The Gospel by John

Concise Bible Dictionary:

This Gospel is different in character from the other three, which are often called “the Synoptical Gospels,” because they each give a fuller account of events than is found in John. The gospel by John has often been judged to be supplementary to the others; but this is not a true view of it. It stands by itself, complete in itself. Each gospel has its own characteristic line: for this see under GOSPELS.

It is the gospel in which we have most distinctly the revelation of the Godhead. The Father is revealed in the Son in both words and works; and in the rejection of the Son the Father was rejected. And, consequent on the Son going back to the Father who had sent Him, the Holy Spirit was to be sent from the Father in His name. (See John 14-16).

In John, together with the state of man, is brought out the gift of eternal life, as if the Lord Jesus had been rejected and redemption had already been accomplished. Israel is viewed as reprobate throughout: the feasts are not spoken of as the feasts of Jehovah, but as “of the Jews,” and “the Jews” (those of Jerusalem and Judaea) are distinguished from “the people,” who may have been Galileans or visitors at the feasts from districts outside Judæa.

John 1. All the essential names of the Lord are brought out in this chapter. His essential Godhead before creation; He is the Creator; the true Light; the only-begotten of the Father (His eternal Sonship); He is the Incarnate, “the Word became flesh”; the Lamb of God; the Son of God; the Messiah; the king of Israel; and the Son of Man. The Jews, “his own,” received Him not; but to those who received Him He gave authority to become children of God. The Lord became a center for such, and

1. His dwelling place an abode for them;

2. He is the One to be followed down here;

3. He is the hope of Israel.

A glimpse of millennial glory is given in the declaration at the close of the chapter as to angels ascending and descending upon the Son of Man.

John 2 gives a type of millennial blessing in the marriage feast (Jesus being the source of the “good wine”—the best joy—when the wine of Israel had run out), and His divine right in cleansing the temple would be proved by His power in raising the temple of His body, by which, for the time, the material temple was set aside. John 2:23-25²³Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. ²⁴But Jesus did not commit himself unto them, because he knew all men, ²⁵And needed not that any should testify of man: for he knew what was in man. (John 2:23‑25) belongs to John 3. The Lord discerns who are really His. The “third day” of John 2 probably refers to the millennial day: John’s testimony being the first (John 1:35³⁵Again the next day after John stood, and two of his disciples; (John 1:35)); Christ’s ministry the second (John 1:43⁴³The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. (John 1:43)); and the millennium the third.

John 3. Man, such as he is by nature, and even under privilege needs a work of the Spirit in him for the apprehension of, or entrance into the kingdom of God. He must be born of water and of the Spirit: that which is born of the Spirit is spirit in contrast to flesh, and the water no doubt signifies the word morally (compare John 15:3³Now ye are clean through the word which I have spoken unto you. (John 15:3); 1 Peter 1:23²³Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. (1 Peter 1:23)). This should have been known by a teacher of Israel from the prophetic announcement with regard to earthly blessing in Ezekiel 36:25²⁵Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. (Ezekiel 36:25). But the Lord proceeds to speak of heavenly things. Man, being a sinner, his whole status as in the flesh, whether Jew or Gentile, is regarded as judged and set aside in the lifting up of the Son of Man, the antitype of the brazen serpent, and life is found for man beyond death. This introduces the testimony of the love of God to the world, and His purpose for man in His giving His only begotten Son, namely, that whosoever believeth in Him should not perish, but have eternal life. The love of God is not limited to the Jews.

A further and touching testimony is rendered to the Lord by John the Baptist, whose joy was fulfilled in hearing His voice, though he himself should be eclipsed. The last two verses are doubtless the words of the evangelist. The Son being presented, the issue would be either eternal life or the wrath of God.

John 4. Being obliged to withdraw through the jealousy of the Pharisees from Judæa, the Lord on His road to Galilee must needs pass through Samaria, where He meets with a poor empty-hearted woman— empty spite of all her efforts to find satisfaction in sin. To her He speaks of God being a giver, and that He Himself was ready to give her living water—water that should be in the one receiving it a fountain of water springing up into eternal life—doubtless that which is called in Romans 8 “the Spirit of life in Christ Jesus,” a source of perennial satisfaction within. Connected with this the Father is revealed as seeking worshippers. At the close of the chapter the Lord restores a nobleman’s son who was at the point of death, typical of that which He was doing in Israel to sustain the faith of the godly remnant ready to perish.

John 5. The impotent man was enabled to carry that whereon he lay. The blessing which had resided in vain in the pool of Bethesda, so far as he was concerned, was now superseded by what was in the word of the Son of God. This miracle being performed on the Sabbath served to bring out His glory. “My Father worketh hitherto and I work.” The Father and the Son are one in the activity of grace. The Father does not judge; the Son quickens and judges. The one who hears His word, and believes on the Father who sent Him, has everlasting life, and will not enter into judgment—is passed, in fact, out of death into life. Those morally dead hear His voice now, and those who have heard shall live. Those in their graves shall also hear, and shall come forth, and there shall be a resurrection of life, and one of judgment. Life in this chapter is viewed in connection with the voice of the Lord as the Son. He brings the soul into the light of the Father. Apart from the testimony of John, there was the three-fold witness to His glory: His works, the Father, and the scriptures.

John 6. Five thousand men are fed by the power of the Lord. Struck by this sign of power the multitude, recognizing Him as the Prophet, would make Him king. But He retires to a mountain apart, typically in the place of Priest. The disciples meanwhile were on the sea amid darkness and storm. The Lord went to them, walking on the sea. All this would seem to have its application to Israel—the Lord being seen as Prophet, King, and Priest. He will bring them to their desired haven.

What follows has a present application. The Son of Man was the true bread from heaven, and the work of God was that people should believe on Him. There is a contrast here between the manna and the new and heavenly food; and life is presented from the point of view of man’s appropriation, rather than as the quickening power of the Son of God, as in John 6, “If any one shall have eaten of this bread he shall live forever.” But for this Christ must die—must give His flesh for the life of the world. “He that eats My flesh, and drinks My blood, has life eternal; and I will raise him up at the last day.” To appropriate His death is to accept death to all that in which the flesh lives morally, to find life in Him who is out of heaven, and who is gone back there. This puts everyone to the test.

