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Notes on the International Sunday School Lessons
Spring 1999
by Jarl K. Waggoner
Lesson 1 - John 1:1-18; 20:30-31
1:1 - "Word" - see Morris, Gospel according to John, p. 74-75, 115ff. for detailed discussion. Simply put, it speaks of communication or revelation; thus Jesus, the Word, is the One through whom God communicates, or reveals, Himself to mankind.
1:1 - "was" - imperfect, thus continuous action in past; cf. Robertson, Word Pictures, 5:3. It speaks of eternal existence; cf. Morris, pp. 73-74.
1:1 - "with" = pros. Suggests intimacy, in company with; cf. BKC, 271; Robt., 5:4.
1:1 - "the Word was God" - On the question of translation and meaning, see Morris, 76-78; Robt., 5:4-5.
1:4 - "in him was life" = both physical and spiritual life have their source in Christ; cf. BKC, 271. In regard to the question of punctuation, see Michaels, John, 25; Morris, 81-82.
1:4 - "light of men" - This is usually understood as referring to intellectual or moral light (JFB, 5:347) or knowledge of God (WBC, 1073).
1:5 - "shineth" - present tense; "is shining."
1:5 - "darkness" = evil, sin, Satan's kingdom, fallen world; Morris, 86; JFB, 5:347.
1:5 - "comprehended" - Most commentators prefer the alternate translation "overcame"; Robt., 5:7-8; Morris, 85-86.
1:9 - "true" = genuine, ideal; Vine's, 645 #2.
1:9 - "that cometh into the world" - There seems to be almost unanimous agreement that this phrase describes the "true Light" rather than "every man"; cf. Michaels, 26; Morris, 93-94; NASB.
1:9 - "lighteth every man" - This probably refers to the unsurpassed illumination that came to mankind in the Person of Christ; cf. WBC, 1073; JFB, 5:347.
1:11 - "his own" - The first use of this expression is a neuter form and indicates "his own things," i.e., his home, or homeland. The second use is a masculine form and refers to his own people; Robt., 5:10; JFB, 5:347; Morris, 96.
1:12 - "power" = authority, or right. "sons" = children and emphasizes common nature; Morris, 98.
1:13 - "blood" is literally "bloods." Most commentators seem to agree this refers to the mingling of the "bloodlines" of mother and father. "The will of the flesh" may mean the natural desire for children or may refer to normal human birth, which is the result of sexual desire. "The will of man (male, or husband)" may refer to the desire for descendants or may mean much the same as the previous phrase. See Morris, 101; WBC, 1073; Michaels, 26; BKC, 272 for various ideas. Regardless of how the individual phrases are understood, the point being made is clear: this birth is totally and exclusively a work of God.
1:14 - "dwelt" means to tabernacle, pitch one's tent; Robt., 5:13; Morris, 102-103.
1:14 - "only begotten" = one and only; cf. NIV. It speaks of uniqueness; Michaels, 26; Morris, 105.
1:16 - "grace for grace" - "grace upon grace" (NASB) and "one blessing after another" (NIV) accurately convey the meaning of this expression, that there is a never-ending supply of grace; cf. Morris, 110-111; WBC, 1074.
1:17 - For explanation of contrast between Moses and Christ, see WBC, 1074.
1:18 - "declared" = explained; Robt., 5:18.
20:30-31 - See BKC, 269 for the seven signs John included in his gospel.
Lesson 2 - John 1:9-34
1:19 - "record" = lit., witness, testimony.
1:19 - "Jews" - in John this expression usually refers to those who are antagonistic to Jesus; cf. Morris, 130-131.
1:21 - "Elias" - For various explanations of the relationship of John to Elijah, see WBC, 948, 960; Hendriksen, Matthew, 671.
1:21 - "prophet" - cf. Deut. 18:15-18. This is a messianic reference (cf. Acts 3:22; 7:37), though at least some Jews believed the prophet of Deut. 18 was a separate person; Morris, 136.
1:23 - "make straight" - imagery if of a road being cleared and smoothed for a coming king; cf. Tenney, John: The Gospel of Belief, 79.
1:24 - "of the Pharisees" - cf. 1:19. This phrase is interpreted a number of different ways. (1) Some believe it means there were Pharisees among those who were sent to question John (Morris, 138-139; cf. 132); (2) Some suggest the entire delegation was made up of Sadduccees, but that they were sent by Pharisees (Robt., 5:18; Michaels, 34); (3) A third view is that the entire delegation was made up of Pharisees (WBC, 1074).
1:25 - "Why baptizeth thou?" - The question concerned John's authority to baptize and his reason for baptizing Jews, when baptism was reserved for proselytes to Judaism, not for Jews; Morris, 139-40.
1:27 - Unlatching and removing the sandal was the duty of a slave; Morris, 141.
1:28 - "Bethabara" - Most accept the reading "Bethany" instead; cf. NIV; NASB; Michaels, 35; Morris, 142.
1:29 - "Lamb of God" - For possible biblical imagery behind this expression, see Morris, 143-146.
