Christian
Churches of God
No. F043v
Commentary on John
Part 5
(Edition 1.0 20220909-20220909)
Commentary on Chapters 17-21.
Christian
Churches of God
E-mail: secretary@ccg.org
(Copyright © 2022 Wade Cox)
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Commentary
on John Part 5
John Chapters 17-21 (RSV)
After Jesus had spoken the words in the education of the elect from the
summary of chapters on the Nature of God and the elect to Chapter 12 ending in
the summary at end chapter 12 in Parts 1 (F043), 2 (F043ii) and 3 (F043iii), he then
prepared the elect for the end and his death and resurrection in Part 4 (F043iv). We now
see he acts as High Priest designate of the Order of Melchisedek, and Morning Star designate of the planet,
and declares his position as being sent by the One True God and that knowing
the One True God and Christ whom he sent (17:3) is Eternal Life
(No. 133). See also Commentary on Hebrews
(F058) (see below).
“In
Job 1:6, 2:1 and 38:4-7 we are told there are multiple sons of God before the
creation and Satan was among them. Job indentifies the saviour as one of the
(governing) thousand of the Angelic Host (Job 33:23). This work shows that
there were multiple sons of God and multiple Morning Stars from before the
foundation of the earth. The Psalms show conclusively that the sons of God were
the Angelic Host and this Host was referred to as elohim and
that Christ confesses the saints before the council of the elohim (cf. Ps.
82:1). The psalm says that some have fallen and will die like any man (Ps.
82:6). This text refers to the entire Host both spiritual and physical.
Proverbs 30:4 asks the specific questions concerning the activities of God and
30:5 provides the answer of the name of the One True God and the name of His
son. The word is provided in the first line that says: every word of
ELOAH is pure. From Ezra chapters 4 to 7 we know that Eloah is the God of
the Temple and it is His Law and His Temple and we know that He has a son.
Eloah is singular and admits of no plurality whatsoever. It is the basis of the
Western Aramaic and the Chaldean Elahh equivalent of the Hebrew Eloah and is
also used in the OT in Daniel. This word formed the basis of the Eastern
Aramaic which became the Arabic Allah’. The elahhin and the elohim were
synonymous and were understood anciently to refer to the sons of God. Daniel
reflects that understanding in the text” (see Ditheism (No.
076B); Names of God (No. 116); and Names of God in Islam
(No. 054)). We will now deal with the Eight Signs of the Gospel of
John.
Dealing with the Eight
Signs of John
Further information: Prologue to John, Book of Signs,
and John 21
“The majority of
scholars see four sections in the Gospel of John: a prologue (1:1–18);
an account of the ministry, often called the "Book of Signs"
(1:19–12:50); the account of Jesus' final night with his disciples and the
passion and resurrection, sometimes called the Book of Glory (13:1–20:31);
and a conclusion (20:30–31); to these is added an epilogue which most scholars
believe did not form part of the original text (Chapter 21).[35] Disagreement
does exist; some scholars such as Richard Bauckham argue that John 21 was part
of the original work, for example.[36]
·
The
prologue informs readers of the true identity of Jesus, the Word of God through
whom the world was created and who took on human form;[37] he
came to the Jews and the Jews rejected him, but "to all who received him
(the circle of Christian believers), who believed in his name, he gave power to
become children of God."[38]
·
Book
of Signs (ministry of Jesus): Jesus calls his disciples and begins his earthly
ministry.[39] He
travels from place to place informing his hearers about God the Father in long
discourses, offering eternal life to all who will believe, and performing
miracles which are signs of the authenticity of his teachings, but this creates
tensions with the religious authorities (manifested as early as 5:17–18), who
decide that he must be eliminated.[39][40]
·
The
Book of Glory tells of Jesus's return to his heavenly father: it tells how he
prepares his disciples for their coming lives without his physical presence and
his prayer for himself and for them, followed by his betrayal, arrest, trial,
crucifixion and post-resurrection appearances.[40]
·
The
conclusion sets out the purpose of the gospel, which is "that you may
believe that Jesus is the Christ, the Son of God, and that believing you may
have life in his name."[5]
·
Chapter
21, the addendum, tells of Jesus' post-resurrection appearances in Galilee,
the miraculous catch of fish, the prophecy of
the crucifixion of
Peter, and the fate of the Beloved Disciple.[5]”
[See the
commentary on Chapter 21 and also the paper on the 153 Great Fish
(No.170B) which ties all the Gospels together in relation to the
Miracles of all four gospels- ed.]
“The structure is
highly schematic: there are seven ‘signs’ culminating in the raising of Lazarus (foreshadowing
the resurrection of Jesus), and seven ‘I am’
sayings and discourses, culminating in Thomas's proclamation of the risen Jesus
as ‘my Lord and my God’ (the same title, dominus et deus, claimed by the Emperor Domitian,
an indication of the date of composition).[4]”
(ibid)
https://en.wikipedia.org/wiki/Gospel_of_John
It is important
that Bullinger’s text is studied regarding the Eight Signs of John’s Gospel.
Although, even Bullinger appears to have been taken in by the Easter Mother
Goddess cult of the Friday Death and Sunday Resurrection of the god Attis in
Rome. It is probable that he had to let the Resurrection after dark beginning
the Sunday, slide for the sake of peace. See also Bullinger The Eight
Signs in John's Gospel. - Appendix to the Companion Bible
(posterite-d-abraham.org)
Bullinger goes
into more detail but has the eighth sign as
“…..the Resurrection having taken place on the
eighth day” meaning first day of the week. His work is an otherwise good
explanation of the signs. The Resurrection actually took place at the
end of the Sabbath and not after dark on the Sunday as claimed by the Sunday
Baal worshippers (see Timing of the Crucifixion
and the Resurrection (No. 159); The Cross Its Origin and
Significance No. 039)); Origin of Christmas and
Easter (No. 265)).
The outline of the Seven Signs lead up to the Eighth Sign of the Resurrection
on the Third day completing that phase of the Sign of Jonah
and the History of the Reconstruction of the Temple (No. 013).
THE EIGHT "SIGNS"
A 2:1-11. THE MARRIAGE IN
CANA.
a The background. Nathanael's faith
(1:49-51).
b The Place.
Galilee (v. 1).
c "The Third Day" (v. 1).
d Wine Provided (vv. 8, 9).
e "Jesus was called, and His disciples" (v. 2).
f Failure confessed. "They have no wine"
(v. 3).
g Numbers. Six waterpots, holding two or three firkins apiece.
(v. 6).
h Command. "Fill the waterpots with water"
(v. 7-).
i Obedience. "They filled them" (v. -7-).
k Waterpots filled to the last drop. "Up to the
brim" (v. -7).
l The servants bare (enenkan, v. 8).
m Glory manifested (ephanerose, v. 11-).
n His disciples' faith (v. -11).
B
4:46-50. THE RULER'S SON.
o The background.
Rejection (vv. 43, 44).
p Time. "After two days" (v. 43).
q His son. "Sick" (esthenei, v. 46).
r Parenthetic explanation re the place (Cana) (v. 46).
s "At the point of death" (v. 47).
"Death" only here, and in "B" below.
t "Ye will not believe" (v. 48).
u "Ere my child die" (v. 49).
v The servants "met him" (v. 51).
w "Thy son liveth" (v. 51).
x "The fever left him" (apheken, v. 52).
C
5:1-47. THE IMPOTENT MAN.
a The Place. Jerusalem (v. 1).
b The Pool. Bethesda (v. 2).
c The longstanding case, "thirty-eight years"
(v. 5).
d "Jesus saw him" (v. 6).
e The Lord takes the initiative (v. 6).
f "The same day was the Sabbath" (v. 9).
g "Afterward Jesus findeth him" (v. 14).
h. "Sin no more" (v. 14). Sin, only here and in
"C", below
i "My Father worketh hitherto, and I work" (v. 17).
k A double reference to "Moses" (vv. 45, 46).
D
6:1-14. THE FEEDING OF THE FIVE THOUSAND.
l The only "sign" (with D) recorded in the other
Gospels (Matt. 14:15.
Mark 6:35. Luke 9:10).
m "Jesus went up to the mountain" (v. 3).
n Followed by a discourse (vv. 26-65). Signification.
o "Many disciples went back" (v. 66).
p The testimony of Peter (vv. 68, 69).
D
6:15-21. THE WALKING ON THE SEA.
l
The only "sign" (with D) recorded in the other Gospels (Matt.
14:23. Mark 6:47).
m
"Jesus departed again into the mountain" (v. 15).
n
Followed by a discourse (ch. 7). Signification.
o
"Many of the people believed" (7:31).
p
The testimony of Nicodemus (7:50).
C
9:1-41. THE MAN BORN BLIND.
a
The Place. Jerusalem (8:59; 9:1).
b
The Pool. Siloam (vv. 7, 11).
c The
longstanding case, "from birth" (v. 1).
d
"Jesus saw" him (v. 1).
e
The Lord takes the initiative (v. 6).
f
"It was the Sabbath day" (v. 14).
g
"When He had found him" (v. 35).
h
"Who did sin?" (v. 2. Cp. vv. 24, 25, 31,
34). Sin, only here,
and in "C", above.
i
"I must work the 1000 works of Him that sent Me" (v. 4).
k
A double reference to "Moses" (vv. 28, 29).
B
11:1-44. THE SISTER'S BROTHER.
o The background.
Rejection (10:31, 39; 11:8).
p Time. "Jesus abode two days where He was" (v. 6).
q Lazarus was sick (esthenei, v. 2).
r Parenthetic explanation re the person (Mary) (v. 2).
s "Lazarus is dead" (v. 14). "Death"
only here, and in "B" above.
t "That ye may believe" (v. 15).
u "Our brother had not died" (v. 21, 32).
v Martha "met Him" (vv. 20, 30).
w "Lazarus, come forth" (v. 43).
x "Let him go" (aphete, v. 44).
A 21:1-14. THE DRAUGHT OF
FISHES.
a The background. Thomas's unbelief
(20:24-29).
b The Place.
Galilee (v. 1).
c "The third time" (v. 14).
d A meal provided (v. 9).
e The Lord was the Caller of His disciples (vv. 5, 12).
f Failure confessed. They had "caught nothing" (v.
3). Had "no meat" (v. 5).
g Numbers: 200 cubits (v. 8); 153 fishes (v. 11).
h Command. "Cast the net into the water" (v.
6).
i Obedience. "They cast therefore" (v. 6).
k Net full, to the last fish (vv. 8, 11).
l "Bring of the fish" (enenkate, v. 10).
m The Lord manifested (ephanerothe, v. 14).
n His disciples' love (vv. 15-17).
Chapter 17
1When Jesus had spoken these words, he lifted up his eyes to heaven and said, "Father, the hour has come; glorify thy Son that the Son may glorify thee, 2since thou hast given him power over all flesh, to give eternal life to all whom thou hast given him. 3And this is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent. 4I glorified thee on earth, having accomplished the work which thou gavest me to do; 5and now, Father, glorify thou me in thy own presence with the glory which I had with thee before the world was made. 6"I have manifested thy name to the men whom thou gavest me out of the world; thine they were, and thou gavest them to me, and they have kept thy word. 7Now they know that everything that thou hast given me is from thee; 8for I have given them the words which thou gavest me, and they have received them and know in truth that I came from thee; and they have believed that thou didst send me. 9I am praying for them; I am not praying for the world but for those whom thou hast given me, for they are thine; 10all mine are thine, and thine are mine, and I am glorified in them. 11And now I am no more in the world, but they are in the world, and I am coming to thee. Holy Father, keep them in thy name, which thou hast given me, that they may be one, even as we are one. 12While I was with them, I kept them in thy name, which thou hast given me; I have guarded them, and none of them is lost but the son of perdition, that the scripture might be fulfilled. 13But now I am coming to thee; and these things I speak in the world, that they may have my joy fulfilled in themselves. 14I have given them thy word; and the world has hated them because they are not of the world, even as I am not of the world. 15I do not pray that thou shouldst take them out of the world, but that thou shouldst keep them from the evil one. 16They are not of the world, even as I am not of the world. 17Sanctify them in the truth; thy word is truth. 18As thou didst send me into the world, so I have sent them into the world. 19And for their sake I consecrate myself, that they also may be consecrated in truth. 20"I do not pray for these only, but also for those who believe in me through their word, 21that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us, so that the world may believe that thou hast sent me. 22The glory which thou hast given me I have given to them, that they may be one even as we are one, 23I in them and thou in me, that they may become perfectly one, so that the world may know that thou hast sent me and hast loved them even as thou hast loved me. 24Father, I desire that they also, whom thou hast given me, may be with me where I am, to behold my glory which thou hast given me in thy love for me before the foundation of the world. 25O righteous Father, the world has not known thee, but I have known thee; and these know that thou hast sent me. 26I made known to them thy name, and I will make it known, that the love with which thou hast loved me may be in them, and I in them."
Intent of Chapter 17
Prayer of the High Priest of
Melchisedek
vv.
1-5 Jesus prays to the Father
for himself as High Priest.
v. 1. Jesus has qualified as the
High Priest of the Order of Melchisedek (Heb. 6:19-20; 7:1-28) which is the
order of the full priesthood of the entire world from the Salvation of the
Gentiles as we see from the Introduction above and the texts below. The
priesthood was vested in Shem from the Flood. Christ then proceeds to pray to
the Father as High Priest, for himself (see No. 128 below and
also F058).
v. 2. God has given Christ power
to give Eternal Life (No. 133)
to all those that God has Predestined (No. 296)
and given to Christ as the elect (see Elect as Elohim (No. 001)).
v. 3 And this is Eternal Life that they know thee the Only
True God and Jesus Christ whom Thou hast sent.
In this sentence stands the
purpose of the Gospels. There is only One True God, and it is the Father alone,
and He sent Christ for the purpose of granting humans eternal life. Christ has
been granted that ability and the ability to confer that gift on all mankind
that God determines as fit to come into the Kingdom Of God. Christ was granted
that capacity above his comrades in Ps. 45:6-7 (177)
and Heb. 1:8-9 (F058). Christ was
never coeternal and coequal with the Father, and to assert such is polytheism. This
assertion attributes the sin of Satan to the Messiah and impugns his capacity as
High Priest (see The First Commandment: The
Sin of Satan (No. 153)). This error will be corrected under the
Witnesses (135, 141D) and stamped
out by Messiah and the Host (141E; 141E_2) and will
not be allowed to enter the Millennium, on pain of death (141F).