John 7. The earthly blessing, of which the Feast of Tabernacles is typical, is deferred, owing to Christ’s rejection: even His brethren did not believe in Him. But the great day of the feast is the eighth, typical of the day of new creation and of eternal blessing; of this the Spirit is the earnest, as sent from a glorified Christ. On this day Jesus stood and cried, “If any one thirst, let him come to Me and drink. He that believes on Me, as the scripture has said, out of his belly shall flow rivers of living water. But this he said concerning the Spirit, which they that believed on him were about to receive.” The Jews are left in dissension and darkness.

John 8-10. The Lord is now manifested as the Light, according to what is said of Him in John 1. Those who brought to Him a case of flagrant sin in the expectation of putting Him in a dilemma, were themselves convicted by the light of His word: “He that is without sin among you, let him first cast a stone at her.” They went out of His presence one by one, convicted by their own conscience. The testimony of His own word as the light of the world follows, and is definitely rejected by the Jews; and when He at length bears witness, “Verily, verily, I say unto you, Before Abraham was, I am,” they took up stones to cast at Him.

Passing through the midst of them the Lord went on His way, and in John 9 gives sight to a man born blind. Here the testimony is that of His work. The leaders of the Jews were themselves blind, and said of Jesus, “We know that this man is a sinner.” Being confounded at the poor man’s simple reasoning, they cast him out of the synagogue. Upon this Jesus reveals Himself to him as Son of God, and as such he worships Him. Cast out, he finds himself in the company of One whose glorious Person is thus made known. But the Jew is made blinder by the light that has come in.

Rejected both in word and work, the Lord is now revealed as the Shepherd of the sheep in John 10, which must be read in close connection with what precedes. If the Jews cast His disciples out of the synagogue, it was the Lord who led them out of the Jewish fold. For this He was the Shepherd, and the door of the sheep. No doubt His death is supposed here. By Him if any one entered in he should be saved, and find liberty and food, in contrast to the Jewish system in which these were not found. He is the good Shepherd, and gives His life for the sheep; and there is a reciprocal knowledge or an intimacy between Himself and the sheep who are of a new and heavenly order, as there is between the Father and Himself. Also there is no fold now, but one flock and one Shepherd: thus Jews and Gentiles are joined in one flock. Furthermore, He gives His sheep eternal life, and preserves them as given Him of the Father, on the absolute security of His own and His Father’s hand. The Jews seeking again to take Him, He departed beyond Jordan.

John 11. Here the glory of the Son of God is revealed, Jesus setting Himself forth to the faith of His own as the resurrection and the life. Lazarus is allowed to die, but it was for the glory of God, that the Son of God might be glorified thereby. He embodies and expresses in His own person victory over death, and an entirely new order of life in man, which only the Son become man, and dying, could make available to us. In the resurrection of Lazarus this is set forth in pattern; but at the same time a crisis was reached as regards His testimony to the Jews, and He is now conspired against by the leaders of the people, who decide that it was expedient that one man should die for the nation. The high priest spoke this by inspiration, and the Spirit adds, “and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.” All was now ready for the final act.

John 12. Mary, in communion with His own mind, anoints His body for His burial, and the house is filled with the odor of the ointment. The godly remnant at Bethany is distinguished by the place He had in their hearts, and Mary by her deep appreciation of His worth. A final testimony is given to the daughter of Zion as her king rode into Jerusalem, sitting on an ass’s colt, amid the acclamations of the crowd, who gave witness to His having raised Lazarus. The Pharisees for the moment were confounded.

His glory as Son of God having been displayed, and He being presented to Jerusalem as Son of David, certain Greeks now express a desire to see Jesus. These were Gentiles, and their petition serves to bring out yet another glory of the Lord Jesus. He is the Son of Man; and the hour was come that the Son of Man should be glorified. He could not take the kingdom, and bring in blessing either for Jews or Greeks without dying; and, while the kingdom glory would be deferred, He would Himself be glorified as Son of Man, and would, in dying as the grain of wheat, bring forth much fruit. But this was for another world—for life eternal; one’s life in this world must be hated, and a rejected Christ followed. We here see what the counsels of God are in regard to man being glorified in heaven, and how the death of the Son of Man would bring them about. But the world is now definitely judged and its prince cast out, and a lifted-up Son of Man becomes the attractive object and gathering point for faith. The chapter closes with the utter rejection of the Jews. Thenceforward the ministry of the Lord is in private with His own.

John 13-14. In John 13 the Lord washes the disciples’ feet, the hour having come that He should depart out of this world unto the Father; in view, that is, of this great fact. The point was to maintain them in moral suitability to the new place to which He was going, in which they should have part with Him. The action of the word (the water) would free them morally to enter into and enjoy communion with Him when gone to the Father. At the outset they had been washed or bathed all over (as in the consecration of the priests) and this was not to be repeated; but, to enjoy heavenly things, a continuous practical cleansing was necessary, signified by the washing of the feet alone. (See WASHING.) This gracious work is set forth as a pattern for the disciples to do to one another—to remove, that is, by the ministry of the word, all that hinders communion. They were to be suited as servants to represent the Lord in this world, and for this they must first be suited to Himself. To Judas however these things could not apply. Having received the sop at the hands of the blessed Lord, Judas went out immediately to betray Him; and it was night. The chapter shows the Lord’s knowledge of every form of evil to which His people could be exposed in this world.

In contrast to what is here discovered as to man, the Lord brings forward the glorification of the Son of Man, in whom the glory of God would first be secured. He should be immediately glorified. His disciples would be known as His by their love one to another, this being the new commandment given by the Lord. What the flesh is, even in a saint of God, is set forth in Peter’s sincere but self-confident assertion of faithfulness even to death. In view of all that man is, there was enough to appall the disciples in the prospect of Christ leaving them, but they were to believe in Jesus (John 14) as they believed in God; and hence their heart need not be troubled. He was going away to prepare a place for them in His Father’s house, and would come again to receive them to Himself. He was Himself the way, the truth, and the life—the revealer of and way to the Father—a divine Person, who could say, “I am in the Father and the Father in Me.” He was going to the Father, and whatever they should ask in the Son’s name the Father would do. And further, “If ye shall ask anything in My name I will do it.” This supposes that they would be in the knowledge of His interests during His absence. They were to keep His commandments, if they loved Him.

