November 1, 2025
Where is Jesus' kingdom?
John 18-21
Avery Underwood
Big Book Idea
Written to the world and full of doctrine, John shows us Jesus is the Savior of the world.
Key Verse | John 18:36
Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world."
John 18-21
Chapter 18
Betrayal and Arrest of Jesus
1 When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. 3 So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. 4 Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” 5 They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” 1 18:5 Greek I am; also verses 6, 8 Judas, who betrayed him, was standing with them. 6 When Jesus 2 18:6 Greek he said to them, “I am he,” they drew back and fell to the ground. 7 So he asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” 8 Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” 9 This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.” 10 Then Simon Peter, having a sword, drew it and struck the high priest's servant 3 18:10 Or bondservant; twice in this verse and cut off his right ear. (The servant's name was Malchus.) 11 So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?”
Jesus Faces Annas and Caiaphas
12 So the band of soldiers and their captain and the officers of the Jews 4 18:12 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verses 14, 31, 36, 38 arrested Jesus and bound him. 13 First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 14 It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people.
Peter Denies Jesus
15 Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest, 16 but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in. 17 The servant girl at the door said to Peter, “You also are not one of this man's disciples, are you?” He said, “I am not.” 18 Now the servants 5 18:18 Or bondservants; also verse 26 and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself.
The High Priest Questions Jesus
19 The high priest then questioned Jesus about his disciples and his teaching. 20 Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. 21 Why do you ask me? Ask those who have heard me what I said to them; they know what I said.” 22 When he had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how you answer the high priest?” 23 Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?” 24 Annas then sent him bound to Caiaphas the high priest.
Peter Denies Jesus Again
25 Now Simon Peter was standing and warming himself. So they said to him, “You also are not one of his disciples, are you?” He denied it and said, “I am not.” 26 One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?” 27 Peter again denied it, and at once a rooster crowed.
Jesus Before Pilate
28 Then they led Jesus from the house of Caiaphas to the governor's headquarters. 6 18:28 Greek the praetorium It was early morning. They themselves did not enter the governor's headquarters, so that they would not be defiled, but could eat the Passover. 29 So Pilate went outside to them and said, “What accusation do you bring against this man?” 30 They answered him, “If this man were not doing evil, we would not have delivered him over to you.” 31 Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” 32 This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.
My Kingdom Is Not of This World
33 So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” 34 Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” 35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” 36 Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” 37 Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” 38 Pilate said to him, “What is truth?”
After he had said this, he went back outside to the Jews and told them, “I find no guilt in him. 39 But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” 40 They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber. 7 18:40 Or an insurrectionist
Chapter 19
Jesus Delivered to Be Crucified
1 Then Pilate took Jesus and flogged him. 2 And the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. 3 They came up to him, saying, “Hail, King of the Jews!” and struck him with their hands. 4 Pilate went out again and said to them, “See, I am bringing him out to you that you may know that I find no guilt in him.” 5 So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!” 6 When the chief priests and the officers saw him, they cried out, “Crucify him, crucify him!” Pilate said to them, “Take him yourselves and crucify him, for I find no guilt in him.” 7 The Jews 8 19:7 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verses 12, 14, 31, 38 answered him, “We have a law, and according to that law he ought to die because he has made himself the Son of God.” 8 When Pilate heard this statement, he was even more afraid. 9 He entered his headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer. 10 So Pilate said to him, “You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?” 11 Jesus answered him, “You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.”
12 From then on Pilate sought to release him, but the Jews cried out, “If you release this man, you are not Caesar's friend. Everyone who makes himself a king opposes Caesar.” 13 So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic 9 19:13 Or Hebrew; also verses 17, 20 Gabbatha. 14 Now it was the day of Preparation of the Passover. It was about the sixth hour. 10 19:14 That is, about noon He said to the Jews, “Behold your King!” 15 They cried out, “Away with him, away with him, crucify him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” 16 So he delivered him over to them to be crucified.
The Crucifixion
So they took Jesus, 17 and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha. 18 There they crucified him, and with him two others, one on either side, and Jesus between them. 19 Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, in Latin, and in Greek. 21 So the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but rather, ‘This man said, I am King of the Jews.’” 22 Pilate answered, “What I have written I have written.”
23 When the soldiers had crucified Jesus, they took his garments and divided them into four parts, one part for each soldier; also his tunic. 11 19:23 Greek chiton, a long garment worn under the cloak next to the skin But the tunic was seamless, woven in one piece from top to bottom, 24 so they said to one another, “Let us not tear it, but cast lots for it to see whose it shall be.” This was to fulfill the Scripture which says,
“They divided my garments among them,
and for my clothing they cast lots.”
So the soldiers did these things, 25 but standing by the cross of Jesus were his mother and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, “Woman, behold, your son!” 27 Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home.
The Death of Jesus
28 After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), “I thirst.” 29 A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. 30 When Jesus had received the sour wine, he said, “It is finished,” and he bowed his head and gave up his spirit.
Jesus' Side Is Pierced
31 Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away. 32 So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. 33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 34 But one of the soldiers pierced his side with a spear, and at once there came out blood and water. 35 He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe. 36 For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.” 37 And again another Scripture says, “They will look on him whom they have pierced.”
Jesus Is Buried
38 After these things Joseph of Arimathea, who was a disciple of Jesus, but secretly for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. So he came and took away his body. 39 Nicodemus also, who earlier had come to Jesus 12 19:39 Greek him by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds 13 19:39 Greek one hundred litras; a litra (or Roman pound) was equal to about 11 1/2 ounces or 327 grams in weight. 40 So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews. 41 Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 So because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there.
Chapter 20
The Resurrection
1 Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. 2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3 So Peter went out with the other disciple, and they were going toward the tomb. 4 Both of them were running together, but the other disciple outran Peter and reached the tomb first. 5 And stooping to look in, he saw the linen cloths lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, 7 and the face cloth, which had been on Jesus' 14 20:7 Greek his head, not lying with the linen cloths but folded up in a place by itself. 8 Then the other disciple, who had reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not understand the Scripture, that he must rise from the dead. 10 Then the disciples went back to their homes.
