 x Jn 14:27 y Jn 15:18-21 z Ro 8:37; 1Jn 4:4 17:1 a Jn 11:41 b Jn 12:23; 13:31, 32
Jesus Prays for His Disciples 6 “I have re vealed you a i to those whom you gave me j out of the world. They were yours; you gave them to me and they have obeyed your word. 7 Now they know that everything you have given me comes from you. 8 For I gave them the words you gave me k and they accepted them. They knew with certainty that I came from you, l and they believed that you sent me. m 9 I pray for them. n I am not pray ing for the w orld, but for those you have given me, for they are yours. 10 All I have is y ours, and all you have is mine. o And glory has come to me through them. 11 I will remain in the world no longer, but they are still in the world, p and I am coming to you. q Holy Father, protect them by
in me you may have peace. x In this world you will have trouble. y But take heart! I have overcome z the world.”
Jesus Prays to Be Glorified After Jesus said this, he looked to ward heaven a and prayed:
“Father, the hour has come. Glorify your Son, that your Son may glorify you. b 2 For you granted him authority KINGDOM DYNAMICS 17:1–26 The Miracle of Oneness, CALL TO UNITY. Unity is Christ’s miracle of oneness. In this chapter, we hear his prayer for the same oneness for his disciples that he has with the Father. He and the Father share the same purpose, plan and power. Christ often reminds us that he came not to do his own will but to do the Father’s will (Mk 14:36; Jn 6:38). Likewise, our unity is dependent on sharing the priority of seeking and doing the Lord’s will. His desire for us is to reach those who do not know him so that they, too, may become one with us and others who have accepted him as Lord of their lives (Jn 17:21). The equation of oneness is profound, and yet, very simple: One plus one plus one equals one—Christ, ourselves and another equals oneness. It is Christ in our brother or sister who reaches out to the Christ in us. We are united in and through him. It is a miracle of the indwelling Christ. (Jn 13:34/1Co 13:1–13) L.O. a 6 Greek
over all people that he might give eternal life to all those you have given him. c 3 Now this is eternal life: that they know you, the only true God, and Jesus C hrist, whom you have sent. d 4 I have brought you glo ry e on e arth by ◊finishing the work you gave me to do. f 5 And now, Fa ther, glorify me in your presence with the glory I had with you g before the world began. h
17:2 c ver 6, 9, 24; Da 7:14; Jn 6:37, 39 17:3 d ver 8, 18, 21, 23, 25; Jn 3:17 17:4 e Jn 13:31 f Jn 4:34 ◊ See WW at 1Jn 2:5. 17:5 g Php 2:6 h Jn 1:2 17:6 i ver 26 j ver 2; Jn 6:37, 39 17:8 k ver 14, 26 l Jn 16:27 m ver 3, 18, 21, 23, 25; Jn 3:17 17:9 n Lk 22:32 17:10 o Jn 16:15 17:11 p Jn 13:1 q Jn 7:33
KINGDOM DYNAMICS 17:4 Ultimate Purpose of Revival, REVIVAL. To glorify God the Father on earth was Jesus’ express purpose. To prepare for and live in revival, it is imperative that we possess this same desire to glorify God. He will not share his glory with another (Isa 42:8); but to and through those who are consumed with a passion to know God and give all the glory to him, he will manifest the glory of his person, his power and his presence. Glorifying God is the Holy Spirit’s intent in revival (Jn 16:14). As churches are revived and cities transformed by the mighty workings of the Holy Spirit, all the glory will be given back to the Father. (Lk 15:11–24/Ac 17:6) G.F.
16:33 Even in the midst of persecution there is joyful peace in the desire is to glorify the Father. To glorify him is to make him known. certainty of Christ’s victory. See note on Romans 8:17. Jesus would soon be manifested as the Savior of the world through his atoning death. Believers in him will know God and thus possess 17:1–26 This chapter, rather than Matthew 6:9–13, might more eternal life. properly be called “the Lord’s Prayer.” The prayer contains a threefold petition—that he may be glorified (vv. 1–5), that the apostles 17:6–19 Although he does not pray that his immediate disciples may be sanctified (vv. 6–19) and that the church may be unified may be removed from the world, he does pray that they will be protected from the world’s evil through the Father’s name (vv. 6– (vv. 20–26). 16). He also prays that they might be sanctified, that is, set apart 17:1–5 The petition of Jesus for himself is not selfish, since his for the ministry of truth (vv. 17–19).
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SECOND PROOFS 1390 I JOHN 17:12
KINGDOM DYNAMICS 17:4– 26 Growth in Glorifying God, GROWTH. Jesus’ use of “glory” transcends the word’s use as commonly expressed. Describing the glory of and his glorifying of God (Greek doxazo¯ ), he means to make known; to make or leave a favorable impression or opinion. Jesus’ life clearly did that: he glorified the Father, displaying on earth the splendor of a wondrously favorable impression of the Father. When humankind saw Jesus, we saw the Father (14:9). But further, Jesus explains how he glorified God: “by finishing the work” the Father gave him to do. To glorify God, then, is to complete an assignment—to do those things he has called, chosen, appointed and anointed us to do.
17:11 r ver 2123 s Jn 10:30 17:12 t Jn 6:39 u Jn 6:70 17:13 v Jn 3:29 17:14 w Jn 15:19 x Jn 8:23 17:15 y Mt 5:37 17:16 z ver 14 17:17 a Jn 15:3 ◊ See WW at Jn 10:36. 17:18 b ver 3, 8, 21, 23, 25 c Jn 20:21
(1Ti 3:16/1Pe 5:8) K.U.
the power of a your name, the name you gave me, so that they may be one r as we are one. s 12 While I was with them, I protected them and kept them safe by b that name you gave me. None has been lost t except the one doomed to destruction u so that Scripture would be fulfilled. 13 “I am com ing to you now, but I say these things w hile I am still in the world, so that they may have the full measure of my joy v within them. 14 I have giv en them your word and the world has hated them, w for they are not of the world any more than I am of the world. x 15 My prayer is not that you take them out of the world but that you pro tect them from the evil one. y 16 They are not of the world, even as I am not of it. z 17 ◊Sanctify them by c the truth; your word is t ruth. a 18 As you sent me into the world, b I have sent them into the world. c 19 For them I sanctify myself, that they too may be truly sanctified.