He would ask the Father, who would give them another Comforter, the Spirit of truth, who would remain with them forever: He would be in them. Furthermore, He would not leave them orphans, He would Himself come to them. The Comforter would teach them all things and bring to their remembrance what He had said to them. He left them peace, and gave them His own peace. If they loved Him they would rejoice that He was going to the Father. All this discourse, preparatory to His departure, was to fit the disciples to serve His interests when He should be gone from them.

John 15. The Lord in this chapter shows how He had taken the place of the vine, which Israel had been set to be by Jehovah (Psa. 80; Isa. 5), but in which it had utterly failed, so far as fruit was concerned. The Lord was the true Vine, and no fruit could be borne but as abiding in Him: as He said, “Without Me ye can do nothing.” The disciples were to abide in His love, keeping His commandments. He calls them friends, no longer bondsmen, for all things He had heard of His Father He had made known to them. But they were to love one another. The world would hate them because they were not of it: it had however hated Him first. But when the Comforter was come, the Spirit of truth, He should bear witness concerning the Lord, and the disciples would do so likewise, because they had been with Him from the beginning.

John 16. The Lord warns the disciples of the persecution they would meet with from the world. He was about to leave them; but this was for their advantage, because the Comforter would come to them in His stead. This great event would on the one hand have its bearing on the world; and on the other, on the disciples. To the world the Holy Spirit would bring demonstration of sin, righteousness, and judgment; while the disciples would be guided by Him into all the truth. He would glorify the Son, and show to them the things of the Father which were the Son’s. The Lord would be withdrawn from them for a little while by death, but they would see Him again, as indeed they did, a foretaste of what is yet to come in a still more blessed manner. They should thus have a joy which no one could take from them, in the knowledge and enjoyment of the new relationship with the Father, into which He was introducing them. The world however would rejoice at being rid of Him: terrible testimony to its state.

The disciples failed to apprehend the true import of the Lord’s discourse about the Father, in which He assured them of the Father’s love for them, by reason of which they might henceforward address themselves immediately to Him in the name of the Son, that is, in His interests, and be assured of their petitions. For the moment they would be scattered, and, but for the Father’s presence with Him, would leave Him alone. The Lord spoke these things to them that in Him they might have peace, whereas in the world they should have tribulation.

John 17. There follows a prayer to the Father, in which, in the most affecting manner, the Lord allows us to know His desires for His own according to the counsel of the Father. It is divided into three parts; the first, down to the end of John 17:5⁵And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. (John 17:5), having reference to His own glory, and the consequent glory of the Father; the second, to John 17:19¹⁹And for their sakes I sanctify myself, that they also might be sanctified through the truth. (John 17:19), referring to the disciples then present—the eleven; the third, to those who should believe on Him through their word. Eternal life; the revelation of the Father’s name, and the relationship with Him in which the disciples were placed in consequence; their place in the world; their oneness in the present and in the future; glory with Christ, in which all who believe share; and the love of the Father to the Lord Jesus, into which His own are brought, are some of the subjects in this portion.

John 18. Jesus in the garden is betrayed by Judas. The agony of the Lord is not recorded here, which may be owing to His being seen in this gospel as Son of God; and those sent to arrest Him fall to the ground. He is arraigned before Caiaphas and before Pilate, to whom He confesses that He is a king. The Jews choose Barabbas.

John 19. Jesus is pronounced to be guiltless, but is condemned by Pilate, after being presented to the Jews as their king. They call for His crucifixion, declaring that they have “no king but Caesar.” On the cross He commits His mother to John. Jesus having fulfilled all, Himself delivers up His spirit. From His pierced side flow blood and water (compare 1 John 5:6-8⁶This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. ⁷For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. ⁸And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. (1 John 5:6‑8)).

John 20 records the resurrection of the blessed Lord and its result. Mary Magdalene, ignorant of the great event, but with the deepest affection for her Lord, came in the early morning of the first day of the week to the sepulcher. He was no longer there. She summoned Peter and John, who, running and looking into the sepulcher, took note of what they saw as evidence on which they believed. They then went home again. She, with less intelligence but more affection, lingered still. To her the Lord revealed Himself, and not suffering her to touch Him (no doubt as indicating that the relationship with His own was no longer of an earthly kind), He sent her with the surprising message to His disciples, “I ascend unto My Father, and your Father; and to My God, and your God.” He put them in His own relationship as man before His Father and God. Then we have a picture of the assembly gathered in the truth of this relationship, in the midst of which He Himself took His place. He brought peace to them, assuring them that He was in very deed the same who had been pierced and nailed to the cross. He then gave them their commission: “As the Father sent Me forth, I also send you,” again pronouncing peace. Having said this, He breathed into them and said, “Receive [the] Holy Spirit.” This must not be confounded with Acts 2, in which the descent of the Holy Spirit is connected more with power. Here it corresponds with the Spirit of life in Christ Jesus (Rom. 8:2²For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. (Romans 8:2)). Thomas, who saw and believed, represents the Jewish remnant in the latter day, who will believe when they see the Lord.

John 21. This is on the ground of the synoptic gospels, that is to say, is dispensational in its character—the draft of fishes is identified with the work of Christ in connection with earth. Led by Peter the disciples go fishing, but catch nothing. The Lord appears to them, and tells them to cast the net on the right side of the ship; and now they were not able to draw it for the multitude of fishes. There is no breaking of the net here, and 153 great fishes are secured. They now recognize the Lord, and find a dinner ready prepared, of which they are invited to partake. All this points to a resumption of the Lord’s earthly association with His people Israel, whom He will use for an abundant ingathering of souls from among the sea of nations after the close of the present period.

After this we have the full restoration of Peter in a passage of most touching grace, and obscurely the relative portion and service of both Peter and John.

It is not surprising that a book, in which the divine glory of the Son of God is especially unfolded, should be concluded by the surmise of the apostle, that the world itself could not contain all that might be written of His doings.