1:29 - "taketh away" - conveys idea of lifting or bearing an object; Morris, 148; Vine's, 616 #12.
1:31 - "knew him not" - See BKC, 274. Clearly he knew of Jesus but did not know Him as the Messiah.
1:34 - "saw ... bare record" - these verbs are present perfect active, and thus give idea of continuing effect; Robt., 5:24; Morris, 153.
1:34 - "Son of God" - Some mss read "the chosen one of God" rather than "Son of God." Morris (153-154) favors this reading; Michaels (36) does not.
Lesson 3 - John 3:1-17
3:1 - "Pharisees" - See Tenney, NT Times, 91-94 for description of Pharisees.
3:1 - "ruler of the Jews" - This indicates Nicodemus was a member of the Sanhedrin (cf. John 7:50-51); Morris, 210. See NBD, 1142-1143 for description of Sanhedrin and its role in Jewish life.
3:2 - "by night" - He came by night perhaps out of fear, perhaps to ensure a private, uninterrupted conversation; cf. Michaels, 55; Morris, 210-211.
3:2 - "we" - indicates Nicodemus was speaking or presumed to be speaking for others; Robt., 5:44.
3:2 - "miracles" - See John 2:23.
3:3 - "born again" - can also be translated "born from above." Both ideas may be intended; BKC, 281; Morris, 212-213; Michaels, 60-61. Proselytes to Judaism were referred to as being like children who were newly born; Morris, 214.
3:5 - "born of water and of the Spirit" - For various views, see BKC, Morris, 215-218.
3:6 - This verse contrasts two realms of existence--the physical and the spiritual. Physical birth does not provide entrance to God's spiritual kingdom; Michaels, 61. The NIV brings this out clearly.
3:8 - Both "wind" and "Spirit" translate the same Greek word, pneuma; BKC, 281. Some have even suggested alternate translations; cf. Morris, 220.
3:10 - "A master" = lit., "the teacher"; Robt., 5:47; Morris, 221.
3:11 - By using "we" Jesus may have been referring to the prophets, John the Baptist, or Jesus' followers; cf. WBC, 1078; Morris, 221 (note 46).
3:12 - "Earthly things" are probably the things Jesus had just spoken of--spiritual rebirth illustrated by earthly realities. "Heavenly things" probably refers to more abstract teachings such as the Trinity, Jesus' future glory, etc.; BKC, 281; Morris, 222; WBC, 1078.
3:14 - The background is Numbers 21:4-9.
3:14 - "lifted up" (second usage) - in reference to Christ, this word is used only of the cross in John's gospel (cf. 12:32); Robt., 5:49.
3:15 - "in him" probably goes with "have eternal life" rather than with "believe"; cf. NASB; NIV marg.; Robt. 5:50; Michaels, 61-62; Morris, 226.
3:16 - Many commentators (Robt. 5:50; Morris, 228; WBC, 1078) believe this verse begins John's inspired comments rather than continues Jesus' words. BKC (282) is less certain.
Lesson 4 - John 4:7-15, 28-30, 39-40
Background:
Travel to Galilee - Jews often crossed Jordan and traveled through Perea north before crossing back into Galilee in order to avoid Samaria; Michaels, 76; Morris, 255-256.
Sychar - between Ebal and Gerizim; BKC, 285; Tenney, 92.
Time - "sixth hour" (John 4:6) - If John used Jewish time, it was 12:00 noon as Morris (158, 258), WBC (1080), and Michaels (43) argue. BKC (285), Robt (5:61), LBC (2084) believe John used Roman reckoning, which would make it 6:00 P.M. If it was noon, the woman may have been drawing water then in order to avoid others since evening was the usual time for drawing water (Morris, 258; Tenney, 92). Whatever conclusion is drawn concerning the time, be sure it is consistent with any time reference given for John 19:14, which sets context for lesson 5.
Samaritans - For origins and history of Samaritans and their relationship to Jews, see UBD, 958-960; Morris, 256; NBD, 1131-1132.
4:8 - "meat" = food, nourishment; BAG, 835.
4:9 - The woman probably identified Jesus as being a Jew because of His dress and/or dialect; JFB, 5:370.
4:9 - "Jews have no dealings with the Samaritans" - This was probably John's parenthetical comment, not the words of the woman; Morris, 258-259; Michaels, 76. This phrase could also be translated, "Jews do not use dishes Samaritans have used"; cf. NIV marg.; BKC, 285; Morris, 259.
4:10 - "gift of God" - This may refer to (a) eternal life; Robt., 5:62; Morris, 260; (b) Jesus Himself; cf. WBC, 1080; or (c) the Holy Spirit or living Water; WBC, 1080.
4:10 - "living water" - literally, this refers to running water; Robt., 5:62. Figuratively, it could refer to Jesus (Robt. 5:62), eternal life (cf. Michaels, 70), or more likely the Holy Spirit (BKC, 285; Michaels, 70; Morris, 260); cf. John 7:38-39.
4:11 - "well" - It was perhaps 100 ft. deep; cf. Robt., 5:63; BKC, 285; Unger, Archaeology and the NT, 144.