Jesus Prays for All Believers 20 “ My prayer is not for them alone. I pray also for those who will believe in me through their message, a 11 Or
21 that all of them may be one, Fa ther, just as you are in me and I am in you. d May they also be in us so that the world may believe that you have sent me. e 22 I have given them the glory that you gave me, that they may be one as we are one f — 23 I in them and you in me — so that they may be b rought to complete unity. Then the world will know that you sent me g and have loved them h even as you have loved me. 24 “Fa ther, I want those you have given me to be with me where I am, i and to see my glory, j the glory you have given me because you loved me before the creation of the world. k 25 “Righteous Father, though the world does not know you, l I know you, and they know that you have sent me. m 26 I have made you d known to them, n and will continue to make you known in order that the love you have for me may be in them o and that I myself may be in them.”
Jesus Arrested When he had fin ished pray ing, Jesus left with his disciples and crossed the Kidron Valley. p On the other side there was a garden, q and he and his disciples went into it. r 2 Now Judas, who betrayed him, knew the place, because Jesus had often met there with his disciples. s 3 So Judas came to the garden, guiding t a detachment of soldiers and some officials from the c hief priests and the Pharisees. u They were car rying torches, lanterns and weapons. 4 Jesus, knowing all that was going to happen to him, v went out and asked them, “Who is it you want?” w 5 “Jesus of Nazareth,” they replied. “I am he,” Jesus said. (And Judas the traitor was standing there with them.) 6 When Jesus said, “I am he,” they drew back and fell to the ground. 7 Again he a sked them, “Who is it you want?” x “Jesus of Nazareth,” they said. 8 Jesus answered, “I told you that I am he. If you are looking for me, then let
18 17:21 d Jn 10:38 e ver 3, 8, 18, 23, 25; Jn 3:17 17:22 f Jn 14:20 17:23 g Jn 3:17 h Jn 16:27 17:24 i Jn 12:26 j Jn 1:14 k ver 5; Mt 25:34 17:25 l Jn 15:21; 16:3 m ver 3, 8, 18, 21, 23; Jn 3:17; 7:29; 16:27 17:26 n ver 6 o Jn 15:9 18:1 p 2Sa 15:23 q ver 26 r Mt 26:36 18:2 s Lk 21:37; 22:39 18:3 t Ac 1:16 u ver 12 18:4 v Jn 6:64; 13:1, 11 w ver 7 18:7 x ver 4
Father, keep them faithful to b 12 Or kept them faithful to c 17 Or them to live in accordance with d 26 Greek your name
17:20–26 In his final petition Jesus prays for the unity of all believers of subsequent generations. The oneness he requests is not an organizational but a spiritual unity, which, will be visibly manifested in the life of the church and will bear witness to the divine mission of Christ. The church’s unity will reach its consummation in heaven (vv. 24–26).
winter, runs along the eastern side of Jerusalem, past the Garden of Gethsemane and the Mount of Olives. One coming from Jerusalem had to cross the Kidron to reach Gethsemane. 18:5–6 I am he: On the surface these words simply identified Jesus in terms of his Galilean hometown. Just as the other “I am” sayings in John, however, this one also revealed Jesus as God. This 17:20–23 See section 1 of Truth-In-Action at the end of John. explains the impact of his words on the troops, who are involuntarily smitten by this momentary unleashing of his inherent 18:1 The Kidron Valley, often dry in summer but rain-swollen in power as God.
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SECOND PROOFS JOHN 18:35 I 1391
t hese men go.” This happened so that the words he had spoken w ould be fulfilled: “I have not lost one of t hose you gave me.” a y 10 Then Simon Peter, who had a sword, drew it and struck the high priest’s ser vant, cutting off his right ear. (The ser vant’s name was Malchus.) 11 Jesus commanded Peter, “Put your sword away! Shall I not d rink the cup z the Father has given me?” 12 Then the de tachment of soldiers with its commander and the Jewish officials a arrested Jesus. They bound him 13 and brought him first to Annas, who was the father-in-law of Caiaphas, b the high priest that year. 14 Caiaphas was the one who had advised the Jewish leaders that it would be good if one man died for the people. c 9
Peter’s First Denial 15 S im on Pet er and ano the r disc ip le were following Jesus. Because this dis ciple was known to the high priest, d he went with Jesus into the high priest’s courtyard, e 16 but Peter had to wait out side at the door. The other disciple, who was known to the high priest, came back, spoke to the servant girl on duty there and brought Peter in. 17 “You a ren’t one of this man’s disciples too, are you?” she asked Peter. He replied, “I am not.” f 18 It was cold, and the ser vants and of ficials stood a round a fire g they had made to keep warm. Peter also was standing with them, warming himself. h The High Priest Questions J esus 19 Meanwhile, the high p riest questioned Jesus a bout his disciples and his teaching. 20 “I have spoken ◊openly to the world,” Jesus replied. “I always taught in syna gogues i or at the temple, j where all the Jews come together. I said nothing in se cret. k 21 Why question me? Ask those who heard me. Surely they know what I said.” 22 When Jesus said this, one of the offi cials l nearby s lapped him in the face. m “Is this the way you answer the high priest?” he demanded. 23 “If I said something wrong,” J esus re plied, “testify as to what is wrong. But if I spoke the truth, why did you strike a 9 John