The Gospel of John was the key to
understanding the early stages of the Sign of Jonah ... (No.
013) as it applied to all four gospels and explains the sequence of
time over the 2.5 years, under the Sign (see also Commentary on
Jonah (F032)). The first section applied to the position of Christ in
1:1-18 as the Subordinate God of Israel and as the Only Born God (Monogenes Theos (B4), who
was the Memra or Oracle of the Scriptures (see 184).
The Second Key was at John 3:16, which was the key to the spiritual purpose of
the creation (see also 001, 001A, 001C). The next
key was the summary by Christ at Chapter 12 regarding the law as the
Commandments of God and the Testimony and Faith of Christ and the Saints (see
also Rev. 12:17 and 14:12). The final key to the Theology of the Bible texts is
at 17:3. This will also be explained in the Summary and Harmony of
the Gospels F043vi.
From chapter 1, Christ was the
subordinate God of Israel sent to be born as the Monogenes Theos
(B4) and the first begotten or Prototokos
from the dead. See also the Message at
the url for further explanation http://ccg.org/weblibs/2018-messages/new_moon_message_010841120_(9oct18).html.
It has always been a matter of amazement that ministers can read this text and
try to maintain a Ditheist, Binitarian or Trinitarian explanation of the text
which is logically and linguistically impossible. Harnack, Brunner and even
Calvin admit that to be the case, (as did Isaac Newton, W. Whiston and J.B.
Priestly), in that the Bible (and the Koran) is solely Unitarian with a
pre-existent Christ (No. 243). Christ
qualified to become the new Morning Star (Rev. 2:28; 22:16) (or Day Star 2Pet.
1:19) of the planet in replacement of Satan as Morning Star and god of this
world (2Cor. 4:4), and that authority will be shared by Christ with the Elohim
of the First Resurrection (No.
143A) (also Rev. Chs. 2-3; 4-5; F066).
(Isa.
14:12; Ezek. 28:11-19. See Lucifer, Light
Bearer and Morning Star (No. 223);
and see also Melchisedek (No. 128);
Commentary on Hebrews
(F058)).
vv. 4-5 Christ then asks for
Glorification from the Father as he glorified the Father while on earth.
The hour (see 2:4 n) of Jesus’ obedience unto death has come; in that they secure eternal life
through the Knowledge of God and His son.
In this
they accomplish his work (19:30). Christ then awaits the restoration of his
Pre-incarnate Glory (243). This was the
Barley Harvest of the Wave Sheaf Offering (No. 106B) which represented Christ as
the key element in the Plan of Salvation (No.
001A).
vv. 6-19 Jesus prays for His Disciples
This text
is the second part of the text as Jesus’ prayer for his disciples. These are
they left in the world after his ascension (v. 11) that they may be one as are
the Father and Son (v. 11 also). He prays that they have joy (v. 13), and they
are victorious over the evil one (v. 15) and that they are able to represent
Christ to the world (vv. 16-19). This represents the Wheat harvest at Pentecost (No. 115) both at Sinai and in 30 CE.
This is
the Churches of God to the Return of
Messiah (## 122, 170. 283).
vv. 20-26 Jesus prays for future believers
The Third
section is prayer for the Church over the world as it is called into the faith
so that it may be indwelt by the Father and the Son and deal with each other in
love in unity and thus lead the world to believe and become the Elect as the
Saints of God in Faith as part of the City of God (No.
180) (see also Eph. 2:19).
The remnant before the Coming of the Messiah
goes into the First Resurrection and afterwards they go into the Second
Resurrection. This is the General Harvest represented by Tabernacles in the
Seventh Month and goes through to the Second Resurrection of
the Dead (No. 143B) and to the
Great White Throne Judgment where the unrepentant face The Second
Death (143C) (F066v).
Duties of the High Priest
of God
What then are the duties of the High Priest of
the Order of Melchisedek of the Temple of God as Morning Star of the Planet? They are:
1.
The Administration and
Judgment of the Temple and the Nations of the world/universe according to the Law of God (L1) as
given by God to Christ and then to the patriarchs and to Moses and Israel at
Sinai (Acts 7:30-53; 1Cor. 10:1-4) (F066v).
2.
Conduct of the Temple
according to the Calendar of God (No. 156)
as laid down in the Law of God and carried out in the Temple and all nations
and entities subject to it. See also The Golden Jubilee and
the Millennium (No. 300).
3.
Worship and Adoration of
the One True God in accordance with the Law and the Testimony as under the
Scriptures and Music under the Psalms, to the exclusion of all idolatrous
practices, doctrines and false calendars.
The physical Temple was destroyed by order of
God by the Romans under the Sign of Jonah ...(No. 013)
in 70 CE, with the Temple at Heliopolis in Egypt also closed by order of
Vespasian in 71 CE towards the end of the sacred year of 70/71 CE (see also War with Rome and the Fall
of the Temple (No. 298)).
The physical Temple was replaced by the
Spiritual Temple which was the Churches of God over the two millennia of the
Church in the wilderness (see ##282A, B, C and D) until the Completion of the Sign of
Jonah (No. 013B) and the Return of the Messiah (#210A; #210B) on the death of
the Witnesses (No. 141D) and
over the wars of the end (##141C, 141E, 141E_2) and the
total End of False Religion (#141F). See also (F027, i, ii, iii, iv, v, vi, vii, viii, ix, x, xi, xii, xiii)
(F066, ii, iii, iv, v). See also The Last Pope #288.
The Measuring of the Temple
(No. 137) of God began in 1987 and will go on to 2027. Over the last
four years of the Last Days God will use the Witnesses (135; 141D) to bring
Judah to repentance and purge their false doctrines and the Hillel Calendar (No.
195C) from them and expunge the Babylonian Intercalations from them and
also the Churches of God that adopted the Hillel Calendar under the Idol (KJV)
or Worthless Shepherd (RSV) (Zech. 11:17) of the Sardis system. Those that do not repent under the Witnesses
will not enter the First Resurrection (No.
143A). They will all be forced to keep the Temple Calendar (No. 156)
when Christ returns or face death by famine, and the plagues of Egypt (see Isa.
66:23-24; Zech. 14:16-19) (see ## 031; 125; 098; 115; 136; 138; F038); see also ch. 19 below.
The world will be purged of sin under the law of
God. The world is being purged over the last days now with fires and droughts
and floods, volcanic activities and tsunamis and that will increase over the
Vials of the Wrath of God at the return of the Messiah and still they will not repent.
Why
are these wars coming to us now on what appears to be a developing massive
scale? The answer is simply to heal the land under the Laws of God.
(L1) and punish those who Sin by transgression of the Laws of God
(1Jn. 3:4).
Get this fact clear: Abortion is murder and is a breach of the Sixth
Commandment (see Abortion
and Infanticide: Law and the Sixth Commandment Part II (No. 259B)). Violence
and murder pollute the land and requires those who commit the sins to be
likewise killed. They can all argue about their bodies and human rights. God
will simply have them killed. So also the Globalists who manufacture poisons
and who spread them by tyranny will suffer death, by violence and war, as in
these COVID and Marburg and Monkey Pox “vaccines” they inflicted on mankind,
and on it goes, with more coming. Monkey Pox seems only (98%) to affect
homosexuals. The other vaccines appear to be sending women sterile in vast
numbers (25% drop in the birth rate last year over many nations recorded).
These are sins against the Law of God and will be punished by the deaths
of the individuals involved. We are killing millions of our children, and under
God’s Law, those who sin will also be killed.
Num. 35:33-34 You shall not thus pollute the land
in which you live; for blood pollutes the land, and no expiation can be made
for the land, for the blood that is shed in it, except by the blood of him who
shed it. 34 You shall not defile the land in which you live, in the midst of
which I dwell; for I the LORD dwell in the midst of the people of Israel."
So then: Is a trumpet blown in a city, and the people are not afraid? Surely the Lord does nothing without revealing his secret to his servants the prophets. The Lion has roared, who will not fear? The Lord has spoken, who can but not prophesy? (Amos 3:6-8). See also Genesis 9:5-6 and Exodus 21:12 for the overall effects.
His servants the
prophets in the Body of Christ can do nothing but tell the world of what lies
ahead of them. None can stop it, except that the world repents. There is one
choice only and that is to obey God and keep the Commandments of God and the
Testimony and Faith of Jesus Christ including the Temple
Calendar (No. 156). Do this and you will live. Keep Hillel or the pagan
calendar of the Romanised and other systems and you will die. When the Messiah
and the Loyal Host will be here they will commence to clean the world out of
what has been left alive after the demons are finished with the stupidity and
gullibility of the sinful disobedient world. Christ will only be sent to save
those who eagerly await him, as we are told in Hebrews 9:28. The world can deny
God and the Bible texts of the Scriptures, and the Messiah, all they wish, but
Scripture cannot be broken (Jn 10:34-36). The Churches of God who do not keep
God’s Law and worship two or more Gods and keep the Babylonian system and the
Hillel Calendar and engage in the sins of the world and its systems will not
live to go in to the millennial system. The ministry who teaches these lies and
sin will all die and be sent to the Second
Resurrection (No. 143B) at the end of the millennial system. So
also the Global Warming scam shows the absurdity of the claims and the
appalling dishonesty of the scientists in their failure to expose the scam. The
same accusation also holds for the COVID scam and other vaxxes. http://ccg.org/global-warming.html.
The sin of the
nations appears simply out of control, but we will all be judged and punished
for it.
Christ will return to take over the Elect Elohim (No. 001) (143A) and the
nations. He will then rebuild the Temple in Jerusalem (see the Golden Jubilee (No. 300)).
He will then rule the world for One thousand years, or a millennium from
Jerusalem (Rev. 20:4-15), (see ##143A; 143B; 143C). After the
Second resurrection, God the Father will then come to the planet to rule the
universe from here, from the City of God (No. 180)
(see also F066v).
Chapter 18
1When Jesus had spoken these words, he went forth with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered. 2Now Judas, who betrayed him, also knew the place; for Jesus often met there with his disciples. 3So Judas, procuring a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. 4Then Jesus, knowing all that was to befall him, came forward and said to them, "Whom do you seek?" 5They answered him, "Jesus of Nazareth." Jesus said to them, "I am he." Judas, who betrayed him, was standing with them. 6When he said to them, "I am he," they drew back and fell to the ground. 7Again he asked them, "Whom do you seek?" And they said, "Jesus of Nazareth." 8Jesus answered, "I told you that I am he; so, if you seek me, let these men go." 9This was to fulfil the word which he had spoken, "Of those whom thou gavest me I lost not one." 10Then Simon Peter, having a sword, drew it and struck the high priest's slave and cut off his right ear. The slave's name was Malchus. 11Jesus said to Peter, "Put your sword into its sheath; shall I not drink the cup which the Father has given me?" 12So the band of soldiers and their captain and the officers of the Jews seized Jesus and bound him. 13First they led him to Annas; for he was the father-in-law of Ca'iaphas, who was high priest that year. 14It was Ca'iaphas who had given counsel to the Jews that it was expedient that one man should die for the people. 15Simon Peter followed Jesus, and so did another disciple. As this disciple was known to the high priest, he entered the court of the high priest along with Jesus, 16while Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the maid who kept the door, and brought Peter in. 17The maid who kept the door said to Peter, "Are not you also one of this man's disciples?" He said, "I am not." 18Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves; Peter also was with them, standing and warming himself. 19The high priest then questioned Jesus about his disciples and his teaching. 20Jesus answered him, "I have spoken openly to the world; I have always taught in synagogues and in the temple, where all Jews come together; I have said nothing secretly. 21Why do you ask me? Ask those who have heard me, what I said to them; they know what I said." 22When he had said this, one of the officers standing by struck Jesus with his hand, saying, "Is that how you answer the high priest?" 23Jesus answered him, "If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike me?" 24Annas then sent him bound to Ca'iaphas the high priest. 25Now Simon Peter was standing and warming himself. They said to him, "Are not you also one of his disciples?" He denied it and said, "I am not." 26One of the servants of the high priest, a kinsman of the man whose ear Peter had cut off, asked, "Did I not see you in the garden with him?" 27Peter again denied it; and at once the cock crowed. 28Then they led Jesus from the house of Ca'iaphas to the praetorium. It was early. They themselves did not enter the praetorium, so that they might not be defiled, but might eat the passover. 29So Pilate went out to them and said, "What accusation do you bring against this man?"
30They answered him, "If this man were not an evildoer, we would not have handed him over." 31Pilate said to them, "Take him yourselves and judge him by your own law." The Jews said to him, "It is not lawful for us to put any man to death." 32This was to fulfil the word which Jesus had spoken to show by what death he was to die. 33Pilate entered the praetorium again and called Jesus, and said to him, "Are you the King of the Jews?" 34Jesus answered, "Do you say this of your own accord, or did others say it to you about me?" 35Pilate answered, "Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?" 36Jesus answered, "My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world." 37Pilate said to him, "So you are a king?" Jesus answered, "You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice." 38Pilate said to him, "What is truth?" After he had said this, he went out to the Jews again, and told them, "I find no crime in him. 39But you have a custom that I should release one man for you at the Passover; will you have me release for you the King of the Jews?" 40They cried out again, "Not this man, but Barab'bas!" Now Barab'bas was a robber.
Intent of Chapter 18
18:1-19:42 Arrest, Trial, Execution and Burial of Christ.
vv. 1-11 Jesus is betrayed and arrested (Mat. 26:47-56 (F040vi); Mk.
14:43-52 (F041iv); Lk.
22:47-53) (F042vi).
v. 1 Kidron Valley – between Jerusalem and the Mount of Olives. A garden – Gethsemane
v. 3 Both Roman soldiers and
Jewish Temple Police officers made the arrest. v. 4 Christ chose to go
to them voluntarily so that the disciples would be free and not one of them
would be lost, see v. 9 (6:39; 10:28; 17:12).
v. 10 The Name Malchus in the Bible
The name Malchus
occurs only once in the Bible. He was the unfortunate servant of high
priest Caiaphas, whose right ear got cut off during
the arrest of Jesus in the garden of Gethsemane. Only John adds the detail that this man's name
was Malchus and that the sword-wielding person was none other than Simon Peter (JOHN 18:10).
