October 27, 2025
What was the significance of Jesus turning water into wine?
John 1-3
Andrew Hughes
Big Book Idea
Written to the world, and full of doctrine, John shows us Jesus is the savior of the world.
Key Verse | John 2:11
This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.
John 1-3
Chapter 1
The Word Became Flesh
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through him, and without him was not any thing made that was made. 4 In him was life, 1 1:4 Or was not any thing made. That which has been made was life in him and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it.
6 There was a man sent from God, whose name was John. 7 He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light.
9 The true light, which gives light to everyone, was coming into the world. 10 He was in the world, and the world was made through him, yet the world did not know him. 11 He came to his own, 2 1:11 Greek to his own things; that is, to his own domain, or to his own people and his own people 3 1:11 People is implied in Greek did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who 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 became flesh and dwelt among us, and we have seen his glory, glory as of the only Son 4 1:14 Or only One, or unique One from the Father, full of grace and truth. 15 (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’”) 16 For from his fullness we have all received, grace upon grace. 5 1:16 Or grace in place of grace 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God; the only God, 6 1:18 Or the only One, who is God; some manuscripts the only Son who is at the Father's side, 7 1:18 Greek in the bosom of the Father he has made him known.
The Testimony of John the Baptist
19 And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” 23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight 8 1:23 Or crying out, In the wilderness make straight the way of the Lord,’ as the prophet Isaiah said.”
24 (Now they had been sent from the Pharisees.) 25 They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” 26 John answered them, “I baptize with water, but among you stands one you do not know, 27 even he who comes after me, the strap of whose sandal I am not worthy to untie.” 28 These things took place in Bethany across the Jordan, where John was baptizing.
Behold, the Lamb of God
29 The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! 30 This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’ 31 I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.” 32 And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. 33 I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ 34 And I have seen and have borne witness that this is the Son 9 1:34 Some manuscripts the Chosen One of God.”
Jesus Calls the First Disciples
35 The next day again John was standing with two of his disciples, 36 and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!” 37 The two disciples heard him say this, and they followed Jesus. 38 Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” 39 He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. 10 1:39 That is, about 4 p.m. 40 One of the two who heard John speak and followed Jesus 11 1:40 Greek him was Andrew, Simon Peter's brother. 41 He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). 42 He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John. You shall be called Cephas” (which means Peter 12 1:42 Cephas and Peter are from the word for rock in Aramaic and Greek, respectively ).
Jesus Calls Philip and Nathanael
43 The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” 46 Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” 48 Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” 50 Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” 51 And he said to him, “Truly, truly, I say to you, 13 1:51 The Greek for you is plural; twice in this verse you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”
Chapter 2
The Wedding at Cana
1 On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2 Jesus also was invited to the wedding with his disciples. 3 When the wine ran out, the mother of Jesus said to him, “They have no wine.” 4 And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.”
6 Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. 14 2:6 Greek two or three measures (metrtas); a metrts was about 10 gallons or 35 liters 7 Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8 And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. 9 When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10 and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” 11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.
12 After this he went down to Capernaum, with his mother and his brothers 15 2:12 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated brothers) may refer either to brothers or to brothers and sisters and his disciples, and they stayed there for a few days.
Jesus Cleanses the Temple
13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 14 In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. 15 And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. 16 And he told those who sold the pigeons, “Take these things away; do not make my Father's house a house of trade.” 17 His disciples remembered that it was written, “Zeal for your house will consume me.”
18 So the Jews said to him, “What sign do you show us for doing these things?” 19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It has taken forty-six years to build this temple, 16 2:20 Or This temple was built forty-six years ago and will you raise it up in three days?” 21 But he was speaking about the temple of his body. 22 When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.
Jesus Knows What Is in Man
23 Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. 24 But Jesus on his part did not entrust himself to them, because he knew all people 25 and needed no one to bear witness about man, for he himself knew what was in man.
Chapter 3
You Must Be Born Again
1 Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 2 This man came to Jesus 17 3:2 Greek him by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” 3 Jesus answered him, “Truly, truly, I say to you, unless one is born again 18 3:3 Or from above; the Greek is purposely ambiguous and can mean both again and from above; also verse 7 he cannot see the kingdom of God.” 4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 19 3:6 The same Greek word means both wind and spirit 7 Do not marvel that I said to you, ‘You 20 3:7 The Greek for you is plural here must be born again.’ 8 The wind 21 3:8 The same Greek word means both wind and spirit blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”
9 Nicodemus said to him, “How can these things be?” 10 Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things? 11 Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you 22 3:11 The Greek for you is plural here; also four times in verse 12 do not receive our testimony. 12 If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? 13 No one has ascended into heaven except he who descended from heaven, the Son of Man. 23 3:13 Some manuscripts add who is in heaven 14 And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life. 24 3:15 Some interpreters hold that the quotation ends at verse 15
For God So Loved the World
16 For God so loved the world, 25 3:16 Or For this is how God loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. 18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. 19 And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. 21 But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”
John the Baptist Exalts Christ
22 After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. 23 John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized 24 (for John had not yet been put in prison).
25 Now a discussion arose between some of John's disciples and a Jew over purification. 26 And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.” 27 John answered, “A person cannot receive even one thing unless it is given him from heaven. 28 You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’ 29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom's voice. Therefore this joy of mine is now complete. 30 He must increase, but I must decrease.” 26 3:30 Some interpreters hold that the quotation continues through verse 36
31 He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. 32 He bears witness to what he has seen and heard, yet no one receives his testimony. 33 Whoever receives his testimony sets his seal to this, that God is true. 34 For he whom God has sent utters the words of God, for he gives the Spirit without measure. 35 The Father loves the Son and has given all things into his hand. 36 Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.
Footnotes
[1] 1:4 Or was not any thing made. That which has been made was life in him[2] 1:11 Greek to his own things; that is, to his own domain, or to his own people
[3] 1:11 People is implied in Greek
[4] 1:14 Or only One, or unique One
[5] 1:16 Or grace in place of grace
[6] 1:18 Or the only One, who is God; some manuscripts the only Son
[7] 1:18 Greek in the bosom of the Father
[8] 1:23 Or crying out, ‘In the wilderness make straight
[9] 1:34 Some manuscripts the Chosen One
[10] 1:39 That is, about 4 p.m.
[11] 1:40 Greek him
[12] 1:42 Cephas and Peter are from the word for rock in Aramaic and Greek, respectively
[13] 1:51 The Greek for you is plural; twice in this verse
[14] 2:6 Greek two or three measures (metr&emacron;tas); a metr&emacron;t&emacron;s was about 10 gallons or 35 liters
[15] 2:12 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated “brothers”) may refer either to brothers or to brothers and sisters
[16] 2:20 Or This temple was built forty-six years ago
[17] 3:2 Greek him
[18] 3:3 Or from above; the Greek is purposely ambiguous and can mean both again and from above; also verse 7
[19] 3:6 The same Greek word means both wind and spirit
[20] 3:7 The Greek for you is plural here
[21] 3:8 The same Greek word means both wind and spirit
[22] 3:11 The Greek for you is plural here; also four times in verse 12
[23] 3:13 Some manuscripts add who is in heaven
[24] 3:15 Some interpreters hold that the quotation ends at verse 15
[25] 3:16 Or For this is how God loved the world
[26] 3:30 Some interpreters hold that the quotation continues through verse 36
Table of Contents
Introduction to John
Timeline
Author, Date, and Recipients
John the son of Zebedee wrote this Gospel. He was a Palestinian Jew, one of the 12 disciples, and a member of Jesus’ inner apostolic circle. He was referred to as the disciple “whom Jesus loved” (13:23). John also wrote 1–3 John and Revelation. He likely wrote his Gospel account between A.D. 70 (the date of the destruction of the temple) and A.D. 100 (the reputed end of John’s life). It was likely written from Ephesus in Asia Minor (modern-day Turkey), one of the most important cities of the Roman Empire at the time. His original audience consisted of Jews and Gentiles living in the larger Greco-Roman world in Ephesus and beyond, toward the close of the first century A.D.
Theme and Purpose
The theme of John’s Gospel is that Jesus is the long-awaited, promised Messiah and Son of God. By believing in Jesus, people have eternal life (see 20:30–31).
As evidence that Jesus is the Messiah, John relies on several selected messianic signs performed by Jesus and a series of witnesses to Jesus. These include the Scriptures, John the Baptist, Jesus himself, God the Father, Jesus’ miraculous works, the Holy Spirit, and John himself.
Key Themes
- Jesus. Jesus is God, the “I am.” He existed before the creation of the world, and he has supernatural knowledge. He fulfills the Jewish festivals and institutions. As the sent Son of God, he reflects the Sender. Signs and witnesses demonstrate that he is the Messiah.
- The Trinity. Father, Son, and Spirit are united in their work of revelation and redemption.
- Salvation. God is sovereign in salvation. Jesus’ death is the basis of salvation, which is obtained through believing in the living Jesus as the Son of God
- Eternal Life. Jesus is the giver of eternal life. Believers can experience some of salvation’s benefits during this present evil age.
- Mission. Believers are called to continue Jesus’ mission.
Outline
- Prologue: The Incarnate Word (1:1–18)
- Signs of the Messiah, with Teaching about Life in Him (1:19–12:50)
- The Farewell Teaching and the Passion Narrative (13:1–20:31)
- Epilogue: The Roles of Peter and of the Disciple Whom Jesus Loved (21:1–25)
The Setting of John
The events of the Gospel of John take place in Palestine, incorporated into the Roman Empire in 63 B.C. Appointed by the Romans as king over the Jews in 37 B.C., Herod the Great ruled until his death in 4 B.C. The Romans divided his kingdom among his descendants.
Fact: All things were made through him
All things were made through him. John begins his Gospel in the same way that Genesis begins: with creation (1:1–5; Gen. 1:1). He reveals that Jesus, God’s Son, existed eternally with God the Father, and the whole creation was made through him (Col. 1:15–16; compare 1 Cor. 8:6).
Fact: A humble hometown
A humble hometown. Jesus’ parents came from Nazareth, a small town halfway between the Mediterranean Sea and the Sea of Galilee. They returned to Nazareth from Egypt after having fled there from the wrath of Herod (2:19–23). The people of Jesus’ day despised Nazareth (John 1:46).
Fact: Temple
The temple was the means through which God dwelt with his people in meaningful fellowship (1:13; 2:4–5). It also brought glory and pleasure to God (1:8). Jesus said that he was the final temple, restoring fellowship once more between God and his people (John 2:19–22; Eph. 2:19–22).
Fact: So that you may believe
John wrote his Gospel “so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (20:30). In 8:24, Jesus tells his listeners that faith in him is the only way to find life (see 3:15–16; 11:25).
Fact: The bronze serpent
The bronze serpent. When the people of Israel looked upon the serpent in order to live (21:9), it was a prophetic picture of the day when believers would look to the crucified Christ for salvation (John 3:14–15).
Fact: Finding their true master
Finding their true master. John reports that two of Jesus’ disciples had previously followed John the Baptist (1:35–40). One of them was Andrew; the other was probably John himself. They believed John the Baptist’s testimony about Jesus, and became his disciples instead.
