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2 3 4 5 6 7 8 9 — 14 13 12 11 10 09
 Table of Contents
Where to Find It …………………………………………………………………… v
Index to Major Notes and Charts ………………………………………………… ix

The Old Testament

Genesis ………………Ge …………… 1 Ecclesiastes …………Ec …………… 990
Exodus…………………Ex …………… 86 Song of Solomon ……Song………… 1004
Leviticus ………………Le …………… 155 Isaiah …………………Is …………… 1011
Numbers ………………Nu …………… 207 Jeremiah ………………Je …………… 1096
Deuteronomy…………De …………… 274 Lamentations…………La …………… 1188
Joshua …………………Jos ………… 335 Ezekiel…………………Eze ………… 1196
Judges …………………Ju …………… 375 Daniel …………………Da …………… 1279
Ruth ……………………Ru …………… 417 Hosea …………………Ho …………… 1307
1 Samuel ………………1 Sa ………… 423 Joel ……………………Joel ………… 1320
2 Samuel ………………2 Sa ………… 476 Amos …………………Am ………… 1325
1 Kings…………………1 Ki ………… 521 Obadiah ………………Ob …………… 1336
2 Kings…………………2 Ki ………… 574 Jonah …………………Jon ………… 1339
1 Chronicles …………1 Ch ………… 625 Micah …………………Mi …………… 1343
2 Chronicles …………2 Ch ………… 674 Nahum…………………Na …………… 1351
Ezra ……………………Ez …………… 736 Habakkuk ……………Hab ………… 1354
Nehemiah ……………Ne …………… 753 Zephaniah ……………Zep ………… 1359
Esther …………………Es …………… 776 Haggai …………………Hag ………… 1363
Job ……………………Job ………… 789 Zechariah ……………Ze …………… 1366
Psalms …………………Ps …………… 833 Malachi ………………Mal ………… 1381
Proverbs ………………Pr …………… 949

The New Testament

Matthew ………………Ma…………… 1389 1 Timothy ……………1 Ti ………… 1771
Mark……………………Mk ………… 1443 2 Timothy ……………2 Ti ………… 1779
Luke ……………………Lk …………… 1480 Titus ……………………Tit …………… 1785
John ……………………Jo …………… 1549 Philemon………………Phile………… 1789
Acts ……………………Ac …………… 1601 Hebrews ………………He …………… 1793
Romans ………………Ro …………… 1661 James …………………Jam ………… 1813
1 Corinthians …………1 Co ………… 1685 1 Peter …………………1 Pe ………… 1825
2 Corinthians …………2 Co ………… 1709 2 Peter …………………2 Pe ………… 1833
Galatians………………Ga …………… 1725 1 John …………………1 Jo ………… 1840
Ephesians ……………Ep …………… 1736 2 John …………………2 Jo ………… 1848
Philippians ……………Ph …………… 1746 3 John …………………3 Jo ………… 1849
Colossians ……………Col ………… 1754 Jude ……………………Jude ………… 1850
1 Thessalonians ……1 Th ………… 1761 Revelation ……………Re …………… 1857
2 Thessalonians ……2 Th ………… 1767

Charts
Kings of Judah and Israel ………… 733 General Epistles of the
The Gospels Harmonized…………… 1544 New Testament …………………… 1822
The Teachings and Miracles Women of the Bible ………………… 1823
of Jesus Christ ……………………… 1599 Outline of 1 John …………………… 1839
Sermons in Acts ……………………… 1657 Key Words of 1 John ………………… 1839
The Life of Paul ……………………… 1657 Order of Events in Revelation …… 1853
Major Teachings of Paul …………… 1660 The Study of the End Times ……… 1855
The Messianic Line ………………… 1791 Titles of Christ ………………………… 1856
Authors of the General Epistles…… 1820
Concordance ……………………………………………………………………follows Revelation
 Where to Find It in the
King James Commentary Bible
A. Charts appear at various places in the Bible text. They are
listed on the Table of Contents Page and in the Index to Major
Notes and Charts.
B. Each book of the Bible has an introduction that always in-
cludes Author, Key Verse, Time, and Theme.

A.

B.
vi WHERE TO FIND IT IN THE KING JAMES COMMENTARY BIBLE
C. The World’s Visual Reference SystemTM notes the prophecies
of the first coming of Christ with a in the text and a footnote
indicates the verse of the reference and the passage in which the
prophecy is fulfilled.

C.

D.

D. Comprehensive commentary footnotes are found on almost

every page of the King James Commentary Bible. Notes such as
3:5 ye shall be as gods and 3:14 unto the serpent are exegetical in
nature and reveal information that comes from a detailed study of
the text. Notes such as 3:6–7 Sin’s Consequences and 3:14–21 The
Covenant with Adam are more theological in nature and when
linked together give a systematic overview of Scripture. An index
topical to the major commentary footnotes is found on pages ix–
xii in the front matter of this volume.
 WHERE TO FIND IT IN THE KING JAMES COMMENTARY BIBLE vii
E. Throughout the text the World’s Visual Reference SystemTM
notes all of the promises God has given us and the miracles of the
Bible. These are noted by a in the text for the promises and a
for the miracles. With each promise or miracle a footnote is found
at the bottom right of the text indicating the verses that are part
of the promise or miracle.
A system of cross-references are included at the end of verses
that have room for a reference. In 3:1 you will find ‘‘Rinto the
temple at the hour of prayer, Rbeing the ninth hour.’’ The R indicates
that there is a reference to that word or phrase. At the end of this
verse two references appear: ‘‘2:46’’ which goes with the R before
‘‘into’’ and ‘‘10:30; Ps 55:17’’ which goes with the R before ‘‘being.’’

E.
viii WHERE TO FIND IT IN THE KING JAMES COMMENTARY BIBLE
F. The end-of-verse reference system includes some references
enclosed in brackets that have conceptual connections with the
original verse rather than another use of the word or phrase. In
3:21, ‘‘Rrestitution of all things’’ references ‘‘Ma 17:11; [Ro 8:21]’’ at
the end of the verse. The Matthew reference is about the prophecy
given Malachi that there will be restoration of all things. There is
a direct connection and a related use of the same terminology.
In the bracketed Roman’s reference believers play a part in the
redemption of creation from the bondage of sin. It is a related
concept with different terminology. Also at the end of verses are
translation notes. In 4:2 ‘‘Tgrieved’’ has a note at the end of the
verse ‘‘greatly disturbed.’’ This note indicates that there is another
way of translating the word that may be helpful to the reader.

F.

G.

G. World’s Visual Reference SystemTM also includes prophecies

about the second coming of our Lord. There is a in the text and
a footnote at the bottom right of the text that indicates which
verses are included in the prophecy.
 1549 JOHN 1:4

Ma Mk Lk Jo
FROM THE RESURRECTION TO THE ASCENSION—Cont’d
2. The report of the guard 28:11-15
3. The walk to Emmaus 16:12-13 24:13-35
4. Appearances
To the disciples in Jerusalem,
Thomas not present 16:14 24:36-43 20:19-25
To Thomas with the others 20:26-29
To seven disciples by the sea of
Galilee 21:1-24
To the Eleven in Galilee 28:16-20 16:15-18
Final appearance and
ascension 16:19-20 24:44-53

The Gospel According to

JOHN
AUTHOR: Jesus nicknamed John and his TIME: c. A.D. 29–33
brother, James, ‘‘sons of thunder’’ (Mk 3:17).
John was evidently among the Galileans
THEME: John is a great book for new or
who followed John the Baptist until they were
young Christians because it intentionally
called to follow Jesus at the outset of His
helps the reader understand the significance
public ministry. These Galileans were later
of Jesus. What becomes increasingly clear
called to become full-time disciples of the
as you read the Gospel of John is that
Lord (Lk 5:1–11), and John was among the
Jesus does not fit the image of someone
twelve men who were selected to be apos-
who is simply a nice moral teacher. Only a
tles (Lk 6:12–16). The author of this Gospel
lunatic would make the claims he makes
is identified only as the disciple ‘‘whom
for himself unless he was who he said he
Jesus loved’’ (Jo 13:23; 19:26; 21:7), but
was. John leaves no room for indecision.
attention to detail concerning geography and
Like the many people Jesus encounters in
Jewish culture in the Gospel lend credibil-
the book, as you read, you must either reject
ity to the author’s claim to be an eyewitness.
him or accept him, and say in the end like
The strong testimony of the early church Thomas: ‘‘My Lord and my God’’ (20:28).
relates this eyewitness to the apostle John. This Gospel is an incredibly powerful pre-
KEY VERSE: Jo 20:30–31 sentation of Jesus.

IN the beginning was the

Word, and the Word was
with God, and the Word was God.
and without him was not any thing
made that was made. Ps 33:6
4 R In him was life; and the life
2 R The same was in the begin- was the light of men. [1 Jo 5:11]
ning with God. Ge 1:1
3 R All things were made by him; 1:1–4

1:1 In the beginning. Genesis 1:1 starts with the moment of creation and moves
forward to the creation of humanity. John 1:1 starts with creation and contemplates
eternity past. the Word was with God. This suggests a face-to-face relationship. In the
ancient world, it was important that persons of equal station be on the same level when
seated across from one another. 1:3 All things were made by him. God the Father
created the world (Ge 1:1) through God the Son (Col 1:16; He 1:2). All creation was
made through Him. Thus, He is the Creator God. 1:4 light of men. This image
Continued on the next page
JOHN 1:5
R
5 And the light shineth in
darkness; and the darkness com-
prehended it not. [3:19]
6 There was a man sent from
God, whose name was John.
7 The same came for a R wit-
ness, to bear witness of the Light,
that all men through him might
R
believe. 3:25–36; 5:33–35 z [3:16]
8 He was not that Light, but
was sent to bear witness of that
R
Light. Is 9:2; 49:6
9 R That was the true Light,
which lighteth every man that
cometh into the world. Is 49:6
10 He was in the world, and the
world was made by him, and R the
world knew him not. Col 1:16
11 R He came unto his own,
and his own received him
not. Is 53:3
12 But as many as received him,
1550
to them gave he power to become
the sons of God, even to them that
believe on his name:
13 Which were born, not of
blood, nor of the will of the flesh,
nor of the will of man, but of God.
14 And the Word was made
flesh, and dwelt among us, (and
we beheld his glory, the glory as
of the only begotten of the Fa-
ther,) full of grace and truth.
15 John bare witness of him,
and cried, saying, This was he of
whom I spake, R He that cometh
after me is preferred before me:
for he was before me. [Ma 3:11]
16 And of his fulness have
all we received, and grace for
grace.
17 For the law was given by Mo-
1:11–12 1:16–17

conveys the concept of revelation. As the light, Jesus Christ reveals both sin and God
to humans (Ps 36:9). Later in this Gospel, Christ declares Himself to be both the life
(11:25) and the light (8:12). Death and darkness flee when the life and light enter.
1:5 light shineth in darkness. Although Satan and his forces resist the light, they
cannot thwart its power. In short, Jesus is life and light; those who accept Him are
‘‘children of light’’ (12:35–36). As the creation of light was the beginning of the original
creation, so, when believers receive the light, they become part of the new creation
(2 Co 4:3–6). 1:7 for a witness. This phrase means ‘‘to testify’’ or ‘‘to declare.’’ John
uses the word translated witness 33 times as a verb and 14 times as a noun in his
Gospel. The term is particularly important to his purpose, which is to record adequate
witnesses to Jesus as the Messiah so that individuals might believe Him (20:30–31).
believe. This word means ‘‘to trust.’’ John uses this verb almost 100 times in his Gospel
to express what must take place for a person to receive the gift of eternal life. 1:11 re-
ceived. This means ‘‘to receive with favor’’ and implies ‘‘welcome.’’ Instead of a welcome
mat, Jesus had a door slammed in His face. The themes of rejection and reception
(v. 12) introduced in the prologue (1:1–18) appear repeatedly throughout the Gospel of
John. 1:12 to them gave he power. This phrase refers to the legitimate entitlement
to the position of children of God. By believing, undeserving sinners can become full
members of God’s family. 1:14 the Word was made flesh. The Son of God who was
from eternity became human, with limitations in time and space (Ph 2:5–8). This is the
doctrine of the incarnation: God became human. Nothing of the essential nature of deity
was lost in this event; we might rephrase became as ‘‘took to Himself.’’ John uses the
word flesh to refer to the physical nature of humans, not to our sinful disposition. dwelt
among us. The Greek word for tent or dwelt was also used in the Greek Old Testament
for the tabernacle, where the presence of God dwelt. only begotten. This means unique,
one of a kind. The first chapter of John makes claims about Jesus that move Him beyond
the realm of a moral teacher. The ‘‘Word’’ was first involved at creation and now comes
to live in creation. In the days of the tabernacle (Ex 25–33), God’s presence was in the
middle of the people, and they had the benefit of His direction and leadership through
the cloud by day and the pillar of fire by night. While there were elements of a physical
presence in the wilderness times, God coming to live with us in the flesh implies an
intimacy with man that doesn’t fit with anything the Jews would have expected. In the
wilderness, an Israelite needed to keep a safe distance from the things of God to survive
(Nu 4:19–20). 1:16 grace for grace. The background of this doubled term, as
 1551 JOHN 1:29
R R
ses, but grace and truth came by Lord, as said the prophet E-sa′-
Jesus Christ. [8:32; 14:6; 18:37] ias. Ma 3:3 z Is 40:3; Mal 3:1
18 No man hath seen God at any 24 And they which were sent
time; the only begotten Son, were of the Pharisees.
which is in the bosom of the Fa- 25 And they asked him, and said
ther, he hath declared him. unto him, Why baptizest thou
19 And this is R the record of then, if thou be not that Christ,
John, when the Jews sent priests nor E-li′-as, neither that prophet?
and Levites from Jerusalem to 26 John answered them, saying,
R
ask him, Who art thou? 5:33 I baptize with water: R but there
20 And R he confessed, and de- standeth one among you, whom
nied not; but confessed, I am not ye know not; Ma 3:11 z 4:10; 8:19; 9:30
the Christ. Lk 3:15; Ac 13:25 27 R He it is, who coming after
21 And they asked him, What me is preferred before me, whose
then? Art thou E-li′-as? And he shoe’s latchet I am not worthy to
saith, I am not. Art thou that unloose. [3:31]; Ac 19:4; [Col 1:17]
prophet? And he answered, No. 28 These things were done in
22 Then said they unto him, Beth-ab′-a-ra beyond Jordan,
Who art thou? that we may give where John was baptizing.
an answer to them that sent us. 29 The next day John seeth
What sayest thou of thyself? Jesus coming unto him, and
23 He said, R I am the voice of saith, Behold the Lamb of God,
one crying in the wilderness, which taketh away the sin of the
Make straight the way of the world.
well as the use of the term in verse 17, is found in Exodus 32–34. Moses and the people
had received grace, but they were in tremendous need of more grace (Ex 33:13).
1:18 No man hath seen God. God is Spirit (4:24) and is invisible (Col 1:15; 1 Ti 1:17)
unless God chooses to reveal Himself. Humans cannot look at God and live (Ex 33:20).
However, the Son is in intimate relationship with the Father, face-to-face with God (1:1;
6:46; 1 Jo 1:2). God became visible to human eyes in the man Jesus. It is through
seeing the Son that we see God. 1:19–20 the Jews. This refers to the Jewish leaders
or the council (the Sanhedrin), who would be responsible for examining anyone thought
to be a prophet, to see if the person was true or false. 1:23 Make straight. When a
king traveled, roads were built so that the royal chariot would not have to travel over
rough terrain or be stuck in the mud. Isaiah was saying that before God appeared to
manifest His glory, a voice would be heard, inviting Israel to make straight the way by
which God Himself would come. 1:24 the Pharisees. The Pharisees were an influen-
tial sect that numbered about 6,000. As strict interpreters of the law in Israel, they were
extremely zealous for ritual and tradition. 1:27 whose shoe’s latchet I am not worthy
to unloose. Undoing the shoe strap was the job of a slave. The Jewish Talmud says,
‘‘Everything that a servant will do for his master, a scholar shall perform for his teacher,
except the menial task of loosing his sandal thong.’’ Thus, John was saying that ‘‘Jesus
Christ is the living Lord and I am the voice, His servant and slave. Actually, I’m not even
worthy to be His slave.’’ 1:29 the Lamb of God. Jesus Christ is the Lamb that God
would give as a sacrifice not only for Israel, but for the whole world (Is 52:13–53:12).
John the Baptist proclaimed publicly the identity and mission of Jesus. If any of his
hearers were expecting him to identify Jesus as Messiah they were disappointed,
because John referred to Him in specifically sacrificial terms, which could hardly be
misunderstood. As the divine Lamb, Christ had to undertake for humanity the task
performed by the very first sacrificial Passover lambs. While still in bondage in Egypt,
the Israelites were saved from the destroying angel through the lamb’s blood. Christ’s
mission was to pay the penalty for sin, shedding His blood on the cross as the atonement
for mankind. The Father accepted this sacrifice, which redeemed the world from sin
and enabled all who respond in repentance and obedience to Christ as Savior and Lord
to experience forgiveness and salvation.
JOHN 1:30 1552
30 This is he of whom I said, Af- John speak, and followed him,
ter me cometh a man which T is was R Andrew, Simon Peter’s
preferred before me: for he was brother. 6:8; 12:22; Ma 4:18; Mk 1:29; 13:3
before me. ranks higher than I 41 He first findeth his own
31 And I knew him not: but that brother Simon, and saith unto
he should be made manifest to him, We have found the Mes-si′-
Israel, R therefore am I come bap- as, which is, being interpreted,
tizing with water. Mal 3:1; Ma 3:6 the T Christ. Lit. Anointed One
32 R And John bare record, say- 42 And he brought him to Jesus.
ing, I saw the Spirit descending And when Jesus beheld him, he
from heaven like a dove, and it said, Thou art Simon the son of
abode upon him. Is 42:1; 61:1 Jona: R thou shalt be called Ce′-
33 And I knew him not: but he phas, which is by interpretation,
T
that sent me to baptize with wa- A stone. Ma 16:18 z Peter
ter, the same said unto me, Upon 43 The day following Jesus
whom thou shalt see the Spirit would go forth into Galilee, and
descending, and remaining on findeth R Philip, and saith unto
him, the same is he which bap- him, Follow me. 6:5; 12:21, 22; 14:8, 9
tizeth with the Holy Ghost. 44 Now Philip was of Beth-sa′-i-
34 And I saw, and bare record da, the city of Andrew and Peter.
that this is the R Son of God. 11:27 45 Philip findeth R Na-than′-a-el,
35 Again the next day after John and saith unto him, We have
stood, and two of his disciples; found him, of whom R Moses in
36 And looking upon Jesus as the law, and the prophets, did
he walked, he saith, R Behold the write, Jesus of Nazareth, the son
Lamb of God! v. 29 of Joseph. 21:2 z [Ge 3:15; De 18:18]
37 And the two disciples heard 46 And Na-than′-a-el said unto
him speak, and they R followed him, Can there any good thing
Jesus. Ma 4:20, 22 come out of Nazareth? Philip
38 Then Jesus turned, and saw saith unto him, Come and see.
them following, and saith unto 47 Jesus saw Na-than′-a-el com-
them, What seek ye? They said ing to him, and saith of him, Be-
unto him, Rabbi, (which is to say, hold R an Israelite indeed, in whom
being interpreted, Master,) where is no T guile! Ps 32:2; 73:1 z deceit
T
dwellest thou? are you staying 48 Na-than′-a-el saith unto him,
T
39 He saith unto them, Come Whence knowest thou me?
and see. They came and saw Jesus answered and said unto
where he dwelt, and T abode with him, Before that Philip called
him that day: for it was about the thee, when thou wast under the
tenth hour. remained fig tree, I saw thee. How
40 One of the two which heard 49 Na-than′-a-el answered and
1:33 the same is he which baptizeth with the Holy Ghost. Seven times, the New
Testament mentions this ministry of Jesus. Five are prophetic (Ma 3:11; Mk 1:8; Lk 3:16;
Ac 1:5); one is historical (Ac 11:16–18); one is doctrinal (1 Co 12:13). 1:42 Cephas.
This is the Aramaic word for ‘‘rock’’ (Ma 16:18). 1:45 Nathanael. This name is not
mentioned in the Synoptic Gospels. But in every list of the apostles in Matthew, Mark,
and Luke, the name Bartholomew is listed with Philip, as Nathanael is linked with Philip
here. It is likely that Nathanael and Bartholomew were the same person. 1:46 Naza-
reth. Nathanael knew that the Old Testament prophets had predicted that the Messiah
would be born in Bethlehem. Furthermore, Nazareth was an obscure village. Nathanael
simply could not fathom that such a significant person as the Messiah could come from
such an insignificant place as Nazareth. 1:48–49 under the fig tree. In the Old
Testament, this expression often suggests being safe and at leisure (1 Ki 4:25; Mi 4:4;
Ze 3:10).
 1553
R
saith unto him, Rabbi, thou art
the Son of God; thou art R the King
of Israel. Ps 2:7; Ma 14:33 z Ma 21:5
50 Jesus answered and said
unto him, Because I said unto
thee, I saw thee under the fig tree,
believest thou? thou shalt see
greater things than these.
51 And he saith unto him, Verily,
verily, I say unto you, Hereafter
ye shall see heaven open, and the
angels of God ascending and de-
scending upon the Son of man.
And the third day there
2 was a R marriage in R Cana
of Galilee; and the mother of
Jesus was there: [He 13:4] z Jos 19:28
2 And both Jesus was called,
and his disciples, to the marriage.
3 And when they wanted wine,
the mother of Jesus saith unto
him, They have no wine.
4 Jesus saith unto her, Woman,
what have I to do with thee?
R
mine hour is not yet come. 8:20
5 His mother saith unto the
servants, Whatsoever he saith
unto you, do it.
6 And there were set there six
waterpots of stone, R after the
manner of the purifying of the
Jews, containing two or three fir-
kins apiece. 3:25; Ma 15:2
JOHN 2:13
7 Jesus saith unto them, Fill the
waterpots with water. And they
filled them up to the brim.
8 And he saith unto them,
Draw out now, and T bear unto the
T
governor of the feast. And they
bare it. take it z master
9 When the T ruler of the feast
had tasted R the water that was
made wine, and knew not
whence it was: (but the servants
which drew the water knew;) the
T
governor of the feast called the
bridegroom, master z 4:46 z master
10 And saith unto him, Every
man at the beginning doth set
forth good wine; and when men
have well drunk, then that which
is T worse: but thou hast kept the
good wine until now. inferior
11 This R beginning of miracles
did Jesus in Cana of Galilee, and
manifested forth his glory; and
his disciples believed on him. 4:54
12 After this he went down to
R
Ca-per′-na-um, he, and his
mother, and his brethren, and his
disciples: and they continued
there not many days. 4:46
13 R And the Jews’ passover was
at hand, and Jesus went up to Je-
rusalem, 5:1; 6:4; 11:55; Ex 12:14
2:1–11

