October 30, 2025
Big Book Idea
Written to the world, and full of doctrine, John shows us Jesus is the savior of the world.
"I am the good shepherd. The good shepherd lays down his life for the sheep."
1 Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber. 2 But he who enters by the door is the shepherd of the sheep. 3 To him the gatekeeper opens. The sheep hear his voice, and he calls his own sheep by name and leads them out. 4 When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. 5 A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers.” 6 This figure of speech Jesus used with them, but they did not understand what he was saying to them.
7 So Jesus again said to them, “Truly, truly, I say to you, I am the door of the sheep. 8 All who came before me are thieves and robbers, but the sheep did not listen to them. 9 I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture. 10 The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. 11 I am the good shepherd. The good shepherd lays down his life for the sheep. 12 He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. 13 He flees because he is a hired hand and cares nothing for the sheep. 14 I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father; and I lay down my life for the sheep. 16 And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. 17 For this reason the Father loves me, because I lay down my life that I may take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”
19 There was again a division among the Jews because of these words. 20 Many of them said, “He has a demon, and is insane; why listen to him?” 21 Others said, “These are not the words of one who is oppressed by a demon. Can a demon open the eyes of the blind?”
22 At that time the Feast of Dedication took place at Jerusalem. It was winter, 23 and Jesus was walking in the temple, in the colonnade of Solomon. 24 So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Christ, tell us plainly.” 25 Jesus answered them, “I told you, and you do not believe. The works that I do in my Father's name bear witness about me, 26 but you do not believe because you are not among my sheep. 27 My sheep hear my voice, and I know them, and they follow me. 28 I give them eternal life, and they will never perish, and no one will snatch them out of my hand. 29 My Father, who has given them to me, 1 10:29 Some manuscripts What my Father has given to me is greater than all, and no one is able to snatch them out of the Father's hand. 30 I and the Father are one.”
31 The Jews picked up stones again to stone him. 32 Jesus answered them, “I have shown you many good works from the Father; for which of them are you going to stone me?” 33 The Jews answered him, “It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.” 34 Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’? 35 If he called them gods to whom the word of God came—and Scripture cannot be broken— 36 do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 37 If I am not doing the works of my Father, then do not believe me; 38 but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father.” 39 Again they sought to arrest him, but he escaped from their hands.
40 He went away again across the Jordan to the place where John had been baptizing at first, and there he remained. 41 And many came to him. And they said, “John did no sign, but everything that John said about this man was true.” 42 And many believed in him there.
1 Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. 2 It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. 3 So the sisters sent to him, saying, “Lord, he whom you love is ill.” 4 But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”
5 Now Jesus loved Martha and her sister and Lazarus. 6 So, when he heard that Lazarus 2 11:6 Greek he; also verse 17 was ill, he stayed two days longer in the place where he was. 7 Then after this he said to the disciples, “Let us go to Judea again.” 8 The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” 9 Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10 But if anyone walks in the night, he stumbles, because the light is not in him.” 11 After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” 12 The disciples said to him, “Lord, if he has fallen asleep, he will recover.” 13 Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. 14 Then Jesus told them plainly, “Lazarus has died, 15 and for your sake I am glad that I was not there, so that you may believe. But let us go to him.” 16 So Thomas, called the Twin, 3 11:16 Greek Didymus said to his fellow disciples, “Let us also go, that we may die with him.”
17 Now when Jesus came, he found that Lazarus had already been in the tomb four days. 18 Bethany was near Jerusalem, about two miles 4 11:18 Greek fifteen stadia; a stadion was about 607 feet or 185 meters off, 19 and many of the Jews had come to Martha and Mary to console them concerning their brother. 20 So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house. 21 Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 22 But even now I know that whatever you ask from God, God will give you.” 23 Jesus said to her, “Your brother will rise again.” 24 Martha said to him, “I know that he will rise again in the resurrection on the last day.” 25 Jesus said to her, “I am the resurrection and the life. 5 11:25 Some manuscripts omit and the life Whoever believes in me, though he die, yet shall he live, 26 and everyone who lives and believes in me shall never die. Do you believe this?” 27 She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.”
28 When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.” 29 And when she heard it, she rose quickly and went to him. 30 Now Jesus had not yet come into the village, but was still in the place where Martha had met him. 31 When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there. 32 Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved 6 11:33 Or was indignant; also verse 38 in his spirit and greatly troubled. 34 And he said, “Where have you laid him?” They said to him, “Lord, come and see.” 35 Jesus wept. 36 So the Jews said, “See how he loved him!” 37 But some of them said, “Could not he who opened the eyes of the blind man also have kept this man from dying?”
38 Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. 39 Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.” 40 Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?” 41 So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. 42 I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.” 43 When he had said these things, he cried out with a loud voice, “Lazarus, come out.” 44 The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.”
45 Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, 46 but some of them went to the Pharisees and told them what Jesus had done. 47 So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. 48 If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” 49 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. 50 Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” 51 He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad. 53 So from that day on they made plans to put him to death.
54 Jesus therefore no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples.
55 Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover to purify themselves. 56 They were looking for 7 11:56 Greek were seeking for Jesus and saying to one another as they stood in the temple, “What do you think? That he will not come to the feast at all?” 57 Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might arrest him.
1 Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. 2 So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table. 3 Mary therefore took a pound 8 12:3 Greek litra; a litra (or Roman pound) was equal to about 11 1/2 ounces or 327 grams of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (he who was about to betray him), said, 5 “Why was this ointment not sold for three hundred denarii 9 12:5 A denarius was a day's wage for a laborer and given to the poor?” 6 He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it. 7 Jesus said, “Leave her alone, so that she may keep it 10 12:7 Or Leave her alone; she intended to keep it for the day of my burial. 8 For the poor you always have with you, but you do not always have me.”
9 When the large crowd of the Jews learned that Jesus 11 12:9 Greek he was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests made plans to put Lazarus to death as well, 11 because on account of him many of the Jews were going away and believing in Jesus.
12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. 13 So they took branches of palm trees and went out to meet him, crying out, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” 14 And Jesus found a young donkey and sat on it, just as it is written,
15
“Fear not, daughter of Zion;
behold, your king is coming,
sitting on a donkey's colt!”
16 His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him. 17 The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. 18 The reason why the crowd went to meet him was that they heard he had done this sign. 19 So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him.”