Only Luke submits that Jesus healed the ear (LUKE 22:51). The
name Malchus comes from the common Hebrew noun מלך (melek), meaning king:
v. 11 cup – Lk. 22:42 n.
18:12-24 Annas questions Jesus
v. 13 Annas was deposed by the
Romans in 15 CE, yet through his four sons and son-in-law he maintained
influence. In this case he was acting as the Ab Beth Din as Arraigning
Magistrate (Although Schurer considers that this role was not operative until
later; although it had the same effect.
(see links above)
vv. 15-18 Peter begins the process of denying Christ three times.
vv. 19-39 (19:16)
Jesus is arraigned to be tried by the Sanhedrin and then Pilate tries him
and hands Jesus over to be executed (Mat. 27:15-25;
Mk. 15:6-15; Lk. 23:13-25).
vv. 19-21 Here Annas was described as
the High Priest but he was acting as deputy. He performed the function of
arraigning magistrate which became the role of the Ab beth din, if, indeed, he were not in that role here.
v. 24 Annas then had him bound
and sent to Caiaphas, his son-in-law, who was the actual High Priest, for
formal trial before the Sanhedrin
(Mat.
26:57-75; Mk. 14:53-72; Lk. 22:54-71).
vv. 25-27 Peter
denies knowing Jesus the third time and then the cock crowed (Mat. 26:69-75;
Mk. 14:66-72; Lk. 22:54-65); v. 27
13:38.
vv. 28-38 Jesus stands trial before Pilate (Mt. 27:11-14; Mk. 15:2-5;
Lk. 23:1-5).
Paetorium –the governor’s residence.
Defiled – entering a gentile’s house would have rendered them ceremonially
unclean.
vv. 29-31 The Jews
tried religious cases but could not administer the death penalty. That required
Pilate’s sentence, which was why they referred him there.
v. 32 This was to show the death, by which Christ
would suffer. It was death by Stauros
or the stake (3:14; 12:32), rather than the Jewish method, by stoning. It was
not by a cross as the cross-bar was not added for many decades after Christ’s
death. The Greek is stauros and it is mistranslated as cross (see The Cross: Its Origin and
Significance (No. 039)).
vv. 33-37 Pilate
re-entered the Praetorium and again questions Jesus if he were king of the Jews,
which was the basis of the charge of treason they were bringing against him. It
was technically incorrect because he was the subordinate God or elohim (Deut.
32:8) and king of Israel as David said in the Holy Spirit in Ps. 45:6-7 (Heb.
1:8-9) who had the Father as his God, or creator.
He then said he came to teach the truth and
Pilate then said what is truth? Yet here he was faced with the Christ.
vv. 38-40 Pilate then went out to the Jews and said he
found no crime in him but offered to release him as was the custom at Passover.
They refused and then demanded Pilate release Barabbas, who was a robber.
Barabbas means son of the Father. Thus a substitution took place, heavy with
symbolism,
Chapter 19
1Then Pilate took Jesus and scourged him. 2And the soldiers plaited a crown of thorns, and put it on his head, and arrayed him in a purple robe; 3they came up to him, saying, "Hail, King of the Jews!" and struck him with their hands. 4Pilate went out again, and said to them, "See, I am bringing him out to you, that you may know that I find no crime in him." 5So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, "Behold the man!" 6When the chief priests and the officers saw him, they cried out, "Crucify him, crucify him!" Pilate said to them, "Take him yourselves and crucify him, for I find no crime in him." 7The Jews answered him, "We have a law, and by that law he ought to die, because he has made himself the Son of God." 8When Pilate heard these words, he was the more afraid; 9he entered the praetorium again and said to Jesus, "Where are you from?" But Jesus gave no answer. 10Pilate therefore said to him, "You will not speak to me? Do you not know that I have power to release you, and power to crucify you?" 11Jesus answered him, "You would have no power over me unless it had been given you from above; therefore he who delivered me to you has the greater sin." 12Upon this Pilate sought to release him, but the Jews cried out, "If you release this man, you are not Caesar's friend; every one who makes himself a king sets himself against Caesar." 13When Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Pavement, and in Hebrew, Gab'batha. 14Now it was the day of Preparation of the Passover; it was about the sixth hour. He said to the Jews, "Behold your King!" 15They cried out, "Away with him, away with him, crucify him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar." 16Then he handed him over to them to be crucified. 17So they took Jesus, and he went out, bearing his own cross, to the place called the place of a skull, which is called in Hebrew Gol'gotha. 18There they crucified him, and with him two others, one on either side, and Jesus between them. 19Pilate also wrote a title and put it on the cross; it read, "Jesus of Nazareth, the King of the Jews." 20Many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21The chief priests of the Jews then said to Pilate, "Do not write, 'The King of the Jews,' but, 'This man said, I am King of the Jews.'" 22Pilate answered, "What I have written I have written." 23When the soldiers had crucified Jesus they took his garments and made four parts, one for each soldier; also his tunic. But the tunic was without seam, woven from top to bottom; 24so they said to one another, "Let us not tear it, but cast lots for it to see whose it shall be." This was to fulfil the scripture, "They parted my garments among them, and for my clothing they cast lots." 25So the soldiers did this. But standing by the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Mag'dalene. 26When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, "Woman, behold, your son!" 27Then he said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his own home. 28After this Jesus, knowing that all was now finished, said (to fulfil the scripture), "I thirst." 29A bowl full of vinegar stood there; so they put a sponge full of the vinegar on hyssop and held it to his mouth. 30When Jesus had received the vinegar, he said, "It is finished"; and he bowed his head and gave up his spirit. 31Since it was the day of Preparation, in order to prevent the bodies from remaining on the cross on the sabbath (for that sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. 32So the soldiers came and broke the legs of the first, and of the other who had been crucified with him; 33but when they came to Jesus and saw that he was already dead, they did not break his legs. 34But one of the soldiers pierced his side with a spear, and at once there came out blood and water. 35He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe. 36For these things took place that the scripture might be fulfilled, "Not a bone of him shall be broken." 37And again another scripture says, "They shall look on him whom they have pierced." 38After this Joseph of Arimathe'a, who was a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him leave. So he came and took away his body. 39Nicode'mus also, who had at first come to him by night, came bringing a mixture of myrrh and aloes, about a hundred pounds' weight. 40They took the body of Jesus, and bound it in linen cloths with the spices, as is the burial custom of the Jews. 41Now in the place where he was crucified there was a garden, and in the garden a new tomb where no one had ever been laid. 42So because of the Jewish day of Preparation, as the tomb was close at hand, they laid Jesus there.
Intent of Chapter 19
19:1-16 Jesus scourged and handed
over for execution.
19:1-5 Though Pilate found (18:38) Jesus innocent of
political insurrection, he was scourged or lashed viciously.
v. 7 Lev. 24:16; Mk. 14:61-64; Jn. 5:18; 10:33.
v. 9 Unable to understand the charge Pilate is
inwardly afraid (Mat. 27:19), and this was ultimately to come to his conversion,
as tradition claims.
v. 11 God allows evil without abrogating human
responsibility (see the Problem of Evil (No. 118)).
It was Caiaphas that bore the greater
responsibility and that was to result in their dispersion of 70 CE and the
judgment of the Sanhedrin and their loss of the government as we see from Lk.
10:1, 17 with the ordination of the Seventy of the Church of God (Hebdomekonta (Duo)). v. 12 A threat to report him to Caesar
and have him removed and worse. v. 14
Sixth Hour about midday.
v. 17 Jesus is led away to be executed (Mat. 27:32-34; Mk.
15:21-24; Lk. 23:26-31).
Christ was
carrying his own stauros or stake on
which he was to be executed (see The Cross: Its Origin and
Significance (No. 039)). He was later given assistance by Simon of
Cyrene at Roman direction (Mat. 27:32; Mk. 15:21; Lk. 23:26).
Golgotha – a place that resembled a skull outside
Jerusalem (v. 20).
vv. 18-27 Jesus is placed on the stauros (Mat. 27:35-44; Mk.
15:25-32; Lk. 23:32-43).
vv. 19-22 The
trilingual caption expressed Pilate’s contempt for the behaviour of the
Sanhedrin and the Jews in general (v. 14).
v. 23 A Roman custom
v. 24 Prophecy foretold even the
soldier’s behaviour (Ps. 22:18).
vv. 26-27 His
concern for his mother and friend indicates his humanity and concern for the
others.
Here he is
shown to be carrying out the commandments of God. He honoured his Father by
carrying out the Fifth Commandment, even to the point of death, and here, just
before he died, he took steps to care for his mother by placing her in the
hands of John.
vv. 28-37 Jesus dies on the stauros (Mat. 27:45-56; Mk. 15:33-41; Lk. 23:44-49).
v. 28 I thirst Ps. 69:21
v. 29 vinegar- Sour Wine
v. 30 Finished – All that God had given him to accomplish for the redemption
of the world (17:4).
v. 31 High Day The next day was Thursday 6 April 30 CE which began that Wednesday
night at Dark or EENT and began the First Holy Day of Unleavened Bread, Christ
was killed in Wednesday 5 April 30 CE (see Timing of the Crucifixion
and the Resurrection (No.159)).
Christ was
placed in the body of the earth (tomb) for three days and three nights in
accordance with the Sign of Jonah… (No. 013)
and F032). A Friday
death and Sunday Resurrection would not have been three days and three nights
and would have invalidated the Sign of Jonah and disqualified Christ as the
Messiah. On no day in the years that Christ could have been killed did the
preparation day of the Passover fall on a Friday (see 159
above). The Friday death and Sunday resurrection of Easter (or Ishtar or
Ashtoreth) was the festival of the goddess Easter consort of Baal and
commemorated the festival of Attis at Rome and the Middle East and of Adonis
among the Greeks and at Thrace. The symbols of eggs and rabbits are fertility
symbols of the Babylonian Sun and Mystery Cults associated with the goddess. It
has plagued Israel since Egypt to this very day and will be stamped out by the
Messiah at the Advent all over the world (see Origins of
Christmas and Easter (No. 235)). Trinitarian Scholars have been
hamstrung by the Easter festival and the Sun and Mystery Cults for centuries
and cannot, or refuse to, make sense of Scripture and the nature of God due to
their false doctrines, including Sunday worship which entered the church at
Rome in 111CE side by side with the Sabbath, until they managed to do away with
the Sabbath over the Second Century into the Third at Rome. So also have the
people who keep the Hillel Calendar been unable to deal with the false
doctrines of the Jews and the Hillel Calendar (No.
195C) and Distortion
of God’s Calendar in Judah (No. 195B) created from the Babylonian
Intercalations and released in 358 CE under Hillel II. They will all be forced
to keep the Temple Calendar (No. 156) when
Christ returns or face death by famine, and the plagues of Egypt (see Isa.
66:23-24; Zech. 14:16-19) (see ## 031; 125; 098; 115; 136; 138; F038).
v. 33 Jesus was already dead and they did not break his legs. (Psalm
34:20) (Jn. 19:36).
v. 34 Blood and water This was the prophecy of Zech. 12:10 regarding he of the clans of David
through Nathan (Lk. Ch. 3 F042) and Levi
through Shimei, (see also Q086), looking on
he of theirs who was pierced.
vv. 38-42 Jesus is laid in the tomb (Mat. 27:57-61; Mk. 15:42-47; Lk. 23:50-56).
Joseph of Arimathea went to Pilate secretly for
fear of the Jews, as he was Christ’s oldest nearest relative. He was Heli’s brother
and uncle of the virgin. His daugther Ana was married to Bran, called the Blessed
(because of his wife’s cousin and the Messiah). Bran was king of the Britons.
Their daughter (Joseph’s granddaughter) was married to Arviragus king of the
Silurians who gave the twelve hides of land to Joseph and Linus ap Caradog, Arviragus’
nephew and first bishop of Rome, for the church at Glastonbury, built under
Aristobulus, first bishop of Britain, whose family remained, for a while at
Rome (Rom. Ch. 16) (see 122D; 266), F045iii) (see the
historical details in Ashley M. Mammoth
Book of British Kings and Queens, Carroll and Graf, NY, 1999, notes on Bran
and also on Joseph).
Chapter 20
1Now on the first day of the week Mary Mag'dalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. 2So she ran, and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, "They have taken the Lord out of the tomb, and we do not know where they have laid him." 3Peter then came out with the other disciple, and they went toward the tomb. 4They both ran, but the other disciple outran Peter and reached the tomb first; 5and stooping to look in, he saw the linen cloths lying there, but he did not go in. 6Then Simon Peter came, following him, and went into the tomb; he saw the linen cloths lying, 7and the napkin, which had been on his head, not lying with the linen cloths but rolled up in a place by itself. 8Then the other disciple, who reached the tomb first, also went in, and he saw and believed; 9for as yet they did not know the scripture, that he must rise from the dead. 10Then the disciples went back to their homes. 11But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb; 12and she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. 13They said to her, "Woman, why are you weeping?" She said to them, "Because they have taken away my Lord, and I do not know where they have laid him." 14Saying this, she turned round and saw Jesus standing, but she did not know that it was Jesus. 15Jesus said to her, "Woman, why are you weeping? Whom do you seek?" Supposing him to be the gardener, she said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." 16Jesus said to her, "Mary." She turned and said to him in Hebrew, "Rab-bo'ni!" (which means Teacher). 17Jesus said to her, "Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God." 18Mary Mag'dalene went and said to the disciples, "I have seen the Lord"; and she told them that he had said these things to her. 19On the evening of that day, the first day of the week, the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, "Peace be with you." 20When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. 21Jesus said to them again, "Peace be with you. As the Father has sent me, even so I send you." 22And when he had said this, he breathed on them, and said to them, "Receive the Holy Spirit. 23If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained." 24Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came. 25So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe." 26Eight days later, his disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, "Peace be with you." 27Then he said to Thomas, "Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing." 28Thomas answered him, "My Lord and my God!" 29Jesus said to him, "Have you believed because you have seen me? Blessed are those who have not seen and yet believe." 30Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.
Intent of Chapter 20
vv. 1-9 Jesus rises from the dead (Mat. 28:1-7 (F040vi);
Mk. 16:1-8 (F041iv); Lk.
24:1-12; (F042vi).
Christ rose from the dead at the end of Sabbath
just before Dark at EENT. He then waited
over-night until the time of the Wave Sheaf Offering (No.
106B) at 9AM on the Sunday morning when he went before God, as the
Offering, and was accepted and returned that evening to the disciples (Rev. Chs
4 and 5 (F066)); (see the Timing of the Crucifixion
and the Resurrection (No. 159); The Sign of Jonah ...(No.
