Interpretive Study of John's Gospel

Jesus is the Son of God

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, God.

John Chapter 19

links to sentences in this chapter:

C19-S1 (Verse 1), C19-S2 (Verse 2-3), C19-S3 (Verse 3), C19-S4 (Verse 4), C19-S5 (Verse 5), C19-S6 (Verse 5), C19-S7 (Verse 6), C19-S8 (Verse 6), C19-S9 (Verse 7), C19-S10 (Verse 8-9), C19-S11 (Verse 9), C19-S12 (Verse 10), C19-S13 (Verse 10), C19-S14 (Verse 11), C19-S15 (Verse 12), C19-S16 (Verse 13), C19-S17 (Verse 14), C19-S18 (Verse 15), C19-S19 (Verse 15), C19-S20 (Verse 15), C19-S21 (Verse 16), C19-S22 (Verse 16), C19-S23 (Verse 17-18), C19-S24 (Verse 19), C19-S25 (Verse 19), C19-S26 (Verse 20), C19-S27 (Verse 21), C19-S28 (Verse 22), C19-S29 (Verse 23), C19-S30 (Verse 24), C19-S31 (Verse 24), C19-S32 (Verse 25), C19-S33 (Verse 26), C19-S34 (Verse 27), C19-S35 (Verse 27), C19-S36 (Verse 28), C19-S37 (Verse 29), C19-S38 (Verse 30), C19-S39 (Verse 31), C19-S40 (Verse 32), C19-S41 (Verse 33-34), C19-S42 (Verse 35), C19-S43 (Verse 36), C19-S44 (Verse 37), C19-S45 (Verse 38), C19-S46 (Verse 38), C19-S47 (Verse 39), C19-S48 (Verse 40), C19-S49 (Verse 41), C19-S50 (Verse 42)'.

Please use This link to see the chapter summary.

Chapter theme: the Crucifixion

This chapter tells us about the trial, by Pilate, and the crucifixion of Jesus.

Please see the section on the Sequence of the Crucifixion of Jesus, found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter.

in this chapter we have many details, some of which are also in other Gospels and some of which are not in the other Gospels. In addition, the other Gospels have some details which are not here. This is not a conflict. Each Gospel writer had a reason for writing his Gospel and an intended audience. Each author choose details which would support his message and left out details which could interfere with a clear presentation of the basic message. Please see the section on the Sequence of the Crucifixion of Jesus, found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter.

This Gospel was written to Gentiles with the purpose of: that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. Therefore, the details included within this Gospel all support that purpose.

John 19:1-5 tells us about the Roman soldiers mocking and scourging Jesus between times when Pilate tried to release Him. This is different from what happens after Pilate condemns Jesus to be crucified.

In Matthew 20:19, Jesus prophesized that He would be scourged.. Matthew 27:26; Mark 15:15 and John 19:1 report that this prophecy was fulfilled.

John 19:7 tells us that, after Pilate told the crowd Take ye him, and crucify him: for I find no fault in him they replied with: We have a law, and by our law he ought to die, because he made himself the Son of God John 19:8-9 then tells us that When Pilate therefore heard that saying, he was the more afraid; And went again into the judgment hall, and saith unto Jesus, Whence art thou? this led to a discussion between Pilate and Jesus that is only recorded in John's Gospel.

In John 19:8-12 Pilate finally realized that Jesus was more than 'just a human man' but it was too late for his personal salvation.

In John 19:15 the chief priests answered, We have no king but Caesar. They deliberately used a lower-case king in response to the question from Pilate of Shall I crucify your King? Pilate used an upper-case King, which was a difference which the religious rulers understood but deliberately perverted their answer.

Luke 23:34; Mark 15:24 and John 19:23 tell us that the soldiers parted the clothes of Jesus among themselves as prophesied in Psalms 22:18.

We are told that Jesus chose when to die - (see those notes for more references) in: Matthew 27:50; Mark 15:37, Mark 15:39; Luke 23:46 and John 19:30. He prophesied that He would do this in: John 10:15 and John 10:17-18.