20 Now among those who went up to worship at the feast were some Greeks. 21 So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” 22 Philip went and told Andrew; Andrew and Philip went and told Jesus. 23 And Jesus answered them, “The hour has come for the Son of Man to be glorified. 24 Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. 25 Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. 26 If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.
27 Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. 28 Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.” 29 The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” 30 Jesus answered, “This voice has come for your sake, not mine. 31 Now is the judgment of this world; now will the ruler of this world be cast out. 32 And I, when I am lifted up from the earth, will draw all people to myself.” 33 He said this to show by what kind of death he was going to die. 34 So the crowd answered him, “We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” 35 So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. 36 While you have the light, believe in the light, that you may become sons of light.”
When Jesus had said these things, he departed and hid himself from them. 37 Though he had done so many signs before them, they still did not believe in him, 38 so that the word spoken by the prophet Isaiah might be fulfilled:
“Lord, who has believed what he heard from us,
and to whom has the arm of the Lord been revealed?”
39 Therefore they could not believe. For again Isaiah said,
40
“He has blinded their eyes
and hardened their heart,
lest they see with their eyes,
and understand with their heart, and turn,
and I would heal them.”
41 Isaiah said these things because he saw his glory and spoke of him. 42 Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; 43 for they loved the glory that comes from man more than the glory that comes from God.
44 And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me. 45 And whoever sees me sees him who sent me. 46 I have come into the world as light, so that whoever believes in me may not remain in darkness. 47 If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. 48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. 49 For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. 50 And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.”
1 Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end. 2 During supper, when the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him, 3 Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, 4 rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist. 5 Then he poured water into a basin and began to wash the disciples' feet and to wipe them with the towel that was wrapped around him. 6 He came to Simon Peter, who said to him, “Lord, do you wash my feet?” 7 Jesus answered him, “What I am doing you do not understand now, but afterward you will understand.” 8 Peter said to him, “You shall never wash my feet.” Jesus answered him, “If I do not wash you, you have no share with me.” 9 Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” 10 Jesus said to him, “The one who has bathed does not need to wash, except for his feet, 12 13:10 Some manuscripts omit except for his feet but is completely clean. And you 13 13:10 The Greek words for you in this verse are plural are clean, but not every one of you.” 11 For he knew who was to betray him; that was why he said, “Not all of you are clean.”
12 When he had washed their feet and put on his outer garments and resumed his place, he said to them, “Do you understand what I have done to you? 13 You call me Teacher and Lord, and you are right, for so I am. 14 If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. 15 For I have given you an example, that you also should do just as I have done to you. 16 Truly, truly, I say to you, a servant 14 13:16 Or bondservant, or slave (for the contextual rendering of the Greek word doulos, see Preface) is not greater than his master, nor is a messenger greater than the one who sent him. 17 If you know these things, blessed are you if you do them. 18 I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, 15 13:18 Greek But in order that the Scripture may be fulfilled ‘He who ate my bread has lifted his heel against me.’ 19 I am telling you this now, before it takes place, that when it does take place you may believe that I am he. 20 Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.”
21 After saying these things, Jesus was troubled in his spirit, and testified, “Truly, truly, I say to you, one of you will betray me.” 22 The disciples looked at one another, uncertain of whom he spoke. 23 One of his disciples, whom Jesus loved, was reclining at table at Jesus' side, 16 13:23 Greek in the bosom of Jesus 24 so Simon Peter motioned to him to ask Jesus 17 13:24 Greek lacks Jesus of whom he was speaking. 25 So that disciple, leaning back against Jesus, said to him, “Lord, who is it?” 26 Jesus answered, “It is he to whom I will give this morsel of bread when I have dipped it.” So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. 27 Then after he had taken the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.” 28 Now no one at the table knew why he said this to him. 29 Some thought that, because Judas had the moneybag, Jesus was telling him, “Buy what we need for the feast,” or that he should give something to the poor. 30 So, after receiving the morsel of bread, he immediately went out. And it was night.
31 When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. 32 If God is glorified in him, God will also glorify him in himself, and glorify him at once. 33 Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’ 34 A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. 35 By this all people will know that you are my disciples, if you have love for one another.”
36 Simon Peter said to him, “Lord, where are you going?” Jesus answered him, “Where I am going you cannot follow me now, but you will follow afterward.” 37 Peter said to him, “Lord, why can I not follow you now? I will lay down my life for you.” 38 Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.
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.
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.
The Feast of Dedication (10:22) commemorated the rededication of the temple in 164 B.C. after Antiochus IV Epiphanes made it unholy. Today, this feast is called Hanukkah.
“Your king is coming.” In 9:9, Zechariah prophesies about the coming of a future king of Israel. The NT quotes this verse when describing Jesus’ triumphal entry into Jerusalem, riding on a donkey (Matt. 21:5; John 12:15).
Burial garments (11:44) were made of expensive Egyptian white linen. The face was bound with a scarf. The rest of the body was laid on a sheet of linen wide enough to wrap around the body and long enough to fold over the head and down to the feet.
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).
In NT times, it was common for a host’s servant to wash the feet of guests (see Luke 7:44). But in John 13:1–20, Jesus himself performs this task for his disciples, setting an example of humility and service for believers to follow.
God called his people’s leaders the shepherds of Israel. But instead of protecting and providing for their sheep, they abused them. God promised to judge the shepherds, rescue his sheep, and appoint a shepherd like David (34:23; compare John 10:11–18).
The Greeks who came to see Jesus (12:20–21) were not necessarily from Greece. The term could refer to any Gentile in the Greek-speaking world. Like other Greek people such as the centurion in Luke 7:5 or Cornelius in Acts 10, they were attracted to the teachings of the Jewish Scriptures. Now, they wanted to hear more from this man who claimed to be the Messiah.
In 13:31–16:33, Jesus prepares his disciples for his departure from them. This is often called the Farewell Discourse. Jesus shows his disciples that his death and resurrection will bring them blessing.
The greatest is love. Jesus said that Christians should be famous for their love for each other (John 13:34–35), but the Corinthian church was becoming known for its divisions and arguments (see 1 Cor. 3:3; 6:1; 11:18). Paul tells them what Christian love should look like (ch. 13).