4:12 - "our father Jacob" - The Samaritans claimed Jacob as their forefather, believing they were descended from Jacob's son Joseph through Ephraim and Manasseh; Morris, 262, note 35.
4:13 - "well" - the word means a spring or fountain; Morris, 263; cf. 257. This, along with the words "springing up" describes the dynamic ministry of the Holy Spirit in bringing eternal and abundant life. This verse may also convey the idea that those who possess eternal life by the Spirit are the means by which God offers eternal life to others (cf. John 7:38); cf. Morris, 263; BKC, 286.
4:28 - "men" - the general term for people, not just males; BAG, 67-68; Vines, 388 #1; cf. NIV.
4:29 - "is not this the Christ?" - cf. NASB. The use of meti indicates the expectation of a negative reply; cf. BAG, 522. For possible reasons she expressed the question this way, see Robt. 5:68; Morris, 275; Tenney, 96.
Lesson 5 - John 19:15-18, 28-30; 20:11-18
19:16 - Crucifixion detail usually consisted of centurion and four soldiers; Edersheim, Life and Times of Jesus the Messiah, 2:582-583.
19:17 - "bearing his cross" - Only John says Jesus carried His cross. The other gospels say Simon of Cyrene was forced to carry it (Matt. 27:32; Mark 15:21; Luke 23:26). Obviously Jesus started but could not carry it all the way; WBC, 1117.
19:17 - "Golgotha" - Morris, 804-805; NBD, 181.
19:18 - Details regarding crucifixion can be found in NBD (281-282) and Edersheim (2:589) among others. The gospel writers pass over the crucifixion without describing its physical horrors, perhaps in order to keep the emphasis on the spiritual agony of Christ's bearing man's sin; cf. Morris, 805-806.
19:28 - "scripture might be fulfilled" - Most see Ps. 69:21 as being fulfilled in the response to Jesus' cry, "I thirst"; cf. Morris, 813; Robt. 5:304.
19:29 - "vinegar . . . hyssop" - Morris, 813-814; Michaels, 333-334. "Hyssop" apparently is used here in a general way and can apply to any of several plants. Thus, it is unwise to try to be specific as to the plant used.
19:30 - "It is finished" - Perfect passive; thus, "it has been completed"; cf. Robt. 5:303-304.
19:30 - "gave up the ghost" - cf. John 10:17-18.
20:11 - For harmony of post-resurrection events, see BKC (91) or Walvoord, Jesus Christ Our Lord (192-195). Apparently Mary had seen the stone had been removed from the tomb (Mark 16:1-4; John 20:1) and assumed the body had been stolen. She left to inform Peter and John (John 20:2) without looking inside the tomb as the other women did (Mark 16:5-8). She had returned to the tomb later and stood outside weeping (John 20:11)
20:17 - "Touch me not" - a present imperative, thus the idea is probably, "Stop clinging to me"; cf. NASB; Robt. 5:312; Morris, 840. Michaels (342) says it could also mean "Stop trying to cling to me." As to the meaning of "Touch me not; for I am not yet ascended to my Father," there is no clear consensus. Note the following interpretations: (1) "Mary needed to be taught that the Lord was not with her on the basis of the old relationship. He was already glorified. He belonged now to the heavenly realm, even though he was willing to tarry for a time to meet with his friends" (WBC, 1119). (2) "Mary had lost Jesus once before (at His crucifixion) and it was natural to fear the loss of His presence again. Jesus said, in effect, 'This (the physical contact) is not My real presence for the church. A new relationship will begin with My Ascension and the gift of the Holy Spirit to the church'" (BKC, 342-343). (3) "The point of the words . . . is . . . simply that because he is on his way to the Father, he cannot stay and talk with Mary. There is time only to give her the message she must deliver to the other disciples" (Michaels, 342). (4) "It is as though Jesus were saying, 'Stop clinging to Me. There is no need for this, as I am not yet at the point of permanent ascension. You will have opportunity of seeing Me'" (Morris, 841). (5) "By [clinging to Him], she could not keep the Lord there with her. His destination was to go the Father" (LBC, 2122).
20:17 - "brethren" - Most agree this refers to the disciples, though the term usually refers to His biological family; Morris, 841-842; BKC, 343.
20:17 - "I ascend" - This is in present tense, and some have taken it to mean that Jesus was about to ascend to heaven at that very time, only to return again that evening; cf. Chafer, Systematic Theology, 5:262-263. Most, however, take the present as referring to the certainty of His future (and only) ascension; Morris, 841; Walvoord, Jesus Christ Our Lord, 220-221.
20:18 - According to Mark 16:11 Mary's report was not initially believed by the disciples. (Mark 16:11 is, of course, a part of Mark's disputed ending, though the KJV includes it without the comments or footnotes that accompany it in most modern versions.) Some commentators cite Luke 24:11 as the response to Mary's report (cf. BKC, 343). However, Luke 24:11 seems to describe the response to the earlier reports of the empty tomb before Jesus had appeared to Mary; cf. Walvoord, 192-195; Robertson, A Harmony of the Gospels, 243.&127
Lesson 6 - John 20:19-29
20:19ff - parallels Luke 24:36ff.