18:9 y Jn 17:12 18:11 z Mt 20:22 18:12 a ver 3 18:13 b ver 24; Mt 26:3 18:14 c Jn 11:49‑51 18:15 d Mt 26:3 e Mt 26:58; Mk 14:54; Lk 22:54 18:17 f ver 25 18:18 g Jn 21:9 h Mk 14:54, 67 18:20 i Mt 4:23 j Mt 26:55 k Jn 7:26 ◊ See WW at Ac 4:31. 18:22 l ver 3 m Mt 16:21; Jn 19:3
18:23 n Mt 5:39; Ac 23:2‑5 18:24 o ver 13; Mt 26:3 18:25 p ver 18 q ver 17 18:26 r ver 10 s ver 1 18:27 t Jn 13:38 18:28 u Mt 27:2; Mk 15:1; Lk 23:1 v ver 33; Jn 19:9 w Jn 11:55 18:30 ◊ See WW at Lk 23:25. 18:32 x Mt 20:19; 26:2; Jn 3:14; 8:28; 12:32, 33 18:33 y ver 28, 29; Jn 19:9 z Lk 23:3; Mt 2:2
me?” Then Annas sent him bound to Caiaphas o the high priest. n 24
Peter’s Second and Third Denials 25 M eanw hile, Sim on Pet er was s till standing there warming himself. p So they asked him, “You a ren’t one of his disciples too, are you?” He denied it, saying, “I am not.” q 26 One of the high priest’s servants, a relative of the man whose ear Peter had cut off, r challenged him, “Didn’t I see you with him in the garden?” s 27 Again Peter denied it, and at that moment a rooster began to crow. t Jesus Before Pilate 28 Then the Jewish leaders took Jesus from Caiaphas to the palace of the Roman governor. u By now it was early morning, and to avoid ceremonial uncleanness they did not enter the palace, v because they wanted to be able to eat the Passover. w 29 So Pilate came out to them and a sked, “What charges are you bringing against this man?” 30 “If he were not a crimin al,” they re plied, “we would not have ◊handed him over to you.” 31 Pi late said, “Take him yourselves and judge him by your own law.” “But we have no right to execute any one,” they objected. 32 This took p lace to fulfill what Jesus had said a bout the kind of d eath he was going to die. x 33 Pi late then went back inside the pal ace, y summoned Jesus and asked him, “Are you the king of the Jews?” z 34 “Is that your own idea,” Jesus asked, “or did others talk to you a bout me?” 35 “Am I a Jew?” Pilate replied. “Your own people and c hief priests handed you over to me. What is it you have done?” WORD WEALTH 18:31 judge, krino (kree-no); Strong’s #2919: Compare “criterion” and “critic.” To separate, decide, examine, question, select, choose, resolve, make an opinion, determine, decide favorably or unfavorably, pronounce judgment.
18:13 Although Caiaphas was high priest at the time of the arrest of Jesus, Annas, the ex-high priest, exercised greater influence and authority. 18:15 The other disciple has traditionally been identified as John, the writer of this Gospel, who preferred not to divulge his name (see 13:23; 19:25–27). 18:19 In a trial it was illegal for the accused to be interrogated, lest he incriminate himself. Guilt must be established by witnesses.
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18:22 The Jews again violated their own law in striking Jesus. 18:28 The Praetorium was the residence of the Roman procurator, in this case, Pilate. During the main Jewish festivals, the Roman governor would reside in Jerusalem in order to forestall any possible uprising. While plotting murder, the religious authorities were careful not to defile themselves ceremonially. 18:32 If the Jews had been allowed to carry out the death penalty, Jesus would have been stoned.
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SECOND PROOFS 1392 I JOHN 18:36 36 Jesus said, “My kingdom a is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. b But now my kingdom is from another place.” c
18:36 a Mt 3:2 b Mt 26:53 c Lk 17:21; Jn 6:15
WORD WEALTH 18:36 world, kosmos (kos-moss); Strong’s #2889: Compare “cosmic,” “cosmogony,” “cosmopolitan.” Originally, kosmos was orderly arrangement, decor, adorning, beauty, symmetry and the regularity of the world order. Kosmos later focused on “the Earth” (contrasted with heaven) and the secular world. Often in the NT the word describes a world system alienated from and opposed to God, lying in the power of the Evil One.
KINGDOM DYNAMICS 18:36 John’s Writings, TERMINOLOGY OF THE KINGDOM. John is the only Gospel writer who records these words of Jesus: “My kingdom is not of this world.” Near the end of the first century, when John was writing his Gospel, Christians were often assailed with the accusation that their goals were not spiritual, but political. The Roman Empire was being filled with reborn citizens of a heavenly kingdom, but their “kingdom of God” terminology could be misunderstood. Thus, John adopts the phrase “eternal life,” as much to show the new quality of life Jesus Christ has brought as to describe its quantity. The idea of “eternal life” describes a divine dimension of life available to mankind, as well as a destined duration of “everlasting” endlessness. The words “eternal life” occur 15 times in John’s writings, “the kingdom of God” only 6. Some have thought John’s relatively infrequent use of “kingdom of God” suggested this message application was confined only to the time of Jesus’ ministry and the birth of “the church age.” Notwithstanding the fact that the birth of the church did introduce a new era in human history, the message of “the good news of God” was not changed. For example, see the thrust of its being taught/preached throughout Acts (20:25; 28:23,30–31). (Mt 19:23–24/Col 1:27–28) J.W.H.