The Hebrew calendar was composed of 12 lunar months, each of which began when the thin crescent moon was first visible at sunset. They were composed of approximately 29/30 days and were built around the agricultural seasons. Apparently some of the names of the months were changed after the time of Israel’s exile in Babylon (e.g., the first month of Abib changed to Nisan; for dates of the exile, see p. 31). The months of the Hebrew calendar (left column) are compared to the corresponding months of the modern (Gregorian) calendar shown in the center column. Biblical references (in the third column) indicate references to the Hebrew calendar cited in the Bible.
*Periodically, a 13th month was added so that the lunar calendar would account for the entire solar year.
| Zechariah Text | Content Summary | NT Passages |
|---|---|---|
| 9:9 | the king comes to Zion humble and riding a donkey | Matt. 21:5; John 12:15 |
| 11:13 | 30 pieces of silver thrown into the house of the Lord | Matt. 27:9 |
| 12:10 | looking on him whom they have pierced | John 19:37; Rev. 1:7 |
| 13:7 | the shepherd is struck and the sheep scattered | Matt. 26:31; Mark 14:27 |
| 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.
| Day | Event | Matthew | Mark | Luke | John |
|---|---|---|---|---|---|
| Friday/Saturday | Jesus arrives in Bethany | 12:1 | |||
| Mary anoints Jesus | 12:2–8 | ||||
| Crowd comes to see Jesus | 12:9–11 | ||||
| Sunday | Triumphal entry into Jerusalem | 21:1–11 | 11:1–10 | 19:28–44 | 12:12–18 |
| Some Greeks seek Jesus | 12:20–36 | ||||
| Jesus weeps over Jerusalem | 19:41 | ||||
| Enters temple | 11:11 | ||||
| Returns to Bethany | 21:17 | 11:11 | |||
| Monday | Jesus curses the fig tree | 21:18–19 | 11:12–14 | ||
| Clears the temple | 21:12–13 | 11:15–17 | 19:45–46 | ||
| Returns to Bethany with the Twelve | 11:19 | ||||
| Tuesday | Disciples see the withered fig tree on the return to Jerusalem | 21:20–22 | 11:20–21 | ||
| Temple controversies in Jerusalem | 21:23–23:39 | 11:27–12:44 | 20:1–21:4 | ||
| Olivet Discourse on the return to Bethany | 24:1–25:46 | 13:1–37 | 21:5–36 | ||
| Wednesday | Jesus continues daily teaching in the temple | 21:37–38 | |||
| Sanhedrin plots to kill Jesus | 26:3–5 | 14:1–2 | 22:1–2 | ||
| Wednesday/Thursday | Preparations for the Passover | 26:17–19 | 14:12–16 | 22:7–13 | |
| Thursday | Passover meal/Last Supper | 26:20–35 | 14:17–26 | 22:14–30 | |
| Upper Room Discourse | 13:1–17:26 | ||||
| Jesus prays in Gethsemane | 26:36–46 | 14:32–42 | 22:39–46 | ||
| Friday | Betrayal and arrest (after midnight?) | 26:47–56 | 14:43–52 | 22:47–53 | 18:2–12 |
| Jewish trial: | |||||
| —before Annas | 18:13–24 | ||||
| —before Caiaphas and part of the Sanhedrin | 26:57–75 | 14:53–72 | 22:54–65 | 18:19–24 | |
| —before full Sanhedrin (after sunrise?) | 27:1–2 | 15:1 | 22:66–71 | ||
| Roman trials: | |||||
| —before Pilate | 27:2–14 | 15:2–5 | 23:1–5 | ||
| —before Herod | 23:6–12 | ||||
| —before Pilate | 27:15–26 | 15:6–15 | 23:13–25 | 18:28–19:16 | |
| Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) | 27:27–54 | 15:16–39 | 23:26–49 | 19:16–37 | |
| Burial (evening) | 27:57–61 | 15:42–47 | 23:50–54 | 19:38–42 | |
| Sunday | Empty-tomb witnesses | 28:1–8 | 16:1–8 | 24:1–12 | |
| Resurrection appearances | 28:9–20 | 16:9–20 | 24:13–53 | 20:1–21:25 |
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 |
| 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 |
| 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 |
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.
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 |
| Absolute “I am” statements | 6:20; 8:24, 28, 58; 18:5 |
| Metaphorical “I am” statements | |
| 1. I am the bread of life | 6:35, 48, 51 |
| 2. I am the light of the world | 8:12; 9:5 |
| 3. I am the door of the sheep | 10:7, 9 |
| 4. I am the good shepherd | 10:11, 14 |
| 5. I am the resurrection and the life | 11:25 |
| 6. I am the way, the truth, and the life | 14:6 |
| 7. I am the true vine | 15:1 |
| 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 |
Thomas, one of the 12 disciples, was called “the Twin.” He courageously declared that he was willing to die with Jesus (11:16). Unfortunately, however, he is most remembered for displaying doubt rather than bravery. When Jesus first appeared to the disciples following his resurrection, Thomas was not with them. Overcome with uncertainty, he refused to believe the news that Jesus was alive. Thomas declared that he would believe only if he were able to see the scars from Jesus’ crucifixion on his hands and side. A few days later, Thomas was with the other disciples when Jesus appeared to them again. When Jesus invited him to see and touch his wounds, Thomas immediately responded, “My Lord and my God!” (20:28). (John 20:24–28)
John the son of Zebedee was one of Jesus’ 12 disciples, along with his brother James. John was a fisherman. He and James were in business with fellow disciples Simon Peter and Andrew (Luke 5:10). John was a close friend of Jesus and one of the inner circle of disciples. He is probably “the other disciple” (John 18:16) and “the one whom Jesus loved” (20:2). This “other disciple” reclined next to Jesus at the Last Supper (13:23). He stood at the foot of the cross, where Jesus entrusted his mother Mary to John’s care (19:26–27). Along with Peter he witnessed the empty tomb on the first Easter morning (20:2–10). He also talked with the resurrected Jesus (21:7, 20). In addition to the Gospel bearing his name, John wrote the books of 1, 2 and 3 John, and Revelation. (John 13:23)
Mary, along with her sister Martha and her brother Lazarus, was a close friend of Jesus. Mary was intensely devoted to Jesus, choosing to sit at his feet and listen to his teaching while Martha struggled to be a good hostess (see Luke 10:38-42). Martha was annoyed that Mary didn’t help her, but Jesus praised Mary’s decision, saying that it demonstrated her desire for close fellowship with the Lord. On another occasion Mary was scolded by the disciples, who were indignant that she anointed Jesus with costly ointment rather than selling it and giving the money to the poor. Again, Jesus defended Mary’s actions of humility and devotion. (John 12:3)
