Notes on the International Sunday School Lessons

Winter 2006-07

by Jarl K. Waggoner

Lesson 1 – Colossians 1:15-23

Background - See NIVBC (813-814). The Colossian heresy seems to have been a syncretistic movement combining elements of Jewish legalism and an early form of pagan Gnosticism (cf. Hendriksen, Philippians, Colossians, and Philemon, 18ff).

1:15 - "image" – The Greek word is eikon. See Lightfoot (St. Paul’s Epistles to Colossians and Philemon, 145) for detailed discussion. Besides likeness, the word involves the ideas of representation and manifestation. "Christ is the image of God in the sense that he is the exact likeness of God . . . [and] in the sense that the nature and being of God are perfectly revealed in him" (NIVBC, 819).

1:15 - "firstborn of every creature" - Better is NIV: "firstborn over all creation." "Firstborn" "may denote either priority in time or supremacy in rank" (NIVBC, 819). Both ideas may be present, though stress is on supremacy, or sovereignty. It may allude to the rights of the firstborn in Israel. "The Son has all the rights belonging to the first-born, because of His preeminent position over all creation" (Ryrie Study Bible).

1:16 - "by him . . . by him . . . for him" - Three different prepositions are used here. They can be translated "in" (within His sphere, or with reference to him), "through" (He is the agent of creation), and "unto" (He is the goal of creation) (Robt., IV:478-479; NIVBC, 820; Hendriksen, 73).

1:17 - "before all things" – This means primarily that he is before all in time, that is, preexistent (NIVBC, 820; Kent, Treasures of Wisdom: Studies in Colossians and Philemon, 48).

1:17 - "consist" – “Consist” means stand together, or hold together (Vine's, 124; cf. NASB). Christ is "both the unifying principle and the personal sustainer of all creation" (NIVBC, 820).

1:18 - "beginning" - This can mean (1) supremacy in rank, (2) precedence in time, or (3) creative initiative. NIVBC (820) prefers number 3 in the sense that Christ is the origin and source of the life of the church.

1:18 - "firstborn from the dead" - This refers to Christ's being the first to rise from the dead in an immortal body (BKC, 673; Kent, 49).

1:19 - "fulness" - Most likely this refers to fullness of divine powers and attributes as in Col. 2:9 (WBC, 1338-1339; Lightfoot, 159; Simpson and Bruce, Ephesians and Colossians, 207). See NIVBC (821) and KJV Par. (2458) for how this may have related specifically to Gnostic-type heresy.

1:20 - "reconcile all things to himself" - BKC (674) limits "all things" to good angels and redeemed people (cf. Carson, Epistles of Paul to the Colossians and Philemon, 47). The idea, however, is probably similar to that found in Romans 8:19-22. Also compare Ephesians 1:10 and Philippians 2:10. Hendriksen (81-82) explains it this way: "Sin ruined the universe. It destroyed the harmony between one creation and the other, also between all creatures and their God. Through the blood of the cross (cf. Eph. 2:11-18), however, sin, in principle, has been conquered. The demand of the law has been satisfied, its curse born . . . . Harmony, accordingly, has been restored. . . . There is, of course, a difference in the manner in which various creatures submit to Christ's rule and are 'reconciled to God.' Those who are and remain evil, . . . submit ruefully, unwillingly. In their case, peace, harmony, is imposed, not welcomed" (cf. NIVBC, 821-822; Martin, Colossians and Philemon, 60-61; Simpson and Bruce, 209-210; Chafer, Systematic Theology, 4:423).

1:21 - "Verse 20 has presented the general aspect of the reconciling work of Christ; vv. 21-23 show how this applies personally and specifically to the Colossians (NIVBC, 822).

1:21 - "sometime" – This is better translated “formerly” (NASB).

1:23 - "If ye continue" - First-class condition; thus assumed to be true (Robt., IV:483). Paul assumed they would continue in the faith. This perseverance in the faith did not acquire for them reconciliation; it was the proof that they had been reconciled (KJV Par., 2458). See NIVBC (822) for the two basic interpretations. Note NIV and NASB punctuation.

1:23 – “preached to every creature which is under heaven” – This indicates “the universality of the gospel (cf. 1:6), in contrast to the narrow extension of the Colossian heresy” (Kent, 57).

 

Lesson 2 – Hebrews 1:1-9

Heb. 1:1 - "sundry times" – The expression means in many parts or portions (cf. Vine's, 477; Kent, Epistle to the Hebrews, 33).  This revelation through the Old Testament prophets was true but incomplete.  The full revelation of God awaited the coming of Christ.

1:2 - "last days" - For various views on the meaning, see MacArthur (Hebrews, 6). Most agree that it has some reference to messianic times, and some specifically identify it as the time from Christ's first coming to his second coming (cf. JFB, 6:526; Kent, 35-36).

1:2 - "worlds" – The word is better translated “ages” (cf. Hewitt, Hebrews, 51; BKC, 781).

1:3 - "brightness" – The NASB translates this “radiance.” The figure is appropriate for “just as the rays of the sun light and warm the earth, so Jesus Christ is the glorious light of God shining into the hearts of men.  Just as the sun was never without and cannot be separated from its brightness, so God was never without and cannot be separated from the glory of Christ” (MacArthur, 15). 1:3 - "glory" - cf. UBD, 409; Westcott, Hebrews, 11.

1:3 - "express image" – The Greek word (character) literally means the impression made by a die or stamp (Vine's 319).  The image a stamp makes is the exact image of the stamp itself.  So Jesus is the “exact representation of God.  The word ‘being’ . . . suggests that the Son is such a revelation of the Father that when we seee Jesus, we see what God’s real being is” (NIVBC, 943-44).

1:3 - "upholding" – This word means to support, maintain. The present (continuous) tense is used here, indicating an ongoing process of maintaining creation (cf. MacArthur, 16; Kent, 37).

1:3 - "right hand" – The right hand is considered the place of honor and authority (Kent, 38). That he is sitting in this place of honor means that his saving work has been accomplished (cf. Heb. 7:27).

1:4 – “a more excellent name than they” – “Name” speaks of one’s whole character.  “Some take this to mean that in his whole character and personality Christ was superior to any angel.  Others think the reference is simply to the name ‘Son,’ which is a better name than ‘angel’ because it denotes superiority in character and personality.  Either interpretation is possible” (NIVBC, 944).  Angels were highly regarded by Jews, especially since they were instrumental in the giving of the law (cf. Acts 7:53; Gal. 3:19; Heb. 2:2).  The writer of Hebrews, however, stressed Christ’s superiority over the angels by quoting from the Hebrew Scriptures (1:5-13).

1:5 – “Thou art my Son” – The writer is quoting from Psalm 2 (v. 7), a messianic psalm.  The point is that the Messiah alone is declared to be God’s Son.  This is a title far above any that God gives to his angels.

1:5 – “I will be to him a father” – This quote is from 2 Samuel 7:14 (cf. 1 Chron. 17:13), which records words spoken to Solomon.  Here they are applied to the Messiah, who was Solomon’s descendant.  This “points to the father-son relationship as the fundamental relationship between God and Christ.  No angel can claim such a relationship” (NIVBC, 945).

1:6 – “again, when he bringeth in the firstbegotten into the world” – “Firstbegotten” (firstborn) is used here without the qualifications that are added in other uses (cf. Luke 2:7; Rom. 8:29; Col. 1:15, 18; Rev. 1:5).  Here it “signifies that he has the status with God that a human firstborn son has with his father (cf. reference to ‘heir’ in v.2)” (NIVBC, 945).  It indicates a position of preeminence.  “Again” is more accurately placed before “bringeth” as in the NASB and NKJV.  This points to Christ’s second coming (Hewitt, 56; MacArthur, 31).  It is at that time that all the angels of God are commanded to worship him (Ps. 97:7).

1:7 – “who maketh his angels spirits” – The NASB is more accurate in translating the word for “spirits” here as “winds.”  This maintains the parallel with fire.  The quote is from Psalm 104:4.  The Hebrew can be taken to mean that God makes the winds and fire his servants (cf. NIV).  The Septuagint version of Psalm 104:4 is quoted here.  The point is that the One who made the angels and designed them for his service is far superior to them (cf. Col. 1:16).

1:8-9 – “unto the Son he saith, Thy throne, O God” - These verses quote Psalm 45:6-7.  Here the writer of Hebrews states that the one addressed in Psalm 45 as God is the Son.  This is a clear statement of Christ’s deity.  The fact that the Son is God and the eternal king who reigns forever in righteousness sets him far above the angels. 

1:9 – “God, even thy God, hath anointed thee with the oil of gladness above thy fellows” -  The first “God” could be taken as directly addressing the Son as God, thus: “O God, thy God hath anointed thee.”  Anointing with oil was a means of consecrating one for service as king, priest, or some other office (cf. 1 Sam. 10:1; 1 Kings 19:16).  The anointing here refers to the exaltation of Christ over his “fellows,” which in this context probably refers to angels.  In fact, the title “Christ” means anointed one.