Bible Handbook:

In this gospel the personal and divine glory of the Lord as Son of God, is especially presented. It differs from the other gospels in that it alludes to what our Lord was “in the beginning” before creation — He was God before He became Man. We have (1) the abstract nature of Christ, (2) Christ incarnate, (3) the revealer of the Father.

The divinity of the Lord is prominent, for example, no genealogy nor birth is given; no temptation by Satan; no agony in Gethsemane; and He raises His own body and takes life again, etc. We do not get men possessed by demons: it is the Lord in His divine person, and Satan opposing Him.

John speaks much more of faith, truth, the Father, life, and eternal life, of love, and of light than do the other evangelists. God is love and God is light.

This gospel contains more statements of abstract truth than the others. The truth of new creation, eternal life, that is, the blessing that is beyond death and resurrection, and outside this world, is distinctly brought out. The ‘gospel’ in John is the manifestation of God to man.

We have both the ‘Father’ and ‘God’ in this gospel. It is ‘God’ when it refers to responsibility, and ‘Father’ when the ways of grace are unfolded.

A few only of the events which the other gospels record are referred to in this.

The Jews are viewed as cast off by God throughout the gospel, for the Lord is rejected from the very outset (John 1:10-11¹⁰He was in the world, and the world was made by him, and the world knew him not. ¹¹He came unto his own, and his own received him not. (John 1:10‑11)). ‘The Jews’ (those of Jerusalem and Judaea) are distinguished from ‘the people,’ who may be Galileans or visitors from a distance.

Chapter 1

Verses 1-5. What the Lord is intrinsically and ever was before the beginning of everything (namely, eternally existing a distinct and a divine Person). All the wisdom of God is in Christ: He is it, and He is the expression of it: He is the Word, the One who ever expressed God, and was God.

Verses 6-13. Mission of John the Baptist to bear witness to the Light. (Only the “born of God” are capable of receiving Him, and they are brought into a position and relationship altogether new for saints on earth, namely, children of God.)

Verses 14-18. What the Lord became in time, and in the world, namely, incarnate and full of grace and truth (that is, Love and Light in relation to man). His glory as the only begotten of the Father was seen.

Verses 19-28. He came after John, but was before him.

Verses 29-34. Jesus announced as the sacrificial Lamb of God, the Remover of the sin of the world: (this, the full result of His work, is not yet produced in manifestation, nor will be until the new heavens and the new earth are brought in: see 2 Peter 3:13¹³Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. (2 Peter 3:13); Rev. 21:1-8¹And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. ²And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. ³And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. ⁴And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. ⁵And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. ⁶And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. ⁷He that overcometh shall inherit all things; and I will be his God, and he shall be my son. ⁸But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:1‑8)).

The seal of the Spirit was the witness of His Sonship, and that He was sent by God for us (Gal. 4:6⁶And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (Galatians 4:6)), and He is the baptizer with the Spirit: (after the resurrection, He brings His saints into His own place of relationship, as man, with His God and Father: see verse 12; 20:17).

Verses 35-51. Some follow Jesus, and He accepts being the center for disciples and for millennial glory.

(Distinguish two days of testimony, namely, John’s and Christ’s, previous to the third day of kingdom glory and renewed relationship with Israel, the rejected wife (Hos. 2; Isa. 54, etc.). So in the last days the Elijah testimony first, then the Lord’s presentation of Himself at His appearing will attach the Jewish remnant to Himself, then the whole nation will be restored. Reckoning from verse 19 seven days can be counted by making the ‘third day’ of John 2:1¹And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: (John 2:1) to mean the third day from the close of John 1. The third, fourth, and seventh days are connected thus: verse 35, John’s testimony, attaching the remnant to Christ; verse 43, Christ calling to Himself and making Himself known, as in Psalms 2, 8 to the true Israel; chapter 2:1, third day, the marriage, a picture of the millennium. ‘Third day’ refers to resurrection: all blessings belong to the resurrection state, or are based upon it. The present church period is passed over in the above passage.)

Chapter 2

Verses 1-11. Jesus manifests His glory by making the water to be wine; (the national repentance and self-judgment of Israel will be turned into the joy of the Lord).

Verse 12. He abides a short time at Capernaum.

Verses 13-17. He manifests His authority by driving out the traders from the temple, His Father’s house. Note, that in each gospel, the first act of the Lord, on His first public visit to Jerusalem, is to cleanse the house.

Verses 18-22. The Jews ask a sign, but He will only speak of His body, the true temple, being destroyed and raised again in three days by Himself.

Verses 23-25. Many believed on His name on seeing the miracles that He did; but He could not trust them (for however sincere their convictions, their consciences were unreached: there was no sense of need, and no work of God in them: they had not been born again. These last three verses really belong to chapter 3).

Chapter 3

Verses 1-21. Jesus first teaches Nicodemus the need of the new birth: he must be born of the word (James 1:18¹⁸Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. (James 1:18); 1 Peter 1:23²³Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. (1 Peter 1:23)) and of the Holy Spirit: this he, as a teacher in Israel, should have known to be necessary for the earthly kingdom: see Ezekiel 36 (verses 3 and 7 should read ‘born anew,’ completely from the beginning). He then brings out heavenly things, namely, eternal life for all who should believe (Jew or Gentile) consequent upon the judgment of sin in the cross of God’s Son, whom God had given in love to the world. But man’s bad conscience and opposed will hate the revelation of God — the Light.

Verses 22-34. Jesus came into Judaea, and was baptizing (by His disciples). John bears further testimony to Jesus, His heavenly origin and mission.

Verses 35-36. The Son has all power to bring out the Father’s counsels (ch. 17:1-3). (These verses are the evangelist’s, not the Baptist’s, to whom Christianity and eternal life were unknown.)

Chapter 4

Verses 1-3. Jesus retires into Galilee when the Pharisees heard that He had more disciples than John. (The Lord’s formal mission did not commence until John’s was closed by imprisonment — Matthew 4:12¹²Now when Jesus had heard that John was cast into prison, he departed into Galilee; (Matthew 4:12).)