37 “You are a king, then!” said Pilate. Jesus answered, “You say that I am a king. In fact, the reason I was born and came into the w orld is to testify to the truth. d Everyone on the side of truth lis tens to me.” e 38 “What is truth?” retorted Pilate. With this he went out again to the Jews gath ered there and said, “I find no basis for a charge against him. f 39 But it is your cus tom 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’?” 40 They shouted back, “No, not him! Give us Barabbas!” Now Barabbas had taken part in an uprising. g
Jesus Sentenced to Be Crucified Then Pilate took Jesus and had him flogged. h 2 The soldiers twisted to gether a crown of thorns and put it on his head. They c lothed him in a purple robe 3 and went up to him again and again, saying, “Hail, king of the Jews!” i And they slapped him in the face. j 4 Once more Pilate came out and said to the Jews gathered there, “Look, I am bringing him out k to you to let you know that I find no basis for a charge against him.” l 5 When J esus came out wearing the crown of thorns and the purple robe, m Pi late said to them, “Here is the man!” 6 As soon as the chief priests and their officials saw him, they shouted, “Crucify! Crucify!” But Pilate answered, “You take him and crucify him. n As for me, I find no basis for a charge a gainst him.” o 7 The Jew ish leaders insisted, “We have a law, and according to that law he must die, p because he claimed to be the Son of God.” q 8 When Pilate heard this, he was even more afraid, 9 and he went back inside the palace. r “Where do you come from?” he asked J esus, but J esus gave him no an swer. s 10 “Do you refuse to s peak to me?” Pilate said. “Don’t you realize I have pow er either to free you or to crucify you?” 11 Jesus answered, “You would have no power over me if it were not given to you from above. t Therefore the one who hand ed me over to you u is guilty of a greater sin.” 12 From then on, Pilate tried to set J esus
18:37 d Jn 3:32 e Jn 8:47; 1Jn 4:6 18:38 f Lk 23:4; Jn 19:4, 6 18:40 g Ac 3:14 19:1 h Dt 25:3; Isa 50:6; 53:5; Mt 27:26 19:3 i Mt 27:29 j Jn 18:22 19:4 k Jn 18:38 l ver 6; Lk 23:4 19:5 m ver 2 19:6 n Ac 3:13 o ver 4; Lk 23:4 19:7 p Lev 24:16 q Mt 26:63-66; Jn 5:18; 10:33 19:9 r Jn 18:33 s Mk 14:61 19:11 t Ro 13:1 u Jn 18:28-30; Ac 3:13
18:33–38 The dialogue between Pilate and Jesus clarifies the true nature of the Lord’s kingship and emphasizes its abiding relevance. 18:36 See section 1 of Truth-In-Action at the end of John. 19:5 Here is the Man was not meant as a title of honor but was a mingling of pity and scorn. Pilate regarded the claims of Jesus as more fit for ridicule than for serious legal action.
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19:6 Crucifixion was the most hideous Roman method of execution, reserved only for slaves and criminals. The victim generally was nailed or tied to a crossbeam which was then mounted to an upright wooden pole. Crucifixion was despised and therefore not practiced by the Jews. Their disgust with this form of punishment is evident in Deuteronomy 21:23: “Anyone who is hung on a pole is under God’s curse.”
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SECOND PROOFS JOHN 19:37 I 1393
free, but the Jewish leaders kept shout ing, “If you let this man go, you are no ◊ friend of Caesar. Anyone who claims to be a king v opposes Caesar.” 13 When Pilate h eard this, he b rought Jesus out and sat down on the ◊judge’s seat w at a p lace k nown as the S tone Pave ment (which in Aramaic x is Gabbatha). 14 It was the day of Preparation y of the Passover; it was about noon. z “Here is your king,” a Pilate said to the Jews. 15 But they shouted, “Take him away! Take him away! Crucify him!” “Shall I cru ci fy your king?” Pi late asked. “We have no king but Caesar,” the chief priests answered. 16 Finally Pilate handed him over to them to be crucified. b
19:12 v Lk 23:2 ◊ See WW at Jn 11:11. 19:13 w Mt 27:19 x Jn 5:2 ◊ See WW at Mt 27:19. 19:14 y Mt 27:62 z Mk 15:25 a ver 19, 21 19:16 b Mt 27:26; Mk 15:15; Lk 23:25 19:17 c Ge 22:6; Lk 14:27; 23:26 d Lk 23:33 e Jn 5:2 19:18 f Lk 23:32 19:19 g Mk 1:24 h ver 14, 21 19:20 i Heb 13:12 ◊ See WW at Mk 13:14. 19:21 j ver 14
The Crucifixion of Jesus So the soldiers took c harge of Jesus. 17 Carrying his own cross, c he went out to the place of the Skull d (which in Aramaic e is called Golgotha). 18 There they crucified him, and with him two others f — one on each side and Jesus in the middle. 19 Pi late had a notice prepared and fas tened to the c ross. It read: jesus of naz ar eth, g the king of the jews. h 20 Many of the Jews ◊read this sign, for the p lace where J esus was crucified was near the city, i and the sign was written in Arama ic, Latin and Greek. 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.” j 22 Pilate answered, “What I have writ ten, I have written.” 23 W hen the sold iers cruc if ied J esus, they took his clothes, dividing them into four shares, one for each of them, with the undergarment remaining. This gar ment was seamless, woven in one piece from top to bottom. 24 “Let’s not tear it,” they said to one an other. “Let’s decide by lot who will get it.”
19:24 k ver 28, 36, 37; Mt 1:22 Ps 22:18 19:25 m Mt 27:55, 56; Mk 15:40, 41; Lk 23:49 n Mt 12:46 o Lk 24:18 19:26 p Mt 12:46 q Jn 13:23 19:28 r ver 30; Jn 13:1 s ver 24, 36, 37 19:29 t Ps 69:21 19:30 u Lk 12:50; Jn 17:4 19:31 v ver 14, 42 w Dt 21:23; Jos 8:29; 10:26, 27 19:32 x ver 18 19:34 y Zec 12:10 z 1Jn 5:6, 8 19:35 a Lk 24:48 b Jn 15:27; 21:24 19:36 c ver 24, 28, 37; Mt 1:22 d Ex 12:46; Nu 9:12; Ps 34:20 ◊ See WW at Ro 16:20.
a 24 Psalm 22:18 b 26
This happened that the scripture might be fulfilled k that said, “They divided my clothes among them and cast lots for my garment.” a l So this is what the soldiers did. 25 Near the cross m of Jesus stood his mother, n his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. o 26 When Jesus saw his mother p there, and the dis ciple whom he loved q standing nearby, he said to her, “Woman, b here is your son,” 27 and to the disciple, “Here is your moth er.” From that time on, this disciple took her into his home.