In John 19:31-37 we are told about the Jewish religious leaders requesting that Pilate have the legs of the crucified broken so that they would die quicker and be taken off the crosses before the sabbath. This reference in John tells us that the legs of Jesus were not broken but that His side was pierced, in order to fulfill scripture. These sentences fulfill the prophecies of Exodus 12:46; Numbers 9:12; Psalms 22:14; Psalms 22:16-17; Psalms 34:20 and Zechariah 12:10.

Matthew 26:54; Matthew 26:56; Mark 15:28; Luke 21:22; Luke 24:27; Luke 24:32; Luke 24:45-47; John 2:22; John 19:29; John 19:24; John 19:28; John 19:36; John 19:37; Acts 3:18; Acts 8:38; Acts 13:27-33; Acts 17:2-3; Acts 18:27-28; 1Corinthians 15:3-4 and 1Peter 1:11 all tell us about the fulfillment of the prophecy that Jesus Christ. would die.

The 'Eight Sayings from the Cross' are in the note for John 19:26.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-3. Christ is scourged, crowned with thorns, and beaten.
4-22. Pilate is desirous to release him, but being overcome with the outrage of the Jews, he delivers him to be crucified.
23-24. they cast lots for his garments.
25-27. He commends his mother to John.
28-30. He dies.
31-37. His side is pierced.
38-42. He is buried by Joseph and Nicodemus.'.

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C19-S1 (Verse 1) Pilate tried to satisfy the Jews with a lesser punishment.

Then Pilate therefore took Jesus,
and scourged him..

In 19:1 through 19:5 we see that Pilate tried to satisfy the Jews with a punishment that was less than crucifixion. However, 19:6 tells us that the Jews rejected this lesser punishment. Please also see the Table of Miracles in the Gospels and the notes for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter.

In Matthew 20:19, Jesus prophesized that He would be scourged and suffer many other things including death. This prophecy was fulfilled in Matthew 27:26; Mark 15:15 and in our current sentence. Please see the Study called Significant Gospel Events for parallel passages in the other Gospels.

Our sentence starts with the word Then. That means 'After what the prior chapter told us'. In the prior chapter, we read how the Jewish religious leaders demanded the death of Jesus and Pilate tried to avoid giving a death sentence. Pilate tried several things and all failed. Therefore, our sentence tells us that Pilate therefore took Jesus, and scourged him as an attempt to appease the Jews with less than a death sentence. He ended up having Jesus crucified in order to avoid a riot which could have caused him to loose his position in the Roman government. However, at this time, Pilate is still trying to avoid a death penalty. Thus, we see the importance of always considering context.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and result is only seen there'.

Please see the note for Hebrews 12:5-6 about the word scourge. The functional definition is: 'a form of punishment done with whips'.

Please be sure to use the links found within the sentence outline, above, to get further support in understanding the detail doctrine of this sentence. When following such links, please be sure to go to the start of such Studies to get general information, definitions, applications and links to other places within the Bible which have the same application as the original sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Pilate. Mt 27:26-31; Mr 15:15-20; Lu 23:16,23 exp: Lu 23:24. scourged. Ps 129:3; Isa 50:6; 53:5; Mt 20:19; 23:34; Mr 10:33-34; Lu 18:33; Ac 16:22-23; 22:24-25; 2Co 11:24; Heb 11:36; 1Pe 2:24 exp: Mt 27:26.'.

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C19-S2 (Verse 2-3) the soldiers expressed their contempt for the religion of the Jews.

And the soldiers platted a crown of thorns,
and put it on his head,
and they put on him a purple robe,
And said,
Hail,
King of the Jews!.

The Roman soldiers mocked Jesus as reported in Matthew 27:27-31, Mark 15:16-20 and in John 19:2. This was after Pilate declared Jesus to be innocent in John 18:38 and Luke 23:4.

