Jarl Waggoner's Articles

Notes on the International Sunday School Lessons

Winter 2004-2005

by Jarl K. Waggoner

Lesson 1 - Genesis 11:27–12:9

11:27 - “Terah begat Abram” - Abram is listed first, even though he was not the firstborn (cf. Gen. 11:26, 32; 12:4; Acts 7:4).

11:28 - "Ur" - Although some scholars locate Ur in northern Mesopotamia near Haran, most still identify it with the well-known city in the south. See Davis, Paradise to Prison (165-166) for a survey of the arguments and a description of the prosperous city of Ur in southern Mesopotamia. Mesopotamian religion was polytheistic (cf. Josh. 24:2). Ur was a center of worship of the moon god, Nannar (Pfeiffer, ed., The Biblical World, 603; Unger, Archaeology and the OT, 109).

11:31 - "Haran" was also a center of worship of the moon god (Unger, 112). It was located about 600 miles NW of Ur (Southern Mesopotamia); WBC, 16; Macmillan Bible Atlas #25.

11:32 - "Two hundred and five years" - Terah died at 205 and Abram left Haran after Terah's death (Acts 7:4) at the age of 75 (Gen. 12:4). This means Terah was 130 when Abram was born and means Abram was not Terah's firstborn (cf. 11:26). Some evangelicals have argued that Abram was the firstborn and that he left Haran 60 years before Terah's death. See Kent, Jerusalem to Rome (68) for a good statement of the problem and proposed solutions.

12:1 - "had said" - This can be translated either "said" (NASB) or "had said" (KJV; NIV). According to Acts 7:2-3, Abram was called while still in Ur. Genesis 12:1-3 then is either looking back to that call or presents a reiteration of that call-i.e. a second call of Abram that came while he was in Haran; cf. Davis, 166-167; Leupold, Exposition of Genesis, 1:410; JFB, 1:129.

12:1 - "kindred" - While the term can mean “birthplace,” here it probably means “relatives” (TWOT, 1:379-380).

12:2 - “a great nation” - This was a promise of many descendants, in spite of Sarai’s barrenness.

12:2 - "thou shalt be a blessing" - Literally, this is an imperative: "Be a blessing" (Leupold, 1:412).

12:2-3 - Note the structure of the Abrahamic covenant: Command ("Get thee out") followed by three blessings; another command ("be a blessing") followed by three more blessings (BKC, 46). For a detailed discussion of the covenant, see Pentecost, Things to Come, 65ff. The covenant promised many descendants for Abram, personal blessing for Abram, as well as blessing for his descendants, divine cursing of those who cursed Abram and his descendants, and universal blessing through Abram. The last of these points to the coming Messiah. The ultimate fulfillment of these promises is found in the future millennial kingdom of Christ on earth.

12:5 - "souls" - Most commentators assume this refers to servants, especially in light of the mention of Abram's "substance" (Leupold, 1:416). BKC (47), however, suggests they were people whom Abram had influenced to follow Yahweh.

12:6 - "Sichem" - This is Shechem. See Davis, 171.

12:6 - "Plain of Moreh" - NIV translates "great tree of Moreh," which is better. See Leupold, 1:419.

12:8 - "Bethel" - The Hebrew word means "house of God." It was given this name by Jacob (28:19). Before that it was known as Luz. Moses used "Bethel," the name familiar to him and his readers. It is identified with modern Beitin (Leupold 1:420; NBD, 143).

12:8 - "Hai" - It is called "Ai" in Joshua (Josh. 7:2). The location of Ai has never been identified with certainty (Kitchen, The Bible in its World, 89-90).

12:8 - "pitched . . . built" - "The nature of Abraham's existence in the land is very nicely reflected in the two verbs pitched and built. He pitched a tent, a temporary structure, for his own comfort; he built an altar, a permanent structure, for worshiping God. Abraham left behind him in Canaan no sign of his wealth or prestige, only the altars he had constructed to worship his God" (Davis, 173).

12:9 - "south" - The Hebrew is Negev, which refers to a desert area in southern Palestine.

Lesson 2 - 1 Samuel 16:1-4b, 6-13

16:1 - “I have provided me a king” - The Lord had rejected Israel’s first king, Saul, because of his disobedience (cf. 15:22-23.

16:2 - “Take an heifer with thee” - Samuel feared that if Saul learned he was anointing a new king, Saul would kill him. The Lord ordered Samuel to take a heifer with him to sacrifice. Thus the new king could be anointed in relative privacy at a sacrifice and not raise suspicions.

16:4 - “the elders of the town trembled at his coming” - The question the elders asked, “Comest thou peaceably?” indicates they feared that Samuel had come to Bethlehem in judgment (Davis, The Birth of a Kingdom, 64; BKC, 448).

16:6 - “Eliab” - Eliab was the oldest of Jesse’s sons (cf. 17:13, 28) and the first to be brought before Samuel. It seems likely that Jesse was made aware of the purpose of Samuel’s visit and thus presented his sons, beginning with the oldest. Eliab was physically impressive, causing Samuel to conclude he was surely the Lord’s anointed.

16:7 - “the Lord seeth not as man seeth” - God’s warning to Samuel was appropriate in view of the fact that Samuel already had anointed one physically impressive man to be king in Saul, who was a complete failure.

16:10 - “Again, Jesse made seven of his sons to pass before Samuel” - The author is summarizing here. NASB translates “Thus” rather than “Again.” Jesse was not bringing his sons before Samuel a second time. In 1 Chronicles 2:13-15 Jesse’s sons are named, and they number seven, including David. It is quite possible, however, that one of his sons died at a later time (Baldwin, 1 and 2 Samuel, 122).

16:12 - “he was ruddy, . . . of a beautiful countenance, and goodly to look at” - “Ruddy” means “reddish” and thus probably means he was redheaded. This was considered a mark of beauty (Davis, 65). Baldwin (122), however, suggests it implies “light-skinned by comparison with his compatriots, and therefore striking in appearance.” The other expressions indicate David’s physical attractiveness.

16:13 - “anointed him” - This was a private anointing in the presence of David’s family. Later he was anointed publicly as king over the house of Judah (2 Sam. 2:4) and as king over all Israel (2 Sam. 5:3). The act of anointing with oil was symbolic of the anointed one being set apart unto God. Kings, priests, and prophets were anointed. It is also symbolic of the empowering or equipping of the Spirit of God for service (NBD, 39).

16:13 - “the Spirit of the Lord came upon David from that day forward” - The Holy Spirit’s coming upon David was a “supernatural authentication of God’s will” (BKC, 448). It also assured “that he was . . . being divinely equipped” (Baldwin, 122). Saul, the first to be anointed Israel’s king, experienced the same thing (1 Sam. 10:6, 10). The Holy Spirit did not permanently indwell believers in the Old Testament era but came upon individuals to empower them for a task (cf. Judg. 3:10; 11:29; 2 Chron. 15:1). See Ryrie, Basic Theology, 347-9.