The Death of Jesus 28 Later, knowing that everything had now been finished, r and so that Scrip ture would be fulfilled, s Jesus said, “I am thirsty.” 29 A jar of wine vinegar t was there, so they soaked a sponge in it, put the sponge on a s talk of the hyssop plant, and lifted it to Jesus’ lips. 30 When he had received the d rink, J esus said, “It is fin ished.” u With that, he bowed his head and gave up his spirit. 31 Now it was the day of Preparation, v and the next day was to be a special Sabbath. Because the Jewish leaders did not want the bodies left on the crosses w during the Sabbath, they asked Pilate to have the legs broken and the bodies taken down. 32 The soldiers therefore came and broke the legs of the first man who had been crucified with J esus, and then those of the other. x 33 But when they came to Jesus and found that he was already dead, they did not break his legs. 34 Instead, one of the soldiers pierced y Jesus’ side with a spear, bringing a sudden flow of b lood and water. z 35 The man who saw it a has given testimony, and his testimony is true. b He knows that he tells the truth, and he testifies so that you also may be lieve. 36 These things happened so that the scripture would be fulfilled: c “Not one of his b ones will be ◊broken,” c d 37 and, as
The Greek for Woman does not denote any disrespect. c 36 Exodus 12:46; Num. 9:12; Psalm 34:20 d 37 Zech. 12:10
19:13 The Stone Pavement, also called Gabbatha (“an elevated place”), was a raised platform upon which Pilate sat in judgment. Archaeologists identify it with an excavated Roman pavement that formed the courtyard of the Tower of Antonia. 19:14 Day of Preparation was the day immediately prior to a particular festival, the Passover in this case. Since all religious festivals began on the Sabbath, the day of Preparation was Friday. 19:17 The victim was forced to carry only the crossbeam to the place of execution. 19:19–22 It was customary to place the charge for crucifixion over the victim’s cross. One would suspect a charge of sedition. Pilate’s bitter irony achieved a measure of revenge against those who had entrapped him into a condemnation of Jesus.
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19:25–27 To the very last, Jesus’ earthly life demonstrated the priority he placed on love and concern in relationships. 19:30 It is finished: The Greek tense indicates that the work of redemption has been completed once for all and its results are abiding continuously. 19:31–33 Jewish law dictated that the bodies of executed criminals be removed from sight before sunset (Dt 21:23). When the legs were broken, the victims could no longer ease the strain on their arms and chests, causing a greater constriction in their chests, which hastened death. 19:34–37 Whether or not the blood and water may be joint symbols of redemption and evidences of the humanity of Jesus (see 1Jn 5:6–8), John sees the piercing of Jesus’ side as a fulfillment of prophecy.
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SECOND PROOFS 1394 I JOHN 19:38
WORD WEALTH 19:35 testimony, marturia (mar-too-ree- ah); Strong’s #3141: Compare “martyr.” Witness, historical attestation, evidence, judicial or general certification. The word describes a testimony based on what one has seen, heard or knows. The English word “martyr” comes from the Greek root, with the implication that a witness is willing to die for his belief.
19:37 e Zec 12:10; Rev 1:7 ◊ See WW at Ac 4:12. 19:39 f Jn 3:1; 7:50 19:40 g Lk 24:12; Jn 11:44; 20:5, 7 h Mt 26:12 19:41 ◊ See WW at 2Co 5:17. 19:42 i ver 14, 31 j ver 20, 41
scripture says, “They will look on the one they have pierced.” d e
The Burial of Jesus 38 Later, Joseph of Arimathea asked Pi late for the body of Jesus. Now Joseph was a disciple of J esus, but secretly be cause he feared the Jewish leaders. With Pilate’s permission, he came and took the body away. 39 He was accompanied by Nicodemus, f the man who earlier had vis ited Jesus at night. Nicodemus brought a mixture of m yrrh and aloes, a bout seven ty-five pounds. a 40 Taking Jesus’ body, the two of them wrapped it, with the spic es, in s trips of linen. g This was in accor dance with Jewish burial customs. h 41 At the place where Jesus was crucified, there was a garden, and in the garden a ◊new tomb, in which no one had ever been laid. 42 Be cause it was the Jewish day of Prep aration i and since the tomb was nearby, j they laid J esus there. a 39 Or
20:1 k ver 18; Jn 19:25 l Mt 27:60, 66 ◊ See WW at Jn 12:46. 20:2 m Jn 13:23 n ver 13 ◊ See WW at Jn 21:15. 20:3 o Lk 24:12 20:5 p ver 11 q Jn 19:40 20:6 ◊ See WW at Jn 20:14. 20:7 r Jn 11:44 20:8 s ver 4 20:9 t Mt 22:29; Jn 2:22 u Lk 24:26, 46 ◊ See WW at Jn 5:39. 20:11 v ver 5 20:12 w Mt 28:2, 3; Mk 16:5; Lk 24:4; Ac 5:19 ◊ See WW at Mt 4:11.
The Empty Tomb Early on the first day of the week, while it was still ◊dark, Mary Mag dalene k went to the tomb and saw that the stone had been removed from the en trance. l 2 So she came running to Simon Peter and the other disciple, the one Jesus ◊loved, m and said, “They have tak en the Lord out of the tomb, and we don’t know where they have put him!” n 3 So Pe ter and the other disciple started for the tomb. o 4 Both were running, but the other disciple outran Peter and reached the tomb first. 5 He bent over and looked in p at the strips of linen q lying there but did not go in. 6 Then Simon Peter came along behind him and went straight into the tomb. He ◊saw the strips of linen lying there, 7 as well as the cloth that had been wrapped around Jesus’ head. r The cloth was still lying in its p lace, separate from the linen. 8 Finally the other disciple, who had reached the tomb first, s also went in side. He saw and believed. 9 (They still did not understand from ◊Scripture t that Jesus had to rise from the dead.) u 10 Then the disciples went back to w here they were staying.
Jesus Appears to Mary Magdalene 11 Now Mary stood outside the tomb crying. As she wept, she bent over to look into the tomb v 12 and saw two ◊an gels in w hite, w seated where Jesus’ body had been, one at the head and the other at the foot.
about 34 kilograms
THE DEATH OF JESUS (19:42)
The world viewed Jesus’ death as a scandal and as foolishness (1Co 1:18–25). The church understood his death as fulfillment of Old Testament prophecy. Aspect of Jesus’ Death
Old Testament Reference
In obedience to his Father (18:11)
Announced by himself (18:32; see 3:14)
In the place of his people (18:14)
With evildoers (19:18)
In innocence (19:6)
Buried in a rich man’s tomb (19:38–42)
19:38–39 Both Joseph of Arimathea and Nicodemus were ranged, but still retained the shape they had when they covered the members of the Sanhedrin and had apparently become covert body, the upper layer having fallen on the lower from the weight disciples of Jesus. of the spices, and the head wrapping separated from the rest by the length of the neck. Apparently the body had simply passed 20:1–10 The first day of the week: The resurrection distin- through the burial shroud. guishes Christianity from all other religions. In commemoration and celebration of this event, Christians gather on Sunday to worship 20:2 The other disciple was John, the writer of this Gospel. the resurrected Lord. The graveclothes were not unwound or disar- 20:12 See note on Luke 24:4.