Verses 4-42. Rejected in Judaea, He rejoices in winning a sinful woman of Samaria. He is the giver of living water, that is, the Spirit, whereby is a present enjoyment of eternal life in the heavens (verse 14).

Her questions bring out the true character of Christian worship: the Father is seeking for true worshippers.

Many of the men of the city believe on Christ and make Him welcome, owning Him as the “Saviour of the world” (the true Son of Jacob — Joseph, Zaphnath-Paaneah — Gen. 41:45⁴⁵And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt. (Genesis 41:45)).

Verses 31-38. Jesus declares His food was to do the will of Him that sent Him.

Verses 43-54. In Galilee, among the poor of the flock, Jesus raises the nobleman’s son by a word — His second miracle — showing that, whilst He was unfolding heavenly things according to the Father’s counsels (verses 1-42), He was at the same time, as the Christ, a healer for the remnant of Israel, which was, as it were, at the point of death.

Chapter 5

This chapter gives us the operations of the Father and the Son in grace, in new creation. The case of the powerless man illustrates the teaching that follows in the chapter.

Verses 1-9. Jesus heals the impotent man at the pool of Bethesda. He had no power to avail himself of what mercies remained of the old covenant, but the word of Christ carried power to him. He feels his Healer is superior to the Sabbath (verse 9) and holds His word paramount. Some editors omit the sentence “waiting” verse 3 to end of verse 4; but it is doubtless a part of God’s Word.

Verses 10-16. The man reveals the Lord to the Jews, and they seek to slay Him.

Verses 17-47. Jesus reasons with the Jews. Sin had come in and spoiled God’s rest, so that both the Father and Christ were at work for man. (Love and holiness cannot be inactive in the presence of sin, and of man’s misery.) He did nothing independently of the Father, though He gave life to whom He would, and will also execute judgment. “Judgment” (verses 22 and 27), “condemnation” (verse 24), and “damnation” (verse 29) are the same word in the Greek, and should be translated “judgment.” All must receive from Christ either judgment or, if believers, life eternal, and hence these shall never have judgment. The present hour of quickening souls will be followed by the hour wherein bodies will be raised. They were without excuse in rejecting Him, for testimony had been borne to Him by (1) John the Baptist; (2) His works; (3) by the Father at His baptism; (4) by the Old Testament Scriptures. Moses would accuse them.

Chapter 6

Verses 1-14. Jesus, as the Messiah, feeds the five thousand (Psa. 132:15¹⁵I will abundantly bless her provision: I will satisfy her poor with bread. (Psalm 132:15)).

Verses 15-21. On their seeking to make Him a king (verse 26) in a carnal way, He retires to a mountain alone, while the disciples are in a storm on the sea — setting forth that He would renounce Messianic blessings to ascend to heaven, and bring in the heavenly and spiritual blessings of new creation (Eph. 1:3³Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3)).

Verses 22-40. The multitude reproved for following Him merely because of being fed. They ask for a sign, as Moses gave them bread from heaven; but Jesus says it was God who gave that bread, and He had now sent to them Jesus Himself, the bread of life. God’s will was that every one that believed on Him should have eternal life.

Verses 41-71. The Jews murmur at Him because He said He had come down from heaven. He replied that no one could come to Him except drawn of the Father: all should be taught of God. The bread that Jesus gave was His flesh, which He would give for the life of the world. (For it is not merely that He was the Messiah incarnate, but He must die in order to bring in new creation and heavenly blessings for man.) To have life they must eat His flesh and drink His blood (feeding by faith on His sacrificial death, the appropriation to oneself of His death, wherein the history of the first man was brought to an end in judgment; and wherein what we are was condemned. “If one died for all, then were all dead”). Then, having life, there is eating for the maintenance of life: as Jesus lived on account of the Father, so he that eateth Him shall live on account of Him. (The Son of Man had come down, and He would ascend to where He was before. Life and blessing would be in Him there, in another world, that world of the Father’s love and counsels.)

Many of His disciples were stumbled at His sayings and associated with Him no more (as branches of the vine broken off); Jesus asked the twelve if they would also leave Him. Peter said they knew He was the Holy One of God, to whom else could they go? (The common Greek text reads “that Christ, the Son of the living God” without much authority.)

This chapter and the Lord’s Supper both refer to the same thing, namely, the Lord’s death, but they do not refer to one another.

Chapter 7

Verses 1-9. The Jews seeking to kill Him, He remained in Galilee. He is rejected of His brethren. They urge Him to show Himself to the world at the feast of tabernacles. He replies, “My time is not yet come.” (In the last days, after the harvest [in-gathering of the heavenly saints and judgment of Christendom], and the vintage [judgment of the apostate vine of the earth, the Jewish nation] the Lord will show Himself in glory to the world at the millennial fulfilment of the feast of Tabernacles. But here the Lord substitutes Christianity for earthly blessings and joys for Israel.)

Verses 10-31. Jesus taught in the temple. He spoke nothing of Himself. If any would do the will of God he should know whether the doctrine was from God or of man. Moses gave them the law, they did not keep it, but sought to kill Him because He had cured a man on the Sabbath. Many believed on Him.

Verses 32-53. The Pharisees, finding many believed on Him, sent officers to take Him. He said He would go to Him that sent Him. They should not find Him.

On the great day of the feast (the eighth day, the beginning of a new state) He cried, If any one thirsts, let him come unto Me and drink, and out of his belly shall flow rivers of living water; alluding to the Holy Spirit, which should be given them when He was glorified in heaven.

(The Spirit of God sent down from Him in glory would fill the Christian with heavenly joy and satisfaction, and, through the inward spiritual affections, would go out in spreading blessings to others in this barren scene.)

The people were divided in their opinion of Him, and the officers returned without Him, saying, “Never man spake like this man.”

The Pharisees argue that neither they nor any of the rulers had believed on Him; but Nicodemus said He ought to be heard before He be condemned. They disperse to their own homes and Jesus goes to the Mount of Olives.