Jesus Appears to Mary Magdalene
11 But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb. 12 And she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. 13 They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” 14 Having said this, she turned around and saw Jesus standing, but she did not know that it was Jesus. 15 Jesus said to her, “Woman, why are you weeping? Whom are you seeking?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16 Jesus said to her, “Mary.” She turned and said to him in Aramaic, 15 20:16 Or Hebrew “Rabboni!” (which means Teacher). 17 Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” 18 Mary Magdalene went and announced to the disciples, “I have seen the Lord”—and that he had said these things to her.
Jesus Appears to the Disciples
19 On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, 16 20:19 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time Jesus came and stood among them and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, even so I am sending you.” 22 And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.”
Jesus and Thomas
24 Now Thomas, one of the twelve, called the Twin, 17 20:24 Greek Didymus was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.”
26 Eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.”
The Purpose of This Book
30 Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written 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.
Chapter 21
Jesus Appears to Seven Disciples
1 After this Jesus revealed himself again to the disciples by the Sea of Tiberias, and he revealed himself in this way. 2 Simon Peter, Thomas (called the Twin), Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together. 3 Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.
4 Just as day was breaking, Jesus stood on the shore; yet the disciples did not know that it was Jesus. 5 Jesus said to them, “Children, do you have any fish?” They answered him, “No.” 6 He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish. 7 That disciple whom Jesus loved therefore said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his outer garment, for he was stripped for work, and threw himself into the sea. 8 The other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards 18 21:8 Greek two hundred cubits; a cubit was about 18 inches or 45 centimeters off.
9 When they got out on land, they saw a charcoal fire in place, with fish laid out on it, and bread. 10 Jesus said to them, “Bring some of the fish that you have just caught.” 11 So Simon Peter went aboard and hauled the net ashore, full of large fish, 153 of them. And although there were so many, the net was not torn. 12 Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord. 13 Jesus came and took the bread and gave it to them, and so with the fish. 14 This was now the third time that Jesus was revealed to the disciples after he was raised from the dead.
Jesus and Peter
15 When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” 16 He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.” 17 He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep. 18 Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go.” 19 (This he said to show by what kind of death he was to glorify God.) And after saying this he said to him, “Follow me.”
Jesus and the Beloved Apostle
20 Peter turned and saw the disciple whom Jesus loved following them, the one who also had leaned back against him during the supper and had said, “Lord, who is it that is going to betray you?” 21 When Peter saw him, he said to Jesus, “Lord, what about this man?” 22 Jesus said to him, “If it is my will that he remain until I come, what is that to you? You follow me!” 23 So the saying spread abroad among the brothers 19 21:23 Or brothers and sisters that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, “If it is my will that he remain until I come, what is that to you?”
24 This is the disciple who is bearing witness about these things, and who has written these things, and we know that his testimony is true.
25 Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written.
Footnotes
[1] 18:5 Greek I am; also verses 6, 8[2] 18:6 Greek he
[3] 18:10 Or bondservant; twice in this verse
[4] 18:12 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verses 14, 31, 36, 38
[5] 18:18 Or bondservants; also verse 26
[6] 18:28 Greek the praetorium
[7] 18:40 Or an insurrectionist
[8] 19:7 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verses 12, 14, 31, 38
[9] 19:13 Or Hebrew; also verses 17, 20
[10] 19:14 That is, about noon
[11] 19:23 Greek chiton, a long garment worn under the cloak next to the skin
[12] 19:39 Greek him
[13] 19:39 Greek one hundred litras; a litra (or Roman pound) was equal to about 11 1/2 ounces or 327 grams
[14] 20:7 Greek his
[15] 20:16 Or Hebrew
[16] 20:19 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time
[17] 20:24 Greek Didymus
[18] 21:8 Greek two hundred cubits; a cubit was about 18 inches or 45 centimeters
[19] 21:23 Or brothers and sisters
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: “Stretch out your hands”
“Stretch out your hands” (21:18–19) refers to the way in which people were crucified. The victim’s hands were bound to the horizontal bar of the cross. Jesus predicted that Peter would die in the same horrific way that his Lord and Savior had died.
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: Excruciating and crucify
The English word excruciating is related to the word crucify. It should remind all English-speaking believers of the intense pain Jesus bore on the cross to accomplish their salvation.
Fact: The inscription on Jesus’ cross
The inscription on Jesus’ cross stated that he was “Jesus of Nazareth, the King of the Jews.” Some of the onlookers urged Pilate to change it to read, “This man said, I am king of the Jews.” But Pilate let the sign remain as it was. Ironically, then, Pilate proclaimed the truth, for Jesus truly is the King of all who believe in him (19:19–22).
Fact: High priests
The Jews believed that high priests were appointed for life, but the Roman authorities replaced them often. Perhaps this is why the Jewish officers consulted Annas, who had been high priest from A.D. 5–15, before consulting his son-in-law Caiaphas, who held the office at that time (18:12–24).
Fact: Why John believed
Why John believed. Upon seeing the empty tomb, Mary Magdalene thought someone had stolen Jesus’ body. If someone had done this, however, they probably would have taken everything of value in the tomb, including the expensive burial linens. Instead, the linens were neatly placed on the bench. When “the other disciple” saw this, he was convinced that Jesus had truly risen from the dead (20:1–8).
Jesus’ Arrest, Trial, and Crucifixion
The path from Jesus’ arrest to his crucifixion (part of which is often called the Via Dolorosa, “Way of Sorrows”) is difficult to retrace with certainty; the traditional route was fixed by Franciscan monks in the fourteenth century. The Bible records that after the Passover meal, Judas led a contingent of soldiers to Gethsemane to arrest Jesus (1). From there Jesus was led to Annas (location unknown), who sent him to his son-in-law Caiaphas, the high priest (2). The Jewish leaders then appealed to the Roman governor Pilate to have Jesus put to death (3). Luke records that Pilate sent Jesus to Herod Antipas (4), who questioned Jesus but returned him to Pilate without rendering any judgment (5). Pilate then sent Jesus to be crucified at Golgotha (6).