According to history, this was one of the most hated assignments for a Roman soldier because of the general attitudes of the Jews. And, if we look at recentrecient and current history, we see non-stop violence and hate motivated actions all based upon religious lies which convince religious people that their religion will force God to reward then for these acts of hate and murder. The area has been the source of religious zealots for recorded history. And, as a result, the Roman soldiers hated this assignment and their being give Jesus to scourge allowed them to express their hatred for all Jews and for their personal assignment.

Please note the capitalized phrase King of the Jews. This is a mockery of the spiritual title which belongs to the Son of God and which will become literal in this physical world when He returns to reign for 1,000-years. We see that God allows them to mock Jesus, and He does nothing, so that when they stand in judgment before God they can not deny their own actions. Psalm 17 deals with this exact subject.

Please be sure to see the note for this sentence within the Lord Jesus Christ Study for more doctrinal considerations.

Please see the note for James 1:12 about the word crown. The functional definition for this word is: 'Normally signifies regal power and position. .in this case, used as an insult'.

We find forms of the word thorn occurring 57 times in 54 verses of the Bible and, in the New Testament, in: Mathew 7:16; Mathew 13:7; Mathew 13:22; Mathew 27:29; Mark 4:7; Mark 4:18; Mark 15:17; Luke 6:44; Luke 8:7; Luke 8:14; John 19:2,5; 2Corinthians 12:7; Hebrews 6:8. Easton's Bible Dictionary defines this word as: '(1.) Heb heed (Pr 15:19), rendered "brier" in Mic 7:4. Some thorny plant, of the Solanum family, suitable for hedges. this is probably the so-called "apple of Sodom," which grows very abundantly in the Jordan valley. "It is a shrubby plant, from 3 to 5 feet high, with very branching stems, thickly clad with spines, like those of the English brier, with leaves very large and woolly on the under side, and thorny on the midriff." (2.) Heb kotz (Ge 3:18; Ho 10:8), rendered akantha by the LXX. In the New Testament this word akantha is also rendered "thorns" (Mt 7:16; 13:7; Heb 6:8). the word seems to denote any thorny or prickly plant (Jer 12:13). It has been identified with the Ononis spinosa by some. (3.) Heb na'atzutz (Isa 7:19; 55:13). this word has been interpreted as denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some that the crown of thorns placed in wanton cruelty by the Roman soldiers on our Saviour's brow before his crucifixion was plaited of branches of this tree. It overruns a great part of the Jordan valley. It is sometimes called the lotus-tree. "The thorns are long and sharp and recurred, and often create a festering wound." It often grows to a great size. (See Crown of thorns.) (4.) Heb atad (Ps 58:9) is rendered in the LXX. and Vulgate by Rhamnus, or Lycium Europoeum, a thorny shrub, which is common all over Palestine. From its resemblance to the box it is frequently called the box-thorn.'. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Matthew 7:16 about the phrase thistles and thorns.

Nave's Topical Bible provides references for the word thorn as: 'The ground cursed with; Ge 3:18.: Used; As an awl: Job 41:2.; forfuel: Ps 58:9; 118:12; Ec 7:6. Hedges formed of: Ho 2:6; Mic 7:4. Crown of, mockingly put on Jesus' head: Mt 27:29; Mr 15:17; Joh 19:2,5. FIGURATIVE. Of afflictions: Nu 33:55; 2Co 12:7. Of the adversities of the wicked: Pr 22:5. Of the evils that spring from the heart to choke the truth: Mt 13:7,22'.

Please see the note for Colossians C1S4 about the word head. The functional definition for this word is: 'the chief or more important part, and is used for the whole person'. Please also see the note for 1Corinthians 11:3-LJC about the phrase Christ: the head of.