Martha was the sister of Mary and Lazarus. The three of them were close friends of Jesus. Martha welcomed Jesus into her home in Bethany, where she prepared him meals as he taught. A conscientious hostess, Martha busied herself with serving her guests while Mary chose instead to listen to Jesus’ teaching. This frustrated Martha, but Jesus gently rebuked her and defended Mary’s desire to learn from him (10:38–42). It was Martha and Mary who sent word to Jesus when their brother Lazarus became ill (John 11). Even though Lazarus had died by the time Jesus arrived at their home, Martha believed that God could work a miracle through Jesus. When Jesus gave Martha an opportunity to express her faith, she replied, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world” (John 11:27). (Luke 10:38–42)
Caiaphas was the high priest during Jesus’ ministry. He consulted frequently with his powerful father-in-law, Annas, who had previously served as high priest. After Jesus raised Lazarus from the dead, the chief priests and Pharisees gathered in great fear to discuss Jesus’ growing influence among the Jews. As they contemplated what to do, Caiaphas unwittingly prophesied that Jesus would die for the sins of the world (11:51–52). It was this prophecy that put in motion the plan to have Jesus put to death. When Jesus was arrested before his crucifixion, he was sent first to Annas and then to Caiaphas. As high priest and leader of the Sanhedrin, Caiaphas confirmed the charges against Jesus before handing him over to Pilate to be crucified. (John 11:49–52)
John 10:1 The sheepfold was usually a courtyard near or beside a house, bordered by a stone wall, in which one or more families kept their sheep. Caves were also used. Sheepfolds might have a formal door and would be guarded at the entrance by a “gatekeeper” (v. 3) or by the shepherd himself (see vv. 7–10). A thief enters secretly while a robber forces his way in.
John 10:3–4 The sheep hear his voice. . . . they know his voice. People who truly belong to God listen to and believe in Jesus’ words (see 5:46–47; 8:37, 45, 47). On Christ as the true shepherd, see note on 10:11.
John 10:7 I am the door of the sheep. Jesus is the only way by which one can become part of the people of God (that is, Jesus’ flock). Compare Ps. 118:20.
John 10:8 All who came before me may refer to messianic pretenders (e.g., Acts 5:36–37; 21:38). thieves and robbers. Compare Ezek. 34:2–4; see note on John 10:1.
John 10:9 door. The NT elsewhere speaks of “entering” God’s kingdom as through a door (e.g., Matt. 7:7, 13; 18:8–9; 25:10 and parallels; Acts 14:22). Will go in and out echoes OT passages about the covenant (see Num. 27:16–17; Ps. 121:8). Find pasture speaks of God’s provision for his people (compare Ps. 23:2; Isa. 49:9–10; Ezek. 34:12–15).
John 10:10 Jesus’ promise of abundant life, which begins in this life, brings to mind OT prophecies of abundant blessing (e.g., Ezek. 34:12–15, 25–31).
John 10:11 I am the good shepherd. Another “I am” saying; see note on 6:35. In the OT, God is seen as the true shepherd (Psalm 23; Isa. 40:11; Jer. 23:1–4; Ezekiel 34; Zech. 11:4–17), and David (or the Davidic Messiah) is depicted as a good shepherd (2 Sam. 5:2; Ps. 78:70–72; Ezek. 37:24; Mic. 5:4), as is Moses (Ps. 77:20; Isa. 63:11). Jesus, as both God and man, fulfills both of these themes. David literally risked his life for his sheep (1 Sam. 17:34–37), but Jesus surpassed David in that he gave his life on the cross for his sheep. See also John 10:15.
| Absolute “I am” statements | 6:20; 8:24, 28, 58; 18:5 |
| Metaphorical “I am” statements | |
| 1. I am the bread of life | 6:35, 48, 51 |
| 2. I am the light of the world | 8:12; 9:5 |
| 3. I am the door of the sheep | 10:7, 9 |
| 4. I am the good shepherd | 10:11, 14 |
| 5. I am the resurrection and the life | 11:25 |
| 6. I am the way, the truth, and the life | 14:6 |
| 7. I am the true vine | 15:1 |
John 10:16 The other sheep that are not of this fold are Gentiles (see Isa. 56:8). One flock, one shepherd may refer to Ezek. 34:23; 37:24 (compare Eph. 2:11–22).
John 10:17 I lay down my life that I may take it up again means that Jesus voluntarily gave up his life (see 19:30) and that his divine nature enabled him to rise from the dead, all at his Father’s will.
God called his people’s leaders the shepherds of Israel. But instead of protecting and providing for their sheep, they abused them. God promised to judge the shepherds, rescue his sheep, and appoint a shepherd like David (34:23; compare John 10:11–18).
John 10:20–21 The charge of demon possession is contradicted by OT teaching that says the Lord gives sight to the blind (Ex. 4:11; Ps. 146:8).
John 10:22 The eight-day Feast of Dedication celebrates the rededication of the Jewish temple in December 164 B.C., after Antiochus IV Epiphanes had made it unclean (see note on Dan. 8:9–10).
The Hebrew calendar was composed of 12 lunar months, each of which began when the thin crescent moon was first visible at sunset. They were composed of approximately 29/30 days and were built around the agricultural seasons. Apparently some of the names of the months were changed after the time of Israel’s exile in Babylon (e.g., the first month of Abib changed to Nisan; for dates of the exile, see p. 31). The months of the Hebrew calendar (left column) are compared to the corresponding months of the modern (Gregorian) calendar shown in the center column. Biblical references (in the third column) indicate references to the Hebrew calendar cited in the Bible.
*Periodically, a 13th month was added so that the lunar calendar would account for the entire solar year.
The Feast of Dedication (10:22) commemorated the rededication of the temple in 164 B.C. after Antiochus IV Epiphanes made it unholy. Today, this feast is called Hanukkah.