The Last Supper
After Jesus and his disciples ate the Passover meal, they crossed the Kidron Valley and entered a garden called Gethsemane (meaning “oil press”), where they often spent time while visiting Jerusalem (see Luke 22:39).
Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry
| 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 |
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.
Harmony of the Events of Holy Week
| 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 |
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 . . . |
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 |
The “I Am” Statements of Jesus
| 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 |
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 |
Thomas
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
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)
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)
Mary Magdalene
Mary was called Magdalene because she was from Magdala, on the western shore of Galilee. She experienced incredible healing when Jesus drove seven demons from her (Luke 8:2). Mary Magdalene became a faithful and courageous disciple of Jesus. After witnessing the crucifixion, she visited Jesus’ tomb to complete burial preparations—only to find the tomb empty. She became the first person to witness the resurrected Jesus when he appeared to her as she stood outside the tomb weeping. Distraught, she first supposed Jesus to be the gardener. But all Jesus had to do was say her name and Mary Magdalene recognized her beloved Lord. It was she who ran to tell the disciples of Jesus’ resurrection. (John 20:1–18)
John 18:1 the brook Kidron. East of Jerusalem, between the city and the Mount of Olives. The garden is likely Gethsemane, on the Mount of Olives (Matt. 26:36; Mark 14:32).
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.
Jesus’ Arrest, Trial, and Crucifixion
The path from Jesus’ arrest to his crucifixion (part of which is often called the Via Dolorosa, “Way of Sorrows”) is difficult to retrace with certainty; the traditional route was fixed by Franciscan monks in the fourteenth century. The Bible records that after the Passover meal, Judas led a contingent of soldiers to Gethsemane to arrest Jesus (1). From there Jesus was led to Annas (location unknown), who sent him to his son-in-law Caiaphas, the high priest (2). The Jewish leaders then appealed to the Roman governor Pilate to have Jesus put to death (3). Luke records that Pilate sent Jesus to Herod Antipas (4), who questioned Jesus but returned him to Pilate without rendering any judgment (5). Pilate then sent Jesus to be crucified at Golgotha (6).
John 18:3 The band of soldiers was sent to prevent a riot during the festival. The officers from the chief priests and the Pharisees (that is, the temple police) were the primary arresting officers. Lanterns and torches were needed to track down a suspect thought to be hiding in the dark corners of the garden.
John 18:5 Jesus’ self-identification, I am he, implies his deity (see note on 6:35). This is also suggested by the soldiers’ reaction in the following verse.
The “I Am” Statements of Jesus
| 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 18:6 Falling to the ground is a common and natural reaction to divine revelation (Ezek. 44:4; Acts 9:4; Rev. 1:17).
John 18:8–9 Jesus is the good shepherd who voluntarily chooses death to save his “sheep” (6:39; 10:28; 17:12; see 10:11, 15, 17–18).
John 18:10 Peter’s sword was likely the Roman short sword that could be hidden under a garment (compare Luke 22:38). Peter probably intended to kill the soldier with a lethal blow to the head, but the servant only lost an ear. Luke adds that Jesus immediately healed the ear (Luke 22:51). Malchus. Only John records the slave’s name.
John 18:11 Drink the cup is a metaphor for death and symbolizes God’s wrath (see Ps. 75:8; Isa. 51:17, 22; Jer. 25:15; also Rev. 14:10; 16:19). Note that the Father gives Jesus the cup.
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 18:13 Under the Romans, three wealthy families controlled the important position of high priest. Annas was the patriarch of one of these families (see Acts 4:6). He served as high priest A.D. 6–15. The position was then held by five of his sons, including his son-in-law Caiaphas. Even after his time in office ended, Annas basically controlled the position.
John 18:14 Caiaphas. See 11:49–52.
John 18:15–16 The other disciple is probably John himself, “the disciple whom Jesus loved” (compare 20:2; 21:24; see also 13:23).
John the son of Zebedee
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)
John 18:19 The high priest is Annas (see note on v. 13). Questioning Jesus about his disciples and his teaching suggests that the primary concern is theological, though political charges are later made as well (see 19:7, 12).
John 18:20 nothing in secret. Jesus’ reply echoed God’s words in the book of Isaiah (Isa. 45:19; 48:16). Jesus’ point was that his message was the same in private as in public. He was not guilty of conspiracy. John records instances of Jesus’ teaching both in synagogues (John 6:59) and in the temple area (2:14–21; 8:20; 10:23; see also note on 2:14).
John 18:22 struck. Likely a sharp slap (compare Matt. 26:67; Acts 23:1–5). The rebuke may echo Ex. 22:28 (quoted by Paul in Acts 23:5).
John 18:24 Before Jesus can be brought to the Roman governor, charges must be confirmed by the high priest, Caiaphas, who presided over the Sanhedrin. Caiaphas was high priest for nearly 18 years (c. A.D. 18–36).
John 18:26 the man whose ear Peter had cut off. Malchus. See note on v. 10.
John 18:27 rooster crowed. Compare 13:38.
John 18:28 The governor’s headquarters has long been identified with the Antonia Fortress on the northwest corner of the Temple Mount. This large fortress allowed immediate access to the temple to stop any disturbance. However, many scholars believe that the Palace of Herod the Great would have afforded better accommodations for Pilate. This palace fortress, today called the Citadel, was at the western corner of the city. Early morning probably means shortly after sunrise, when the Sanhedrin met in formal session and pronounced its verdict on Jesus (Matt. 27:1–2 and parallels). not be defiled. According to tradition, Jews could not go into a Gentile building or home with a roof on it without becoming ceremonially unclean. Passover may refer to the entire Feast of Unleavened Bread, which lasted seven days (see Luke 22:1). Thus “eat the Passover” probably means “continue to celebrate the ongoing feast” (compare 2 Chron. 30:21). The other Gospels state that Jesus had already eaten the Passover Feast with his disciples (Matt. 26:17–29; Luke 22:1–23; see also John 13:1).