We find forms of the word purple occurring 48 times in the Bible and, in the New Testament, in: Mark 15:17; Mark 15:20; Luke 16:19; John 19:2; John 19:5; Acts 16:14; Revelation 17:4; Revelation 18:12; Revelation 18:16. Morrish Bible Dictionary defines this word as: 'A color often mentioned with blue and scarlet in connection with the tabernacle. Ex 25:4, etc. Among the spoils taken from the Midianites under Gideon was "purple raiment that was on the kings," and it is used as a symbol of royalty. Jg 8:26. In derision the soldiers put a crown of thorns and a 'purple' robe on the Lord, as king of the Jews. Mr 15:17,20; Joh 19:2,5. the rich man in Lu 16:19 was clothed in purple; and papal Rome is seen as a woman clothed in purple and scarlet, royalty and splendour. Re 17:4; 18:12,16.'.

We find forms of the word robe occurring 39 times in 38 verses of the Bible and, in the New Testament, in: Mathew 27:28 Mathew 27:31; Luke 15:22; Luke 20:46; Luke 23:11; John 19:2; John 19:5; Revelation 6:11; Revelation 7:9; Revelation 7:13; Revelation 7:14. Webster's 1828 defines this word as: 'ROBE, n. 1. A kind of gown or long loose garment worn over other dress, particularly by persons in elevated stations. the robe is properly a dress of state or dignity, as of princes, judges, priests, etc. See Ex. 29:55. 1Sam. 24:4. Matt. 27:28. 2. A splendid female gown or garment. 2Sam. 13. 3. An elegant dress; splendid attire. 4. In Scripture, the vesture of purity or righteousness, and of happiness. Job 29. Luke 15.
ROBE, v.t. 1. to put on a robe; or to dress with magnificence; to array. 2. to dress; to invest, as with beauty or elegance; as fields robed with green. Such was his power over the expression of his countenance, that he could in an instant shake off the sternness of winter, and robe it in the brightest smiles of spring.'.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the note for Matthew 3:2 about the phrase kingdom of heaven. Please also see the notes for verses in the New Testament. Summary on the name / role of King. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews.

Please see the note for Galatians C2-S9 about the word Jew. The functional definition is: 'a contraction of Judas or Judah. A Hebrew or Israelite. This is the name for God's chosen people who followed the Mosaic Law'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the soldiers. Joh 19:5; Ps 22:6; Isa 49:7; 53:3; Mt 27:27-31; Mr 15:17-20; Lu 23:11
Hail. Mt 26:49; 27:29; Lu 1:28 King. Joh 19:19-22; 18:33'.

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C19-S3 (Verse 3) the soldiers expressed their hatred for all Jews.
and they smote him with their hands.

Please see the note for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter.

Here we see the soldiers physically expressing their anger at all Jews, who were universally hated as a troublesome people.

Please see the note for John 18:23 about the word smite. The functional definition for this word is: 'To strike; to throw, drive or force against, as the fist or hand, a stone or a weapon; to reach with a blow or a weapon'.

Please see the notes for 1Corinthians C12S12; Colossians C2S7 about the word hand. The functional definition is: 'the part of the body used to grab and hold'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

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C19-S4 (Verse 4) Pilate tries to get the Jews to accept the lesser punishment.

Pilate therefore went forth again,
and saith unto them,
Behold,
I bring him forth to you,
that ye may know that I find no fault in him..

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please see the note for Romans C11S4 about the word foreknow.

Please see the note for John 1:41 about the word find. The functional definition is: 'To obtain by seeking'. The important part of this definition is the ongoing effort which is required until the desired object is found. The Bible does not use this word for 'stumbling upon something'.

Please see the note for James 5:16 about the word fault. The functional definition for this word is: 'Properly, an erring or missing; a failing; hence, an error or mistake; a blunder; a defect; a blemish; whatever impairs excellence; applied to things.'.

John 19:4, John 19:6 and Luke 23:4 we see that Pilate declared Jesus to have no fault.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that ye. Joh 19:6; 18:38; Mt 27:4,19,24,54; Lu 23:41,47; 2Co 5:21; Heb 7:26; 1Pe 1:19; 2:22; 3:18; 1Jo 3:5'.

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C19-S5 (Verse 5) Pilate demonstrates the punishment already given.