John 10:23 On temple as the larger temple area, see note on 2:14. Probably because of the cold winter weather (see 10:22), Jesus taught in the area called the colonnade of Solomon. It is likely the covered walkway on the eastern side of the Temple Mount.
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 10:26–29 The reason people do not believe is because they are not among Jesus’ sheep. God must first give them the ability to believe; then he makes them a part of his people, with a new heart (see 1:13; 6:44). Eternal life (10:28) can never be taken away, especially since Jesus’ sheep belong to both him and his Father. Note the contrast with the “hired hand” (vv. 12–13), who abandons the flock in times of danger (compare Isa. 43:13). Snatch means “take by force.”
John 10:30 Jesus’ claim that I and the Father are one (compare 5:17–18; 10:33–38) echoes Deut 6:4, the basic confession of Judaism. Jesus’ words are a claim to deity.
John 10:31 picked up stones again to stone him. See notes on 8:59; Acts 7:58.
John 10:34–35 If human judges (Ps. 82:2–4) can in some sense be called gods (for their role as representatives of God), this title is certainly much more appropriate for the one who truly is the Son of God (John 10:33, 35–36). Jesus depends on just one word (“gods”) in the OT for his argument. Thus, when he says that Scripture cannot be broken, he implies that every single word in Scripture is completely true and reliable. His opponents would have agreed with this.
John 10:36 Jesus was consecrated for his mission. This echoes OT language regarding those appointed to an office, such as Jeremiah (Jer. 1:5) or the priests (Ex. 28:41; Lev. 8:30).
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 |
| 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 |
| 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 10:37–38 For Jesus’ works as a witness to his deity, see chart.
| 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 |
| 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 5:1–10:42 Chapters 5–10 tell of escalating conflict between Jesus and the Jewish authorities. As Jesus defends his ministry, he cites several major witnesses on his behalf.
John 11:1 This is the Bethany most commonly mentioned in the Gospels (see Mark 11:1; 14:3 and parallels; also Luke 24:50; contrast John 1:28).
John 11:5–6 So introduces the reason why Jesus stayed two days longer. He wanted the people to see his power over death, thus seeing his glory (compare 1:14).
John 11:9–10 To walk in the day means to believe and obey God. Walks in the night means not believing and obeying him. For Jesus to go to Judea is part of walking “in the day” for him, even though he is heading toward the cross (vv. 7–8).
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 11:11 Fallen asleep means “died” (see vv. 12–14). The OT equivalent is “slept with his fathers” (e.g., 1 Kings 2:10). Occasionally, death is compared to a deep sleep from which people will one day be awakened (e.g., Dan. 12:2).
John 11:16 Thomas (Aramaic) means the Twin.
| 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.
Thomas, one of the 12 disciples, was called “the Twin.” He courageously declared that he was willing to die with Jesus (11:16). Unfortunately, however, he is most remembered for displaying doubt rather than bravery. When Jesus first appeared to the disciples following his resurrection, Thomas was not with them. Overcome with uncertainty, he refused to believe the news that Jesus was alive. Thomas declared that he would believe only if he were able to see the scars from Jesus’ crucifixion on his hands and side. A few days later, Thomas was with the other disciples when Jesus appeared to them again. When Jesus invited him to see and touch his wounds, Thomas immediately responded, “My Lord and my God!” (20:28). (John 20:24–28)
John 11:24 Martha’s affirmation of end-time resurrection agrees with the beliefs of the Pharisees (Acts 23:8), the majority of first-century Jews, and Jesus’ teaching (John 5:21, 25–29; 6:39–44, 54).
John 11:25 I am the resurrection and the life. Resurrection from the dead and eternal life can be found only in relationship to Jesus. Therefore, believes in me implies personal trust in Christ. “In” ordinarily means “into,” giving the sense that genuine faith in Christ brings people “into” Christ, so that they become united with Christ. (Compare 3:16, 18, 36; 6:35; 7:38; 12:44, 46; 14:12; 1 John 5:10.)
| Absolute “I am” statements | 6:20; 8:24, 28, 58; 18:5 |
| Metaphorical “I am” statements | |
| 1. I am the bread of life | 6:35, 48, 51 |
| 2. I am the light of the world | 8:12; 9:5 |
| 3. I am the door of the sheep | 10:7, 9 |
| 4. I am the good shepherd | 10:11, 14 |
| 5. I am the resurrection and the life | 11:25 |
| 6. I am the way, the truth, and the life | 14:6 |
| 7. I am the true vine | 15:1 |
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 11:26 Lives refers to those who have spiritual life now (see note on John 3:16). Those who believe shall never die, in that they will ultimately triumph over death.
John 11:27 who is coming into the world. Compare 12:13 and parallels.
John 11:28 The Teacher was a common way of referring to Jesus (1:38; 3:2; 6:25; 9:2; 20:16).
John 11:33 deeply moved. Jesus felt deep sorrow about his friend’s death and about the grief his other friends felt. He may also have been angry about the evil of death, the final enemy (see ESV footnote; see also 1 Cor. 15:26; Rev. 21:4). In his spirit refers to Jesus’ own human spirit.
John 11:35 Jesus wept. Mourning because of death does not indicate lack of faith. It shows honest sorrow at the reality of suffering and death.
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 |
| 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 |
| 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 |
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.
Burial garments (11:44) were made of expensive Egyptian white linen. The face was bound with a scarf. The rest of the body was laid on a sheet of linen wide enough to wrap around the body and long enough to fold over the head and down to the feet.
John 11:44–45 Remarkably, John does not record Lazarus’s reaction or any of the aftermath of his raising (compare Luke 8:55–56), except for the fact that many of the Jews . . . believed (see John 12:9–11). The focus is on Jesus, not Lazarus.
John 11:47 council. The Sanhedrin.
John 11:48 Our place almost certainly refers to the temple (compare Acts 21:28). Take away . . . our nation may refer to the feared loss of more of the Jews’ freedom under Rome.
John 11:49 that year. In fact, Caiaphas was high priest for 18 years (A.D. 18–36), longer than any other high priest in the first century.
John 11:50–51 That one man should die for the people invokes the memory of the Jewish martyrs who died fighting Rome in the time of the Maccabees (2 Macc. 7:37–38). With the double meaning typical of John, it also anticipates Jesus’ substitutionary atonement.