013)).
v. 2-3 The empty tomb shows actual resurrection and
not immortality or absence of physical death.
v. 4 The other disciple (John) was younger.
v. 6 Peter shows boldness and leadership.
v. 7 Jesus’ body had escaped without the linen
cloths being unwound. The napkin which had been wrapped around his head (comp.
11:44) lay apart still rolled up.
v. 8 Believed –
by faith they believed that he had been resurrected and transferred without
corruption to his post resurrection body (Acts 2:24-31).
v. 9 The Scripture The Old Testament (Comp. Lk. 24:27, 32, 44-46;
Acts 2:24-28).
vv. 10-18 Jesus appears to Mary Magdalene (Mk. 16:9-11).
Christ was
resurrected at the end of the Sabbath and then waited all night for the Wave
Sheaf on Sunday morning at 9AM. While it was still dark before dawn on the
first of the week (Sunday morning) Mary came and discovered the empty tomb and
ran to tell Simon Peter and John that they had taken Christ’s body out of the
tomb. Mary remained and saw two angels and the Christ who spoke to her. He
could not allow her to touch him, as he was waiting to go to the Father at the
time of the Wave Sheaf, and had she touched him, he may
have been ritually unclean to go before the Throne of God. He said to her that
she was to go to the brethren and tell them he was ascending to his Father and
their Father and to his God and their God. This theology was perfectly in
accord with the theology in 1:1-18 where he was identified as the Subordinate
God of Israel of Psalm 45:6-7 (#177) and Hebrew
1:8-9 (F058) and as the
High Priest of Melchisedek going to God as the Barley Harvest of the Wave
Sheaf. This was further explained in the
prayers of 17:1-5 and the structure of the three prayers representing himself
as the Barley Harvest, the Elect of the Church as the Wheat Harvest at
Pentecost, which is the First Resurrection (No.
143A), and the General Harvest of the world in the third phase of the
salvation process represented by
Tabernacles in the Seventh Month, which will continue on over the Second Resurrection (No. 143B).
vv. 16-17 She refers to him as teacher but here he was the
resurrected lord (compare chs. 14-17 above.
vv. 19-23 Jesus appears to the disciples behind locked doors (Lk.
24:36,43). So this was the evening of the First Day (Sunday) before Dark that
night. The disciples were locked in for fear of the Jews. Christ entered the
building and spoke to the disciples showing them his hands and side (v. 20). He
then said that he was sending them as he had been sent and breathed on them the
Holy Spirit which he had obviously been permitted to do (v. 22). He then said
that if they forgive the sins of any, they were forgiven, and if they retained
the sins of any, they were retained (v. 23).
The church then is handed the mission of
forgiveness and the Call of God.
vv. 24-31 Jesus appears to the disciples including Thomas (Mk.
16:14).
vv. 24-25 Thomas
was not there and when told of the appearance he refused to believe.
vv. 26-29 Eight days later Christ appeared again in the
house (in spite of the locked doors) and Christ invited him to put his fingers
into the holes in his hands and his side and Thomas then repented and said: My
Lord and my God!
Christ then said: “Blessed are those who have
not seen and yet believe.”
v. 28 Climax of
the book. Here the Psalm 45:6-7; Heb. 1:8-9 is placed in simple words.
v. 29 Faith now rests on the Apostolic Testimony.
vv. 30-31 There are many other signs that Christ did
before the disciples that are not written in the gospel. These are written here
so that we may believe that Jesus is the Christ, the son of God and that
believing we may have life in his name.
This is in effect the purpose of the Gospel
according to John.
The eight days he was absent, for example,
probably encompass the days he spent among the fallen sons of God at Tartaros as
Peter told us (1Pet. 3:18-22; 2Pet.2:4) (F060) and many
other aspects and miracles were provided to encourage the brethren up until
Pentecost 30 CE when they were told to remain in Jerusalem and the Holy Spirit
was to be sent to them as a body. He then spent forty days in total with them
until he went into the heavens to the Throne Room of God (see Forty Days Following
Christ’s Resurrection (No. 159B)). (See also Ch. 21 below.)
Chapter 21
1After this Jesus revealed himself again to the disciples by the Sea of Tibe'ri-as; and he revealed himself in this way. 2Simon Peter, Thomas called the Twin, Nathan'a-el of Cana in Galilee, the sons of Zeb'edee, and two others of his disciples were together. 3Simon Peter said to them, "I am going fishing." They said to him, "We will go with you." They went out and got into the boat; but that night they caught nothing. 4Just as day was breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. 5Jesus said to them, "Children, have you any fish?" They answered him, "No." 6He said to them, "Cast the net on the right side of the boat, and you will find some." So they cast it, and now they were not able to haul it in, for the quantity of fish. 7That disciple whom Jesus loved said to Peter, "It is the Lord!" When Simon Peter heard that it was the Lord, he put on his clothes, for he was stripped for work, and sprang into the sea. 8But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off. 9When they got out on land, they saw a charcoal fire there, with fish lying on it, and bread. 10Jesus said to them, "Bring some of the fish that you have just caught." 11So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and although there were so many, the net was not torn. 12Jesus said to them, "Come and have breakfast." Now none of the disciples dared ask him, "Who are you?" They knew it was the Lord. 13Jesus came and took the bread and gave it to them, and so with the fish. 14This was now the third time that Jesus was revealed to the disciples after he was raised from the dead. 15When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord; you know that I love you." He said to him, "Feed my lambs." 16A second time he said to him, "Simon, son of John, do you love me?" He said to him, "Yes, Lord; you know that I love you." He said to him, "Tend my sheep." 17He said to him the third time, "Simon, son of John, do you love me?" Peter was grieved because he said to him the third time, "Do you love me?" And he said to him, "Lord, you know everything; you know that I love you." Jesus said to him, "Feed my sheep. 18Truly, truly, I say to you, when you were young, you girded yourself and walked where you would; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go." 19(This he said to show by what death he was to glorify God.) And after this he said to him, "Follow me." 20Peter turned and saw following them the disciple whom Jesus loved, who had lain close to his breast at the supper and had said, "Lord, who is it that is going to betray you?" 21When Peter saw him, he said to Jesus, "Lord, what about this man?" 22Jesus said to him, "If it is my will that he remain until I come, what is that to you? Follow me!" 23The saying spread abroad among the brethren that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, "If it is my will that he remain until I come, what is that to you?" 24This is the disciple who is bearing witness to these things, and who has written these things; and we know that his testimony is true. 25But there are also many other things which Jesus did; were every one of them to be written, I suppose that the world itself could not contain the books that would be written.
Intent of Chapter 21
vv. 1-14 Jesus again appears to the disciples, at the sea of Galilee (Tiberias n. 6:1), while
they were fishing. They worked all night but had caught nothing and Jesus
appeared on the beach in the morning. He
told them to put the net down on the right side of the boat and immediately
they caught a great haul of fish and they then recognised it was the Christ
that spoke to them. The significance of the haul is explained in the text 153 Great Fish ((No.
170B) and concerns the activities in all four gospels (see also No. 159B from
Chapter 20).
vv. 2-3 Peter was the leader of the group.
vv. 4-6 Obedience to Jesus’ command is rewarded.
vv. 9-14 Jesus feeding his disciples is a prelude to his command to the
disciples to feed others.
vv. 15-25 Jesus talks with Peter
vv. 15-17 These - other disciples (Mk. 14:29).
The triple question is reminiscent
of Peter’s triple denials (18:17, 25-27). He is then told to feed the sheep; as
are the rest, so commissioned.
vv. 18-19 According to tradition Peter was martyred at the end
of his mission to the Hebrews in Parthia, Scythia, Persia and Thrace with
Andrew. Contrary to later Roman fiction he was never bishop of Rome. He is
reported by Hippolytus bishop of Ostia Attica, to have gone to Italy at the end
of his Mission and was martyred in Italy under Nero ca 64-68 CE. There is no
evidence that he was actually martyred in Rome, but he may well have been. It
is not of importance regarding his mission, which was to Parthia in the East
from Babylon (1Pet. 5:13) and Antioch. See Establishment of the
Church under the Seventy ( No. 122D).
21:20-22 Each is to follow his Lord regardless of others. If they do not speak
according to the Law and the Testimony, there is no light in them (Isa. 8:20). Until I come refers to the Second Coming
or advent at the end of the Age at the Completion of the Sign of
Jonah (No. 013B) and the fulfilment of prophecy at the end of the last
Empire of the Beast of Ten Toes which will be overthrown by Christ and the millennial
system and the Body of Christ will be established forever.
The Last Days are
explained in the texts Completion of the Sign of
Jonah (No. 013B).
The final Wars of
Amalek and of the Fifth and Sixth Trumpets are explained in the papers:
Wars of
the End Part 1: Wars of Amalek (No. 141C)
Conduct
of the War of the Sixth Trumpet (No. 141C_2)
The Witnesses
Enoch and Elijah are allowed to deal with Mankind for 1260 Days under the Last
Empire of the Ten Toes.
Wars of
the End Part 11: 1260 Days of the Witnesses (No. 141D)
Then Messiah and
the Host arrive and the First Resurrection of the Saints occurs (#143A) and we see
Armageddon and the Vials of the Wrath of God occur.
Wars of the End Part 111: Armageddon and the
Vials of the Wrath of God (No. 141E) and then the war against Christ, Wars of the End Part 111B: War
Against Christ (No. 141E_2)
Messiah then ends
all False Religion:
Wars of the End Part 1V: The End of False
Religion (No. 141F) over
the End of this Age. Wars
of the End Part IV(b): End of the Age (No. 141F_2). The Millennium is
then started:
Wars of
the End Part V: Restoration for the Millennium (No. 141G) and the world is
then prepared to become Elohim or Gods (Jn. 10:34-36) as sons of God and all
mankind is resurrected at the Second Resurrection (No.
143B). The Demons are killed at the end of the Millennium and then
resurrected and given another chance, with the rest of mankind, as we see in Judgment of the Demons
(No. 080) and the paper regarding
The Prodigal Son (No. 199);
Wars
of the End Part V(b): Preparing the Elohim (No. 141H).
All become Elohim
and are given Eternal Life (No. 133).
At the end of the
Judgment the sheer brilliance and perfect justice of God’s Plan of
Salvation (No. 001A) will be evident to all.
v. 23 John explains the comments Christ made concerning John remaining until
Christ came as false. Christ told Peter
to follow him as were all the disciples to do.
vv. 24-25 is the end summary of the book regarding the sheer volume of the works
Christ did. The words we know is a
confirmation by the church that the contents of the gospel of John are true.
The New Oxford
Annotated RSV scholars for example do not even canvas the argument that chapter
21 is a later addition to the Gospel and the comments in the chapter ties into
the details (e.g. 153 Great Fish) as dealt with elsewhere and ties the Synoptic
texts together and the comments at vv. 24-25 shows the church endorsed the
contents of the Gospel as true.
Further references
Alleged Bible
Contradictions (No. 164B)
Antinomian
Destruction of Christianity by Misuse of Scripture (No. 164C)
Antinomian Attacks on
the Law of God (No. 164D)
Antinomian Denial of
Baptism (No. 164E)
Forgeries and
Additions/Mistranslations in the Bible (No. 164F)
Forgeries and
Mistranslations Relating to the Position of Christ (No. 164G)
*****
Bullinger’s notes on John Chs. 17-21 (for KJV)
Chapter 17
Verse 1
words = things; i.e.
from John 13:31 to John 16:33 .
Jesus . App-98 .
to = unto.
Greek. eis. App-104 .
heaven = the heaven
(singular) See on Matthew 6:9 , Matthew 6:10 .
Father . App-98 . See
on John 1:14 .
hour. Compare John 12:23 , John 12:27 ; John 13:1 .
glorify. See on John 12:16 and
p. 1511.
Son. App-98 and App-108
.
that = in order that.
Greek. hina.
also . All texts omit.
Verse 2
As = Even as.
power = authority.
App-172 .
over all
flesh. Literally of: i.e. in relation to ( App-17 .) all flesh.
Compare Isaiah 40:5 .Luke 3:6 . Acts 2:17 .
eternal. App-151 .
life . App-170 .
to as many , &c.
Literally everything that Thou hast given Him, to them. Seven times in this
prayer His people are said to have been given Him by the Father, verses: John 17:2 , John 17:6 , John 17:6 , John 2:9 , John 2:11 , John 2:12 , John 2:24 ;
but see notes on verses: John 17:11 , John 17:12 .
Verse 3
this , &c. Not a
definition of eternal life, but the purpose (Greek. hina, as in John 17:1 )
for which it is given.
know. App-132 .
true . App-175 ., and
p. 1511.
God . App-98 .
Jesus Christ . App-98 .
sent. App-174 . Christ
said to be the sent One six times in this prayer, forty-three times in
John; apostello, 17 times; pempo, 33 times.
Verse 4
on. Greek. epi. App-104
.
earth . App-129 .
I have finished . The
texts read "having finished". Compare John 4:34 ; John 5:36 ; John 19:30 .
gavest = hast given.
to do = in order that
(Greek. hina, as in John 17:1 )
I should do it.
Verse 5
now. Greek. nun, as
in John 13:31 .
with = beside.
Greek. para. App-104 .
glory. Greek. doxa. See
p. 1511.
before .
Greek. pro. App-104 .
world . App-129 .
Verse 6
have manifested =
manifested.
name . Compare verses:
it, 12, 26. Exodus 34:5 .Psalms 9:10 ; Psalms 20:1 (see
note there).
unto = to.
men . App-123 .
gavest . Compare John 17:2 ; John 6:37 ; John 12:32 .
out of .
Greek. ek. App-104 . kept. Greek. tereo. This word is used
in these chapters twelve times: John 14:15 , John 14:21 , John 14:23 , John 14:24 ; John 15:10 , John 15:10 , John 15:20 , John 15:20 ; John 17:6 , John 17:11 , John 17:12 , John 17:15 ;
nine times in reference to the Word, thrice in reference to the disciples.
word. Greek. logos. See Mark 9:32 .
Three statements are made by the Lord of His disciples, each three times: their
relationship to the Word, verses: John 17:6 , John 17:7 , John 17:8 ;
relationship to the Sent One, verses: John 17:8 , John 17:18 , John 17:25 ;
relationship to the world, verses: John 17:14 , John 17:14 , John 17:16 .