Lesson 3 – 1 John 1:1—2:5         

Background - There are many ideas concerning the heresy John is combating in 1 John. Some have suggested that it was an early form of Gnosticism; others believe it was the teachings of Cerinthus.or the Docetists. "It is probably a mistake to attempt to systematize the thought of the heretics whom John opposed in this letter. According to his own statements, he had 'many' false teachers in view (2:18; 4:1). There is no reason to think that all of them held exactly the same views" (BKC, 881). Among the teachings addressed are the supremacy of knowledge, the denial of the incarnation, Docetism (Christ only seemed to be human), and antinomianism.

1:1 – “from the beginning” – This, like John 1:1, probably looks back to eternity past.  “This message is from the beginning because it is of God.  It precedes creation, time, and history” (NIVBC, 1082).

1:1 – “Word of life” – Stott identifies the Word of life as the gospel of Christ, with “life” being the personal reference to Christ (Stott, Epistles of John, 60).  BKC (883) likewise takes it as “the message about life.” Others, however, see this as a reference to the personal Word, Christ.  He is the Word of John 1, the expression, or revelation of God.  The Word stands in apposition to the preceding phrases: the one from the beginning, who was heard seen, and handled” (Vine, Epistles of John, 11).  This is John’s personal testimony to the Christ, whom he had witnessed with his eyes and heard and touched.

1:2 – “the life was manifested” – Verse 2 is a parenthetical restatement of verse 1, emphasizing the personal manifestation of eternal life in the person of Christ.

1:3 – “fellowship with us . . . fellowship . . . with the Father” – “Fellowship” means participation or sharing (Vine’s, 233; NIVBC, 1083).  The question here is whether the word refers to relationship or enjoyment of a relationship.  If the former, it is equivalent to salvation, and John’s expressed desire is that his readers might become sharers with the apostles of eternal life or might have assurance of that eternal life.  This seems to be the meaning.  See below on 1:6.

1:5 - "light . . . darkness" - These terms are used in a figurative and ethical sense here (Bruce, The Gospel and Epistles of John, 2:41). Light speaks of holiness (WBC, 1467).

1:6 - "if we say we have fellowship with him, and walk in darkness" - Some try to make "fellowship" here mean a Christian's communion with God (BKC, 884-5). However, it seems "fellowship" here should be equated with salvation, that is, the eternal life, or supernatural life that Christians share (NIVBC, 1083; Vine, Epistles of John, 14). Those who claim to be saved but continue to walk in the darkness of sin are not saved at all.

1:7 - "walk in the light, as he is in the light" - "To be walking in the light as He is in the light is both to have relationship with God and to live in a manner corresponding to the relationship" (Vine, Epistles, 14).

1:7 - "we have fellowship with one another, and the blood of Jesus . . . cleanseth us" - Fellowship with one another is the first result of "walking in the light." This is the "fellowship of believers with each other, though that is the evidence and expression of fellowship with God" (Vine, Epistles, 14). The second result is that the blood of Christ cleanses us from all sin. The present tense indicates that this is a continuous process: his blood keeps on cleansing us from sin. This shows that "walking in the light" is not sinless perfection but a habitual lifestyle. Sins are still committed on occasion, but cleansing is available.

1:8 - "If we say that we have no sin" - Here the claim is "We have no sin." They probably "did not claim that they had never committed wrongful acts, but they denied that the sin principle had lasting power over them or even had a presence in them, at least in those who had attained superior spiritual enlightenment" (NIVBC, 1085).

1:9 - "If we confess our sin, he is faithful and just to forgive us" - To confess is literally, to "say the same thing." It is agreeing with God that sin is sin and forsaking it, "for that is God's attitude for us concerning sin" (WBC, 1467). God is "faithful and [righteous]." That is, he "keeps his word and is just in all his actions, including the way he forgives sins, which is on the basis of the death of his Son."

1:10 - "If we say that we have not sinned" - This is a slightly different claim from the one made in verse 8. Here the idea is "I am not a sinner today because I have not sinned in the past." "To assert that one has never sinned is to contradict the consistent witness of divine revelation and human experience" (Bruce, 45). To make such a claim is to "make [God] a liar."

2:1 - "an advocate" - The word is paraclete, literally meaning one called alongside to give aid. It has two main uses: (1) a comforter or encourager, and (2) an advocate or intercessor, a defense attorney. This second meaning is the one present here. "Sin interrupts communion, which is restored through His advocacy" (Vine, Epistles, 21). The Holy Spirit "pleads the cause of the believer against Satan" (WBC, 1468).

2:2 - "the propitiation for our sins: and . . . for the sins of the whole world" - "Our advocate does not maintain our innocence but confesses our guilt. Then he enters his pleas before the Father on our behalf as the one who has made 'the atoning sacrifice for our sins'" (NIVBC, 1086). NIV translates "propitiation" as "atoning sacrifice." Propitiation is the "turning away of wrath by an offering" (EDT, 962). Christ is the one who has turned away God's wrath by the sacrifice of himself. "For the sins of the whole world" "does not mean that the application of the atonement is automatic for all the individuals in the world, but simply that if anyone in the world will believe in Christ and confess his sin, he too will find the atonement sufficient" (KJV Par., 2632).

2:3 - "we know him, if we keep his commandments" - Robertson (Robt., 6:210) brings out the force of the tenses with, "If we keep on keeping his commandments, we know that we have come to know and still know him." A continual, consistent keeping of God's commands is evidence of one's relationship to him. John was probably responding to those who (like the later Gnostics) claimed that knowledge of God came through mystical insights and was unrelated to moral conduct (NIVBC, 1086).

2:5 - "the love of God perfected" - "Perfected" means to be made complete (cf. NIV). "Love of God" can mean the love that is inherent in God's nature, the love that God shows, or our love for God. The latter is most likely here (WBC, 1468; KJV Par., 2632). Our love for God finds perfect expression in obedience and gives us assurance of our salvation.

                                        

Lesson 4 – John 1:1-18

1:1 – "Word" – See Morris (Gospel according to John, 74-75, 115ff.) for detailed discussion. Simply put, it speaks of communication or revelation; thus Jesus, the Word, is the One through whom God communicates, or reveals, Himself to mankind.

1:1 – "was" – The verb is imperfect and thus conveys continuous action in past  (Robt., 5:30). It speaks of eternal existence (Morris, 73-74).

1:1 – "with" – This preposition (pros) suggests intimacy.  It means in company with (BKC, 271; Robt., 5:4).

1:1 – "the Word was God" – On the question of translation and meaning, see Morris (76-78) and Robertson, (Robt., 5:4-5).

1:3 – “All things were made by him” – While God the Father is the ultimate source of creation (Gen. 1:1; 1 Cor. 8:6), creation occurred through Christ (John 1:3; 1 Cor. 8:6).  The personal Word was actively involved in the Creation (Kent, Light in the Darkness, 27-28).

1:4 – "in him was life" – Both physical and spiritual life have their source in Christ (BKC, 271). In regard to the question of punctuation, see Michaels (John, 25) and Morris (81-82).

1:4 – "light of men" – This is usually understood as referring to intellectual or moral light (JFB, 5:347) or knowledge of God (WBC, 1073).  “Whatever kind of life [physical or physical and spiritual] one possesses provides that person with ‘light.’  But all men possess some kind of life from their Creator, and their human life provides them with the light of reason and conscience (Rom. 1:19-20; 2:14-16; Acts 14:17).  This light alone was not enough to save them, but it was enough to leave them without excuse (Rom. 1:20).  Believers, however, have received spiritual life in addition, and thus possess far more light as to the knowledge of God and his will for men” (Kent, 29).  Bruce (The Gospel of John, 33) calls this light “the spiritual illumination that dispels the darkness of sin and unbelief.”

1:5 –  "the darkness comprehended it not" – Darkness represents evil, sin, Satan's kingdom, or the fallen world (Morris, 86; JFB, 5:347). Most commentators prefer the alternate translation "overcame" (Robt., 5:7-8; Morris, 85-86).  John seems to be saying that the “light and the darkness exist presently together.  The light men have through the life they possess has not abolished the darkness.  Nor has the darkness blotted out the light” (Kent, 30).  This explains the response to Jesus (cf. vv. 10-11).

1:6 – “John” – This is John the Baptist (cf. vv. 15ff).

1:7 – “to bear witness of the Light, that all men through him might believe” – John the Baptist was sent to be a witness to the “Light.” “Light” here is personified as the “true Light” of verse 9, Jesus Christ.  The “him” probably refers to John, the one through whom people would come to believe in the Light (Morris, 91).