John 18:29 Pilate was appointed by the emperor Tiberius and served as governor of Judea A.D. 26–36 (see note on Luke 23:1). Pilate went outside, respecting the religious sensitivities of the Jews (see note on John 18:28). This leads to a dramatic situation as Pilate repeatedly goes outside to face the people (v. 29, 38; 19:4–5, 13) then goes back inside to speak to Jesus (18:33; 19:1, 9–11). Therefore many of Jesus’ statements about himself in this section are spoken out of the hearing of his Jewish opponents.
John 18:31 Pilate is not interested in judging internal Jewish disputes (compare Acts 18:14–15). It is not lawful for us to put anyone to death. The Romans had taken away the Sanhedrin’s right to impose capital punishment. Known exceptions are probably either mob actions (Stephen’s death in Acts 7; previous attempts to stone Jesus) or official Jewish actions when Roman oversight was weak. The Sanhedrin clearly wanted Jesus’ execution to be done in keeping with Roman law. But since Pilate would not be interested in condemning someone for a religious crime (see Matt. 26:64; Luke 22:69–71; John 8:58–59; 10:33; 19:7), they needed to bring a political charge against Jesus. They said that he claimed to be king in opposition to Caesar (see 18:33, 37; 19:3, 12, 15, 19).
John 18:32 by what kind of death he was going to die. Compare 12:33; 21:19. The Jews thought crucifixion was horrible. If the Sanhedrin had put Jesus to death, he would have been stoned for blasphemy (Lev. 24:16; compare John 10:33; Acts 7:57–58).
John 18:33 King of the Jews. Pilate’s question aims to determine whether Jesus is a threat to Rome’s power.
John 18:36 Jesus’ description of the nature of his kingdom echoes similar passages in Daniel (e.g., Dan. 2:44; 7:14, 27). See also John 6:15.
John 18:37 Jesus as the truth fulfills the teaching of the OT (1:17) and reveals the true God (see 1:14, 17; 5:33; 14:6; also 8:40, 45–46; 14:9).
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 18:38 What is truth? Pilate apparently decides that Jesus is a teacher of abstract philosophy and poses no threat to the Roman government. He seeks no answer from the only one who could give him the answer. I find no guilt in him. Pilate states three time his belief that Jesus is innocent (see 19:4, 6; compare Luke 23:4), and yet, under extensive pressure, he sentences Jesus to death (compare John 19:12–16).
John 18:39 As in v. 28 (see note), at the Passover refers to the entire seven-day festival.
John 18:40 Barabbas means “son of the father.” Ironically, the people wanted Barabbas released rather than the true Son of the Father, Jesus. robber. Barabbas had committed many crimes, including robbery, insurrection, and murder (see Matt. 27:16; Mark 15:7; Luke 23:18–19).
Fact: High priests
The Jews believed that high priests were appointed for life, but the Roman authorities replaced them often. Perhaps this is why the Jewish officers consulted Annas, who had been high priest from A.D. 5–15, before consulting his son-in-law Caiaphas, who held the office at that time (18:12–24).
John 19:1 Jesus’ sentencing begins. flogged him. Jesus was beaten before (v. 1) and after being sentenced to death (e.g., Matt. 27:26; Mark 15:15). It seems likely that this first flogging was the lightest form of beating that the Romans administered for minor crimes. John 19:1 and Luke 23:16 refer to this lighter flogging, whereas Matt. 27:26 and Mark 15:15 use a stronger verb to refer to the much more severe beating that Jesus received after Pilate pronounced the sentence of death.
John 19:2 The crown of thorns is a mock crown ridiculing Jesus’ claim of being a king. The purple robe (compare Matt. 27:28; Mark 15:17) is a mock royal robe. Purple is the imperial color. The soldiers’ actions are ironic, since Jesus truly is the King.
Golgotha and the Temple Mount
For many centuries, Christians have worshiped at the Church of the Holy Sepulchre in the belief that this was the place where Jesus was crucified, buried, and rose from the dead. This view was challenged in 1883 by General Charles Gordon, who argued that the Garden Tomb, a site just north of the Old City of Jerusalem, was the true site of Calvary.
According to the biblical writers, the requirements of the site were that it was outside the walls of Jerusalem at the time (Heb. 13:12), in a garden (John 19:41), near the city (John 19:20), and called Golgotha, meaning “place of a skull” (Matt. 27:33).
In the 1960s, excavations were carried out below the Church of the Holy Sepulchre, showing that it was built on an isolated mass of rock in the middle of an extensive quarry (which was in use from the eighth until the first century B.C.). This spur of rock was left unquarried in ancient times, because of the poor quality of the limestone. In the sides of the quarry and of this rock, a series of rock-cut tombs of the style of the first century A.D. were found.
This would indicate that the area was not then included within the city walls, as the dead were always buried outside the city. In support of the second and third points, some fortified remains found in the northern part of the nearby Jewish Quarter excavations have been identified as the Gennath (Garden) Gate mentioned by Josephus in his description of the Second Wall (Jewish War 5.146). It is assumed that this gate derived its name from a garden which lay just to the north outside the gate. Indeed, a layer of arable soil was found above the quarry fill.
The claim that the site could have been known as “the place of the skull” is said to be based on an ancient Jewish tradition reported by early Christian writers, such as Origen and Epiphanius, that the skull of Adam is preserved in this hill.
General Gordon’s identification of the Garden Tomb with that of Christ was based on his discernment of the shape of a skull in the contours of the hill on the western escarpment of which the Garden Tomb is located. It has since been proven that this tomb was, in fact, a typical tomb of the First Temple period and could never have been called a “new tomb” in the time of Christ. Because of its tranquility, however, and its contrast to the bustle of the Holy Sepulchre, the site is today still regarded by many as the tomb of Christ.
The reconstruction drawing shows the traditional site of the crucifixion (that is, the Holy Sepulchre). Three crosses are shown on the Hill of Golgotha. The Second Wall of Jerusalem was built above the quarry face. The Temple Mount forms the backdrop to this view, with the Antonia Fortress on the left, the temple in the center, and the Royal Stoa on the far right.