Verse 7
of = from.
Greek. para. App-104 .
Verse 8
words. Greek. rhema. See Mark 9:32 .
have received =
received.
have known = knew,
surely = truly.
Greek. alethos. Compare App-175 .
from .
Greek. para, as in John 17:7 .
have believed =
believed. App-150 .
Verse 9
pray = ask.
Greek. erotao. App-134 . The Lord uses this word eight times in these
chapters: John 14:16 ; John 16:5 , John 16:23 , John 16:26 ; John 17:9 , John 17:9 , John 17:15 , John 17:20 .
The word aiteo, used of an inferior addressing a superior,
Occurs John 14:13 , John 14:14 ; John 15:7 , John 15:16 ; John 16:23 , John 16:24 , John 16:24 , John 16:26 .
Compare Mark 15:43 (crave), Luke 23:52 (beg).
for = concerning.
Greek. peri. App-104 . not. Greek. ou. App-105 .
Verse 10
all Mine are Thine ,
&c. = all things that are Mine are Thine, &c. This is a claim of
perfect equality. Everything belonging to the Father, from essential being to
works, the Son claims as His own. Luther says, "Any man can say ' All mine
is Thine', but only the Son can say 'All that is Thine is Mine. ' Compare 1 Corinthians
3:21-23 .
am glorified = have
been glorified. See verses: John 17:6-8 .
in .
Greek. en. App-104 .
Verse 11
now . . . no more = no
longer. Greek. ouketi.
to = unto.
Greek. pros. App-104 .
Holy Father . When
speaking of Himself, the Lord says, "Father", verses: John 1:5 , John 1:21 , John 1:24 ;
when speaking of His disciples, "Holy Father"; when speaking of the
world, "Righteous Father", John 17:25 .
The holiness of God has separated the disciples from the world. Compare 1 John 2:15 , 1 John 2:16 .
through = in.
Greek. en, as in John 17:12 .
whom . All the texts
read "which", referring to "name": i.e. "Keep them
through Thy name which Thou hast given Me. "Compare Exodus 23:21 .Isaiah 9:6 . Philippians
1:2 , Philippians
1:9 , Philippians
1:10 . Revelation
19:12 .
one. Greek. en. Neut.
as in John 10:30 .
This request is made five times ( App-6 ) in this chapter: here, verses: John 21:21 , John 21:22 , John 21:23 .
Verse 12
While = When. with.
Greek. meta. App-104 .
in the world . All the
texts omit.
those that . As
in John 17:11 ,
all the texts put the relative in the singular, and read "in Thy name that
Thou gayest Me, and I kept them".
have kept = kept
(Greek. phulasso), i.e. guarded. Compare Luke 2:8 (keep
watch). 1 John 5:21 .
Not the same word as in former clause and John 17:6 .
of = out of.
Greek. ek. App-104 .
lost. Greek apollumi. Occurs
twelve times in John: John 6:12 , John 6:39 ; John 12:25 ; John 17:12 ; John 18:9 (lose); John 3:15 , John 3:16 ; John 6:27 ; John 10:28 ; John 11:50 (perish); John 10:10 (destroy); John 18:14 (die).
Used of the doom of the sinner. One of the strongest words in the Greek
language to express final and irretrievable destruction.
but = except.
Greek. ei me.
the son , &c. This
expression occurs here and 2
Thessalonians 2:3 (the Antichrist). Used in the Septuagint
in Isaiah 57:4 ,
"children of transgression". Compare Matthew 9:16 ; Matthew 13:38 ; Matthew 23:15 .Luke 16:8 . Acts 13:10 . Ephesians 2:2 ,
in all which passages "child "should be "son".
perdition .
Greek. apoleia, a kindred word to apollumi. Occurs twenty
times. Only here in John. First occurance. Matthew 7:13 .
the scripture , &c.
This expression occurs five times in John, here, John 13:18 ; John 19:24 , John 19:28 , John 19:36 .
might be = may be,
expressing certainty.
fulfilled . See
on John 15:11 .
Verse 14
Thy word. In John 17:6 the
word is "kept", here it is "given"; in John 17:17 its
character is stated, "truth".
hath hated = hated.
Verse 15
from = out of.
Greek. ek, as in the former clause. the evil = the evil one. See
on Matthew 6:13 .
Compare 1 John 5:19 .
Three things the Lord requested for His disciples: to be kept from the evil
one, to be sanctified through the truth (John 17:17 ),
and to behold His glory (John 17:24 ).
Verse 17
Sanctify = Hallow.
Greek. hagiam. Separation is the idea of the word "holy".
See note on Exodus 3:5 .
Thy . All the texts
read "the".
truth . The truth is
the great separating force. Compare Matthew 10:35 .
Thy word , &c. =
The word that is Thine is the truth. The Incarnate and revealed Words alike.
Compare John 6:33 ; John 14:6 ; John 16:13 .Matthew 22:16 .
2Co 6:7 ; 2 Corinthians
13:8 . Galatians 1:2 , Galatians 1:5 , Galatians
1:14 .Ephesians
1:13 .
Verse 18
As = Even as.
hast sent = didst send.
into. Greek. eis. App-104
.
have . . . sent = sent.
Verse 19
for their sakes = on
behalf of (Greek. huper. App-104 .) them.
I sanctify Myself = I
dedicate or consecrate Myself. This shows the meaning of sanctify; not making
holy as to moral character, but setting apart for God. The Lord was the
antitype of all the offerings, which were holy unto Jehovah.
might be = may be.
the truth . There is no
article.
Verse 20
Neither = Not,
(Greek. ou . App-105 ).
shall believe . All the
texts read "believe".
believe on . App-150 .
through .
Greek. dia. App-104 .
Verse 21
hast sent = didst send (Aor.)
Verse 22
gayest . Here the
reading should be "hast given".
Verse 23
made perfect =
perfected. Greek. teleioo. Same word as "finish" in John 17:4 .
in = into. Greek. eis. App-104
.
and. All omit.
hast sent = didst send.
hast loved = lovedst.
loved .
Greek. agapao. See p. 1511.
as = even as.
Verse 24
will .
Greek. thelo. App-102 . Compare John 12:21 ; John 15:7 ; John 16:19 .
behold .
Greek. theoreo. App-133 . Compare John 2:23 ,
the foundation ,
&c. See App-146 .
Verse 25
righteous Father . See
on John 17:11 .
hath not known Thee =
knew Thee not. See John 8:55 .Romans
1:18-32 . 1Co 1:21 ; 1 Corinthians
2:8 .
have known = knew.
hast sent = didst send.
Verse 26
have declared =
declared: i.e. made known. Greek. gnorizo. See John 15:15 ,
the only other occurance in John. Kindred word to ginosko ( App-132 .
) and gnosis, knowledge.
love. Greek. agape. App-136
.
hast loved = lovedst.
This whole chapter beautifully illustrates Psalms 119:0 and Psalms 138:2 .
Chapter 18
Verse 1
When Jesus , &c. =
Jesus, having spoken.
Jesus . App-98 .
words = things. went
forth: i.e. from the place where He had
been speaking .
See John 14:31 .
with . Greek. sun. App-104
.
brook .
Greek. cheimarros, a winter torrent. Occurs only here.
Cedron. Called Kidron (2 Samuel
15:23 and elsewhere in O.T.) David crossed it, when with a few
faithful followers he fled from Absalom. The name seems to have been given both
to the valley and to the torrent which, in winter, sometimes ran through it.
Now Wady-en-Nar.
garden .
Greek. kepos. An orchard or plantation. Compare Luke 13:19 .
into. Greek. eis. App-104
.
Verse 2
knew .
Greek. oida. App-132 .
with. Greek meta. App-104
.
Verse 3
a band = the cohort;
the word means the tenth part of a legion, therefore 600 men; but the term was
probably used with some latitude.
officers. The Temple
guard. Compare John 7:32 , John 7:45 , John 7:46 .
from. Greek ek, App-104 .
chief priests . These
were Sadducees (Acts 5:17 ).
So Sadducees and Pharisees sunk their differences in order to destroy Him, just
as Herod and Pilate were made friends (Luke 23:12 )
over His condemnation.
lanterns .
Greek. phanos. Occurs only here. Compare App-106 .
torches .
Greek lampas. Generally rendered "lamp" (Matthew
25:1-8 . Revelation
4:8 ; Revelation
8:10 ), but "light" in Acts 20:8 .
weapons . The swords
and staves of Luke 22:52 .
Verse 4
upon .
Greek. epi. App-101 .
unto = to.
Verse 5
of Nazareth = the
Nazarene. For some reason Nazareth had an evil name (See John 1:46 ),
and so Nazarene was a term of reproach. The name has nothing to do with
Nazarite (separated) applied to Joseph (Genesis 49:26 ),
and those like Samson who took the vow of Numbers 6:0 .
I am. Greek. ego
eimi. These words were used nine times in John 4:26 ; John 6:20 ; John 8:24 , John 8:28 , John 8:58 ; John 13:19 ,
as well as in John 18:5 , John 18:6 , John 18:8 .
Whatever may be said of the first two instances, the others are claims to the
Divine title of Exodus 3:14 (
App-98 ). See esp. John 8:58 .
There are fourteen instances of the metaphorical use of the phrase in
connection with "bread", "light", &c.
Verse 6
backward .
Greek. eis ( App-104 .) ta opiso .
to the ground .
Greek chamai. Only here, and John 9:6 .
Verse 7
asked = demanded.
Greek. eperotao. A stronger word than erotao ( App-134 .),
which occurs in John 18:19 .
Verse 8
if. App-118 .
Verse 9
That = In order
that .
Greek. hina.
saying .
Greek. logos. See Mark 9:32 .
fulfilled. See John 17:12 .
Of = Out of.
Greek. ek. App-101 .
none = not one
(Greek. ouk oudeis), a double negative.
Verse 10
Then Simon , &c. =
Simon Peter, therefore. Compare Luke 22:49 .
sword . One of the two
of Luke 22:38 .
drew .
Greek. helkuo. See John 12:32 .
smote .
Greek. paio. Only here, Matthew 26:68 . Mark 14:47 . Luke 22:64 .Revelation
9:5 .
servant = bond-servant.
Greek. doulos. See John 13:16 .
In all the four Gospels the definite article is used, the servant.
Malchus had advanced so as to seize the Lord, and thus became the object of
Peter's attack.
ear .
Greek. otion. Only used in connexion with this incident, and in all
four Gospels, the usual word being ous.
Verse 11
the cup . Compare Matthew 20:22 , Matthew 20:23 ; Matthew 26:3 Matthew 26:9 , Matthew 26:42 .Revelation 14:10 .
My Father . See
on John 2:15 .
not = in no wise.
Greek. ou me. App-105 .
Verse 12
captain .
Greek. chiliarchos = commander of a thousand. One of the six tribunes
attached to a legion. His presence shows the importance attached by the Romans
to the arrest, the Jews having represented it as a case of dangerous sedition.
took : i.e. surrounded
and seized. Compare Acts 26:21 .
Verse 13
to = unto.
Greek. pros. App-104 . Annas. He had been deposed in 779 A. u. c.,
the year our Lord's ministry began ( App-179 ), and three others had been
promoted and deposed before Caiaphas was appointed by Valerius Gratus. Our Lord
was taken to Annas first, because his experience in the Law would the better
enable him to formulate a charge against Him.
Verse 14
Caiaphas . See John 11:49-53 .
for = in behalf of.
Greek. huper. App-104 .
Verse 15
followed = was
following.
another .
Greek. altos. App-124 .
known .
Greek. gnostos. Compare ginosko. App-132 . That this was
John himself is highly improbable. He always designates himself "the
disciple whom Jesus loved" (John 13:23 ; John 19:26 ; John 21:7 , John 21:20 ).
It is more probable it was some one of influence, as Nicodemus or Joseph of
Arimathtea, both members of the Sanhedrin.
palace =
Greek. aide. Originally the court, open to the air, around which the
house was built, then the house itself.
Verse 16
stood = was standing.
at. Greek. pros. App-104
.
her that kept the
door = doorkeeper. Greek thuroros. Here and in John 18:17 feminine.
Occurs elsewhere John 10:3 .Mark 13:34 (masculine)
Female porters were not uncommon. Compare Acts 12:13 .
The Septuagint reads in 2 Samuel 4:6 ,
"The porter (feminine) of the house winnowed wheat, and slumbered and
slept". Compare Josephus, Antiq., bk. vii, ch. ii. 1.
Verse 17
not .
Greek. me. App-105 .
this Man's = this
fellow's. Spoken in contempt. Man's. App-123 .
not .
Greek ou. App-105 .
Verse 18
officers . The
Chiliarch and Roman soldiers had gone back to their barracks (Antonia), leaving
the Lord in the hands of the Jews.
stood . . . warmed .
All these verbs are in the imperfect.
a fire of
coals. Greek anthrakia. Only here and John 21:9 .
Verse 19
asked .
Greek. erotao. App-134 .
of = concerning.
Greek. pen. App-104 .
doctrine. To elicit
something to be used against Him.
Verse 20
spake . The texts read
"have spoken".
openly .
Greek parrhesia. Compare John 7:4 .
world. Greek.
kosmos. App-129 .
in. Greek. en. App-104
.
synagogue . See App-120
. Omit "the". It is general, applying to more than one.
temple = temple courts.
Greek. hieron. See Matthew 23:16 .
have I said = I said.
nothing .
Greek ouden, neutral of oudeis.
Verse 21
have said = said.
behold. Greek. ide. App-133
.
Verse 22
And when He had thus
spoken = But He having said these things.
struck . . . with the
palm , . &c. = gave a blow. Greek. rapisma. Only here, John 19:3 .Mark 14:65 .
This beginning of indignities may have been with or without a weapon.
Verse 23
have spoken = spoke.
evil = evilly.
Greek. kakos, adverb of kakos ( App-128 .) in next clause.
smitest .
Greek. dero. Occurs fifteen times. Translated "beat" except
here, Luke 22:63 ,
and 2 Corinthians
11:20 . It has been alleged against the Lord that He did not
carry out His own precept in Matthew 5:39 .
But those words were spoken during the first part of His ministry, when the
kingdom was being proclaimed. See App-119 . This was when the kingdom had been
rejected, and the King was about to be crucified. Compare Luke 22:35-38 .