20:19 - Context: Mary had reported Jesus' appearance to her (John 20:18) but the disciples had not believed her (Mark 16:11). When the two disciples traveling to Emmaus arrived back in Jerusalem to report the Lord's appearance to them, the disciples were declaring that Peter had seen the Lord and that He was indeed risen. Yet Mark 16:12-13 indicates the disciples did not believe the two disciples either. BKC (195) explains it this way: "When they returned to Jerusalem and reported the event to the rest of the disciples, they did not believe their report either (cf. v. 11). Apparently, despite affirmative statements (cf. Luke 24:34), the disciples initially seemed to regard Jesus' post-resurrection appearances as apparitions (cf. Luke 24:37)." Shortly after the arrival of the two from Emmaus, Jesus appeared to the disciples (John 20:19).
20:21 - "sent . . . send" - Two different words (apostello and pempto) are used, though there seems to be no distinction in their meaning here; cf. Morris, 846. The send word is in the present tense--"I am sending you."
20:22 - "Receive ye the Holy Ghost" - The two most common interpretations are: (1) This refers to a temporary filling of the Holy Spirit that would empower the disciples until the Spirit's coming at Pentecost; BKC, 343; Robt. 5:314; Walvoord, The Holy Spirit, 83. (2) This statement is prophetic, a promise that the disciples would later (at Pentecost) receive the Spirit; cf. Michaels, 349 (though he does not endorse it).
20:23 - "are remitted . . . are retained" - the verbs are perfect passive and thus can be literally translated, "have been remitted . . . have been retained"; Robt. 5:314-315; cf. NASB. The idea is that God forgives sins or retains them based on people's response to the gospel of Christ. The apostles (and the church) then can pronounce an individual forgiven or not forgiven based on his response to Christ. They announce what God has already determined--that one who accepts Christ is forgiven and that one who rejects Him remains in his sins; cf. BKC, 343; Morris, 349; NIV Study Bible, 1637.
20:24 - "Thomas . . . Didymus" - both names mean "twin"; UBD, 1091.
20:25 - "said unto him" - the verb is imperfect, perhaps indicating that they were continually telling him; Morris, 851; BKC, 343.
20:26 - "after eight days" = one week later, that is, the following Sunday. It was common to count both the first and last days of a series when computing length of time; Michaels, 350; Morris, 852; Robt., 5:315; cf. NIV: "a week later."
20:29 - "Because thou hast seen me, thou hast believed" - This is probably not meant as a rebuke of Thomas but rather a statement of fact that applied to all the disciples; cf. Morris, 854.
Lesson 7 - John 6:11-12, 14, 26-27, 35-40, 47-51
Background - The Twelve had returned from their preaching tour (Mark 6:12-13, 30; Luke 9:6, 10. With Jesus they crossed the Sea of Galilee to Bethsaida (Luke 9:10). The crowds found them, however (John 6:2). NASB and NIV indicates that the crowds hurried around the sea and arrived in Bethsaida before Jesus and the disciples (cf. Mark 6:33). Hendriksen (Mark, 248-249) argues against this.
6:11 - The feeding of the multitude (5000 "men" plus others) is recorded in all four gospels (Matt. 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-13); see Robt., Harmony, 85ff.
6:14 - "the prophet" - Cf. John 1:21. Some probably correctly identified the prophet of Deut. 18 as the Messiah (cf. Acts 3:20-22), but some clearly saw the prophet as distinct from the Messiah (cf. John 7:40-41).
6:26 - "miracles" = semeion (sign), that which points beyond itself to a spiritual truth; cf. Morris, 686.
6:27 - "sealed" - i.e. "seal of approval" (NIV). This probably looks specifically to the Father's voice of approval at Jesus' baptism; Michaels, 117; Morris, 359.
6:47 - "believeth" - present active participle, indicating continuing belief; BKC, 296.
6:47 - "hath" - present active indicative, indicating present, continuing possession.
6:51 - "living bread" - indicates bread that has life and bread that gives life; cf. Robt., 5:110.
6:51 - "eat of this bread" - eating here means appropriating by faith; BKC, 297.
Lesson 8 - John 8:12, 21-36
Context - Jesus was in Jerusalem during the Feast of Tabernacles (John 7:2, 10, 14), speaking in the temple (John 8:20).
8:12 - Many commentators point out that Jesus claimed to be the Light of the world in the presence of the lamps that illuminated the Court of the Women during the Feast of Tabernacles (cf. BKC, 303). Morris (436-437) and Michaels (140) agree with this but suggest the lamps were not burning at the time Jesus spoke--on the last day of the Feast.
8:21 - There seems to be a time interval between vs. 20 and vs. 22, though how much of one cannot be determined; Morris, 444-445.