Fact: The master of the feast
The master of the feast (2:9) had an important job. He was both the head server and master of ceremonies. His primary responsibility was making sure that the guests had enough to eat and drink. If he did a good job, he might be awarded a wreath at the end of the festivities.
Fact: Born-again Christian
The phrase born-again Christian originally comes from 3:1–8. Jesus uses the image of a second birth to explain what happens to believers at conversion. The Holy Spirit cleanses them from sin and makes them new in Christ.
New Testament Timeline
The following chart provides a detailed New Testament timeline. Most of the dates can be determined precisely by correlating biblical events with extensive historical documents and archaeological evidence. Dates with an asterisk denote approximate or alternative dates. The extensive external confirmation of New Testament dates and events encourages great confidence in the truth and historicity of both the Old and New Testaments.
| 5 B.C.* | Jesus is born in Bethlehem. |
| 4 B.C. | Jesus’ family flees to Egypt to escape from Herod’s plan to kill Jesus (Matt. 2:13–18); Herod dies; Judas (of Sepphoris) and others rebel, requiring the Syrian Governor Varus to intervene throughout Palestine; Sepphoris, a city four miles from Nazareth, is destroyed by Roman soldiers; Judea, Samaria, and Idumea are given to Herod’s son, Archelaus; Galilee and Perea are given to his son Antipas; Jesus’ family, after returning from Egypt, resides in Nazareth (Matt. 2:19–23), a small village in southern Galilee. |
| A.D. 6 | Archelaus is exiled for incompetence; Judea becomes a Roman province; Judas the Galilean (of Gamla) leads a revolt against the tax census; the governor of Syria, Quirinius (A.D. 6–7), appoints Annas high priest (6–15). |
| 8* | Jesus (age 12) interacts with the teachers in the temple (Luke 2:41–50). |
| 8*–28/30 | Jesus works as a carpenter in Nazareth (Matt. 13:55; Mark 6:3) and probably in neighboring villages and Sepphoris, which was being rebuilt. |
| 28–29* | John the Baptist begins his ministry around the Jordan River (John 1:19). |
| 28–30* | Jesus begins his ministry in Judea, but soon focuses his efforts in Galilee. In Jerusalem, Pharisees (like Gamaliel) train disciples (like Paul) in their tradition. They send a delegation to Galilee, but the delegation rejects Jesus’ teaching. In Alexandria, Philo (20 B.C.–A.D. 50) attempts to unify Greek philosophy with Hebrew Scripture. |
| 33 (or 30) | Jesus returns to Judea, is crucified, and resurrected. James the brother of Jesus becomes a believer after witnessing the resurrected Jesus (1 Cor. 15:7; Acts 12:17). Jesus ascends to the Father’s right hand (Acts 1). Jesus’ first followers receive the Holy Spirit at Pentecost and begin to proclaim the gospel (Acts 2). |
| 33/34* | Paul witnesses the resurrected Lord on the way to Damascus and is commissioned as an apostle to the nations (Acts 9; Gal. 1:15–16). |
| 34–37 | Paul ministers in Damascus and Arabia (Acts 9:19–22; 26:20; Gal. 1:16–18). |
| 36 | Pilate loses his position for incompetence. |
| 36/37* | Paul meets with Peter in Jerusalem (Acts 9:26–30; Gal. 1:18). |
| 37–45 | Paul ministers in Syria, Tarsus, and Cilicia (Acts 9:30; Gal. 1:21). |
| 38* | Peter witnesses to Cornelius (Acts 10). |
| 39 | Antipas is exiled. |
| 40–45* | James writes his letter to believers outside Palestine (see James 1:1). |
| 41–44 | Agrippa, Herod the Great’s grandson, rules Palestine; he kills James the brother of John (Acts 12:2) and imprisons Peter (Acts 12:3). |
| 42–44 | Paul receives his “thorn in the flesh” (2 Cor. 12:7). |
| 44 | Peter leaves Jerusalem; Agrippa is killed by an “angel of the Lord” (Acts 12:23). |
| 44–46 | Theudas persuades many Jews to sell their possessions and follow him into the wilderness where he claimed he would miraculously divide the Jordan River; Roman procurator Fadus dispatches his cavalry and beheads the would-be messiah. |
| 44–47* | Paul’s Second Visit to Jerusalem; time of famine (Acts 11:27–30; Gal. 2:1–10). |
| 46–47 | Paul’s First Missionary Journey (with Barnabas) from Antioch to Cyprus, Antioch in Pisidia, Iconium, and Lystra (Acts 13:4–14:26). |
| 46–48 | Roman procurator Tiberius Alexander crucifies two sons (Jacob and Simon) of Judas the Galilean. |
| 48* | Paul writes Galatians, perhaps from Antioch (see Acts 14:26–28). |
| 48–49* | Paul and Peter return to Jerusalem for the Apostolic Council, which, with the assistance of James, frees Gentile believers from the requirement of circumcision in opposition to Pharisaic believers (Acts 15:1–29); Paul and Barnabas return to Antioch (Acts 15:30) but split over a dispute about John Mark (Acts 15:36–40). |
| 48/49–51* | Paul’s Second Missionary Journey (with Silas) from Antioch to Syria, Cilicia, southern Galatia, Macedonia, notably Philippi, Thessalonica, and Berea; and then on to Achaia, notably Athens and Corinth (Acts 15:36–18:22). |
| 49 | Claudius expels Jews from Rome because of conflicts about Jesus (Acts 18:2); Paul befriends two refugees, Priscilla and Aquila, in Corinth (Acts 18:2–3). |
| 49–51* | Paul writes 1–2 Thessalonians from Corinth (Acts 18:1, 11; also compare Acts 18:5 with 1 Thess. 1:8). |
| 51 | Paul appears before Gallio, proconsul of Achaia (Acts 18:12–17). |
| 50–54* | Peter comes to Rome. |
| 52–57* | Paul’s Third Missionary Journey from Antioch to Galatia, Phrygia, Ephesus, Macedonia, Greece (Acts 18:23–21:17). |
| 52–55 | Paul ministers in Ephesus (Acts 19:1–20). |
| 53–55* | Mark writes his Gospel, containing Peter’s memories of Jesus; perhaps within a decade, Matthew publishes his Gospel, which relies on Mark and other sources. Paul writes 1 Corinthians from Ephesus (Acts 19:10). |
| 54 | Claudius dies (edict exiling Jews repealed); Priscilla and Aquila return to Rome and host a church in their home (see Rom. 16:3–5). |
| 54–68 | Nero reigns. |
| 55–56* | Paul writes 2 Corinthians from Macedonia (Acts 20:1, 3; 2 Cor. 1:16; 2:13; 7:5; 8:1; 9:2, 4; see 1 Cor. 16:5). |
| 57* | Paul winters in Corinth and writes Romans (Acts 20:3; see Rom. 16:1–2; also see Rom. 16:23 with 1 Cor. 1:14); travels to Jerusalem (Acts 21:1–16), visits with James the brother of Jesus (Acts 21:17–26), and is arrested (Acts 21:27–36; 22:22–29). |
| 57–59 | Paul is imprisoned and transferred to Caesarea (Acts 23:23–24, 33–34). |
| 60 | Paul begins voyage to Rome (Acts 27:1–2); he is shipwrecked for three months on the island of Malta (Acts 27:39–28:10). |
| 60–70* | Letter to the Hebrews is written. |
| 62 | James the brother of the Lord is executed by the Sadducean high priest Ananus. |
| 62–63* | Peter writes his first letter (1 Peter) from Rome (1 Pet. 5:13). |
| 62* | Paul arrives in Rome and remains under house arrest (Acts 28:16–31); he writes Ephesians (see verses for Colossians), Philippians (Phil. 1:7, 13, 17; 4:22), Colossians (Col. 4:3, 10, 18; see Acts 27:2 with Col. 4:10), Philemon (see Philem. 23 with Col. 1:7; Philem. 2 with Col. 4:17; Philem. 24 with Col. 4:10; also see Col. 4:9). Luke, Paul’s physician and companion (see Col. 4:14), writes Luke and Acts. |
| 62–64 | Paul is released, extends his mission (probably reaching Spain), writes 1 Timothy from Macedonia (see 1 Tim. 1:3) and Titus from Nicopolis (Titus 3:12); he is rearrested in Rome (2 Tim. 1:16–17). |
| 63–64 | Work on the temple complex is completed. |
| 64 (July 19) | Fire in Rome; Nero blames and kills many Christians. |
| 64–67* | Peter writes his second letter ( 2 Peter). Jude writes his letter. Paul writes 2 Timothy (see 2 Tim. 4:6–8). Paul and Peter are martyred in Rome. |
| 66 | First Jewish-Roman War begins with a riot between Greeks and Jews at Caesarea; Roman procurator Gesius Florus (A.D. 64–66) is murdered and a Roman garrison wiped out; Menahem, son or grandson of Judas the Galilean, murders the high priest Ananias and seizes control of the temple; Nero dispatches Vespasian with three legions. |
| 67* | Romans destroy the Qumran community, who beforehand hid the so-called Dead Sea Scrolls in nearby caves; the church in Jerusalem flees to Pella (Matt. 24:15–16; Mark 13:14; Luke 21:20–22); John migrates to Ephesus with Mary, Jesus’ mother. |
| 68 | Nero commits suicide; year of the three emperors. |
| 69 | Rebellion quelled in Galilee and Samaria; Vespasian summoned back to Rome to become emperor. |
| 70 (Aug. 30) | Titus, Vespasian’s son, after a five-month siege of Jerusalem, destroys the temple after desecrating it; the temple’s menorah, Torah, and veil are removed and later put on display in a victory parade in Rome; the influence of the Sadducees ends; the Pharisee Johanan ben Zakkai escapes and convinces the Romans to allow him and others to settle in Jamnia, where they found a school. |
| 73 (May 2)* | Before Roman general Silva breaches the fortress atop Masada following a two-year siege, 936 Jewish rebels commit suicide. |
| 75 | Titus has an affair with the Jewish princess Berenice, sister of Agrippa II (Acts 25:13, 23), whom he later abandons because of the scandal. |
| 77 | Pliny the Elder writes Natural History. |
| 77–78 | Josephus publishes Jewish War in Rome. |
| 79 | Pompeii and Herculaneum are destroyed by eruption of Vesuvius; Pliny the Elder dies attempting to investigate. |
| 81 | The Arch of Titus, celebrating his destruction of the temple, is erected in Rome. |
| 81–96 | Domitian, Titus’s brother, persecutes Christians among the Roman nobility, including his own relatives Clemens and Domitilla. |
| 85–95* | John writes his letters (1–3 John), probably in Ephesus. |
| 89–95* | John writes his Gospel, probably in Ephesus. |
| 93–94 | Josephus publishes Jewish Antiquities in Rome. |
| 94 | Domitian exiles philosophers from Rome. |
| 95* | Amidst persecution, Clement, a leader in the Roman church, writes his Letter to the Corinthians (1 Clement) appealing for peace between the young men and elders. |
| 95–96* | Exiled by Domitian to Patmos, John writes Revelation (Rev. 1:9). |
| 96–98 | Nerva, the first of five “good” emperors, ends official persecution. |
* denotes approximate date; / signifies either/or
The Twelve Apostles*
| Matthew 10:2–4 | Mark 3:16–19 | Luke 6:14–16 | John (various verses) | Acts 1:13 |
|---|---|---|---|---|
| 1. Simon, who is called Peter | 1. Simon (to whom he gave the name Peter) | 1. Simon, whom he named Peter | Simon Peter (1:40–42) | 1. Peter |
| 2. Andrew his [Simon Peter’s] brother | 4. Andrew | 2. Andrew his [Simon Peter’s] brother | Andrew, Simon Peter’s brother (1:40) | 4. Andrew |
| 3. James the son of Zebedee | 2. James the son of Zebedee | 3. James | unnamed son of Zebedee (21:2) | 3. James |
| 4. John his [James’s] brother | 3. John the brother of James | 4. John | unnamed son of Zebedee (21:2) | 2. John |
| 5. Philip | 5. Philip | 5. Philip | Philip of Bethsaida (1:43–44) | 5. Philip |
| 6. Bartholomew | 6. Bartholomew | 6. Bartholomew | Nathanael of Cana (1:45–49; 21:2)** | 7. Bartholomew |
| 7. Thomas | 8. Thomas | 8. Thomas | Thomas called the Twin (11:16) | 6. Thomas |
| 8. Matthew the tax collector | 7. Matthew (Levi, son of Alphaeus, a tax collector, 2:14) | 7. Matthew (Levi, tax collector, 5:27) | 8. Matthew | |
| 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | |
| 10. Thaddaeus | 10. Thaddaeus | 11. Judas the son of James | Judas (not Iscariot) (14:22) | 11. Judas the son of James |
| 11. Simon the Zealot | 11. Simon the Zealot | 10. Simon who was called the Zealot | 10. Simon the Zealot | |
| 12. Judas Iscariot | 12. Judas Iscariot | 12. Judas Iscariot | Judas the son of Simon Iscariot (6:71) | 12. Matthias replaces Judas [who had died] (Acts 1:26) |
*Others in the NT are regarded as apostles besides the Twelve, notably James the brother of Jesus (Acts 15:12–21; 1 Cor. 15:7; Gal. 1:19), Paul (Acts 14:4, 14; 1 Cor. 9:1; 15:8–9), and Barnabas (Acts 14:4, 14).