2:1–2 Cana. This city was about four and a half miles northwest of Nazareth. the
mother of Jesus was there: And both Jesus was called, and his disciples. This
suggests that Jesus and His disciples were invited because of Mary. Her forwardness
in asking Jesus to help when the wine ran out (v. 3) may indicate that she was in some
way related to the family holding the wedding. 2:3 They have no wine. Hospitality in
the East was a sacred duty. A wedding feast often lasted for a week. To run out of wine
at such an important event would have been humiliating for the bride and groom. The
family of Jesus was not wealthy, and it is likely their relatives and acquaintances were
not either. This may have been a ‘‘low-budget’’ wedding feast. 2:6 six waterpots.
Each waterpot held 20–30 gallons, for a total of 120–180 gallons of the finest wine
(v. 10). manner of the purifying of the Jews. Jewish tradition required several kinds of
ceremonial washings. Strict Jews washed their hands before a meal, between courses,
and after the meal. This ‘‘purifying’’ extended not only to washing hands, but also to
washing cups and vessels (Mk 7:3–4). 2:11 This beginning of miracles. In the Gos-
pel of John, the miracles of Jesus are called signs, indicating that they pointed to His
messiahship. This sign signified Christ’s glory—that is, His deity. When Jesus trans-
formed water into wine, He demonstrated His power. 2:13 the Jews’ Passover. Every
male Jew was required to go to Jerusalem three times a year—for the Feast of Passover,
the Feast of Pentecost, and the Feast of Tabernacles (Ex 23:14–19; Le 23). Jerusalem.
The Synoptic Gospels concentrate on Jesus’ Galilean ministry. John focuses on Jesus’
ministry in Jerusalem.
JOHN 2:14
R
14 And found in the temple
those that sold oxen and sheep
and doves, and the changers of
money sitting: Mal 3:1; Ma 21:12
15 And when he had made a
T
scourge of small cords, he drove
them all out of the temple, and
the sheep, and the oxen; and
poured out the changers’ money,
and overthrew the tables; whip
16 And said unto them that sold
doves, Take these things hence;
make not R my Father’s house an
house of merchandise. Lk 2:49
17 And his disciples remem-
bered that it was written, R The
zeal of thine house hath eaten me
up.
18 Then answered the Jews and
Ps 69:9
said unto him, R What sign shew-
est thou unto us, seeing that thou
doest these things? Ma 12:38
19 Jesus answered and said
unto them, Destroy this temple,
and in three days I will raise it up.
20 Then said the Jews, Forty and
six years was this temple in build-
ing, and wilt thou T rear it up in
three days? raise
21 But he spake R of the temple
of his body. [Col 2:9; He 8:2]
22 When therefore he was risen
1554
from the dead, R his disciples re-
membered that he had said this
unto them; and they believed the
scripture, and the word which
Jesus had said. v. 17; 12:16; 14:26
23 Now when he was in Jerusa-
lem at the passover, in the feast
day, many believed in his name,
when they saw R the T miracles
which he did. [5:36; Ac 2:22] z signs
24 But Jesus did not commit
himself unto them, because he
R
knew all men, 16:30; Ma 9:4
25 And needed not that any
should testify of man: for R he
knew what was in man. 6:64; 16:30
There was a man of the Phari-
3 sees, named Nic-o-de′-mus, a
ruler of the Jews:
2 The same came to Jesus by
night, and said unto him, Rabbi,
we know that thou art a teacher
come from God: for no man can
do these T miracles that thou do-
est, except God be with him. signs
3 Jesus answered and said
unto him, Verily, verily, I say
unto thee, R Except a man be born
T
again, he cannot see the king-
dom of God. [1:13] z Or from above
3:3–7

2:14 And found in the temple those that sold oxen and sheep and doves. The
Synoptic Gospels place the cleansing of the temple at the conclusion of Jesus’ ministry
(Ma 21:12–13), whereas John puts it at the beginning. Apparently, Jesus cleansed the
temple two different times. The law of Moses required that any animal offered in sacrifice
be unblemished and that every Jewish male over 19 years of age pay a temple tax (Le
1:3; De 17:1). As a result, tax collectors and inspectors of sacrificial animals were present
at the temple. However, these officials would not accept secular coins because they had
an image of the Roman emperor. To put such coins into the temple treasury was thought
to be an offense. Accordingly, merchants and moneychangers set up shop and charged
high prices for changing currency and for sacrificial animals. 2:19 Destroy this tem-
ple. Jesus was not talking about the physical building; He was referring to His body, as
John emphasizes in verse 21. Jesus was speaking of His death. I will raise it up. Note
that Jesus did not say, ‘‘I will build it again.’’ He was referring to His resurrection, three
days after His death. 2:20 Forty and six years. Herod the Great began restoring the
temple in 20 B.C. The work was not finished at the time of this conversation. In fact, it
was not completed until around A.D. 64 under Herod Agrippa. 2:23 many believed
in his name. This was saving faith. John’s purpose in recording Jesus’ miracles was for
people to believe and have eternal life (20:30–31). 2:24 But Jesus did not commit
himself. This word is the same Greek word translated believe in verse 23. There is a
play on words here. These individuals trusted Jesus, but Jesus did not entrust Himself
to them. 3:2 by night. The fact that Nicodemus came to Jesus at night may reveal
the timidity of his faith (12:42); however, his faith was developing (7:50–51; 19:39).
3:3 Except a man be born again. Jesus was explaining to Nicodemus that there is
 1555
4 Nic-o-de′-mus saith unto
him, How can a man be born
when he is old? can he enter the
second time into his mother’s
womb, and be born?
5 Jesus answered, Verily, ver-
ily, I say unto thee, R Except a man
be born of water and of the Spirit,
he cannot enter into the kingdom
of God. Mk 16:16; [Ac 2:38]
6 That which is born of the
flesh is R flesh; and that which is
born of the Spirit is spirit. 1:13
7 Marvel not that I said unto
thee, Ye must be born again.
8 R The wind bloweth where it
T
listeth, and thou hearest the
sound thereof, but canst not tell
whence it cometh, and whither it
goeth: so is every one that is born
of the Spirit. 1 Co 2:11 z wishes
9 Nic-o-de′-mus answered and
said unto him, R How can these
things be? 6:52, 60
10 Jesus answered and said
unto him, Art thou a T master of
Israel, and knowest not these
things? teacher
JOHN 3:17
11 Verily, verily, I say unto thee,
We speak that we do know, and
testify that we have seen; and R ye
receive not our witness. v. 32; 8:14
12 If I have told you earthly
things, and ye believe not, how
shall ye believe, if I tell you of
heavenly things?
13 And R no man hath ascended
up to heaven, but he that came
down from heaven, even the Son
of man which is in heaven. Ep 4:9
14 And as Moses lifted up
the serpent in the wilderness,
even so must the Son of man be
lifted up:
15 That whosoever R believeth in
him should not perish, but R have
eternal life. 6:47 z v. 36
16 R For God so loved the world,
that he gave his only begotten
R
Son, that whosoever believeth in
him should not perish, but have
everlasting life. Ro 5:8 z [Is 9:6]
17 R For God sent not his Son
into the world to condemn the
3:14–18

more to having a right relationship with God than being physically born a Jew. The new
birth is not physical; rather, it is spiritual (v. 6). It must come by the Spirit of God if it is a
spiritual birth (v. 5). Without this new birth a person does not have a right relationship
with God and, therefore, cannot have eternal life. Nicodemus was one of the high ranking
Pharisees, and yet his religiosity was not enough to make him right with God. The
spiritual aspect was missing and had to be supplied before he could have fellowship
with God. All people must be spiritually reborn in order to have a true relationship with
God. 3:5 born of water and of the Spirit. There are several interpretations of this
phrase. (1) Jesus was referring to water baptism (Ac 10:43–47). (2) Water is to be
understood as a symbol for the Holy Spirit. (3) Water is to be understood as a symbol of
the Word of God. (4) Jesus used the phrase ‘‘born of water’’ to refer to physical birth.
He then used the contrasting phrase ‘‘of the Spirit’’ to refer to spiritual birth. (5) Jesus
used the phrase ‘‘born of water’’ to refer to John the Baptist’s baptism. (6) Jesus used
the Old Testament imagery of ‘‘water’’ and ‘‘wind’’ to refer to the work of God from
above (Is 44:3–5). 3:8 the wind. Jesus used the wind as an illustration of the work of
the Holy Spirit. The Greek word translated Spirit also means ‘‘wind.’’ As the wind
seemingly blows where it wills, so the Holy Spirit sovereignly works. Likewise, no one
knows the origin or destination of the wind, but everyone knows it is there. The same is
true of the Holy Spirit. 3:12 heavenly things. This refers to events like Christ’s ascen-
sion (6:61–62) and the coming of the Holy Spirit (16:7). 3:14 lifted up. Every time
these words occur in the Gospel of John, there is a reference to Jesus’ death (8:28;
12:32,34). as Moses lifted up the serpent in the wilderness. Those who looked at
it lived (Nu 21:9). So it is with the Son of Man (1:51). 3:16 Belief—Belief involves
understanding, knowing, living, and being committed to a relationship with God. How
one does all that is so different from not doing it, it is like being born again to a new life.
Nicodemus had a little knowledge. What Nicodemus failed to understand was the nature
Continued on the next page
JOHN 3:18 1556
world; but that the world through there: R and they came, and were
him might be saved. 1 Jo 4:14 baptized. 1 Sa 9:4 z Ma 3:5, 6
18 R He that believeth on him is 24 For R John was not yet cast
not condemned: but he that be- into prison. Ma 4:12; 14:3; Mk 6:17
lieveth not is condemned already, 25 Then there arose a question
because he hath not believed in between some of John’s disciples
the name of the only begotten Son and the Jews about purifying.
of God. 5:24; 6:40, 47; 20:31; Ro 8:1 26 And they came unto John,
19 And this is the condemna- and said unto him, Rabbi, he that
tion, R that light is come into the was with thee beyond Jordan, R to
world, and men loved darkness whom thou barest witness, be-
rather than light, because their hold, the same baptizeth, and all
deeds were evil. [1:4, 9–11]
men come to him. 1:7, 15, 27, 34
20 For R every one that doeth evil 27 John answered and said, R A
hateth the light, neither cometh man can receive nothing, except
it be given him from heaven. He 5:4
to the light, lest his deeds should 28 Ye yourselves bear me wit-
be reproved. Job 24:13; Ep 5:11, 13
ness, that I said, R I am not the
21 But he that doeth truth com- Christ, but R that I am sent before
eth to the light, that his deeds may him. 1:19–27 z Mal 3:1; Mk 1:2
be made manifest, that they are 29 R He that hath the bride is the
R
wrought in God. [15:4, 5]; 1 Co 15:10 bridegroom: but R the friend of
22 After these things came the bridegroom, which standeth
Jesus and his disciples into the and heareth him, rejoiceth great-
land of Ju-dae′-a; and there ly because of the bridegroom’s
he tarried with them, R and bap- voice: this my joy therefore is ful-
tized. 4:1, 2 filled. Ma 22:2; [Ep 5:25, 27] z Song 5:1
23 And John also was baptizing 30 R He must increase, but I
in Ae′-non near to R Sa′-lim, be- must decrease. [Is 9:7]
cause there was much water 31 R He that cometh from above is
of spiritual reality. He was earthbound and didn’t understand that Jesus and belief are
God things. He could not get from where he was to where Jesus was on the road of his
understanding. He needed to accept a new road, namely the one Jesus was walking,
toward Him. Jesus draws us to that light, His light. We have to respond to it as Nicodemus
did over time (Jo 7:50; 19:39). Belief involves internalizing these truths with our whole
hearts and minds, being born again, letting all of ourselves be exposed to, and by, that
light. 3:20 For every one that doeth evil hateth the light. People offer many excuses
for not accepting Christ. Some cite the presence of hypocrites in the church. Others
claim inability to believe some of the truths about Christ or the gospel. These are merely
attempts to conceal a heart in rebellion against God. The ultimate reason people do not
come to Christ is that they do not want to. 3:26 they came unto John. John the
Baptist’s disciples were loyal to him. They were deeply concerned that one of his
‘‘disciples,’’ Jesus, was competing with and surpassing him. In their astonishment, they
exaggerated the predicament, saying, ‘‘all men come to him.’’ They were concerned
that John was losing his audience to another preacher. 3:27 John answered. John
the Baptist clarified the relationship between himself and Jesus. First, he talked about
himself (vv. 27–29); then he talked about Jesus (vv. 30–36). John explained that he
could not accept the position of supremacy that his disciples wanted to thrust upon him
because he had not received it from heaven. 3:29 friend of the bridegroom. John
compared himself to this person who was generally appointed to arrange the preliminar-
ies of the wedding, to manage the wedding, and to preside at the wedding feast.
3:31 He that cometh from above. This is a reference to Christ. he that is of the earth.
This refers to John the Baptist. John emphasized his earthly origin and its limitations.
John proclaimed divine truth on earth; Jesus, on the other hand, is from heaven and
above all.
 1557
above all: he that is of the earth is
earthly, and speaketh of the earth:
R
he that cometh from heaven is
above all. v. 13 z 6:33; 1 Co 15:47
32 And R what he hath seen and
heard, that he testifieth; and no
man receiveth his testimony. v. 11
33 He that hath received his tes-
timony R hath T set to his seal that
God is true. 1 Jo 5:10 z certified
34 R For he whom God hath sent
speaketh the words of God: for
God giveth not the Spirit R by
measure unto him. 7:16 z 1:16
35 R The Father loveth the Son,
and hath given all things into his
hand. Ma 11:27; Lk 10:22; [He 2:8]
36 R He that believeth on the
Son hath everlasting life: and
he that believeth not the Son shall
not see life; but the wrath of God
abideth on him. 6:47; Ro 1:17; 1 Jo 5:10
When therefore the Lord
4 knew how the Pharisees had
heard that Jesus made and bap-
tized more disciples than John,
2 (Though Jesus himself bap-
tized not, but his disciples,)
3 He left Ju-dae′-a, and de-
parted again into Galilee.
4 And he T must needs go
through Sa-ma′-ri-a. needed to go
5 Then cometh he to a city of
Sa-ma′-ri-a, which is called Sy′-
char, near to the parcel of ground
JOHN 4:12
R R
that Jacob gave to his son Jo-
seph. Ge 33:19 z Ge 48:22; Jos 4:12
6 Now Jacob’s well was
there. Jesus therefore, being
wearied with his journey, sat thus
on the well: and it was about the
sixth hour.
7 There cometh a woman of
Sa-ma′-ri-a to draw water: Jesus
saith unto her, Give me to drink.
8 (For his disciples were gone
away unto the city to buy meat.)
9 Then saith the woman of
Sa-ma′-ri-a unto him, How is it
that thou, being a Jew, askest
drink of me, which am a woman
of Sa-ma′-ri-a? for the Jews have
no dealings with the Sa-mar′-i-
tans.
10 Jesus answered and said
unto her, If thou knewest the R gift
of God, and who it is that saith
to thee, Give me to drink; thou
wouldest have asked of him, and
he would have given thee R living
water. [Ro 5:15] z 7:38; Is 12:3
11 The woman saith unto him,
Sir, thou hast nothing to draw
with, and the well is deep: from
whence then hast thou that living
water?
12 Art thou greater than our fa-
ther Jacob, which gave us the
3:36 4:6

3:33 hath set to his seal. In a society where many could not read, seals were used to
convey a clear message, even to the illiterate. A seal indicated ownership to all and
expressed a person’s personal guarantee. To receive Jesus’ testimony is to certify that
God is true regarding what He has sealed. 3:34 God giveth not the Spirit by mea-
sure. Unlike human teachers, Jesus was not given the Spirit in a limited way (Is 11:1–2).
All three Persons of the Trinity are referred to in this verse; God the Father sent Christ
the Son, and gave Him the Holy Spirit without measure. 4:1 When therefore. This
refers the reader back to 3:22–36. Christ’s success in winning disciples had created
jealousy among John’s followers and provoked questions among the Pharisees. Since
Jesus did not want to be drawn into a controversy over baptism at this stage of His
ministry, He left Judea for Galilee (v. 3). 4:4 he must needs go through Samaria.
The shortest route from Judea in the south to Galilee in the north went through Samaria.
The journey took three days if He wanted to travel the direct route. The Jews often
avoided Samaria by going around it along the Jordan River. The hatred between the
Jews and Samaritans went back to the days of the exile. Samaria was the region between
Judea and Galilee. When the Northern Kingdom was exiled to Assyria, King Sargon
repopulated the area with captives from other lands. The intermarriage of these foreign-
ers and the Jews who had been left complicated the ancestry of the Samaritans. The
Jews hated the Samaritans and considered them to be no longer ‘‘pure’’ Jews.
JOHN 4:13
well, and drank thereof himself,
and his children, and his cattle?
13 Jesus answered and said
unto her, Whosoever drink-
eth of this water shall thirst again:
14 But R whosoever drinketh of
the water that I shall give him
shall never thirst; but the water
that I shall give him R shall be in
him a well of water springing up
into everlasting life. [6:35] z 7:37, 38
15 The woman saith unto him,
Sir, give me this water, that I
thirst not, neither come hither to
draw.
16 Jesus saith unto her, Go,
call thy husband, and come
hither.
17 The woman answered and
said, I have no husband. Jesus
said unto her, Thou hast well said,
I have no husband:
18 For thou hast had five hus-
bands; and he whom thou now
hast is not thy husband: in that
saidst thou truly.
19 The woman saith unto him,
Sir, R I perceive that thou art a
prophet. 6:14; 7:40; 9:17
20 Our fathers worshipped in
this mountain; and ye say, that in
1558
R
Jerusalem is the place where
men ought to worship. 2 Ch 7:12
21 Jesus saith unto her,
Woman, believe me, the hour
cometh, when ye shall neither in
this mountain, nor yet at Jerusa-
lem, worship the Father.
22 Ye worship ye know not
what: we know what we worship:
for salvation is of the Jews.
23 But the hour cometh, and now
is, when the true worshippers shall
worship the Father in spirit R and
in truth: for the Father seeketh
such to worship him. [1:17]
24 R God is a Spirit: and they that
worship him must worship him in
spirit and in truth. 2 Co 3:17
25 The woman saith unto him, I
know that Mes-si′-as cometh,
which is called Christ: when he is
come, he will tell us all things.
26 Jesus saith unto her, R I that
speak unto thee am he. Da 9:25
27 And upon this came his disci-
ples, and marvelled that he
talked with T the woman: yet no
man said, What seekest thou? or,
Why talkest thou with her? Lit. a
4:13–14 4:16–17 4:21–24

4:14 a well of water springing up into everlasting life. Jesus desired a drink of water.
He then directed the focus of discussion from physical water to spiritual water, pointing
out the tremendous advantages of the second kind, which is obtained without cost or
effort. This water satisfies completely and eternally. After describing the product, He
then showed the woman her desperate need by gently bringing her sin of adultery to
the surface. Through all of this He resolutely refused to be sidetracked by irrelevant theo-
logical debate or argument. She had already attempted to bring up the racial issue (the
hatred between Samaritans and Jews) in verse 9. Now she raised the matter of
the temple, demanding to know whether the true house of God resided on a Samaritan
mountain or on a mountain in Jerusalem (v. 20). In answering the second question
Christ quickly pointed out that true worship is a spiritual matter, involving the heart, on
which race and geography have no bearing whatever (vv. 23–24). Finally, He presented
Himself as the world’s only Savior (v. 26). 4:16 Go, call thy husband. Jesus men-
tioned the woman’s husband in order to expose her sin (v. 18). 4:20 ye say, that in
Jerusalem. The Jews insisted that the exclusive place of worship was Jerusalem. But
the Samaritans had set up a rival worship site on Mount Gerizim, which according to
their tradition was where Abraham went to sacrifice Isaac and where later on he met
Melchizedek. 4:24 God is a spirit . . . worship him in spirit and in truth. God is not
limited by time and space. When people are born of the Spirit, they can commune with
God anywhere. Spirit is the opposite of what is material and earthly, for example, Mount
Gerizim. Christ makes worship a matter of the heart. Truth is what is in harmony with
the nature and will of God. The issue is not where a person worships, but how and
whom.
 1559
28 The woman then left her
waterpot, and went her way
into the city, and saith to the men,
29 Come, see a man, which told
me all things that ever I did: T is
not this the Christ? could this be
30 Then they went out of the
city, and came unto him.
31 In the mean while his disci-
ples T prayed him, saying, T Mas-
ter, eat. urged z Gr. Rabbi
32 But he said unto them, I have
meat to eat that ye know not of.
33 Therefore said the disciples
one to another, Hath any man
brought him ought to eat?
34 Jesus saith unto them, My
meat is to do the will of him that
sent me, and to finish his work.
35 Say not ye, There are yet four
months, and then cometh R harv-
est? behold, I say unto you, Lift
up your eyes, and look on the
fields; R for they are white already
to harvest. Ge 8:22 z Ma 9:37
36 And he that reapeth receiveth
wages, and gathereth fruit unto
life eternal: that R both he that sow-
eth and he that reapeth may re-
joice together. 1 Th 2:19
37 And herein is that saying
true, R One soweth, and another
reapeth. 1 Co 3:5–9
38 I sent you to reap that where-
on ye bestowed no labour: R other
men laboured, and ye are entered
into their labours. [1 Pe 1:12]
39 And many of the Sa-mar′-i-
tans of that city believed on him
R
for the saying of the woman,
which testified, He told me all
that ever I did. v. 29
JOHN 4:49
40 So when the Sa-mar′-i-tans
were come unto him, they T be-
sought him that he would T tarry
with them: and he T abode there
two days. urged z stay z stayed
41 And many more believed be-
cause of his own R word; [6:63]
42 And said unto the woman,
Now we believe, not because
of thy saying: for R we have heard
him ourselves, and know that this
is indeed the Christ, the Saviour of
the world. 17:8; 1 Jo 4:14
43 Now after two days he de-
parted thence, and went into Gal-
ilee.
44 For R Jesus himself testified,
that a prophet hath no honour in
his own country. Mk 6:4; Lk 4:24
45 Then when he was come into
Galilee, the Gal-i-lae′-ans re-
ceived him, R having seen all the
things that he did at Jerusalem at
the feast: R for they also went
unto the feast. 2:13, 23; 3:2 z De 16:16
46 So Jesus came again into
Cana of Galilee, where he
made the water wine. And there
was a certain nobleman, whose
son was sick at Ca-per′-na-um.
47 When he heard that Jesus
was come out of Ju-dae′-a into
Galilee, he went unto him, and
besought him that he would come
down, and heal his son: for he
was at the point of death.
48 Then said Jesus unto him,
R
Except ye see signs and won-
ders, ye will not believe. 6:30
49 The nobleman saith unto
4:28–30 4:42 4:46–54