John 19:3 Hail, King of the Jews! mimics the “Hail, Caesar!” shouted to the Roman emperor.
John 19:5 Pilate probably said “Behold the man!” sarcastically, as if to say, “What possible threat could this man pose?” John may have included this detail in his account to ironically highlight Jesus’ identity as one who truly is the perfect man.
John 19:6 Crucify him, crucify him. On crucifixion, see note on Matt. 27:35. Take him yourselves. Pilate uses sarcasm, fully aware that the Jews do not have the authority to impose the death penalty (see note on John 18:31).
John 19:7 The Jews’ comment recalls Lev. 24:16. See note on John 8:59.
John 19:8 Pilate was even more afraid. See the reference to Pilate’s wife’s dream (Matt. 27:19).
John 19:9 his headquarters. See note on 18:28. Where are you from? Jesus’ origins were frequently at issue in his dealings with his opponents (e.g., 7:27–28; 8:14; 9:29–30). For John, there are clear spiritual implications to Pilate’s question (see 18:36–37). gave him no answer. Compare Isa. 53:7; Mark 14:61; 15:5; 1 Pet. 2:22–23.
John 19:11 From above refers to God. He who delivered me over to you probably refers to Caiaphas, the high priest (see 18:24, 28).
John 19:12 Pilate remains unconvinced of Jesus’ guilt. He sentences him to die only after intense pressure from the Jewish leaders (vv. 13–16). not Caesar’s friend. “Friend” here is likely a technical term, used here by the Jewish leaders to accuse Pilate of being disloyal to Caesar (see v. 15; Matt. 22:17, 21).
John 19:13 The Greek for judgment seat here implies a raised area used for official judgments (see Matt. 27:19). The name Gabbatha also probably indicates a “raised place.” The exact locations of the Stone Pavement and the judgment seat, however, are uncertain.
John 19:14 The day of Preparation of the Passover may refer to the day preceding the Sabbath of Passover week (compare Matt. 27:62; Mark 15:42; Luke 23:54; see note on John 18:28). Thus all four Gospels agree that Jesus’ Last Supper was a Passover meal eaten on Thursday evening (by Jewish reckoning, the beginning of Friday). About the sixth hour means about noon. This is an approximate statement since people did not keep precise time. Mark 15:25 has “the third hour” for the crucifixion. Various solutions have been proposed. The answer may simply be that the actual time was around 9:30–10:00 A.M. and John knew this but chose to emphasize that it was nearing the time when the Passover lambs would begin to be sacrificed in Jerusalem. Thus he highlights a direct connection with Jesus as “the Lamb of God, who takes away the sin of the world” (John 1:29). Behold your King! Pilate’s words again show the irony of the situation (see note on 19:5).
John 19:15 By professing to acknowledge Caesar alone as their king, the Jewish leaders betray their national heritage (in which God himself is their ultimate King; see Judg. 8:23; 1 Sam. 8:7). They also deny their own messianic expectations.
John 19:16 After being sentenced, the person was first beaten (see note on v. 1) and then executed.
John 19:17 Jesus set out carrying his own cross until he collapsed on the way. Simon of Cyrene was then forced to carry the cross (see Matt. 27:32 and parallels). He went out is in keeping with the Jewish requirement that executions take place outside the camp or city (see Lev. 24:14; Num. 15:35–36). Place of a Skull. It may have had this name because it was a place of execution, because the area had a number of tombs, or possibly because the site in some way resembled a skull (see Mark 15:22).
John 19:18 On crucifixion, see notes on 18:32; Matt. 27:35. Jesus’ crucifixion between two criminals recalls Ps. 22:16 and Isa. 53:12.
John 19:19 The inscription indicated a person’s specific crime. the King of the Jews. This is another example of John’s frequent use of double meaning and irony (see note on 3:14).
John 19:20 Aramaic was the language most widely understood by the Jewish population of Palestine. Latin was the official language of Rome. Greek was the “international language” of the empire, understood by both Jews and Gentiles. Using multiple languages for the inscription made sure almost everyone was aware of the official reason for Jesus’ crucifixion.
John 19:23 The soldiers’ actions fulfilled Scripture (see notes on v. 24; 12:37–40).
John 19:24 John quotes Psalm 22 (the psalm most frequently quoted in the NT). Here David provides numerous prophetic details of the execution scene that are fulfilled in Jesus’ crucifixion nearly a thousand years later. This is the first of several references to Jesus as the righteous sufferer in keeping with Psalm 22 (see John 19:28, 36, 37).
John 19:25 On Jesus’ mother, see vv. 26–27 and 2:1–5. His mother’s sister may be Salome, the mother of the sons of Zebedee mentioned in Matthew and Mark. On Mary the wife of Clopas, see Luke 24:18. Regarding Mary Magdalene, see John 20:1–18 (compare Luke 8:2–3).
John 19:26–27 Jesus provided for his mother (Ex. 20:12; Deut. 5:16). She was almost certainly a widow and probably in her late 40s or early 50s, with little or no personal income.
John the son of Zebedee
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)
John 19:28–29 The reference to Scripture being fulfilled is most likely an allusion to Ps. 69:21 (compare Matt. 27:34, 48; see also Ps. 22:15). The sour wine (see Mark 15:36) Jesus is offered here was used by soldiers to quench their thirst. It is different than the “wine mixed with myrrh,” a sedative that Jesus refused on the way to the cross (Mark 15:23). Hyssop was used for the sprinkling of blood on the doorposts at the original Passover (Ex. 12:22).
John 19:30 It is finished proclaims that Jesus had completed all the work the Father sent him to accomplish (see 4:34; 9:4), particularly his work of bearing the penalty for sins (see Heb. 9:11–12, 25–28). The term gave up emphasizes the voluntary nature of Jesus’ self-sacrifice (see note on John 10:17) and echoes Isa. 53:12. his spirit. Jesus’ human spirit, which he voluntarily released from his body that it might return to God the Father’s presence (see Luke 23:43, 46). It returned to his body at his resurrection (John 20:1).