**Nathanael is probably Bartholomew, since he is closely associated with Philip. He is certainly not Levi/Matthew, who already has two names and who was from Capernaum. It is possible but unlikely that he is Thaddeus/Judas or Simon the Zealot.
The Work of the Trinity
Though the word “Trinity” does not appear in the Bible, by presenting the Father, Son, and Spirit together, all doing what no one else ever does, the Gospel of John gives us the foundation on which this doctrine is based. Observing what God says and does helps us to know him, and observing which actions are done by which members of the Godhead helps us to see which roles they play.
| Action | Father | Son | Spirit |
|---|---|---|---|
| Give life | 5:21, 26; (6:33); 17:3 | 5:21, 25–26, 40; 6:33; 17:3 | 3:6, 8; 6:63 |
| Proclaim future | 1:33 | 13:19, 26, 36–38; 14:3, 29; 16:1–4, 16–28, 32; 20:18 | 16:13 |
| Indwell believers | 14:23 | 14:20, 23; (15:4–7); 17:23, 26 | 14:17 |
| Teach | 6:45; 7:16, 17; 8:28 | 7:14; (8:2); 8:20; 13:13–14 | 14:26 |
| Testify to Jesus | 5:32, 37; 6:27; 8:18 | 8:12–14, 18 | 15:26 |
| Glorify Jesus | 5:22–23; 8:50, 54; 13:31–32; 17:1, 22 | (1:14); 2:11; 13:31–32; 17:5, 24 | 16:14 |
Actions Common to Father and Son
| Action | Father | Son |
|---|---|---|
| Glorify the Father | 4:23; 12:28; 13:31–32 | (2:16); (9:3–4); 11:40; 12:28; 13:31–32; 14:13; 17:1, 4–5 |
| Give the Spirit | 3:34; 14:16 | (4:10–14); (7:37–39); 20:22 |
| Send the Spirit | 14:26 | 15:26; 16:7 |
Actions Common to Son and Spirit
| Action | Son | Spirit |
|---|---|---|
| Be given by the Father | 3:16 | (4:10–14); 14:16 |
| Be sent by the Father | 3:17; 4:34; 5:23–24, 36; 6:29, 57; 7:28–29, 33; 8:16, 26, 29, 42; 9:4; 10:36; 11:42; 12:44–45; 13:20; 15:21; 17:3, 8, 18, 23, 25; 20:21 | 14:26; 15:26 |
| Speak not from himself | (5:19); 5:30; (6:38); 7:16; 12:49–50 | 16:13 |
| Speak only what he hears | 3:32; (3:34); (5:30); 8:26, 40; 12:50; 15:15 | 16:13 |
| Convict | 3:19–20; 4:16, 18; (5:27); (8:7); 8:34, 40; 11:40; 12:7–8; 13:8 | 16:7–11 |
| Be received | 1:12 (see 1:10–11) | 7:39 (see 14:17) |
| Disclose what belongs to God | 1:18 | 16:13–14 |
Jesus Is God: Specific Examples Where Greek Theos (“God”) Is Applied to Jesus
| John 1:1 | In the beginning was the Word, and the Word was with God, and the Word was God. |
| John 1:18 | No one has ever seen God; the only God, who is at the Father’s side, he has made him known. |
| John 20:28 | Thomas answered him, “My Lord and my God!” |
| Rom. 9:5 | To them belong the patriarchs, and from their race, according to the flesh, is the Christ who is God over all, blessed forever. Amen. |
| Titus 2:13 | . . . waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ . . . |
| Heb. 1:8 | But of the Son he says, “Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom.” |
| 2 Pet. 1:1 | To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ . . . |
The First Week of Jesus’ Ministry
| Day 1 | John the Baptist’s witness concerning Jesus | 1:19–28 |
| Day 2 | John the Baptist’s encounter with Jesus | 1:29–34 |
| Day 3 | John the Baptist’s referral of disciples to Jesus | 1:35–39 |
| Day 4 | Andrew’s introduction of his brother Peter to Jesus | 1:40–42 |
| Day 5 | The recruitment of Philip and Nathanael | 1:43–51 |
| Day 6 | ||
| Day 7 | The wedding at Cana | 2:1–11 |
Seven Signs Pointing to Jesus as the Messiah
The first half of John’s Gospel shows that Jesus is the Messiah by way of seven signs (see 20:30–31):
| Changing water into wine | 2:1–11 |
| Healing the official’s son | 4:46–54 |
| Healing the invalid | 5:1–15 |
| Feeding the multitude | 6:5–13 |
| Walking on the water* | 6:16–21 |
| Healing the man born blind | 9:1–7 |
| Raising Lazarus | 11:1–44 |
*John does not explicitly identify this event as a sign.
Physical Items Used by Jesus to Teach Spiritual Truths
Though often misunderstood by Jesus’ hearers, these tangible metaphors explain the gospel.
| Physical Item | Spiritual Truth | References |
|---|---|---|
| Light | true knowledge and presence of God; moral purity | 1:4–5, 7–9; 3:19–21; 8:12; 9:5; 11:9–10; 12:35–36, 46; see 1 John 2:8–10 |
| Jerusalem temple | Christ’s physical body | 2:19–22 |
| Physical birth | spiritual birth: being “born again” | 1:13; 3:3–8; see 6:63; 1 John 3:9; 4:7; 5:1, 18 |
| Wind | the Holy Spirit | 3:8 |
| Water | the Holy Spirit within believers | 4:7–15; 7:37–39; see 1 John 5:6, 8 |
| Food | doing the will of God | 4:31–34 |
| Bread | Jesus himself, his life and death | 6:32–51, 58 |
| Flesh and blood | Jesus’ death | 6:53–56; see 1 John 1:7; 5:6, 8 |
| Door | path to eternal life in Jesus | 10:1–9 |
| Shepherd | Jesus’ self-sacrifice and care for his people | 10:11–18, 26–28; 21:15–17 |
| Vine | Jesus in relationship to his followers | 15:1–11 |
| Cup | God’s wrath toward sin | 18:11 |
| Breath | the Holy Spirit coming upon the disciples | 20:22 |
Regeneration in the New Testament
| John 1:13 | “born . . . of God” |
| John 3:3 | “born again” |
| John 3:5 | “born of water and the Spirit” |
| John 3:6 | “born of the Spirit” |
| John 3:7 | “born again” |
| John 3:8 | “born of the Spirit” |
| Eph. 2:4–5 | “God . . . even when we were dead . . . made us alive together with Christ” |
| Col. 2:13 | “you, who were dead . . . God made alive together with him” |
| Titus 3:5 | “he saved us . . . by the washing of regeneration and renewal of the Holy Spirit” |
| James 1:18 | “he brought us forth by the word of truth” |
| 1 Pet. 1:3 | “he has caused us to be born again” |
| 1 Pet. 1:23 | “you have been born again” |
| 1 John 2:29 | “everyone who practices righteousness has been born of him” |
| 1 John 3:9 | “No one born of God makes a practice of sinning” |
| 1 John 4:7 | “whoever loves has been born of God” |
| 1 John 5:1 | “Everyone who believes that Jesus is the Christ has been born of God” |
| 1 John 5:4 | “everyone who has been born of God overcomes the world” |
| 1 John 5:18 | “everyone who has been born of God does not keep on sinning” |
Witnesses to Jesus
| 1. John the Baptist | 5:32–36; see 1:7–8, 15, 19, 32–34; 3:26 |
| 2. Jesus’ own works | 5:36; see 10:25, 32, 37–38; 15:24 |
| 3. God the Father | 5:37–38; 8:18 |
| 4. The Scriptures, especially by Moses | 5:39, 45–47 |
| 5. Jesus himself | 3:11, 32; 8:14, 18; 18:37 |
| 6. The Spirit | 14:26; 15:26; 16:8–11, 13–14 |
| 7. The disciples, especially John | 15:27; 19:35; 21:24 |
John the Baptist
Zechariah and Elizabeth were childless and advanced in age when Gabriel announced that Elizabeth would bear a son. The baby would be named John, and he would “be filled with the Holy Spirit, even from his mother’s womb” (Luke 1:15). John the Baptist lived and preached in the wilderness of Judea, where he wore clothes made of camel’s hair and ate locusts and wild honey (Mark 1:4–6). John prepared the way for Jesus the Messiah by calling people to repentance, as the OT prophets had predicted (Isa. 40:3; Mal. 3:1). Those who accepted his message were baptized as an outward sign of their inward cleansing from sin. Although Jesus needed no repentance or cleansing, he was baptized by John in order to identify with the sinful people he came to save. After angering the royal Herod family, John was imprisoned and eventually beheaded (Matt. 14:6–12). (John 1:29–34)
Nicodemus
Nicodemus was a Pharisee and a member of the powerful Jewish governing body, the Sanhedrin. He had seen the signs performed by Jesus and recognized that God was with him. Possibly to avoid being seen by his peers, Nicodemus came to Jesus at night to speak with him. Although he was a “teacher of Israel” (3:10) and knew the OT Scriptures, Nicodemus was mystified when Jesus told him that he must be born again. It was while talking with Nicodemus that Jesus made the statement recorded in 3:16, perhaps the most well-known summary of the gospel in all of Scripture. The Bible does not say whether Nicodemus responded to the gospel on this occasion. Later, however, Nicodemus defended Jesus when others wanted to arrest him (7:50–52). After Jesus’ death on the cross, Nicodemus helped Joseph of Arimathea prepare Jesus’ body for burial (19:39–40). (John 3:1–21)
Peter
Peter and his brother Andrew were from the city of Bethsaida. The two fishermen were the first disciples called by Jesus, and they immediately left everything to follow him. Jesus gave Simon the name Cephas, or Peter, which means “rock” (John 1:42). Peter, James, and John became the close inner circle among the 12 disciples. Always listed first among the Twelve, Peter often served as their spokesman. He was with Jesus during the key events of his ministry, including the Transfiguration. Peter was one of Jesus’ most outspoken and passionate followers, though at times that enthusiasm was misplaced and needed a word of correction from Jesus (Matt. 19:27–30; 26:31–35, 69–75). Peter preached boldly at Pentecost. He was arrested multiple times, and even imprisoned, for preaching in the name of Jesus, but he remained faithful (Acts 12:1–19). Peter wrote the two NT letters that bear his name. He died a martyr in Rome, under Nero. (Matthew 16:13–20)
John 1:1 In the beginning was the Word echoes Gen. 1:1. John identifies this Word as Jesus (John 1:14). Here he highlights Jesus’ existence throughout eternity with God. “The Word” conveys the idea of divine self-expression or speech. This idea occurs often in the OT. God’s Word is effective: God speaks, and things come into being (Gen. 1:3; Ps. 33:6; Isa. 55:10–11). By speech he relates personally to his people (e.g., Gen. 15:1). And the Word was with God indicates interpersonal relationship “with” God. And the Word was God affirms that this Word was also in essence the same God who created the universe. Some have claimed that “the Word was God” merely identifies Jesus as a god rather than identifying Jesus as God. However, in Greek grammar, the lack of an article does not necessarily indicate indefiniteness (“a god”). The context must determine the meaning, and the context clearly indicates that “the Word” is the one true God (see also John 1:6, 12, 13, 18).
