John: Introduction
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JohnSurvey of the New Testament: The Gospels & ActsWinter 2005 |
[Previous: Introduction & Prologue] [Next: The Glory of the Son of God]
The first part of Jesus ministry takes place around a trip to Jerusalem to celebrate the Passover feast. The trip begins in Cana, where Jesus turns the water to wine. He then travels to Jerusalem, where He encounters Nicodemus in chapter 3. On His return trip to Galilee He encounters the Samaritan woman (chapter 4). Then He returns to Cana where He heals the nobleman's son. This section of the book is often called the “Cana Cycle” due to its route from Cana to Jerusalem and back to Cana.
John authenticates the witness of chapter one by showing Seven Signs or miracles. The first signs the turning of the Water into Wine. Jesus authenticates what they say about Him with this miracle. This miracle is a sign of the type of ministry Jesus will have - one of introducing a new age of joy and abundant life.
In verse 2:11, the purpose of this miracle (and all the miracles) is stated:
(John 2:11 NASB) This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him.
Jesus has made the visible fullness of God come to light. This miracle shows a God who cares about mundane things, like weddings. He is a God who wants to share joy and excitement, like what happens at a wedding party. This is in contrast to the picture of God in John's day, where God was distant and serious.
• 20 to 30 gallons Each
• It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift
• Verse 4: "Woman" is a term of respect. "Why do you involve me" is a Hebrew idiom meaning "it's none of my business."
Interesting Note: Mary, the mother of Jesus, is never mentioned by name in the Fourth Gospel.
• What is the purpose of this miracle? The author tells us in 2:11 that Jesus performed miracles in Cana to reveal His glory. The result is that the disciples believed in Him. Jesus performed miracles to show that He was the Messiah. This is the first of the seven signs.
• What is the Passover?
• Why did John include this story? The synpotics include the cleansing at the end of Jesus' ministry. Apparently there were two cleansing events.
• Zechariah 14:20-21 On that day HOLY TO THE LORD will be inscribed on the bells of the horses, and the cooking pots in the LORD's house will be like the sacred bowls in front of the altar. 21 Every pot in Jerusalem and Judah will be holy to the LORD Almighty, and all who come to sacrifice will take some of the pots and cook in them. And on that day there will no longer be a Canaanite (The word Canaanite can be translated Merchant) in the house of the LORD Almighty.
• The cleansing of the temple is connected to the coming of the Lord. Furthermore, Jesus says he will rebuild the temple which is a reference to future temple in Ezekiel chapters 40-48.
Jesus is approached one night by Nicodemus, a prominent Jewish leader. This discourse, with Nicodemus, establishes that it is “belief in” Jesus that gives eternal life.
Nicodemus tells Jesus that he and the other leaders know that he is from God. Jesus tells him that he “must be born again.” This is confusing to Nicodemus, so he asks how one can be born again. Jesus tells him, in one of the most important messages recorded in scripture, what one must do to be born again. Included in the message is the famous verse, John 3:16:
For God loved the world so much that He gave His only son. God gave his Son so that whoever believes in Him, may not be lost but have eternal life.
Jesus doesn't preach at him but engages Nicodemus in a dialogue. Jesus makes statements that invite a response or a question from Nicodemus. As the conversation progresses, Jesus then ends up answering his questions. Jesus is seemingly harsh with Nicodemus because he should know better as a teacher. Jesus is relating to Nicodemus such that will cause him to think differently. For someone confident of his status with God, Jesus shakes up that confidence slightly to open a crack for the gospel to enter.
Christ is pictured here as the living water to the woman at the well and many Samaritans. The emphasis here is that anyone can "believe in" Jesus and receive personal fulfillment in life (an in death).