1:9 – "true Light" – “True” means genuine, or ideal (Vine's, 645).  “Christ is the real or genuine light of humanity who was about to enter the world.  His function would be to give the light of truth to all whom his ministry would affect, whether in greater or lesser degree” (NIVBC, 297).

1:9 – "that cometh into the world" – There seems to be almost unanimous agreement that this phrase describes the "true Light" rather than "every man" as the KJV seems to indicate (cf. Michaels, 26; Morris, 93-94).  Like other versions, the NIV conveys this idea:  “The true light that gives light to every man was coming into the world” (cf. John 12:46).

1:9 – "lighteth every man" – This probably refers to the unsurpassed illumination that came to mankind in the Person of Christ (cf. WBC, 1073; JFB, 5:347).  The illuminating light (vv. 4-5) comes from the true Light, Jesus Christ.

1:10 – “the world knew him not” – “World” here refers to “the world of men and human society which is now in disobedience to God and under the rulership of Satan” (BKC, 272).  The world did not recognize Christ for who he is.

1:11 – "his own" – The first use of this expression is a neuter form and indicates "his own things," i.e., his home, or homeland. The second use is a masculine form and refers to his own people (Robt., 5:10; JFB, 5:347; Morris, 96).

1:12 – "as many as received him, to them gave he power to become the sons of God" – “Power” means authority, or right. "Sons" is literally children and emphasizes common nature (Morris, 98).  “Receiving” him is equated to “believing” on him as the last clause in the verse indicates.

1:13 – "not of blood . . ." – “Blood” is literally "bloods." Most commentators seem to agree this refers to the mingling of the "bloodlines" of mother and father. "The will of the flesh" may mean the natural desire for children or may refer to normal human birth, which is the result of sexual desire. "The will of man (male, or husband)" may refer to the desire for descendants or may mean much the same as the previous phrase. See Morris (101); WBC (1073); Michaels (26); and BKC (272) for various ideas. Regardless of how the individual phrases are understood, the point being made is clear: this birth is totally and exclusively a work of God.

1:14 – "The Word was made flesh and dwelt among us" – The “Word” (God) did not cease to be God but took on human flesh, that is, a human nature, in the incarnation.  The verb translated “dwelt” means to tabernacle, or pitch one's tent (Robt., 5:13; Morris, 102-3).  This could convey the “temporary nature of Christ’s earthly presence ‘among us,’ but more likely “evoked the concept of the tent or tabernacle in the wilderness where the Divine Presence (the Shekinah) manifested himself.  Thus the statement asserts the presence of the Word in human flesh, in language strongly reminiscent of God’s presence with his people in Old Testament times” (Kent, 34).

1:14 – "glory as of the only begotten . . . full of grace and truth" –  “Glory” may be an allusion to the glory that filled the tabernacle (Exod. 40:34) or to the glory of the transfiguration (Matt. 17), which John witnessed (Bruce, 40-41; NIVBC, 298). “Only begotten” means one and only and is so translated in the NIV. It speaks of uniqueness (Michaels, 26; Morris, 105).  His sonship is totally different from that of believers who have been made “sons,” or children, of God (vs. 12; BKC, 273).  “Full of grace and truth” suggests the most complete revelation of God possible (Kent, 35; NIVBC, 298).

1:15 – “He that cometh after me is preferred before me: for he was before me” – John stated that Jesus, who was actually six months younger than him, was actually “before” him.  The first “before” speaks of priority in importance; the second probably speaks of priority in time; that is, that Jesus is the preexistent one (Morris, 108-9).

1:16 – "grace for grace" – These are probably the words of the author rather than a continuation of the Baptist’s words. "Grace upon grace" (NASB) and "one blessing after another" (NIV) accurately convey the meaning of this expression, that there is a never-ending supply of grace (Morris, 110-111; WBC, 1074).

1:17 – “grace and truth came by Jesus Christ” – This does not mean that grace and truth did not exist under the Mosaic law.  The contrast seems to be between Moses, who mediated the law, and Christ, who is the very “embodiment of grace and truth” (Bruce, 44; cf. WBC, 1074; Kent, 36).

1:18 – "No man hath seen God” – The idea here is that no one has ever seen the essence of deity (NIVBC, 298).

1:18 – “the only begotten Son, which is in the bosom of the Father . . . hath declared him" – “in the bosom of the Father” is translated “at the Father’s side” in the NIV.  The expression is essentially equivalent to “with God” in verse 1. It describes close association or intimacy (BKC, 273).  Though no one has seen God, the Son has “declared” him.  The word (exegesato, cf. exegesis) means explained (Robt., 5:18).  Jesus is the “full and authoritative revelation” of God (Morris, 114).

Lesson 5 – Philippians 2:1-11

2:1 – "if" – The conditions in this verse are first-class; that is, the conditions are assumed to be true (NIVBC, 796; Robt., 4:443).

2:1 – "consolation . . . comfort" – "Consolation" is paraklesis. Here it can mean encouragement or exhortation (BAG, 623). "Comfort" is a synonym but has more the idea of consolation or comfort (Vine's, 111). NASB and NRSV translate "encouragement . . . consolation." NIV translates "encouragement . . . comfort."

2:1 – "bowels" – This refers to the seat of the affections (Robt., 4:437). It is translated "tenderness" (NIV) and "affection" (NASB). See Hendriksen (Philippians, Colossians, Philemon, 58, footnote) for discussion.

2:2 – “Fulfill ye my joy, that ye be like-minded” – Paul had already expressed his joy over the Philippians (1:3-4), “but one attitude that was still needed to make his joy ‘complete’ was like mindedness” (NIVBC, 796).  “Like-minded” is a “general expression of accordance, which is defined and enforced by the three following clauses.  It is the concord . . . of a common love” (Lightfoot, St. Paul’s Epistle to the Philippians, 108). 

2:3 – "strife" – This is translated variously as "selfish ambition" (NIV), "selfishness" (NASB), and "jealousy" (NJB). "Self-will [is] an underlying idea in the word" (Vine's, 220, "faction").

2:3 – "vainglory" – Literally this is “empty glory” (Vine's, 657), or "hollow opinion" (WBC, 1324). It is also translated "vain conceit" (NIV), "empty conceit" (NASB), and simply "conceit" (NRSV).

2:3 – "lowliness of mind" – The Greek word is tapeinophrosune. Modern versions are generally uniform in translating it "humility," or "humility of mind." See TDNT (8:21-23) for discussion. It was used in a bad sense by non-Christian writers (Hendriksen, 100). The practical meaning is basically set forth in the phrases that follow in Philippians 2:3-4.

2:4 - "things" – NIV and NASB translate "interests." This is probably better since it avoids the idea that merely physical things are in view.

2:5-11 – Many writers believe this passage was an early Christian hymn that Paul incorporated (cf. NIVBC, 797; WBC, 1324).

2:6 – "form"  - “Form” (morphe) refers to the inner essence or reality, as opposed to outward form, or appearance (BKC, 654; Hendriksen, 103-4). The same word is translated "form" in verse 7. This is a strong affirmation of Christ's deity.

2:6 – "robbery" – This is perhaps better translated "a thing to be grasped" (NASB) or "something to be exploited" (NRSV). See NIVBC (797) and especially Hendriksen (129-30) for detailed discussion of various interpretations that have been offered.  Basically the question is whether the reference is to an action to be taken (thus, “robbery”) or to a thing to be held on to—something already in one’s possession.  The latter is probably correct.

2:6 – "equal with God" – KJV and other translations might seem to suggest that Christ did not consider his equality with God something to be grasped, or held on to. As many commentators explain, however, it was his existence in a manner equal to God that he did not cling to, as indicated by the adverb in the Greek text (Hendriksen, 105; NIVBC, 797).

2:7 – "made himself of no reputation" – More literally, he “emptied himself” (Robt. IV: 444; cf. NASB). The word comes from kenos; thus, the word kenosis is commonly used to describe this passage and the doctrine of Christ's self-emptying. The question ultimately comes down to this: Of what did Christ empty Himself? "Christ did not empty himself of the form of God (i.e., his deity), but of his manner of existence as equal to God. Christ's action has been described as the laying aside during the Incarnation of the independent use of his divine attributes. This is consistent with other NT passages that reveal Jesus as using his divine powers and displaying his glories upon occasion (e.g., miracles, the Transfiguration), but always under the direction of the Father and the Spirit (Lk 4:14; Jn 5:19; 8:28; 14:10)" (NIVBC, 798). BKC (654) puts it this way: "In other words Christ did not hesitate to set aside His self-willed use of deity when He became a man."

2:7 – "likeness" – The word "stresses similarity but leaves room for differences" (NIVBC, 797).