John 19:31 On the day of Preparation, see note on v. 14. That Sabbath was a high day (that is, a special Sabbath) because it was the Sabbath of Passover week. The Jews’ request was based on Deut. 21:22–23 (compare Josh. 8:29). Bodies of hanged criminals were not to defile the land by remaining on a tree overnight. legs might be broken. The Romans typically left decaying bodies on crosses long after death (see note on Matt. 27:35). However, on certain ceremonial occasions, they could take the bodies down early. If a person’s legs were broken, he could not push himself up to be able to breathe more easily, thus speeding up his death.
John 19:34 The flow of blood and water indicates that Jesus truly died as a fully human being with a genuine human body.
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 19:36 Not one of his bones will be broken. This is the third scriptural proof (see vv. 24, 28) cited by John to indicate that Jesus’ death fulfills Scripture (Ps. 34:20; also Ex. 12:46). The spear piercing his body likewise failed to break any bones.
John 19:37 The second of two texts fulfilled by the Roman soldiers’ actions in v. 34 is Zech. 12:10: They will look on him whom they have pierced (also cited in Rev. 1:7).
Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry
| 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 |
John 19:38 Joseph of Arimathea, a wealthy member of the Jewish ruling council (Matt. 27:57), asks Pilate for Jesus’ body, fulfilling Isa. 53:9. The location of Arimathea is not certain, though some identify it as Ramah (or Ramathaim-Zophim; see 1 Sam. 1:19).
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)
John 19:41 Regarding the place where Jesus was crucified, see note on v. 17. Garden indicates a large space; a gardener is mentioned in 20:15. tomb. See note on Mark 15:46.
Golgotha and the Temple Mount
For many centuries, Christians have worshiped at the Church of the Holy Sepulchre in the belief that this was the place where Jesus was crucified, buried, and rose from the dead. This view was challenged in 1883 by General Charles Gordon, who argued that the Garden Tomb, a site just north of the Old City of Jerusalem, was the true site of Calvary.
According to the biblical writers, the requirements of the site were that it was outside the walls of Jerusalem at the time (Heb. 13:12), in a garden (John 19:41), near the city (John 19:20), and called Golgotha, meaning “place of a skull” (Matt. 27:33).
In the 1960s, excavations were carried out below the Church of the Holy Sepulchre, showing that it was built on an isolated mass of rock in the middle of an extensive quarry (which was in use from the eighth until the first century B.C.). This spur of rock was left unquarried in ancient times, because of the poor quality of the limestone. In the sides of the quarry and of this rock, a series of rock-cut tombs of the style of the first century A.D. were found.
This would indicate that the area was not then included within the city walls, as the dead were always buried outside the city. In support of the second and third points, some fortified remains found in the northern part of the nearby Jewish Quarter excavations have been identified as the Gennath (Garden) Gate mentioned by Josephus in his description of the Second Wall (Jewish War 5.146). It is assumed that this gate derived its name from a garden which lay just to the north outside the gate. Indeed, a layer of arable soil was found above the quarry fill.
The claim that the site could have been known as “the place of the skull” is said to be based on an ancient Jewish tradition reported by early Christian writers, such as Origen and Epiphanius, that the skull of Adam is preserved in this hill.
General Gordon’s identification of the Garden Tomb with that of Christ was based on his discernment of the shape of a skull in the contours of the hill on the western escarpment of which the Garden Tomb is located. It has since been proven that this tomb was, in fact, a typical tomb of the First Temple period and could never have been called a “new tomb” in the time of Christ. Because of its tranquility, however, and its contrast to the bustle of the Holy Sepulchre, the site is today still regarded by many as the tomb of Christ.
The reconstruction drawing shows the traditional site of the crucifixion (that is, the Holy Sepulchre). Three crosses are shown on the Hill of Golgotha. The Second Wall of Jerusalem was built above the quarry face. The Temple Mount forms the backdrop to this view, with the Antonia Fortress on the left, the temple in the center, and the Royal Stoa on the far right.
John 18:1–19:42 These chapters tell of Jesus’ betrayal by Judas (18:1–11), his informal hearing before Annas (18:12–27), his Roman trial before Pilate (18:28–19:16a), and his crucifixion and burial (19:16b–42). Only John reports Jesus’ appearance before Annas, and the Roman trial is covered in more detail than in the Synoptic Gospels. John does not provide an account of Jesus’ formal Jewish trial before Caiaphas and the Sanhedrin. John emphasizes that everything occurring in this final week fulfills Scripture and occurs in accordance with God’s plan.
John 19:42 Regarding the Jewish day of Preparation, see note on v. 14. The Sabbath was rapidly approaching. Work had to stop, including that of carrying spices or moving a corpse.
The Last Supper
After Jesus and his disciples ate the Passover meal, they crossed the Kidron Valley and entered a garden called Gethsemane (meaning “oil press”), where they often spent time while visiting Jerusalem (see Luke 22:39).
Fact: Excruciating and crucify
The English word excruciating is related to the word crucify. It should remind all English-speaking believers of the intense pain Jesus bore on the cross to accomplish their salvation.
Fact: The inscription on Jesus’ cross
The inscription on Jesus’ cross stated that he was “Jesus of Nazareth, the King of the Jews.” Some of the onlookers urged Pilate to change it to read, “This man said, I am king of the Jews.” But Pilate let the sign remain as it was. Ironically, then, Pilate proclaimed the truth, for Jesus truly is the King of all who believe in him (19:19–22).
John 20:1 The first day of the week is Sunday, which therefore has become the day that believers set aside to worship the Lord (see Acts 20:7; 1 Cor. 16:2). Mary Magdalene left before dawn to go to Jesus’ tomb to complete the burial preparations (Luke 24:1), which had to be left undone due to the beginning of the Sabbath (see note on John 19:42). The other Gospels indicate that other women were with her (also see note on 20:2). while it was still dark. Compare the slightly different points in time of the process in Matt. 28:1; Mark 16:2; and Luke 24:1. Matthew’s Gospel explains that the stone had been “rolled back” by “an angel of the Lord” (Matt. 28:2).