Lesson 3 - Matthew 1:17-25

1:17 - “fourteen generations” - Jesus’ genealogy in Matthew 1:1-16 is his lineage from Joseph’s side. While Joseph was not his father (cf. v. 16), Joseph did give Jesus the right to the throne of David through Solomon (cf. BKC, 18). The genealogy from Abraham to Christ is divided into three sections, each listing fourteen generations. This is an arbitrary arrangement for the sake of convenience (WBC, 931). Some names clearly are omitted from the genealogy.

1:18 - "espoused" - See BKC (20) and Hendriksen (Matthew, 130) for description of Jewish marriage customs. The betrothal was a binding pledge, broken only by “divorce.” It lasted a year, and was followed by the marriage feast and consummation of the marriage. Mary was found to be pregnant during the espousal period.

1:18 - “found with child of the Holy Ghost” - Matthew simply states what Luke explains concerning Mary’s pregnancy (Luke 1:26-38). Being found with child during the espousal period was a grave offense. However, Mary’s child was the work of the Holy Spirit.

1:19 - "put her away" - This means "divorce" her (cf. NIV). "A pledge to be married was legally binding. Only a divorce writ could break it, and infidelity at that stage was considered adultery" (NIVBC, 9). Joseph actually had two alternatives. He could present a public accusation and perhaps demand punishment; or he could choose to quietly divorce her. He decided on the latter (WBC, 932).

1:20 - "the angel of the Lord" - "The" is not in Greek text. It is better translated "an angel of the Lord" (cf. NASB).

1:21 - "Jesus" is the Greek equivalent of "Joshua" and means "The Lord is salvation" or "The Lord saves" (NIVBC, 10).

1:22-23 - As WBC (932) says, "The miraculous conception is stated to be the fulfillment of Isa. 7:14. Whether there was an earlier fulfillment in Isaiah's day is neither discussed nor suggested." Many, but not all, commentators see a double fulfillment (cf. BKC-OT, 1048; NIVBC-OT, 1054-1055; contra., Hendriksen, 133-140).

1:23 - "virgin" - The Greek word (parthenos) and the context make the meaning here unambiguous. The Hebrew word used in Isaiah 7:14 (almah) is the subject of some debate. The word means a young woman of marriageable age (BKC-OT, 1048); thus the NRSV translation, "young woman." Some have suggested that it does not require that the woman in Isaiah be a virgin. This is tenuous at best (cf. Gromacki, The Virgin Birth, 145-147; WBC, 618; KJV Para., 1312-1313).

1:23 - "Emmanuel" is not a title but a characterization (Gromacki, The Virgin Birth, 79-80; WBC, 932).

1:25 - “knew her not” - “Knew” here refers to sexual relations. Although Joseph took Mary as his wife (v. 24), they refrained from sexual relations until the birth of Jesus. The reason for this is not given. It could have been “motivated by the couple’s high regard for that which had been conceived” or as a means of refuting “every allegation that Joseph himself was the father of the child” (Hendriksen, 144). There is no hint this practice continued after Jesus’ birth.

Lesson 4 - Luke 2:22-38

2:22 - “the days of her purification” - The events here took place 40 days after Jesus' birth. A woman was ceremonially unclean for 40 days after the birth of a son. At the end of that period, she was to present an offering for her purification (Lev. 12:1-8).

2:22 - “to present him to the Lord” - A firstborn son was presented to the Lord and redeemed with payment of five shekels (Exod. 13:1-2, 12, 15; Num. 18:15-16).

2:23 - “As it is written” - This is not an exact quote from the Old Testament “but gives the sense of several passages: Ex. 13:2, 12, 15; Nu. 18:15" (Morris, Luke, 96). The reference is to the presentation of the firstborn male to the Lord.

2:24 - “a pair of turtledoves” - According to Leviticus 12, a woman who had given birth was to offer a lamb for a burnt offering and a pigeon or turtledove for a sin offering. One who was poor, however, could bring two pigeons or turtledoves (Lev. 12:8). The quotation here indicates that Mary and Joseph were of “low estate” (Luke 1:48).

2:25 - "just and devout" - "Just" means "righteous" (NASB) and speaks of his behaving "well towards people, while devout . . . signifies careful about religious duties" (Morris, 96).

2:25 - "consolation of Israel" - This is a reference to the Messiah, who would bring consolation (paraklesin), or comfort, to Israel (BKC, 209).

2:30 - “thy salvation” - “In the child Jesus, Simeon saw the Savior who would bring about Israel’s salvation.” (Stein, 116).

2:31 - "people" - The Greek word is plural, "peoples," probably to indicate that Christ's salvation is for Jews and Gentiles alike, as suggested by the next verse (Stein, Luke, 116).

2:32 - "light to lighten the Gentiles, and the glory of . . . Israel" - Cf. NIV: "a light for revelation to the Gentiles." "Glory" may stand in apposition to either "light" or "revelation," though the former is more likely (Stein, 116). "Israel will see glory in its truest and fullest sense when it sees the Son of God (cf. Jn. 1:14). His being a light to Gentiles means no diminution of Israel's glory, but rather its full realization" (Morris, 98).

2:34 - "fall and rising again" - "Luke may have been referring here to one group that falls (humbles itself) and rises (is lifted up by God). . . . On the other hand Luke may have been referring to two separate groups, one of which falls (negative) and the other of which rises (positive)" (Stein, 117). Stein believes it refers to two groups, as does BKC (209) and NIVBC (219-220). Marshall (Commentary on Luke, 122) sees it as one group. "Rising" elsewhere refers to resurrection (Morris, 98).

2:34 - “a sign which shall be spoken against” - “Jesus would be a sign from God rejected by Israel (cf. Luke 11:30)” (Stein, 117).

2:35 - "a sword shall pierce through thy own soul" - Generally this is taken as a reference to the pain and sorrow Mary would experience in seeing her Son rejected and crucified (cf. NIVBC, 220; BKC, 209). See Stein (117) for an alternative interpretation.

2:35 - "that the thoughts of many hearts may be revealed" - These words "point to the revelatory function of Jesus' work. People declare themselves by their attitude to him" (Morris, 98).

2:36-37- "lived with a husband seven years . . . a widow of about fourscore and four years" - It is not clear whether this means she was 84 years old or had been a widow for 84 years following a 7-year marriage. Most likely it means she was 84 years old (cf. Morris, 99; WBC, 1033).

2:37 - "departed not from the temple" - This need not mean 24 hours a day but simply "all the time" in the popular sense (cf. Stein, 118; JFB, 5:231).