8:21 - "seek me" - This may mean: (1) continue in vain seeking, or looking for, the Messiah; Robt. 5:145. (2) continue pursuing Him as one pursues an enemy, even after His death; cf. Morris, 445. (3) realizing Jesus' true identity too late, only after He is gone; cf. Morris, 445-446.
8:24 - "I am he" - lit., "I am," withouth the predicate. Jesus was using a phrase that identified Him with deity (cf. Exod. 3:14; Isa. 43:10 LXX); Robt. 5;146; Morris, 447; Michaels, 149.
8:25 - Various translations of Jesus' statement have been offered (cf. NIV, NASB). Morris (448-451) discusses the difficulties involved in detail. KJV and the similar NIV renderings probably convey the idea pretty accurately; cf. Michaels, 149.
8:26 - Jesus' words are most commonly taken to mean that He could speak words of judgment now, but it was not the right time; He must speak the message His Father had for Him to speak to the world; JFB, 5:403; WBC, 1091; BKC, 304; Morris, 451. The statement is sometimes taken to mean that even though Jesus' words of judgment would not be appreciated by His critics, He must speak them anyway because it was truth from the Father; Robt. 5:147.
8:28 - "ye shall know that I am he" - The crucifixion (lifting up) of Jesus would vindicate Him before the whole world. It would provide sufficient evidence of His true identity, though certainly not all would be saved. WBC (1091) says, "His lifting up on the cross would vindicate him in the sense that it would lead to resurrection and exaltation, which in turn would bring the convicting ministry of the Spirit. Some, at least, would come to know that his claim that he was the eternal had not been idly spoken." Cf. BKC, 304; Robt. 5:147-148; Michaels, 149-150.
8:30 - "many believed" - In view of the context (cf. vs. 59), it seems clear that the faith expressed here was not genuine. Jesus, in fact, went on to say that they would be His disciples only if they continued in His word (vs. 31); cf. WBC, 1091; Morris, 454-456; Michaels, 151, 155.
8:31 - "believed on him" - a different construction from that in verse 30. Some suggest it represents a different group of people who "believed," but this seems unlikely; Morris, 455.
8:31 - "word" - here the meaning is the whole of Jesus' teaching; Morris, 456.
8:33 - "never in bondage to any man" - an incredible statement given the fact that Palestine was under Roman rule at that very time.
8:34 - "committeth sin" - "committeth" is present active participle, indicating continuous habit; Robt. 5:150.
8:35-36 - Many commentators see an allusion in this metaphor to Abraham and Ishmael (Gen. 21:8-21), though such an allusion is uncertain; cf. BKC, 305; Robt. 5:150. The point is that the Son is the one who can make the slaves (sinners) free; cf. Morris, 458-459.
Lesson 9 - John 12:23, 27-37, 42-43
Context -The coming of some Greeks and their request to see Jesus elicited Jesus' announcement in 12:23. Thus many commentators see their coming to see Jesus at a time when Israel was rejecting Him as indicating to Jesus that "His mission has reached its climax and that He is now to die for the world" (Morris, 592).
12:23 - "The hour is come" - This clearly refers to Jesus' death (cf. vs. 24). Also contrast this statement with 2:4; 7:6-8, 30; 8:20.
12:27 - "Father, save me" - Although some take this as a positive prayer Jesus uttered (cf. JFB, 5:424), it is probably hypothetical rather than actual (Morris, 595). Note NASB punctuation.
12:28 - "I have . . . glorified . . . will glorify" - i.e. He has glorified His name through the life and work of Jesus up to this point; He will glorify it through Christ's death, resurrection, and exaltation; WBC, 1101; Michaels, 226.
12:31 - "cast out" - the language is that of exorcism. The idea is simply that Satan would be defeated, not that he would be rendered completely powerless; Michaels, 277.
12:32 - "lifted up" - used only of the cross by John; Morris, 598; Vine's, 369 (#4).
12:32 - "all men' - i.e. all tribes, nationalities of people, not just Jews; BKC, 318; Morris, 598.
12:34 - Michaels (228) explains the people's comments: "They are saying: The Law tells us that the Messiah will endure forever, but you say the 'Son of Man' (by which we assume you mean the Messiah) will die by crucifixion (i.e., their problem is with the notion of a dying Messiah)." "Who is this Son of man?" was probably an inquiry as to whether Jesus was making a distinction between the Messiah (Christ) and the Son of man; cf. BKC, 318; Morris, 599-600.
12:35 - "light" - Here the light is Jesus Himself; Michaels, 228-229.
12:35 - "Walk" stands parallel to "believe" in vs. 36 and is in the present tense, indicating continuous action; Morris, 600.
12:35 - "come upon you" = overcome, or overtake, you. Same word that is translated "comprehended" in John 1:5; Robt., 5:230.
12:36 - "Believe" is in the present tense; cf. Michaels, 230; Morris, 601.
12:37 - "miracles" = signs (semeion) - cf. John 6:26 (lesson 7 above); Morris, 686.
12:37 - "so many" - may suggest quality of signs as well as quantity; Morris, 603.