Notice the contrasts the John makes between Jesus' discussion with Nicodemus in chapter 3 and with the woman at the well in chapter 4:
| Nicodemus | Woman at the Well |
| a Jew | a Samaritan |
| Pharisee | A woman of ill repute |
| Respected member of the Sanhedrein | An outcast to her own people |
| Understood theology correctly | Had heretical beliefs |
| Nicodemus sought Jesus | Jesus sought this woman |
| Nicodemus came by night | Jesus came by day (noon) |
| Nicodemus knew who Jesus was | The women did not know Him |
| Jesus deals bluntly with Nicodemus | Jesus deals carefully with the woman |
Jesus deals with each person individually. With the religious leader He is blunt and harsh. With the sinner He is gentle and kind. How unlike the way the church deals with people today, being harsh and blunt with the sinner and gentle and kind with the "religious." Jesus' message is clearly for everyone, from respected leaders to women of ill-repute living among a despised nation.
John uses great artistic care in these two discourses. He goes out of his way to contrast these approaches in order to show a fuller picture of God. He is strong, firm, and to the point when dealing with religious leaders, yet sensitive and gentle to the heretics.
Yet the purposes of both discourses was to bring them both to “belief in” Him.
Jesus is traveling to Jerusalem to celebrate a feast. The name of the feast is not revealed to us. However, the events of chapter 5 take place on the Sabbath, which was a weekly feast for the Jews. As He enters the city, Jesus goes to the pool of Bethesda.
Verses 3b-4 in chapter 5 are not contained in the earliest of manuscripts, suggesting that the belief in an angel who stirs the waters of Bethesda is probably not a true belief. Nonetheless, this non-canonical commentary does reveal to us why the sick, blind and lame people surround this pool. Here Jesus finds a man who has been lame for 38 years.
Jesus asks the man a profound question: “do you wish to get well.” It would seem that his very presence near the pool would suggest that he does. Jesus heals the man and he is able to walk. But more than physical healing, Jesus reveals that the man's primary problem was not his physical ailment, but his spiritual ailment, for he tells him, “do not sin anymore, so that nothing worse happens to you.”
Jesus, however, performed this miracle on the Sabbath day. This begins the Jews opposition of Jesus. The Jews were more concerned about the breaking of the Sabbath laws than they were with having compassion on the lame man.
Jesus justifies his working on the Sabbath by saying that God the Father is working on the Sabbath as Jesus works on the Sabbath. This further outrages the Jews, for now, not only has He broken the Sabbath, but has made himself out to be equal with God.
Jesus then declares that He has not done anything on His own authority, but all that He does is because the Father has instructed Him to do so (5:19, 30). Jesus was merely obeying the Father when he healed this man, and since God.
However, Jesus goes on to state that the Father has given the Son the power to judge (5:22, 27). As judge Jesus will only give eternal life to those who “believe in” Him (5:24).
To confirm that the Son has this authority, Jesus demonstrates that this authority has been attested to not only by himself (5:31-32), but by four other witnesses: 1) John testifies to the truth (5:33). However, Jesus states man's testimony is not as important as the others but included John's testimony because the Jews seemed to respect John (5:34-35); 2) The works which the Father gave Jesus to accomplish testify about Jesus, testifying that the Father has sent Jesus (5:36); 3) The Father himself also has testified (5:37a); 4) However, because no one has seen the Father, one can not hear his testimony directly (5:37b). Instead the Father's testimony is contained in His Word. Therefore, the Scriptures also testify about Jesus (5:39b). But the Jews, while searching the scriptures for life (5:39a), do not let the Word abide in them, so they don't believe in Jesus (5:38) or come to Him to obtain life (5:40).
The events of chapter 6 take place in Galilee. However, John makes a point to connect these events with the Passover (6:4), for these signs and his subsequent sermon would be a reminder to the events surrounding that first Passover when God redeemed the nation Israel from Egypt.