2:38 - “spake of him to all them that looked for redemption in Jerusalem” - This is probably better translated “redemption of Jerusalem.” This expression is synonymous with “consolation of Israel” (v. 25, Stein, 118). It is “another way of referring to the deliverance to be effected by the Messiah” (Morris, 99). Apparently she proclaimed that the Messiah had come.

Lesson 5 - Mark 1:14-28

1:14 - "After . . . John was put in prison, Jesus came into Galilee" - Jesus' public ministry in Galilee began after John was imprisoned (NIVBC, 141). This was about a year after the baptism and temptation of Jesus. The reason for Jesus’ going into Galilee seems to be connected with John’s imprisonment. Perhaps John’s arrest signaled a potential conflict for Jesus as well if he remained in Judea, a conflict that could create a premature crisis (Hendriksen, Mark, 56).

1:15 - "kingdom of God is at hand" - The kingdom was near ("at hand") because the king was present. The nature of the kingdom Jesus proclaimed is a matter of debate. See BKC (24) for discussion of issues. The concept of the kingdom refers to "God's sovereign activity of ruling over His Creation" (BKC, 107). "The Jews naturally understood His reference to the kingdom of God to be the long-awaited messianic kingdom." Clearly, the future messianic (millennial) kingdom is and was a part of the kingdom Jesus proclaimed, but the term had broader connotations, referring to God's rule over the earth and in the hearts of people (MacArthur, Gospel according to Jesus, 118). Repentance was the requirement for entrance into this kingdom. Repentance literally means to change the mind. It refers to an inward change of mind, “which, when accompanied by faith in Jesus Christ, results in an outward turning from sin to God” (EDT, 1012). Genuine faith requires repentance. In some contexts, repentance alone is presented as sufficient for salvation (cf. Luke 15:7; 24:47; Acts 17:30). In such contexts, it is understood that repentance includes faith.

1:16 - "Simon and Andrew" - Simon (Peter) and Andrew were Galilean fishermen. They had met Jesus previously (John 1:35-42), about a year before. Jesus' call to them in Mark 1:17 was a call to a more permanent relationship as those who would be trained to be "fishers of men."

1:19 - “James . . . John” - These two sons of Zebedee were also fishermen. They were in business with their father and were partners with Simon (Luke 5:10). Many commentators believe John was one of the two disciples of John the Baptist who were introduced to Jesus about a year before this incident (John 1:35-39), and some believe James and John were cousins of Jesus (NBD, 639).

1:22 - "taught as one that had authority" - Jesus' teaching amazed his hearers because he did not quote other teachers as the scribes did (cf. NIVBC, 142).

1:24 - "Art thou come to destroy us . . . Holy One of God" - The demon ("unclean spirit") spoke not only for itself but for all the demonic forces, using the plural "us." The demon recognized Jesus' holiness and power and feared what the one who had come from heaven would do to the demons.

1:25 - “Hold thy peace” - In contrast to the formulas recited by Jewish exorcists, Jesus simply told the demon to be quiet (“be silenced,” or “be muzzled,” a passive imperative) and come out of the man (Hendriksen, 66; BKC, 109; WBC, 991). He did not accept acknowledgment of who he was from a demon (cf. v. 34).

1:26 - “torn him” - This is more properly translated “having thrown him into convulsions” (NASB).

1:27 - “What thing is this? what new doctrine is this? for with authority commandeth he . . .” - Note the translation and punctuation in NIV and NASB, which make the second question in KJV an answer to the first question rather than a second question: “What is this? A new teaching–and with authority!” (NIV).

Lesson 6 - Mark 2:13-17

2:13 - “went forth again by the sea side” - Jesus had been in Capernaum, where he had healed a paralyzed man (vv. 1-12). Leaving the house where this had taken place, he walked along the Sea of Galilee, with a crowd following along.

2:14 - "Levi the son of Alphaeus" - Levi is another name for Matthew (cf. Matt. 9:9; Mark 3:18). Another disciple named James is said to be the son of a man named Alphaeus (Mark 3:18), though it is doubtful he and Levi were brothers (Hendriksen, Mark, 93).

2:14 - "receipt of custom" - This was a tax collector's booth (cf. NIV). It was a place where tax collectors collected tariffs on merchandise passing along the highway (Hendriksen, 94).

2:15 - "publicans and sinners" - "Publicans" were tax collectors. These were Jewish people who collected taxes for the Romans. They were employed by Romans who had contracted for the right to collect taxes in the various provinces. The system was often abused by those who collected taxes far in excess of what Rome required in order to enrich themselves. As such publicans were greatly despised and considered traitors (NBD, 1065). "Sinners" probably refers to Jews who did not keep the Mosaic law and follow the traditions of the Pharisees (BKC, 113; Stein, Luke, 182).

2:15 - "there were many, and they followed him" - Some have taken this to refer to Jesus' disciples in general (cf. NIV), though it is probably best taken as a specific reference to the publicans and sinners who had begun to follow him (Cole, The Gospel according to St. Mark, 69; Hendriksen., 96; cf. NASB).

2:16 - “scribes and Pharisees” - This is one group–scribes who were Pharisees–rather than two (cf. NIV). The scribes were respected scholars and teachers of the law. Not all scribes belonged to the party of the Pharisees. The Pharisees were the largest of the religious parties in Palestine. They were traditionalists who resisted change. They had accumulated a mass of traditions, which had become, in effect, more important to them than the law itself.

2:17 - "I came not to call the righteous, but sinners to repentance" - The scribes and Pharisees could not deny that the sinners Jesus called and was associating with were in need of repentance. The "righteous" were those like these scribes who wrongly considered themselves righteous. Such people saw no need to repent (BKC, 113; NIVBC, 148).

Lesson 7 - Mark 3:13-19; 6:6b-13

3:13 - “he goeth into a mountain” - Luke 6:12 says he spent the night on the mountain praying. The next morning he selected his disciples. The particular mountain is not named, but it was probably near Capernaum.

3:14 - “he ordained twelve” - Jesus had a number of disciples, and from these, who had gathered around him on the mountain, he chose twelve (cf. Luke 6:13). Some have already been introduced in Mark. Now these twelve are designated for a special ministry and called “apostles” for the first time, according to Luke 6:13.

3:14 - “be with him, . . . to preach, and to have power to heal . . . and to cast out devils (demons)” - The purpose for the selection of the Twelve is stated here as involving close association with him in his ministry and being sent out to proclaim the good news. Their message would be authenticated by miraculous signs–healing and exorcism–just as Jesus’ message was.

3:16-18 - “And Simon . . .” - The Twelve are also listed in Matthew 10:2-4; Luke 6:14-16; and Acts 1:13. The first eight names in each list are the same, with some differences in order with the second group of four. They all end with Judas, with the exception of Acts, which omits Judas, who by that time was dead.