Chapter 8

There is a division in the gospel here. In chapters 8 and 9 Christ is seen as the Light. This subject is fittingly introduced by the case of the woman taken in adultery. She is brought alone (Lev. 20:10¹⁰And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbor's wife, the adulterer and the adulteress shall surely be put to death. (Leviticus 20:10)) merely to tempt Jesus, so that they might accuse Him: will He condemn her, or set aside the law? He brings their own sins to their remembrance, and writing on the ground gave time for conscience to work: with guilty consciences, but without honesty or faith, they crept out of the presence of the Light. The Lord did not condemn her nor speak of grace, but bade her sin no mere. (We do not find forgiveness of sins in this gospel, except it be administrative forgiveness by the disciples. As to John 8:6,8⁶This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. (John 8:6)
⁸And again he stooped down, and wrote on the ground. (John 8:8) see Jeremiah 17:13: He was not come to execute the judgments of the law.)

Verses 12-32. Jesus declares that He was the light of the world. The law declared that the testimony of two was true. He and the Father both bore witness to Him. They must die in their sins if they did not believe on Him. To those who did believe, He said if they continued in His Word they would truly be His disciples, and the truth would make them free (they would be morally set free before God, John 8:36³⁶If the Son therefore shall make you free, ye shall be free indeed. (John 8:36)). Verse 25 should read, “Jesus said to them, Altogether that which I also say to you.” The word that Christ spoke was the absolute expression of what He was.

Verses 33-59. The people claim to be the seed of Abraham, and were never in bondage. Our Lord admitted that (after the flesh) they were the seed of Abraham, but morally as before God they were not, but were of their father the devil, who was a murderer and a liar.

Jesus declared that anyone who kept His word should never die, but they objected that Abraham and the prophets had all died: was He greater than they? Jesus said that Abraham saw His day and rejoiced, adding “Before Abraham was, I AM” (the supreme name of God). They took up stones to stone Him, but He hid Himself. His word was rejected.

Chapter 9

Jesus is also rejected in the testimony of His works. One born blind was cured on the Sabbath. He had been born thus that the works of God should be made manifest in him. It became a test case for the rulers. They could not deny that a notable miracle had been wrought; but said, “Give God the praise: we know that this man is a sinner.” The man knew that he could now see, and believed that if Jesus were not of God He could do nothing. But they cast him out of the synagogue. (This son of light (verse 5 and 12:36) who was faithful to it, was rejected by neighbors, rulers, and parents.)

Jesus finds him, and reveals Himself to him as the Son of God. The man believes and worships Him. Jesus had come for judgment. If the Pharisees had owned their blindness, there was a remedy for their sin; but saying they saw, their sin remained.

Chapter 10

Efficacious grace that gathers out the sheep unto Himself, the new Center, outside the Jewish fold. (The Jews had been helping on the work of the Lord without knowing it in excommunicating the man in chapter 9.)

As the Shepherd of the sheep He enters by the door (submits to all the conditions of Jehovah). To Him the porter openeth (the power of God by the Holy Spirit removes all obstacles: that is, He gets access to the sheep).

He leadeth His sheep out of the Jewish fold to bring them into life in a new sphere.

He is the door (the means of their entering in). Those who enter in find salvation, liberty, and food (verse 9), intimacy (verse 14), and protection (verse 29). He came that the sheep might have life, and have it abundantly (according to all the power of the life of Jesus in resurrection and ascension: — John 20).

The good Shepherd giveth His life for the sheep. He had other sheep (Gentiles): they would hear Him, and there should be one flock and one shepherd. (The fold was abolished, and never reconstructed.)

His Father loved Him, because He laid down His life, that He might take it again: He had this authority from the Father.

There was a division among the Jews as to who Jesus was. The Jews ask Him to tell them plainly whether He is the Christ. He again tells them of His word and His works. They believed not because they were not His sheep (the principle of election shines out here, as elsewhere in this gospel: — John 6:44,65⁴⁴No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. (John 6:44)
⁶⁵And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. (John 6:65)). His sheep shall never perish, but are perfectly safe in His and His Father’s hand. He and the Father are one in their care of the sheep.

Again they attempted to stone Him, because He, being a man, made Himself God. He appealed to the law (in the sense of embracing all the Old Testament), which shows (Psa. 82:6⁶I have said, Ye are gods; and all of you are children of the most High. (Psalm 82:6)) that God’s representatives were called gods: why charge Him with blasphemy, He who was manifestly doing the works of God? They should have known that the Father was in Him, and He in the Father. They again sought to take Him, but He retired beyond Jordan.

Chapter 11

Jesus is proved to be the resurrection and the life; and the raising of Lazarus is an expression of His glory as Son of God. Though Lazarus was sick, Jesus did not visit Mary and Martha until he had been dead four days: a great trial of the faith of those He loved. He waited His Father’s time.

They knew that Lazarus would rise again at the last day; but that did not meet their present distress. Oh, that Jesus had come before he had died! Jesus seeing their misery groaned in spirit and wept. They go to the grave.

Jesus lifted up His eyes to His Father, and thanked Him that He always heard Him. He said it aloud that the people might hear and believe. Then, with a loud cry, “Lazarus, come forth,” he is raised, and comes forth, although bound hand and foot with grave clothes, and is restored to his sisters.

Many of the Jews believed, but others hastened to the Pharisees with the news. These called a council in which it was admitted that unquestionable miracles were being wrought, and that some means must be taken to stop His work: for if all believed on Him the Romans (their jealousy being aroused by such a manifestation) would take away their place and nation. But Caiaphas was used of God to prophesy that Jesus should die for the nation. The Apostle could add “not for that nation only, but that also he should gather together in one all the children of God.”

From that day they took counsel how to put Jesus to death; but He retired to Ephraim.

The last Passover approached, and He was anxiously sought for; but the Pharisees ordered that He should be betrayed that they might take Him.

Chapter 12

Verses 1-11. Jesus at Bethany, and anointed by Mary. They made Jesus a supper. Martha served (is not now rebuked); she had learned through the resurrection of her brother that Jesus was the Son of God; Lazarus sat at table with Jesus, and Mary, though not a prophetess, in true appreciation of Jesus, anoints His feet. She and her action are defended by Him. Many came to see the one risen from the dead, but the rulers sought to put Lazarus also to death, because many by reason of him believed in Jesus.