John 11:52 The Gentiles are the children of God . . . scattered (compare 10:16). John is not suggesting that they are already God’s children but anticipates their future inclusion.
John 11:55 This is the third and final Passover mentioned by John; see note on 2:13. People went up early to purify themselves from any ceremonial uncleanness that would have prevented their participation (Num. 9:4–14).
Martha was the sister of Mary and Lazarus. The three of them were close friends of Jesus. Martha welcomed Jesus into her home in Bethany, where she prepared him meals as he taught. A conscientious hostess, Martha busied herself with serving her guests while Mary chose instead to listen to Jesus’ teaching. This frustrated Martha, but Jesus gently rebuked her and defended Mary’s desire to learn from him (10:38–42). It was Martha and Mary who sent word to Jesus when their brother Lazarus became ill (John 11). Even though Lazarus had died by the time Jesus arrived at their home, Martha believed that God could work a miracle through Jesus. When Jesus gave Martha an opportunity to express her faith, she replied, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world” (John 11:27). (Luke 10:38–42)
Caiaphas was the high priest during Jesus’ ministry. He consulted frequently with his powerful father-in-law, Annas, who had previously served as high priest. After Jesus raised Lazarus from the dead, the chief priests and Pharisees gathered in great fear to discuss Jesus’ growing influence among the Jews. As they contemplated what to do, Caiaphas unwittingly prophesied that Jesus would die for the sins of the world (11:51–52). It was this prophecy that put in motion the plan to have Jesus put to death. When Jesus was arrested before his crucifixion, he was sent first to Annas and then to Caiaphas. As high priest and leader of the Sanhedrin, Caiaphas confirmed the charges against Jesus before handing him over to Pilate to be crucified. (John 11:49–52)
John 12:1 Therefore ties this verse to the previous one. John is constantly aware of God’s ordering of all these events and of Jesus’ obedience. Regarding the Passover, see 11:55; and note on 2:13. Six days before the Passover most likely refers to Saturday, since the Passover began Friday evening at sundown. Bethany. See note on 11:1.
John 12:2 Dinner refers to the main meal of the day, usually toward evening. reclining . . . at table. People at special feasts would lie with their heads near a low table and their feet pointing out away from it. They would rest on one elbow and eat with the other hand.
John 12:3 Compare 11:2. A pound (or half a liter) is a very large amount of fragrant oil or perfume. Pure and expensive nard was imported from northern India and used by the Romans for anointing the head. John says that Mary anointed the feet of Jesus, while Matt. 26:7 and Mark 14:3 mention that she anointed Jesus’ head. Considering the large quantity of ointment, Mary probably anointed both Jesus’ head and his feet. Attending to the feet was the work of servants (see John 1:27; 13:5), so Mary’s actions show humility and devotion. Her wiping of Jesus’ feet with her hair is also remarkable, since Jewish women rarely unbound their hair in public. Mary’s action indicates an expression of intense personal devotion to Christ, but there is no hint of immoral thoughts or conduct.
Mary, along with her sister Martha and her brother Lazarus, was a close friend of Jesus. Mary was intensely devoted to Jesus, choosing to sit at his feet and listen to his teaching while Martha struggled to be a good hostess (see Luke 10:38-42). Martha was annoyed that Mary didn’t help her, but Jesus praised Mary’s decision, saying that it demonstrated her desire for close fellowship with the Lord. On another occasion Mary was scolded by the disciples, who were indignant that she anointed Jesus with costly ointment rather than selling it and giving the money to the poor. Again, Jesus defended Mary’s actions of humility and devotion. (John 12:3)
John 12:5 Three hundred denarii is the equivalent of about a year’s wages.
John 12:7 So that she may keep it may mean “keep the rest of the perfume.” Mark 14:3 says the flask was broken, and Judas complains that it was already wasted. Other interpretations include: “so that she may keep (the memory of this)” or “Leave her alone, (for she has saved the perfume) so that she could keep it for the day of my burial.”
John 12:8 the poor. Jesus’ response echoes Deut. 15:11. He is not discouraging helping the poor. You do not always have me anticipates Jesus’ approaching death, resurrection, and ascension.
John 12:1–11 When Mary of Bethany anoints Jesus (compare Matt. 26:6–13; Mark 14:3–9), it anticipates Jesus’ arrest, crucifixion, and burial (John 12:7–8). The story in Luke 7:36–50 involves a different woman, a different place, a different reaction from Jesus, and a different time in Jesus’ ministry.
John 12:11 the Jews. John uses this expression in a positive way to speak of those coming to faith in Christ (see 11:45).
John 12:12 The next day is probably Sunday of Passion Week. The feast is Passover.
John 12:13 By waving palm branches (a Jewish national symbol) the people greet Jesus as the Davidic king and echo the language of Ps. 118:25–26. Most of the crowd probably understood the title King of Israel in a political and military sense. They still hoped that Jesus would use his amazing powers to overthrow Roman rule and lead Israel to independence.
John 12:15 Jesus is portrayed as the humble shepherd-king of Zech. 9:9, who comes to the Holy City to take his rightful place. Fear not may be taken from Isa. 40:9.
| Zechariah Text | Content Summary | NT Passages |
|---|---|---|
| 9:9 | the king comes to Zion humble and riding a donkey | Matt. 21:5; John 12:15 |
| 11:13 | 30 pieces of silver thrown into the house of the Lord | Matt. 27:9 |
| 12:10 | looking on him whom they have pierced | John 19:37; Rev. 1:7 |
| 13:7 | the shepherd is struck and the sheep scattered | Matt. 26:31; Mark 14:27 |
“Your king is coming.” In 9:9, Zechariah prophesies about the coming of a future king of Israel. The NT quotes this verse when describing Jesus’ triumphal entry into Jerusalem, riding on a donkey (Matt. 21:5; John 12:15).
John 11:1–12:19 The raising of Lazarus is the ultimate messianic “sign” in this Gospel (see note on 2:11). This spectacular miracle (recorded only by John) anticipates Jesus’ own resurrection. It reveals Jesus as “the resurrection and the life” (11:25).
John 12:20 Greeks refers to Gentiles, not necessarily to people from Greece. They are “God-fearers,” non-Jews who had come to Jerusalem to worship at the Jewish festival.