In 6:14, when the crowd says, “surely this is the prophet,” they were referring to Deuteronomy 18:15, where Moses prophecies that a prophet greater than he would some day come. At the time of the first Passover, Moses had provided food for the multitudes through Manna. Now Jesus has provided food for the multitudes. The crowd would have then been thinking, that Jesus must also be here to deliver us, just as Moses delivered us.
Just as the sign of the feeding of the 5,000 would have reminded the crowd of the manna that came after the first Passover, now also Jesus' sign of walking on the water would have reminded the disciples of the crossing of the Red Sea which took place after that first Passover. Both of these signs would have reminded the Jews of Micah 7:15, which states that the Messiah would perform miracles as in the days of the Exodus.
However, the Jews did not seek to see and understand the nature of these signs, but only to get free food. The people ask Jesus, what do we have to do to earn God's favor. Jesus response is simple: “believe in me!”
Jesus makes his bold statement with the first of John's seven “I Am's”: “I am the bread of life.” John closely connects this statement not only with the feeding of the 5,000, but also with the Exodus. The response of the Jews is to grumble, just like the Israelites did (6:43). Furthermore Jesus makes states that He is greater than Moses, for the manna of the Exodus did not bring eternal life (6:49), but whoever eats of Jesus flesh will never die! (6:54)
This troubles his listeners, so much so, that many who considered themselves Jesus disciples left Him (6:66). However, when Jesus turns to Peter, we see one of the great responses of faith. For even though peter may not have understood the teaching, Peter recognized the Jesus was the one who had power to give eternal life! (6:69)
Jesus is in his discussions with His unbelieving brothers about whether or not to leave Galilee and go to Judea for the Feast of Booths. Jesus does not plan to go to Judea, for His “time is not yet here.” He is referring to His crucifixion, for the world hates Him and desires to kill Him. So Jesus decides not to go up to festival with his brothers, but later in secret (7:1-5).
The feast of booths was a reminder to the people of the wilderness wandering of the Israelites (Leviticus 23:33), and its celebration included a number of ceremonies. One of those ceremonies was intended to remind the people of how God miraculously provided water to the nation while in their desert wanderings. In this ceremony a priest would go down each day of the feast to the Gihon spring and fill up a pitcher with water, and then return to the temple altar and pour it out (Psalm 78:15-16)
On the last day of the festival, Jesus interrupts this ceremony, crying out, “if anyone is thirsty, let him come to Me, and drink”(7:37). Jesus was referring in this case to the pouring out of the Holy Spirit that would come after Jesus was glorified (7:39). All that would be necessary to receive the Spirit was belief in Him (7:38).
The crowd gave a mixed response, some seeing Jesus connection and again proclaiming Him as the prophet of Deuteronomy 18, and others seeing him as the Messiah. But the Pharisees have rejected Him.
Note : The story of Jesus and the adulterous woman is not in the earliest manuscripts and very likely does not part of the original, as it interrupts the flow of the narrative as it relates to the Festival of Booths.
Jesus does show up in Jerusalem on the last day of the Feast of Booths and proclaims, “I am the Light of the World.” Those who follow Jesus will not walk in darkness but will have the Light of life (8:12).
In Zechariah 14:6-16, the prophet stated that in the coming Messianic kingdom, that the nations would celebrate the festival of booths with the Messiah. But there would be no rain or light from the heavens, for the Messiah would cause water to flow out of Jerusalem, and the Messiah himself would be a light to the world. The entire world would have to come to Jerusalem to celebrate the festival of booths and get their sustenance from the Messiah.
The Pharisees protest this claim by saying that it cannot be true, because He is testifying about Himself (8:13). Jesus responds that if He is the only one testifying, that doesn't mean it's not true. Jesus knows where he came from (i.e., heaven), so He knows of what He speaks (i.e. his testimony is eyewitness testimony) (8:14). But since they are judging from the flesh (8:15), He will give a second witness, as required by their law (8:17). The Father who sent Him also testifies about Him. But they don't know the Father (8:41-42). If only they were to believe Him, they would “ never taste of death” (v. 52).