2:8 – "fashion" – See Hendriksen (1-3-105) and Trench (Synonyms of the New Testament, 261ff) for discussion of schema (“fashion”) as it relates to morphe ("form" in vss. 7-8). Schema refers to outward, external appearance that may be temporary, in contrast to morphe, "which speaks of an outer appearance that reveals permanent inner quality" (BKC, 654).

2:9 – "exalted" – "Exalted . . . (lit., 'superexalted') refers to the resurrection, ascension, and glorification of Jesus following his humiliating death, whereby all that he had laid aside was restored to him and much more besides. Implicit in this exaltation is the coming consummation mentioned in vv. 10-11, when his triumph over sin and his lordship will be acknowledged by every being" (NIVBC, 798).

2:9 – "name" – What is the name referred to here? Several answers have been given. (1) The name is Jesus (Robt., 4:445; JFB, 6:429). (2) The name is Lord (NIVBC, 798; Hendriksen, 115-116) (3) The name simply refers to His position and dignity (cf. BKC, 654; WBC, 1325). NIVBC (798) presents the various views, opting for number 2, allowing for possibility of number 3 and dismissing number 1.

2:10-11 – "every knee . . . every tongue" – The reference here is to every personal being in the universe. The description of things in "heaven, . . . in earth, and . . . under the earth" encompasses "angels and saints in heaven; people living on the earth; . . . Satan, demons, and the unsaved in hell . . . All will bow either willingly or they will be made to do so. . . . Unfortunately, for many it will be too late for the salvation of their souls" (BKC, 654-655).

 

Lesson 6 – John 8:31-38, 48-56, 58-59

8:31 – "believed on him" – This is a different construction from that in verse 30. Some suggest it represents a different group of people who "believed," but this seems unlikely (Morris, The Gospel According to John, 455).  It is clear from what follows that they were not true followers of Christ, so the belief here is “mental acceptance, but not . . . personal trust or surrender” (Kent, Light in the Darkness, 126).

8:31 – "If ye continue in my word, then are ye my disciples" – Here the meaning of “word” is the whole of Jesus' teaching (Morris, 456). ).  “True discipleship would mean a full acceptance of his revelation, and would be demonstrated by continuance therein.  Only this could accomplish the freedom from sin which was the essential aspect of Messiah’s ministry” (Kent, 126).

8:32 – “ye shall know the truth, and the truth shall make you free” – The truth here is that which is bound up with the one who is truth (John 14:6).  “It is saving truth.  It the truth which saves men from the darkness of sin” (Morris, 457) and spiritual bondage.

8:33 – "never in bondage to any man" – This is an incredible statement given the fact that Palestine was under Roman rule at that very time.  Some take it as a denial that they were in any kind of spiritual bondage (Kent, 127).  However, it may well simply reflect a pride in their heritage as Abraham’s descendants that denied the possibility of any permanent status as slaves (cf. Bruce, The Gospel of John, 197).

8:34 – "whosoever committeth sin is the servant of sin" – “Committeth” is a present active participle, indicating continuous habit (Robt. 5:150).  Those who continue to habitually practice sin, regardless of their ancestry, are slaves to sin.

8:35 – “the servant abideth not in the house for ever: but the son abideth ever” – Many commentators see an allusion in this metaphor to Abraham and Ishmael (Gen. 21:8-21), though such an allusion is uncertain (cf. BKC, 305; Robt. 5:150).  Jesus was saying , “As a slave has no rights in the master’s house comparable to those of a son, so Israel as a slave to sin did not have the access to the Father’s house which she imagined” (Kent, 127).

8:36 – “the Son . . . shall make you free” – The point is that the Son alone can make the slaves (sinners) free (Morris, 458-59).

8:37 – “ye are Abraham’s seed; but ye seek to kill me” – Jesus acknowledged that these Jews were Abraham’s physical descendants, but because they sought to kill Jesus, they proved they were not Abraham’s spiritual descendants (BKC, 305).

8:38 – “that which I have seen with my Father . . . that which ye have seen with your father” – NIV has “what I have seen in my Father’s presence,” which is a clearer rendering (cf. John 6:46).  What Jesus spoke was God’s truth.  What the Jews spoke likewise came from their father, that is, the devil (John 8:41-44).  A few commentators follow the NIV marginal reading, “Therefore do what you have heard from the Father,” and view this as a command to do what God the Father teaches (cf. Michaels, John, 156).

8:48 – “thou art a Samaritan, and hast a devil” – Following Jesus’ declaration that these Jews were children of the devil (vv. 41-47), they retorted that Jesus’ claims proved they were correct in calling him a Samaritan and demon possessed.  Samaritans were generally despised by the Jews as religiously impure—so much so that the very term “Samaritan” became one of derision (cf. John 4:9)

8:50 – “I seek not mine own glory: there is one that . . . judgeth” –  In the incarnation Jesus sought only the glory of his heavenly Father, not his own glory.  He spoke only the Father’s words (cf. v. 38) and was unconcerned about his own reputation.  He knew that “even if people judge the Son falsely, the Father will reverse their verdict and vindicate Him” (BKC, 306).

8:51 – “If a man keep my saying, he shall never see death” – “Keeps My Word is another way of expressing a positive response to His revelation” (BKC, 306).  It is believing in Christ.  One who believes in him “shall never see death.”  Clearly he meant that a “believer will never experience death in the sense of ultimate separation from God” (Kent, 128).  See John 5:24; 11:25-26.

8:53 – “Art thou greater than our father Abraham, which is dead?” – The Jews took Jesus to be speaking of physical death.  Since Abraham and the prophets had obeyed God and yet died, Jesus’ statement only confirmed in their minds that he was demon-possessed.  To believe what Jesus said is to make Jesus greater than Abraham.  The Greek construction of the question they asked assumes a negative answer.

8:54 – “it is my Father that honoreth me” – If Jesus merely sought his own honor, whatever honor he received would be meaningless.  He affirmed, however, that God the Father was the one who honored him.  

8:55 – “ye have not known him; I know him” – What Jesus was true because it came from the Father, the one he knew but his opponents did not.  Two different Greek words are used for “know here.” Some see a clear distinction—one word to describe Jesus’ knowledge of the father, which is intuitive (oida), and another to describe the knowledge of God people can have, which is by experience (ginosko) (BKC, 306).  Others see no clear distinction between the two words (Bruce, 204).  See Vine’s (346-47).

8:56 – “Abraham rejoiced to see my day” – Here Jesus begins to give a clear affirmative answer to the question in verse 53, an answer that is completed in verse 58.  It also reaffirms the fact that these particular Jews, while physical descendants of Abraham, are not Abraham’s spiritual children, because they do not share Abraham’s joy over Jesus.  Abraham’s prophetically seeing Jesus’ “day” may refer to the truth of the resurrection revealed to him at the sacrifice of Isaac (Heb. 11:17-19), to the promise of Genesis 12:3, or to visions Abraham received that presumably revealed messianic truths (Gen. 12:7; 15:1-21).  However, ancient Jewish literature taught that God had revealed the “end of the times” to Abraham (Michaels, 157; Morris, 471-72; Bruce, 205).  The “day” probably refers to the incarnation (Morris, 471) or simply the “messianic age” (Bruce, 205).

8:58 – “Before Abraham was, I am” – Jesus declared that before Abraham came into existence, Jesus already existed.  “A mode of being which has a definite beginning is contrasted with one which is eternal” (Morris, 473).  The expression “I am” conveys Jesus’ timelessness and continuous existence.  As such it speaks of his deity (cf. Exod. 3:14; 8:24, 28).  This is precisely how his opponents understood this assertion, which is why they picked up stones to kill him as a blasphemer (John 8:59; cf. Lev. 24:16).

8:59 – “going through the midst of them” – Exactly how Jesus escaped this attempt on his life is not explained.  It could have been by either supernatural or natural means, but such escapes had happened previously (Luke 4:30; John 7:30).

Lesson 7 – John 5:19-29

Background – Jesus was in Jerusalem for a feast (John 5:1). While there he had healed a man on the Sabbath.  This brought opposition from the Jewish leadership, who were seeking to kill Jesus (v. 16).  When Jesus identified his work with God’s and referred to God as His Father, these Jews were further enraged because Jesus made himself “equal with God” (v. 18).

5:19 – “The Son can do nothing of himself” – Jesus had just made a claim of equality with the Father (v. 18).  Such equality, however, did not “in any sense imply rivalry or independent action” (Kent, Light in the Darkness, 91).  He did not initiate his actions but did only what His Father wanted him to do.

5:20 – “the Father loveth the Son, and . . . will shew him greater works than these, that ye may marvel” – While Jesus does the will of his Father (cf. John 4:34; 5:30), theirs is a loving relationship of Father to Son.  The Father forces nothing upon his Son.  Jesus promised that his Father would grant him even greater works than the one these opponents had just witnessed.