John 12:21 Bethsaida was just northeast of where the Jordan flows into the Sea of Galilee from the north.
The Greeks who came to see Jesus (12:20–21) were not necessarily from Greece. The term could refer to any Gentile in the Greek-speaking world. Like other Greek people such as the centurion in Luke 7:5 or Cornelius in Acts 10, they were attracted to the teachings of the Jewish Scriptures. Now, they wanted to hear more from this man who claimed to be the Messiah.
John 12:25 Loves his life means “delights in his life in this world more than in God.” Hates his life in this world means “thinks so little of his life, and so much of God, that he is willing to sacrifice it all for God.”
John 12:28 This is one of three times in Jesus’ earthly ministry when a heavenly voice affirms his identity (see Matt. 3:17; 17:5).
John 12:29 crowd . . . said that it had thundered. Events of eternal consequence are occurring. Unbelievers misinterpret them as natural events, showing their spiritual blindness.
John 12:31 The ruler of this world in its present fallen, sinful state is Satan (compare 14:30; 1 John 5:19). Now, at the cross, the devil will be cast out, that is, decisively defeated (see Luke 10:18; Heb. 2:14–15). Jesus’ triumph over Satan in his death and resurrection is the basis for his final triumph (Rev. 20:10).
John 12:32 lifted up. See 3:14 and note; 8:28; also Isa. 52:13. All people, in context, means both Jews and Gentiles (John 10:16; 11:52; 12:20–21).
John 12:33 what kind of death. See 21:19.
John 12:34 This is the final of several misunderstandings of Jesus’ role as Messiah in this Gospel (compare 7:27, 31, 41–42). The people have some idea that Jesus predicts his death. What is probably meant by the Law is the entire Hebrew Scriptures, which speak of the Davidic Messiah (2 Sam. 7:13; Ps. 89:3–4, 35–37; Isa. 9:7; Dan. 7:13–14).
John 12:35–36 Walk while you have the light. See 9:4–5.
John 12:36 When Jesus hid himself from them, he indicated God’s coming judgment and the completion of Jesus’ public ministry to the people of Israel (1:18).
| Day | Event | Matthew | Mark | Luke | John |
|---|---|---|---|---|---|
| Friday/Saturday | Jesus arrives in Bethany | 12:1 | |||
| Mary anoints Jesus | 12:2–8 | ||||
| Crowd comes to see Jesus | 12:9–11 | ||||
| Sunday | Triumphal entry into Jerusalem | 21:1–11 | 11:1–10 | 19:28–44 | 12:12–18 |
| Some Greeks seek Jesus | 12:20–36 | ||||
| Jesus weeps over Jerusalem | 19:41 | ||||
| Enters temple | 11:11 | ||||
| Returns to Bethany | 21:17 | 11:11 | |||
| Monday | Jesus curses the fig tree | 21:18–19 | 11:12–14 | ||
| Clears the temple | 21:12–13 | 11:15–17 | 19:45–46 | ||
| Returns to Bethany with the Twelve | 11:19 | ||||
| Tuesday | Disciples see the withered fig tree on the return to Jerusalem | 21:20–22 | 11:20–21 | ||
| Temple controversies in Jerusalem | 21:23–23:39 | 11:27–12:44 | 20:1–21:4 | ||
| Olivet Discourse on the return to Bethany | 24:1–25:46 | 13:1–37 | 21:5–36 | ||
| Wednesday | Jesus continues daily teaching in the temple | 21:37–38 | |||
| Sanhedrin plots to kill Jesus | 26:3–5 | 14:1–2 | 22:1–2 | ||
| Wednesday/Thursday | Preparations for the Passover | 26:17–19 | 14:12–16 | 22:7–13 | |
| Thursday | Passover meal/Last Supper | 26:20–35 | 14:17–26 | 22:14–30 | |
| Upper Room Discourse | 13:1–17:26 | ||||
| Jesus prays in Gethsemane | 26:36–46 | 14:32–42 | 22:39–46 | ||
| Friday | Betrayal and arrest (after midnight?) | 26:47–56 | 14:43–52 | 22:47–53 | 18:2–12 |
| Jewish trial: | |||||
| —before Annas | 18:13–24 | ||||
| —before Caiaphas and part of the Sanhedrin | 26:57–75 | 14:53–72 | 22:54–65 | 18:19–24 | |
| —before full Sanhedrin (after sunrise?) | 27:1–2 | 15:1 | 22:66–71 | ||
| Roman trials: | |||||
| —before Pilate | 27:2–14 | 15:2–5 | 23:1–5 | ||
| —before Herod | 23:6–12 | ||||
| —before Pilate | 27:15–26 | 15:6–15 | 23:13–25 | 18:28–19:16 | |
| Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) | 27:27–54 | 15:16–39 | 23:26–49 | 19:16–37 | |
| Burial (evening) | 27:57–61 | 15:42–47 | 23:50–54 | 19:38–42 | |
| Sunday | Empty-tomb witnesses | 28:1–8 | 16:1–8 | 24:1–12 | |
| Resurrection appearances | 28:9–20 | 16:9–20 | 24:13–53 | 20:1–21:25 |
John 12:37–40 John cites Isa. 53:1 and Isa. 6:10 to indicate that Scripture predicted the Jewish rejection of Jesus as Messiah. This rejection confirms, rather than defeats, God’s plan. These verses are the first in a series of fulfillment quotations in the second half of John’s Gospel. they could not believe. See John 1:13; 6:44; see note on Eph. 1:11.
John 12:41 The plural these things most likely refers to the general context of Isa. 53:1 and Isa. 6:10. John seems to claim that when Isaiah saw the exalted King and the suffering servant, he saw Jesus’ glory.
John 12:42–43 synagogue. Synagogues usually had large rooms with bench seating along the wall. See note on Luke 4:16.
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 12:47 I did not come to judge the world refers to Jesus’ first coming. However, he will judge the world when he returns (see v. 48; 5:22, 27–30).
John 12:49 Not . . . on my own authority indicates that supreme authority in the Trinity belongs to the Father. He gives authority to the Son, though they are both God.
John 1:19–12:50 Signs of the Messiah, with Teaching about Life in Him. The first half of John’s Gospel features Jesus’ demonstration of his messianic identity through several selected “signs” (see note on 2:11). The section ends with a reference to the Jewish nation’s rejection of the Messiah (12:36b–37).