4:29 all things that ever I did. In her excitement, the woman exaggerated. She did not
report what Jesus actually told her, but what He could have told her. Note the woman’s
spiritual journey. She first viewed Christ as a Jew (v. 9), then as a prophet (v. 19), and
finally as the Messiah. 4:36 receiveth wages. The reaper of a spiritual harvest re-
ceives wages—that is, fruit which brings joy. In this case, Jesus sowed by giving the
message to the woman. The disciples were going to reap the harvest that He had sown.
4:42 Saviour of the world. This title is used only here and in 1 John 4:14. The Jews of
Jesus’ day taught that to approach God, one first had to be a Jew. By including this
incident in the Gospel, John demonstrates that Jesus is for all people of the world.
4:46 a certain nobleman. This was probably someone who was in the service of the
king. Herod Antipas was technically the ‘‘tetrarch’’ of Galilee, but he was referred to as
a king.
JOHN 4:50
T
him, Sir, come down ere my
child die. before my child dies
50 Jesus saith unto him, Go thy
way; thy son liveth. And the man
believed the word that Jesus had
spoken unto him, and he went his
way.
51 And as he was now going
down, his servants met him, and
told him, saying, Thy son liveth.
52 Then enquired he of them the
hour when he began to T amend.
And they said unto him, Yester-
day at the seventh hour the fever
left him. get better
53 So the father knew that it
was at the same hour, in the
which Jesus said unto him, Thy
son liveth: and himself believed,
and his whole T house. household
54 This is again the second T mir-
acle that Jesus did, when he was
come out of Ju-dae′-a into Gali-
lee. sign
After R this there was a
R
5 feast of the Jews; and Jesus
went up to Jerusalem. Le 23:2 z 2:13
2 Now there is at Jerusalem
R
by the sheep T market a pool,
which is called in the Hebrew
tongue Be-thes′-da, having five
porches. Ne 3:1, 32; 12:39 z Gate
3 In these lay a great multitude
of T impotent folk, of blind, T halt,
withered, waiting for the moving
of the water. sick people z lame
4 For an angel went down at a
certain T season into the pool, and
troubled the water: whosoever
then first after the troubling of
the water stepped in was made
1560
whole of whatsoever disease he
had. time
5 And a certain man was there,
which had an infirmity thirty and
eight years.
6 When Jesus saw him lie, and
knew that he had been now a
long time in that case, he saith
unto him, Wilt thou be made
whole?
7 The impotent man answered
him, Sir, I have no man, when the
water is troubled, to put me into
the pool: but while I am coming,
another steppeth down before
me.
8 Jesus saith unto him, R Rise,
take up thy bed, and walk. Ma 9:6
9 And immediately the man
was made whole, and took up his
bed, and walked: and R on the
same day was the sabbath. 9:14
10 The Jews therefore said unto
him that was cured, It is the sab-
bath day: R it is not lawful for thee
to carry thy bed. Ex 20:10; Ne 13:19
11 He answered them, He that
made me whole, the same said
unto me, Take up thy bed, and
walk.
12 Then asked they him, What
man is that which said unto thee,
Take up thy bed, and walk?
13 And he that was healed T wist
not who it was: for Jesus had con-
veyed himself away, a multitude
being in that place. knew
14 Afterward Jesus findeth him
in the temple, and said unto him,
Behold, thou art made whole:
5:1–16

5:2 the sheep market. This should be translated ‘‘gate.’’ It was in the wall of Jerusalem
near the temple, through which sheep were brought for sacrifice. 5:9 took up his
bed, and walked. Carrying a bed on the Sabbath was considered a violation of the law
of Moses (v. 10). 5:10 it is not lawful. The law of Moses taught that the Sabbath must
be different from other days. On it, neither people nor animals could work. The prophet
Jeremiah had prohibited carrying burdens or working on the Sabbath (Je 17:21–22).
Over the years, the Jewish leaders had amassed thousands of rules and regulations
concerning the Sabbath. By Jesus’ day, they had 39 different classifications of work.
According to them, carrying furniture and even providing medical treatment on the
Sabbath were forbidden. Jesus did not break the law. He violated the traditions of the
Pharisees which had grown up around the law.
 1561
R
sin no more, lest a worse thing
come unto thee. Ma 12:45; [Mk 2:5]
15 The man departed, and told
the Jews that it was Jesus, which
had made him whole.
16 And therefore did the Jews
persecute Jesus, and sought to
slay him, because he had done
these things on the sabbath day.
17 But Jesus answered them,
R
My Father worketh hitherto, and
I work. [9:4; 17:4]
18 Therefore the Jews R sought
the more to kill him, because he
not only had broken the sabbath,
but said also that God was his Fa-
ther, R making himself equal with
God. 7:1, 19 z 10:30; Ph 2:6
19 Then answered Jesus and
said unto them, Verily, verily, I
say unto you, R The Son can do no-
thing of himself, but what he seeth
the Father do: for what things so-
ever he doeth, these also doeth the
Son likewise. 8:28; 12:49; 14:10
20 For R the Father loveth the
Son, and sheweth him all
things that himself doeth: and he
will shew him greater works than
these, that ye may marvel. 3:35
21 For as the Father raiseth up
the dead, and T quickeneth them;
JOHN 5:28
even so the Son quickeneth whom
he will. gives life to
22 For the Father judgeth no
man, but R hath committed all
judgment unto the Son: Ma 11:27
23 That all men should honour
the Son, even as they honour the
Father. R He that honoureth not
the Son honoureth not the Father
which hath sent him. 1 Jo 2:23
24 Verily, verily, I say unto
you, R He that heareth my
word, and believeth on him that
sent me, hath everlasting life, and
shall not come into condemna-
tion; but is passed from death
unto life. 6:47
25 Verily, verily, I say unto you,
The hour is coming, and now is,
when R the dead shall hear the
voice of the Son of God: and they
that hear shall live. [Ep 2:1, 5]
26 For R as the Father hath life in
himself; so hath he given to the
Son to have life in himself; Ps 36:9
27 And R hath given him author-
ity to execute judgment also, be-
cause he is the Son of man. 9:39
28 Marvel not at this: for the
hour is coming, in the which all
5:20–22 5:24

5:16 did the Jews persecute Jesus. This is the first recorded declaration of open
hostility toward Jesus in the Gospel of John. 5:17 My Father. Jesus is ‘‘the only
begotten Son’’ (1:14,18; 3:16,18)—that is, the unique Son of God. Here He claims not
only a unique relationship with God the Father, but also equality with God in nature.
Since God continually does good works without allowing Himself to stop on the Sabbath,
the Son does likewise, since He is equal with God. Certainly the Jewish leaders under-
stood the implications of Jesus’ claims (v. 18). 5:19 The Son can do nothing of
himself. Action by the Son apart from the Father is impossible because of the unity of
the Father and the Son (v. 17). what things soever he doeth . . . doeth the Son
likewise. Here is a claim of deity and unity with the Father. 5:22 all judgment unto
the Son. The Jews recognized that God alone had the right to judge humanity. In
claiming that the Father committed all judgment to Him, Jesus again claimed equality
with God. 5:24 Never-Ending Life—One of the primary features of the new life that
we have in Christ is that it is an eternal or everlasting life. This truth completely changes
how we look at our present lives and at the future. It needs to be seen as something we
possess even now (Jo 10:28). We have entered into a new, personal relationship with
God that gives us a spiritual vitality and fullness of life that we lacked before (Jo 17:3).
It will be completely fulfilled in the future when we are bodily redeemed (Ro 8:23). The
greatness of this spiritual reality constitutes a wonderful incentive to vigorously proclaim
the gospel to those who are still dead in trespasses and sins (Ep 2:1). 5:26 For. This
indicates that this verse explains the previous verse. Christ can give life because He
Himself possesses life. He not only has a part in giving it, He is the source of it. This is
another testimony to Jesus’ deity because only God has life in Himself.
JOHN 5:29
R
that are in the graves shall hear
his voice, [1 Th 4:15–17]
29 And shall come forth; R they
that have done good, unto the res-
urrection of life; and they that
have done evil, unto the resurrec-
tion of damnation. Da 12:2
30 I can of mine own self do
nothing: as I hear, I judge: and my
judgment is just; because I seek
not mine own will, but the will of
the Father which hath sent me.
31 R If I bear witness of myself,
my witness is not true. 8:14; Re 3:14
32 R There is another that beareth
witness of me; and I know that the
witness which he witnesseth of me
is true. [Ma 3:17; 1 Jo 5:6]
33 Ye sent unto John, R and he
bare witness unto the truth. [1:15]
34 But I receive not testimony
from man: but these things I say,
that ye might be saved.
35 He was a burning and a shin-
ing light: and ye were willing for
a season to rejoice in his light.
36 But R I have greater witness
than that of John: for the works
which the Father hath given me
to finish, the same R works that I
do, bear witness of me, that the
Father hath sent me. 1 Jo 5:9 z 9:16
37 And the Father himself,
which hath sent me, R hath
borne witness of me. Ye have nei-
ther heard his voice at any time,
R
nor seen his shape. Ma 3:17 z De 4:12
1562
38 And ye have not his word
abiding in you: for whom he hath
sent, him ye believe not.
39 R Search the scriptures;
for in them ye think ye have
eternal life: and they are they
which testify of me. Is 8:20; 34:16
40 R And ye will not come to me,
that ye might have life. [1:11; 3:19]
41 R I receive not honour from
men. v. 44; 7:18; 1 Th 2:6
42 But I know you, that ye have
not the love of God in you.
43 I am come in my Father’s
name, and ye receive me not: if
another shall come in his own
name, him ye will receive.
44 R How can ye believe, which
receive honour one of another,
and seek not the honour that
cometh from God only? 12:43
45 Do not think that I will ac-
cuse you to the Father: R there is
one that accuseth you, even Mo-
ses, in whom ye trust. Ro 2:12
46 For had ye believed Moses, ye
would have believed me: R for he
wrote of me. De 18:15, 18; Ac 26:22
47 But if ye believe R not his writ-
ings, how shall ye believe my
words? Lk 16:29, 31
After these things Jesus
6 went over the sea of Gali-
lee, which is the sea of R Ti-be′-
ri-as. v. 23; 21:1
5:37 5:39 6:1–15

5:29 resurrection of life . . . resurrection of damnation. Two separate resurrections

are presented here in the fashion of the Old Testament prophets, who often grouped
together events of the future without distinction of the time (Is 61:2). Jesus was teaching
the universality of resurrection, not the timing of it. 5:31–32 my witness is not true. If
Christ were the only one bearing witness of what He was claiming, His witness would
not be accepted. According to Jewish legal practice, a person’s testimony about himself
was not accepted in court. So, in this case, Jesus offered another witness—John the
Baptist (v. 33). 5:42 the love of God. This love is not love from God but love for God.
Love from God is evidenced in Christ (3:16; Ro 5:8). Since God loves us, we should love
Him (De 6:5; 1 Jo 4:19). 5:45 ye trust. Christ will not have to accuse the people on
judgment day because the one in whom they place their trust, Moses, will. The people
will be condemned by the very law they professed to keep. 5:46 for he wrote of me.
Moses wrote about Christ in the promises to the patriarchs, in the history of the deliver-
ance from Egypt, in the symbolic institutions of the law, and in the prediction of a Prophet
like himself (Lk 24:25–26). If the people had believed Moses, they would have received
Jesus gladly. Over 300 Old Testament prophecies were specifically fulfilled in the first
coming of Christ. 6:1 sea of Galilee, which is the sea of Tiberias. John’s use of the
 1563
2 And a great multitude fol-
lowed him, because they saw his
T
miracles which he did on them
that were R diseased. signs z Ma 4:23
3 And Jesus went up into a
mountain, and there he sat with
his disciples.
4 R And the passover, a feast of
the Jews, was T nigh. 2:13 z near
5 When Jesus then lifted up his
eyes, and saw a great company
come unto him, he saith unto
R
Philip, Whence shall we buy
bread, that these may eat? 1:43
6 And this he said to T prove
him: for he himself knew what he
would do. test
7 Philip answered him, Two
hundred pennyworth of bread is
not sufficient for them, that every
one of them may take a little.
8 One of his disciples, R An-
drew, Simon Peter’s brother,
saith unto him, 1:40
9 There is a lad here, which
hath five barley loaves, and two
small fishes: R but what are they
among so many? 2 Ki 4:43
10 And Jesus said, Make the
men sit down. Now there was
much grass in the place. So the
men sat down, in number about
five thousand.
11 And Jesus took the loaves;
and when he had given thanks,
he distributed to the disciples,
and the disciples to them that
JOHN 6:19
were set down; and likewise of
the fishes as much as they would.
12 When they were filled, he
said unto his disciples, Gather up
the fragments that remain, that
nothing be lost.
13 Therefore they gathered
them together, and filled twelve
baskets with the fragments of
the five barley loaves, which re-
mained over and above unto
them that had eaten.
14 Then those men, when they
had seen the miracle that Jesus
did, said, This is of a truth R that
prophet that should come into the
world. De 18:15, 18; Ac 3:22; 7:37
15 When Jesus therefore per-
ceived that they would come and
take him by force, to make him a
R
king, he departed again into a
mountain himself alone. [18:36]
16 R And when T even was now
come, his disciples went down
unto the sea, Ma 14:23 z evening
17 And entered into a ship, and
went over the sea toward Ca-per′-
na-um. And it was now dark, and
Jesus T was not come to them. had
18 And the sea arose by reason
of a great wind that blew.
19 So when they had rowed
about five and twenty or thirty
furlongs, they see Jesus walking
on the sea, and drawing nigh
6:16–21

name Tiberias is an indication that his Gospel was written for those outside of Palestine.
The Jewish people called this body of water the Lake of Genessaret. The Romans called
it Tiberias, after the city built on its western shore by Herod Antipas and named for the
Emperor Tiberius. 6:7 Two hundred pennyworth. One pennyworth was a day’s wage
for a laborer or field hand (Ma 20:2). Two hundred pennyworth would have been almost
two-thirds of a year’s wages. 6:9 barley loaves. These were an inexpensive food of
the common people and the poor. 6:10–11 in number about five thousand . . . he
distributed to . . . them that were set down. This is the only miracle of Jesus that is
recounted in all four Gospels. 6:15 to make him a king. Moses had not only miracu-
lously provided food for the Israelites, he had also led them out of bondage in Egypt.
Perhaps these men felt that Jesus could lead them out of bondage to the Romans.
Christ was at the zenith of His popularity, and the temptation to take the kingdom without
the cross must have been great (Ma 4:8–10). 6:19–21 they see Jesus walking on
the sea. This miracle, the fifth sign recorded by John, pointed to Jesus’ deity. Only God
could walk on water, calm the sea, and supernaturally transport the disciples to their
destination.
JOHN 6:20
unto the ship: and they were
afraid.
20 But he saith unto them, R It is
I; be not afraid. Is 43:1, 2
21 Then they willingly received
him into the ship: and immedi-
ately the ship was at the land
whither they T went. were going
22 The day following, when the
people which stood on the other
side of the sea saw that there was
none other boat there, T save that
one whereinto his disciples were
entered, and that Jesus went not
with his disciples into the boat,
but that his disciples were gone
away alone; except
23 (Howbeit there came other
boats from Ti-be′-ri-as T nigh unto
the place where they did eat
bread, after that the Lord had
given thanks:) near
24 When the people therefore
saw that Jesus was not there, nei-
ther his disciples, they also T took
shipping, and came to Ca-per′-na-
um, seeking for Jesus. got into boats
25 And when they had found
him on the other side of the sea,
they said unto him, Rabbi, when
camest thou hither?
26 Jesus answered them and
said, Verily, verily, I say unto you,
Ye seek me, not because ye saw
the miracles, but because ye did
eat of the loaves, and were filled.
27 Labour not for the meat
which perisheth, but R for that
meat which endureth unto ever-
lasting life, which the Son of man
shall give unto you: for him hath
God the Father sealed. 4:14
28 Then said they unto him,
1564
What shall we do, that we might
work the works of God?
29 Jesus answered and said
unto them, R This is the work of
God, that ye believe on him whom
he hath sent. Jam 2:22; [1 Jo 3:23]
30 They said therefore unto him,
R
What sign shewest thou then,
that we may see, and believe thee?
what dost thou work? 1 Co 1:22
31 Our fathers did eat man′-na
in the desert; as it is written, R He
gave them bread from heaven to
eat. Ex 16:4, 15; Ne 9:15; Ps 78:24
32 Then Jesus said unto them,
Verily, verily, I say unto you, Mo-
ses gave you not that bread from
heaven; but R my Father giveth you
the true bread from heaven. 3:13, 16
33 For the bread of God is he
which cometh down from heaven,
and giveth life unto the world.
34 Then said they unto him,
Lord, evermore give us this
bread.
35 And Jesus said unto
them, R I am the bread of life:
R
he that cometh to me shall never
hunger; and he that believeth on
me shall never thirst. vv. 48, 58 z 4:14
36 R But I said unto you, That ye
also have seen me, and believe
R
not. vv. 26, 64; 15:24 z 10:26
37 R All that the Father giv-
eth me shall come to me; and
R
him that cometh to me I will in
no wise cast out. v. 45 z [10:28, 29]
38 For I came down from heaven,
not to do mine own will, R but the
will of him that sent me. 4:34
39 And this is the Father’s will
6:27 6:35 6:37

6:27 Labour not for . . . meat. The impression that one must work for eternal life is
quickly corrected when Jesus adds ‘‘which the Son of man shall give unto you.’’ The
Son provides life as a gift (4:10). 6:31 He gave them bread from heaven. There was
a tradition that said the Messiah would cause manna to fall from heaven as Moses did
(Ex 16:4,15). The people probably also saw this ‘‘miracle worker’’ as the perpetual provider
of physical needs rather than spiritual ones. 6:32 my Father. The crowd misrepresented
the truth, so Jesus corrected them. The manna had not come from Moses; it had been
provided by God. Moreover, God still gives true bread—that is, eternal life (v. 33). 6:39–
40 the Father’s will. This is twofold: (1) that all who come to the Son will be received and
not lost; (2) that all who see and believe on the Son will have eternal life.
 1565
R R
which hath sent me, that of all
which he hath given me I should
lose nothing, but should raise it
up again at the last day. 10:28; 17:12
40 And this is the will of him
that sent me, R that every one
which seeth the Son, and believeth
on him, may have everlasting life:
and I will raise him up at the last
day. vv. 27, 47, 54; 3:15, 16; 4:14
41 The Jews then T murmured at
him, because he said, I am the
bread which came down from
heaven. grumbled
42 And they said, R Is not this
Jesus, the son of Joseph, whose
father and mother we know? how
is it then that he saith, I came
down from heaven? Lk 4:22
43 Jesus therefore answered
and said unto them, T Murmur not
among yourselves. Stop grumbling
44 No man can come to me,
except the Father which hath
sent me R draw him: and I will raise
him up at the last day. [Ph 1:29]
45 It is written in the prophets,
And they shall be all taught of
God. Every man therefore that
hath heard, and hath learned of
the Father, cometh unto me.
46 R Not that any man hath seen
the Father, save he which is of
God, he hath seen the Father. 1:18
47 Verily, verily, I say unto you,
JOHN 6:56
He that believeth on me hath
everlasting life. [3:16, 18]
48 I am that bread of life.
49 Your fathers did eat man′-na
in the wilderness, and are dead.
50 This is the bread which
cometh down from heaven,
that a man may eat thereof, and
not die.
51 I am the living bread which
came down from heaven: if any
man eat of this bread, he shall live
for ever: and R the bread that I will
give is my flesh, which I will give
for the life of the world. He 10:5
52 The Jews therefore R stroveT
among themselves, saying, How
can this man give us his flesh to
eat? 7:43; 9:16; 10:19 z quarrelled
53 Then Jesus said unto them,
Verily, verily, I say unto you, Ex-
cept R ye eat the flesh of the Son
of man, and drink his blood, ye
have no life in you. Ma 26:26
54 R Whoso eateth my flesh, and
drinketh my blood, hath eternal
life; and I will raise him up at the
last day. vv. 27, 40; 4:14
55 For my flesh is meat indeed,
and my blood is drink indeed.
56 He that eateth my flesh, and
drinketh my blood, R dwelleth in
me, and I in him. [1 Jo 3:24; 4:15, 16]
6:40 6:44–47 6:50–51

6:42 the son of Joseph. The religious leaders’ proof that Jesus was not from heaven
was that they knew His parents. To them, there was nothing supernatural about Jesus’
origin. 6:47 everlasting life. What are the implications of ‘‘life’’ as referred to by
Christ? First, it speaks of present-day peace and purpose. Multitudes, unable to experi-
ence peace or find purpose, take their own lives. But the Christian, possessing both
peace and purpose, can rejoice even in the midst of fiery trials, knowing that God
Himself will arrange the outcome for His glory and their good (Ro 8:28). Second, spiritual
life assures our own eternal existence with Jesus after our present work is completed
(Ph 1:23). Third, it guarantees an exchange of a corruptible and temporary body of
flesh and bone for an incorruptible and eternal body (1 Co 15:42–44), fashioned after
Christ’s glorious, resurrected body (Ph 3:21). Fourth, we are confident, having this life,
that no faithful deed done for Christ will be in vain (1 Co 15:58), but that every faithful
labor will actually carry with it a rich reward (2 Ti 4:7–8). 6:48–49 I am that bread of
life. Those who believe in Him have life (v. 47). The manna in the wilderness did not
ultimately sustain life. Those who ate it eventually died because it could not provide
eternal life. 6:53–58 eateth my flesh, and drinketh my blood. Jesus had made it
abundantly clear in this context that eternal life is gained by believing (vv. 29,35,40,47).
These verses teach that the benefits of Jesus’ death must be appropriated, by faith, by
each individual.
JOHN 6:57 1566
57 As the living Father hath sent
me, and I live by the Father: so he
that eateth me, even he shall live
T
by me. because of
58 R This is that bread which
came down from heaven: not as
your fathers did eat man′-na, and
are dead: he that eateth of this
bread shall live for ever. vv. 49–51
59 These things said he in the
synagogue, as he taught in Ca-
per′-na-um.
60 R Many therefore of his disci-
ples, when they had heard this,
said, This is an hard saying; who
can T hear it? Ma 11:6 z understand
61 When Jesus knew in himself
that his disciples T murmured at
it, he said unto them, Doth this
offend you? grumbled
62 R What and if ye shall see the
Son of man ascend up where he
was before? 3:13; Ac 1:9; Ep 4:8
63 It is the spirit that quick-
eneth; the flesh profiteth
nothing: the words that I speak
unto you, they are spirit, and they
are life.
64 But R there are some of you
that believe not. For R Jesus knew
from the beginning who they
were that believed not, and who
should betray him. v. 36 z 2:24, 25
65 And he said, Therefore R said
I unto you, that no man can come
unto me, except it were given unto
him of my Father. vv. 37, 44, 45
66 R From that time many of his
disciples went T back, and walked
no more with him. Lk 9:62 z away
67 Then said Jesus unto the
twelve, Will ye also go away?
68 Then Simon Peter answered
him, Lord, to whom shall we go?
thou hast R the words of eternal
life. Ac 5:20
69 R And we believe and are sure
that thou art that Christ, the Son
of the living God. 11:27; Mk 8:29
70 Jesus answered them, R Have
not I chosen you twelve, R and one
of you is a devil? Lk 6:13 z [13:27]
71 He spake of R Judas Is-car′-
i-ot the son of Simon: for he it
was that should betray him, be-
ing one of the twelve. 12:4; 13:2, 26
After these things Jesus walked
7 in Galilee: for he would not
walk in T Jewry, because the Jews
sought to kill him. Judea
2 R Now the Jews’ feast of tab-
ernacles was at hand. Le 23:34
3 R His brethren therefore said
unto him, Depart hence, and go
into Ju-dae′-a, that thy disciples
also may see the works that thou
doest. Ma 12:46; Mk 3:21; Ac 1:14
4 For there is no man that do-
eth any thing in secret, T and he
himself seeketh to be known
openly. If thou do these things,
shew thyself to the world. while
5 For neither did his R brethren
believe in him. Ma 12:46; 13:55
6 Then Jesus said unto them,
R
My time is not yet come: but
your time is alway ready. 2:4; 8:20
7 R The world cannot hate you;
but me it hateth, R because I tes-
6:63