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SECOND PROOFS JOHN 20:26 I 1395
They a sked her, “Woman, why are you crying?” x “They have taken my Lord away,” she said, “and I don’t know where they have put him.” y 14 At this, she turned around and saw Jesus standing there, z but she did not realize that it was Jesus. a 15 He a sked her, “Woman, why are you crying? b Who is it you are looking for?” Thinking he was the gardener, she said, “Sir, if you have carried him away, tell me where you have put him, and I will get him.” 16 Jesus said to her, “Mary.” She turned toward him and c ried out eans in Aramaic, c “Rabboni!” d (which m “Teacher”). 17 Jesus said, “Do not hold on to me, for I have not yet ascended to the Father. Go instead to my brothers e and tell them, ‘I am ascending to my Father f and your Fa ther, to my God and your God.’ ” 18 Mary Magdalene g went to the dis ciples h with the news: “I have seen the Lord!” And she told them that he had said these things to her. 13
20:13 x ver 15 y ver 2 20:14 z Mt 28:9; Mk 16:9 a Lk 24:16; Jn 21:4 20:15 b ver 13 20:16 c Jn 5:2 d Mt 23:7 20:17 e Mt 28:10 f Jn 7:33 20:18 g ver 1 h Lk 24:10, 22, 23 20:19 i Jn 7:13 j Jn 14:27 k ver 21, 26; Lk 24:36‑39 ◊ See WW at 1Jn 4:18. 20:20 l Lk 24:39, 40; Jn 19:34 m Jn 16:20, 22 ◊ See WW at Mt 10:1. 20:21 n ver 19 o Jn 3:17 p Mt 28:19; Jn 17:18 20:22 q Jn 7:39; Ac 2:38; 8:15-17; 19:2; Gal 3:2 ◊ See WW at Ac 7:33.
Jesus Appears to His Disciples 19 On the evening of that f irst day of the week, when the disciples were together, with the d oors locked for ◊fear of the Jew ish leaders, i Jesus came and s tood a mong them and said, “Peace j be with you!” k 20 After he said this, he s howed them his hands and side. l The ◊disciples were over joyed m when they saw the Lord. 21 Again J esus said, “Peace be with you! n As the Father has sent me, o I am sending you.” p 22 And with that he breathed on them and said, “Receive the ◊Holy Spirit. q WORD WEALTH 20:14 saw, theoreo (theh-oh-reh-oh); Strong’s #2334: Compare “theater,” “theory,” “theoretical.” To behold, view attentively, perceive, look with a prolonged and continuous gaze. Theoreo conveys looking with a purpose, with interest and with close scrutiny. a 24
20:23 r Mt 16:19; 18:18 20:24 s Jn 11:16 20:25 t ver 20 u Mk 16:11
WORD WEALTH 20:21 sent, apostello (ap-os-tel-low); Strong’s #649: Compare “apostolic.” To commission, set apart for a special service, send a message by someone, send out with a mission to fulfill, equip and dispatch one with the full backing and authority of the sender. If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.” r
Jesus Appears to Thomas 24 Now Thomas s (also known as Didy mus a ), one of the Twelve, was not with the disciples when J esus came. 25 So the other disciples told him, “We have seen the Lord!” But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, t I will not believe.” u 26 A week lat er his disciples were in the KINGDOM DYNAMICS 20:22 The Holy Spirit and the New Birth, HOLY SPIRIT FULLNESS. Jesus’ words “Receive the Holy Spirit” help to set in context two different works of the Holy Spirit in a believer’s life. First, here on Easter night, the disciples do, in fact, “receive the Holy Spirit” as “the Spirit who gives life” (Ro 8:2). Jesus’ word is direct and unequivocal: “Receive”; and in doing so, the disciples are “born again” (Jn 3:3) by the Holy Spirit’s regenerating work in them (Ro 8:11–17). This passage parallels the breath of the Father on Adam in the first creation, as Jesus breathes on them and the “new creation” is begun (2Co 5:17). Second, however, on Pentecost the work of God’s Spirit as the Spirit of power (Isa 11:2, “might”) is to enable Jesus’ disciples for ministry—witness and service— to fulfill their mission to the world. (Lk 24:49/Ac 1:5–8) S.G.B.
Thomas (Aramaic) and Didymus (Greek) both mean twin.
20:17–18 Do not hold on to me reinforces the now changed condition that is to exist between Master and disciple, a condition which Jesus tells Mary will be fully inaugurated with the ascension. There is no justification for the carnal presumption asserted by sinful minds that some amorous feelings existed between Mary Magdalene and Jesus. There is neither any evidence that she had been a prostitute (only that she had experienced a great deliverance, Luke 8:2), nor that her age was even approximate to Jesus’ age. Her companying with a group of older women argues otherwise, John 19:25.