Then came Jesus forth,
wearing the crown of thorns,
and the purple robe..

Here we see Jesus displayed to show how the Roman soldiers had beaten and mocked Him. However, as our next sentence tells us, this was not sufficient for religious fanatics who felt that He had threatened their place in this world.

Please see the note for Luke 9:12 about the word wear. The functional definition for this word is: 'To carry appendant to the body, as clothes or weapons; as, to wear a coat or a robe; to wear a sword; to wear a crown'.

Please see the note for James 1:12 about the word crown. The functional definition for this word is: 'Normally signifies regal power and position. .in this case, used as an insult'.

Please see the note for John 19:2 about the word thorn. . Easton's Bible Dictionary defines this word as: '(1.) Heb heed (Pr 15:19), rendered "brier" in Mic 7:4. Some thorny plant, of the Solanum family, suitable for hedges. this is probably the so-called "apple of Sodom," which grows very abundantly in the Jordan valley. "It is a shrubby plant, from 3 to 5 feet high, with very branching stems, thickly clad with spines, like those of the English brier, with leaves very large and woolly on the under side, and thorny on the midriff." (2.) Heb kotz (Ge 3:18; Ho 10:8), rendered akantha by the LXX. In the New Testament this word akantha is also rendered "thorns" (Mt 7:16; 13:7; Heb 6:8). the word seems to denote any thorny or prickly plant (Jer 12:13). It has been identified with the Ononis spinosa by some. (3.) Heb na'atzutz (Isa 7:19; 55:13). this word has been interpreted as denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some that the crown of thorns placed in wanton cruelty by the Roman soldiers on our Saviour's brow before his crucifixion was plaited of branches of this tree. It overruns a great part of the Jordan valley. It is sometimes called the lotus-tree. "The thorns are long and sharp and recurred, and often create a festering wound." It often grows to a great size. (See Crown of thorns.) (4.) Heb atad (Ps 58:9) is rendered in the LXX. and Vulgate by Rhamnus, or Lycium Europoeum, a thorny shrub, which is common all over Palestine. From its resemblance to the box it is frequently called the box-thorn.'. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Matthew 7:16 about the phrase thistles and thorns.

Please see the note for John 19:2 about the word purple. The Morrish Bible Dictionary defines this word as: 'A color often mentioned with blue and scarlet in connection with the tabernacle. Ex 25:4, etc. Among the spoils taken from the Midianites under Gideon was "purple raiment that was on the kings," and it is used as a symbol of royalty. Jg 8:26. In derision the soldiers put a crown of thorns and a 'purple' robe on the Lord, as king of the Jews. Mr 15:17,20; Joh 19:2,5. the rich man in Lu 16:19 was clothed in purple; and papal Rome is seen as a woman clothed in purple and scarlet, royalty and splendour. Re 17:4; 18:12,16.'.

Please see the note for John 19:2 about the word robe. Webster's 1828 defines this word as: 'ROBE, n. 1. A kind of gown or long loose garment worn over other dress, particularly by persons in elevated stations. the robe is properly a dress of state or dignity, as of princes, judges, priests, etc. See Ex. 29:55. 1Sam. 24:4. Matt. 27:28. 2. A splendid female gown or garment. 2Sam. 13. 3. An elegant dress; splendid attire. 4. In Scripture, the vesture of purity or righteousness, and of happiness. Job 29. Luke 15.
ROBE, v.t. 1. to put on a robe; or to dress with magnificence; to array. 2. to dress; to invest, as with beauty or elegance; as fields robed with green. Such was his power over the expression of his countenance, that he could in an instant shake off the sternness of winter, and robe it in the brightest smiles of spring.'.

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C19-S6 (Verse 5) Pilate tells them to take a good look.

And Pilate saith unto them,
Behold the man!.

Please see the note for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter.