12:42 - "many believed on him" - Morris (605-606) sees this as true faith such as that evidenced by Nicodemus and Joseph of Arimathea. Others suggest this was not genuine faith; cf. WBC, 1101; Michaels, 233-234; John 2:23-25; 8:30-31.
Lesson 10 - John 13:1-17
13:1 - "before the feast of the Passover" - John indicates that the meal Jesus and the disciples ate in the upper room was not the Passover (cf. 13:29; 18:28: 19:14). The Synoptics, however, indicate that it was the Passover (cf. Mark 14:12-26). There are a number of possible explanations, including the possibility that it was observed on different days by various groups of Jews; WBC, 1101-1102; for detailed discussions see Morris, 774-786; Robertson, Harmony of the Gospels, 279-284.
13:1 - "unto the end" - This could be a time designation as the KJV and NASB translations suggest, or it could mean "to the greatest extent" as in the NIV; cf. Vine's 198-199 (#1).
13:2 - "supper being ended" - Virtually all commentators agree the correct reading here is "during supper"; e.g., Robt., 5:236; Michaels, 246; Morris, 614; WBC, 1102; cf. NIV, NASB. This is reinforced by the context, which clearly shows the meal was not over (vss. 4, 21-30). See UBS Greek NT textual apparatus.
13:4-5 - Note that according to Luke 22:24 the disciples had been arguing over who was the greatest. Regarding the custom, see BKC, 320; Michaels, 238. Jesus reversed the custom of the lesser washing the feet of the greater.
13:6 - Peter's question in Greek puts emphasis on "thou" and "my"--thus, "Do you wash my feet?" See Morris, 616-617; WBC, 1102.
13:7 - Jesus similarly stressed "I" and "thou"; Morris, 617; WBC, 1102.
13:7 - "knowest (oida) . . . know (ginosko)" - The different Greek words for "know" used here are usually distinguished as follows: Oida = to know intuitively; Ginosko = to know by experience; cf. Vine's, 346-347; BEWI89-90, 147. The distinction here, if any, probably should not be pressed too far; cf. TDNT, 5:116.
13:7 - "shalt know hereafter" - i.e. Peter and the disciples would understand the meaning of the footwashing after Jesus' death and resurrection; Michaels, 239; WBC, 1102.
13:8 - Peter's use of a double negative in Greek expressed a very strong objection; Robt., 5:238.
13:8 - "no part in me" = have no relationship or fellowship with me. The washing portrays cleansing from sin, but is salvation or lack of it in view here, or is the believer's fellowship with Christ being pictured? Some believe it refers to eternal salvation (cf. Michaels, 246; Morris, 617; BKC, 320). Others take the other position. All agree that John 13:10 does describe the cleansing of a believer. Tenney (199-200) perhaps best explains how the former view puts the two ideas together.
13:10 - Two different words for "wash" are used here. The first (louo) means a bathing of the entire body; the second (nipto) describes a washing of a part of the body. The idea is: "He that is bathed need only wash his feet"; Tenney, 200; Robt., 5:239. Here the meaning is that a believer--one who has been completely cleansed of sin through faith in Christ--does not need to be so cleansed again. He does need the constant cleansing from daily sins so that he can maintain fellowship with his Savior.
13:15 - "an example" - See EDT, 419 for views on foot washing as an ordinance.
13:17 - "If ye know . . . if ye do" - "If ye know" is a condition that is assumed to be true in Greek. The NIV thus translates, "Now that you know." "If ye do" is a different construction referring to something that may or may not take place; Michaels, 247; Robt. 5:241.
Lesson 11 - John 15:1-17
Location - On the basis of 14:31, some commentators believe the discourse in chapters 15 and 16 took place as Jesus and the disciples made their way to the garden of Gethsemane. This does not appear to be required by the statement in 14:31, however; Morris, 661.
15:1 - "true" = genuine, real; Vine's, 645 (#2). It contrasts Jesus (the true Vine) with any pretenders but perhaps especially with Israel, who was meant to be God's fruitful vine (Isa. 5:1-7; Hos. 10:1); BKC, 325; Morris, 668-669.
15:1 - "husbandman" = farmer, vinedresser (NASB), or gardener (NIV); Morris, 669.
15:2 -"taketh away . . . purgeth" - the two verbs--arei and katharei--form a word play in Greek; Morris, 669, note 10. "Taketh away" probably corresponds to the act of casting out and burning (vs. 6). Many see it as a reference to professing believers who are not truly saved; they are dead and are cast out into eternal judgment; cf. BKC, 325 (which gives a good summary of the various views); Morris, 670; Michaels, 278). Others see it as a reference to unfruitful believers who are worthless to Christ and thus chastened by the Lord; cf. WBC, 1106-1107; LBC, 2112. I assume either view is acceptable. "Purgeth," (literally, "cleanses") refers to pruning, and commentators all seem to agree this speaks of God's cleansing work in the life of the true believer (one "that beareth fruit"); cf. Morris, 669-670.
15:3 - "clean" is the adjective form of the verb "purgeth" in vs. 2; TDNT, 3:413.