John 1:4–5 The references to life, light, and darkness draw on language found in Genesis (compare Gen. 1:3–5, 14–18, 20–31; 2:7).
Fact: All things were made through him
All things were made through him. John begins his Gospel in the same way that Genesis begins: with creation (1:1–5; Gen. 1:1). He reveals that Jesus, God’s Son, existed eternally with God the Father, and the whole creation was made through him (Col. 1:15–16; compare 1 Cor. 8:6).
John 1:6–8 witness. John speaks of the first of several witnesses who bear testimony concerning Jesus (see 5:31–47; and chart).
Witnesses to Jesus
| 1. John the Baptist | 5:32–36; see 1:7–8, 15, 19, 32–34; 3:26 |
| 2. Jesus’ own works | 5:36; see 10:25, 32, 37–38; 15:24 |
| 3. God the Father | 5:37–38; 8:18 |
| 4. The Scriptures, especially by Moses | 5:39, 45–47 |
| 5. Jesus himself | 3:11, 32; 8:14, 18; 18:37 |
| 6. The Spirit | 14:26; 15:26; 16:8–11, 13–14 |
| 7. The disciples, especially John | 15:27; 19:35; 21:24 |
John 1:12–13 Receive him means welcoming and submitting to Jesus in a personal relationship. “Believed in” means personal trust. His name refers to all that is true about Jesus. Born, not of blood . . . , but of God makes clear that neither physical birth nor ethnic background nor human effort can make people children of God. Only God’s supernatural work can do that (8:41–47). This applies to both Gentiles and Jews (11:51–52). See also 3:3–8. to all . . . who believed . . . he gave the right to become children of God. Only through believing in Jesus can one become a member of God’s family.
Physical Items Used by Jesus to Teach Spiritual Truths
Though often misunderstood by Jesus’ hearers, these tangible metaphors explain the gospel.
| Physical Item | Spiritual Truth | References |
|---|---|---|
| Light | true knowledge and presence of God; moral purity | 1:4–5, 7–9; 3:19–21; 8:12; 9:5; 11:9–10; 12:35–36, 46; see 1 John 2:8–10 |
| Jerusalem temple | Christ’s physical body | 2:19–22 |
| Physical birth | spiritual birth: being “born again” | 1:13; 3:3–8; see 6:63; 1 John 3:9; 4:7; 5:1, 18 |
| Wind | the Holy Spirit | 3:8 |
| Water | the Holy Spirit within believers | 4:7–15; 7:37–39; see 1 John 5:6, 8 |
| Food | doing the will of God | 4:31–34 |
| Bread | Jesus himself, his life and death | 6:32–51, 58 |
| Flesh and blood | Jesus’ death | 6:53–56; see 1 John 1:7; 5:6, 8 |
| Door | path to eternal life in Jesus | 10:1–9 |
| Shepherd | Jesus’ self-sacrifice and care for his people | 10:11–18, 26–28; 21:15–17 |
| Vine | Jesus in relationship to his followers | 15:1–11 |
| Cup | God’s wrath toward sin | 18:11 |
| Breath | the Holy Spirit coming upon the disciples | 20:22 |
Regeneration in the New Testament
| John 1:13 | “born . . . of God” |
| John 3:3 | “born again” |
| John 3:5 | “born of water and the Spirit” |
| John 3:6 | “born of the Spirit” |
| John 3:7 | “born again” |
| John 3:8 | “born of the Spirit” |
| Eph. 2:4–5 | “God . . . even when we were dead . . . made us alive together with Christ” |
| Col. 2:13 | “you, who were dead . . . God made alive together with him” |
| Titus 3:5 | “he saved us . . . by the washing of regeneration and renewal of the Holy Spirit” |
| James 1:18 | “he brought us forth by the word of truth” |
| 1 Pet. 1:3 | “he has caused us to be born again” |
| 1 Pet. 1:23 | “you have been born again” |
| 1 John 2:29 | “everyone who practices righteousness has been born of him” |
| 1 John 3:9 | “No one born of God makes a practice of sinning” |
| 1 John 4:7 | “whoever loves has been born of God” |
| 1 John 5:1 | “Everyone who believes that Jesus is the Christ has been born of God” |
| 1 John 5:4 | “everyone who has been born of God overcomes the world” |
| 1 John 5:18 | “everyone who has been born of God does not keep on sinning” |
John 1:14 The Word (see v. 1) became flesh does not mean the Word ceased being God. Rather, the Word, who was God, also took on humanity (see Phil. 2:6–7). He lived as God and man at the same time. dwelt among us. Literally, “pitched his tent,” a reminder of how God resided among the Israelites in the tabernacle (see Ex. 25:8–9) and later in the temple. Now God takes up residence among his people in the incarnate Word, Jesus Christ. The OT refers to God’s glory when he manifests his presence in the tabernacle or the temple (e.g., Ex. 33:22; Num. 14:10; Deut. 5:22). the only Son from the Father. Jesus is the “Son of God,” not in the sense of being created or born (see John 1:3) but in the sense of being a Son who shares all his Father’s attributes, and in the sense of having a Father-Son relationship with God the Father. The Greek for “only” means “one of a kind, unique” (compare Gen. 22:2).
John 1:15 bore witness. Jesus speaks of several witnesses who bear testimony concerning him (see chart).
Witnesses to Jesus
| 1. John the Baptist | 5:32–36; see 1:7–8, 15, 19, 32–34; 3:26 |
| 2. Jesus’ own works | 5:36; see 10:25, 32, 37–38; 15:24 |
| 3. God the Father | 5:37–38; 8:18 |
| 4. The Scriptures, especially by Moses | 5:39, 45–47 |
| 5. Jesus himself | 3:11, 32; 8:14, 18; 18:37 |
| 6. The Spirit | 14:26; 15:26; 16:8–11, 13–14 |
| 7. The disciples, especially John | 15:27; 19:35; 21:24 |
John 1:16–17 In the law, God graciously revealed his character and the things he required of his people. Jesus, however, is the final, definitive revelation of God’s grace and truth.
John 1:1–18 Prologue: The Incarnate Word. John presents Jesus as the eternal, preexistent, and now incarnate Word (vv. 1, 14). Jesus is the one-of-a-kind Son of God the Father, which means that he is God (vv. 1, 18). John says that God’s revelation and redemption in and through Jesus are the highest points in the history of salvation. This history includes God’s giving of the law through Moses (v. 17), his dwelling among his people in the tabernacle and the temple (v. 14), and the sending of John the Baptist (vv. 6–8, 15). The prologue also introduces many of the major themes developed later in the Gospel: Jesus as the life (v. 4), the light (vv. 5–9), and the truth (vv. 14, 16–17); believers as God’s children (vv. 12–13); and the world’s rejection of Jesus (vv. 10–11).
John 1:18 No one has ever seen God, that is, in a full and complete way (see 6:46). the only God. Some ancient manuscripts say “the only Son” here (see ESV footnote); the earliest manuscripts say “the only God.” John refers here to two different persons as “God,” as he did in 1:1. Thus John concludes the prologue by emphasizing what he taught in v. 1: Jesus is God, and he has revealed and explained God to humanity.
Jesus Is God: Specific Examples Where Greek Theos (“God”) Is Applied to Jesus
| John 1:1 | In the beginning was the Word, and the Word was with God, and the Word was God. |
| John 1:18 | No one has ever seen God; the only God, who is at the Father’s side, he has made him known. |
| John 20:28 | Thomas answered him, “My Lord and my God!” |
| Rom. 9:5 | To them belong the patriarchs, and from their race, according to the flesh, is the Christ who is God over all, blessed forever. Amen. |
| Titus 2:13 | . . . waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ . . . |
| Heb. 1:8 | But of the Son he says, “Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom.” |
| 2 Pet. 1:1 | To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ . . . |
John 1:19 The Jews is an expression John often uses to refer to hostile Jewish opponents of Jesus. The phrase does not mean all Jews, for Jesus, John the Baptist, and the apostles were also Jews. See ESV footnote on 5:10, etc. Jerusalem. See Jerusalem in the Time of Jesus.