6:60 This is an hard saying. It was hard for the Jewish learners to accept the idea of
eating flesh and drinking blood. Jews were forbidden to even taste blood. 6:63 It is
the spirit that quickeneth. Jesus was trying to get the religious leaders to see beyond
the physical aspects of His teaching to the real issue—namely, that if they believed on
Him they would have eternal life. 7:2 feast of tabernacles. This was one of the three
great Jewish religious festivals (Passover and Pentecost were the other two). It was
called the Feast of Tabernacles (Booths) because for seven days the people lived in
makeshift shelters or lean-tos made of branches and leaves. The feast commemorated
the days when the Israelites wandered in the wilderness and lived in tents (Le 23:40–
43). 7:3–4 His brethren. Jesus’ brothers argued, ‘‘If You are really working miracles
and thus claiming to be the Messiah, do not hide in obscure Galilee. If you are doing
miracles at all, then do them in Jerusalem at the Feast to convince the whole nation.’’
These words were sarcastic, as verse 5 explains.
 1567 JOHN 7:31
R
tify of it, that the works thereof said, Thou hast a devil: who go-
are evil. [15:19] z 3:19 eth about to kill thee? 8:48, 52
8 Go ye up unto this feast: I go 21 Jesus answered and said
not up yet unto this feast; R for my unto them, I have done one work,
time is not yet full come. 8:20 and ye all marvel.
9 When he had said these 22 R Moses therefore gave unto
words unto them, he T abode still you circumcision; (not because it
in Galilee. remained is of Moses, R but of the fathers;)
10 But when his brethren were and ye on the sabbath day cir-
gone up, then went he also up cumcise a man. Le 12:3 z Ge 17:9–14
unto the feast, not openly, but as 23 If a man on the sabbath day
it were in secret. receive circumcision, that the law
11 Then the Jews sought him at of Moses should not be broken;
the feast, and said, Where is he? are ye angry at me, because R I
12 And R there was much mur- have made a man every whit
muring among the people con- whole on the sabbath day? 5:8, 9, 16
cerning him: for some said, He is 24 R Judge not according to the
a good man: others said, Nay; but appearance, but judge righteous
he deceiveth the people. 9:16; 10:19 judgment. 8:15; Pr 24:23; Jam 2:1
13 Howbeit no man spake openly 25 Then said some of them of Je-
of him for fear of the Jews. rusalem, Is not this he, whom
14 Now about the midst of the they seek to R kill? 5:18; 8:37, 40
feast Jesus went up into the tem- 26 But, lo, he speaketh boldly,
ple, and R taught. Ps 22:22; Ma 4:23 and they say nothing unto him.
R
15 And the Jews marvelled, say- Do the rulers know indeed that
ing, How knoweth this man let- this is the very Christ? v. 48
ters, having never learned? 27 R Howbeit we know this man
16 Jesus answered them, and whence he is: but when Christ
said, R My doctrine is not mine, cometh, no man knoweth whence
but his that sent me. De 18:15, 18, 19 he is. Ma 13:55; Mk 6:3; Lk 4:22
17 R If any man will do his will, 28 Then cried Jesus in the tem-
he shall know of the doctrine, ple as he taught, saying, R Ye both
whether it be of God, or whether know me, and ye know whence I
I speak of myself. 3:21; 8:43 am: and R I am not come of myself,
18 R He that speaketh of himself but he that sent me is true, R whom
seeketh his own glory: but he that ye know not. 8:14 z 5:43 z 1:18; 8:55
R
seeketh his glory that sent him, 29 But I know him: for I am from
the same is true, and R no unrigh- him, and he hath sent me.
teousness is in him. 5:41 z 8:50 z 8:46 30 Then R they sought to take
19 R Did not Moses give you the him: but R no man laid hands on
law, and yet none of you keepeth him, because his hour was not yet
the law? R Why go ye about to kill come. Mk 11:18 z Ma 21:46
me? Ac 7:38 z Ma 12:14 31 And R many of the people be-
20 The people answered and lieved on him, and said, When
7:14 the midst of the feast. This would have been the fourth day of the seven-day
feast. During the first half of the festival, Jesus remained in seclusion (v. 10). During the
second half, He began to teach publicly. This is the first mention in the Gospel of John
of Jesus teaching in the temple. 7:15 having never learned. Jesus never attended a
rabbinical school. Similar bewilderment was later expressed regarding Jesus’ disciples
(Ac 4:13). 7:28–29 Ye both know me, and ye know whence I am. Jesus reminded
the leaders that they knew His origin. Their problem was that they did not know God,
who sent Jesus. He explained to them that He knew God, was from God, and was sent
by God.
JOHN 7:32
Christ cometh, will he do more
T
miracles than these which this
man hath done? Ma 12:23 z signs
32 The Pharisees heard that the
people murmured such things
concerning him; and the Phari-
sees and the chief priests sent of-
ficers to take him.
33 Then said Jesus unto them,
R
Yet a little while am I with you,
and then I R go unto him that sent
me. 13:33 z [Lk 24:51; Ac 1:9]
34 Ye R shall seek me, and shall
not find me: and where I am,
thither ye cannot come. Ho 5:6
35 Then said the Jews among
themselves, Whither will he go,
that we shall not find him? will
he go unto the dispersed among
the Gentiles, and teach the Gen-
tiles?
36 What manner of saying is
this that he said, Ye shall seek me,
and shall not find me: and where
I am, thither ye cannot come?
37 R In the last day, that great
day of the feast, Jesus stood
and cried, saying, If any man
thirst, let him come unto me, and
drink. Le 23:36
38 R He that believeth on me,
as the scripture hath said,
R
out of his belly shall flow rivers
of living water. De 18:15 z Is 12:3
39 (But this spake he of the
Spirit, which they that believe on
him should receive: for the Holy
1568
Ghost was not yet given; because
that Jesus was not yet glorified.)
40 Many of the people there-
fore, when they heard this say-
ing, said, Of a truth this is the
Prophet.
41 Others said, This is R the
Christ. But some said, Shall Christ
come out of Galilee? 4:42
42 Hath not the scripture said,
That Christ cometh of the seed
of David, and out of the town of
Beth′-le-hem, where David was?
43 So there was a division among
the people because of him.
44 And R some of them would
have taken him; but no man laid
hands on him. v. 30
45 Then came the officers to the
chief priests and Pharisees; and
they said unto them, Why have ye
not brought him?
46 The officers answered, Never
man spake like this man.
47 Then answered them the
Pharisees, Are ye also deceived?
48 Have any of the rulers or of
the Pharisees believed on him?
49 But this T people who know-
eth not the law are cursed. crowd
50 Nic-o-de′-mus saith unto
them, (R he that came to Jesus by
night, being one of them,) 19:39
51 R Doth our law judge any
7:38–39

7:32 to take him. The Jewish leaders decided earlier that they wanted to kill Christ
(5:16), but this is the first real attempt on His life. 7:37–39 that great day of the feast.
On each day of the feast, the people came with palm branches and marched around
the great altar. A priest took a golden pitcher filled with water from the pool of Siloam,
carried it to the temple, and poured it on the altar as an offering to God. This dramatic
ceremony was a memorial of the water that flowed from the rock when the Israelites
traveled through the wilderness. On the last day of the feast, the people marched seven
times around the altar in memory of the seven circuits around the walls of Jericho.
7:38 as the scripture hath said. The reference is not to a single passage, but to the
general emphasis of such passages as Deuteronomy 18:15, Isaiah 58:11, and Zechariah
14:8. In contrast to the small amount of water poured out each day during the feast,
there will be a river of water coming out of those who believe in Christ. Not only will they
be satisfied themselves, but they will also become a river so that others may drink and
be satisfied (v. 39). 7:40–42 Christ cometh of the seed of David. These people
knew that the Messiah was to come from Bethlehem (Mi 5:2). However, they did
not know that Jesus had been born there. They thought He was from Galilee. They knew
the Scripture, but they did not take the time to know the Messiah (5:39).
 1569
man, before it hear him, and
know what he doeth? De 1:16, 17
52 They answered and said unto
him, Art thou also of Galilee?
Search, and look: for R out of Gali-
lee ariseth no prophet. Ma 4:15
53 And every man went unto his
own house.
Jesus went unto the mount of
8 Olives.
2 And early in the morning he
came again into the temple, and
all the people came unto him; and
he sat down, and taught them.
3 And the scribes and Phari-
sees brought unto him a woman
T
taken in adultery; and when they
had set her in the midst, caught
4 They say unto him, Master,
this woman was taken in R adul-
tery, in the very act. Ex 20:14
5 Now Moses in the law com-
manded us, that such should be
stoned: but what sayest thou?
6 This they said, T tempting
him, that they R might have to ac-
cuse him. But Jesus stooped
down, and with his finger wrote
on the ground, as though he
heard them not. testing z Ma 22:15
7 So when they continued ask-
ing him, he T lifted up himself, and
JOHN 8:13
R
said unto them, He that is with-
out sin among you, let him first
cast a stone at her. raised z De 17:7
8 And again he stooped down,
and wrote on the ground.
9 And they which heard it, R be-
ing convicted by their own con-
science, went out one by one,
beginning at the eldest, even unto
the last: and Jesus was left alone,
and the woman standing in the
midst. Ro 2:22
10 When Jesus had lifted up
himself, and saw none but
the woman, he said unto her,
Woman, where are those thine
accusers? hath no man con-
demned thee?
11 She said, No man, Lord. And
Jesus said unto her, R Neither do
I condemn thee: go, and R sin no
more. [3:17; Lk 9:56; 12:14] z [5:14]
12 Then spake Jesus again unto
them, saying, R I am the light of the
world: he that followeth me shall
not walk in darkness, but shall
have the light of life. 1:4; 9:5; Is 9:2
13 The Pharisees therefore said
unto him, R Thou bearest record of
thyself; thy record is not true. 5:31
8:10–12

8:2 he sat down. Teachers in ancient Israel sat when they taught. Jesus assumed the
position of an authoritative teacher. 8:3 a woman taken in adultery. The scribes and
Pharisees were not interested in helping the woman, but in using her sinful circum-
stances to discredit Jesus (v. 6). His refusal to countenance the stoning of the woman
does not bring Him into conflict with the law given to Moses, nor does He condone sin.
The issue in the encounter was not the woman’s sin but her accusers’ blindness to their
own sin. Those who are lax and indulgent with themselves are often harsh in condemn-
ing the sins of others. Jesus’ exposure of the iniquity of the scribes and Pharisees forced
them to leave in silence. 8:4–5 Moses in the law commanded us, that such should
be stoned. Stoning was specified in certain cases of adultery (De 22:23–24), though
not all. (It is not clear why the authorities intended to punish the woman but not the
man.) In the Greek text, the pronoun thou is emphatic. The religious leaders were trying
to trap Jesus into saying something that was contrary to the law. 8:6 tempting him.
If Jesus had said not to stone her, He would have contradicted Jewish law. If He had
said to stone her, He would have run counter to Roman law, which did not permit Jews
to carry out their own executions (18:31). What Jesus wrote on the ground is a matter
of conjecture. 8:13 thy record is not true. This phrase does not mean ‘‘false’’; it
means ‘‘not sufficient.’’ The Pharisees challenged Jesus on legal grounds because no
man on trial in a Jewish court was allowed to testify on his own behalf. Their point was
that, if Jesus were the only one testifying as to who He claimed to be, it would not be
enough to prove His case.
JOHN 8:14 1570
14 Jesus answered and said
unto them, Though I bear record
of myself, yet my record is true:
for I know whence I came, and
whither I go; but ye cannot tell
whence I come, and whither I go.
15 R Ye judge after the flesh; R I
judge no man. 7:24 z [3:17; 12:47; 18:36]
16 And yet if I judge, my judg-
ment is true: for I am not alone,
but I and the Father that sent me.
17 R It is also written in your law,
that the testimony of two men is
true. Ma 18:16; 2 Co 13:1; He 10:28
18 I am one that bear witness of
myself, and R the Father that sent
me beareth witness of me. 5:37
19 Then said they unto him,
Where is thy Father? Jesus an-
swered, R Ye neither know me,
nor my Father: R if ye had known
me, ye should have known my Fa-
ther also. 16:3 z 14:7
20 These words spake Jesus in
R
the treasury, as he taught in the
temple: and R no man laid hands
on him; for R his hour was not yet
come. Lk 21:1 z 2:4; 7:30 z 7:8
21 Then said Jesus again unto
them, I go my way, and R ye shall
seek me, and R shall die in your
T
sins: whither I go, ye cannot
come. 7:34; 13:33 z v. 24 z Lit. sin
22 Then said the Jews, Will he
kill himself? because he saith,
Whither I go, ye cannot come.
23 And he said unto them,
R
Ye are from beneath; I am
from above: R ye are of this world;
I am not of this world. 3:31 z 15:19
24 R I said therefore unto you,
that ye shall die in your sins: for
if ye believe not that I am he, ye
shall die in your sins. v. 21
25 Then said they unto him,
Who art thou? And Jesus saith
unto them, Even the same that I
R
said unto you from the begin-
ning. 4:26
26 I have many things to say and
to judge of you: but R he that sent
me is true; and R I speak to the
world those things which I have
heard of him. 7:28 z 3:32; 15:15
27 They understood not that he
spake to them of the Father.
28 Then said Jesus unto them,
When ye have lifted up the Son
of man, then shall ye know that I
am he, and that I do nothing of
myself; but as my Father hath
taught me, I speak these things.
29 And he that sent me is with
me: R the Father hath not left me
alone; R for I do always those
things that please him. 16:32 z 4:34
30 As he spake these words,
R
many believed on him. 7:31; 10:42
31 Then said Jesus to those
Jews which believed on him,
If ye R continue in my word, then
are ye my disciples indeed; [14:15]
32 And ye shall know the R truth,
8:23–24 8:31–32

8:14 my record is true. In 5:31 Jesus argued on the basis of legality and offered other
witnesses. Sometimes, however, an individual is the only one who knows the facts about
himself. Thus, self-disclosure is the only way to truth (7:29; 13:3). 8:15 after the flesh.
This could mean either ‘‘according to appearance’’ or ‘‘by human standards.’’ The
religious leaders formed conclusions based on human standards and an imperfect,
external, and superficial examination. Jesus did not judge according to human stan-
dards or outward appearances. 8:24 I am. This was God’s designation of Himself (Ex
3:14). Jesus was claiming to be God. This assertion was not understood by the religious
leaders at this time. Later, Jesus’ claim to be the ‘‘I am’’ (v. 58) prompted the Jewish
leaders to seek His life (v. 59). 8:31 God’s Word Confirms—The Bible establishes
the truth in our own hearts in several ways: 1. It confirms our salvation. In Jesus’ own
words in the Gospel of John: ‘‘Verily, verily, I say unto you, He that heareth my word,
and believeth on him that sent me, hath everlasting life, and shall not come into condem-
nation; but is passed from death unto life.’’ (Jo 5:24). Compare John 3:16; 6:27,35,37,40;
10:27–29; Romans 8:1. 2. It confirms the hand of God in all of life’s bitter disappoint-
ments. Romans 8:28 provides reassurance and comfort in these crucial situations:
 1571
R R
and the truth shall make you
free. [1:14, 17; 14:6] z [Ro 6:14, 18, 22]
33 They answered him, We be
Abraham’s seed, and were never
in bondage to any man: how say-
est thou, Ye shall be made free?
34 Jesus answered them, Verily,
verily, I say unto you, R Whosoever
committeth sin is the T servant of
sin. Pr 5:22; Ro 6:16; 2 Pe 2:19 z slave
35 And R the servant abideth not
in the house for ever: but the Son
abideth ever. Ge 21:10; Ga 4:30
36 R If the Son therefore shall
make you free, ye shall be free
indeed. [Ro 8:2; 2 Co 3:17]; Ga 5:1
37 I know that ye are Abraham’s
T
seed; but R ye seek to kill me, be-
cause my word hath no place in
you. descendants z 7:19
38 R I speak that which I have
seen with my Father: and ye do
that which ye have seen with
your father. [3:32; 5:19, 30; 14:10, 24]
39 They answered and said unto
him, R Abraham is our father.
Jesus saith unto them, If ye were
Abraham’s children, ye would do
the works of Abraham. Ma 3:9
40 R But now ye seek to kill me, a
man that hath told you the truth,
R
which I have heard of God: this
did not Abraham. v. 37 z v. 26
41 Ye do the deeds of your fa-
ther. Then said they to him, We
be not born of fornication; R we
have one Father, even God. De 32:6
42 Jesus said unto them, If God
were your Father, ye would love
me: R for I proceeded forth and
came from God; neither came I of
myself, but he sent me. 16:27; 17:8, 25
JOHN 8:52
43 Why do ye not understand
my speech? even because ye can-
not hear my word. [7:17]
44 Ye are of your father the
devil, and the lusts of your father
ye will do. He was a murderer
from the beginning, and abode
not in the truth, because there is
no truth in him. When he speak-
eth a lie, he speaketh of his own:
for he is a liar, and the father of it.
45 And because I tell you the
truth, ye believe me not.
46 Which of you T convinceth me
of sin? And if I say the truth, why
do ye not believe me? convicts
47 R He that is of God heareth
God’s words: ye therefore hear
them not, because ye are not of
God. 10:26; Lk 8:15; 1 Jo 4:6
48 Then answered the Jews, and
said unto him, Say we not well
that thou art a Sa-mar′-i-tan, and
R
hast a T devil? 7:20; 10:20 z demon
49 Jesus answered, I have not a
devil; but I honour my Father, and
R
ye do dishonour me. 5:41
50 And R I seek not mine own
glory: there is one that seeketh
and judgeth. 5:41; 7:18; [Ph 2:6–8]
51 Verily, verily, I say unto
you, R If a man keep my say-
ing, he shall never see death. 5:24
52 Then said the Jews unto him,
Now we know that thou hast a
devil. R Abraham is dead, and the
prophets; and thou sayest, If a
man keep my saying, he shall
never taste of death. He 11:13
8:36 8:51

‘‘And we know that all things work together for good to them that love God, to them who
are the called according to his purpose.’’ 3. It confirms our forgiveness when we sin.
Repeatedly, the Bible assures us that all confessed sin is instantly and eternally forgiven
(Ps 32:5; 103:12; Is 38:17). 8:33 were never in bondage to any man. The Pharisees’
objection is startling. In their past, the Israelites had been in bondage to the Egyptians,
the Assyrians, and the Babylonians. At the time they spoke, Israel was under the power
of Rome. 8:39 Abraham is our father. The Pharisees believed that being a descen-
dant of Abraham guaranteed them a place in heaven. 8:41 We be not born of
fornication. From ancient times, this has been interpreted as a sneer, as if to say, ‘‘We
are not illegitimate children, but You are.’’ Apparently gossip had followed Jesus for
many years, alleging that He had been conceived out of wedlock.
JOHN 8:53
53 Art thou greater than our fa-
ther Abraham, which is dead?
and the prophets are dead: whom
makest thou thyself?
54 Jesus answered, R If I honour
myself, my honour is nothing: R it
is my Father that honoureth me;
of whom ye say, that he is your
God: 5:31, 32 z 5:41; Ac 3:13
55 Yet ye have not known him;
but I know him: and if I should
say, I know him not, I shall be a
liar like unto you: but I know him,
and R keep his T saying. [15:10] z word
56 Your father Abraham R rej-
oiced to see my day: and he saw
it, and was glad. Lk 10:24
57 Then said the Jews unto him,
Thou art not yet fifty years old,
and hast thou seen Abraham?
58 Jesus said unto them, Verily,
verily, I say unto you, Before Abra-
ham was, R I am. Col 1:17
59 Then R took they up stones to
cast at him: but Jesus hid himself,
and went out of the temple, R go-
ing through the midst of them,
and so passed by. 10:31; 11:8 z Lk 4:30
And as Jesus passed by, he
9 saw a man which was blind
from his birth.
2 And his disciples asked him,
saying, T Master, R who did sin, this
man, or his parents, that he was
born blind? Rabbi z Lk 13:2; Ac 28:4
3 Jesus answered, Neither hath
this man sinned, nor his parents:
1572
R
but that the works of God should
be made manifest in him. 11:4
4 I must work the works of him
that sent me, while it is R day: the
night cometh, when no man can
work. 11:9, 10; 12:35; Ga 6:10
5 As long as I am in the world,
R
I am the light of the world. [3:19]
6 When he had thus spoken,
R
he spat on the ground, and made
clay of the T spittle, and he
anointed the eyes of the blind man
with the clay, Mk 7:33; 8:23 z saliva
7 And said unto him, Go, wash
R
in the pool of Si-lo′-am, (which
is by interpretation, Sent.) He
went his way therefore, and
washed, and came seeing. Is 8:6
8 The neighbours therefore,
and they which before had seen
him that he was blind, said, Is not
this he that sat and begged?
9 Some said, This is he: others
said, He is like him: but he said, I
am he.
10 Therefore said they unto him,
How were thine eyes opened?
11 He answered and said, A
man that is called Jesus made
clay, and anointed mine eyes, and
said unto me, Go to the pool of
Si-lo′-am, and wash: and I went
and washed, and I received sight.
12 Then said they unto him,
Where is he? He said, I know not.
9:1–41