5:21 – “the Son quickeneth whom he will” – One example of a greater work (v. 20) is the divine prerogative of giving life (“quickening”) to the dead, which Jesus here claims for himself.  The life he gives may be a reference to the future physical resurrection of the dead or to the spiritual life he gives to all who believe.  The concept is undefined here and may include both ideas (Kent, 92).

5:22 – “the Father . . . hath committed all judgment unto the Son” – By declaring himself the sole Judge, Jesus was asserting his unity with the Father, who is the Judge, and thus asserting his deity.  The Father “will exercise His prerogative of judging through the Son (cf. Acts 17:31)” (Morris, The Gospel According to John, 315).  The purpose of this is so that the Son receives honor equal to that of the Father (vs. 23).

5:24 – “He that . . . believeth on him that sent me, hath everlasting life, and shall not come into condemnation” -  Belief in the Father, the one who sent the Son, does not mean “by-passing the Son, but . .. perceiving that faith in the Father and in the Son are indivisible” (WBC, 1083).  Such belief brings eternal life now, as a present possession, and keeps one from condemnation.

5:25 – “The hour is coming, and now is” – The inclusion of the phrase “and now is” probably indicates that the future resurrection is not in view here.  Rather this seems to refer to spiritual regeneration (Kent, 93; Morris, 318).  Now is the time to respond to Jesus, for one’s eternal destiny is determined by that response.

5:25 – “they that hear shall live” – Those who hear are those who believe in the Son.  As a result of hearing, or believing, they will live eternally.

5:26 – “so hath he given to the Son to have life in himself” – Christ is the divine Son, who has life in himself and thus can bestow it on whomever he wishes (cf. v. 21).  He says here that the Father “has granted the Son to have life in himself” (NIV).  This bestowal is an eternal act, not something that occurred with the incarnation. 

5:27 – “authority to execute judgment . . . because he is the Son of man” – The judgment given to Jesus is that the ultimate judgment, for judgment was not part of his earthly ministry (John 3:17).  This role is entrusted to him because of who he is—the Son of man.  “Son of man” is Jesus’ favorite designation of himself.  “The combination of the motif of eschatological glory with that of suffering and death is what characterizes the Son-of-Man idea” (NIVBC, 168).

5:28 – “Marvel not . . . all that are in the graves shall hear his voice” – “Jesus said His hearers should not be amazed at His claim that right now those who believe pass from death into life (v. 24), because in the future there will be a universal physical resurrection at His command” (BKC, 291). 

5:29 – “shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” – This is a simple statement of the fact that is also set forth in Daniel 12:1-2.  Jesus does not set forth the chronological distinctions between the two resurrections.  In fact, at least a thousand years separates the resurrection of the righteous (which occurs in stages) before the millennium and the resurrection of the wicked after the millennium (cf. Rev. 20:4-6, 11-15).  While judgment is based on works, salvation is not.  John’s Gospel makes it clear that believing on Jesus Christ is the means by which one enters eternal life (cf. 1:12; 3:16-17, 36; 6:6:28-29).  “But the lives they live form the test of the faith they profess” (Morris, 321-22).  Indeed, “the doing of good includes having faith in the Son of God, even as doing evil includes the rejection of the Son and his claims” (WBC, 1084).

Lesson 8 – John 6:34-40; 7:37-39

Background - The Twelve had returned from their preaching tour (Mark 6:12-13, 30; Luke 9:6, 10). With Jesus they crossed the Sea of Galilee to Bethsaida (Luke 9:10). The crowds found them, however (John 6:2). Jesus miraculously fed the multitude (John 6:5-14).  He soon realized that the crowds wanted to make him king (v. 15), so he went into the mountain while the disciples set forth in a boat, only to struggle in the midst of a storm (vv. 16-18).  Jesus came to them walking on the water, and he brought them to shore. (vv. 19-21).  The people found Jesus the next day, but Jesus told them they were seeking him only for the food he could give them (vv. 22-26).  He told them that what they really needed was “the bread of God . . . which cometh down from heaven” (v. 33).

6:34 – “evermore give us this bread” – While Jesus was speaking of himself as the bread that gives everlasting life, the people were thinking in purely physical terms.  Just as Jesus had miraculously given them bread to eat (vv. 5-11), so they now wanted him to continually (“from now on” NIV) give them bread.

6:35 – “I am the bread of life” – Here Jesus dispels the notion that the bread he is speaking of is physical bread from heaven like the manna the Israelites in the wilderness received (v. 31).  He declares that he is the bread that gives life. This is the first of seven “I am” statements by Jesus in John’s Gospel.  They all point to Jesus’ deity (cf. Exod. 3:14).

6:35 – “he that cometh to me shall never hunger; and he that believeth on me shall never thirst” – “Coming” to Jesus is equated with “believing” in him.  To trust in him, the Bread of life, is to experience unending spiritual satisfaction.

6:37 – “All that the Father giveth me shall come to me . . . I will in no wise cast out” – While most reject him (vs. 36), Jesus pointed out the inestimable blessing which comes to those who do respond in faith” (Kent, Light in the Darkness, 106).  Here is the “ultimate explanation of their lack of faith: the Father works sovereignly in people’s lives.   There is an election of God which is the Fathers’ gift to the Son.  The Son has no concern that His work will be ineffective, for the Father will enable people to come to Jesus.  Jesus has confidence. But people may have confidence also. . . . One who comes to Jesus for salvation will by no means be driven away” (BKC, 296).

6:39-40 – “I should lose nothing . . . I will raise him up” – The pronouns in verse 39 are neuter and singular and suggest that Jesus is speaking of the redeemed in a corporate sense.  In verse 40 the pronouns are masculine and singular and thus issue the same promise to individual believers (Michaels, John, 118; Bruce, The Gospel of John, 154).  The will of God, which Christ fulfills (v. 38), is that all who come to Christ, that is, believe in Him, will not be lost but be raised up on the last day.  “This thought is of the greatest comfort to believers.  Their assurance is based not on their feeble hold on Christ, but on His sure grip of them” (Morris, The Gospel According to John, 368).

7:37 – “In the last day, that great day of the feast” – Jesus was now in Jerusalem, where he had gone to celebrate “the feast.”  This was the Feast of Tabernacles (v. 2), or Booths.  This feast, which was celebrated in the fall (Sept./Oct.), commemorated Israel’s time in the wilderness and God’s care for them as they traveled and lived in “booths.”  It also coincided with the completion of the harvest (; Lev. 23:39) and was one of the three annual feasts at which all adult males were required to appear (Exod. 23:14-17).  “Although, strictly speaking, it lasted only seven days . . . another day was added (Neh. 8:18).  This day was observed with a Sabbatic rest” (UBD, 359).  It is not clear whether “the last day” (John 7:37) refers to the seventh day or the added eighth day of the feast.  The custom that had developed was for the priests to bring a vessel of water each of the seven days from the Pool of Siloam to the temple, where it was “poured on the altar of burnt offering as a reminder of how God supplied Israel’s need in the wilderness.  On the eighth day the ceremony was omitted, signifying Israel’s presence in the land” (Kent, 118).  Clearly, Jesus used this symbolism as the backdrop for speaking of the “water” he would give. 

7:37 – “Let him come unto me, and drink” – This is an invitation to salvation. (cf. John 4:14) and a probable allusion to the invitation in Isaiah 55:1.  The one who is spiritually thirsty will find satisfaction in Christ.

7:38 – “He that believeth on me . . . out of his belly shall flow rivers of living water” – The one who “drinks” (v. 37), or believes on Christ (v. 38), will not only be satisfied but also will be a channel of spiritual blessings to others.  Verse 39 further explains the meaning. 

7:38 – “as the scripture hath said” – No specific Scripture can be cited for this.  Thus it is probably best to “regard the reference as being the gist of many passages . . . which speak of Messianic blessings” (Kent, 119; cf. Isa. 12:2-3; 44:3-4; 58:11).

7:39 – “this spake he of the Spirit . . . for the Holy Ghost was not yet given; because that Jesus was not yet glorified” – This is John’s explanation of Jesus’ words.  The living water symbolizes the Holy Spirit, who at that time had not yet been permanently given to indwell believers.  Only after Christ’s resurrection in a glorified body and his ascension would the Spirit be so given to those who believed in Christ (John 15:26: 16:7).  Morris (424) summarizes: “When any man comes to believe in Jesus the scriptures referring to the activity of the Holy Spirit are fulfilled.” 

Lesson 9 – John 8:12-20; 12:44-46

Background – Jesus was in Jerusalem during the Feast of Tabernacles (John 7:2, 10, 14), speaking in the temple (John 8:20).