15:4 - "abide" = remain. See BKC, 325 for various aspects of meaning. Depending on how one interprets vss. 2 and 6, it is either equivalent to salvation or refers to a close, habitual fellowship with Christ; EDT, 2.
15:4 - "Abide in me, and I in you" - "Abide in me" is a command to the disciples. "And I in you" is probably also a command meaning something like "See that I abide in you"; Morris, 670.
15:6 - "cast forth . . . burned" - either eternal judgment of professing believers or chastisement of unfruitful believers (cf. vs. 2 above); See BKC, 325.
15:8 - "shall ye be my disciples" - "be" is "become." The idea can be construed as meaning "and so prove to be my disciples" (NASB). If it is taken literally as "become," it may be conveying the idea that discipleship is a continual, growing process--the disciple is "becoming more fully a disciple" (Morris, 673). Michaels (272) sees it as reinforcing the idea that discipleship involves more than just believing; it also means remaining. This is what differentiates the true disciple from the counterfeit "believer" (cf. John 8:30-59).
15:14 - "if ye do" - This is present active, indicating continuing, habitual obedience. The test of discipleship is obedience; Morris, 675. Robt. (5:260) says this is another way of stating what is said in vs. 10.
15:16 - "fruit' - Here "fruit" may refer specifically to those converted under the disciples' ministry. As Morris (676) asks, "Why else would they 'go'? Cf. Michaels, 278.
15:16 - "whatsoever ye shall ask" - According to Michaels (278), this phrase is synonymous with "go and bring forth fruit." I.e., they will be fruitful by asking the Father for a rich "harvest."
15:16 - "go . . . bring forth fruit . . . remain" - all are present actives, emphasizing continuance; Robt. 5:261.
Lesson 12 - John 14:15-18, 24-26; 16:7-15
14:15 - "keep" - There is a textual variant here. KJV follows the reading that makes this an imperative. NIV, NASB and most commentators accept the reading that makes this a future tense; thus, "you will keep my commandments." Cf. Robt. 5:252.
14:16 - "Comforter" - lit. one called alongside. For various aspects of its meaning, see Morris, 662-666; Robt. 5:252. It is used here of the Holy Spirit, as it usually is, but Jesus' use of "another" (another of the same kind), along with its use in 1 John 2:1 of Jesus, makes it clear Jesus too is a comforter, or advocate.
14:18 - "I will come to you" - See BKC, 323 for various views. The two most prominent interpretations are (1) it refers to Jesus' coming in His post-resurrection appearances; Morris, 651; BKC, 323; (2) it refers to Jesus' "coming" in the coming of the Holy Spirit at Pentecost; JFB, 5:436.
14:26 - "teach you all things" - a promise made specifically to the disciples regarding Jesus' teaching; BKC, 324.
16:7 - "expedient" = profitable, advantageous; Vine's, 218.
16:8-11 - Tenney (236-237) explains the convicting work of the Spirit in regard to sin, righteousness, and judgment: "If Jesus is the Son of God, . .. then rejection of Him is the greatest and most fatal sin of all. Such sin is the product of an ingrained distaste for righteousness. . . . In order to define sin there must be a standard. . . . Rigtheousness is not established in a code nor in a pattern of conduct, but in law as spoken and in conduct as exemplified in Christ. If He is to be established as righteous, however, it cannot be by popular vote. . . . the verdict of God alone can settle finally any such claim. The return of Jesus to the Father was the ultimate proof that He was the perfect pattern for righteousness, accepted by the Father. . . . Whenever sin and righteousness meet there must be judgment. . . . The vindication of Christ by the resurrection as the incarnate righteousness of God was at the same time God's rejection of the prince of this world as the personification of all that is evil." In summary: The Spirit convicts unbelievers of their sin of unbelief, of Christ's righteousness, and of their coming judgment; cf. LBC, 2114.
16:8 - "reprove" = convict, "to present or expose facts, to convince of the truth" (BKC, 328; cf. Vine's, 527).
16:9 - "of sin" - can also mean "with regard to sin." See Morris, 698 for various interpretations.
16:11 - "judgment" = condemnation; JFB, 5:445.
16:13 -"into all truth" - In Greek the definite article precedes "truth." This is not truth about all matters but the truth about Christ. There is some question as to whether the the correct reading is "into" or "in." See Morris, 700, notes 29 and 30. He indicates there is not much difference in meaning.
16:13 - "of himself" - The meaning is that the Spirit will not speak on His own initiative; BKC, 328; cf. NASB.
16:13 - "things to come" - probably should be taken in a broad sense of Jesus' death and resurrection, as well as events surrounding Christ's return; WBC, 1110; Morris, 701; BKC, 329.
Lesson 13 - John 17:1-5, 9-11, 15-24
17:1 - "Glorify thy Son" - Included in this request are probably the following ideas: Enable Him to fulfill His mission of salvation, sustain Him through His suffering, accept His sacrifice, resurrect Him, and restore Him to His glorified position in heaven. The purpose of all this was that God the Father might be glorified; cf. BKC, 331; WBC, 1111.