3:16 - “Simon he surnamed Peter” - Simon, along with James and John (v. 17), is named first. These three are the most prominent of the disciples and the ones closest to Jesus. Peter means “rock” and is the Greek equivalent of the Aramaic “Cephas.” Jesus gave him this name in John 1:42.

3:17 - “Boanerges” - This is an Aramaic word, which, as Mark states, means “sons of thunder.” The nickname may reflect the fact that the two had a “fiery nature,” which may be “inferred from Luke 9:54-56" (Hendriksen, Mark, 125).

3:18 - “Andrew . . . Simon the Canaanite” - Andrew was Peter’s brother (John 1:41-42). Philip was from Bethsaida. He had brought Nathanael to Jesus. Nathanael is the same as Bartholomew here (cf. John 1:45-49; 21:2). Matthew was Levi (Mark 2:14-17). Thomas is also called Didymus (John 11:16) and is prominent in the postresurrection narrative (John 20:24-29). James the son of Alphaeus probably is also the one called “James the Less” (Mark 15:40). Though his father was Alphaeus, this was probably not the same man who was father of Matthew (Mark 2:14). Thaddaeus is called Lebbaeus in Matthew 10:3. He is probably also the one known as “Judas not Iscariot” in John 14:22 and “Judas the son of James” in Luke 6:16 (cf. Acts 1:13, where “brother” probably should be understood as “son”; cf. NASB; NIV). “Simon the Canaanite,” or “Cananaean.” is called “Simon the Zealot” in Luke 6:15 (cf. Acts 1:13). He was probably a former member of the Zealot party, a fiercely radical anti-Roman sect.

3:19 - “Judas Iscariot, which also betrayed him” - His name probably indicates he was from the village of Kerioth in southern Judea. In all three lists of the Twelve in the Gospels, he is identified as the one who would betray Jesus.

6:6 - “he went round about the villages, teaching” - This is a brief summary of Jesus’ third tour of Galilee. The first is recorded in Mark 1:35-39 and Luke 4:42-44; the second in Luke 8:1-3 (See Robertson, A Harmony of the Gospels, 35, 61, 78).

6:7 - “send them forth two by two and gave them power over unclean spirits” - While a commission to preach is not stated here, that was clearly a large part of their mission (cf. v. 12), as was healing the sick (v. 13). The power, or authority, over demons was conferred on them for this mission as a means of authenticating their message. This commission is a fulfillment of Jesus’ stated purpose in initially choosing the Twelve (Mark 3:14-15). This particular mission was directed to Jewish people only according to Matthew 10:5-6.

6:8-9 - "take nothing . . . no scrip . . . not . . . two coats" - "Only that which is absolutely necessary must be taken along on the trip. Why? Because God will provide. The disciples . . . must place their faith entirely in him" (Hendriksen., 227). "Scrip" refers to a leather bag used for carrying provisions (Vine's, 665 "wallet"). The disciples were instructed not to take an extra tunic, which was normally used as a covering at night. "They were to depend on God to provide food and shelter through the hospitality of Jewish households" (BKC, 128). These unique instructions pertained only to this particular mission.

6:8-9 - There is an interpretive problem here in regard to the parallel passages in Matthew 10:9-10 and Luke 9:3. Matthew and Luke forbid taking a staff, and Matthew forbids sandals. In both cases, the idea is probably that they were not to take an extra staff or pair of sandals (Hendriksen, 228-9; BKC, 128).

6:10 - "there abide till ye depart" - The disciples were to stay where they were first offered hospitality. They were not to seek or accept more comfortable accommodations. This injunction would protect their reputations (NIVBC, 159).

6:11 - "shake off the dust under your feet" - Jewish people often performed this symbolic act when leaving Gentile territory. It showed "that they were dissociating themselves from it. This would tell Jewish hearers they were acting like pagans in rejecting the disciples' message" (BKC, 128).

6:13 - "cast out many devils, and anointed with oil many that were sick, and healed them" - The casting out of demons authenticated their message of repentance (cf. 6:7). "Oil" was often used medicinally in New Testament times (cf. Luke 10:34), but here it probably was used symbolically of the presence and power of the Holy Spirit (Hendriksen, 231-2).

Lesson 8 - Mark 8:27-38

8:27 - "Caesarea Philippi" - This area was about 25 miles north of Bethsaida (Mark 8:22). The city itself had been a Greek settlement called Paneas, where the god Pan had been worshiped. Later Herod the Great built a temple to Augustus there, and Philip the Tetrarch had renamed it Caesarea. It was known as Caesarea Philippi to distinguish it from another Caesarea on the Mediterranean coast (NBD, 175).

8:27 - "Whom do men say that I am?" - The question was not asked to obtain information but was preliminary to the important question Jesus was going to ask. Nevertheless, "the question was educational; it would teach the disciples how little effect their mission had had on the large majority of the Jews" (Plummer, The Gospel according to St. Mark, 202).

8:28 - "John the Baptist . . . Elias (Elijah). . . One of the prophets" - See Mark 6:14-16. In general, "the crowds believed that Jesus was a very prominent messenger from God, that he was someone who had died and in the person of Jesus had arisen from the dead" (Hendriksen, Mark, 324).

8:29 - "Thou art the Christ" - Christ is the Greek equivalent of the Hebrew Messiah, which means anointed one. Matthew records that Peter added, "the Son of the living God" (Matt. 16:16). Peter's answer was correct and was commended by the Lord (Matt. 16:17), but moments later Peter proved his concept of the Messiah was very different from Jesus' (Mark 8:32; Matt. 16:22).

8:30 - "tell no man" - "The ideas that clustered around the title 'Messiah' tended to be political and national in nature" (NIVBC, 167). "Christ commanded silence, probably because of the revolutionary ideas connected with the Messianic concept. Christ was not ready at this time to establish an earthly Messianic kingdom" (WBC, 1005) and the "populace as yet would only be politically aroused by such disclosure [that he was the Messiah]" (959). Indeed, even Jesus' disciples had much to learn about the Messiah's work.

8:31 - "Son of man" - This was Jesus' favorite self-designation. He often uses it as a synonym for "I," though the background in Daniel 7:13 gives it messianic overtones. Hendriksen (91) says it reveals something with reference to him, while "concealing even more, especially to those not thoroughly acquainted with the Old Testament. . . . The term characterizes Jesus as the Sufferer."

8:31 - "elders . . . chief priests, and scribes" - Together these religious leaders formed the Sanhedrin, which was instrumental in Christ’s death (WBC, 959).

8:31 - “after three days rise again” - This simply means “on the third day,” the expression used in Matthew 16:21 and Luke 9:22.