20:20 The appearance of the risen Christ dispelled the fears of the disciples. They were convinced that he was the same Jesus who had been crucified a few days earlier, as the scars in his hands and side showed. 20:21–23 The commissioning of the disciples to the mission of Christ is what made them “apostles,” or “sent-forth ones.” The empowerment for such mission comes through the Holy Spirit, poured out upon all believers at Pentecost. See note on 3:32–36. 20:22 Breathed: The allusion to Genesis 2:7 is unmistakable. Now Jesus breathed life into his own. Some interpret the state20:19 Closed doors were not a barrier to the risen Lord (see v. 26). ment Receive the Holy Spirit as symbolic and as anticipating
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SECOND PROOFS 1396 I JOHN 20:27
ouse again, and Thomas was with them. h Though the doors were locked, Jesus came and s tood among them and said, “Peace v be with you!” w 27 Then he said to Thom as, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.” x 28 Thomas said to him, “My Lord and my God!” 29 Then Jesus told him, “Because you have seen me, you have be l ieved; y ◊blessed are those who have not seen and yet have believed.” z
The Purpose of John’s Gospel 30 Jesus performed many other ◊signs a in the presence of his disciples, w hich are not recorded in this book. b 31 But these are written that you may believe a c that Jesus is the ◊Messiah, the Son of God, d and that by believing you may have life in his name. e Jesus and the Miraculous Catch of Fish Afterward Jesus appeared again to his disciples, f by the Sea of Gali lee. b g It happened this way: 2 Simon Peter, nown as Didymus c ), Na Thomas h (also k thanael i from Cana in Galilee, j the sons of Zebedee, k and two other disciples were together. 3 “I’m going out to fish,” Simon Peter told them, and they said, “We’ll go with you.” So they went out and got into the boat, but that night they caught noth ing. l 4 Early in the morning, J esus s tood on the shore, but the disciples did not realize that it was J esus. m 5 He c alled out to them, “Friends, haven’t you any fish?” “No,” they answered. 6 He said, “Throw your net on the r ight side of the boat and you will find some.” When they did, they were unable to haul the net in because of the large number of fish. n 7 Then the disciple whom Jesus loved o said to Peter, “It is the Lord!” As soon as Simon Peter heard him say, “It is the Lord,” he w rapped his outer garment a round him (for he had taken it off) and jumped into
20:26 v Jn 14:27 w ver 21 20:27 x ver 25; Lk 24:40 20:29 y Jn 3:15 z 1Pe 1:8 ◊ See WW at Mt 5:3. 20:30 a Jn 2:11 b Jn 21:25 ◊ See WW at Rev 16:14. 20:31 c Jn 3:15; 19:35 d Mt 4:3 e Mt 25:46 ◊ See WW at 2Ti 4:1. 21:1 f Jn 20:19, 26 g Jn 6:1 21:2 h Jn 11:16 i Jn 1:45 j Jn 2:1 k Mt 4:21 21:3 l Lk 5:5 21:4 m Lk 24:16; Jn 20:14 21:6 n Lk 5:4‑7 21:7 o Jn 13:23
Jesus Reinstates Peter 15 When they had finished eating, J esus said to Simon Peter, “Simon son of John, do you love me more than these?” “Yes, Lord,” he said, “you know that I love you.” t Jesus said, “Feed my ◊lambs.” u 16 Again Jesus said, “Simon son of John, do you love me?” He answered, “Yes, Lord, you know that I love you.” Jesus said, “Take care of my sheep.” v 17 The third time he said to him, “Simon son of John, do you love me?” Peter was hurt because J esus a sked him the third time, “Do you love me?” w He
a 31 Or
the water. 8 The other disciples followed in the boat, towing the net full of fish, for they were not far from s hore, about a hundred yards. d 9 When they landed, they saw a fire p of burning coals there with fish on it, q and some bread. 10 Jesus said to them, “Bring some of the fish you have just caught.” 11 So Si mon Peter climbed back into the boat and dragged the net ashore. It was full of large fish, 153, but even with so many the net was not torn. 12 Jesus said to them, “Come and have breakfast.” None of the disci ples dared ask him, “Who are you?” They knew it was the Lord. 13 Jesus came, took the bread and gave it to them, and did the same with the fish. r 14 This was now the third time Jesus appeared to his disciples s after he was r aised from the dead.
21:9 p Jn 18:18 q ver 10, 13 21:13 r ver 9 21:14 s Jn 20:19, 26 21:15 t Mt 26:33, 35; Jn 13:37 u Lk 12:32 ◊ See WW at Rev 6:1. 21:16 v Mt 2:6; Ac 20:28; 1Pe 5:2, 3 21:17 w Jn 13:38
WORD WEALTH 21:15 love, phileo (fill- eh-oh); Strong’s #5368: Compare “philharmonic,” “philosophy,” “philology.” To be fond of, care for affectionately, cherish, take pleasure in, have personal attachment for. Jesus asked Peter twice if he had agape love. Peter answered with phileo, which at that moment was all he had to give. Later, when the Holy Spirit imparted to him the fuller understanding of agape love, Peter used the agape/agapao words nine times in his writings.
may continue to believe b 1 Greek Tiberias c 2 Thomas (Aramaic) and Didymus (Greek) both mean twin. d 8 Or about 90 meters
20:30–31 John states both his method and his purpose in writing. 21:1–14 The appearances of the risen Christ in chapter 20 took place in the vicinity of Jerusalem. But this one was in Galilee, where the disciples had returned to their secular occupation as fishermen. The miraculous catch of fish and breakfast with their Master convinced them of who he was, and yet left them too awed to spoil 20:23 The disciples are to preach both the way of salvation and with words the wonder of his presence and actions. the way of damnation explaining how sinners can be forgiven and 21:15–19 After his threefold denial of Jesus, Peter needed special the danger of rejecting the gospel. Whether or not the hearers’ sins attention. In his reply to Jesus’ threefold question Do you love me? are forgiven depends on their acceptance or rejection of Christ. Peter uses a less emphatic word, not daring to claim a complete Pentecost. Others understand the Greek to denote immediacy in the sense of “receive right now,” and view the day of the Lord’s resurrection as marking the transition from the terms of the Old Covenant to those of the New Covenant. The old creation began with the breath of God; now the new creation begins with the breath of God the Son.