8:12 – “I am the light of the world” – Many commentators point out that Jesus claimed to be the Light of the world in the presence of the lamps that illuminated the Court of the Women (also called the treasury, John 8:20) during the Feast of Tabernacles (cf. BKC, 303). Morris (The Gospel According to John, 436-437) and Michaels (John, 140) agree with this but suggest the lamps were not burning at the time Jesus spoke—on the last day of the Feast. (7:37).  The lamps were reminders of the pillar of cloud that had guided the Israelites in the wilderness.  This, along with the fact that light “in the Bible is a symbol of God and His holiness (Acts 9:3; 1 John 1:5)” (BKC, 303), clearly associates Jesus with God.  “Jesus professes to . . . the genuine light by which truth and falsehood can be distinguished and by which direction can be established” (NIVBC, 323).

8:12 – “he that followeth me shall not walk in darkness, but shall have the light of life” – To follow Jesus is to believe in him.  This in turn means that one no longer walks in the darkness of sin because he has received the light of Christ, which gives life, a life that is new and separated from the life of darkness (cf. Bruce, The Gospel of John, 188).

8:13 – “Thou bearest record of thyself; thy record is not true” – Self-testimony was not accepted as valid by the Pharisees, who no doubt based this on the law, which required at least two witnesses to establish a fact (John 8:17; cf. Deut. 17:6; 19:15).

8:14 – “I bear record of myself, yet my record is true: for I know whence I came . . . and whither I go” – Although Jesus acknowledged that he testified to himself, this testimony was true because “no one knew more about his own nature and experience than Jesus himself.  He possessed knowledge concerning both were he came from and where he was going (see 13:3). The testimony about himself was therefore more accurate than that of his opponents, for they had no idea of either his origin or destiny (cf. 7:25-44)” (NIVBC, 324). 

8:15 – “Ye judge after the flesh; I judge no man” – NIV translates, “You judge by humans standards.”  The Pharisees could judge only by appearance.  “They saw only [Jesus’] flesh, not His deity, so they misjudged Him” (BKC, 303).  “I judge no man” can mean simply that Jesus did not come to judge (cf. John 3:17).  In this case the judgment spoken of in verse 16 is future judgment (BKC, 303).  However, “I judge no man” could mean that Jesus does not judge anyone in the way that the Pharisees judge—that is, “after the flesh.”  If this case, such judgment after the flesh is not “judgment” at all, and the judgment in verse 16 is judgment in another sense—true judgment (Morris, 441).

8:16 – “If I judge . . . I am not alone” – Jesus was stressing that his judgment, unlike that of the Pharisees, is always just and right because it is reached “in fellowship with the Father” (Bruce, 189).

8:17 – “the testimony of two men is true” – See note on verse 13 above.

8:18 – “I . . . bear witness of myself, and the Father . . . beareth witness of me” – Here Jesus affirms that he bears witness to himself, but he also insists that there is another witness to him, which fulfills the demands of the law.  That witness is God the Father.  Thus the witnesses are Jesus’ continuing testimony by his own words and the testimony of the Father.  Some suggest that the Father’s testimony to Jesus at his baptism and the transfiguration may be in view here (WBC, 1091).  “In light of His claims no other witness is possible.  If Jesus really stands in the relationship to God in which He says He does, then no mere man is in a position to bear witness.  No human witness can authenticate a divine relationship.  Jesus therefore appeals to the Father and Himself, and there is no other to whom He can appeal” (Morris, 443).

8:19 – “Where is thy Father?” – Some commentators suggest the Pharisees completely misunderstood what Jesus was saying, and they wanted to see Jesus’ physical father (BKC, 304).  In the context this seems unlikely.  Rather, this is probably “the Pharisees’ challenge to Jesus to bring on this second witness.  They have not yet grasped the point that the second witness speaks not as an identifiable external entity but only through Jesus himself (cf. 5:31-40).  To hear Jesus is to hear the second witness as well.  To know him is to know his Father.  But Jesus’ grim verdict in the present case is that you do not know me or my Father (v. 19)” (Michaels, John, 144).

8:20 – “in the treasury” – The actual chambers of the treasury is probably not in view here but rather the place where the chambers were accessed in the Court of the Women (Michaels, 147).

12:44 – “believeth not on me, but on him that sent me” – While this follows Jesus’ triumphal entry into Jerusalem, inaugurating the Passion week, the time and setting for these words of Jesus are not given.  They seem to be a summary of things Jesus has already said (Kent, Light in the Darkness, 158-59; Bruce, 273). The NIV conveys the meaning well with “does not believe in me only, but in the one who sent me.”  Belief in Jesus is belief in God.  The two are inseparable; thus one cannot reject Jesus and claim to believe in God.

12:45 – “he that seeth me seeth him that sent me” – Jesus repeated this thought to Philip in John 14:9. 

Lesson 10 – John 10:1-5, 7-18

10:1 – “he that entereth not by the door into the sheepfold . . . is a thief and a robber” – The religious leaders of Israel, the Pharisees, had just demonstrated their spiritual blindness (John 9).  Here Jesus compares them to false shepherds.  Unlike Christ, the true shepherd (cf. v. 11), one who has no right to the sheep must sneak into the fold (Kent, Light in the Darkness, 138).  A fold was an area enclosed by a stone wall and used to shelter sheep at night.  It seems the fold “is a picture of Judaism, the religious system in which God’s people wee kept until Christ came.  This seems clear from 10:16” (Kent, 138) and from the fact that apparently not all the sheep in the fold follow the shepherd (vv. 3-4).

10:2 – “he entereth in by the door” – The one who enters by the door rather than climbs over the wall is obviously the true shepherd.

10:3 – “the porter openeth; and the sheep hear his voice” – The porter, or doorkeeper, recognizes the shepherd and lets him into the fold.  Typically the sheep of various shepherds were kept in the same fold at night.  When a shepherd came in the morning, he called out his own sheep, which recognized his voice and followed him out to the fields (v. 4).  Thus “three things distinguish the true shepherd from the false:  He enters by the gate, the gatekeeper let him in, and the sheep recognize his voice.  That the most important of these features is the third is shown by its reiteration in verses 3, 4, and 5” (Michaels, John, 176).  Michaels, however, contends that “the question to which the parable is primarily addressed is not, Who is the true shepherd? (the answer being obvious—Jesus) but, Who are the sheep? (the answer being, those who hear and obey the true shepherd’s voice).  Note shepherds but sheep are being tested in this chapter.  Not Jesus but his hearers are on trial” (177).

10:7 – “I am the door of the sheep” – There are various ideas as to the background for this analogy.  (1) Some believe Jesus is here picturing himself metaphorically as the door of the sheepfold already mentioned (v.2) (Morris, The Gospel According to John, 505-506).  (2) Another view is that he is speaking more literally and has in view a different kind of sheepfold than the one already described.  This would be a temporary fold near the fields where the sheep grazed, as opposed to the more permanent structure nearer town.  This type of fold had no literal door, so the shepherd himself lay across the entrance at night to prevent either entry or escape (Barclay, The Gospel of John, 2:58; BKC, 310).  (3) A third possibility is that no fold is view here at all.  Rather the scene is at midday, and the “door” represents “the entrance perhaps to a wooded thicket where a sheep would ender to find shade and water and from which it would pass to find pasturage” (Kent, 140).  Whichever view is taken, the meaning seems to be clear.  Jesus himself is “the only Gate by which people can enter into God’s provision for them” (BKC, 310).  He is the door to salvation (v. 9).

10:8 – All that ever came before me are thieves and robbers” – This is a reference “to the Jewish leaders who had gained a hold on the nation before [Jesus] raised his voice” (WBC, 1095).  They were “thieves and robbers” (cf. v. 1), not true shepherds.  He alone is the true shepherd who provides salvation for the sheep (v. 9).

10:9 – “by me if any man enter in, he shall be saved, and shall go in and come out, and find pasture” – Jesus alone is the way to salvation, and those who “enter in by him,” that is, enter into God’s fold or family through faith in him, are eternally saved and enjoy his provision.  Going in and coming out is an idiom for a secure and safe life (Barclay, 2:59), while finding pasture pictures nourishment and spiritual growth (Kent, 140).

10:10 – “that they might have life, and  . . . have it more abundantly” – The false shepherds are interested only in destroying the sheep for their own benefit; the true shepherd is one who gives to the sheep life.  The NIV correctly shows that the reference here is not to two stages or kinds of “life”:  that they may have life, and have it to the full.”  This is eternal life (v. 9), and it begins at the moment one enters into it through Christ.

10:11 – “the good shepherd giveth his life for the sheep” – Jesus here explicitly identified himself as the good shepherd (cf. vv. 2-4), the true shepherd of the sheep.  As a good shepherd, in contrast to the false shepherds (vv. 1, 5, 10) and the hired hands (vv. 12-13), he lays down his life for the sheep.  “Giveth his life” here means risks his life, while in verses 15, 17, and 18 it means actually sacrifices his life (Michaels 183).