8:53 Art thou greater than our father Abraham. Abraham and the prophets kept
God’s word and died. Jesus was claiming not that He would prevent physical death,
but that He could give eternal life. To the Jewish leaders, this was proof that Jesus was
demon-possessed. 8:58–59 I am. Jesus was not just claiming to have lived before
Abraham; He was claiming eternal existence. He was claiming to be God Himself (Ex
3:14). This time the Jewish leaders understood that Jesus was claiming to be God, so
they took up stones to stone Him for blasphemy (Le 24:16). 9:1 a man which was
blind from his birth. Most likely he was a beggar. Beggars waited by the gates of the
temple for gifts from worshipers. Therefore, it is likely that this scene took place near the
temple. 9:2 who did sin. It was commonly supposed that sickness was a result of
sin. It would follow that sin committed by a baby still in the womb or sin committed by
parents could result in a baby being born with a disease. Jesus rejected both sugges-
tions (v. 3). 9:7 pool of Siloam. Hezekiah had a tunnel cut through solid rock to
transport water from Gihon into the city of Jerusalem, to the pool of Siloam (2 Ki 20:20;
2 Ch 32:30). John emphasizes that the name Siloam means ‘‘sent,’’ because Jesus had
just announced that He had been sent by God (v. 4).
 1573 JOHN 9:35
13 They brought to the Phari- 23 Therefore said his parents,
sees him that T aforetime was He is of age; ask him.
blind. formerly 24 Then again called they the
14 And it was the sabbath day man that was blind, and said unto
when Jesus made the clay, and him, Give God the praise: we
opened his eyes. know that this man is a sinner.
15 Then again the Pharisees 25 He answered and said,
also asked him how he had re- Whether he be a sinner or no, I
ceived his sight. He said unto know not: one thing I know, that,
them, He put clay upon mine whereas I was blind, now I see.
eyes, and I washed, and do see. 26 Then said they to him again,
16 Therefore said some of the What did he to thee? how opened
Pharisees, This man is not of God, he thine eyes?
because he keepeth not the sab- 27 He answered them, I have
bath day. Others said, R How can a told you already, and ye did not
man that is a sinner do such mira- hear: wherefore would ye hear it
cles? And R there was a division again? T will ye also be his disci-
among them. v. 33; 3:2 z 7:12, 43; 10:19 ples? do you also want to be
17 They say unto the blind man 28 Then they reviled him, and
again, What sayest thou of him, said, Thou art his disciple; but we
that he hath opened thine eyes? He are Moses’ disciples.
said, R He is a prophet. [4:19; 6:14] 29 We know that God spake
18 But the Jews did not believe unto Moses: as for this fellow, we
concerning him, that he had been know not from whence he is.
blind, and received his sight, un- 30 The man answered and said
til they called the parents of him unto them, R Why herein is a mar-
that had received his sight. vellous thing, that ye know not
19 And they asked them, saying, from whence he is, and yet he
Is this your son, who ye say was hath opened mine eyes. 3:10
born blind? how then doth he 31 Now we know that God hear-
now see? eth not sinners: but if any man be
20 His parents answered them a worshipper of God, and doeth
and said, We know that this is our his will, him he heareth.
son, and that he was born blind: 32 Since the world began was it
21 But by what means he now not heard that any man opened
seeth, we know not; or who hath the eyes of one that was born
opened his eyes, we know not: he blind.
is of age; ask him: he shall speak 33 R If this man were not of God,
for himself. he could do nothing. v. 16; 3:2
22 These words spake his par- 34 They answered and said unto
ents, because R they feared the him, R Thou wast altogether born
Jews: for the Jews had agreed al- in sins, and dost thou teach us?
ready, that if any man did confess And they cast him out. v. 2; Ps 51:5
that he was Christ, he R should be 35 Jesus heard that they had
put out of the synagogue. 7:13 z 16:2 cast him out; and when he had
9:22 put out of the synagogue. To take this action was a form of excommunication.
The Jews had three types of excommunication: one lasting 30 days, during which the
person could not come within six feet of anybody else; one for an indefinite time, during
which the person was excluded from all fellowship and worship; and one that meant
absolute expulsion forever. These judgments were very serious because no one could
conduct business with a person who was excommunicated. 9:30–33 was it not
heard. There is no healing of a blind man recorded anywhere in the Old Testament.
JOHN 9:36
R
found him, he said unto him,
Dost thou R believe on R the Son of
God? 5:14 z 1:7; 16:31 z 10:36
36 He answered and said, Who
is he, Lord, that I might believe
on him?
37 And Jesus said unto him,
Thou hast both seen him, and R it
is he that talketh with thee. 4:26
38 And he said, Lord, I believe.
And he R worshipped him. Ma 8:2
39 And Jesus said, R For judg-
ment I am come into this world,
that they which see not might see;
and that they which see might be
made blind. [3:17; 5:22, 27; 12:47]
40 And some of the Pharisees
which were with him heard these
words, R and said unto him, Are
we blind also? [Ro 2:19]
41 Jesus said unto them, R If ye
were blind, ye should have no sin:
but now ye say, We see; therefore
your sin remaineth. 15:22, 24
Verily, verily, I say unto you,
10 He that entereth not by the
door into the sheepfold, but
climbeth up some other way, the
same is a thief and a robber.
2 But he that entereth in by the
door is the shepherd of the sheep.
3 To him the porter openeth;
and the sheep hear his voice: and
1574
he calleth his own sheep by R name,
and leadeth them out. 20:16
4 And when he putteth forth
his own sheep, he goeth before
them, and the sheep follow him:
for they know his voice.
5 And a R stranger will they not
follow, but will flee from him: for
they know not the voice of
strangers. [2 Co 11:13–15]
6 This T parable spake Jesus
unto them: but they understood
not what things they were which
he spake unto them. illustration
7 Then said Jesus unto them
again, Verily, verily, I say unto
you, I am the door of the sheep.
8 All that ever came before me
are thieves and robbers: but the
sheep did not hear them.
9 R I am the door: by me if any
man enter in, he shall be saved,
and shall go in and out, and find
pasture. [14:6; Ep 2:18]
10 The thief cometh not, but
for to steal, and to kill, and
to destroy: I am come that they
might have life, and that they
might have it more abundantly.
11 R I am the good shepherd: the
good shepherd giveth his life for
the sheep. Is 40:11; Eze 34:23
10:10–11

9:38 Lord, I believe. Note the progression throughout this chapter of the healed man’s
understanding of the person of Christ. First, he called Jesus ‘‘a man’’ (v. 11); then, ‘‘a
prophet’’ (v. 17); and finally, he realized that Jesus is the Son of God (vv. 35–38).
10:1 sheepfold. A sheepfold was a walled enclosure or high fence made with stakes
and having one door or gate; often the enclosure was a cave. some other way. The
Pharisees had secured their power by illegitimate means. 10:3 the porter. The porter
was the undershepherd. calleth his own sheep by name. The naming of sheep was
an ancient practice (Ps 147:4; Is 40:26). 10:7 I am the door. In verses 1–5, Jesus is
the shepherd; here, He is the door. Some shepherds lay down across the entry of the
sheepfold at night to sleep. Wild beasts would be discouraged from entering, and sheep
would not exit. Thus, the shepherd was also the door. 10:10 might have it more
abundantly. The thieves take life; the shepherd gives it. Abundant life includes salvation,
nourishment, healing (v. 9), and much more. Life here refers to eternal life, God’s life. It
speaks not only of endlessness, but of quality of life. With Christ, life on earth can reach
much higher quality, and then in heaven it will be complete and perfect. 10:11 The
Ministry of Jesus—Jesus’ most important teachings are: the kingdom of God (Ma 5–7;
24–25); His divine authority over men (Ma 7:28–29; Mk 2:10); His own role as God
and Messiah demonstrated by miracles and signs; the significance of His death and
resurrection (Ma 16:21; Lk 24:26); the relationship which His disciples and subsequent
believers are to share with Him (Jo 13–16); and the urgency of His commission to
 1575
12 But he that is an hireling,
and not the shepherd, whose
own the sheep are not, seeth the
wolf coming, and leaveth the
sheep, and fleeth: and the wolf
catcheth them, and scattereth the
sheep.
13 The hireling fleeth, because
he is an hireling, and careth not
for the sheep.
14 I am the good shepherd, and
R blind?
know my sheep, and R am known
of mine. 2 Ti 2:19 z 2 Ti 1:12
15 As the Father knoweth me,
even so know I the Father: and I
lay down my life for the sheep.
16 And other sheep I have,
which are not of this fold: them
also I must bring, and they shall
hear my voice; and there shall be
one T fold, and one shepherd. flock
17 Therefore doth my Father
R
love me, because I lay down my
life, that I might take it again. 5:20
18 No man taketh it from me,
but I lay it down of myself. I R have
power to lay it down, and I have
power to take it again. R This com-
JOHN 10:26
mandment have I received of my
Father. [2:19; 5:26] z [6:38; 14:31; 17:4]
19 R There was a division there-
fore again among the Jews for
these sayings. 7:43; 9:16
20 And many of them said, R He
hath a T devil, and is T mad; why
hear ye him? 7:20 z demon z insane
21 Others said, These are not
the words of him that hath a devil.
R
Can a devil R open the eyes of the
[Ex 4:11] z 9:6, 7, 32, 33
22 And it was at Jerusalem the
feast of the dedication, and it was
winter.
23 And Jesus walked in the tem-
ple R in Solomon’s porch. Ac 3:11
24 Then came the Jews round
about him, and said unto him,
How long dost thou T make us to
doubt? If thou be the Christ, tell
us plainly. keep us in suspense
25 Jesus answered them, I told
you, and ye believed not: the
works that I do in my Father’s
name, they bear witness of me.
26 But R ye believe not, because
ye are not of my sheep, as I said
unto you. [8:47]

believers to make disciples (Ma 28:19–20). The most significant events of His earthly
life, His death, and resurrection, are central to the entire Christian faith (1 Co 15:14). The
death of Christ was a humiliating physical death (Jo 19:18,33) that constituted a spiritual
separation from God (Ma 27:46). Within this moment there occurred the inexplicable
mystery of the Father punishing the Son for the sins of the world (1 Pe 3:18; 2 Co 5:21).
The greatest crime of human history was in the plan of God (Ac 2:23) and became the
basis of salvation for sinners (Is 53:5). The resurrection of Christ demonstrated that His
death, by which believing sinners are justified, was valid (1 Co 15:12–20). The historical
evidence for the resurrection is plentiful: the many separate accounts of post-resurrection
appearances, the empty tomb, and the transformed disciples. It is the power of the
resurrection that empowers Christians today to live the Christian life (Ep 1:19–20; Ph
3:10). 10:16 other sheep I have. These were not Jews in heathen lands, but Gentiles.
The Jewish people had asked if Jesus would go and teach the Gentiles (7:35). Jesus now
declared that He had sheep among the despised heathen. one fold. This anticipates the
salvation of the Gentiles and the formation of the church, in which converted Jews and
Gentiles would form one spiritual body (Ga 3:28; Ep 2:16). 10:19–21 many of them
said . . . Others said. After Jesus’ analogy of the good shepherd, the editorial comment
by John is fitting. In the analogy, Jesus was the good shepherd whose sheep hear His
voice, implying that there are sheep who do not hear His voice. John’s comment
indicates that some believe and others do not. This is the same division that occurred
in 9:16. 10:22 the feast of the dedication. This festival was celebrated for eight days.
In 167 B.C. Antiochus Epiphanes desecrated the temple in Jerusalem, as prophesied in
Daniel 11:31. The Maccabeans restored and purified the temple. In commemoration of
the restoration, the Feast of Dedication was instituted. Today it is also known as the Feast
of Lights or Hanukkah.
JOHN 10:27 1576
R may know, and believe, that the
27 My sheep hear my voice,
and I know them, and they fol-
low me: vv. 4, 14
28 And I give unto them eternal
life; and they shall never perish,
neither shall any man T pluck
them out of my hand. snatch
29 My Father, R which gave them
me, is greater than all; and no
man is able to pluck them out of
my Father’s hand. [17:2, 6, 12, 24]
30 I and my Father are one.
31 Then R the Jews took up stones
again to stone him. 8:59
32 Jesus answered them, Many
good works have I shewed you
from my Father; for which of
those works do ye stone me?
33 The Jews answered him, say-
ing, For a good work we stone
thee not; but for R blasphemy; and
because that thou, being a man,
R
makest thyself God. 5:18 z Ma 9:3
34 Jesus answered them, R Is it
not written in your law, I said, Ye
are gods? Ps 82:6
35 If he called them gods, unto
whom the word of God came, and
the scripture cannot be broken;
36 Say ye of him, R whom the Fa-
ther hath sanctified, and R sent
into the world, Thou blasphemest;
R
because I said, I am R the Son of
God? 6:27 z 3:17 z 5:17, 18 z Lk 1:35
37 R If I do not the works of my
Father, believe me not. v. 25; 15:24
38 But if I do, though ye believe
not me, R believe the works: that ye
Father is in me, and I in him. 5:36
39 R Therefore they sought again
to take him: but he escaped out
of their hand, 7:30, 44
40 And went away again beyond
Jordan into the place R where
John at first baptized; and there
he T abode. 1:28 z stayed
41 And many resorted unto him,
and said, John did no T miracle:
but all things that John spake of
this man were true. sign
42 And many believed on him
there.
Now a certain man was
11 sick, named Laz′-a-rus,
of Beth′-a-ny, the town of R Mary
and her sister Martha. Lk 10:38, 39
2 ( R It was that Mary which
anointed the Lord with T oint-
ment, and wiped his feet with her
hair, whose brother Laz′-a-rus
was sick.) Ma 26:7 z fragrant oil
3 Therefore his sisters sent
unto him, saying, Lord, behold,
he whom thou lovest is sick.
4 When Jesus heard that, he
said, This sickness is not unto
death, but for the glory of God,
that the Son of God might be glo-
rified thereby.
5 Now Jesus loved Martha, and
her sister, and Laz′-a-rus.
6 When he had heard therefore
that he was sick, R he T abode two
days still in the same place where
he was. 10:40 z stayed
10:27–30 11:1–24

10:27–29 hear . . . follow. The following of the sheep is a metaphor for faith. Other
metaphors for faith in this Gospel include drinking water (4:14), eating bread (6:50–51),
eating flesh, and drinking blood (6:54). 10:30 I and my Father are one. The Jewish
opponents understood that Jesus was claiming to be God (vv. 31,33). 10:34 Ye are
gods. In the Old Testament, judges were called gods. They exercised godlike judicial
sovereignty. Psalm 82:6, the verse quoted here, refers to judges who violate the law.
Jesus’ argument was that, if the divine name had been applied by God to mere men,
there could be neither blasphemy nor folly in its application to the incarnate Son of God
Himself. 11:1 Bethany. This was a small village on the southeast slope of the Mount
of Olives. It was located about two miles from Jerusalem. 11:4 not unto death. This
phrase means not having death as its final result. 11:6–8 he abode two days. God’s
purpose was to glorify His Son (v. 4) and to cause the disciples to grow (v. 15). Had
Jesus immediately rushed to Lazarus’ bedside and healed him, Lazarus would not have
died and Jesus would not have been able to manifest His glory by raising Lazarus.
 1577
7 Then after that saith he to his
disciples, Let us go into Ju-dae′-a
again.
8 His disciples say unto him,
T R
Master, the Jews of late sought
to R stone thee; and goest thou
thither again? Rabbi z 8:59; 10:31
9 Jesus answered, Are there
not twelve hours in the day? R If
any man walk in the day, he stum-
bleth not, because he seeth the
R
light of this world. 9:4; 12:35 z Is 9:2
10 But R if a man walk in the
night, he stumbleth, because there
is no light in him. 12:35
11 These things said he: and af-
ter that he saith unto them, Our
friend Laz′-a-rus R sleepeth; but I
go, that I may awake him out of
sleep. Ma 9:24; Ac 7:60
12 Then said his disciples, Lord,
if he sleep, he shall do well.
13 Howbeit Jesus spake of his
death: but they thought that he
had spoken of taking of rest in
sleep.
14 Then said Jesus unto them
plainly, Laz′-a-rus is dead.
15 And I am glad for your sakes
that I was not there, to the intent
ye may believe; nevertheless let
us go unto him.
16 Then said R Thomas, which is
called Did′-y-mus, unto his fel-
lowdisciples, Let us also go, that
we may die with him. Ma 10:3
17 Then when Jesus came, he
found that he had lain in the
T
grave four days already. tomb
18 Now Beth′-a-ny was T nigh
unto Jerusalem, about fifteen fur-
longs off: near
19 And many of the Jews came
to Martha and Mary, to comfort
them concerning their brother.
20 Then Martha, as soon as she
heard that Jesus was coming,
went and met him: but Mary sat
still in the house.
11:16 Let us also go, that we may die with him. While the Lord saw their development
in faith, Thomas saw their deaths. Yet, in his loyalty, he followed anyway.
JOHN 11:32
21 Then said Martha unto Jesus,
Lord, if thou hadst been here, my
brother had not died.
22 But I know, that even now,
whatsoever thou wilt ask of God,
God will give it thee. [v. 41; 9:31]
23 Jesus saith unto her, Thy
brother shall rise again.
24 Martha saith unto him, I
know that he shall rise again in
the resurrection at the last day.
25 Jesus said unto her, I am
R
the resurrection, and the
life: he that believeth in me,
though he were dead, yet shall he
live: 6:39, 40
26 And whosoever liveth and
believeth in me shall never die.
Believest thou this?
27 She saith unto him, Yea,
Lord: R I believe that thou art
the Christ, the Son of God, which
should come into the world. 4:42
28 And when she had so said,
she went her way, and called
Mary her sister secretly, saying,
The T Master is come, and calleth
for thee. Teacher
29 As soon as she heard that,
she arose quickly, and came unto
him.
30 Now Jesus was not yet come
into the town, but was in that
place where Martha met him.
31 R The Jews then which were
with her in the house, and com-
forted her, when they saw Mary,
that she rose up T hastily and went
out, followed her, saying, She
goeth unto the grave to weep
there. vv. 19, 33 z quickly
32 Then when Mary was come
where Jesus was, and saw him,
she R fell down at his feet, saying
unto him, R Lord, if thou hadst
been here, my brother had not
died. Mk 5:22; 7:25; Re 1:17 z v. 21
11:25–26 11:27–46
JOHN 11:33 1578
33 When Jesus therefore saw ken, he cried with a loud voice,
her weeping, and the Jews also Laz′-a-rus, come forth.
weeping which came with her, he 44 And he that was dead came
groaned in the spirit, and was forth, bound hand and foot with
troubled, R
graveclothes: and R his face was
34 And said, Where have ye laid bound about with a napkin. Jesus
him? They said unto him, Lord, saith unto them, Loose him, and
come and see. let him go. 19:40 z 20:7
35 R Jesus wept. Lk 19:41 45 Then many of the Jews which
36 Then said the Jews, Behold came to Mary, R and had seen the
how he loved him! things which Jesus did, believed
37 And some of them said, on him. 2:23; 10:42; 12:11, 18
Could not this man, R which 46 But some of them went their
opened the eyes of the blind, have ways to the Pharisees, and told
caused that even this man should them what things Jesus had done.
not have died? 9:6, 7
47 R Then gathered the chief
38 Jesus therefore again groan- priests and the Pharisees a coun-
ing in himself cometh to the cil, and said, What do we? for this
T
grave. It was a cave, and a R stone man doeth many miracles. Ps 2:2
lay upon it. tomb z Ma 27:60, 66
39 Jesus said, Take ye away the 48 If we let him thus alone, all
stone. Martha, the sister of him men will believe on him: and the
that was dead, saith unto him, Romans shall come and take
Lord, by this time he stinketh: for away both our place and nation.
he hath been dead four days. 49 And one of them, named R Ca′-
40 Jesus saith unto her, Said I ia-phas, being the high priest that
not unto thee, that, if thou would- same year, said unto them, Ye
est believe, thou shouldest R see know nothing at all, Ma 26:3
the glory of God? [vv. 4, 23] 50 R Nor consider that it is expe-
41 Then they took away the dient for us, that one man should
stone from the place where the die for the people, and that the
dead was laid. And Jesus lifted up whole nation perish not. 18:14
his eyes, and said, Father, I thank 51 And this spake he not of him-
thee that thou hast heard me. self: but being high priest that
42 And I knew that thou hearest year, he prophesied that Jesus
me always: but R because of the should die for that nation;
people which stand by I said it, 52 And not for that nation only,
that they may believe that thou but that also he should gather to-
hast sent me. 12:30; 17:21 gether in one the children of God
43 And when he thus had spo- that were scattered abroad.
11:33 troubled. This word means to be stirred up, disturbed. Jesus was moved by
the mourning of Mary and indignant at the hypocritical lamentations of His enemies.
11:37 Could not this man. Some people misinterpreted Jesus’ tears as powerlessness.
They complained that He had healed others, but now was impotent. 11:43 Lazarus.
Augustine once said that, if Jesus had not designated Lazarus by name, all the graves
would have been emptied at His command (5:28). Raising Lazarus from the dead is the
seventh sign of Jesus’ messiahship, the greatest miracle of all, giving life back to the
dead. 11:49–52 it is expedient. In the opinion of Caiaphas, Jesus should die rather
than plunge the nation into destruction. John adds that by virtue of his office Caiaphas
pronounced a message of God unconsciously. Caiaphas was a prophet in spite of
himself. John also saw in Caiaphas’ words a prophecy that Jesus should die not only
for Israel but for the Gentiles as well.
 1579
53 Then from that day forth they
T
took counsel together for to R put
him to death. plotted to put z Ma 26:4
54 Jesus R therefore walked no
more openly among the Jews; but
went thence unto a country near
to the wilderness, into a city
called E′-phra-im, and there con-
tinued with his disciples. 4:1, 3; 7:1
55 R And the Jews’ passover was
nigh at hand: and many went out
of the country up to Jerusalem
before the passover, to R purify
themselves. 2:13; 5:1; 6:4 z Nu 9:10, 13
56 R Then sought they for Jesus,
and spake among themselves, as
they stood in the temple, What
think ye, that he will not come
to the feast? 7:11
57 Now both the chief priests
and the Pharisees had given a
commandment, that, if any man
knew where he were, he should
T
shew it, that they might R takeT
him. report z Ma 26:14–16 z seize
Then Jesus six days before
12 the passover came to Beth′-
a-ny, R where Laz′-a-rus was
which had been dead, whom he
raised from the dead. 11:1, 43
2 R There they made him a sup-
per; and Martha served: but Laz′-
a-rus was one of them that sat at
the table with him. Ma 26:6
3 Then took Mary a pound of
ointment of spikenard, very
JOHN 12:12
costly, and anointed the feet of
Jesus, and wiped his feet with her
hair: and the house was filled
with the odour of the ointment.
4 Then saith one of his disci-
ples, Judas Is-car′-i-ot, Simon’s
son, which should betray him,
5 Why was not this T ointment
sold for three hundred pence, and
given to the poor? fragrant oil
6 This he said, not that he cared
for the poor; but because he was a
thief, and R had the bag, and bare
what was put therein. 13:29
7 Then said Jesus, Let her
alone: T against the day of my
burying hath she kept this. for
8 For R the poor always ye have
with you; but me ye have not al-
ways. De 15:11; Ma 26:11
9 Much people of the Jews
therefore knew that he was there:
and they came not for Jesus’ sake
only, but that they might see Laz′-
a-rus also, R whom he had raised
from the dead.
11:43, 44
10 R But the chief priests con-
sulted that they might put Laz′-a-
rus also to death; Lk 16:31
11 R Because that by reason of
him many of the Jews went away,
and believed on Jesus. v. 18; 11:45
12 R On the next day much peo-
ple that were come to the feast,
when they heard that Jesus was
coming to Jerusalem, Ma 21:4–9

11:53 they took counsel together for to put him to death. Humanly speaking, the
resurrection of Lazarus was a major factor that led to the plot by the Jewish religious
leaders to kill Christ. At this point the council decided informally, if not formally, to put
Jesus to death. It is ironic that these men believed they could put to death permanently
One who could raise the dead. 12:1 six days before the passover. If the crucifixion
took place on a Friday, this dinner occurred during the evening of the previous Saturday.
Verse 12 seems to support this conclusion because the Jerusalem entry took place on
Sunday. 12:3 ointment . . . very costly. Judas Iscariot said that this perfume cost
300 denarii (pence, v. 5). One denarius was a laborer’s wage for one day. Thus, the
perfume cost approximately a year’s wages. anointed the feet. Mary also anointed
Jesus’ head. The custom of that time was to anoint the heads of guests. Anointing
Jesus’ head was an act of honor; anointing His feet was a display of devotion. 12:10–
11 the chief priests consulted . . . put Lazarus also to death. The chief priests were
mostly Sadducees. They had an additional reason to kill Lazarus. He was a living
refutation of their doctrine that there was no resurrection (11:57; Ac 23:8). Yet this was
not a meeting of the Jewish council, nor was it a formal sentence of death. The ultimate
motivation for wanting to kill Lazarus was that, because of him, many were believing in
Jesus.
JOHN 12:13
13 Took branches of palm trees,
and went forth to meet him, and
cried, Hosanna: R Blessed is the
King of Israel that cometh in the
name of the Lord. Ps 118:25, 26
14 R And Jesus, when he had
found a young T ass, sat thereon;
as it is written, Ma 21:7 z donkey
15 R Fear not, daughter of Si′-on:
behold, thy King cometh, sitting
on an ass’s colt. Is 40:9; Ze 9:9
16 These things R understood
not his disciples at the first: R but
when Jesus was glorified, R then
remembered they that these
things were written of him, and
that they had done these things
unto him. Lk 18:34 z v. 23; 7:39 z [14:26]
17 The people therefore that
was with him when he called
Laz′-a-rus out of his grave, and
raised him from the dead, bare
T
record. witness
18 R For this cause the people
also met him, for that they heard
that he had done this miracle. v. 11
19 The Pharisees therefore said
among themselves, R Perceive ye
how ye prevail nothing? behold,
the world is gone after him. 11:47
20 And there R were certain
Greeks among them that came up
to worship at the feast: Ac 17:4
21 The same came therefore to
Philip, which was of Beth-sa′-i-da
of Galilee, and desired him, say-
ing, Sir, we would see Jesus.
22 Philip cometh and telleth An-
drew: and again Andrew and
Philip tell Jesus.
23 And Jesus answered them,
1580
saying, R The hour is come, that
the Son of man should be glori-
fied. 13:32; Ma 26:18, 45; Ac 3:13
24 Verily, verily, I say unto you,
R
Except a corn of wheat fall into
the ground and die, it abideth
alone: but if it die, it bringeth
forth much fruit. 1 Co 15:36
25 R He that loveth his life
shall lose it; and he that ha-
teth his life in this world shall
keep it unto life eternal. Ma 10:39
26 If any man serve me, let him
R
follow me; and R where I am,
there shall also my servant be: if
any man serve me, him will my
Father honour. [Ma 16:24] z 14:3; 17:24
27 Now is my soul troubled; and
what shall I say? Father, save me
from this hour: R but for this cause
came I unto this hour. 18:37
28 Father, glorify thy name.
Then came there a voice from
heaven, saying, I have both glori-
fied it, and will glorify it again.
29 The people therefore, that
stood by, and heard it, said that it
thundered: others said, An angel
spake to him.
30 Jesus answered and said,
R
This voice came not because of
me, but for your sakes. 11:42
31 Now is the judgment of this
world: now shall R the prince of
this world be cast out. Ma 12:29
32 And I, R if I be lifted up from
the earth, will draw R all men unto
me. 3:14; 8:28 z [Ro 5:18; He 2:9]
12:25–26