John 12:20–50 These verses conclude the first major part of John’s Gospel, which narrates Jesus’ mission to the Jews. The arrival of some Greeks signals to Jesus that the mission exclusively to the Jews is about to come to an end. But before Jesus can reach out to the Gentiles, he first must die (see 10:16; 11:52). His hour is now at hand (12:23–26; see note on 2:4).
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 |
| 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 |
| 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 13:1 Jesus’ own are the 11 faithful disciples. They represent his new messianic community. to depart out of this world. Jesus will soon leave the earth, but in his divine nature Jesus is with believers “always” (Matt. 28:20).
John 13:8 To have no share with Jesus means that one does not belong to him. Here the footwashing symbolizes Jesus’ death for his people. It washes away their sins.
John 13:9–11 Those who have been washed through Jesus’ once-for-all death also need daily cleansing of their sins.
John 13:14 you also ought to wash one another’s feet. Footwashing continues as a regular ceremony in some Christian denominations. Others see it as a symbolic teaching about serving one another.
John 13:18 I know whom I have chosen refers not to choosing for salvation but to Jesus’ choosing of the Twelve, including Judas, to be disciples (see also 6:70). Jesus cites Ps. 41:9.
John 13:19 Jesus’ statement is one of several references to his knowledge of the future in this section (see also 14:29; 16:1, 4, 32, 33). I am he very likely is a claim to deity (see note on 8:24; also 8:28, 58; 18:5, 6, 8).
John 13:20 The one I send refers first to the disciples whom Jesus would specifically send out at 20:22. More broadly it applies to all messengers of Christ, in every age, who proclaim the gospel. receives. To truly “receive” such a messenger is to accept and believe the gospel and to trust in Christ. (See also 1:12; 3:32–33; 5:43; 12:48.)
John 13:21 troubled in his spirit. See 12:27; compare Ps. 55:2–14.
John 13:23 This is the first reference to the disciple whom Jesus loved (see Introduction: Author, Date, and Recipients). On reclining, see note on 12:2. In such a situation it would be easy for John to lean back a bit and whisper privately to Jesus, as he does in 13:25. See also 21:20.
John 13:27 Satan entered into him. Satan had earlier put the desire to betray Christ into Judas’s heart (see v. 2).
John 13:31–32 The passage echoes Isa. 49:3.
John 13:34–35 Love must be the distinguishing mark of Jesus’ disciples (compare 15:13; Lev. 19:18; Mark 12:28–33).
The greatest is love. Jesus said that Christians should be famous for their love for each other (John 13:34–35), but the Corinthian church was becoming known for its divisions and arguments (see 1 Cor. 3:3; 6:1; 11:18). Paul tells them what Christian love should look like (ch. 13).
John 13:38 the rooster will not crow. See also Matt. 26:34; Mark 14:30; Luke 22:34. Mark specifies the first two individual crowings (as evidently Jesus did), while Matthew, Luke, and John focus on Peter’s denial and report Jesus as referring to the entire set of crowings.
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 |
| 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 |
| 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 |
In NT times, it was common for a host’s servant to wash the feet of guests (see Luke 7:44). But in John 13:1–20, Jesus himself performs this task for his disciples, setting an example of humility and service for believers to follow.
John the son of Zebedee was one of Jesus’ 12 disciples, along with his brother James. John was a fisherman. He and James were in business with fellow disciples Simon Peter and Andrew (Luke 5:10). John was a close friend of Jesus and one of the inner circle of disciples. He is probably “the other disciple” (John 18:16) and “the one whom Jesus loved” (20:2). This “other disciple” reclined next to Jesus at the Last Supper (13:23). He stood at the foot of the cross, where Jesus entrusted his mother Mary to John’s care (19:26–27). Along with Peter he witnessed the empty tomb on the first Easter morning (20:2–10). He also talked with the resurrected Jesus (21:7, 20). In addition to the Gospel bearing his name, John wrote the books of 1, 2 and 3 John, and Revelation. (John 13:23)
Which characteristics define a good leader for you? Powerful presence? Charismatic personality? Attractive physicality? Worthy leaders offer a balance of forward vision coupled with a sense of stability and support. Chapter 10 of John's Gospel is one of the most beautiful descriptions of Jesus, God's Son. Here, he declares himself to be the Good Shepherd. He is sovereign and possesses unlimited power, yet supports his sheep with tender compassion. He is a worthy leader because he lovingly leads us where we need to go.
God is called the "Shepherd of Israel" in Psalm 80:1. He cares for his people as a shepherd cares for his sheep in Psalm 23, and he promises in Isaiah 40:11 to bring his people back from exile like a shepherd gathering his lambs in his arms. Jesus uses the metaphor of leaders as shepherds because it is easy for the people of his time to understand. In addition to references to God as a good shepherd, both good and bad human shepherds appear in the Old Testament. God condemns the religious leaders of Israel in Ezekiel 34 for their mistreatment of his sheep. God sends a good shepherd who cares for his people—Jesus!
If Jesus is your savior, you are his sheep. He gathers his sheep from the sheepfold by calling each of his sheep by name. He is a personal shepherd who knows EVERYTHING about each of his sheep—strengths and weaknesses, fears and desires, when you're hungry and when you need rest! He knows which sheep are prone to wander, so he guards and protects them. He provides security and peace. He helps you find the best pasture because he wants you to have abundant life and joy in him, regardless of your circumstances. Jesus loves his sheep more than he loves his life. This is why Jesus laid down his life to protect his sheep.
Jesus, the Good Shepherd, gave his life to protect his sheep from sin, judgment, and eternal death and separation from God. He died in our place, and by his death we are saved (Isaiah 53:6).
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."
1. Read John 10:1-18 again, slowly. Write down what you learn about Jesus as the Good Shepherd and his relationship to his sheep.
2. Take time to reflect on the fact that Jesus KNOWS and CALLS YOU BY NAME, if you trust him as your savior. How does this stir your emotions?
3. How do Jesus' words in John 10:27-28 comfort or encourage you? How can you share this comfort/encouragement with someone you know?
4. How has John 10 helped you recognize and rest in Jesus as YOUR Good Shepherd?
5. What does following the Good Shepherd look like for you today? How will you trust him with your deepest concern/challenge?