John 20:6 The linen cloths lying there are clear evidence that Jesus’ body had not been taken by grave robbers or by his disciples (see Matt. 27:62–66; 28:11–15), or by his enemies, who would not have taken the time to remove these cloths (see John 19:40). The NT elsewhere affirms the real physical nature of Jesus’ resurrection body (see Matt. 28:9; Luke 24:30, 39, 42; John 20:17, 20, 27; Acts 10:41). Most likely Jesus unwrapped these cloths from his body when he awakened from death and left them behind.
John 20:7 The reference to the face cloth being folded up in a place by itself suggests that Jesus himself had taken it off and folded it neatly.
Fact: Why John believed
Why John believed. Upon seeing the empty tomb, Mary Magdalene thought someone had stolen Jesus’ body. If someone had done this, however, they probably would have taken everything of value in the tomb, including the expensive burial linens. Instead, the linens were neatly placed on the bench. When “the other disciple” saw this, he was convinced that Jesus had truly risen from the dead (20:1–8).
John 20:8–9 the other disciple . . . also went in. The presence of two male witnesses made evidence acceptable under Jewish law (see Deut. 17:6; 19:15). As yet they did not understand the Scripture proves that the disciples did not make up a story to fit what they thought was predicted by Scripture. Only later, aided by the Spirit’s teaching ministry (see notes on John 14:26; 16:13), were they able to understand. John may be thinking of specific OT passages (such as Ps. 16:10; Isa. 53:10–12; Hos. 6:2) or of broader themes in the whole of Scripture (Luke 24:25–27, 32, 44–47).
John the son of Zebedee
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)
John 20:11–12 Mary (Magdalene, see vv. 1, 18) saw two angels in white. Angels often appear in pairs (e.g., Acts 1:10) and are often depicted as dressed in white (e.g., Dan. 10:5–6; Rev. 15:6).
John 20:15 Mary mistook Jesus for the gardener, perhaps because it was not fully light (see v. 1). She may also have turned and seen someone there but had then turned back toward the tomb as she spoke (in v. 16 she “turned” again to speak directly to Jesus). After his resurrection, the disciples did not always immediately recognize Jesus (see Luke 24:16, 31).
John 20:16 Jesus said to her, “Mary.” Hearing only her name, Mary recognizes the voice of Jesus (compare 10:3–4).
John 20:17 I have not yet ascended does not deny the fact that Jesus’ spirit went to the Father in heaven at the moment of his death (see note on 19:30). Rather, it means that his bodily ascension after his resurrection had not yet occurred (see Luke 24:51; Acts 1:9–11). To my Father and your Father maintains a difference between how God is Christ’s God and Father and how he is the disciples’ God (see note on John 1:14). But he also calls believers his brothers, implying a personal relationship.
Mary Magdalene
Mary was called Magdalene because she was from Magdala, on the western shore of Galilee. She experienced incredible healing when Jesus drove seven demons from her (Luke 8:2). Mary Magdalene became a faithful and courageous disciple of Jesus. After witnessing the crucifixion, she visited Jesus’ tomb to complete burial preparations—only to find the tomb empty. She became the first person to witness the resurrected Jesus when he appeared to her as she stood outside the tomb weeping. Distraught, she first supposed Jesus to be the gardener. But all Jesus had to do was say her name and Mary Magdalene recognized her beloved Lord. It was she who ran to tell the disciples of Jesus’ resurrection. (John 20:1–18)
John 20:19 Some interpreters understand the doors being locked to imply that Jesus miraculously passed through the door or the walls of the room. Since Jesus clearly had a real physical body with flesh and bones after he rose from the dead (see note on v. 6 and verses mentioned there), it is possible that the door was miraculously opened so that Jesus could enter (compare Acts 12:10).
John 20:21–22 These verses contain the “Great Commission” (compare Matt. 28:16–20). They provide the conclusion of the entire Gospel’s presentation of Jesus as the one sent from the Father (see note on John 3:17). The Sent One (Jesus) has now become the Sender. He sends his followers to serve as his messengers and representatives (see 17:18). All three persons of the Godhead are involved in this commissioning: as the Father sent Jesus, so Jesus sends his disciples (20:21), equipping them with the Holy Spirit (v. 22). When Jesus breathed on them and said, “Receive the Holy Spirit,” it prepared them for what happened when the Holy Spirit was given at Pentecost (see Acts 2). This does not mean that the Holy Spirit had no presence in the disciples’ lives prior to this point (see note on John 7:39).
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 |
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 20:23 The expressions they are forgiven and it is withheld both represent perfect-tense verbs in Greek and could also be translated, “they have been forgiven” and “it has been withheld.” The idea is not that individual Christians or churches have authority on their own to forgive or not forgive people. Rather, as the church proclaims the gospel message of forgiveness of sins in the power of the Holy Spirit (see v. 22), it simply reflects what God in heaven has already done (see note on Matt. 16:19).
John 20:25 Apparently, Thomas thinks the disciples may have seen a ghost (compare Matt. 14:26).
John 20:26 Eight days later refers to the following Sunday, one week after Easter (see v. 19), because the first day was also included in counting the number of days. the doors were locked. See note on v. 19.
John 20:28 Thomas’s confession of Jesus as his Lord and God confirms the references to Jesus as God in 1:1, 18. This is one of the clearest NT texts on the deity of Christ. Some false religious cults try to explain this away by arguing that Thomas’s statement was merely an exclamation of astonishment that, in effect, took God’s name in vain. Such an explanation is unthinkable, however, given the strong Jewish moral convictions of the day and because Thomas said these words to him, that is, to Jesus.
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 20:1–29 Chapter 20 covers the aftermath of Jesus’ crucifixion and burial: the empty tomb, the risen Jesus’ encounter with Mary Magdalene, and Jesus’ appearances to his disciples and their commissioning (v. 21).
John 20:29 Note the possible echo of this text in 1 Pet. 1:8.
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).