Verse 24
Now . In the Received
text, there is no word for "Now", but most of the critical texts
insert oun, therefore.
had sent = sent.
Greek. apostello. App-174 . This shows that this preliminary inquiry
was conducted by Annas. John omits the trial before Caiaphas.
unto .
Greek. pros. App-104 .
Verse 25
stood , &c. = was
standing, &c., as in John 18:18 .
denied .
Greek. arneomai. See note on John 13:38 .
See App-160 .
Verse 26
see .
Greek. eidon. App-133 .
Verse 27
Peter , &c. = Again
therefore Peter denied.
immediately .
Greek. eutheos. See John 13:30 .
the = a.
crew = crowed. The
first of the two cock-crowings. See App-160 . The word is pkoneo, to
make a sound with the voice.
Verse 28
Then = Therefore. This
follows the decision of the Sanhedrin recorded in Matthew 26:58 ; Matthew 27:2 and
parallel passages. See above, John 18:24 .
from = away from.
Greek. ape. App-104 .
unto. Greek. eis. App-104
.
hall of
judgment. Greek praitorion. Latin. praetorium, the
house of the Praetor. See Mark 15:16 .
Probably connected with the castle of Antonia, built by Herod the Great and
named after Mark Antony. It was not Herod's palace, as is clear from Luke 23:7 .
Compare same word in Acts 23:35 .Philippians
1:1 , Philippians
1:13 .
it was early : i.e. in
the early hours of the Preparation between 11pm and midnight.
lest , &c. = in
order that they might not. Greek. hina me.
defiled .
Greek. miaino. Only here, Titus 1:15 , Titus 1:15 .Hebrews 12:15 .Jude 1:8 .
eat the passover. At the close of this Preparation Day, the 14th Nisan,
"at even". See App-156 .
Verse 29
went out .
Greek. exerchomai. All the texts add exo, outside.
accusation = charge.
Greek kategoria. Compare Eng. "category".
against. Greek. kata. App-104
.
Verse 30
malefactor = evildoer.
Greek. kakopoios. Only here and 1 Peter 2:12 ,
1Pe 2:14 ; 1 Peter 3:16 ; 1 Peter 4:15 .
Compare Luke 23:32 .
They expected Pilate to take their word for it, and condemn Him unheard.
See Acts 25:16 .
Verse 31
Take ye Him = Take Him
yourselves.
judge. Greek. krino. App-122
.
according to .
Greek. kata. App-104 .
It is not lawful. For
violations of their law they seem to have had the power of stoning to death.
See John 8:59 ; John 10:31 .Acts 7:59 .
But they feared the people, and so had determined to raise the plea of
rebellion against Ceasar and throw the odium of the Lord's death upon Pilate.
not . . . any man . Greek. ouk
oudeis. A double negative.
Verse 32
signifying , &c.
See John 12:33 .
should die = is about
to die.
Verse 33
called .
Greek. phoneo. See John 18:27 .
the King , &c. This
shows the malicious charge the Jews had made.
Verse 34
of = from.
Greek. apo. App-104 .
others .
Greek. altos. App-124 .
Verse 35
hast Thou done? didst Thou?
Verse 36
servants .
Greek huperetes. Same word as "officer", John 18:3 .
now .
Greek. nun, as in John 17:5 .
Verse 37
Art thou a king then? =
Is it not then (Greek. oukoun. Occurs only here) that Thou art a
king? or, So then a king Thou art?
To this end = To
(Greek. eis. App-104 .) this, i.e. for this purpose.
for this cause . Exactly
the same words, eis touto, as in previous clause.
bear witness = testify.
Greek. martureo. See on John 1:7 ,
the truth . See
on John 14:6 ,
and p. 1511.
My voice . See John 8:47 ; John 10:3 , John 10:4 , John 10:16 , John 10:27 .
Verse 38
What is truth? The
question of many a man. Pilate was not "jesting", as Lord
Bacon says. He was doubtless sick of the various philosophies and religions
which contended for acceptance.
no .
Greek oudeis. fault.
Greek aitia (compare aiteo, App-134 .), a charge,
accusation; hence a ground of charge.
Verse 39
custom .
Greek sunetheia. Only here and in 1 Corinthians
11:16 .
at. Greek en. App-104
.
will ye . . . ? = do ye
wish . ? Greek. boulomai. App-102 . Only occurrence of this word in
John.
the King of the
Jews. It was this taunt that led them to retort by the threat of
Laesa majestatis (high treason) against Pilate himself (John 19:12 ).
Verse 40
cried = cried aloud,
shouted. Greek kraugazo. Compare John 19:6 , John 19:15 .Acts 22:23 .
this Man = this fellow.
Compare John 7:27 ; John 9:29 .
Barabbas . Aramaic.
App-94 .
robber = bandit,
highway robber. Greek. Mates. Compare Mark 11:17 ; Mark 14:48 ; Mark 15:27 .
Not kleptes. thief. The two words together in John 10:1 , John 10:8 .
They chose the robber, and the robber has ruled over them to this day.
Chapter 19
Verse 1
Jesus . App-98 .
scourged .
Greek. mastigoo. Not the same word as in Matthew 27:26 . Mark 15:15 ,
which is phragelloo. Compare John 2:15 .
A Florentine Papyrus of A.D. 85 contains the following addressed by a Prefect
in Egypt to one Phibion: "Thou wast worthy of scourging . . . but I
deliver thee to the people. "Deissmann, Light, &c., p. 267.
Verse 2
of = out of.
Greek. ek. App-104 .
thorns . The sign of
earth's curse (Genesis 3:18 ).
purple .
Greek. porphureos. The adjective occurs only here, John 19:5 ,
and Revelation
18:16 .
Verse 3
Hail . See on Matthew 27:29 .
smote Him , &c. =
gave Him blows. See John 18:22 .
Verse 4
therefore . All the
texts omit.
forth = outside.
Greek. exo. See John 18:29 .
Behold .
Greek. ide. App-133 .
that = in order that.
Greek. hina.
know .
Greek. ginosko. App-132 .
no. Greek. oudeis.
fault. See John 18:38 .
in. Greek. en. App-104
. And yet he had scourged Him, illegally, hoping thereby to satiate the
blood-thirst of the Jews.
Verse 5
Then = Therefore.
crown of thorns ;
literally the thorny crown. Not the same expression as in John 19:2 .
the purple robe . To
the horrible torture of the flagellum had been added the insults and cruelties
of the soldiers. Compare Isaiah 50:6 .
Man .
Greek. anthropos. App-123 . Pilate hoped the pitiable spectacle would
melt their hearts. It only whetted their appetite.
Verse 6
chief priests . These
would, no doubt, include Caiaphas.
officers . See 18. s.
These temple guards are con spicuous for their zeal, due perhaps to the Lord's
interference with the sellers of Matthew
21:12-15 .
saw .
Greek. eidon. App-133 .
cried out . See John 18:40 .
Crucify. See App-162 .
Omit "Him" in each case.
Take ye Him = Take Him
yourselves.
no = not.
Greek. ou. App-105 .
Verse 7
by = according to.
Greek. kata. App-104 .
our = the.
ought .
Greek opheilo. Elsewhere in John only in John 13:14 .
made Himself, &c.
This was the charge on which the Sanhedrin condemned Him. See Matthew 26:65 , Matthew 26:66 .
Compare Leviticus
24:16 .
Son of God . App-98 .
Verse 8
saying .
Greek. logos. See Mark 9:32 .
the more afraid . A
dreadful presentiment was growing in Pilate's mind, due to what he may have
heard of the Lord's miracles, to His bearing throughout the trial, and to his
wife's message.
Verse 9
into .
Greek. eis. App-104 .
judgment hall .
See John 18:28 .
Whence art thou? This
was Pilate's fifth question of
the Lord. See John 18:33 , John 18:35 , John 18:37 , John 18:38 .
It expressed the fear that was growing within him. Pilate may have been a
freethinker (as some infer from John 18:38 ),
but like free-thinkers of all ages, he was not free from superstition. Was this
Man, so different from all others he had ever seen, really a supernatural
Being?
Verse 10
not. Greek. ou. App-105
.
knowest .
Greek. oida. App-132 .
power = authority.
Greek. exousia. App-172 .
Verse 11
no . . . at
all. Greek. ouk oudeis. A double negative.
against .
Greek. kata. App-104 .
except . Greek. ei
me' = if not,
from above .
Greek. anothen. See on John 3:3 .
therefore = on account
of (Greek. dia. App-104 .John 19:2; John 19:2 )
this.
he that , &c. :
i.e. Caiaphas. Judas had delivered Him to the Sanhedrin, the Sanhedrin to
Pilate.
delivered. See on John 19:30 ,
"gave up".
the . Omit
"the".
Verse 12
from thenceforth = on
(Greek. ek. App-104 .) this.
sought = was seeking.
If. App-118 .
Caesar .
Greek. Kaisar. This title was adopted by the Roman emperors after
Julius Caesar. Frequently found in inscriptions. Deissmann, Light,
&c., p. 383. Octavius added the title Augustus (Luke 2:1 )
= Greek. Sebastos (Acts 25:21 , Acts 25:25 ).
Verse 13
When Pilate , &c. =
Pilate therefore having heard.
that saying . All the
texts read "these words".
in = upon.
Greek. epi. App-104 .
judgment seat .
Greek. bema: literally a pace, a step, then a platform or raised
place. In this case it was a stone platform with a seat in the open court in
front of the Praetorium. Occurs only here in John.
in. Greek. eis. App-104
.
the Pavement .
Greek. lithostrotos = strewn with stone: i.e. of mosaic or tesselated
work.
Gabbatha. Aramaic.
App-94 . The meaning of this word is uncertain.
Verse 14
the preparation : i.e.
the day before the Passover was eaten "at even" on the 14th Nisan.
All four Gospels state that our Lord was entombed on the Preparation Day
(verses: John 19:31 , John 19:42 .Matthew 27:62 .Mark 15:42 .Luke 23:54; Luke 23:54 ).
See App-165 .
the sixth hour : i.e. midnight.
The hours in all the Gospels are according to Hebrew reckoning: i.e. from
sunset to sunset. See App-156 . Some have thought that the events from John 13:1 could
not be crowded into so brief a space, but the Jews were in deadly earnest to
get all finished before the Passover, and in such a case events move quickly.
he saith , &c. In
irony here, as in pity (John 19:5 ).
Some have thought that, in John 19:13 ,
"sat" should be "set Him". Justin Martyr says, "They
set Him on the judgment-seat and said, ' Judge us' " (First Apology,
xxxv). But out of forty-eight occurrences of the
verb kathiza, only one other (Ephesians
1:20 ) is, without question, used transitively.
Verse 15
Away
with. Greek. airo. First occurrence in John 1:29 .
The imperative aron is used in exactly the same way in a Papyrus from
Oxyrhynchus, in a letter from a boy to his father.
Deissmann, Light, p. 187.
Shall I . . . ? = Is it
your King I am to crucify?
We have , &c. This
was their final and deliberate rejection of their King, and the practical
surrender of all their Messianic hopes. Compare 1 Samuel 8:7 .
but. Same as
"except" in John 19:11 .
Verse 16
delivered , &c.:
i.e. to their will (Luke 23:25 ).
Thus the Lord's execution was in Jewish hands (Acts 2:23 ).
The centurion and his quaternion of soldiers merely carried out the decision of
the chief priests, Pilate having pronounced no sentence, but washed his hands,
literally as well as metaphorically, of the matter.
to be = in order that
(Greek. hina) He might be.
Verse 17
cross .
Greek. stauros. See App-162 .
skull. Greek. kranion. See Matthew 27:33 .
Golgotha . Aramaic.
App-94 .
Verse 18
two other = other two.
App-164 .
other . Greek. altos. App-124
.
with. Greek. meta. App-104
.
on either side
one. Greek. enteuthen kai enteuthen: literally hither and
thither, i.e. on this side and on that side. This was before the parting of the
garments (John 19:23 ).
See App-164 .
and, &c.: literally
and the middle one, Jesus.
Verse 19
And = Moreover.
wrote . John alone
mentions that Pilate wrote it himself. See App-163 .
on .
Greek. epi. App-104 .
the writing was = it
was written.
OF NAZARETH = the
Nazarene. See John 18:5 .
Verse 20
for = because .
Greek. hoti.
nigh. Probably just
outside the north wall, between the Damascus Gate and Herod's Gate, and near
the so-called grotto of Jeremiah, about half a mile from the Prsetorium. See
Conder's Jerusalem, p. 161, &c., and Palestine Exploration
Society's maps.
Verse 21
the chief priests of the
Jews . This expression occurs only here. They were no longer God's
priests.
not .
Greek. ou. App-105 .
he = that fellow.
Greek. ekeinos. Spoken with contempt.
Verse 22
What , &c. Figure
of speech Amphibologia. App-6 .
I have written. It
therefore stands written for ever. Caiaphas as representative of the Jews
proclaimed the Lord as Saviour for the world, Pilate fastens upon the Jews the
hated name of the Nazarene as their King.
Verse 23
the soldiers . These
were probably slaves attached to the legion who were employed as executioners.
took = received. The
garments were their perquisite.
coat. Greek. chiton. A
tunic worn next the body, and reaching to the knees.
without seam .
Greek. arraphos. Occurs only here. Josephus says one of the high
priest's garments was without seam.
the top = the parts
above (Greek. ta anothen). Compare Matthew 27:51 .Mark 15:38 .
throughout = through
(Greek. dia. App-104 .John 19:1; John 19:1 )
the whole.
Verse 24
among themselves = to
(Greek. pros. App-104 .) one another.
for = concerning.
Greek. peri. App-104 .
the scripture , &c.
See John 13:18 ; John 17:12 ; John 18:9 , John 18:32 .
The quotation is from Psalms 22:18 .
raiment . Same word as
"garments" in John 19:23 .
for = upon.
Greek. epi. App-104 .
These things, &c. =
The soldiers therefore indeed did these things. The Greek particle men
is ignored both by Authorized Version and by Revised Version It marks a
contrast with what follows.
Verse 25
Now = But.
stood = were standing.
by = beside.
Greek. para. App-104 .
Mary . See App-100 .
John omits the name of his own mother Salome, who was there also (Matthew 27:56 ).
Verse 26
When . &c. Read,
"Jesus therefore, seeing".
loved .
Greek. agapao. App-135 .
Woman . See on John 2:4 .
behold . Gr idou.