17:3 - "life eternal" - It is defined here as knowing God, which necessitates also knowing Jesus Christ; cf. BKC, 331; Morris, 719-720; Tenney, 245.
17:4 - "finished the work" - His work here includes His death, which though still future was so certain that Jesus spoke of it as completed; WBC, 1112; BKC, 331; JFB, 5:450.
17:5 - "the glory which I had with thee" - This speaks of Jesus' heavenly glory with the Father. Be careful not to suggest in any way that in the incarnation Jesus emptied Himself of His attributes or deity; cf. Hendriksen, Philippians, 108; Thiessen, Lectures in Systematic Theology, 296.
17:9 - "I pray not for the world" - This does not suggest that we should not pray for the world. Jesus, in fact, did (cf. Luke 23:34). The idea here seems to be that this particular prayer was not appropriate for the world or that Jesus at this point in the prayer is not praying for the world but for His disciples; Morris, 725; BKC, 331; Robt., 5:277.
17:10 - "I am glorified in them" - This is a perfect passive, lit., "I have been glorified in them" (NASB). This would most naturally refer to the glory they had brought to Christ through their belief in Him in the midst of His rejection by the world; WBC, 1112. It may be proleptic, however, looking forward with certainty to the glory to come through the disciples' ministry; Morris, 726
17:11 - "I am no more in the world" - Present tense but futuristic; Robt., 5:277; Michaels, 301; Cf. NIV.
17:11 - "Holy Father" - used only here in NT, it emphasizes God's sepateness from evil; Robt., 5:277; WBC, 1112.
17:11 - "keep them through thine own name" - see NIV translation of "through" (en).
17:11 - "name . . . thou has given me" - See NASB and NIV. There is a textual question here. The KJV accepts hous, which refers to the disciples that have been given to Him; most commentators and modern versions accept ho, which refers to the name that has been given to Jesus; Michaels, 302; Morris, 727.
17:15 - "the evil" - can, and probably should, refer to "the evil one," Satan; Robt., 5:279. It is so translated by NIV.
17:17 - "sanctify them through thy truth" - to set apart for a special use; to make holy, or separate; BKC, 333; Morris, 730. Sanctification is worked out through doing the "truth," which is identified as "thy word." As Morris (731) says, "sanctification is not effected apart from the divine revelation."
17:19 - "I sanctify myself" - Since Jesus was already sanctified by the Father (John 10:36), the idea here is somewhat different from the sanctification of the disciples. Here Jesus was consciously consecrating, or dedicating, Himself to die on the cross for man's redemption; Michaels, 297; Morris, 731; BKC, 333.
17:21 - "all may be one" - All ideas of organizational unity should be avoided here. Obviously, outward, organizational unity is not in view, for it is a unity like that enjoyed by the Father and the Son. It is a unity produced by the Spirit and showing itself in common belief and obedience; cf. Lloyd-Jones, The Basis of Christian Unity, 14-15.
17:22 - "glory which thou gavest me" - There are various views as to what this "glory" refers to. Among the suggestions are the following: (1) It is the "ultimate heavenly position of the Church, but it includes the privilege of serving and suffering" (WBC, 1113). (2) It refers to the glory of the cross. "As the Church received and pondered the significance of Jesus' work, it would be united in God's purposes and redemptive plan" (BKC, 334). (3) Similar to #2 is Morris's view: "Just as His (Jesus') true glory was to follow the path of lowly service culminating in the cross, so for them the true glory lay in the path of lowly service wherever it might lead them" (p. 734; cf. NIV Study Bible, 1630). (4) It refers to "all that which Jesus received from the Father as the Incarnate Redeemer and Head of His people--the glory of a Perfect Acceptance as the Spotless Lamb--the glory of Free Access to the Father . . . the glory of the Spirit's indwelling and Sanctification--the glory of Divine Support and Victory over sin, death, and hell--the glory of finally inheriting all things" (JFB, 5:454; cf. Robt., 5:280).
Abbreviations:
Morris - Leon Morris, The Gospel according to John
Michaels - J. Ramsey Michaels, John (New International Biblical Commentary)
Tenney - Merrill C. Tenney, John: The Gospel of Belief
BKC - Walvoord and Zuck, eds., The Bible Knowledge Commentary
WBC - Pfeiffer and Harrison, eds., The Wycliffe Bible Commentary
JFB - Jamieson, Fausset, and Brown, Commentary on the Whole Bible
Robt. - A. T. Robertson, Word Pictures in the New Testament. 6 vols.
LBC - Falwell, et al, Liberty Bible Commentary (now known as KJV Parallel Commentary)
EDT - Elwell, ed., The Evangelical Dictionary of Theology
NBD - Douglas, ed., The New Bible Dictionary
UBD - Unger, Unger's Bible Dictionary
BAG - Bauer, Arndt, Gingrich, A Greek-English Lexicon of the NT
Vine's - Vine's Complete Expository Dictionary of Old and New Testament Words
TDNT - Kittel, et al, Theological Dictionary of the New Testament. 10 vols.
NIV - New International Version
NASB - New American Standard Bible
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