12:13–15 the King of Israel. Until this point, Jesus had discouraged expressions of
support from the people (6:15; 7:1–8). Here, He allowed public enthusiasm. He entered
Jerusalem on the back of a young donkey. This act fulfilled prophecy (Ze 9:9) and as
such was a symbolic proclamation that Jesus is the Messiah. 12:20 to worship at
the feast. This verse indicates that these Greeks were Jewish proselytes. By recording
this incident, perhaps John was hinting that the salvation rejected by many of the Jews
was already passing to the Gentiles. 12:24 Except a corn . . . die. When a seed dies,
it produces fruit. Life comes by death. This principle is not only true in nature, but it is
also true spiritually. Jesus was speaking first and foremost of Himself. He is the grain of
wheat. His death would produce much fruit and would result in many living for God.
12:27 Now is my soul troubled. Jesus’ agony over His impending death was not
confined to Gethsemane, where He prayed for the cup to pass from Him (Ma 26:39).
He felt the agony and expressed it almost a week before Gethsemane.
 1581
R R
33 This he said, signifying what
death he should die. 18:32; 21:19
34 The people answered him,
R
We have heard out of the law
that Christ abideth for ever: and
how sayest thou, The Son of man
must be lifted up? who is this Son
of man? Ps 89:36, 37; Is 9:6, 7; Mi 4:7
35 Then Jesus said unto them,
Yet a little while is the light with
you. R Walk while ye have the
light, lest darkness come upon
you: for R he that walketh in dark-
ness knoweth not whither he go-
eth. [Ga 6:10]; Ep 5:8 z [1 Jo 2:9–11]
36 While ye have light, believe
in the light, that ye may be R the
children of light. These things
spake Jesus, and departed, and
did hide himself from them. 8:12
37 But though he had done so
many R miracles before them, yet
they believed not on him: 11:47
38 That the saying of E-sa′-ias
the prophet might be fulfilled,
which he spake, R Lord, who hath
believed our report? and to whom
hath the arm of the Lord been re-
vealed? Is 53:1; Ro 10:16
39 Therefore they could not be-
lieve, because that E-sa′-ias said
again,
40 R He hath blinded their eyes,
and hardened their heart; that
they should not see with their
eyes, nor understand with their
heart, and be converted, and I
should heal them. Is 6:9, 10
41 R These things said E-sa′-ias,
when he saw his glory, and spake
of him. Is 6:1
42 Nevertheless among the chief
rulers also many believed on him;
JOHN 13:1
but because of the Pharisees they
did not T confess him, lest they
should be put out of the syna-
gogue: 7:13; 9:22 z publicly acknowledge
43 For they loved the praise of
men more than the praise of God.
44 Jesus cried and said, He that
believeth on me, believeth not on
me, but on him that sent me.
45 And R he that seeth me seeth
him that sent me. [14:9]
46 R I am come a light into the
world, that whosoever believeth
on me should not abide in dark-
ness. vv. 35, 36; 1:4, 5; 8:12
47 And if any man hear my
words, and believe not, I judge
him not: for I came not to judge
the world, but to save the world.
48 R He that rejecteth me, and re-
ceiveth not my words, hath one
that judgeth him: the word that I
have spoken, the same shall judge
him in the last day. [Lk 10:16]
49 For R I have not spoken of
myself; but the Father which
sent me, he gave me a command-
ment, R what I should say, and
what I should speak. 8:38 z De 18:18
50 And I know that his com-
mandment is life everlasting:
whatsoever I speak therefore,
even as the Father said unto me,
so I R speak. 5:19; 8:28
Now R before the feast of
13 the passover, when Jesus
knew that R his hour was come
that he should depart out of this
world unto the Father, having
loved his own which were in the
world, he R loved them unto the
end. Ma 26:2 z 12:23; 17:1 z 15:9
12:49–50

12:35–36 while ye have the light. Instead of answering the people’s questions (v. 34),
Jesus gave them a warning. Jesus is the light. He wanted the people to believe and
abide in Him (v. 46). 12:42–43 Nevertheless. This word marks a stark contrast be-
tween these believers and the unbelief spoken of in verses 37–41. These men were
genuine believers. Their problem was that they feared the opinions of their fellow leaders.
Such believers will be ashamed at Christ’s return (1 Jo 2:28). 12:47 I judge him
not. Christ will judge, but at His first coming He did not come to judge but to save
(3:17). 13:1 unto the end. This phrase means either ‘‘to the last’’ or ‘‘utterly and
Continued on the next page
JOHN 13:2
R
2 And supper being ended, the
devil having T now put into the
heart of Judas Is-car′-i-ot, Simon’s
son, to betray him; Lk 22:3 z already
3 Jesus knowing R that the Fa-
ther had given all things into his
hands, and that he was come from
God, and went to God; [5:20–23; 17:2]
4 He riseth from supper, and
laid aside his garments; and took
a towel, and girded himself.
5 After that he poureth water
into a bason, and began to wash
the disciples’ feet, and to wipe
them with the towel wherewith
he was girded.
6 Then cometh he to Simon Pe-
ter: and Peter saith unto him,
Lord, dost thou wash my feet?
7 Jesus answered and said unto
him, What I do thou R knowest not
now; but thou shalt know here-
after. 12:16; 16:12
8 Peter saith unto him, Thou
shalt never wash my feet. Jesus
answered him, If I wash thee not,
thou hast no part with me.
9 Simon Peter saith unto him,
Lord, not my feet only, but also
my hands and my head.
10 Jesus saith to him, He that is
washed needeth not save to wash
his feet, but is clean every whit:
and R ye are clean, but not all. [15:3]
11 For R he knew who T should
betray him; therefore said he, Ye
are not all clean. 6:64; 18:4 z would
12 So after he had washed their
feet, and had taken his garments,
and was set down again, he said
unto them, Know ye what I have
done to you?
1582
13 Ye call me Master and
Lord: and ye say well; for so
I am.
14 R If I then, your Lord and Mas-
ter, have washed your feet; R ye
also ought to wash one another’s
feet. Lk 22:27 z [Ga 6:1, 2]
15 For R I have given you an ex-
ample, that ye should do as I have
done to you. Ma 11:29; Ph 2:5
16 Verily, verily, I say unto you,
R
The servant is not greater than
his lord; neither he that is sent
greater than he that sent him. 15:20
17 If ye know these things,
happy are ye if ye do them.
18 I speak not of you all: I know
whom I have chosen: but that the
R
scripture may be fulfilled, He
that eateth bread with me hath
lifted up his heel against me. 15:25
19 Now I tell you before it come,
that, when it is come to pass, ye
may believe that I am he.
20 R Verily, verily, I say unto you,
He that receiveth whomsoever I
send receiveth me; and he that re-
ceiveth me receiveth him that
sent me. Lk 9:48; 10:16; Ga 4:14
21 R When Jesus had thus said,
R
he was troubled in spirit, and
testified, and said, Verily, verily, I
say unto you, that one of you shall
betray me. Lk 22:21 z 12:27
22 Then the disciples looked
one on another, T doubting of
whom he spake. perplexed about
23 Now there was T leaning on
Jesus’ bosom one of his disciples,
whom Jesus loved. reclining at
13:13–17

completely.’’ What follows in verses 1–11 demonstrates Jesus’ complete love. Jesus
loved His disciples, even though He knew that one would betray Him, another would
deny Him, and all would desert Him for a time. 13:8 no part with me. The washing
was a symbol of spiritual cleansing (vv. 10–11). If Peter did not participate in the cleans-
ing, he would not enjoy fellowship with Christ (1 Jo 1:9). 13:13 Master and Lord.
These were the ordinary titles of respect given to a rabbi. 13:18 hath lifted up his
heel. Jesus quoted Psalm 41:9 to explain the action of Judas. Lifting up one’s heel was
a gesture of insult or a preparation to kick. The blow had not yet been given. This was
the attitude of Judas at that moment. He was eating with the disciples, but he was ready
to strike. 13:23 leaning on Jesus’ bosom. At this time people did not generally sit at
a table to eat. They reclined on the left side of a low platform, resting on the left elbow
 1583
24 Simon Peter therefore beck-
oned to him, that he should ask
who it should be of whom he
spake.
25 He then T lying on Jesus’
breast saith unto him, Lord, who
is it? leaning back
26 Jesus answered, He it is, to
whom I shall give a sop, when I
have dipped it. And when he had
dipped the sop, he gave it to Ju-
das Is-car′-i-ot, the son of Si-
mon.
27 R And after the sop Satan en-
tered into him. Then said Jesus
unto him, That thou doest, do
quickly. Lk 22:3
28 Now no man at the table
knew for what T intent he spake
this unto him. reason
29 For some of them thought,
because R Judas had the T bag, that
Jesus had said unto him, Buy
those things that we have need
of T against the feast; or, that he
should give something to the
poor. 12:6 z money box z for
30 He then having received the
T
sop went immediately out: and
it was night. piece of bread
31 Therefore, when he was gone
out, Jesus said, R Now is the Son
JOHN 13:38
R
of man glorified, and God is glo-
rified in him. 12:23; Ac 3:13 z [1 Pe 4:11]
32 If God be glorified in him,
God shall also glorify him in him-
self, and R shall T straightway glo-
rify him. 12:23 z immediately
33 Little children, yet a R little
while I am with you. Ye shall seek
me: R and as I said unto the Jews,
Whither I go, ye cannot come; so
now I say to you. 14:19 z [7:34; 8:21]
34 A new commandment I
give unto you, That ye love
one another; as I have loved you,
that ye also love one another.
35 R By this shall all men know
that ye are my disciples, if ye
have love one to another. 1 Jo 2:5
36 Simon Peter said unto him,
Lord, whither goest thou? Jesus
answered him, Whither I go, thou
canst not follow me now; but thou
shalt follow me afterwards.
37 Peter said unto him, Lord,
why cannot I follow thee now?
I will R lay down my life for thy
sake. Mk 14:29–31; Lk 22:33, 34
38 Jesus answered him, Wilt
thou lay down thy life for my
sake? Verily, verily, I say unto
13:34–35

and eating with the right hand, their feet extended outward. Reclining in such a way, a
man’s head was near the chest of the person on his left. whom Jesus loved. The
disciple is never named in Scripture, but the tradition of the early church designates him
as John, the author of this Gospel. 13:33 Little children is an expression of tender
affection used nowhere else in the Gospels. John did not forget the expression; he used
it repeatedly in 1 John. 13:34 love one another. One of the dominant themes in the
apostle John’s writings is love. God loves the whole world (3:16). Jesus repeatedly
demonstrates His compassion for people in general and His love for His disciples in
particular (10:11; 11:3; 13:1; 15:9). First John 4 points to God as the source of love. In
13:34–35 and 15:12–13, Christ points to love as the primary characteristic of believers’
relationships with each other. Christ set the ultimate example which we are to emulate
by being willing to die for those He loved. The Christian’s love for other Christians is
primary evidence of true discipleship. If we are really disciples of Christ, we will love our
brothers and sisters in Him. 13:35 By this. Unbelievers recognize Jesus’ disciples
not by their doctrinal distinctives, nor by dramatic miracles, nor even by their love for the
lost. They recognize His disciples by their deeds of love for one another. 13:36 Lord,
whither goest thou? This question Jesus had already addressed twice before, indicat-
ing that Peter completely missed the point of what Jesus said in verses 34 and 35.
13:37 I will lay down my life for thy sake. Peter was ready to die for Jesus. Unfortu-
nately, he was not ready, at this point, to live for Him. Later Peter would die for Christ
(21:18–19). Church tradition states that Peter was crucified upside down, at his request,
for he felt himself unworthy to be crucified like his Lord.
JOHN 14:1 1584
thee, The cock shall not crow, till
thou hast denied me thrice.
Let R not your heart be
14 troubled: ye believe in
God, believe also in me. [v. 27; 16:22]
2 In my Father’s house are
many T mansions: if it were not so,
I would have told you. I go to pre-
pare a place for you. Lit. dwellings
3 And if I go and prepare a
place for you, I will come again,
and receive you unto myself; that
where I am, there ye may be also.
4 And whither I go ye know,
and the way ye know.
5 R Thomas saith unto him,
Lord, we know not whither thou
goest; and how can we know the
way? 11:16; 20:24–29; 21:2; Ma 10:3
6 Jesus saith unto him, I
am the way, the truth, and the
life: R no man cometh unto the Fa-
ther, R but by me. 1 Ti 2:5 z [10:7–9]
7 R If ye had known me, ye
should have known my Father
also: and from henceforth ye know
him, and have seen him. 8:19
8 Philip saith unto him, Lord,
shew us the Father, and it T suffi-
ceth us. will satisfy
9 Jesus saith unto him, Have I
been so long time with you, and
yet hast thou not known me,
Philip? he that hath seen me hath
seen the Father; and how sayest
thou then, Shew us the Father?
10 Believest thou not that I am
in the Father, and the Father in
me? the words that I speak unto
you I speak not of T myself: but
the Father that dwelleth in me, he
doeth the works. my own authority
11 Believe me that I am in the
Father, and the Father in me: R or
else believe me for the very
works’ sake. 5:36; 10:38
12 R Verily, verily, I say unto
you, He that believeth on me,
the works that I do shall he do
also; and greater works than
these shall he do; because I go
unto my Father. Ma 21:21; Mk 16:17
13 R And whatsoever ye shall
ask in my name, that will I do,
that the Father may be R glorified
in the Son. [Jam 1:5–7; 1 Jo 3:22] z 13:31
14 If ye shall ask any thing in
my name, I will do it.
15 R If ye love me, keep my
commandments. 1 Jo 5:3
16 And I will pray the Father, and
R
he shall give you another Com-
forter, that he may abide with you
for ever; [15:26; 20:22]; Ac 2:4, 33
17 Even R the Spirit of truth;
whom the world cannot receive,
because it seeth him not, neither
knoweth him: but ye know him;
for he dwelleth with you, and
shall be in you. [16:13; 1 Jo 4:6; 5:7]
18 I will not leave you T comfort-
less: I will come to you. orphans
14:1–4 14:6 14:12–14
14:15–18

14:3 I will come again, and receive you. Peter may have failed Jesus (13:38), but
Christ will not fail to return for Peter and for everyone else who has believed in Him (1 Th
4:16–17). 14:6 the way, the truth, and the life. Through His death and resurrection,
Jesus is the way to the Father. He is also the truth and the life. As truth, He is the
revelation of God. As life, He is the source of our very beings. 14:12 greater works.
Jesus had accomplished the greatest works possible, including raising the dead. How
could He say that believers would do greater works? The answer is seen in the extent
of what the apostles did. Jesus’ work on earth was confined to Palestine; the apostles
would preach everywhere and see the conversion of thousands. Peter’s message at
Pentecost brought more followers to Jesus that did Jesus’ entire earthly ministry. The
disciples were able to do this work because Christ would go to the Father and send the
Holy Spirit to empower them. 14:17 the Spirit of truth. This is another name for
the Holy Spirit because He is truth and guides us into all truth (1 Co 2:13; 2 Pe 1:21).
14:18 comfortless. He would not abandon them. He would come to them. There are
three suggested interpretations as to when that statement would be fulfilled: (1) after the
 1585
19 Yet a little while, and the
world seeth me no more; but
R
ye see me: R because I live, ye
shall live also. 16:16, 22 z [Ro 5:10]
20 At that day ye shall know
that R I am in my Father, and ye in
me, and I in you. v. 11; 10:38
21 He that hath my command-
ments, and keepeth them, he it is
that loveth me: and he that loveth
me shall be loved of my Father,
and I will love him, and will T man-
ifest myself to him. reveal
22 R Judas saith unto him, not Is-
car′-i-ot, Lord, how is it that thou
wilt manifest thyself unto us, and
not unto the world? Lk 6:16
23 Jesus answered and said
unto him, If a man love me,
he will keep my words: and my
Father will love him, R and we will
come unto him, and make our
abode with him. 2 Co 6:16; Ep 3:17
24 He that loveth me not keep-
eth not my sayings: and R the word
which ye hear is not mine, but the
Father’s which sent me. 5:19
25 These things have I spoken
unto you, being yet present with
you.
26 But the Comforter, which
is the Holy Ghost, whom the
Father will send in my name, he
shall teach you all things, and
bring all things to your remem-
brance, whatsoever I have said
unto you.
27 R Peace I leave with you, my
JOHN 15:4
peace I give unto you: not as the
world giveth, give I unto you. Let
not your heart be troubled, nei-
ther let it be afraid. Col 3:15
28 Ye have heard how I said unto
you, I go away, and come again
unto you. If ye loved me, ye would
rejoice, because I said, R I go unto
the Father: for R my Father is
greater than I. 16:16 z [5:18; Ph 2:6]
29 And R now I have told you
before it come to pass, that, when
it is come to pass, ye might be-
lieve. 13:19
30 Hereafter I will not talk much
with you: R for the prince of this
world cometh, and hath R nothing
in me. [12:31] z [2 Co 5:21; He 4:15]
31 But that the world may
know that I love the Father;
and R as the Father gave me com-
mandment, even so I do. Arise,
let us go hence. 10:18; Is 50:5; Ph 2:8
I am the true vine, and
15
bandman.
my Father is the hus-
2 R Every branch in me that
beareth not fruit he taketh away:
and every branch that beareth
fruit, he purgeth it, that it may
bring forth more fruit. Ma 15:13
3 R Now ye are clean through
the word which I have spoken
unto you. [13:10; 17:17]; Ep 5:26
4 R Abide in me, and I in you.
14:19–21 14:23 14:26–27
14:31 15:1–7

resurrection, (2) at Pentecost, in the person of the Holy Spirit, and (3) at the second
coming. 14:23 If a man love me, he will keep my words. In response to Judas’
question (v. 22), Jesus explained that His manifestation to the disciples would be in
response to their love and obedience. make our abode with him. If a believer loves
and obeys the Lord, he or she will experience fellowship with God. 14:24 He that
loveth me not keepeth not my sayings. If a person does not love Jesus, he or she will
not obey Him. Disobedience is a serious matter, for Jesus’ words are the words of God.
14:30 hath nothing in me. These words indicate Jesus’ sinlessness. Jesus’ yielding to
what was about to happen did not mean that Satan had any power over Him. Jesus
would soon voluntarily yield to the death of the cross, in loving obedience to the Father
(v. 31). 15:2 Every branch in me. The emphasis of in me in this passage is on deep,
abiding fellowship. Jesus’ purpose was to move His disciples from servants to friends
(vv. 13–15). This would involve a process of discipline in regard to His commandments.
purgeth. This word means ‘‘cleanses.’’ Once the fruit is on the vine, the vinedresser
cleanses the fruit of bugs and diseases. The spiritual counterpart is cleansing which is
done through the Word (v. 3).
JOHN 15:5
As the branch cannot bear fruit
of itself, except it abide in the
vine; no more can ye, except ye
abide in me. 17:23; Ep 3:17; [Col 1:23]
5 I am the vine, ye are the
branches: He that abideth in me,
and I in him, the same bringeth
forth much fruit: for without me
ye can do R nothing. 2 Co 3:5
6 If a man abide not in me, R he
is cast forth as a branch, and is
withered; and men gather them,
and cast them into the fire, and
they are burned. Ma 3:10
7 If ye abide in me, and my
words R abide in you, R ye shall ask
what ye will, and it shall be done
T
unto you. 1 Jo 2:14 z 14:13; 16:23 z for
8 R Herein is my Father glori-
fied, that ye bear much fruit; so
shall ye be my disciples. [Ph 1:11]
9 As the Father hath R loved
me, so have I loved you: con-
tinue ye in my love. 5:20; 17:26
10 R If ye keep my command-
ments, ye shall abide in my love;
even as I have kept my Father’s
commandments, and abide in his
love. 14:15
11 These things have I spoken
unto you, that my joy might re-
main in you, and R that your joy
might be full. [16:24]; 1 Jo 1:4
12 R This is my R commandment,
That ye love one another, as I
have loved you. 13:34 z Ro 12:9
13 R Greater love hath no man
1586
than this, that a man lay down his
life for his friends. 1 Jo 3:16
14 R Ye are my friends, if ye do
whatsoever I command you. 14:15
15 Henceforth I call you not ser-
vants; for the servant knoweth
not what his lord doeth: but I have
called you friends; for all things
that I have heard of my Father I
have made known unto you.
16 R Ye have not chosen me, but
I have chosen you, and ordained
you, that ye should go and bring
forth fruit, and that your fruit
should remain: that whatsoever
ye shall ask of the Father in my
name, he may give it you. 6:70
17 These things I command you,
that ye love one another.
18 R If the world hate you, ye
know that it hated me before it
hated you. 7:7; 1 Jo 3:13
19 R If ye were of the world, the
world would love his own: but
R
because ye are not of the world,
but I have chosen you out of the
world, therefore the world hateth
you. 1 Jo 4:5 z 17:14
20 Remember the word that I
said unto you, The servant is not
greater than his lord. If they have
persecuted me, they will also per-
secute you; if they have kept my
saying, they will keep yours also.
21 But R all these things will they
15:9–17