New Testament Timeline
The following chart provides a detailed New Testament timeline. Most of the dates can be determined precisely by correlating biblical events with extensive historical documents and archaeological evidence. Dates with an asterisk denote approximate or alternative dates. The extensive external confirmation of New Testament dates and events encourages great confidence in the truth and historicity of both the Old and New Testaments.
| 5 B.C.* | Jesus is born in Bethlehem. |
| 4 B.C. | Jesus’ family flees to Egypt to escape from Herod’s plan to kill Jesus (Matt. 2:13–18); Herod dies; Judas (of Sepphoris) and others rebel, requiring the Syrian Governor Varus to intervene throughout Palestine; Sepphoris, a city four miles from Nazareth, is destroyed by Roman soldiers; Judea, Samaria, and Idumea are given to Herod’s son, Archelaus; Galilee and Perea are given to his son Antipas; Jesus’ family, after returning from Egypt, resides in Nazareth (Matt. 2:19–23), a small village in southern Galilee. |
| A.D. 6 | Archelaus is exiled for incompetence; Judea becomes a Roman province; Judas the Galilean (of Gamla) leads a revolt against the tax census; the governor of Syria, Quirinius (A.D. 6–7), appoints Annas high priest (6–15). |
| 8* | Jesus (age 12) interacts with the teachers in the temple (Luke 2:41–50). |
| 8*–28/30 | Jesus works as a carpenter in Nazareth (Matt. 13:55; Mark 6:3) and probably in neighboring villages and Sepphoris, which was being rebuilt. |
| 28–29* | John the Baptist begins his ministry around the Jordan River (John 1:19). |
| 28–30* | Jesus begins his ministry in Judea, but soon focuses his efforts in Galilee. In Jerusalem, Pharisees (like Gamaliel) train disciples (like Paul) in their tradition. They send a delegation to Galilee, but the delegation rejects Jesus’ teaching. In Alexandria, Philo (20 B.C.–A.D. 50) attempts to unify Greek philosophy with Hebrew Scripture. |
| 33 (or 30) | Jesus returns to Judea, is crucified, and resurrected. James the brother of Jesus becomes a believer after witnessing the resurrected Jesus (1 Cor. 15:7; Acts 12:17). Jesus ascends to the Father’s right hand (Acts 1). Jesus’ first followers receive the Holy Spirit at Pentecost and begin to proclaim the gospel (Acts 2). |
| 33/34* | Paul witnesses the resurrected Lord on the way to Damascus and is commissioned as an apostle to the nations (Acts 9; Gal. 1:15–16). |
| 34–37 | Paul ministers in Damascus and Arabia (Acts 9:19–22; 26:20; Gal. 1:16–18). |
| 36 | Pilate loses his position for incompetence. |
| 36/37* | Paul meets with Peter in Jerusalem (Acts 9:26–30; Gal. 1:18). |
| 37–45 | Paul ministers in Syria, Tarsus, and Cilicia (Acts 9:30; Gal. 1:21). |
| 38* | Peter witnesses to Cornelius (Acts 10). |
| 39 | Antipas is exiled. |
| 40–45* | James writes his letter to believers outside Palestine (see James 1:1). |
| 41–44 | Agrippa, Herod the Great’s grandson, rules Palestine; he kills James the brother of John (Acts 12:2) and imprisons Peter (Acts 12:3). |
| 42–44 | Paul receives his “thorn in the flesh” (2 Cor. 12:7). |
| 44 | Peter leaves Jerusalem; Agrippa is killed by an “angel of the Lord” (Acts 12:23). |
| 44–46 | Theudas persuades many Jews to sell their possessions and follow him into the wilderness where he claimed he would miraculously divide the Jordan River; Roman procurator Fadus dispatches his cavalry and beheads the would-be messiah. |
| 44–47* | Paul’s Second Visit to Jerusalem; time of famine (Acts 11:27–30; Gal. 2:1–10). |
| 46–47 | Paul’s First Missionary Journey (with Barnabas) from Antioch to Cyprus, Antioch in Pisidia, Iconium, and Lystra (Acts 13:4–14:26). |
| 46–48 | Roman procurator Tiberius Alexander crucifies two sons (Jacob and Simon) of Judas the Galilean. |
| 48* | Paul writes Galatians, perhaps from Antioch (see Acts 14:26–28). |
| 48–49* | Paul and Peter return to Jerusalem for the Apostolic Council, which, with the assistance of James, frees Gentile believers from the requirement of circumcision in opposition to Pharisaic believers (Acts 15:1–29); Paul and Barnabas return to Antioch (Acts 15:30) but split over a dispute about John Mark (Acts 15:36–40). |
| 48/49–51* | Paul’s Second Missionary Journey (with Silas) from Antioch to Syria, Cilicia, southern Galatia, Macedonia, notably Philippi, Thessalonica, and Berea; and then on to Achaia, notably Athens and Corinth (Acts 15:36–18:22). |
| 49 | Claudius expels Jews from Rome because of conflicts about Jesus (Acts 18:2); Paul befriends two refugees, Priscilla and Aquila, in Corinth (Acts 18:2–3). |
| 49–51* | Paul writes 1–2 Thessalonians from Corinth (Acts 18:1, 11; also compare Acts 18:5 with 1 Thess. 1:8). |
| 51 | Paul appears before Gallio, proconsul of Achaia (Acts 18:12–17). |
| 50–54* | Peter comes to Rome. |
| 52–57* | Paul’s Third Missionary Journey from Antioch to Galatia, Phrygia, Ephesus, Macedonia, Greece (Acts 18:23–21:17). |
| 52–55 | Paul ministers in Ephesus (Acts 19:1–20). |
| 53–55* | Mark writes his Gospel, containing Peter’s memories of Jesus; perhaps within a decade, Matthew publishes his Gospel, which relies on Mark and other sources. Paul writes 1 Corinthians from Ephesus (Acts 19:10). |
| 54 | Claudius dies (edict exiling Jews repealed); Priscilla and Aquila return to Rome and host a church in their home (see Rom. 16:3–5). |
| 54–68 | Nero reigns. |
| 55–56* | Paul writes 2 Corinthians from Macedonia (Acts 20:1, 3; 2 Cor. 1:16; 2:13; 7:5; 8:1; 9:2, 4; see 1 Cor. 16:5). |
| 57* | Paul winters in Corinth and writes Romans (Acts 20:3; see Rom. 16:1–2; also see Rom. 16:23 with 1 Cor. 1:14); travels to Jerusalem (Acts 21:1–16), visits with James the brother of Jesus (Acts 21:17–26), and is arrested (Acts 21:27–36; 22:22–29). |
| 57–59 | Paul is imprisoned and transferred to Caesarea (Acts 23:23–24, 33–34). |
| 60 | Paul begins voyage to Rome (Acts 27:1–2); he is shipwrecked for three months on the island of Malta (Acts 27:39–28:10). |
| 60–70* | Letter to the Hebrews is written. |
| 62 | James the brother of the Lord is executed by the Sadducean high priest Ananus. |
| 62–63* | Peter writes his first letter (1 Peter) from Rome (1 Pet. 5:13). |
| 62* | Paul arrives in Rome and remains under house arrest (Acts 28:16–31); he writes Ephesians (see verses for Colossians), Philippians (Phil. 1:7, 13, 17; 4:22), Colossians (Col. 4:3, 10, 18; see Acts 27:2 with Col. 4:10), Philemon (see Philem. 23 with Col. 1:7; Philem. 2 with Col. 4:17; Philem. 24 with Col. 4:10; also see Col. 4:9). Luke, Paul’s physician and companion (see Col. 4:14), writes Luke and Acts. |
| 62–64 | Paul is released, extends his mission (probably reaching Spain), writes 1 Timothy from Macedonia (see 1 Tim. 1:3) and Titus from Nicopolis (Titus 3:12); he is rearrested in Rome (2 Tim. 1:16–17). |
| 63–64 | Work on the temple complex is completed. |
| 64 (July 19) | Fire in Rome; Nero blames and kills many Christians. |
| 64–67* | Peter writes his second letter ( 2 Peter). Jude writes his letter. Paul writes 2 Timothy (see 2 Tim. 4:6–8). Paul and Peter are martyred in Rome. |
| 66 | First Jewish-Roman War begins with a riot between Greeks and Jews at Caesarea; Roman procurator Gesius Florus (A.D. 64–66) is murdered and a Roman garrison wiped out; Menahem, son or grandson of Judas the Galilean, murders the high priest Ananias and seizes control of the temple; Nero dispatches Vespasian with three legions. |
| 67* | Romans destroy the Qumran community, who beforehand hid the so-called Dead Sea Scrolls in nearby caves; the church in Jerusalem flees to Pella (Matt. 24:15–16; Mark 13:14; Luke 21:20–22); John migrates to Ephesus with Mary, Jesus’ mother. |
| 68 | Nero commits suicide; year of the three emperors. |
| 69 | Rebellion quelled in Galilee and Samaria; Vespasian summoned back to Rome to become emperor. |
| 70 (Aug. 30) | Titus, Vespasian’s son, after a five-month siege of Jerusalem, destroys the temple after desecrating it; the temple’s menorah, Torah, and veil are removed and later put on display in a victory parade in Rome; the influence of the Sadducees ends; the Pharisee Johanan ben Zakkai escapes and convinces the Romans to allow him and others to settle in Jamnia, where they found a school. |
| 73 (May 2)* | Before Roman general Silva breaches the fortress atop Masada following a two-year siege, 936 Jewish rebels commit suicide. |
| 75 | Titus has an affair with the Jewish princess Berenice, sister of Agrippa II (Acts 25:13, 23), whom he later abandons because of the scandal. |
| 77 | Pliny the Elder writes Natural History. |
| 77–78 | Josephus publishes Jewish War in Rome. |
| 79 | Pompeii and Herculaneum are destroyed by eruption of Vesuvius; Pliny the Elder dies attempting to investigate. |
| 81 | The Arch of Titus, celebrating his destruction of the temple, is erected in Rome. |
| 81–96 | Domitian, Titus’s brother, persecutes Christians among the Roman nobility, including his own relatives Clemens and Domitilla. |
| 85–95* | John writes his letters (1–3 John), probably in Ephesus. |
| 89–95* | John writes his Gospel, probably in Ephesus. |
| 93–94 | Josephus publishes Jewish Antiquities in Rome. |
| 94 | Domitian exiles philosophers from Rome. |
| 95* | Amidst persecution, Clement, a leader in the Roman church, writes his Letter to the Corinthians (1 Clement) appealing for peace between the young men and elders. |
| 95–96* | Exiled by Domitian to Patmos, John writes Revelation (Rev. 1:9). |
| 96–98 | Nerva, the first of five “good” emperors, ends official persecution. |
* denotes approximate date; / signifies either/or
Jerusalem in the Time of Jesus
The heavily fortified city of Jerusalem lay atop adjacent hills in the mountainous region of Judea. It therefore proved difficult even for the Romans to recapture during the Jewish revolt, although they eventually did so in A.D. 70 after a bitter siege. The oldest portion of Jerusalem, called “the city of David” and “Mount Zion,” lay to the south of the temple, but the city walls in the first century also encompassed the newer Upper City to the west of the temple. To the east, across the Kidron Valley (John 18:1), stood the Mount of Olives (Mark 13:3). To the south of Zion lay the Hinnom Valley. The reconstruction above depicts Jerusalem around A.D. 30, and the general direction of the drawing is looking north.
John 1:20–21 John the Baptist denies being the Christ or Elijah. Elijah, who never died (2 Kings 2:11), was expected to return in the end times (Mal. 4:5) to “restore all things” (Matt. 17:11). John the Baptist did resemble Elijah in his rugged lifestyle (Matt. 3:4; compare 2 Kings 1:8). And Jesus, with his deeper understanding of OT prophecy, saw John as fulfilling the prophecy about Elijah (see Matt. 11:14). John also denied being the Prophet, whose coming was predicted by Moses in Deut. 18:15, 18 (see Acts 3:22) and was expected in Jesus’ day (see John 6:14; 7:40–41; and notes).
John 1:24 Pharisees. A small but influential group of Jews who emphasized observance of the law and their own traditions as the path to righteousness. Many Pharisees opposed Jesus, but some followed him (3:1–5; 7:50; 19:38–40). See note on Matt. 3:7.