13:1–20:31 The Farewell Teaching and the Passion Narrative. The second half of John’s Gospel consists of Jesus’ farewell teaching (chs. 13–17) and the events surrounding his death and resurrection (chs. 18–20). Now that the Jews have rejected Jesus, he turns his attention to his new messianic community. Jesus is arrested, tried, crucified, and buried. This is followed by the resurrection, resurrection appearances, and Jesus’ commissioning of his disciples. The section concludes with John stating his reason for writing his Gospel (20:30–31).
John 20:30–31 John’s purpose statement and conclusion repeat his major themes: Jesus’ identity as the Christ and Son of God (see 1:41, 34), his selected messianic “signs” (see notes on 1:19–12:50; 2:11), the importance of believing in Jesus, and the gift of eternal life (see 1:12; 3:16; 17:3). On Jesus’ unique status as “Son of God,” see note on 1:14.
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.
Thomas
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 21:1 With the weeklong festival of Unleavened Bread now past, the disciples have left Jerusalem and returned to Galilee.
John 21:2 The names of the sons of Zebedee are James and John (Matt. 4:21 and parallels). Luke mentions that they were “partners with Simon” in fishing before being called by Jesus (Luke 5:10). See also note on John 1:40.
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 21:7 The disciple whom Jesus loved must be one of the seven mentioned in v. 2. He is almost certainly John the son of Zebedee, the author of the Gospel (see Introduction: Author, Date, and Recipients; and note on v. 24).
John the son of Zebedee
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)
John 21:11 Probably 153 represents the number of fish counted. Fishermen routinely counted the number of fish prior to selling them fresh at the market.
John 21:15–17 On Simon, son of John, see 1:42. Peter has denied Jesus three times (18:15–18, 25–27). Now Jesus asks Peter three times to reaffirm his love for him, and then he recommissions him. Jesus’ question, “do you love me more than these?” probably means, “Do you love me more than these other disciples do?” In these three questions and answers, Peter uses the same verb for “love” all three times (Greek phileō) but Jesus uses a different verb for “love” in the first two questions (Greek agapaō) and then switches to Peter’s word phileō in the third question. The two words are often used interchangeably. Peter is grieved because Jesus kept asking him if he loved him. You know everything is an affirmation of Christ’s deity. Feed my lambs. Jesus, as the true shepherd, appoints Peter and the other apostles to assist him by caring for his people (see 1 Pet. 5:1–4).
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 21:18–19 Stretch out your hands pictures crucifixion. Early Christian sources mention Peter’s martyrdom without telling how it happened.
John the son of Zebedee
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)
John 21:24 This is the disciple is typical of the way in which John, as the author of the Gospel, refers to himself either indirectly or in the third person. Other examples include: the “disciple whom Jesus loved” (21:7; cf. 20:2), “one” of the Twelve (v. 20), and one of the “sons of Zebedee” (v. 2). These identify the author as the apostle John. We know is the author referring to himself, although he probably includes his readers in this affirmation of the truth of his Gospel account.
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 21:1–25 Epilogue: The Roles of Peter and of the Disciple Whom Jesus Loved. Chapter 21 describes Jesus’ third and final resurrection appearance in this Gospel. It also compares the callings of Peter and “the disciple whom Jesus loved.”
John 21:25 The world itself could not contain the books emphasizes the limitless nature of all Jesus accomplished for mankind’s salvation as the eternal Son of God (see 1:1–3) through his incarnation, life, death, resurrection, and ascension.
Harmony of the Events of Holy Week
| 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 |
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: “Stretch out your hands”
“Stretch out your hands” (21:18–19) refers to the way in which people were crucified. The victim’s hands were bound to the horizontal bar of the cross. Jesus predicted that Peter would die in the same horrific way that his Lord and Savior had died.
Listen to the Podcast
Listen NowDive Deeper | John 18-21
Growing up in church, I became very familiar with John 21, in which when Jesus restores Peter and instructs him to feed Jesus' sheep and to follow him. It wasn't until this past year, while I was meditating on and studying the Word with a helpful Bible commentary, that I realized just how beautiful and grace-filled this exchange after Peter's denials truly is. As Peter is sitting by the sea, probably shaking in his sandals, soaking wet, with his mind racing over what Jesus will say to him, Peter has probably the most heart-breaking, yet hope-filled, conversation of his life.
Jesus asks Peter, "Do you agapas (from agapaō) me?" This agapaō love Jesus is asking Peter about is a life-giving, self-sacrificial, all-encompassing, and undeserved love. I love Peter's honesty and can imagine his heartbreak when, after being asked twice about agapaō love, he answers both times, "Yes, Lord; you know that I love You."
But Peter uses a different word for love—the word philō (from phileō). Although preachers have for centuries tried to make the two words for love into two different types of love, the truth is that they are synonyms, and John regularly uses synonyms in his Gospel to describe the same idea or thing. For example, John uses both agapaō and phileō for:
• God's love for man (John 3:16, 16:27)
• God the Father's love for the Son (John 3:35, 5:20)
• Jesus' love for men (John 11:5, 11:3)
• Men's love for Jesus (John 8:42, 16:27)
But this correct understanding of John's use of the Greek synonyms here does not change the power of the interaction between Jesus and Peter. It is the gospel right under our noses, and maybe we didn't even realize it. How beautiful it is to be able to admit our sin and betrayal and still be met with God's love, which is so great that he made a way to himself, starting all the way back in Genesis.
This month's memory verse
"There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.” (NIV)
– Romans 3:22b-24
Discussion Questions
1. What is an example of how you have seen God's love for you this week? If someone in your discussion group is having a hard time recognizing this in their own life, share with them how you have seen God's love for them in their daily walk.
2. Our love for God is not perfect. It lets us down and exposes us to sin and shame often. Share with your group one way your thoughts, words or actions have pulled you away from loving God wholeheartedly this week, and let them remind you of the gospel in the midst of that struggle.
3. Just like with Peter, God's love for us sanctifies us to do more than we could imagine for the sake of the gospel. Share with your group one area of your life in which you feel like God is sanctifying you because of his great love for you.