15:6 If a man abide not. Not abiding in Christ has serious consequences: (1) the
person is cast forth as a branch, indicating the loss of fellowship; (2) the person is
withered, indicating a loss of vitality; (3) the person is burned, indicating a loss of reward.
15:8 Herein. Notice the striking parallel between this verse and 13:35. fruit. The love
of 13:35 is pictured here. The text has come full circle in showing how strategic it is for
disciples to love each other, as Christ’s method of evangelizing the lost. Where there is
good fruit, there are also seeds for propagation. 15:11 that your joy might be full.
This phrase is an expression peculiar to John (3:29; 16:24; 17:13; 1 Jo 1:4; 2 Jo 12). It
describes a believer’s experience of Christ’s love: complete joy. 15:14 if ye do. Jesus
is our model for love (v. 13). Intimacy with Him is the motive for loving as He loves. If
believers obey His command to love, they enjoy the intimacy of His friendship. Not that
friendship, unlike sonship, is a once-for-all gift, but develops as the result of obeying
Jesus’ command to love. 15:15 I call you not servants. Until this point, Jesus had
called His disciples servants (12:26; 13:13–16). A servant does what he is told and sees
what his master does, but does not necessarily know the meaning or purpose of it.
friends. A friend knows what is happening because friends develop deep fellowship
by communicating with one another.
 1587
do unto you for my name’s sake,
because they know not him that
sent me. Ma 10:22; 24:9; [1 Pe 4:14]
22 If I had not come and spoken
unto them, they had not had sin:
R
but now they have no T cloke for
their sin. [Ro 1:20; Jam 4:17] z excuse
23 R He that hateth me hateth my
Father also. 1 Jo 2:23
24 If I had not done among them
R
the works which none other man
did, they had not had sin: but now
have they both R seen and hated
both me and my Father. 3:2 z 14:9
25 But this cometh to pass, that
the word might be fulfilled that is
written in their law, R They hated
me without a cause. Ps 35:19; 69:4
26 But when the Comforter is
come, whom I will send unto you
from the Father, even the Spirit of
truth, which proceedeth from the
Father, he shall testify of me:
27 And R ye also shall bear wit-
ness, because ye have been with
me from the beginning. Lk 24:48
These things have I spoken
16 unto you, that ye should not
be T offended. made to stumble
JOHN 16:11
R
3 And these things will they do
unto you, because they have not
known the Father, nor me. 8:19
4 But these things have I told
you, that when the time shall
come, ye may remember that I
told you of them. And these
things I said not unto you at the
beginning, because I was with
you.
5 But now I go my way to him
that sent me; and none of you
asketh me, Whither goest thou?
6 But because I have said these
things unto you, R sorrow hath
filled your heart. Ma 17:23
7 Nevertheless I tell you the
truth; It is T expedient for you
that I go away: for if I go not away,
the Comforter will not come unto
you; but if I depart, I will send him
unto you. advantageous
8 And when he is R come, he
will T reprove the world of sin,
and of righteousness, and of judg-
ment: Ac 1:8; 2:1–4, 37 z convict
9 R Of sin, because they believe
not on me;
10 R Of righteousness, R because
Ac 2:22

I go to my Father, and ye see me

2 They shall put you out of the no more; Ac 2:32 z 5:32
synagogues: yea, the time com- 11 Of judgment, because the
eth, that whosoever killeth you prince of this world is judged.
will think that he doeth God ser-
vice. 16:7–15

15:22–23 not had sin . . . no cloke for their sin. The world’s hatred of Jesus was a
sin against God, for He revealed the Father Himself to them. 15:26–27 he shall
testify. As the disciples spoke, the Holy Spirit would bring inner conviction to unbelievers
concerning Christ. This in turn would make the disciples witnesses for Jesus.
16:2 They shall put you out of the synagogues. The persecution that the disciples
would face included excommunication and even execution. Excommunication had eco-
nomic as well as religious implications because much of the life of an ancient Jew
revolved around the synagogue. 16:7 It is expedient for you. The disciples must
have thought, ‘‘How can it be expedient for us to be alone? The Romans hate us
because they see us as disturbers of the peace. The Jewish leaders hate us because
they see us as blasphemers.’’ Jesus explained the benefits of His departure. When
Jesus left, the believers would have (1) the provision of the Holy Spirit (vv. 7–15); (2) the
potential of full joy (vv. 16–24); (3) the possibility of fuller knowledge (vv. 25–28); (4) the
privilege of peace (vv. 29–33). 16:8 reprove. This means ‘‘convince’’ or ‘‘convict.’’
The Holy Spirit would demonstrate the truth of Christ beyond the fear of contradiction.
The Holy Spirit convicts unbelievers through believers who witness about Christ (15:26–
27). Believers are the mouthpiece for God’s voice. 16:11 Of judgment. Satan, the
ruler of the world, rules in the hearts of unregenerate people and blinds their minds
Continued on the next page
JOHN 16:12
12 I have yet many things to say
unto you, R but ye cannot bear
them now. Mk 4:33
13 Howbeit when he, R the Spirit
of truth, is come, R he will guide
you into all truth: for he shall not
speak of himself; but whatsoever
he shall hear, that shall he speak:
and he will shew you things to
come. [14:17] z 14:26; Ac 11:28; Re 1:19
14 R He shall glorify me: for he
shall receive T of mine, and shall
shew it unto you. 15:26 z what is mine
15 R All things that the Father
hath are mine: therefore said I,
that he shall take of mine, and
shall shew it unto you. Ma 11:27
16 A R little while, and ye shall
not see me: and again, a little
while, and ye shall see me, be-
cause I go to the Father. 7:33; 12:35
17 Then said some of his disci-
ples among themselves, What is
this that he saith unto us, A little
while, and ye shall not see me:
and again, a little while, and ye
shall see me: and, Because I go to
the Father?
18 They said therefore, What is
this that he saith, A little while?
we cannot tell what he saith.
19 Now Jesus knew that they
were desirous to ask him, and
said unto them, Do ye enquire
among yourselves of that I said,
1588
A little while, and ye shall not see
me: and again, a little while, and
ye shall see me?
20 Verily, verily, I say unto you,
That ye shall weep and lament,
but the world shall rejoice: and
ye shall be sorrowful, but your
sorrow shall be turned into joy.
21 R A woman when she is in tra-
vail hath sorrow, because her
hour is come: but as soon as she
is delivered of the child, she re-
membereth no more the anguish,
for joy that a man is born into the
world. Ge 3:16; Is 42:14; 1 Th 5:3
22 And ye now therefore
have sorrow: but I will see
you again, and your heart shall
rejoice, and your joy no man tak-
eth from you.
23 And in that day ye shall ask
me nothing. R Verily, verily, I say
unto you, Whatsoever ye shall
ask the Father in my name, he
will give it you. [14:13; 15:16]; Ma 7:7
24 Hitherto have ye asked noth-
ing in my name: ask, and ye shall
receive, R that your joy may be
R
full. 17:13 z 15:11
25 These things have I spoken
unto you in T proverbs: but the
time cometh, when I shall no
more speak unto you in T prov-
16:22–24

(1 Co 2:6–8). Satan was judged at the cross, and the Holy Spirit would convince people
of the judgment to come. Satan has been judged, so all who side with him will be judged
with him. 16:12 you. Here, this refers to the apostles. Technically, what the Lord says
about the ministry of the Holy Spirit in verses 12–15 applies primarily to the apostles.
That ministry was threefold: (1) He would guide them into all truth (v. 13); (2) He would
tell them of the future (v. 13); (3) He would help them glorify Christ (vv. 14–15). Jesus’
words were fulfilled in the apostles’ preaching and writings. 16:13 Spirit of truth. The
phrase means that the Holy Spirit is the source of truth (14:17; 15:26). guide. The Holy
Spirit would not compel or carry the disciples into truth. He would lead; their job was to
follow. 16:14 glorify me. The Holy Spirit glorifies Christ by declaring Him or making
Him known. It is the work of the Holy Spirit to throw light on Jesus Christ, who is the
image of the invisible God. Christ is to be on center stage; that is the desire of both the
Father and the Spirit. The apostles received truth from the Holy Spirit, truth about things
to come, and truth about Christ. Then, under the guidance of the Holy Spirit, they wrote
those truths in documents known today as the New Testament. 16:18 A little while.
The biggest question weighing on the disciples’ minds was the time factor. They simply
did not understand the strange intervals marked by their separation from Jesus.
16:21 A woman when she is in travail. Jesus used the example of a pregnant woman
whose sorrow is transformed into joy in the birth of a child.
 1589
erbs, but I shall shew you plainly
of the Father. figurative language
26 At that day ye shall ask in my
name: and I say not unto you, that
I will pray the Father for you:
27 R For the Father himself
loveth you, because ye have
loved me, and R have believed that
I came out from God. [14:21, 23] z 3:13
28 R I came forth from the Father,
and am come into the world:
again, I leave the world, and go
to the Father. vv. 5, 10, 17; 13:1, 3
29 His disciples said unto him,
Lo, now speakest thou plainly,
and speakest no proverb.
30 Now are we sure that R thou
knowest all things, and needest
not that any man should ask thee:
by this R we believe that thou
camest forth from God. 21:17 z 17:8
31 Jesus answered them, Do ye
now believe?
32 R Behold, the hour cometh,
yea, is now come, that ye shall be
scattered, R every man to his own,
and shall leave me alone: and
R
yet I am not alone, because the
Father is with me. Ac 8:1 z 20:10 z 8:29
33 These things I have spo-
ken unto you, that in me ye
might have peace. R In the world
ye shall have tribulation: but be
of good cheer; R I have overcome
the world. 2 Ti 3:12 z Ro 8:37; [1 Jo 4:4]
JOHN 17:9
These words spake Jesus,
17 and lifted up his eyes to
heaven, and said, Father, the hour
is come; glorify thy Son, that thy
Son also may glorify thee:
2 As thou hast given him power
over all flesh, that he should give
eternal life to as many R as thou
hast given him. 6:37, 39
3 And this is life eternal, that
they might know thee R the only
true God, and Jesus Christ, whom
thou hast sent. 1 Co 8:4; 1 Th 1:9
4 R I have glorified thee on the
earth: I have finished the work
which thou gavest me to do. 13:31
5 And now, O Father, glorify
thou me with thine own self with
the glory R which I had with thee
before the world was. 1:1, 2; Ph 2:6
6 I have manifested thy name
unto the men R which thou gavest
me out of the world: thine they
were, and thou gavest them me;
and they have kept thy word. 6:37
7 Now they have known that
all things whatsoever thou hast
given me are of thee.
8 For I have given unto them
the words which thou gavest me;
and they have received them, and
have known surely that I came
out from thee, and they have be-
lieved that thou didst send me.
9 I pray for them: R I pray not
16:27 16:33

16:26 I will pray the Father for you. Because Jesus provides forgiveness of sins
through His death and now intercedes for all believers at the right hand of the Father
(He 7:25), we have direct access to the Father. We do not need the intercession of a
priest, because Jesus acts as our High Priest before God. 16:31 Do ye now believe?
We continue in the Christian life the same way we begin, by believing in Jesus. The
more we learn of Christ, the more we have to believe. The more we place our trust in
Jesus, the more we receive. The more we receive, the more we can accomplish for His
glory. 16:33 tribulation. This is literally ‘‘pressure’’ and figuratively means ‘‘affliction’’
or ‘‘distress.’’ 17:1–2 the hour is come. Throughout the Gospel of John, Jesus re-
ferred to the cross as His ‘‘hour’’ (2:4; 7:30; 8:20; 12:23; 13:1). The time for Him to die
had arrived. glorify thy son. Jesus was asking that His mission to the world would be
made known through the cross. The reasons for this request are twofold: (1) that thy
Son also may glorify thee. In the cross, Jesus reveals the Father to the world, that is, His
love and justice, and (2) that, through Jesus’ death on the cross, God would provide
forgiveness of sins and give eternal life to all those who believe in His Son. 17:3 that
they might know thee. Eternal life consists of a growing knowledge of the only true
God as opposed to false gods.
JOHN 17:10 1590
for the world, but for them which
thou hast given me; for they are
thine. [1 Jo 5:19]
10 And all mine are thine, and
R
thine are mine; and I am glori-
fied in them. 16:15
11 R And now I am no more
in the world, but these are in
the world, and I come to thee. Holy
Father, keep through thine own
name those whom thou hast given
me, that they may be one, as we
are. [Ac 1:9; He 4:14; 9:24; 1 Pe 3:22]
12 While I was with them in the
world, I kept them in thy name:
those that thou gavest me I have
kept, and none of them is lost,
but the son of perdition; that the
scripture might be fulfilled.
13 And now come I to thee; and
these things I speak in the world,
that they might have my joy ful-
filled in themselves.
14 I have given them thy word;
and the world hath hated them,
because they are not of the world,
even as I am not of the world.
15 I pray not that thou shouldest
take them out of the world, but
R
that thou shouldest keep them
from the evil. Ga 1:4; 2 Th 3:3
16 They are not of the world,
even as I am not of the world.
17 R Sanctify them through thy
truth: thy word is truth. [Ep 5:26]
18 R As thou hast sent me into
the world, even so have I also sent
them into the world. 4:38; 20:21
19 And for their sakes I sanctify
myself, that they also might be
sanctified through the truth.
20 Neither pray I for these
alone, but for them also which
shall believe on me through their
word;
21 That they all may be one;
as thou, Father, art in me, and
I in thee, that they also may be
one in us: that the world may be-
lieve that thou hast sent me.
22 And the R glory which thou
gavest me I have given them;
R
that they may be one, even as
we are one: 14:20; 1 Jo 1:3 z [2 Co 3:18]
23 I in them, and thou in me,
that they may be made perfect in
one; and that the world may
know that thou hast sent me, and
hast loved them, as thou hast
loved me.
24 R Father, I will that they also,
whom thou hast given me, be
with me where I am; that they
may behold my glory, which thou
17:11 17:21–23

17:11 keep through thine own name. This verse reveals Jesus’ sensitivity to the plight
of His disciples brought on by His departure. He was going to the Father, but they would
be left behind. Jesus asked the Father to keep them true to the revelation of God that
Jesus had given to them while He was with them. The disciples would have a new union
with the Father and Son through the future indwelling of the Holy Spirit. 17:14–16 of
the world. This verse has profound implications for discipleship. Our desire should not
be to isolate ourselves from the world, but to use Christ’s Word and the Holy Spirit’s
power to serve Him while our life lasts. Yet, at the same time, we should not become like
the world, succumbing to the evil influences of the world. 17:17 Sanctify them. This
means ‘‘to set apart.’’ There are two ways to understand this statement: (1) as separate
for holiness, or (2) as set apart for service. According to the first view, Jesus was praying
not only that the disciples should be kept from evil, but that they should advance in
holiness. 17:21 That they all may be one. The present tense of the verb ‘‘to be’’
indicates that Jesus was praying for the unity that takes place through the sanctification
of believers. This is what Jesus was commanding in 13:34–35. 17:22 the glory. This
is the revelation of Jesus Christ through His disciples and is the means to unity. Such
unity begins with belief and correct thinking about Jesus and God the Father, that is,
with doctrine. But correct belief must bear fruit—a life that demonstrates God’s love and
produces unity between all believers. 17:23 I in them, and thou in me. The mutual
indwelling of the Father in the Son and the Son in the church is also the means to unity,
the ultimate expression of God’s love (13:35; Ro 8:17).
 1591 JOHN 18:18
hast given me: for thou lovedst you that I am he: if therefore ye
me before the foundation of the seek me, let these go their way:
world. [12:26; 14:3; 1 Th 4:17] 9 That the saying might be ful-
25 O righteous Father, the world filled, which he spake, R Of them
hath not known thee: but I have which thou gavest me have I lost
known thee, and these have none. [6:39; 17:12]
known that thou hast sent me. 10 R Then Simon Peter having a
26 R And I have declared unto sword drew it, and smote the high
them thy name, and will declare priest’s servant, and cut off his
it: that the love R wherewith thou right ear. The servant’s name was
hast loved me may be in them, Mal′-chus. Ma 26:51; Mk 14:47
and I in them. Ex 34:5–7 z 15:9 11 Then said Jesus unto Peter,
When Jesus had spoken Put up thy sword into the sheath:
18 these words, R he went forth
with his disciples over the brook
the cup which my Father hath
given me, shall I not drink it?
Ce′-dron, where was a garden, 12 Then the T band and the cap-
into the which he entered, and his tain and officers of the Jews took
disciples. Ma 26:30, 36; Mk 14:26, 32 Jesus, and bound him, cohort
2 And Judas also, which be- 13 And led him away to An′-nas
trayed him, knew the place: R for first; for he was father in law to
R
Jesus ofttimes resorted thither Ca′-ia-phas, which was the high
with his disciples. Lk 21:37; 22:39
priest that same year. 11:49, 51
3 R Judas then, having received 14 Now Ca′-ia-phas was he,
a band of men and officers from which gave counsel to the Jews,
that it was expedient that one
the chief priests and Pharisees, man should die for the people.
cometh thither with lanterns and 15 R And Simon Peter followed
torches and weapons. Ac 1:16
Jesus, and so did R another disci-
4 Jesus therefore, R knowing all ple: that disciple was known unto
things that should come upon the high priest, and went in with
him, went forth, and said unto Jesus into the palace of the high
them, Whom seek ye? 13:1, 3; 19:28 priest. Mk 14:54; Lk 22:54 z 20:2–5
5 They answered him, Jesus 16 R But Peter stood at the door
of Nazareth. Jesus saith unto without. Then went out that other
them, I am he. And Judas also, disciple, which was known unto
which R betrayed him, stood with the high priest, and spake unto
them. 13:21 her that kept the door, and
6 As soon then as he had said brought in Peter. Ma 26:69
unto them, I am he, they went 17 Then saith the damsel that
backward, and fell to the ground. kept the door unto Peter, Art not
7 Then asked he them again, thou also one of this man’s disci-
Whom seek ye? And they said, ples? He saith, I am R not. Ma 26:34
Jesus of Nazareth. 18 And the servants and officers
8 Jesus answered, I have told stood there, who had made a fire
18:1 brook Cedron. A brook was located in a ravine that was between Jerusalem and
the Mount of Olives. 18:3 officers. These were members of the temple police under
the command of the Jewish council, the Sanhedrin. 18:13 Annas. Annas was high
priest from A.D. 7 to 14. He was deposed by the Romans. Then Caiaphas, Annas’
son-in-law, was appointed to the position and served from A.D. 18 to 37. However,
according to Jewish law the high priest was a lifetime position, so the Jews still consid-
ered Annas to be high priest. Therefore, they took Jesus to Annas first. 18:15 another
disciple. Although this other disciple is never identified, the consensus is that he was
John, the author of this Gospel.
JOHN 18:19 1592
of coals; for it was cold: and they whose ear Peter cut off, saith, Did
warmed themselves: and Peter not I see thee in the garden with
stood with them, and warmed him?
himself. 27 Peter then denied again: and
19 The high priest then asked immediately the cock crew.
Jesus of his disciples, and of his 28 R Then led they Jesus from
doctrine. Ca′-ia-phas unto the hall of judg-
20 Jesus answered him, R I spake ment: and it was early; R and they
openly to the world; I ever taught themselves went not into the
R
in the synagogue, and R in the judgment hall, lest they should be
temple, whither the Jews always defiled; but that they might eat
resort; and in secret have I said the passover. Ac 3:13 z 11:55; Ac 11:3
nothing. 8:26 z 6:59 z 7:14, 28 29 Pilate then went out unto
21 Why askest thou me? ask them, and said, What accusation
R
them which heard me, what I bring ye against this man?
have said unto them: behold, they 30 They answered and said unto
know what I said. Mk 12:37 him, If he were not a T malefactor,
22 And when he had thus spo- we would not have delivered him
ken, one of the officers which up unto thee. evildoer
stood by struck Jesus with the 31 Then said Pilate unto them,
palm of his hand, saying, An- Take ye him, and judge him ac-
swerest thou the high priest so? cording to your law. The Jews
23 Jesus answered him, If I have therefore said unto him, It is not
spoken evil, bear witness of the lawful for us to put any man to
evil: but if well, why smitest thou death:
me? 32 That the saying of Jesus
24 R Now An′-nas had sent him might be fulfilled, which he
bound unto R Ca′-ia-phas the high spake, R signifying what death he
priest. Lk 3:2; Ac 4:6 z 11:49 should die. 3:14; 8:28; 12:32, 33
25 And Simon Peter stood and 33 R Then Pilate entered into the
warmed himself. They said there- judgment hall again, and called
fore unto him, Art not thou also Jesus, and said unto him, Art thou
one of his disciples? He denied it, the King of the Jews? Ma 27:11
and said, I am not. 34 Jesus answered him, Sayest
26 One of the servants of the thou this thing of thyself, or did
high priest, being his kinsman others tell it thee of me?
18:21 ask them which heard. According to the law, the witnesses for the defense had
to be called first. Jesus should not have been questioned until witnesses had testified.
18:27 Peter then denied again. For the third time, Peter denied the Lord, as Jesus
had said he would (13:38). In the upper room, Peter had boasted that he would remain
true to the Lord to the end (13:37; Ma 26:33,35). In the garden he surrendered to the
desires of his body by sleeping three times when the Lord had commanded the disciples
to stay up in prayer (Mk 14:34–42). Now he submitted to the pressure of the world and
denied the Lord three times. 18:28 the hall of judgment. This was probably the
Roman governor’s official residence, probably the Fortress Antonia near the temple.
18:29–30 What accusation. Pilate was not ignorant of the accusation. He was merely
requesting that it be formally stated. 18:31 It is not lawful for us to put any man to
death. The Romans did not allow the Jews to impose capital punishment. These Jewish
leaders had no interest in a just trial; they simply wanted permission from Rome to have
Jesus executed. 18:34 Sayest thou this thing of thyself. In reply to Pilate, Jesus
gave no violent protest of innocence, nor was He sullenly defiant. Jesus politely but
directly asked whether Pilate was asking on his own initiative or whether the charge was
secondhand. If Pilate’s question originated with him, he was using king in the Roman
sense of political ruler. If not, then king was being used in the Jewish sense of the
 1593 JOHN 19:11
35 Pilate answered, Am I a Jew? head, and they put on him a pur-
Thine own nation and the chief ple robe, twisted
priests have delivered thee unto 3 And said, Hail, King of the
me: what hast thou done? Jews! and they R smoteT him with
36 R Jesus answered, R My king- their hands. Is 50:6 z struck
dom is not of this world: if my 4 Pilate therefore went forth
kingdom were of this world, then again, and saith unto them, Be-
would my servants fight, that I hold, I bring him forth to you,
R
should not be delivered to the that ye may know that I find no
Jews: but now is my kingdom not fault in him. Is 53:9; 1 Pe 2:22–24
from hence. 1 Ti 6:13 z 6:15; 8:15 5 Then came Jesus forth, wear-
37 Pilate therefore said unto ing the crown of thorns, and the
him, Art thou a king then? Jesus purple robe. And Pilate saith
answered, Thou sayest that I am unto them, Behold the man!
a king. To this end was I born, 6 When the chief priests there-
and for this cause came I into the fore and officers saw him, they
world, that I should bear witness cried out, saying, Crucify him,
unto the truth. Every one that is of crucify him. Pilate saith unto
the truth R heareth my voice. 8:47 them, Take ye him, and crucify
38 Pilate saith unto him, What is him: for I find no fault in him.
truth? And when he had said this, 7 The Jews answered him, R We
he went out again unto the Jews, have a law, and by our law he
and saith unto them, R I find in him ought to die, because he made
no fault at all. 19:4, 6; 1 Pe 2:22–24 himself the Son of God. Le 24:16
39 R But ye have a custom, that I 8 When Pilate therefore heard
should release unto you one at that saying, he was the more
the passover: will ye therefore afraid;
that I release unto you the King 9 And went again into the judg-
of the Jews? Ma 27:15–26; Lk 23:17–25 ment hall, and saith unto Jesus,
40 R Then cried they all again, Whence art thou? R But Jesus
saying, Not this man, but Bar-ab′- gave him no answer. Is 53:7
bas. R Now Bar-ab′-bas was a rob- 10 Then saith Pilate unto him,
ber. Is 53:3; Ac 3:14 z Lk 23:19 Speakest thou not unto me?
Then R Pilate therefore knowest thou not that I have
19
him.
took Jesus, and scourged
Ma 20:19; 27:26; Mk 15:15
T
T
power to crucify thee, and have
power to release thee? authority
2 And the soldiers T platted a 11 Jesus answered, R Thou could-
crown of thorns, and put it on his est have no power at all against
messianic king. 18:38 What is truth? This question has been interpreted as (1) a
cynical denial of the possibility of knowing truth; (2) a contemptuous jest at anything so
impractical as abstract truth; and (3) a desire to know what no one had been able to tell
him. no fault. This is a legal term meaning that there were no grounds for a criminal
charge. 18:39 ye have a custom. It appears that some in the crowd suggested that
a prisoner should be released in honor of the Passover (Mk 15:8,11). Pilate jumped at
the possible compromise. By promising to release Jesus on account of the custom
rather than by proclaiming Him innocent, Pilate would avoid insulting the Jewish leaders,
who had already pronounced Him guilty. 19:4 I bring him forth to you. Perhaps
Pilate was appealing to the people’s compassion so that he could release Jesus.
19:7 We have a law. The Jewish leaders were telling Pilate, ‘‘If you are appealing to us,
we say that, according to our law, He must die.’’ As governor, Pilate was bound by
Roman custom to respect Jewish law. he made himself the Son of God. The Jewish
leaders were accusing Jesus of violating the laws against blasphemy (Le 24:16).
19:9 Jesus gave him no answer. Three times Pilate had publicly pronounced Jesus
innocent (18:38; 19:4,6).
JOHN 19:12
me, except it were given thee from
above: therefore R he that delivered
me unto thee hath the greater
sin. 7:30 z 3:27; Ro 13:1
12 And from thenceforth Pilate
sought to release him: but the
Jews cried out, saying, If thou let
this man go, thou art not Caesar’s
friend: R whosoever maketh him-
self a king speaketh against Cae-
sar. 18:33; Lk 23:2; Ac 17:7
13 R When Pilate therefore
heard that saying, he brought
Jesus forth, and sat down in the
judgment seat in a place that is
called the Pavement, but in the He-
brew, Gab′-ba-tha. Is 51:12; Ac 4:19
14 And R it was the preparation
of the passover, and about the
sixth hour: and he saith unto the
Jews, Behold your King! Ma 27:62
15 But they cried out, Away with
him, away with him, crucify him.
Pilate saith unto them, Shall I
crucify your King? The chief
priests answered, R We have no
king but Caesar. [Ge 49:10]
16 R Then delivered he him
therefore unto them to be cruci-
fied. And they took Jesus, and led
him away. Mk 15:15; Lk 23:24
17 And he bearing his cross
R
went forth into a place called
the place of a skull, which is
called in the Hebrew Gol′-go-
tha: He 13:12
18 Where they crucified him,
and two other with him, on either
side one, and Jesus in the midst.
1594
19 And Pilate wrote a title, and
put it on the cross. And the writ-
ing was, JESUS OF NAZARETH
THE KING OF THE JEWS.
20 This title then read many of
the Jews: for the place where
Jesus was crucified was T nigh to
the city: and it was written in He-
brew, and Greek, and Latin. near
21 Then said the chief priests of
the Jews to Pilate, Write not, The
King of the Jews; but that he said,
I am King of the Jews.
22 Pilate answered, What I have
written I have written.
23 R Then the soldiers, when
they had crucified Jesus, took his
garments, and made four parts,
to every soldier a part; and also
his T coat: now the T coat was with-
out seam, woven from the top
throughout. Lk 23:34 z tunic
24 They said therefore among
themselves, Let us not rend it, but
cast lots for it, whose it shall be:
that the scripture might be ful-
filled, which saith, R They parted
my T raiment among them, and
for my T vesture they did cast lots.
These things therefore the sol-
diers did. Ps 22:18 z garments z clothing
25 R Now there stood by the
cross of Jesus his mother, and
his mother’s sister, Mary the wife
of R Cle′-o-phas, and Mary Mag-
da-le′-ne. Lk 2:35; 23:49 z Lk 24:18
26 When Jesus therefore saw
19:25–27