Verses 12-19. Jesus enters into Jerusalem and is hailed by the people. King of Israel. The Pharisees in dismay said, “Behold, the world is gone after Him.”

Verses 20-26. Some Greeks came and desired to see Jesus; but the Lord waives His earthly kingdom and rights for a time to take the cross, saying, He, as the corn of wheat, must die or remain alone (only after death, in resurrection life, could He associate others with Himself in blessing). The disciple’s life here must be given up in view of life eternal. The Father would honour those who served Jesus and who followed Him, and such should be with Him.

Verses 27-36. The Lord’s soul was troubled, and He asks to be saved from the hour that awaited Him, but immediately adds that it was for this that He came. He asks the Father to glorify His own name. His Father replied that He had glorified it, and would glorify it again. It was for the people to hear.

The crisis was approaching: the judgment of the world in condemning the Lord, but also the breaking the power of Satan. Christ lifted up would be the one attracting center for all mankind. The light was among them only for a little while longer. He went and hid Himself.

Verses 37-50. The unbelief of the people verified the prophecy of Isaiah. But many of the rulers believed on Him, though they feared to confess it. (For the place of confession see Romans 10:9⁹That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. (Romans 10:9); and for the “fearful,” Rev. 21:8⁸But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:8).)

Jesus was not then come to judge, but to save the world. The Father was ever before Him. He spoke as the Father directed Him. This closed His intercourse with the people.

Chapter 13

Verses 1-17. Jesus now turns exclusively to His disciples. Chapters 13 to 17 are anticipatory of the cross, which is taken as accomplished.

Having loved His own, He loved them to the end, and shows how His love would be active for them during His absence.

Jesus, in spirit now in heaven, rises from the paschal supper and washes His disciples’ feet. They had been washed, and were clean (except Judas), and needed only to have their feet washed. The two words in verse 10 translated “wash” are not the same. The first signifies the body being cleansed, as in Hebrews 10:22²²Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:22); and the latter is the ordinary washing, as of the hands or feet. (During His absence in heaven, He would have His own enjoy their part with Him there — be in spirit in communion with Him: for this there must be a moral condition, wrought by the Word in relation to His advocacy on high.)

He, having washed their feet, teaches that, in like manner, they should wash one another’s feet (seeking to remove everything from the saints that would hinder them having fellowship with Him where He is).

Verses 18-30. His betrayal foretold and Judas pointed out to John as the one who would deliver Him up. Judas having received a sop Satan entered into him, and he went out (before the Lord’s Supper, the institution of which is not here recorded). This is the only instance recorded of Satan personally entering into a man. It was Satan’s masterpiece to get the Lord betrayed and condemned to death; but it was to his own destruction: — Gen. 3:15¹⁵And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. (Genesis 3:15); Heb. 2:14¹⁴Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; (Hebrews 2:14); Col. 2:15¹⁵And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. (Colossians 2:15).

Verses 31-35. Now was the Son of Man glorified, and God was glorified in Him: as a consequence God would glorify Him straightway, without waiting for the kingdom in manifestation.

He gave them a new commandment, that they should love one another as He had loved them (superior to the faults in the flesh). He was going to leave them.

Verses 36-38. Peter boasts of his faithfulness, but is told of his impending fall.

Chapter 14

Verses 1-14. Jesus comforts them in respect to His leaving them. He was going to prepare a place for them in His Father’s house, and would come again to fetch them unto Himself. (He is leading out more and more from Jewish earthly things to the heavenly and unseen.)

He was the way, the truth, and the life, approach to, knowledge of, and enjoyment of, the Father.

He that had seen Jesus had seen the Father. He was in the Father and the Father in Him.

He that believed on Him should do greater works than He had done (as when three thousand were converted in one day, and as when the shadow of Peter, and handkerchiefs and aprons from the body of Paul were enough to effect cures). And whatsoever they should ask in His name He would do it, that the Father might be glorified in the Son.

Verses 15-26. The Father would send them another Comforter in the name of Jesus (in chs. 15:26 and 16:7, Christ sends the Holy Spirit), the Spirit of truth, who would abide with them, teach them all things, and bring all He had said to them to their remembrance.

He that possessed His commandments, and kept them, should be loved of the Father, and Christ would love him and manifest Himself to him. Yea, He and the Father would make their abode with him that kept His words.

Verses 27-31. Jesus gave His own peace to them (the peace He had with the Father, above the enmity of the world). If they loved Him they would for His sake rejoice that He was going to the Father. Henceforth He would not talk much with them. The prince of this world was coming, but had nothing in Him. The world might know that He loved His Father, and kept His commandment by His giving up His life.

Chapter 15

Verses 1-7. Jesus, when on earth, was the true vine (as Israel ought to have been, Psalm 80:8⁸Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. (Psalm 80:8)). The branch that was bearing fruit was purged (the same word as ‘clean’ in verse 3) that it might bear more fruit. The branches must abide in the vine or they could bear no fruit. If a man abode not in Him, he was cast out as a dried branch, which men burn (mere professors, as Judas).

Verse 8. The Father would be glorified by their bearing much fruit, and they would prove themselves disciples of Him whose whole life was fruit for God.

Verses 9-17. Abiding in the love of Christ and loving one another are linked with keeping His commandments.

Verses 18-27. They would be hated of the world, as it had hated the Father and Christ.

When the Comforter was come, the Spirit of truth, He would bear witness to Christ, and the disciples should also bear witness because they had been with Him from the beginning.

Chapter 16

Jesus continues to comfort the disciples. They would be turned out of the synagogue, and some of them would be killed, their persecutors thinking they were serving God (as did Saul of Tarsus). But it was profitable for them that He should go away, for otherwise the Comforter could not come.

When He was come He would be a demonstration to the world of sin, because they believed not on Jesus (but crucified Him). Of righteousness, because He went to the Father (and was received by Him). Of judgment, because the ruler of this world is judged (who led the world to reject Him).

Jesus had many things to say to them, but they had not power to receive them until the Holy Spirit should come; the Holy Spirit would guide them into all the truth. He would shew them things to come, and would glorify Jesus in taking of His things — the things given Him by the Father — and showing them unto the disciples.