John 1:28 John was baptizing. Compare Luke 3:3. John’s baptism was an outward sign reflecting inward repentance (see Matt. 3:6; compare later Christian baptisms at Matt. 28:19; Rom. 6:3; 1 Pet. 3:21). The Bethany across (east of) the Jordan (see John 3:26; 10:40) is different from Lazarus’s village near Jerusalem.
John 1:29 Jesus, by his sacrifice, fulfills the symbolism of the Passover Lamb and other OT sacrifices (Lev. 1:1–5:19; 14:25; 1 Cor. 5:7; Heb. 10:1–14; Rev. 5:6–13). takes away the sin of the world. See Heb. 2:17; 1 John 4:10; and notes on 1 Pet. 2:24; 3:18.
The Work of the Trinity
Though the word “Trinity” does not appear in the Bible, by presenting the Father, Son, and Spirit together, all doing what no one else ever does, the Gospel of John gives us the foundation on which this doctrine is based. Observing what God says and does helps us to know him, and observing which actions are done by which members of the Godhead helps us to see which roles they play.
| Action | Father | Son | Spirit |
|---|---|---|---|
| Give life | 5:21, 26; (6:33); 17:3 | 5:21, 25–26, 40; 6:33; 17:3 | 3:6, 8; 6:63 |
| Proclaim future | 1:33 | 13:19, 26, 36–38; 14:3, 29; 16:1–4, 16–28, 32; 20:18 | 16:13 |
| Indwell believers | 14:23 | 14:20, 23; (15:4–7); 17:23, 26 | 14:17 |
| Teach | 6:45; 7:16, 17; 8:28 | 7:14; (8:2); 8:20; 13:13–14 | 14:26 |
| Testify to Jesus | 5:32, 37; 6:27; 8:18 | 8:12–14, 18 | 15:26 |
| Glorify Jesus | 5:22–23; 8:50, 54; 13:31–32; 17:1, 22 | (1:14); 2:11; 13:31–32; 17:5, 24 | 16:14 |
Actions Common to Father and Son
| Action | Father | Son |
|---|---|---|
| Glorify the Father | 4:23; 12:28; 13:31–32 | (2:16); (9:3–4); 11:40; 12:28; 13:31–32; 14:13; 17:1, 4–5 |
| Give the Spirit | 3:34; 14:16 | (4:10–14); (7:37–39); 20:22 |
| Send the Spirit | 14:26 | 15:26; 16:7 |
Actions Common to Son and Spirit
| Action | Son | Spirit |
|---|---|---|
| Be given by the Father | 3:16 | (4:10–14); 14:16 |
| Be sent by the Father | 3:17; 4:34; 5:23–24, 36; 6:29, 57; 7:28–29, 33; 8:16, 26, 29, 42; 9:4; 10:36; 11:42; 12:44–45; 13:20; 15:21; 17:3, 8, 18, 23, 25; 20:21 | 14:26; 15:26 |
| Speak not from himself | (5:19); 5:30; (6:38); 7:16; 12:49–50 | 16:13 |
| Speak only what he hears | 3:32; (3:34); (5:30); 8:26, 40; 12:50; 15:15 | 16:13 |
| Convict | 3:19–20; 4:16, 18; (5:27); (8:7); 8:34, 40; 11:40; 12:7–8; 13:8 | 16:7–11 |
| Be received | 1:12 (see 1:10–11) | 7:39 (see 14:17) |
| Disclose what belongs to God | 1:18 | 16:13–14 |
John 1:32–34 The Spirit did not merely descend on Jesus. He remained on him, which was a sign of Jesus’ divine anointing as Messiah (Isa. 11:2; 61:1; see Luke 4:18). See note on John 1:41.
Witnesses to Jesus
| 1. John the Baptist | 5:32–36; see 1:7–8, 15, 19, 32–34; 3:26 |
| 2. Jesus’ own works | 5:36; see 10:25, 32, 37–38; 15:24 |
| 3. God the Father | 5:37–38; 8:18 |
| 4. The Scriptures, especially by Moses | 5:39, 45–47 |
| 5. Jesus himself | 3:11, 32; 8:14, 18; 18:37 |
| 6. The Spirit | 14:26; 15:26; 16:8–11, 13–14 |
| 7. The disciples, especially John | 15:27; 19:35; 21:24 |
John 1:40 One of the two . . . was Andrew. The name of the other disciple is not stated; most likely he was John, the author of this Gospel.
Fact: Finding their true master
Finding their true master. John reports that two of Jesus’ disciples had previously followed John the Baptist (1:35–40). One of them was Andrew; the other was probably John himself. They believed John the Baptist’s testimony about Jesus, and became his disciples instead.
John 1:41 The terms Messiah (Hebrew) and Christ (Greek) both mean “anointed.” In the NT and early Judaism, “Messiah” combines many OT expectations about an “anointed one” who would lead, teach, and save God’s people (see, e.g., 2 Sam. 7:5–16; Ps. 110:1–4; Isa. 9:6–7).
John 1:42 Cephas is an Aramaic word meaning “rock” (see Matt. 16:16–18). In the Bible, God frequently changes people’s names to indicate their special calling; see Gen. 17:5; 32:28.
Peter
Peter and his brother Andrew were from the city of Bethsaida. The two fishermen were the first disciples called by Jesus, and they immediately left everything to follow him. Jesus gave Simon the name Cephas, or Peter, which means “rock” (John 1:42). Peter, James, and John became the close inner circle among the 12 disciples. Always listed first among the Twelve, Peter often served as their spokesman. He was with Jesus during the key events of his ministry, including the Transfiguration. Peter was one of Jesus’ most outspoken and passionate followers, though at times that enthusiasm was misplaced and needed a word of correction from Jesus (Matt. 19:27–30; 26:31–35, 69–75). Peter preached boldly at Pentecost. He was arrested multiple times, and even imprisoned, for preaching in the name of Jesus, but he remained faithful (Acts 12:1–19). Peter wrote the two NT letters that bear his name. He died a martyr in Rome, under Nero. (Matthew 16:13–20)
John 1:43 Galilee. The region west of the Jordan and the Sea of Galilee and north of Samaria.
John 1:44 Bethsaida was just northeast of where the Jordan flows into the Sea of Galilee from the north.
John 1:45 Nathanael (see also 21:2) may be the personal name of Bartholomew (see Matt. 10:3; Mark 3:18; Luke 6:14). The Law and . . . the prophets commonly referred to the entire OT (e.g., Matt. 5:17).
Fact: A humble hometown
A humble hometown. Jesus’ parents came from Nazareth, a small town halfway between the Mediterranean Sea and the Sea of Galilee. They returned to Nazareth from Egypt after having fled there from the wrath of Herod (2:19–23). The people of Jesus’ day despised Nazareth (John 1:46).
John 1:48 I saw you. Jesus displays supernatural knowledge, thus confirming his identity as the Messiah. The fig tree often is a symbol for Israel. See note on Mark 11:13–14. Jesus sees Nathanael as an honest Jew.
John 1:49 Son of God designates Jesus as the Messiah predicted in the OT (2 Sam. 7:14; Ps. 2:7; see note on John 1:14). King of Israel also is an OT title for the Messiah (Zeph. 3:15).
The Twelve Apostles*
| Matthew 10:2–4 | Mark 3:16–19 | Luke 6:14–16 | John (various verses) | Acts 1:13 |
|---|---|---|---|---|
| 1. Simon, who is called Peter | 1. Simon (to whom he gave the name Peter) | 1. Simon, whom he named Peter | Simon Peter (1:40–42) | 1. Peter |
| 2. Andrew his [Simon Peter’s] brother | 4. Andrew | 2. Andrew his [Simon Peter’s] brother | Andrew, Simon Peter’s brother (1:40) | 4. Andrew |
| 3. James the son of Zebedee | 2. James the son of Zebedee | 3. James | unnamed son of Zebedee (21:2) | 3. James |
| 4. John his [James’s] brother | 3. John the brother of James | 4. John | unnamed son of Zebedee (21:2) | 2. John |
| 5. Philip | 5. Philip | 5. Philip | Philip of Bethsaida (1:43–44) | 5. Philip |
| 6. Bartholomew | 6. Bartholomew | 6. Bartholomew | Nathanael of Cana (1:45–49; 21:2)** | 7. Bartholomew |
| 7. Thomas | 8. Thomas | 8. Thomas | Thomas called the Twin (11:16) | 6. Thomas |
| 8. Matthew the tax collector | 7. Matthew (Levi, son of Alphaeus, a tax collector, 2:14) | 7. Matthew (Levi, tax collector, 5:27) | 8. Matthew | |
| 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | |
| 10. Thaddaeus | 10. Thaddaeus | 11. Judas the son of James | Judas (not Iscariot) (14:22) | 11. Judas the son of James |
| 11. Simon the Zealot | 11. Simon the Zealot | 10. Simon who was called the Zealot | 10. Simon the Zealot | |
| 12. Judas Iscariot | 12. Judas Iscariot | 12. Judas Iscariot | Judas the son of Simon Iscariot (6:71) | 12. Matthias replaces Judas [who had died] (Acts 1:26) |
*Others in the NT are regarded as apostles besides the Twelve, notably James the brother of Jesus (Acts 15:12–21; 1 Cor. 15:7; Gal. 1:19), Paul (Acts 14:4, 14; 1 Cor. 9:1; 15:8–9), and Barnabas (Acts 14:4, 14).
**Nathanael is probably Bartholomew, since he is closely associated with Philip. He is certainly not Levi/Matthew, who already has two names and who was from Capernaum. It is possible but unlikely that he is Thaddeus/Judas or Simon the Zealot.
John 1:51 Truly, truly, I say to you is a way of emphasizing the authoritative nature of what Jesus says. The expression is found 25 times in John’s Gospel. see heaven opened, and the angels of God ascending and descending. Jesus will be a greater way of access to God than the ladder on which angels traveled between God and Jacob (Gen. 28:12). The Son of Man is a messianic title referring back to the mysterious human-divine figure in Dan. 7:13–14. God gives him rule over all the nations of the earth forever (see Matt. 26:64).
John the Baptist
Zechariah and Elizabeth were childless and advanced in age when Gabriel announced that Elizabeth would bear a son. The baby would be named John, and he would “be filled with the Holy Spirit, even from his mother’s womb” (Luke 1:15). John the Baptist lived and preached in the wilderness of Judea, where he wore clothes made of camel’s hair and ate locusts and wild honey (Mark 1:4–6). John prepared the way for Jesus the Messiah by calling people to repentance, as the OT prophets had predicted (Isa. 40:3; Mal. 3:1). Those who accepted his message were baptized as an outward sign of their inward cleansing from sin. Although Jesus needed no repentance or cleansing, he was baptized by John in order to identify with the sinful people he came to save. After angering the royal Herod family, John was imprisoned and eventually beheaded (Matt. 14:6–12). (John 1:29–34)
John 2:3 The wedding party’s running out of wine may symbolize the spiritual drought of first-century Judaism. Wine (but never drunkenness) was a sign of joy and God’s blessing (Prov. 3:10; Matt. 26:29).