19:12 thou art not Caesar’s friend. The Jews shifted their focus from the religious
charge (v. 7) to the political charge (18:33), which they backed up with an appeal to
Caesar’s own political interest. This new plea forced Pilate to choose between yielding
to an indefinite sense of right or escaping the danger of an accusation from Rome.
19:19 wrote a title. It was a Roman custom to write the name of the condemned person
and his crime on a plaque to be placed above his head at execution. 19:20 written in
Hebrew, and Greek, and Latin. Multilingual inscriptions were common. The title was
written in the local, common, and official languages of the day. Everyone could read the
message in his or her own language. 19:23 the soldiers. According to Roman law,
the garments of a condemned criminal belonged to the executioners. Jesus had two
items of clothing. The cloak was a large, loose garment. The tunic was a close-fitting
garment that went from the neck to the knees. 19:24 cast lots. The outer garment
could be conveniently divided, but the inner garment could not. Thus, the soldiers
divided the outer one and cast lots for the inner one. Unknowingly, the soldiers fulfilled
David’s prophecy in Psalm 22:18.
 1595 JOHN 20:1
R
his mother, and the disciple 35 And he that saw it bare rec-
standing by, whom he loved, he ord, and his record is R true: and he
saith unto his mother, Woman, knoweth that he saith true, that ye
behold thy son! 13:23; 20:2; 21:7, 20, 24 might R believe. 21:24 z [20:31]
27 Then saith he to the disciple, 36 For these things were done,
R
Behold thy mother! And from that that the scripture should be ful-
hour that disciple took her R unto filled, A bone of him shall not be
his own home. 1:11; 16:32; Ac 21:6 broken. [Ex 12:46; Nu 9:12]; Ps 34:20
28 After this, Jesus knowing 37 And again another scripture
that all things were now accom- saith, R They shall look on him
plished, R that the scripture might whom they pierced. Ze 12:10; 13:6
be fulfilled, saith, I thirst. Ps 22:15 38 And after this Joseph of
29 Now there was set a vessel Ar-i-ma-thae′-a, being a disciple
full of vinegar: and R they filled a of Jesus, but secretly R for fear of
spunge with vinegar, and put it the Jews, besought Pilate that he
upon hyssop, and put it to his might take away the body of
mouth. Ps 69:21; Ma 27:48, 50 Jesus: and Pilate gave him leave.
30 When Jesus therefore had re- He came therefore, and took the
ceived the vinegar, he said, R It is body of Jesus. [7:13; 9:22; 12:42]
finished: and he bowed his head, 39 And there came also R Nic-o-
and gave up the ghost. 17:4 de′-mus, which at the first came
31 The Jews therefore, because to Jesus by night, and brought a
it was the preparation, that the mixture of myrrh and aloes, about
bodies should not remain upon an hundred pound weight. 7:50
the cross on the sabbath day, (for 40 Then took they the body of
that sabbath day was an R high Jesus, and wound it in linen
day,) besought Pilate that their clothes with the spices, as the
legs might be broken, and that manner of the Jews is to bury.
they might be taken away. Ex 12:16 41 Now in the place where he
32 Then came the soldiers, and was crucified there was a garden;
brake the legs of the first, and of and in the garden a new T sep-
the other which was crucified ulchre, wherein was never man
with him. yet laid. tomb
33 But when they came to Jesus, 42 R There laid they Jesus there-
and saw that he was dead al- fore because of the Jews’ prepa-
ready, they brake not his legs: ration day; for the sepulchre was
34 But one of the soldiers with a nigh at hand. Is 53:9; Ma 26:12
spear pierced his side, and T forth- The R first day of the week
with R came there out blood and
water. immediately z [1 Jo 5:6, 8]
20 cometh Mary Mag-da-le′-
ne early, when it was yet dark,
19:30 It is finished. Having fulfilled every command of the Father and every prophecy
of Scripture, Jesus voluntarily died. This was not a cry of exhaustion, but of completion.
Jesus had done what He had agreed to do. 19:31 the preparation. This day was
Friday, the day before the Sabbath Day. Bodies should not remain on the cross. It is
ironic that in the midst of a deliberate judicial murder the Jews were scrupulous about
keeping the ceremonial law. According to Jewish law (De 21:23), it was necessary to
remove the bodies of executed criminals before sunset. To avoid breaking the law, the
Jews requested that the legs of the condemned be broken so that the men would die
quickly and could be removed from their crosses. With his legs broken, a victim could
no longer lift his body in order to breathe and would soon suffocate. 19:34 one of
the soldiers with a spear pierced his side. After the soldier did this, blood and water
came out, indicating that Jesus was already dead. Only blood would have flowed from
a living body. 19:35 he that saw. John’s words can be trusted because he is giving
an eyewitness account, so that his readers will believe that Jesus is the Savior.
JOHN 20:2 1596
unto the sepulchre, and seeth the 12 And seeth two angels in
R
stone taken away from the sep- white sitting, the one at the head,
ulchre. Ac 20:7; 1 Co 16:2 z 11:38 and the other at the feet, where
2 Then she runneth, and com- the body of Jesus had lain.
eth to Simon Peter, and to the 13 And they say unto her,
R
other disciple, whom Jesus loved, Woman, why weepest thou? She
and saith unto them, They have saith unto them, Because they
taken away the Lord out of the sep- have taken away my Lord, and I
ulchre, and we know not where know not where they have laid
they have laid him. 21:23, 24 him.
3 R Peter therefore went forth, 14 R And when she had thus
and that other disciple, and came said, she turned herself back, and
to the sepulchre. Lk 24:12 saw Jesus standing, and R knew
4 So they ran both together: not that it was Jesus. Ma 28:9 z 21:4
and the other disciple did outrun 15 Jesus saith unto her, Woman,
Peter, and came first to the sepul- why weepest thou? whom seek-
chre. est thou? She, supposing him to
5 And he stooping down, and be the gardener, saith unto him,
looking in, saw R the linen clothes Sir, if thou have borne him hence,
lying; yet went he not in. 19:40 tell me where thou hast laid him,
6 Then cometh Simon Peter and I will take him away.
following him, and went into the 16 Jesus saith unto her, R Mary.
sepulchre, and seeth the linen She turned herself, and saith
clothes lie, unto him, Rab-bo′-ni; which is to
7 And R the napkin, that was say, T Master. 10:3 z Teacher
about his head, not lying with the 17 Jesus saith unto her, Touch
linen clothes, but wrapped to- me not; for I am not yet ascended
gether in a place by itself. 11:44 to my Father: but go to my breth-
8 Then went in also that R other ren, and say unto them, I ascend
disciple, which came first to the unto my Father, and your Father;
T
sepulchre, and he saw, and be- and to my God, and your God.
lieved. 21:23, 24 z tomb 18 Mary Mag-da-le′-ne came
9 For as yet they knew not the and told the disciples that she
R
scripture, that he must rise again had seen the Lord, and that he
from the dead. Ps 16:10; Ac 2:25, 31 had spoken these things unto her.
10 Then the disciples went away 19 Then the same day at eve-
again unto their own home. ning, being the first day of the
11 But Mary stood without at week, when the doors were shut
the sepulchre weeping: and as where the disciples were assem-
she wept, she stooped down, and bled for R fear of the Jews, came
looked into the sepulchre, Jesus and stood in the midst, and
20:2 They have taken away the Lord. Mary Magdalene jumped to the wrong conclu-
sion. 20:5 the linen clothes lying. No one who came to steal the body would have
taken the time to unwrap it and leave the clothes behind. 20:6 seeth the linen. The
Greek term implies an intense stare, in contrast to the more casual look described in
verse 5. Peter went into the tomb to get a good look. He carefully examined the place
where Jesus’ body had been. 20:9 they knew not the scripture. The disciples
believed because of what they saw in the tomb (v. 8), not because of what they knew
from Old Testament passages describing the Savior’s resurrection (Lk 24:25–27). Jesus
had prophesied His death and resurrection in the disciples’ presence, but the disciples
had not understood what He was talking about. 20:17 Touch me not. This means
‘‘to fasten oneself to’’ or ‘‘to hold.’’ Mary had grabbed Christ and was holding on to
Him as if she would never turn Him loose. 20:19 came Jesus and stood in the midst.
Christ’s appearance was miraculous because the doors were shut. Jesus, as God, could
 1597 JOHN 21:3
R
saith unto them, Peace be unto 27 Then saith he to Thomas,
you. 9:22; 19:38 z 14:27; 16:16; Ep 2:17 Reach hither thy finger, and be-
20 And when he had so said, he hold my hands; and R reach hither
shewed unto them his hands and thy hand, and thrust it into my
his side. Then were the disciples side: and be not faithless, but be-
glad, when they saw the Lord. lieving. Ze 12:10; 13:6; 1 Jo 1:1
21 Then said Jesus to them 28 And Thomas answered and
again, Peace be unto you: R as my said unto him, My Lord and my
Father hath sent me, even so send God.
I you. 17:18, 19; [2 Ti 2:2]; He 3:1 29 Jesus saith unto him, Thom-
22 And when he had said this, as, because thou hast seen me,
he breathed on them, and saith thou hast believed: R blessed are
unto them, Receive ye the Holy they that have not seen, and yet
Ghost: have believed. 2 Co 5:7; 1 Pe 1:8
23 R Whose soever sins ye T remit, 30 And R many other signs truly
they are remitted unto them; and did Jesus in the presence of his
whose soever sins ye retain, they disciples, which are not written
are retained. Ma 16:19; 18:18 z forgive in this book: 21:25
24 But Thomas, one of the 31 R But these are written, that
twelve, called Did′-y-mus, was ye might believe that Jesus is the
not with them when Jesus came. Christ, the Son of God; and that
25 The other disciples therefore believing ye might have life
said unto him, We have seen the through his name. Lk 1:4
Lord. But he said unto them, Ex- After these things Jesus
cept I shall see in his hands the
print of the nails, and put my fin-
21 shewed himself again to the
disciples at the R sea of Ti-be′-
ger into the print of the nails, and ri-as; and on this wise shewed he
thrust my hand into his side, I will himself. Ma 26:32; Mk 14:28
not believe. 2 There were together Simon
26 And after eight days again Peter, and R Thomas called Did′-y-
his disciples were within, and mus, and R Na-than′-a-el of R Cana
Thomas with them: then came in Galilee, and R the sons of Zeb′-
Jesus, the doors being shut, and e-dee, and two other of his disci-
stood in the midst, and said, ples. 20:24 z 1:45–51 z 2:1 z Ma 4:21
Peace be unto you. 3 Simon Peter saith unto them,
perform a variety of miracles without requiring a change in His humanity. Here Christ’s
body was a physical body, the same body in which He died and was buried. The
difference is that His flesh had been changed to take on immortality and incorruptibility
(1 Co 15:53). 20:25 Except I shall see in his hands the print of the nails. Thomas
represents a lot of us. We are skeptical, suspicious, and pragmatic. We want to see it for
ourselves before we are willing to jump on the bandwagon. The majority opinion does
not mean a lot to us. We need to see it for ourselves to believe it. God often works with
people like us as He did with Thomas. He knows our propensities and accommodates
us at critical moments. Thomas needed to see the scars. Once he did, everything fell
into place, and he fully recognized the resurrected Lord. Tradition has it that Thomas
fulfilled his apostolic role by taking the gospel to South Asia. While Christ accommodated
Thomas, He also clearly pointed to the fact that empirical verification wouldn’t always,
sometimes couldn’t, be part of the normal evidence available for convincing followers
of what He has done (v. 29). We will always have some evidence, but perhaps never
enough for belief to be beyond doubt; faith is required. God wants us all to get to the
point where we say with Thomas, ‘‘My Lord and my God.’’ 20:31 that ye might
believe. John states the purpose of his book, which was to convince his readers that
Jesus is the Christ, the Messiah who fulfilled God’s promises to Israel. Jesus is the Son
of God, God in the flesh. By believing these things, a person obtains eternal life (1:12).
JOHN 21:4 1598
T
I go a fishing. They say unto him, art thou? knowing that it was the
We also go with thee. They went Lord. Ac 10:41 z eat breakfast z dared
forth, and entered into T a ship im- 13 Jesus then cometh, and tak-
mediately; and that night they eth bread, and giveth them, and
caught nothing. am going z Lit. the fish likewise.
4 But when the morning was 14 This is now R the third time
now come, Jesus stood on the that Jesus shewed himself to his
shore: but the disciples R knew disciples, after that he was risen
not that it was Jesus. Lk 24:16 from the dead. 20:19, 26
5 Then Jesus saith unto them, 15 So when they had dined,
Children, have ye any T meat? Jesus saith to Simon Peter, Si-
They answered him, No. food mon, son of Jo′-nas, lovest thou me
6 And he said unto them, R Cast more than these? He saith unto
the net on the right side of the him, Yea, Lord; thou knowest that I
ship, and ye shall find. They cast love thee. He saith unto him, R Feed
therefore, and now they were not my lambs. Ac 20:28; 1 Pe 5:2
able to draw it for the multitude 16 He saith to him again the sec-
of fishes. Lk 5:4, 6, 7
ond time, Simon, son of Jo′-nas,
7 Therefore R that disciple lovest thou me? He saith unto him,
whom Jesus loved saith unto Pe- Yea, Lord; thou knowest that I love
ter, It is the Lord. Now when Si- thee. R He saith unto him, Feed my
R
sheep. 1 Pe 2:25 z Ps 79:13
mon Peter heard that it was the 17 He saith unto him the third
Lord, he girt his fisher’s coat unto time, Simon, son of Jo′-nas, lov-
him, (for he was naked,) and did est thou me? Peter was grieved
cast himself into the sea. 13:23; 20:2 because he said unto him the
8 And the other disciples came third time, Lovest thou me? And
in a little ship; (for they were not he said unto him, Lord, R thou
far from land, but as it were two knowest all things; thou knowest
hundred cubits,) dragging the net that I love thee. Jesus saith unto
with fishes. him, Feed my sheep. 2:24, 25; 16:30
9 As soon then as they were 18 R Verily, verily, I say unto thee,
come to land, they saw a fire of When thou wast young, thou
coals there, and fish laid thereon, girdedst thyself, and walkedst
and bread. whither thou wouldest: but when
10 Jesus saith unto them, Bring thou shalt be old, thou shalt stretch
T
of the fish which ye have now forth thy hands, and another shall
caught. some of gird thee, and carry thee whither
11 Simon Peter went up, and thou wouldest not. 13:36; Ac 12:3, 4
drew the net to land full of great 19 This spake he, signifying by
fishes, an hundred and fifty and what death he should glorify
three: and for all there were so God. And when he had spoken
many, yet was not the net broken. this, he saith unto him, R Follow
12 Jesus saith unto them, me. v. 22
R
Come and T dine. And none of 20 Then Peter, turning about,
the disciples T durst ask him, Who seeth the disciple R whom Jesus
21:4 the disciples knew not. Perhaps the apostles did not recognize Jesus because
they were preoccupied with their work, as Mary Magdalene had been with her sorrow
(20:14). In addition, there was not much light at this time of day. 21:7 Peter . . . cast
himself into the sea. John was the first to recognize the Lord; Peter was the first to act.
21:17 thou knowest that I love thee. Peter denied the Lord at least three times. Here,
he affirmed his love for the third time. 21:20–21 the disciple whom Jesus loved. This
is commonly considered to be John, the author of this Gospel.
 1599
R
loved following; which also
leaned on his breast at supper,
and said, Lord, which is he that
betrayeth thee? 13:23; 20:2 z 13:25
21 Peter seeing him saith to
Jesus, Lord, and T what shall this
man do? what about this man
22 Jesus saith unto him, If I will
that he tarry till I come, what is
that to thee? follow thou me.
23 Then went this saying abroad
among the brethren, that that dis-
ciple should not die: yet Jesus
TEACHINGS AND MIRACLES
said not unto him, He shall not
die; but, If I will that he T tarry till I
come, what is that to thee? remain
24 This is the disciple which
R
testifieth of these things, and
wrote these things: and we know
that his testimony is true. 19:35
25 R And there are also many
other things which Jesus did, the
which, if they should be written
every one, R I suppose that even
the world itself could not contain
the books that should be written.
A-men′. 20:30 z Am 7:10

21:24 This is the disciple. This is basically John’s signature to his Gospel.
21:25 there are also many other things which Jesus did. The Gospel of John is
truthful (v. 24), but it is not exhaustive.

The Teachings and Miracles of Jesus Christ

Teachings are noted with the letters A-T. Miracles are numbered 1-35.
Ma Mk Lk Jo
EARLY JUDEAN MINISTRY
At Cana
1. Water Made Wine 2:1-11
In Jerusalem
A. To Nicodemus—The New Birth 3:1-21
In Samaria
B. To the Woman of Samaria—
The Water of Life 4:4-26
THE GALILEAN MINISTRY
First Period
2. Healing the Nobleman’s Son 4:46-54
3. The Draught of Fishes 5:1-11
C. Christ and the Father 5:17-47
4. The Man with an Unclean
Spirit 1:23-26 4:33-35
5. Healing Simon’s Mother-
in-law 8:14-15 1:30-31 4:38-39
6. Healing a Leper 8:2-4 1:40-45 5:12-14
7. Healing the Paralytic 9:2-8 2:1-12 5:17-26
8. The Impotent Man 5:1-16
9. The Withered Hand 12:9-14 3:1-6 6:6-11
Second Period
D. Sermon on the Mount 5-7 6:20-49
10. The Centurion’s Servant 8:5-13 7:1-10
11. The Widow’s Son at Nain 7:11-17
12. The Man Dumb and Blind 12:22
13. Stilling the Storm 8:23-27 4:35-41 8:22-25
14. The Gadarene Demoniac 8:28-34 5:1-20 8:26-39
15. The Daughter of Jairus 9:18-26 5:21-43 8:40-56
TEACHINGS AND MIRACLES 1600

Ma Mk Lk Jo
THE GALILEAN MINISTRY—Cont’d
16. The Afflicted Woman 9:20-22 5:25-34 8:43-48
17. Two Blind Men, Demoniac 9:27-34
E. Coming to the Father Through
the Son 11:25-30
F. Christ the Bread of Life 6:22-71
18. Feeding the Five Thousand 14:13-23 6:30-46 9:10-17 6:1-15
19. Jesus Walking on the Water 14:24-36 6:47-56 6:16-21
G. Hypocrisy of Scribes and Phar-
isees 15:1-20 7:1-23
Third Period
20. Syrophoenician Woman’s
Daughter 15:21-28 7:24-30
21. Deaf and Dumb Man 15:29-31 7:31-37
22. Feeding Four Thousand 15:32-38 8:1-9
23. The Blind Man near Bethsaida 8:22-26
24. The Demoniac Boy 17:14-20 9:14-29 9:37-43
25. The Temple-tax—Tribute Money 17:24-27 9:33
H. Humility and Forgiveness 18 9:33-50 9:46-50
I. Christ the Light of the World 8:12-30
J. Spiritual Freedom 8:31-59
THE PEREAN MINISTRY
26. The Man Born Blind 9:1-41
K. The Good Shepherd 10:1-21
L. Discourse on Prayer 11:1-13
27. The Dumb Demoniac 11:14
M. Arraignment of Pharisees and
Lawyers 11:15-54
N. Trusting in God. The Coming
Christ 12:1-59
28. The Crippled Woman 13:10-21
29. The Man Having Dropsy 14:1-6
30. The Raising of Lazarus 11:1-46
31. The Ten Lepers 17:11-19
O. The Coming of the Kingdom 17:20-
32. The Blind Men near Jericho 20:29-34 10:46-52 18:35-43
THE PASSION WEEK
Tuesday
33. The Withered Fig Tree 21:20-22 11:20-25
P. Arraignment of the Pharisees 23:1-39 12:38-40 20:45-47
Q. Coming Events and the Com-
ing Christ 24–25 13 21:5-38
Thursday
R. The Way, the Truth, the Life 14
S. The Vine and the Branches 15
T. The Departure and Returning 16
Friday
34. Healing the ear of Malchus 26:50-51 14:47 22:49-51
AFTER THE RESURRECTION
35. The Draught of Fishes 21:6-11