App-133 .; but the texts read ide. App-133 .
son .
Greek. huios. App-108 . Joseph being evidently dead, and her
firstborn son (Matthew 1:25 )
dying, there would be no support for Mary. In view of John 7:3-5 ,
it was a befitting arrangement.
Verse 27
from .
Greek. apo. App-104 .
unto his own .
Greek. eis ( App-104 .) ta idia. This expression occurs in John 1:11 ; John 16:32 .Acts 21:6 .
A different phrase in John 20:10 .
Verse 28
After .
Greek. meta. App-104 .
were now accomplished =
have been already finished. Greek. teleo Not the same word as
"fulfilled", which is teleioo = consummated. There is a deep sig
nificance here. He saw the casting of the lots, and knew that all that the
Scripture had foretold of others was finished. There yet remained a prediction
for Him to realize, that of Psalms 69:21 .
See note on Psalms 69:1 .
Verse 29
Now . All the texts
omit.
vinegar . See note
Verse 30
had received =
received. [on Mat 27:84 .
It is finished .
Greek. teleo, as in John 19:28 . Psalms 22:0 ends
with. the word "done". Of the seven sayings from the Cross, Matthew (
Joh 27:46 ) and Mark ( Joh 15:34 ) record one (Psalms 22:1 );
Luke three ( Joh 23:34 , Joh 23:43 , Joh 23:46 ); and John three (verses: John 19:26 , John 19:27 , John 19:28 ,
Joh 26:30 ). It is clear from Luke 23:44 that
the promise to the malefactor was before the darkness. The words of Psalms 22:1 were
uttered at thebeginning or during the course of the three hours darkness. Probably
the Lord repeated the whole of Psalms 22:0 ,
which not only sets Him forth as the Sufferer, but also foretells the glory
that is to follow. Perhaps other Scriptures also, as a terrible witness against
the chief priests, who were present (Mark 15:31 .Luke 23:35; Luke 23:35 ),
and must have heard.
bowed . This suggests
that till then He had kept His head erect. He now lays down His life, as He
said (John 10:18 ).
gave up .
Greek paradidomi. This word occurs fifteen times in John; translated
nine times "betray", of Judas; five times "deliver", of the
chief priests and Pilate.
ghost. Greek pneuma. App-101
. Matthew says, apheke to pneuma, sent forth His spirit ( Joh 27:50
); Mark ( Joh 15:37 ) and Luke ( Joh 23:46 ) say, exepneuse, breathed
out, i.e. drew His last breath. Compare Genesis 2:7 . Psalms 104:29 , Psalms 104:30 ; Psalms 146:4 .Ecclesiastes
12:7 .
Verse 31
remain .
Greek. mend. See p. 1511. Compare Deuteronomy
21:23 .
upon. Greek. epi. App-104
.
on .
Greek en. App-104 .
an high day . It was
the first day of the Feast, the 15th Nisan. See Leviticus
23:6 , Leviticus
23:7 . Our Wednesday sunset to Thursday sunset. See App-156 .
besought . Greek erotao. App-134
.
legs .
Greek skelos. From the hip downwards. Occurs only in these three
verses.
broken. Greek.
katagnumi = broken in pieces, shattered. Occurs only in these verses and
in Matthew 12:20 .
taken away . Same word
as in John 19:15 .
Verse 32
the first , &c. See
App-164 .
crucified with .
Greek. sustauroo. Only here, Matthew 27:44 .Mark 15:32 .Romans 6:6 . Galatians 1:2 , Galatians
1:20 .
Verse 33
to .
Greek. epi. App-104 .
Verse 34
pierced .
Greek. nusso . Occurs only here.
side .
Greek. pleura, Only here; John 20:20 , John 20:25 , John 20:27 . Acts 12:7 .
forthwith =
immediately. Greek euthus.
blood and water. The
question of the physical cause of the Lord's death has been much discussed; but
we need not seek a natural explanation of what John records as a miraculous
sign. The blood and water may have been symbolical of the sprinkling with blood
and cleansing with water of the Old Covenant. See Hebrews
9:12-14 , Hebrews
9:19-22 . 1Jn 5:6 , 1 John 5:8 .
Verse 35
saw .
Greek. horao. App-133 .
bare
record. Greek. martureo.
record .
Greek. marturia. Both these are characteristic words in this Gospel.
See note on John 1:7 ,
and p. 1511.
true = reliable,
genuine. See App-175 and p. 1511.
true = true to fact.
See App-175 and p. 1511.
believe . App-150 .
Verse 36
A. bone , &c. This
has reference to Exodus 12:46 . Numbers 9:12 .
Thus in all things He was the antitype of the Passover lamb.
broken .
Greek suntribo. Not the same word as in verses: John 19:31 , John 19:32 .
Compare Psalms 34:20 .
Verse 37
an other .
Greek. heteros. App-124 . saith. Note the careful discrimination in
the words used. The former Scripture was fulfilled, i.e. filled full. This is
not fulfilled, but in order to its fulfilment it was necessary that He should
be pierced. See Zechariah
12:10 . It was fulfilled in the case of those who looked upon
Him, but waits for its com plete fulfilment when the spirit of grace and
supplication is poured out on repentant Israel, look.
Greek. opsomai. App-133 .
on .
Greek. eis . App-104 .
pierced .
Greek. ekkenteo. Only here and Revelation
1:7 = pierced through. Includes therefore the piercing of the
hands and feet. Compare Psalms 22:16 .
Verse 38
this = these things.
of = from.
Greek. apo. App-104 .
Arimathsea . Probably
Ramah, where Samuel was born. 1 Samuel 1:1 , 1 Samuel 1:19 .
Called in the Septuagint Armathaim.
a disciple . . . but
secretly . Matthew calls him "a rich man" ( Joh 27:57 ); Mark,
"an honourable counsellor" ( Joh 15:43 ); Luke, "a good man and
a just" ( Joh 23:50 ). See on John 18:16 .
for = because of.
Greek. dia. App-104 .John 19:2 .
take away . . . took .
Greek. airo. Same word as in verses: Joh 15:31 .
gave him leave .
Greek. epitrepo. Generally translated "suffer". Matthew 8:21 ,
&c. Compare Acts 21:39 , Acts 21:40 .
Verse 39
also Nicodemus . Read,
Nicodemus also.
Nicodemus . See John 3:1 ,
and John 7:50 .
to .
Greek. pros. App-104 .
by night. Now he comes
openly, as Joseph did,
and brought = bringing.
a mixture .
Greek. migma. Occurs only here. Some read heligma = a roll.
myrrh .
Greek. smurna. Only here and in Matthew 2:11 ,
aloes . a fragrant
aromatic wood. Occurs only here in N.T. Referred to four times in O.T.
pound. Greek. litra.
See John 12:3 and
App-51 .
Verse 40
wound .
Greek. deo. Generally translated "bind". See John 11:44 ; John 18:12 , John 18:24 .
The other evangelists use a different word.
linen clothes = linen cloths
or bandages. The rolls' used for swathing the bodies of the rich (Isaiah 53:9 ).
The Rabbis say criminals were wrapped in old rags.
bury = entomb.
Greek. entaphiazo. Only here and Matthew 26:12 .
The noun entaphiasmos occurs in John 12:7 and Mark 14:8 .
Verse 41
garden .
Greek. kepos. See John 18:1 .
new. Greek. kainos. See
on Matthew 9:17 .
sepulchre = tomb.
Greek. mnemeion. Before this in John translated
"grave", John 5:28 ; John 11:17 , John 11:31 , John 11:38 ; John 12:17 .
wherein = in
(Greek. en. App-104 .) which.
never man yet = not yet
any one. Greek. oudepo oudeis.
Verse 42
There laid they Jesus .
Here the body (John 19:38 )
is called "Jesus". Compare John 20:2 .
because of = on account
of. Greek. dia. App-104 .John 19:2 .
Chapter 20
Verse
1
The
first day of the week = On the first (day) of the Sabbaths (plural)
Greek. Te mia ton sabbaton. The word "day" is rightly
supplied, as mia is feminine, and so must agree with a feminine noun
understood, while sabbaton is neuter. Luke 24:1 has
the same. Matthew reads, "towards dawn on the first (day) of the
Sabbaths", and Mark (John 16:2 ),
"very early on the first (day) of the Sabbaths". The expression is
not a Hebraism, and "Sabbaths" should not be rendered
"week", as in Authorized Version and Revised Version. A reference to
Lev 28:15-17 shows that this "first day" is the first of the days for
reckoning the seven Sabbaths to Pentecost. On this day, therefore, the Lord
became the firstfruits (verses: John 20:10 , John 20:11 )
of God's resurrection harvest (1 Corinthians
15:23 ).
Mary .
See App-100 .
early :
i.e. about the ninth or tenth hour (3 to 4am.) See App-165 .
unto .
Greek. eis. App-104 .
sepulchre .
See John 19:41 .
taken
away = having been taken away. Greek. airo. See John 19:15 ,
from .
Greek. ek. App-104 .
Verse
2
Then =
Therefore.
to .
Greek. pros. App-104 .
other .
Greek. altos. App-124 .
Jesus .
App-98 .
loved =
used to love (imperf.) Greek. phileo. App-135 .
unto =
to.
have
taken = took.
the
Lord . Greek. kurios. App-98 .
out
of . Greek. ek. App-104 .
know .
Greek. oida. App-132 .
not .
Greek. ou . App-105 .
have
laid = laid. Same word as in John 11:34 .
Implying care and reverence, and so suggesting that Joseph and Nicodemus had
removed Him.
Verse
3
comes =
were coming.
to =
unto. Greek. eis. App-104 .
Verse
4
ran =
were running,
did
outrun = ran ahead, more quickly than. This affords no ground for the
assumption by so many commentators, even Alford, that John was younger than
Peter.
Verse
5
stooping
down. Greek. parakupto. The word implies bending down to see
more clearly. Compare the other occurance: John 20:11 .Luke 24:12 .
Jam 1:25 . 1 Peter 1:12 .
saw .
Greek. blepo. App-133 .
linen
clothes . See John 19:40 .
yet
went he = however he went.
Verse
6
into .
Greek. eis. App-104 .
seeth =
intently beholdeth. Greek. theoreo. App-133 .,
lie =
lying.
Verse
7
napkin. See John 11:44 .
about =
upon. Greek. epi. App-104 .
with .
Greek. meta. App-104 .
wrapped
together = rolled, or coiled round and round.
Greek. entuliseo. Used elsewhere, only in Matthew 27:59 . Luke 23:53 ,
of the linen cloth. Here it implies that the cloth had been folded round the
head as a turban is folded, and that it lay still in the form of a turban. The
linen clothes also lay exactly as they were when swathed round the body. The
Lord had passed out of them, not needing, as Lazarus (John 11:44 ),
to be loosed. It was this sight that convinced John (John 20:8 ).
in =
into. Greek. eis. App-104 .
a
place by itself = one place apart.
Verse
8
also, &c.
= that other disciple also. which who.
saw .
Greek. eidon. App-133 .
believed (
App-150 .): i, e. believed that He was risen. All that He had said about rising
again the third day had fallen upon dull ears. The chief priests had taken note
of His words (Matthew 27:63 ),
but the disciples had not.
Verse
9
as
yet . . . not = not yet. Greek. oudepo, as in John 19:41 .
the
scripture . Compare Psalms 16:10 , Psalms 16:11 ,
&c.
must .
Compare John 3:14 ; John 12:34 ,
rise again. Greek. anistemi. App-178 .
from
the dead. Greek. ek nekron. App-139 .
Verse
10
unto .
Greek. pros. App-104 .
their
own home = their lodging. Not the same words as in John 19:27 .
Galilean fishermen, constantly moving about with their Rabbi since the Feast of
Tabernacles, six months before, could have had no settled home, as we
understand it, in Jerusalem. They had not been there since their Master left it
(See John 10:40 ),
till the last few days.
Verse
11
at. Greek. pros. App-104
.
weeping. Greek. klaio. See
on John 11:33 .
and =
therefore.
Verse
12
two
angels . Probably Michael and Gabriel. Compare Daniel 9:21 ; Daniel 10:21 ; Daniel 12:1 .Luke 1:19 , Luke 1:26 .
The supreme importance of the Lord's resurrection in the Divine counsels
demanded the presence of the highest angels.
in .
Greek. en. App-104 .
sitting :
i.e. at either end of the rock-cut ledge whereon the Lord had been laid (as the
cherubim at either end of the mercy-seat, Exodus 25:19 ).
They sit in the empty tomb who stand in the presence of God
(Luke 1:19 . Revelation
8:2 ).
at. Greek. pros. App-104
.
Verse
13
Woman .
See on John 2:4 .
have
taken = took. Lord. App-98 . A.
have
laid = laid.
Verse
14
when, &a.
= having said these things.
turned
. . . back : i.e. turned half round.
back. Greek. eis (
App-104 .) ta opiso.
Verse
15
gardener .
Greek. kepouros. Occurs only here. Sir.
Greek. kurios. App-98 . B. b.
if. App-118
.
have
borne = didst bear.
hast
laid = didst lay.
Verse
16
Rabboni. App-98
. Most of the texts add, before Rabboni, "in Hebrew".
Master .
Greek. didaskalos. App-98 . John 20:1 .
Compare John 13:13 .
Verse
17
Touch
Me not = Do not be holding Me. Greek. hapto. Only here in John;
elsewhere, thirty-nine times. See Matthew 8:3 , Matthew 8:18 ; Matthew 9:20 , Matthew 9:21 , Matthew 9:29 .
not .
Greek me. App-105 .
for .
This gives the reason for the prohibition. He afterwards allowed the women to
hold Him by the feet (Matthew 28:9 ).
On this day, the morrow after the Sabbath, the high priest would be waving the
sheaf of the firstfruits before the Lord (Leviticus
23:10 , Leviticus
23:11 ); while He, the firstfruits from the dead (1 Corinthians
15:23 ), would be ful filling the type by presenting Himself
before the Father.
not
yet . Greek. oupo ; compound of ou. App-105 .
My
Father . See on John 2:16 .
My
brethren . Compare Matthew 12:50 ; Matthew 28:1 Matthew 28:0 . Hebrews 2:11 .
ascend =
am ascending.
My
. . . your . This marks the essential difference in His and their
relationship with the Father. But because God is the God and Father of our Lord
(Ephesians 1:3 )
He is therefore our God and Father too.