John 2:4 My hour has not yet come. In John, Jesus’ “hour” is the time of his crucifixion, when his saving work is completed (see 7:30; 8:20; 12:23, 27; 13:1; 17:1). Because of people’s misconceptions about the coming Messiah, Jesus chooses not to reveal himself at this point in his ministry. Still, he performs numerous messianic “signs” (see note on 2:11).
Fact: The master of the feast
The master of the feast (2:9) had an important job. He was both the head server and master of ceremonies. His primary responsibility was making sure that the guests had enough to eat and drink. If he did a good job, he might be awarded a wreath at the end of the festivities.
John 1:19–2:11 These verses tell of the first week of Jesus’ ministry. He is hailed by John the Baptist as “God’s lamb” (1:29, 36), is followed by his first disciples (1:37–51), and performs his first miraculous “sign” (see Introduction: Theme and Purpose), turning water into wine at the wedding at Cana (2:1–11).
John 2:11 signs. Miracles (see vv. 6–10; 4:47–50; 6:13; 9:1–7) that point to Jesus’ identity as Messiah and Son of God and lead unbelievers to faith. The statement that this was the first of his signs indicates that Jesus did not do any miracles during his childhood or early adulthood but lived as an ordinary man with his divine identity hidden. and manifested his glory. This miracle showed the glory of Jesus as the sovereign Creator and ruler of the universe and also as the merciful Provider for his people’s needs (compare 1:14).
The First Week of Jesus’ Ministry
| Day 1 | John the Baptist’s witness concerning Jesus | 1:19–28 |
| Day 2 | John the Baptist’s encounter with Jesus | 1:29–34 |
| Day 3 | John the Baptist’s referral of disciples to Jesus | 1:35–39 |
| Day 4 | Andrew’s introduction of his brother Peter to Jesus | 1:40–42 |
| Day 5 | The recruitment of Philip and Nathanael | 1:43–51 |
| Day 6 | ||
| Day 7 | The wedding at Cana | 2:1–11 |
Seven Signs Pointing to Jesus as the Messiah
The first half of John’s Gospel shows that Jesus is the Messiah by way of seven signs (see 20:30–31):
| Changing water into wine | 2:1–11 |
| Healing the official’s son | 4:46–54 |
| Healing the invalid | 5:1–15 |
| Feeding the multitude | 6:5–13 |
| Walking on the water* | 6:16–21 |
| Healing the man born blind | 9:1–7 |
| Raising Lazarus | 11:1–44 |
*John does not explicitly identify this event as a sign.
John 2:12 went down. Cana was in the hill country. Capernaum was at the Sea of Galilee, about 16 miles (26 km) northeast of Cana. Capernaum served as Jesus’ headquarters after John the Baptist’s imprisonment (Matt. 4:12–13; Luke 4:28–31).
John 2:13 This is the first of John’s references to the Jewish Passover (see 6:4; 11:55; 12:1; compare Ex. 12:1–28). John also mentions Jesus’ activities at an unnamed Jewish festival in John 5:1 (possibly Tabernacles), at the Feast of Tabernacles (or Booths) in 7:2, and at the Feast of Dedication (or Hanukkah) in 10:22. went up. Jerusalem was on a higher elevation than Galilee.
John 2:14 Temple here means the area surrounding the temple itself, including the Court of the Gentiles. By selling oxen, sheep, and pigeons, the merchants and the money-changers enabled travelers to Jerusalem to buy their sacrificial animals on-site. By conducting their business in the temple grounds, however, they disrupted the worship of non-Jewish God-fearers (see note on 12:20).
The Work of the Trinity
Though the word “Trinity” does not appear in the Bible, by presenting the Father, Son, and Spirit together, all doing what no one else ever does, the Gospel of John gives us the foundation on which this doctrine is based. Observing what God says and does helps us to know him, and observing which actions are done by which members of the Godhead helps us to see which roles they play.
| Action | Father | Son | Spirit |
|---|---|---|---|
| Give life | 5:21, 26; (6:33); 17:3 | 5:21, 25–26, 40; 6:33; 17:3 | 3:6, 8; 6:63 |
| Proclaim future | 1:33 | 13:19, 26, 36–38; 14:3, 29; 16:1–4, 16–28, 32; 20:18 | 16:13 |
| Indwell believers | 14:23 | 14:20, 23; (15:4–7); 17:23, 26 | 14:17 |
| Teach | 6:45; 7:16, 17; 8:28 | 7:14; (8:2); 8:20; 13:13–14 | 14:26 |
| Testify to Jesus | 5:32, 37; 6:27; 8:18 | 8:12–14, 18 | 15:26 |
| Glorify Jesus | 5:22–23; 8:50, 54; 13:31–32; 17:1, 22 | (1:14); 2:11; 13:31–32; 17:5, 24 | 16:14 |
Actions Common to Father and Son
| Action | Father | Son |
|---|---|---|
| Glorify the Father | 4:23; 12:28; 13:31–32 | (2:16); (9:3–4); 11:40; 12:28; 13:31–32; 14:13; 17:1, 4–5 |
| Give the Spirit | 3:34; 14:16 | (4:10–14); (7:37–39); 20:22 |
| Send the Spirit | 14:26 | 15:26; 16:7 |
Actions Common to Son and Spirit
| Action | Son | Spirit |
|---|---|---|
| Be given by the Father | 3:16 | (4:10–14); 14:16 |
| Be sent by the Father | 3:17; 4:34; 5:23–24, 36; 6:29, 57; 7:28–29, 33; 8:16, 26, 29, 42; 9:4; 10:36; 11:42; 12:44–45; 13:20; 15:21; 17:3, 8, 18, 23, 25; 20:21 | 14:26; 15:26 |
| Speak not from himself | (5:19); 5:30; (6:38); 7:16; 12:49–50 | 16:13 |
| Speak only what he hears | 3:32; (3:34); (5:30); 8:26, 40; 12:50; 15:15 | 16:13 |
| Convict | 3:19–20; 4:16, 18; (5:27); (8:7); 8:34, 40; 11:40; 12:7–8; 13:8 | 16:7–11 |
| Be received | 1:12 (see 1:10–11) | 7:39 (see 14:17) |
| Disclose what belongs to God | 1:18 | 16:13–14 |
John 2:20 forty-six years. Herod the Great’s construction of the temple building (see note on v. 14) lasted from 20/19 to 18/17 B.C. The larger temple area was not finished until A.D. 66. Some scholars favor an alternative translation: “This temple was built forty-six years ago” (see ESV footnote), which would date this statement in A.D. 29/30, since there was no year “0.”
John 2:13–22 Matthew, Mark, and Luke record a second clearing of the temple, just prior to the crucifixion (see Mark 11:15–19 and parallels). By clearing the temple, Jesus displays prophetic passion for God’s house (John 2:17; compare Ps. 69:9). He also foreshadows judgment on the Jewish leaders who had allowed worship to deteriorate into commerce (see note on John 2:14).
Seven Signs Pointing to Jesus as the Messiah
The first half of John’s Gospel shows that Jesus is the Messiah by way of seven signs (see 20:30–31):
| Changing water into wine | 2:1–11 |
| Healing the official’s son | 4:46–54 |
| Healing the invalid | 5:1–15 |
| Feeding the multitude | 6:5–13 |
| Walking on the water* | 6:16–21 |
| Healing the man born blind | 9:1–7 |
| Raising Lazarus | 11:1–44 |
*John does not explicitly identify this event as a sign.
Physical Items Used by Jesus to Teach Spiritual Truths
Though often misunderstood by Jesus’ hearers, these tangible metaphors explain the gospel.
| Physical Item | Spiritual Truth | References |
|---|---|---|
| Light | true knowledge and presence of God; moral purity | 1:4–5, 7–9; 3:19–21; 8:12; 9:5; 11:9–10; 12:35–36, 46; see 1 John 2:8–10 |
| Jerusalem temple | Christ’s physical body | 2:19–22 |
| Physical birth | spiritual birth: being “born again” | 1:13; 3:3–8; see 6:63; 1 John 3:9; 4:7; 5:1, 18 |
| Wind | the Holy Spirit | 3:8 |
| Water | the Holy Spirit within believers | 4:7–15; 7:37–39; see 1 John 5:6, 8 |
| Food | doing the will of God | 4:31–34 |
| Bread | Jesus himself, his life and death | 6:32–51, 58 |
| Flesh and blood | Jesus’ death | 6:53–56; see 1 John 1:7; 5:6, 8 |
| Door | path to eternal life in Jesus | 10:1–9 |
| Shepherd | Jesus’ self-sacrifice and care for his people | 10:11–18, 26–28; 21:15–17 |
| Vine | Jesus in relationship to his followers | 15:1–11 |
| Cup | God’s wrath toward sin | 18:11 |
| Breath | the Holy Spirit coming upon the disciples | 20:22 |
Fact: Temple
The temple was the means through which God dwelt with his people in meaningful fellowship (1:13; 2:4–5). It also brought glory and pleasure to God (1:8). Jesus said that he was the final temple, restoring fellowship once more between God and his people (John 2:19–22; Eph. 2:19–22).
John 2:23–25 Jesus knew all people, which affirms his deity (see 1:48).
John 3:1 Ruler of the Jews refers to a member of the Sanhedrin, the court of the Jews.
John 3:2 By night symbolizes spiritual darkness elsewhere in John (9:4; 11:10; 13:30; but not 21:3). Rabbi (meaning “teacher”) implies respect, especially since Jesus had no formal rabbinic training (see 7:15).
John 3:3–6 Born of water and the Spirit refers to spiritual birth, which cleanses from sin and brings spiritual transformation. The background for “water” is probably Ezek. 36:25–27. born again. See John 1:12–13; 8:39–58; 11:51–52. The kingdom of God, a major topic in the other Gospels, is mentioned in John only in 3:3, 5 (compare 18:36).
John 3:7–8 The change from singular to plural in I said to you [singular], “You [plural] must be born again,” probably is meant to include Nicodemus and his fellow Sanhedrin members (compare “we” in v. 2). The plural also carries broader application to all people: everyone “must be born again.” Wind and Spirit translate the same Greek and Hebrew words.
Regeneration in the New Testament
| John 1:13 | “born . . . of God” |
| John 3:3 | “born again” |
| John 3:5 | “born of water and the Spirit” |
| John 3:6 | “born of the Spirit” |
| John 3:7 | “born again” |
| John 3:8 | “born of the Spirit” |
| Eph. 2:4–5 | “God . . . even when we were dead . . . made us alive together with Christ” |
| Col. 2:13 | “you, who were dead . . . God made alive together with him” |
| Titus 3:5 | “he saved us . . . by the washing of regeneration and renewal of the Holy Spirit” |
| James 1:18 | “he brought us forth by the word of truth” |
| 1 Pet. 1:3 | “he has caused us to be born again” |
| 1 Pet. 1:23 | “you have been born again” |
| 1 John 2:29 | “everyone who practices righteousness has been born of him” |
| 1 John 3:9 | “No one born of God makes a practice of sinning” |
| 1 John 4:7 | “whoever loves has been born of God” |
| 1 John 5:1 | “Everyone who believes that Jesus is the Christ has been born of God” |
| 1 John 5:4 | “everyone who has been born of God overcomes the world” |
| 1 John 5:18 | “everyone who has been born of God does not keep on sinning” |
John 3:10 See Deut. 30:6; Jer. 31:33; and Ezek. 36:26.