8:32 - "Peter . . . began to rebuke him" - "The message got through to Peter, but he refused to accept it, for he followed the popular theological and political categories. A suffering Messiah? Unthinkable! The Messiah was a symbol of strength, not weakness. So Peter took Jesus aside and, amazingly, rebuked him" (NIVBC, 1680).

8:33 - "Get thee behind me, Satan . . . thou savourest . .. the things that be of men" - "In speaking to Peter, Jesus is actually addressing Satan; or, if one prefers, is addressing whatever in Peter has been perversely influenced by the prince of evil" (Hendriksen, 328). Peter was worldly minded. He was thinking only the lowly thoughts of men, not God's thoughts.

8:34 - "Whoever will come after me, let him deny himself, and take up his cross, and follow me" - The discipleship spoken of here is taken by some as a call to believers to enter a deeper commitment to Christ, or at least an illustration of such a call to deeper commitment. Others equate the call to discipleship with the call of unbelievers to salvation. Context seems to favor the latter. Stein's comment on Luke 14:25 is appropriate: "The conditions of discipleship that follow were not addressed to believers in order to make them apostles but to the crowds. They are therefore conditions for salvation, not conditions for Christians to become a spiritual elite or to reach a new level in their Christian lives" (Luke, 396). To "deny" oneself means to turn away from self-interest, to renounce or disown oneself "as far as being able to merit eternal life is concerned" (WBC, 959). Taking up one's cross was a "figure of suffering and death. . . . Here it pictures the conversion of a sinner who must recognize his own spiritual poverty, and then accept Christ (His person and teaching), even though it will mean assuming, in some sense, suffering that would otherwise not occur" (WBC, 959).

8:35 - "whosoever will save his life shall lose it . . . whosoever shall lose his life for my sake . .. shall save it" - "He who is unwilling to assume the hazards involved in being a disciple of Christ will ultimately lose his life eternally. But the converse is also true" (WBC, 959). Saving one's life here may be equated with clinging tenaciously to his sinful life, which results in losing "whatever remnant of the higher, nobler life was left in him at the beginning" (Hendriksen, 331). Losing one's life is "devoting oneself completely to Christ . . . It is only by losing oneself-looking away from self in order to serve the Master and his 'little ones' (cf. Matt. 25:40)-that one can ever be saved" (331).

8:36 - “what shall if profit a man?” - One may “save his life” and even gain the whole world. But what does it profit him in the end if he loses his soul? The obvious answer to this rhetorical question is, “Nothing.”

8:37 - “what shall a man give in exchange for his soul?” - “Exchange” refers to “the price received as an equivalent of, or in exchange for, an article” (Vine’s, 215). The point is that “once a person has forfeited his or her share in eternal life (in this context, by a denial of Jesus), even the whole world cannot buy back eternal life” (NIVBC, 169).

Lesson 9 - Mark 10:32-45

10:32 - “going up to Jerusalem; and Jesus went before them” - Jesus and his disciples were going to Jerusalem for the last time. As they went up from the Jordan Valley toward Jerusalem, Jesus led the way “in accord with Rabbinic custom” (BKC, 152).

10:32 - “they were amazed; . . . they were afraid” - See NASB, NIV, etc., which correctly indicates that it was the disciples who were “amazed,” and others who followed who were “afraid.” The amazement and fear were probably the result of Jesus’ determination to go to Jerusalem, where he could only face trouble from the religious leaders, who had already sought to kill him just a few months earlier at the Feast of Dedication, or Hanukkah (cf. John 10:19-39).

10:32 - “he took again the twelve” - Apparently many disciples and pilgrims going up to Jerusalem for the Passover were following Jesus. His message regarding his coming suffering, death, and resurrection, however, was reserved for the Twelve, whom he now called aside.

10:33-34 - “the Son of man shall be delivered . . .” - This was the third announcement Jesus made of his coming suffering and resurrection (cf. 8:31; 9:31). Additional details are given here, including his deliverance into the hands of Gentiles. Luke 18:34 says the disciples did not comprehend what Jesus was saying.

10:35 - “Master, we wouldst that thou shouldst do for us whatsoever we shall desire” - Even though Jesus had spoken again of his coming death and resurrection, James and John were focused on their personal desire. “Master” here is didaskalos, meaning “teacher” (cf. NASB). They recognized him as their teacher, but their request indicated they still had much to learn.

10:37 - "Grant unto us that we may sit . . . on thy right hand, and . . . on thy left" - James and John desired the most prominent places in the messianic kingdom, which they apparently thought was soon to be established. Matthew 20:20-21 says their mother, Salome (cf. Matt. 27:56; Mark 15:40), came with them and made the request of Jesus. If Salome was the sister of Jesus’ mother, Mary (cf. John 19:25), the request of Salome and her sons might have been made with the expectation that their familial relationship made them deserving of such privilege.

10:38 - "drink the cup . . . be baptized with the baptism" - Drinking a cup is a figure for fully undergoing an experience (Hendriksen, Mark, 411). "Baptism" here carries virtually the same meaning (Tasker, Matthew, 195; WBC, 965). To drink the cup and be baptized with the baptism was to fully endure or be deluged with trouble and suffering (NIVBC, 177). "A request for glory is a request for suffering" (Hendriksen., 411).

10:39 - "Ye shall indeed drink of the cup" - Indirectly, at least, Jesus was foretelling James's martyrdom (Acts 12:1-2) and John's banishment to Patmos (Rev. 1:9) (Hendriksen, 412).

10:40 - “for whom it is prepared” - The request of James and John could not be granted by Jesus. God the Father will assign those positions according to what he has already determined (Matt. 20:23; Hendriksen, 412).

10:41 - "much displeased" - "This jealous reaction (on the part of the other ten disciples) indicates that they also harbored those selfish ambitions" (BKC, 153).

10:42 - "exercise lordship . . . exercise authority" - Both words used here are compounds that stress the idea of not just exercising lordship and authority but exercising them in a domineering and oppressive way (Tasker, Matthew, 195; Robt., 1:162; Vine's 181 [B #2], 46 [B #2]).

10:43-44 - "minister . . . servant" - Trench (Synonyms of the New Testament, 32) sees the distinction between the two words as being between "minister's" (diakonos) emphasis upon the activity of the work and "servant's" (doulos) emphasis on the relationship to the master.

10:45 - "the Son of man came . . . to minister, and to give his life a ransom" - Jesus used himself as the perfect example of greatness-one who ministered to others and would give his life for them. "Ransom" originally referred to the price paid for the release of a slave (Hendriksen., 415; Robt., 1:163). "Jesus' substitutionary death paid the price that sets people free [from the bondage of sin and death]" (BKC, 154; cf. EDT, 982-3).