The Jews respond by stating that Abraham and the prophets died, and question Jesus as to who exactly he thinks he is. Does he really regard himself as more than Abraham? (vs. 52-53)
Jesus' response astounds these people. In verse 56 He states, “Your father Abraham rejoiced to see My day, and he saw it and was glad.”
This was a preposterous claim. Jesus was a relatively young man who was claiming to have seen Abraham. The Jews must think at this point that Jesus is nuts, and say so.
Jesus' response is an even more preposterous (or shall we say blasphemous) statement.
“Truly, truly, I say to you, before Abraham was born, I am.”
Note, he does not say that before Abraham was born, he was. He said I AM. He is specifically using this to assert his claim that He is Yahweh, the Great I AM. He is claiming to be God himself, in the flesh, having existed from eternity past, self-existent, independent, and here willing to reach down and redeem His people.
The Jews understand this claim and immediately seek to execute this blasphemer. They have rejected the bread of life and the light of the world, and because of their unbelief they will face judgment.
Jesus healing of the blind man is a sign that he truly is the light of the world, for he can cause the blind to see, and blind those who have eyes (6:39). The Pharisees had seen all the signs and heard the claims of Jesus, but refused to believe Him, remaining in the dark. The blind man, however, didn't even know who Jesus was (9:36), but was willing to believe.
The sermon of the good Shepard takes place in winter during the Feast of Dedication, or Hanukah. This feast celebrates the last deliverance of the nation of Israel from their oppressors when the Maccabees successfully won independence from the Antiochus Epiphanies.
Jesus states that He is the “Good Shepherd.” Like His other “I Am” statements, this has divine overtones, as God is referred to as the shepherd of his people throughout the Old Testament (Gen 49:24, Psalm 80:1, Psalm 23:1, Isaiah 40:10-11). But the greater theological theme is that of the atonement, for Jesus declares that the shepherd will “lay down his life for the sheep” (10:11, 17-18).
Some people respond that Jesus is talking like a crazy person, while others are inclined to listen due to his ability to heal the blind.
But Jesus appearance at the Feast of Dedication has other people wandering if He is the Messiah who will deliver them as the Maccabees delivered them in the past. So they ask him bluntly, “Are you the Christ?”
Jesus answers them by stating that He has already answered their question, and that the works that He has done has testified to that answer. However, they do not believe His answer, because they are not His sheep. He gives His sheep eternal life. Those sheep are placed into His Father's hand, and Jesus claims in verse 30, “I and the Father are One.”
They pick up stones, ready to kill Him. But He asks why? He cites his works as evidence of this oneness with the Father, and then reasserts the claim in verse 38, “the Father is in Me, and I in the Father.”
We now enter a transition in the book of John. Beginning in chapter 11 we are approaching the few days of Jesus life. Jesus has been ministering in the wilderness beyond the Jordan River (10:40) because He knows that He is a wanted man. However, word gets to Jesus that his close friend Lazarus is sick and near death. Lazarus' sisters, Mary and Martha, have requested that Jesus come and heal Lazarus.
However, Lazarus lived in Bethany, which was only a couple miles from Jerusalem. For Jesus to travel back towards Jerusalem would put his life in danger from the Jewish officials. At first Jesus does not go and see Lazarus, and many of the disciples probably assumed this was because of the threat of arrest and execution. However, Jesus was delaying specifically so that Lazarus could die and thus provide Jesus with an opportunity to show even greater glory by raising Him from the dead (11:4, 15). However, as they get ready to leave, the disciples are sure that this is a bad move and that they and Jesus are certain to be killed (11:16).
By the time Jesus arrives, Lazarus has been dead for four days. Martha is certain that Jesus could have healed her brother, but now it was too late. But Jesus assures Martha that it is not too late, for, as he says, “I am the resurrection and the life; he who believes in Me will live even if he dies.” Once again, belief is the precursor to finding life in the Son. Martha responds that indeed she believes that Jesus is the Messiah, the Son of God, sent by God.