10:12 – “an hireling  . . . seeth the wolf coming, and leaveth the sheep” – The “hireling,” or “hired hand” (NASB), does not own the sheep.  He looks after the sheep “for the wages he is paid; he does his duty well enough in normal times, but when danger draws near he is more concerned for his own safety than for theirs” (Bruce, 226-27).  Some identify the “hireling” with the religious leaders (Kent, 141).  Others, however, believe the hireling is introduced “solely for the sake of contrast” and that the wolf represents the religious leaders (Michaels, 179).  In either case, the emphasis is on the sacrificial love and concern of the true shepherd as opposed to all others.

10:14 – “I  . . . know my sheep, and am known of mine” – This speaks of the personal knowledge and intimacy that exists between Christ and his followers (BKC, 310).

10:15 – “As the Father knoweth me, even so know I the Father” – Most versions make this a continuation of the sentence in verse 14, not a separate sentence (cf. NIV; NASB; NRSV).  Thus Jesus is saying that the mutual, intimate knowledge that exists between him and those who belong to him is just like the relationship between him and his heavenly Father.

10:16 – “other sheep I have  . . . and there shall be one fold, and one shepherd” – Clearly, the other sheep who hear Christ’s voice and follow him are Gentiles.  They are “not of this fold,” but they will be joined with those of this fold to make one new flock under the one shepherd, Jesus Christ.  This foresees the church, which would include both Jews and Gentiles (Eph. 2:11-19).  Note that the last “fold” in John 10:16 is a poor translation and should be rendered “flock” (Robt., 5:181-82; cf. NKJV; NASB; NIV).

10:17 – “Therefore doth my Father love me” – “The Father loves the Son always (17:24), but he has a special reason for loving him because of his obedience unto death” (WBC, 1095).

10:18 – “No man taketh it from me, but I lay it down of myself” – Jesus here predicts his death and resurrection and stresses that his death is entirely voluntary.  “While at one level his enemies killed him, at a deeper level he laid down his life of his own volition” (Bruce, 229).  This was in accord with commandment he received from his Father.

10:18 – “I have power to lay it down, and I have power to take it again” – “Power” (exousian) is better translated “authority.”  It means both the right to act and the capability of acting (BAG, 277).  While the New Testament tells us that he was raised from the dead by God the Father (cf. Acts 2:32; Rom. 6:4), here it is Jesus himself who rises of his own volition.  “The difference is one of emphasis.  If Jesus by his own choice resumes the life that he laid down, his choice is  . . . to do his Fathers’s will, to obey his Father’s commands.  It is by the Father’s authority that the Son acts as a free agent (John 5:29-30)” (Bruce, 2290.

Lesson 11 – John 11:17-27

11:17 – “he had lain in the grave four days already” – Lazarus and his sisters Mary and Martha lived in Bethany, just east of Jerusalem. This family is mentioned three times in the Gospels (Luke 10:38-42; John 11:1-46; 12:1-11).  They were close friends of Jesus (cf. John 11:4-5).  Jesus was near the Jordan River in Perea (10:39-41), when a messenger brought word that Lazarus was very sick (11:3).  It is probable that Lazarus had already died by the time word reached Jesus, for he remained there two days  (v. 6) before traveling to Bethany, about a day’s journey.  By that time Lazarus’s body had been in the grave four days.  The four days may be significant in that there was a Jewish belief that the soul of a deceased person remained near the body for three days hoping to return to the body but on the fourth day leaves forever (Morris, The Gospel According to John, 546; Bruce, The Gospel of John, 243).

11:18 – “fifteen furlongs off” – This was “less than two miles” (NIV) or “about two miles” (NKJV; NASB). Bruce (243) figures it as “less than a mile and three quarters.”  It was located on the eastern slope of the Mount of Olives (UBD, 138).

11:21 – “if thou hadst been here, my brother had not died” – Martha’s words are probably not a rebuke of Jesus for not hurrying, for she surely knew that her brother had died before Jesus even learned about his illness.  Rather she seemed to be expressing her firm belief that had Jesus been there, he would have healed her brother.

11:22 – “even now, whatsoever thou wilt ask of God, God will give it thee” – These words are interpreted in at least three ways: (1) Martha was requesting that Jesus raise her brother from the dead (Kent, Light in the Darkness, 148; Bruce, 243). If this is the case, Martha’s faith seemed to waver at the tomb (v. 39). (2) This is a “general statement of the Father’s blessing on Jesus” (BKC, 314; Morris, 549).  (3) It might have been an expression of hope that Jesus would do something but without the thought of immediate resurrection in mind (WBC, 1097-98; NIVBC, 335).

11:23 – “Thy brother shall rise again” – Martha takes these words of Jesus as a “conventional word of comfort and hope such as was current among Jews who believed in the resurrection of the dead” (Bruce, 244). But Jesus was in a veiled way “announcing what he will do that very day” (Michaels, John, 201). 

11:24 – “I know that he shall rise again  . . . at the last day” – Martha believed in the final resurrection of the dead, as did the Pharisees and Jesus.  Her affirmation opens the way for one of the great declarations of Jesus which mark this Gospel” (Morris, 550).

11:25 – “I am the resurrection, and the life” – Jesus not only effects resurrection and life; he is the resurrection and the life.  That is, resurrection and life are bound up in him and received through faith in him. Thus, “the Resurrection and the Life of the new Age is present right now because Jesus is the Lord of life (1:4)” (BKC, 314).

11:25-26 – “he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die” – These two statements probably elucidate Jesus’ statement that he is the resurrection and the life.  Thus, the first statement, “he that believeth in me, though he were dead, yet shall he live,” explains “I and the resurrection.”  Even though he dies, one who believes in Jesus will be raised to life in the resurrection.  The second statement, “whosoever liveth and believeth in me shall never die,” explains “I am  . . . the life.”  Living believers will never die spiritually for they have eternal life that begins in the here and now.  “They may die physically, but death’s dominion is only temporary” (Michaels, 202).  “The life that is life indeed endures for ever” (Bruce, 245).  Jesus said much the same thing in John 8:51.

11:27 – “thou art the Christ, the Son of God, which should come into the world” – Martha confessed three things:  (1) Jesus is the Christ, or Messiah; (2) Jesus is the Son of God, which points to his close association with God the Father (Morris, 552) or is simply a title for the Messiah (BKC, 314); and (3) Jesus is the one who was to come, that is, the promised deliverer.  Taken together, these three mean simply that Jesus is the long-awaited Messiah of Israel.  Jesus went on to raise Lazarus from the dead, powerfully testifying that he is the Christ and as such is the resurrection and the life.

Lesson 12 – John 14:1-14

14:1 – “Let not your heart be troubled” – This is a present imperative, thus it is a command to people who are presently troubled to stop being troubled.  Jesus’ prediction of betrayal (John 13:21) and of Peter’s denial (vv. 36-38) apparently had caused unrest among all the disciples.

14:1 – “ye believe in God, believe also in me” – The verbs can be either commands or statements; thus there are four different translations possible.  Most commentators favor the view that both verbs are commands.  Thus Jesus would be “urging His followers to continue to believe in the Father and to continue to believe also in Him, and in this way not to let their hearts be troubled” (Morris, The Gospel According to John, 637; cf. Michaels, John, 267; BKC, 322; NASB; NIV).

14:2 – “In my Father’s house are many mansions . . . I go to prepare a place for you” – The “Father’s house” is a reference to heaven (cf. Matt. 6:9).  In heaven are many “mansions,” or “dwelling places” (NASB).  “Mansions” is a poor translation.  It renders “the same word which is translated “abode” (KJV) in 14:23.  It emphasizes not the idea of palatial residences, but of places for wandering pilgrims finally to dwell” (Kent, Light in the Darkness, 173).  This was an answer to Peter’s question in 13:36.  Jesus would soon depart for heaven and prepare a place there for his disciples. Thus, there was no need for troubled hearts.

14:3 – “I will come again, and receive you unto myself” – Jesus is referring here to his future coming and the resurrection of believers.  Thus, he is speaking of the rapture (1 Thess. 4:13-18), though it is doubtful the disciples at this time understood his reference this specifically since this aspect of Christ’s return had not yet been clearly revealed (Michaels, 258; BKC, 322).  To them it was simply a promise that Christ would return for them and take them to heaven.

14:4 – “the way ye know” – “Throughout His ministry, Jesus had been showing them the way, but as Thomas indicated (John 14:5), they did not fully understand” (BKC, 322).

14:5 – “how can we know the way?” – Thomas confessed—apparently what all the disciples felt—that they did not know the destination, so how could they know the way.  He seemed to think in merely physical and geographical terms.

14:6 – “I am the way, the truth, and the life” – Jesus did not say he came to show the way but that he is the way, that is, the way to heaven and to the Father.  “Jesus is not only the way to God; he is the truth of God—how could he be otherwise, since he is the embodiment of God’s self-revelation?—and he is the life of God, ‘the true God and eternal life’ (I John 5:20), manifested on earth to give his flesh ‘for the life of the world’ (John 6:51)” (Bruce, The Gospel of John, 299).