10:45 - "for many" - "For" (anti) is a "clear indication of substitution. In his death, Jesus takes the place of the many" (NIVBC, 177). Hendriksen (415) and others argue that it should be translated "in the place of many" (cf. BAG, 72).

Lesson 10 - Ruth 1:3-8, 14-18

Background - The events in the Book of Ruth took place during the days of the judges (1:1). Many place Ruth around the time of Gideon, since a time of famine seems to fit Gideon’s time (Ruth 1:1; cf. Judg. 6:3-4). Elimelech and his wife Naomi and two sons left Bethlehem in Judah and went to Moab in order to escape the ravages of the famine. Many interpreters fault them for this act, citing it as a demonstration of their lack of faith. The Bible makes no clear judgment on it. Moab lay east and along the southern half of the Dead Sea. It was inhabited by descendants of Lot and his oldest daughter (Gen. 19:30-37).

1:4 - "they took them wives of the women of Moab" - There is no specific prohibition of intermarriage with Moabites in the law (cf. Deut. 7:3); however, Ezra (Ezra 9:1-3) and Nehemiah (Neh. 13:23-27) both seem to apply the law to Moabites. "It is obvious from the study of Deuteronomy 7 that not every nation is mentioned, only the outstanding political enemies that controlled Canaan at that time" (Davis, Conquest and Crisis, 159). BKC argues that the marriages were not a violation of the law (419).

1:5 - "Mahlon and Chilion died" - Jewish interpreters have generally taken the deaths of these two men as the judgment of God for their marriages to Moabite women (JFB, 2:128; Davis, 159).

1:6 - "the Lord had visited his people" - NIV translates, "the Lord had come to the aid of his people." "Visited" can mean either to visit in judgment (Exod. 32:34) or in blessing (Exod. 4:31). See TWOT, 2:731.

1:8 - "mother's house" - This is an unusual expression. "Father's house" would be more natural in a male-dominated society. "The reference here is probably to the women's quarters of the home where comfort would be forthcoming and preparations for another marriage initiated" (NIVBC, 369). Others have suggested that the expression is used because their fathers were dead (cf. Davis, 160).

1:14 - “Orpah kissed her mother in law” - Convinced by Naomi that it was best to remain in Moab and find another husband there (vv. 9-13), Orpah kissed Naomi and left her. Ruth, however, clung to her mother-in-law.

1:15 - “thy sister in law is gone back unto her people, and . . . gods: return thou” - “In ancient times it was believed that a deity had power only in the geographical region occupied by his or her worshipers. Thus to leave one’s land meant separation from one’s god(s)” (NIVBC, 370). Orpah had returned to her land, people, and gods at Naomi’s urging. This insistence may reflect Naomi’s poor judgment during this low point in her life. On the other hand, Naomi may have been challenging her daughters in law to make a clear choice, knowing that “the only hope for these Moabite girls in Israel would be that they should completely forsake their people and their gods. . . . If the faith of Ruth were really genuine, she would not be tempted to return to the gods of Moab” (Davis, 160).

1:16- "thy people shall be my people, and thy God my God" - "Ruth clearly proclaimed her desire to become a follower of the Lord and of the people of Israel" (LBC, 522).

1:17 - "the Lord do so to me" - "Ruth concluded her testimony and her commitment of faith with the well-known oath, . . . In effect, she invoked the punishment of God if she should let anything less than death part her from Naomi" (Davis, 161). The same oath is used in 1 Samuel 3:17, 25:22 and 2 Samuel 19:13.

Lesson 11 - 2 Kings 5:1-5, 9-15a

Background - The events in 2 Kings 5 took place during Elisha’s ministry, following the departure of Elijah (2:9-11). This probably also was during the reign of King Jehoram of Israel (3:1). The king of Syria probably was Ben-Hadad I. Under King Ahab, Israel had defeated the Syrians (1 Kings 20). Ahab and Ben-Hadad joined forces later to resist the Assyrians at Qarqar (Wood, A Survey of Israel’s History, 312). Later the same year the Syrians turned against Israel, and Ahab was killed in battle (1 Kings 22). Conflict between Israel and Syria resumed during Jehoram’s reign (2 Kings 6:24–7:20) and led to his death (8:28-29). However, the two nations seemed to be at peace at the time of the events in 2 Kings 5 (Dilday, 1, 2 Kings, 305).

5:1 - “Naaman . . . a great man . . .” - Naaman was the leader of Syria’s army. He is described as a “great,” or important, man; “honourable,” one who was shown favor, or highly regarded (Wiseman, 1 & 2 Kings, 206); and a “mighty man in valour,” that is, “a valiant warrior” (NASB). The high regard for Naaman was the result of the victory he had won for Syria. Whether this refers to the Syrian victory over Ahab is unknown.

5:1 - “he was a leper” - “Leprosy . . . assumed various forms, some more serious than others. That his maid and king displayed such concern for him shows his leprosy was probably the fatal variety. There is no indication that lepers were social outcasts in Syria as they were in Israel (Lev 13-14); however, his expertise would be lost to the military” (LBC, 706).

5:2 - “gone out by companies, and had brought away . . . a little maid” - An Israelite girl had been taken captive during a raid into Israel. She now served Naaman’s wife.

5:3 - “the prophet that is in Samaria . . . would recover him of his leprosy” - Samaria was the capital of the northern kingdom of Israel. The girl was referring to Elisha, whose ministry was well-known in Israel. She was convinced Elisha could heal Naaman, even though Elisha was not known for this (cf. Luke 4:27).

5:4 - “one went in, and told his lord” - In order to clarify the pronoun, NIV and NASB say “Naaman” went in and told his master what the girl had said. The girl’s words had been passed on to Naaman, and he now told the king.

5:5 - “I will send a letter unto the king of Israel. . . . with . . . ten talents of silver, and six thousand pieces of gold” - The Syrian king sent Naaman to the king of Israel with a letter and a very large gift. “Ten talents” is about 750 pounds, and 6000 pieces (shekels) is about 150 pounds (BKC, 547; Dilday, 305). Perhaps he was “assuming that the King would then bribe his court prophet to perform his magical powers on behalf of this foreign dignitary” (Whitcomb, Solomon to the Exile, 76). The wicked king of Israel, however, did not even think of God’s prophet and assumed the Syrian king was seeking some quarrel with him (vv. 6-7). When Elisha heard of the king’s reaction, he sent word to the king to send Naaman to him (v. 8).

5:10 - “Go and wash in Jordan seven times” - Elisha was not impressed by Naaman. He sent his messenger to Naaman rather than going himself and told him to wash seven times in the Jordan River and he would be cleansed of his leprosy. “Elisha wanted to emphasize the fact that Yahweh was in charge of the miracle and would do it His way. . . . Naaman could not design his own cure” (Dilday, 306).