Jesus has just stated His intention to raise Lazarus from the dead. Yet he does something remarkable. Jesus goes to Lazarus' tomb, and there he weeps. Even though Jesus purposefully let Lazarus die so He could demonstrate His glory, and even though Lazarus would soon rise from the dead, Jesus shows His compassion by mourning the death of Lazarus.
This ultimate of miracles polarizes the Jewish nation. Many come to believe in Jesus because of the miracle (11:45). Certainly this miracle makes Jesus famous throughout the region (12:17-18). But for the Jewish religious leaders, this was too much. They feared Jesus great popularity, fearing that he would upset the delicate political arrangement they had with the Romans (11:47-48). Finally they decide that they had to kill him, for “better for one man to die, than the whole nation perish” (11:50).
Passover was approaching, and everyone wanted to know if Jesus would show up for the Passover. The crowd was anxious to see this man who could raise the dead. The leadership were anxious to find a way to arrest and kill Him. Everything is coming to a point of climax in the book. Chapter 12 serves as that hinge chapter between Jesus testimony to the world and his coming glorification through the cross.
The multitudes who saw Jesus raise Lazarus from the dead were testifying about Jesus. Based on this testimony, many people went out to met Jesus. This made the Pharisees bitter, stating, “the world has gone after Him.” The religious leaders have denied the testimony offered to them up to this point, even when multitudes testify to the great miracle of raising a man from the dead. Their concern is no longer determining the truth, but getting rid of this man who threatens their authority and position of power.
The Jewish leaders were upset that everyone was following after Jesus, having heard of Lazarus' resurrection. Indeed now, even Greeks were seeking Him, such that the leaders said, “look, the world has gone after Him.”
When the disciples asked if the Greeks should be allowed to come to Him, Jesus answers that now is the hour for His glorification. But this glory would not be what everyone expected. Instead, his glory would come through the crucifixion.
But this hour would not be easy for Jesus, and is even troubling Him as He thinks about it. But though it troubles Him, he does not ask God to deliver Him from it, because this is the focus of why He came in the first place. So, rather than avoid the hour, Jesus seeks instead to glorify the Father.
So in the hour of glorification for the Son of Man, the Son instead seeks to glorify the Father. Because the Son seeks to glorify the Father and endure this hour, the Father then cries out from heaven, “I have both glorified it and will glorify it again.” The Father glorifies Jesus through the announcing voice from heaven. The glorification of the Son of Man comes specifically through this announcement, but it will come “again” with the hour of His glorification as well.
John then comments how people, having seen the signs of Jesus, they nonetheless rejected Him. Isaiah prophesied of the rejection of Christ in Isaiah 53, which is quoted here. He himself was familiar with this rejection, for at His calling in Isaiah 6, which is also quoted here, the Lord told Him that people would reject Isaiah's prophecies as well. It is in this calling that Isaiah saw the Lord in heaven on His throne being worshipped by the angels. This is likely what is being referred when the passage says Isaiah saw the glory of Christ.
The Jewish leaders believed that Jesus was the Messiah (12:42), but did not confess Him. Confession would have meant being excommunicated from the synagogue. The leaders couldn't be thrown out, for they loved the glory of men rather than the glory of God.
John's stated purpose for the gospel is to bring people to a point of believing that Jesus is the Messiah, the Son of God. But belief for John is not just knowing the truth, but placing your trust in that truth. The leadership knew that Jesus was from God (John 3:2). But they had not placed their trust in Him.
As John readies us for the final act of his gospel, already as readers we are being forced to decide for ourselves, do we believe in Jesus or not? We've seen the testimony, as delivered by John the Baptist, the miraculous signs, and even the voice of God the Father. Will we accept the testimony or will we reject it? Do we seek the approval of men or the approval of God?
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