God. Greek. Theos. App-98
.
Verse
18
came =
cometh.
and
told = telling. Greek. apangello. See John 4:51 .Matthew 2:8 .
Compare App-121 .:6.
seen .
Greek. horao. App-133 .
Verse
19
where .
Probably the upper room. See Mark 14:15 .Luke 22:12 .Acts 1:13 .
assembled .
All the texts omit.
for =
on account of. Greek. dia. App-104 .John 20:2 .
Peace. Compare John 14:27 ; John 16:33 .
Verse
20
hands
. . . side . Luke says hands and feet. All three were pierced. See
on John 19:37 .
side .
See John 19:34 .
were
. . . glad = rejoiced.
Verse
21
My
Father = The Father. See John 1:14 .
sent. Greek. apostello. App-174
.
even
so = I also.
send. Greek. pempo. App-174
. Note the distinction. The Father sent the Son alone, but the Son sends His
disciples with an "escort" or guard, i.e. the Holy Spirit. This is to
emphasize the fact that the Lord remains (by the Spirit) with those whom He
sends.
Verse
22
breathed
on . Greek. emphusao. Only here in N.T., but used in the
Septuagint in Genesis 2:7 for
the Hebrew word naphah, to breathe, or blow with force. The same Lord
who, as Jehovah Elohim, breathed into Adam's nostrils the breath of life so
that he became a living soul, here breathes upon the apostles that they may
receive Divine power. Satan tries to parody the Lord's words and works. In the
"Great" Magical Papyrus of about the third century A.D. occurs the
following in a spell for driving out a demon: "When thou adjurest,
blow (phusa), sending the breath from above [to the feet], and from
the feet to the face". Deissmann, Fresh Light, p. 260.
the
Holy Ghost. Greek. pneuma hagion (no art.): i.e. power from on
high. See App-101 . The Firstfruits of the resurrection here bestows the
firstfruits of the Spirit, not only on the apostles, but on "them that
were with them" (Luke 24:33 ,
and compare Acts 1:14 ; Acts 2:1 ).
Verse
23
sins .
App-128 .
remit. Greek. aphiemi. Always
translated elsewhere "forgive", when sins or debts are referred to.
This authority bestowed upon the apostles and others continued in force with
other "gifts" till Acts 28:0 ,
which records the final rejection of the Kingdom. To suppose that the
"Church" of Ephesians 1:0 has
any share in them is not rightly to divide the Word of Truth, but to introduce
perplexity and confusion. See Mark 16:17 and
App-167 .
Verse
24
Thomas .
The third mention of him in John. See John 11:16 ; John 14:5 .
of =
out of. Greek ek. App-104 .
Verse
25
Except =
If . . . not. Greek ean me. App-118 and App-105
print .
Greek. tupos, type. Elsewhere translated figure, fashion, example,
&c.
put. Greek ballo, generally
translated "cast". See John 15:6 ; John 19:24 .
thrust .
Greek. ballo, as above.
not =
by no means. Greek. ou me. App-105 .
Verse
26
after
eight days : i.e. a week later, on the day following the second Sabbath of
the seven in the reckoning to Pentecost.
after .
Greek meta. App-104 .
the
doors being shut . This shows that the Lord had now the spiritual
body, soma pneumatikon, of 1 Corinthians
15:44 .
Verse
27
Reach
hither = Bring here.
behold .
Greek. ide. App-133 .
be =
become.
faithless .
Greek. apistos = unbelieving.
believing .
App-150 .
Verse
28
My
Lord and my God . First testimony to the Deity of the risen Lord. Possibly
Thomas was using the words of Psalms 86:15 ,
which in the Septuagint read Kurie ho Theos, and claiming forgiveness
for his unbelief on the ground of Exodus 34:6 ,
to which this verse of the Psalm refers.
Verse
29
Thomas. All
the texts omit.
that, &c.
= who saw not and believed. See John 4:48 .
Mat 16:1 . 1 Corinthians
1:22 . Those who crave for miracles and signs to-day will have
them, but they will be Satan's miracles.
Verse
30
And
many , &c. Therefore many and other ( App-124 .)
signs. See
p. 1511 and App-176 . These were always in relation to and in proof of His
Messiahship.
in
the presence of = in the sight of. Greek enopion.
which
are not written : Here was the opportunity for the writers of the
Apocryphal Gospels, &c., of which they were not slow to avail themselves.
Verse
31
these .
Emphatic.
are
written = have been (and therefore stand) written.
that =
in order that. Greek. hina.
might =
may.
believe .
App-150 .
Christ .
App-98 .
Son
of God . App-98 .
life. App-170
.
through =
in. Greek en. App-104 .
name. Compare John 1:12 .Acts 3:6 ; Acts 3:4 .
] 0, 12; Joh 10:43 . 1 Corinthians
6:11 . 1 John 5:13 .
Chapter 21
Verse
1
After
these things. A note of time frequent in John. See John 3:22 ; John 5:1 , John 5:14 ; John 6:1 ; John 7:1 ; John 13:7 ; John 19:38 .
After .
Greek. meta. App-104 .
Jesus. App-98
.
shewed =
manifested. Greek. phaneroo. App-106 . v; not merely
presented Himself, but revealed His power and glory. See John 2:11 .
Not the same word as John 14:21 , John 14:22 ,
which is empitanizo. App-106 .
at =
upon. Greek. epi. App-104 .
on
this wise = thus.
Verse
2
of =
from. Greek. apo. App-104 .
other .
Greek allos. App-124 .
of =
out of. Greek. ek. App-104 .
Verse
3
unto =
to.
I
go a fishing = I go forth to fish.
with. Greek. sun. App-104
.
into .
Greek eis. App-104 .
a =
the; probably that of Matthew 4:21 ,
belonging to Zebedee and his sons.
immediately .
All the texts omit.
that
night = in (Greek. en. App-104 .) that night. caught.
Greek. piazo. Used in the Gospels by John only, and always, except
here and John 21:10 ,
of "taking" the Lord (John 7:30 , John 7:32 , John 7:44 ; John 8:20 ; John 10:39 ; John 11:57 ).
nothing. Greek. oudeis, compound
of ou. App-105 .
Verse
4
now =
already.
on .
Greek. eis. App-104 .
knew .
Greek. oida. App-132 .
not .
Greek. ou. App-105 .
Verse
5
Then =
Therefore.
Children .
Greek. paidion. App-108 .
meat. Greek. prosphagion. Something
to eat with (your bread), a relish. Occurs only here.
No .
Greek. ou. App-105 .
Verse
6
Cast .
Greek. ballo, as in John 20:25 , John 20:27 .
net. A
bag or purse net. Greek. diktuon, as in Matthew 4:20 . Mark 1:18 . Luke 5:2 .
For other words for "net", see Matthew 4:18 ; Matthew 13:47 .
now
they were not = no longer (Greek. ouketi) were they.
draw .
Greek. helkuo. See on John 12:32 .
for =
from. Greek. apo, App-104 . This was the eighth sign. See App-176 .
Verse
7
loved. Greek. agapao. App-135
.
the
Lord. App-98 .
Now
when = Therefore.
heard =
having heard.
girt .
Greek. diazonnumi. Only here and John 13:4 , John 13:5 .
his
fisher's coat = the upper garment. Greek. ependutes. Only here
in N.T. Used in the Septuagint for the Hebrew meil, robe, in 1 Samuel 18:4 . 2 Samuel
13:18 .
naked. Greek gumnos. This
means he had only his tunic or undergarment on. Compare Mark 14:51 .Acts 19:16 .
Verse
8
a
little ship = the boat. Greek. ploiarion, dim.
of ploion, John 21:3 ; John 21:6 .
Elsewhere in John 6:22 , John 6:23 "boat", Mark 3:9 ; Mark 4:36 .
from .
Greek. apo. App-104 .
land =
the land. Greek. ge. App-129 .
two ,
&c. = about (Greek. apo. App-104 .) two, &c.: i.e. one hundred
yards. See App-51 .
dragging .
Greek suro. Only here, Acts 8:3 ; Acts 14:19 ; Acts 17:6 . Revelation
12:4 . Not the same word as in John 21:6 .
the
net with fishes = the net of fishes.
Verse
9
were
come = went forth,
to =
unto. Greek. eis. App-104 .
saw =
see. Greek. blepo. App-133 .
fire
of coals . Greek. anthrakia. Only here and John 18:18 .
fish .
Greek. opsarion, dim. of opson, cooked meat, eaten as a
relish. in John 6:9 , John 6:11 ,
the only other passage where it occurs, it is in the plural as in John 21:10 below.
Here it probably means a little fish,
bread =
a loaf. One little fish and one loaf to feed eight persons. A beautiful variant
of, and supplement to, the widow's handful of meal and cruse of oil (1 Kings 17:0 ).
It was a type of the food He would supply them with, in the strength of which
they would go "many days".
Verse
10
the
fish . Here the word is opsarion in the plural. But they
were great fishes (John 21:11 ).
So it must be used in a general sense.
Verse
11
went
up = went back.
to .
Greek. epi. App-104 ., but all the texts read eis.
Verse
12
dine .
Greek. aristao. Only here, John 21:15 ,
and Luke 11:37 .
The ariston was the morning meal, as contrasted with the afternoon
meal, which was called deipnon, translated "supper".
Compare Matthew 22:4 .Luke 11:38 ; Luke 11:14 , Luke 11:12 .
none =
no one. Greek. oudeis.
durst =
ventured to. Contrast their freedom in questioning Him before. It marks the
change in their relationship wrought by the resurrection,
ask =
inquire. Only here and Matthew 2:8 ; Matthew 10:11 .
Verse
13
then .
All the texts omit.
bread =
the loaf.
fish =
the fish of John 21:9 .
Verse
14
now =
already.
His =
the.
risen .
Greek. egeiro. App-178 .
from
the dead. Greek. ek nekron. See App-139 .
Verse
15
So =
Therefore.
Simon .
Peter was always addressed by the Lord as Simon except in Luke 22:34 .
See App-147 .
more
than these : i.e. than these other disciples do. Referring to his words
in Matthew 26:33 , Matthew 26:35 .
love .
Greek phileo. App-135 . Note the different words used in these
verses. The Lord uses agapao twice and phileo once, Peter
always phileo.
Feed :
i.e. provide pasture for. Greek. bosko. Save in this passage, always
of swine.
lambs .
Greek. arnion, a diminutive. Only here and in the Revelation, where
it occurs twenty-nine times, always of the Lord, except John 13:11 .
The other word for "lamb", amnos, only in John 1:29 , John 1:36 . Acts 8:32 . 1 Peter 1:19 .
Verse
16
the =
a.
Feed =
Shepherd. Greek poimaino. Occurs eleven times, translated "rule
"in Matthew 2:6 . Revelation
2:27 ; Revelation
12:5 ; Revelation
19:15 . Compare poimen, John 10:2 , John 10:11 , John 10:12 , John 10:14 , John 10:16 (Shepherd); Ephesians
4:11 (pastors).
sheep .
Greek probaton.
Verse
17
grieved .
Greek. lupeo . Elsewhere in John 16:20 .
Compare 1 Peter 1:6 .
The noun lupe occurs in John 16:6 , John 16:20 , John 16:21 , John 16:22 .
Compare 1 Peter 2:19 .
knowest. Greek ginosko. App-132
.
Verse
18
Verily,
verily . Twenty-fifth and last occurance of this double Amen ( App-10 ).
See on John 1:51 and
p. 1511.
young .
Greek. neoteros, younger. The positive neos applied to any
one up to thirty. This and John 20:4 gave
rise to the tradition that Peter was a middle-aged man. girdedst.
Greek. zonnumi. Only here.
wouldest .
Greek. thelo. App-102 .
carry =
lead. Greek. phero. Compare Mark 9:17 . Luke 15:23 .Acts 14:13 .
Verse
19
what =
what kind of.
glorify. Greek. doxazo. See
p. 1511.
God .
App-98 .
when
He had = having.
Follow .
Greek. akoloutheo. Used of soldiers, servants, and pupils. First
occurance in John 1:37 .
Verse
20
Then .
All the texts omit.
turning
about = having turned round.
also
leaned = leaned also.
on .
Greek. epi. App-104 .
at .
Greek. en. App-104 .
which =
who. betrayeth. See on John 19:30 ,
"gave up".
Verse
21
seeing .
Greek. eidon. App-133 .
what ,
&c.: literally ' this one, what?
Verse
22
If. App-118
.
tarry. Greek meno, translated
abide, remain, &c. See book comments for John.
what, &c.
Peter's curiosity rebuked. Compare Matthew 17:4 .
to =
with reference to. Greek. pros. App-104 .
Verse
23
saying .
Greek. logos. See on Mark 9:32 .
among =
unto. Greek eis. App-104 .
that .
Greek. ekeinos.
should
not die = is not dying: i.e. is not going to die.
Verse
24
testifieth =
beareth witness. Greek. martureo. See See book comments for John,
note 4.
of =
concerning. Greek. peri. App-104 .
testimony .
Greek. marturia. Compare John 19:35 ,
and see book comments for John.
true. Greek alethes. App-175
.
Verse
25
also
many , &c. = many other things also. See John 20:30 .
every
one = one by one. Greek. kath' ( App-104 ) en.
I
suppose = I think. Greek. oimai, contr.
for oiomai, which occurs in Philippians
1:1 , Philippians
1:16 . James 1:7 .
even
. . . not. Greek. oude, compound of ou . App-105 .
world .
Greek. kosmos. App-129 .
contain .
Greek. choreo. Elsewhere in John: John 2:6 ; John 8:37 (hath
no place). Compare Matthew 19:12 .
the
books, &c. = the written books. Figure of
speech Hyperbole. App-6 . Amen. All the texts omit. In that case,
only the double "verily" found in John. This chapter is a
supplement, of the highest value, to the Gospel formally concluded in John 20:31 .
The use
of the first person singular in John 21:25 ,
contrasted with the Evangelist's modest self-effacement elsewhere, has led some
to doubt the Johannine authorship of this chapter. But the evidence of the MSS.
and Versions, and the attestation clause at John 21:24 is
so closely allied to that in John 19:35 as
to leave little room for doubt. Note further, the use of many characteristic
words (see p. 1511), the expression noted in John 21:1 ,
the double "verily" (John 21:18 ),
and, above all, the eight signs with their wonderful structure and
correspondence (see App-176 ).