John 3:11–12 Earthly things probably refers to Jesus’ teaching about the new birth, which takes place in a person’s life on earth. You is plural in the second instance in v. 11 and all four times in v. 12.
John 3:13 Ascended into heaven probably means “entered into God’s heavenly council and remained there.” When Jesus descended from heaven he did not lose all fellowship with the Father. Rather, the focus of his activity became his earthly life.
Fact: The bronze serpent
The bronze serpent. When the people of Israel looked upon the serpent in order to live (21:9), it was a prophetic picture of the day when believers would look to the crucified Christ for salvation (John 3:14–15).
John 3:16 For connects to v. 15 and explains what happened to make it possible that someone can “have eternal life” (v. 15). God so loved the world. God’s love for “the world” made it possible for “whoever” (v. 15) believes in Christ, not just Jews alone, to have eternal life. gave his only Son. God sent Jesus to earth as a man (v. 17) to suffer and die and thereby bear the penalty for sins (see note on 1 John 2:2; see Rom. 3:25). On “only Son,” see note on John 1:14. whoever believes in him. That is, whoever personally trusts in him (see note on 11:25). Not perish means not perish in eternal judgment. eternal life. The life of abundant joy and blessing in the presence of God forever, which a believer begins to experience during earthly life.
Fact: So that you may believe
John wrote his Gospel “so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (20:30). In 8:24, Jesus tells his listeners that faith in him is the only way to find life (see 3:15–16; 11:25).
John 3:17 send his Son. See also vv. 34–36; 5:19–26; 6:40; 8:35–36; 14:13; 17:1. It was a common idea in Jewish thought that the messenger is like the sender himself (see 13:20). Being sent implies that the message is given by the sender. This verse refers to Christ’s first coming. He will return to judge the world at his second coming (5:27–29).
John 3:18 Those who do not believe in Christ do not have a neutral standing before God. They stand condemned already. This refutes the idea that a sincere person following any religion can have eternal life (see 14:6; Acts 4:12; 1 Tim. 2:5–6).
John 3:19–21 loved the darkness. See 1:5, 10–11.
Physical Items Used by Jesus to Teach Spiritual Truths
Though often misunderstood by Jesus’ hearers, these tangible metaphors explain the gospel.
| Physical Item | Spiritual Truth | References |
|---|---|---|
| Light | true knowledge and presence of God; moral purity | 1:4–5, 7–9; 3:19–21; 8:12; 9:5; 11:9–10; 12:35–36, 46; see 1 John 2:8–10 |
| Jerusalem temple | Christ’s physical body | 2:19–22 |
| Physical birth | spiritual birth: being “born again” | 1:13; 3:3–8; see 6:63; 1 John 3:9; 4:7; 5:1, 18 |
| Wind | the Holy Spirit | 3:8 |
| Water | the Holy Spirit within believers | 4:7–15; 7:37–39; see 1 John 5:6, 8 |
| Food | doing the will of God | 4:31–34 |
| Bread | Jesus himself, his life and death | 6:32–51, 58 |
| Flesh and blood | Jesus’ death | 6:53–56; see 1 John 1:7; 5:6, 8 |
| Door | path to eternal life in Jesus | 10:1–9 |
| Shepherd | Jesus’ self-sacrifice and care for his people | 10:11–18, 26–28; 21:15–17 |
| Vine | Jesus in relationship to his followers | 15:1–11 |
| Cup | God’s wrath toward sin | 18:11 |
| Breath | the Holy Spirit coming upon the disciples | 20:22 |
John 3:28 sent before. See Mal. 3:1; Matt. 11:10; Mark 1:2; and Luke 7:27.
John 3:29 John the Baptist’s reference to Jesus as the bridegroom (see Matt. 9:15 and parallels; see Eph. 5:25–27; Rev. 19:7–8) identifies Jesus as Israel’s long-awaited King and Messiah. In the OT, Israel is frequently depicted as God’s “bride” (e.g., Isa. 62:4–5; Jer. 2:2; Hos. 2:16–20). John the Baptist’s role is that of the bridegroom’s friend, who selflessly rejoices with the groom (see John 1:6–9, 15, 19–36).
Witnesses to Jesus
| 1. John the Baptist | 5:32–36; see 1:7–8, 15, 19, 32–34; 3:26 |
| 2. Jesus’ own works | 5:36; see 10:25, 32, 37–38; 15:24 |
| 3. God the Father | 5:37–38; 8:18 |
| 4. The Scriptures, especially by Moses | 5:39, 45–47 |
| 5. Jesus himself | 3:11, 32; 8:14, 18; 18:37 |
| 6. The Spirit | 14:26; 15:26; 16:8–11, 13–14 |
| 7. The disciples, especially John | 15:27; 19:35; 21:24 |
John 3:32–33 What he has seen and heard refers to Jesus’ eternal existence in heaven and his knowledge of God. No one receives his testimony likely means that very few people (at least to that point) had received it (but some had: whoever receives). sets his seal. See note on 6:27.
John 3:34 See 1:32–33. The Father gives Jesus the Spirit without measure. All true believers are empowered by the Spirit to some degree, but Jesus had an unlimited anointing.
The Work of the Trinity
Though the word “Trinity” does not appear in the Bible, by presenting the Father, Son, and Spirit together, all doing what no one else ever does, the Gospel of John gives us the foundation on which this doctrine is based. Observing what God says and does helps us to know him, and observing which actions are done by which members of the Godhead helps us to see which roles they play.
| Action | Father | Son | Spirit |
|---|---|---|---|
| Give life | 5:21, 26; (6:33); 17:3 | 5:21, 25–26, 40; 6:33; 17:3 | 3:6, 8; 6:63 |
| Proclaim future | 1:33 | 13:19, 26, 36–38; 14:3, 29; 16:1–4, 16–28, 32; 20:18 | 16:13 |
| Indwell believers | 14:23 | 14:20, 23; (15:4–7); 17:23, 26 | 14:17 |
| Teach | 6:45; 7:16, 17; 8:28 | 7:14; (8:2); 8:20; 13:13–14 | 14:26 |
| Testify to Jesus | 5:32, 37; 6:27; 8:18 | 8:12–14, 18 | 15:26 |
| Glorify Jesus | 5:22–23; 8:50, 54; 13:31–32; 17:1, 22 | (1:14); 2:11; 13:31–32; 17:5, 24 | 16:14 |
Actions Common to Father and Son
| Action | Father | Son |
|---|---|---|
| Glorify the Father | 4:23; 12:28; 13:31–32 | (2:16); (9:3–4); 11:40; 12:28; 13:31–32; 14:13; 17:1, 4–5 |
| Give the Spirit | 3:34; 14:16 | (4:10–14); (7:37–39); 20:22 |
| Send the Spirit | 14:26 | 15:26; 16:7 |
Actions Common to Son and Spirit
| Action | Son | Spirit |
|---|---|---|
| Be given by the Father | 3:16 | (4:10–14); 14:16 |
| Be sent by the Father | 3:17; 4:34; 5:23–24, 36; 6:29, 57; 7:28–29, 33; 8:16, 26, 29, 42; 9:4; 10:36; 11:42; 12:44–45; 13:20; 15:21; 17:3, 8, 18, 23, 25; 20:21 | 14:26; 15:26 |
| Speak not from himself | (5:19); 5:30; (6:38); 7:16; 12:49–50 | 16:13 |
| Speak only what he hears | 3:32; (3:34); (5:30); 8:26, 40; 12:50; 15:15 | 16:13 |
| Convict | 3:19–20; 4:16, 18; (5:27); (8:7); 8:34, 40; 11:40; 12:7–8; 13:8 | 16:7–11 |
| Be received | 1:12 (see 1:10–11) | 7:39 (see 14:17) |
| Disclose what belongs to God | 1:18 | 16:13–14 |
John 3:35 The Father . . . has given all things into his hand indicates the supreme authority of the Father within the Trinity. He gives authority over the whole created universe to the Son (1:3; 3:16, 17; 5:22; 6:38; 14:16, 28; Acts 2:33; 1 Cor. 15:28; Heb. 1:2–3; 1 Pet. 3:22).
John 3:36 has eternal life. See note on v. 16. the wrath of God remains on him. Compare vv. 19–21; Rom. 1:18–25.
Fact: Born-again Christian
The phrase born-again Christian originally comes from 3:1–8. Jesus uses the image of a second birth to explain what happens to believers at conversion. The Holy Spirit cleanses them from sin and makes them new in Christ.
Nicodemus
Nicodemus was a Pharisee and a member of the powerful Jewish governing body, the Sanhedrin. He had seen the signs performed by Jesus and recognized that God was with him. Possibly to avoid being seen by his peers, Nicodemus came to Jesus at night to speak with him. Although he was a “teacher of Israel” (3:10) and knew the OT Scriptures, Nicodemus was mystified when Jesus told him that he must be born again. It was while talking with Nicodemus that Jesus made the statement recorded in 3:16, perhaps the most well-known summary of the gospel in all of Scripture. The Bible does not say whether Nicodemus responded to the gospel on this occasion. Later, however, Nicodemus defended Jesus when others wanted to arrest him (7:50–52). After Jesus’ death on the cross, Nicodemus helped Joseph of Arimathea prepare Jesus’ body for burial (19:39–40). (John 3:1–21)
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Listen NowDive Deeper | John 1-3
How would you define a miracle?
In our experience, we call something "miraculous" when the circumstances seemingly defy the "natural," leaving us only able to ascribe it to the "supernatural."
Example. You witness the birth of your first child. Your friend's sickness is suddenly healed. Your favorite sports team pulls out a last-second victory ("Do you believe in miracles? Yes!").
Now, let's flip it. How would Jesus define a miracle?
To answer biblically, we have to recognize this first: every miracle of Jesus' ministry exists to restore creation to its original intention. The blind see, the lepers walk, the hungry eat, the dead live. See, for him, it's never about making a scene. It's about re-creation, with the creative vessel himself (John 1:3) in the driver's seat.
In his 1993 book, The Way of Jesus Christ, Jurgen Moltmann describes it like this:
"When Jesus expels demons and heals the sick, he is driving out of creation the powers of destruction. The lordship of God, to which the healings witness, restores creation to health. Jesus' healings, then, are not supernatural miracles in a natural world. They are the only truly 'natural' thing in a world that is unnatural, demonized, and wounded. Finally, with the resurrection of Christ, the new creation begins, pars pro toto, with the crucified one."
So, this begs the question. What about the whole water-to-wine thing?
The key here lies back in the book of Joel, where the prophet describes a future day when God will pour out his blessing on the earth. On this beautiful day, "the mountains shall drip sweet wine, and the hills shall flow with milk, and all the streambeds of Judah shall flow with water, and a fountain shall come forth from the house of the LORD . . . . " (Joel 3:18)
Jesus turned water to wine to show people his glory, inspire belief in his followers (John 2:11), to begin to set creation free from its bondage to decay (Romans 8:21), and ultimately to usher in the celebration of the arrival of the King and the abundant blessing he's providing to his Church.
This month's memory verse
"I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing."
– John 15:5
Discussion Questions
1. What does Jesus' first miracle being at a wedding tell us about the kingdom of God?
2. Why would Jesus use his miracles to point us to re-creation?