For a little while they should not see Jesus, and after a little while they should see Him. They would sorrow while He was away, but He would come again and they should rejoice. (They saw Him after He arose, but the complete fulfilment of this will be when He returns.)

They were to ask Christ nothing (in the sense of asking Him to go to the Father for them), for whatsoever they should ask the Father in His name, the Father would give them, for the Father Himself loved them, because they had loved Jesus and had believed that God had sent Him.

He had spoken to them in proverbs, but would declare to them plainly of the Father. He came from the Father, and was going to Him again. They said they believed that He came from God (missing the Lord’s meaning); but He warned them that they would all leave Him.

What Jesus spoke was in order that they might have peace in Him: in the world they would have tribulation: but He had overcome the world.

(This closes the Lord’s discourses with His disciples.)

Chapter 17

Prayer of Jesus to the Father, that the Father’s counsels may be accomplished.

Verses 1-5. His glory as Son of the Father and His work. Authority over all flesh had been given Him (see 1 Cor. 11:3³But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. (1 Corinthians 11:3)), that He should give eternal life to those given to Him. This life is characterized by the knowledge of the Father and of Jesus Christ, His sent One.

Verses 6-19. Jesus puts His disciples in His own relationship with the Father, and prays that they may enjoy its full blessedness. Their consequent position in this world: not of it, as He was not of it.

Verses 20-21. Others, all Christians, to be brought into like blessings of oneness in the Father and the Son.

Verses 22-26. Results in oneness in the future, and in seeing the glory of the Son. They were to enjoy in the present time the relationship in love.

Chapter 18

Verses 1-14. Jesus enters into the garden and is betrayed by Judas. The agony in the garden is omitted in John, and the officers and men falling to the ground is only in John. But on Jesus saying, I am He, they went backward and fell to the ground. He is led to Caiaphas.

Verses 15-18; 25-27. Peter denies his Lord.

Verses 19-24. Jesus before Caiaphas.

Verses 28-40. Jesus before Pilate. Confesses Himself a King.

Chapter 19

Verses 1-18. Jesus is pronounced to be guiltless, yet is condemned by Pilate. He presents Him to the Jews in His true character as King, but they cry, “Away with Him, crucify Him.” They declared that they had no king but Caesar.

Verses 19-22. Pilate again proclaims Jesus as King of the Jews in the title over the cross.

Verses 23-24. The soldiers fulfil the Scripture by casting lots for His garment.

Verses 25-27. Jesus commits His mother to John. (In all this the sufferings of the Lord are not prominent, according to the character of this gospel.)

Verses 28-30. Jesus fulfils all, and of Himself delivers up His spirit.

Verses 31-37. The Jews asked for the bodies to be removed, for they wanted to keep a great day. Further Scriptures were fulfilled. From His pierced side blood and water flowed (1 John 5:6-8⁶This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. ⁷For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. ⁸And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. (1 John 5:6‑8)).

Verses 38-42. The Lord was laid in the tomb.

Chapter 20

A new day (first of the week), a new name (brethren), new relationship (children of God), new creation, new power, a new assemblage with a new center — Jesus in the midst.

Verses 1-10. The empty tomb visited by Mary Magdalene, Peter and John.

Verses 11-18. The Lord makes Himself known to Mary. She, representing the Jewish believing remnant of that time, would hold Him, as having Him back again as before the cross: “Christ after the flesh” but she must not touch Him, for He had not yet ascended to His Father; but was to go and tell His brethren that He ascended to His Father and their Father, to His God and their God. (All are now brought into the same relationship to the Father, and the same position as Himself before God: the Jewish hopes are replaced by eternal life.)

Verses 19-23. The features of the present moment. Jesus appears to His disciples. He speaks peace to them. As the Father had sent Him, He also sent them. He then breathed into them, and said, “Receive ye [the] Holy Spirit” (not as a divine person to abide with them, as in Acts 2, but as spirit of life in Christ — new creation: see Gen. 2:7⁷And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Genesis 2:7)). Whose sins they remitted, were remitted; and whose sins they retained, were retained. (Administrative forgiveness in the hands of the disciples.)

Verses 24-29. Thomas was absent and disbelieves, but is present on the second visit of Jesus, and then confesses Him as “My Lord and my God.” (Type of the Jewish remnant of the last days who will not believe till they see Jesus again (Zech. 12, 13). Our Lord said, Blessed are they that have not seen, and yet have believed (Christians, see 1 Pet. 1: 8).

Verses 30-31. Jesus did many other signs which are not here recorded; but “these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name” — these being the points specially brought out in this gospel.

Chapter 21

A supplementary chapter, in which all is purposely mysterious. We get the manifestation of Jesus on earth (in figure the millennial gathering from the sea, the Gentiles). In Luke 5:6⁶And when they had this done, they inclosed a great multitude of fishes: and their net brake. (Luke 5:6) the gospel net began to break — the system gave way, and let some fish escape: here the net, though full, does not break. The fish caught is the nations; the remnant is those on the shore.

Verses 1-14. The disciples go a fishing (from whence they had been called) but catch nothing until the Lord comes to them in the morning and directs their labour, and thus reveals Himself to them. He had bread and fish ready for them on a fire. (Type of Christ providing for His people in the millennium.)

Verses 15-23. The Lord deals individually with Peter. He had boasted that though all should forsake Him he would not; yet he had denied Him thrice, and is now asked thrice if he loved Him. Peter uses a weaker word for “love” than the one employed the first and second time by the Lord; the third time, the Lord uses the same word as Peter. The question differs each time.

The result is “Feed My lambs”; “Shepherd My sheep” (v. 16 JND); “Feed My sheep”.

Peter should die as a martyr — he is graciously allowed to do in the strength of God that which he had failed to do when he had boasted in his own strength.

It was not for Peter to know what should befall John. (John’s ministry reaches on mystically to the coming again of the Lord Jesus Christ; he tells of the antichrist, and of the church being spewed out of Christ’s mouth, etc.)

Verses 24-25. John bore testimony to the things recounted; but there were many other things not written.

The Gospel by John

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