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SECOND PROOFS JOHN 21:25 I 1397 ◊“Lord,
you know all things; you said, know that I love you.” Jesus said, “Feed my sheep. y 18 Very truly I tell you, when you were younger you dressed yourself and went w here you wanted; but when you are old you will stretch out your hands, and someone else will d ress you and lead you w here you do not want to go.” 19 Jesus said this to indicate the kind of d eath z by which Peter would glorify God. a Then he said to him, “Follow me!” 20 Peter turned and saw that the disciple whom Jesus loved b 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 you?”) c x
21:17 x Jn 16:30 y ver 16 ◊ See WW at Jn 6:68. 21:19 z Jn 12:33; 18:32 a 2Pe 1:14 21:20 b ver 7; Jn 13:23 c Jn 13:25 21:22 d Mt 16:27; 1Co 4:5; Rev 2:25 e ver 19 21:23 f Ac 1:16 21:24 g Jn 15:27 h Jn 19:35 ◊ See WW at Ac 26:22. ◊ See WW at Jn 19:35. 21:25 i Jn 20:30 ◊ See WW at Jn 18:36.
devotion. In the third form of the question, Jesus uses the same word for love that Peter had used, inquiring if Peter even had the affection that he claimed. Peter can only appeal to the Lord’s divine knowledge as proof of his sincerity. The ultimate call for Peter to follow his Master epitomizes the Lord’s threefold commission for
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When Peter saw him, he a sked, “Lord, what about him?” 22 Jesus answered, “If I want him to re main alive until I return, d what is that to you? You must follow me.” e 23 Because of this, the rumor s pread a mong the believ ould not die. But ers f that this disciple w 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?” 24 This is the disciple who ◊testifies to these things g and who wrote them down. We know that his ◊testimony is true. h 25 Jesus did many other things as well. i 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. 21
him to be a shepherd to the sheep. 21:20–23 The emphasis does not rest on the rather mysterious reference to the fate of the beloved disciple but on the individualization of the call to discipleship. The specifics may vary from one individual to another, but the demand for obedience is the same.
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TRUTH IN ACTION THROUGH JOHN
Letting the Life of the Holy Spirit Bring Faith’s Works Alive in You!
Growing in Godliness
To the NT disciple, godly living is living in, through and for Jesus. Godliness includes these three elements: love, obedience and unity. By living godly lives, we learn to see things as God does and adopt his Word as our only standard.
Judge spiritual things by spiritual standards, not by appearance.
Exalt Jesus in your life and service to draw men to him.
Recognize that love obeys Jesus and lays down its life for others.
Commit yourself to the unity of the church.
Dynamic 2Cultivating Devotion
John’s Gospel introduces the Holy Spirit as the key to a truly dynamic devotion to God. It anticipates the outpouring of the Holy Spirit who will become the very energy of the believer’s devotional life. The Holy Spirit will maximize prayer and worship, minister through the Lord’s Supper and enable believers to continually draw their lives from Jesus Christ himself.
Obeying Jesus is evidence that we love him and are his disciples. Our obedience is vital to holy living. The Holy Spirit teaches us and gives us understanding of the Scriptures, enabling us to obey the Lord.
4The Walk of Faith
A key word in John’s Gospel is “believe.” Faith is important to our understanding of Scripture and to the Spirit’s activity in our lives. Faith, like love, evidences itself in obedience. Faith approaches God boldly to receive from him.
Practice Christian citizenship, but realize that the world system is often opposed to God’s kingdom.
Worship God frequently, with your spiritual language as well as your understanding.
Draw on Jesus’ life and healing while partaking of his body and blood in the Lord’s Supper.
Do not allow your ministry for Jesus to distract you from your more important ministry to him.
Reject independence from God. Nurture an increasingly deepened relationship with Jesus Christ.
Practice instant obedience to God and his Word.
Follow Jesus’ example in Scripture, knowing that he did only what he saw the Father doing.
Determine to obey the Lord. Align your will with his will.
Know that you show your love for Jesus by obeying him. Diligently keep God’s Word, and steadfastly abide in his presence.
Believe in the miracles of Jesus.
Understand that the glory of God is revealed to those who believe.
Recognize that Jesus is the only way to God. Know Jesus to know God.
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Pray for and expect the “greater things” ministry of the church. Do not neglect to ask the Father for those things you need to live and do his work.
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SECOND PROOFS TRUTH JOHN TEACHES
the Christ-in-You 5Living Life
The Gospel of John is uniquely structured around seven “I am” sayings. Most of these sayings are linked to a miracle that brings further revelation of that truth through the manifestation of the Spirit. We are to know Jesus in spirit and in truth. To walk in faith we must know the truth of who Jesus is and experience by the Spirit the reality of that truth. It is vital that our faith be more than just head knowledge, but that our hearts and lives are affected by that truth. Faith is not static but dynamic.
for Growth in 6Guidelines the Spirit
John’s Gospel introduces the Holy Spirit’s role in spiritual growth. The new birth and the baptism with the Holy Spirit endow the believer with the life and gifts of the Holy Spirit, including the ability to pray in Spirit power. The Holy Spirit is our teacher, helper, advocate and guide. He is our source of true spiritual understanding. He lifts up Jesus and builds up believers, enabling them to live the Christian life.
6:5–13, 35, 48–51
Feed on Jesus, the bread of life. Do this practically through regularly celebrating communion and reading the Word of God.
Follow Jesus who is the light of the world; in him is the light of life. The light of Jesus brings sight to both the spiritually and physically blind. Do the works of Jesus while there is still opportunity.
By faith enter into abundant life through Jesus, who is the gate. Understand that only through Jesus will you find eternal life, because Jesus, the Good Shepherd, gave his life for you.
Believe in Jesus who is the resurrection and the life. The raising of Lazarus from the dead was a demonstration of the glory of God and showed Jesus’ power over death. We no longer need to fear death because Jesus has overcome it and offers us eternal life (Heb 2:14–15).
Come to the Father through Jesus. Jesus is the way to God that you have sought. He is the truth for which you have searched. He is the life for which you have longed.
Abide in Jesus, the true vine. Remain in him, staying continually present with him. Then you will experience growth, maturity and productivity for the kingdom of God.
Understand that perceiving the kingdom of God and entering it are impossible without spiritual rebirth.
Understand that the Holy Spirit enables God’s people to understand and live by the truth.
Ask the Holy Spirit to bring conviction to people’s hearts. Understand that is one of his primary ministries.
Understand that knowing the truth of God’s Word is made possible by the Holy Spirit.
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This outstanding resource offers a fresh look at the Scriptures and the work of the Holy Spirit. Jack Hayford, founding pastor of The Churc...
Published on Feb 28, 2014
This outstanding resource offers a fresh look at the Scriptures and the work of the Holy Spirit. Jack Hayford, founding pastor of The Churc...