5:11 - “Naaman was wroth” - Naaman was angered by Elisha’s response. He “expected respect . . . and a public ritual with ‘something great’ rather than a simple private act” (Wiseman, 207). He was offended that he would be asked to wash in the muddy Jordan River when there were much better, cleaner rivers in his own country (v. 12). Yet “no magic incantation or mysterious handwaving (nor all the clean waters of the rivers of Damascus) could solve this man’s problem–only the direct intervention of the living God. Would he be willing to do a very simply and apparently foolish thing, believing that God could meet his need according to His promise?” (Whitcomb, 77).

5:14 - “dipped himself seven times in Jordan, . . . and he was clean” - Having been convinced by his servants to give the prophet’s instructions a try (v. 13), Naaman was healed of his leprosy. The seven dips may be related to the sevenfold act required for the ritual cleansing of a leper in the law (Lev. 14:7-9), or it may be symbolic of completeness or perfection (cf. Wiseman, 207-8; Davis, Biblical Numerology, 119).

5:15 - “he returned to the man of God, he and all his company” - “Company” refers to an encampment or a body of people (BDB, 334). The suggestion is that this was a very large entourage. Naaman had returned to Elisha’s house to give him gifts in thanksgiving for his healing. Elisha refused the gifts (v. 16).

5:15 - “there is no God in all the earth, but in Israel” - It is difficult to evaluate the depth of Naaman’s faith here. He acknowledged the Lord as “God in all the earth” and expressed his commitment to worship the Lord only (v. 17). At the same time, he took soil from Israel back with him to Syria. “He still associated Jehovah with the land of Israel and believed that to worship Him in a foreign land some Israelite soil was necessary” (LBC, 707). He also asked forgiveness regarding assisting his king in the worship of Rimmon (v. 18). Elisha apparently granted these concessions to this new and still weak believer. “We must assume that Elisha considered Naaman to be ill-prepared for advanced instructioni the worship of Jehovah as this moment. Thus the concession: ‘Go in peace’ (II Kings 5:19)” (Whitcomb, 77).

Lesson 12 - John 3:1-16

3:1 - "a man of the Pharisees, . . . ruler of the Jews" - See Tenney, New Testament Times (91-94) for a description of Pharisees. Also see comment on Mark 2:16 in lesson 6. “Ruler of the Jews” indicates Nicodemus was a member of the Sanhedrin, the highest Jewish court (cf. John 7:50-51; Morris, John, 210). See NBD (1142-43) for description of Sanhedrin and its role in Jewish life. He later objected to the actions of the Sanhedrin with regard to Jesus (John 7:50-51) and helped bury Jesus’ body after his crucifixion (John 19:39).

3:2 - "by night" - He came by night perhaps out of fear, perhaps to ensure a private, uninterrupted conversation (cf. Michaels, John, 55; Morris, 210-211).

3:2 - "we know that thou art . . . come from God" - The “we” indicates Nicodemus was speaking or presumed to be speaking for others (Robt., 5:44). The miracles Jesus was performing was what convinced Nicodemus that Jesus was “from God” (cf. John 2:23).

3:3 - "Except a man be born again, he cannot see the kingdom of God" - “Born again” can also be translated "born from above." Both ideas may be intended (BKC, 281; Morris, 212-213; Michaels, 60-61), though the context might suggest “born again” is preferable (Kent, Light in the Darkness, 57). This is certainly how Nicodemus understood it (v. 4). Proselytes to Judaism were referred to as being like children who were newly born (Morris, 214). The “kingdom” here refers to the Messianic kingdom, which will be established on earth (Kent, 58). No doubt the miraculous signs had suggested to Nicodemus that the kingdom had arrived, or was about to.

3:5 - "born of water and of the Spirit" - Almost all commentators agree that “Spirit” is a reference to the Holy Spirit and his regenerating work. “Water” has been interpreted in various ways. Some see it as referring to the “water” of physical birth. Thus one must be born not only physically but also spiritually in order to enter God’s kingdom. Others take the water as symbolizing the Word of God (Eph. 5:25-26) and thus speaking of the “cleansing action of God’s word which shows man his sin and announces salvation in Christ” (Kent, 60). Another view is that “water” symbolizes the Holy Spirit (John 7:37-39) and thus is essentially synonymous with “Spirit” here. Still another interpretation is that the water refers to the ministry of John the Baptist, which centered on repentance. Thus, for entrance into the kingdom, one must repent and thereby be regenerated by the Spirit (BKC, 281). For a summary of the various views, see BKC (281), Morris (215-218).

3:6 - “flesh . . . spirit” - 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 - “The wind bloweth where it listeth . . . so is every one that is born of the Spirit” - Both "wind" and "Spirit" translate the same Greek word, pneuma (BKC, 281). Some have even suggested alternate translations (cf. Morris, 220). The idea is that “as the coming or going of the wind cannot be controlled by human power or wisdom, so the new birth of the Spirit is independent of human volition . . . The hidden work of the Spirit in the human heart cannot be controlled or seen, but its effects are unmistakably evident” (Bruce, The Gospel of John, 85).

3:10 - "Art thou a master of Israel, and knowest not these things?" - Literally, this is "the teacher of Israel." This might indicate that even among the rabbis of his day, Nicodemus was prominent (Bruce, 86; Robt., 5:47; Morris, 221). Jesus expressed surprise that this teacher did not comprehend the fact that a “new heart” was needed if one was to have a spiritual relationship with God (Kent, 60; cf. Jer. 31:33; Ezek. 36:26).

3:11 - By using "we" Jesus may have been referring to the prophets, John the Baptist, or Jesus' followers, all of whom had testified to the truth (cf. WBC, 1078; Morris, 221, note 46). “Thee” and “ye” are likewise plural and show that Jesus is now looking beyond Nicodemus to all the Jewish people (Kent, 61).

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).

3:13 - “no man hath ascended up to heaven” - Jesus here is stressing the fact that he alone can reveal truth about heavenly things, particularly the new birth. No man has ascended to heaven and returned to tell others. The Son of man, however, has descended from heaven in the incarnation. “We are totally dependent, therefore, upon the revelation provided for us by Jesus” (Kent, 62).

3:14 - “as Moses lifted up the serpent” - The background is Numbers 21:4-9. When God sent serpents among the complaining Israelites, they repented of their sin. God then had Moses erect a bronze serpent on a pole. Those who were bitten by the snakes could look to the bronze serpent and be cured. Likewise, Jesus himself would be “lifted up.” This is a reference to Christ’s crucifixion. The second “lifted up” in this verse is a word used only of the cross in John's gospel (cf. 12:32; Robt., 5:49). Those who “look” in faith to the crucified Christ similarly will be saved spiritually.