14:6 – “no man cometh unto the Father, but by me” – Because he is the way, the truth, and the life, Jesus is the one and only way to the Father (NIVBC, 345).  “The simultaneous stress is on Jesus as the Way and on the Father as the Destination.  The center of interest is no longer time  . . . but persons” (Michaels, 259).

14:7 – “If ye had known me, ye should have known my Father  . . . henceforth ye know him” – Jesus was asserting that “he had adequately presented the Father in his own person” (NIVBC, 345).  Thus, to the extent that his disciples had truly known him, they knew the Father.  To this point, however, it seems they had not fully grasped the Jesus’ person and mission (BKC, 322).  Jesus promised, however, that this was about to change.  Through his coming death and resurrection, they would come to know the Father fully.

14:8 – “shew us the Father” – Philip wanted a clear, physical revelation of the Father, a theophany like that experienced by Moses (Exod. 34:18-23).  This, he said, would satisfy them.

14:9 – “he that hath seen me hath seen the Father” – Jesus is the highest and final revelation of the invisible God (John 1:18; Col. 1:15; Heb. 1:1-4).  There could be no greater revelation of the Father than Jesus.  “No material image or likeness can adequately depict god.  Only a person can give knowledge of him since personality cannot be represented by an impersonal object” (NIVBC, 346).

14:10 – “I am in the Father, and the Father in me  . . . the Father that dwelleth in me, he doeth the works” – The unity of the Father and the Son—and thus the Son’s deity—is demonstrated by Jesus’ words and works, for they are of divine origin.  This was how Jesus revealed the Father (cf. John 10:38; 12:49; 5:19).

14:11- “believe me for the very works’ sake” – Here Jesus is saying that if his words are not enough for them to believe he and the Father are one, then they should believe because of his works.

14:12 – “the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father” – The works, and particularly the “greater works,” that Jesus spoke of being done by the disciples certainly were not greater physical miracles.  The nature of these works is “indicated by the fact that Christ’s return to the Father is said to be the cause.  Hence these greater works would be spiritual ones, in which the good news of Christ’s death and resurrection would be proclaimed as the transforming power for sinful men” (Kent, 174). The disciples of Jesus reached far greater numbers of people over a much wider area than Jesus himself.  This was possible because of Jesus’ departure and the coming of the Holy Spirit (14:16-18; 16:7).

14:14 – “If ye shall ask any thing in my name, I will do it” – Because Jesus “is ‘going to the Father’ (v. 12b), he shares in the Father’s works of answering prayer, and in fact guarantees the answer” (Michaels, 268).  “In my name” means “in my authority.”  Thus, only those prayers that are consistent with Christ’s character and purpose will be answered, and those answers will glorify the Father (NIVBC, 346).

Lesson 13 – John 15:1-17

Location – On the basis of 14:31, some commentators believe the discourse in chapters 15 and 16 took place as Jesus and the disciples made their way to the Garden of Gethsemane. This does not appear to be required by the statement in 14:31, however (Morris, The Gospel According to John, 661).

15:1 – "true vine" – “True” means genuine, real (Vine's, 645). It contrasts Jesus (the true Vine) with any pretenders but perhaps especially with Israel, who was meant to be God's fruitful vine (Isa. 5:1-7; Hos. 10:1; BKC, 325; Morris, 668-69).

15:1 – "husbandman" – A husbandman is a farmer, vinedresser (NASB), or gardener (NIV) (Morris, 669).  God the Father is identified as the farmer in this parable.

15:2 – "taketh away . . . purgeth" – The two verbs--arei and katharei--form a word play in Greek (Morris, 669, note 10). "Taketh away" probably corresponds to the act of casting out and burning (vs. 6). This is probably a reference to professing believers who are not truly saved; they are dead and are cast out into eternal judgment (cf. BKC, 325, which gives a good summary of the various views; Morris, 670; Michaels, John, 278; Kent, Light in the Darkness, 181-82). Some, however, see it as a reference to unfruitful believers who are worthless to Christ and thus chastened by the Lord (cf. WBC, 1106-7; KJV Par., 2112).  "Purgeth," (literally, "cleanses") refers to pruning, and commentators all seem to agree this speaks of God's cleansing work in the life of the true believer (one "that beareth fruit") (cf. Morris, 669-70).

15:3 – “ye are clean through the word” –  "Clean" is the adjective form of the verb "purgeth" in verse 2 (TDNT, 3:413).  The disciples, with the exception of Judas, who was not present, were “clean” because they have kept his word and in them his word “has found a lodging place” (Bruce, The Gospel of John, 309).

15:4 – "abide" – To abide means to remain (cf. NIV). See BKC (325) for various aspects of meaning. Depending on how one interprets verses 2 and 6, it is either equivalent to salvation (believing) or refers to a close, habitual fellowship with Christ .

15:4 – "Abide in me, and I in you" – "Abide in me" is a command to the disciples. "And I in you" is probably also a command meaning something like "See that I abide in you" (Morris, 670).

15:6 – "cast forth . . . burned" – This most likely refers to the eternal judgment of professing believers, though some see it as chastisement of unfruitful believers (cf. v. 2 above and BKC, 325).

15:7 – “If ye abide in me, and my words abide in you” – Bruce (309) notes that there “is no practical difference between Jesus’ personal indwelling in his disciples and his words’ remaining in them.  . . . He himself is the living embodiment of all his teaching.  . . . the promise of answered prayer is made to the one who believes in Jesus.”

15:8 – "shall ye be my disciples" – "Be" is "become." The idea thus may be "and so prove to be my disciples" (NASB). If it is taken literally as "become," it may be conveying the idea that discipleship is a continual, growing process—the disciple is "becoming more fully a disciple" (Morris, 673). Michaels (272) sees it as reinforcing the idea that discipleship involves more than just believing; it also means remaining. This is what differentiates the true disciple from the counterfeit "believer" (cf. John 8:30-59).

15:9 – “continue in my love” – According to Morris (673), this is a call to continue being mindful of Christ’s love and so remain close fellowship.  It is to remain in that place where one can fully enjoy and benefit from Christ’s love.

15:10 – “If ye keep my commandments, ye shall abide in my love” – Obedience is the true evidence of love (cf. 14:15, 21, 23) and the means by which one remains in Christ’s love.

15:11 – “that your joy might be full” – Love brings obedience (v. 10), and obedience brings fullness of joy.

15:12 – “love one another” – Jesus was repeating the command he had given earlier that same night (13:34).  The standard for believers’ love for one another is Christ’s love for the believer.

15:13 – “a man lay down his life” – The greatest demonstration of love possible is a willingness to sacrifice one’s life for a friend.  This is precisely what Jesus was about to do.

15:14 – "Ye are my friends, if ye do whatever I command" – The verb “do” is present active, indicating continuing, habitual obedience. The test of discipleship is obedience (Morris, 675). Robertson (Robt. 5:260) says this is another way of stating what is said in verse 10.  Kent (184) points out that “a one-sided ‘friendship’ is no friendship at all.  Hence Jesus explained that his friends will carry out his directives  . . . and the particular command emphasized here was to love one another (15:17).”

15:15 – “I have called you friends” – Unlike a servant, a friend is characterized as one with whom confidences are shared.  Jesus had made known to his disciples everything he had “heard of [his] Father.”  Thus they were truly his friends, and ones for whom he would shortly lay down his life.

15:16 – "go and bring forth fruit' – Here "fruit" may refer specifically to those converted under the disciples' ministry. As Morris (676) asks, "Why else would they 'go'?” (Cf. Michaels, 278).

15:16 – "whatsoever ye shall ask" – According to Michaels (278), this phrase is synonymous with "go and bring forth fruit." I.e., they will be fruitful by asking the Father for a rich "harvest."

15:16 – "go . . . bring forth fruit . . . remain" – All the verbs are present actives, emphasizing continuing action (Robt. 5:261).

 

 

ABBREVIATIONS

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

BKC – Bible Knowledge Commentary

EDT – Evangelical Dictionary of Theology

JFB – Jamieson, Faussett, and Brown’s Commentary on the Whole Bible

KJV Par. – KJV Parallel Bible Commentary

NASB – New American Standard Bible

NIV – New International Version

NIVBC – NIV Bible Commentary

NJB – New Jerusalem Bible

NRSV – New Revised Standard Version

Robt. – Robertson, Word Pictures in the New Testament

TDNT – Theological Dictionary of the New Testament

UBD – Unger’s Bible Dictionary

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

WBC – Wycliffe Bible Commentary

 

Home | Bio | Articles | Sunday School | Reviews | Plays/Skits | Homeschool | Resources