3:15 - “in him . . . have eternal life” - "In him" probably goes with "have eternal life" rather than with "believe" (cf. NASB; NIV marg.; Robt. 5:50; Michaels, 61-62; Morris, 226). Jesus here explained to Nicodemus the “way to receive the new birth–by entrusting oneself to Christ who died as man’s Savior” (Kent, 62). This is the first use in John of the expression “eternal life.” “Primarily this means the life of the age (aion) to come, resurrection life, which believers in Christ enjoy in advance because of their union with one who is already risen from the dead” (Bruce, 89). It is a spiritual life of fellowship with God (cf. John 17:3; EDT, 394).

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.

3:16 - “he gave his only begotten Son” - “Only begotten” means “one and only” (cf. NIV). It speaks of the uniqueness of Jesus as God’s Son (Michaels, 26; Morris, 105). As such, God’s giving him to die for the sins of mankind stresses the greatness of God’s love for man.

3:16 - “should not perish, but have everlasting life” - “Everlasting life” translates the same Greek expression as “eternal life” in verse 15. “Perish” means “to be destroyed.” Here it stands in contrast to eternal life and refers to eternal destruction in hell.

Lesson 13 - John 4:7-10, 19-26

Background: Jesus and his disciples had departed from Judea and were headed toward Galilee (John 4:3). Jews often crossed Jordan and traveled through Perea north before crossing back into Galilee in order to avoid Samaria; (Michaels, John, 76; Morris, John, 255-256). However, Jesus was compelled (“must needs,” v. 4) to go through Samaria, perhaps by his own knowledge of the ministry that awaited him there (Kent, Light in the Darkness, 72). He came to a well near the city of Sychar, which was between Ebal and Gerizim (BKC, 285; Tenney, John: The Gospel of Belief, 92). It "was about the sixth hour" when Jesus arrived (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), and 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).

4:8 - "meat" - The word simply means food, or nourishment (BAG, 835).

4:9 - “thou, being a Jew” - 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). Samaritans were generally viewed with contempt by Jews (cf. John 8:48) because of their mixed ancestry and religious departures from Judaism (cf. Tenney, New Testament Times, 85-88). For origins and history of Samaritans and their relationship to Jews, see UBD, 958-960; Morris, 256; NBD, 1131-1132.

4:10 - "gift of God . . . living water" - The “gift of God” may refer to (a) eternal life (Robt., 5:62; Morris, 260); (b) Jesus Himself (cf. WBC, 1080; Kent, 74); or (c) the Holy Spirit or “living water” (WBC, 1080). "Living water"literally refers to running water (Robt., 5:62). Figuratively, it could refer to (a) Jesus (Robt. 5:62); (b) eternal life (cf. Michaels, 70); or, more likely, (c) the Holy Spirit (BKC, 285; Michaels, 70; Morris, 260; Kent, 74; cf. John 7:37-39). Kent (74) argues that since the gift of God seems to be that which is given by God the Father, and the living water is given by Christ, they appear to be two separate gifts. Thus, the first would seem to refer to Jesus and the second to the Holy Spirit. Whatever the case, it is clear that what Jesus himself is offering the woman is “living water.”

4:19 - “I perceive thou art a prophet” - Jesus had persisted in telling the woman that he was offering her the water of eternal life (v. 14), even though she was slow to grasp this spiritual reality. When she asked for the water he was offering, Jesus told her to call her husband (v. 16). He was not changing the subject but causing her to focus on her spiritual need to repent of her sin. She answered that she had no husband (v. 17). Jesus acknowledged the truth of this statement but then revealed that he knew she had had five husbands and was presently living with a man to whom she was not married (vv. 18-19). This caused the woman to think Jesus was a prophet.

4:20 - “Our fathers worshipped in this mountain” - Perhaps uncomfortable with Jesus’ knowledge of her life, the woman raised a theological question rather than confess her sin. “This mountain” refers to nearby Mount Gerizim, where the Samaritans worshiped. A temple had been built there previously but had been destroyed by the Jews in 128 B.C. While her question probably was a “red herring” (BKC, 286), it was a real problem. If Jesus insisted that she follow the Jewish Scriptures and the ritual sacrifice in Jerusalem, she would be left with the excuse that the Jews would not allow Samaritans to worship at the Jerusalem temple (Kent, 76).

4:21 - “the hour cometh” - Jesus was speaking of his coming death, which would bring a change in worship. Jesus “showed that worship itself is the essential thing. The place is secondary and of temporary significance . . . While the Old Testament economy had specified certain geographical locations . . . that era was about to be superseded” (Kent, 77).

4:22 - “Ye worship ye know not what . . . salvation is of the Jews” - The Samaritans’ worship was corrupt and in error. This was because salvation comes from the Jews “in the sense that it is available through Jesus, who was born of the seed of Abraham” (BKC, 286).

4:23 - “the hour . . . now is”- Not only is the hour coming (cf. v. 21), but it has already arrived. Because Jesus was present, he could be worshiped directly as the “highest and most complete revelation of the Father” (Kent, 77). Thus in a sense the time for a change in worship had already come.

4:23 - “worship the Father in spirit and in truth” - To worship in spirit is to recognize that God is spirit (v. 24) and must be worshiped with spiritual worship, not merely physical rituals. To worship in truth is to worship through Jesus, who is the truth (John 14:6), and in accordance with all God’s revealed truth (Morris, 270-71; BKC, 286; WBC, 1081).

4:24 - “God is a spirit” - This is better translated “God is spirit” (NIV; NASB). This is the reason he is to be worshiped in spirit. He is invisible and not confined to one place. He can be worshiped “only through the One (Jesus) who expresses God’s invisible nature (1:18) and by virtue of the Holy Spirit who opens to a believer the new realm of the kingdom” (BKC, 286).

4:25 - “Messias cometh, . . . he will tell us all things” - The woman looked forward to the coming of the Messiah, though her understanding of what he would be was probably flawed because of her Samaritan religion. She was convinced that when he came, he would clear up all the religious questions (Bruce, 111).

Abbreviations:

BAG - Bauer, Arndt, Gingrich, Greek-English Lexicon of the New Testament

BKC - Bible Knowledge Commentary

EDT - Evangelical Dictionary of Theology

JFB - Jamieson, Fausset, and Brown, Commentary on the Whole Bible

KJV - King James Version

LBC - Liberty Bible Commentary

NASB - New American Standard Bible

NBD - New Bible Dictionary

NIV - New International Version

NIVBC - NIV Bible Commentary

Robt. - Robertson, Word Pictures in the New Testament

TWOT - Theological Wordbook of the Old Testament

UBD - Unger’s Bible Dictionary

Vine’s - Vine’s Complete Expository Dictionary of Old and New Testament Words

WBC - Wycliffe Bible Commentary