Please consider the definition of the word behold in the word definitions below. He felt as if what had already been done should be sufficient for whatever Jesus had done to upset these Jews. However, he failed to consider that they were being driven by devils who knew that they were facing an eternity in a lake of fire if they did not win this battle. I, personally, believe that the devils, at this point, still believed that they had a chance of avoiding eternal punishment if they could defeat the Son of God.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Behold. Joh 1:29; Isa 7:14; 40:9; 43:1; La 1:12; Heb 12:2 exp: Zec 6:12; Joh 19:14.'.

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C19-S7 (Verse 6) the chief priests get the people to reject the lesser punishment.

When the chief priests therefore and officers saw him,
they cried out,
saying,
Crucify him,
crucify him..

Here we see the leaders stir up the mob to do what they normally would not do if they were not a mob. Thus, we are warned to avoid becoming part of a mob. In addition, we see how devils can use our fleshly desires and fears to lead us into doing evil, like they did these chief priests. Finally, we also see that the officers are recorded in God's word as being guilty in their own right. 'Just following orders' is not an acceptable excuse in God's court.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

Please see the note for Hebrews 4:14 about the word priest. The functional definition for this word is: 'One who represents men before God'. Please also see the note for Mark 14:63 about the phrase high priest.

Please see the note for John 7:32 about the word officer. The functional definition is: 'A person commissioned or authorized to perform any public duty. Officers are civil, military or ecclesiastical'.

Please see the note for Mark 1:3 about the word cry. Webster's 1828 defines this word as: 'Loud notorious exclamation as a crying sin or warning'.

Please see the note for 1Corinthians 1:13 about the word crucify. Webster's 1828 dictionary defines this word as: 'to nail to a cross; to put to death by nailing the hands and feet to a cross or gibbet, sometimes anciently, by fastening a criminal to a tree, with cords. But they cried, crucify him, crucify him. Luke 23. 2. In scriptural language, to subdue; to mortify; to destroy the power or ruling influence of. they that are Christ's have crucified the flesh, with the affections and lusts. Galatians 5. 3. to reject and despise. they crucify to themselves the Son of God afresh. Hebrews 6. to be crucified with Christ, is to become dead to the law and to sin, and to have indwelling corruption subdued. Galatians 2 and 6'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the chief priests. Joh 19:15; Mt 27:22; Mr 15:12-15; Lu 22:21-23; Ac 2:23; 3:13-15; 7:52; 13:27-29'.

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C19-S8 (Verse 6) Pilate tries to avoid responsibility.

Equivalent Section: Pilate offers to let the Jews do the job.

Pilate saith unto them,
Take ye him,
and crucify him:.

Equivalent Section: Pilate tells them why he doesn't want to do the job.

for I find no fault in him..

John 19:4, John 19:6 and Luke 23:4 we see that Pilate declared Jesus to have no fault.

Here Pilate tried to get the Jews to do what was not legal for them to do. Rome was the actual government and while God gave government the right to execute someone, God did not give that right to anyone else. In our next sentence we see the Jews acknowledge that they did not have this right by their refusal to accept the offer from Pilate.

God would not allow Pilate to do something which future Gentiles could use to declare that only the Jews were guilty of the death of the Son of God.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Take. Pilate neither did nor could say this seriously; for crucifixion was not a Jewish but a Roman mode of punishment. the cross was made of two beams, either crossing at the top, at right angles, like a T, or in the middle of their length like an X; with a piece on the centre of the transverse beam for the accusation, and another piece projecting from the middle, on which the person sat. the cross on which our Lord suffered was of the former kind, being thus represented on all old monuments, coins, and crosses. the body was usually fastened to the upright beam by nailing the feet to it, and on the transverse piece by nailing the hands; and the person was frequently permitted to hang in this situation till he perished through agony and lack of food. this horrible punishment was usually inflicted only on slaves for the worst of crimes. Joh 18:31; Mt 27:24'.

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C19-S9 (Verse 7) the Jews give their religious reason for their demand.

The Jews answered him,
We have a law,
and by our law he ought to die,
because he made himself the Son of God..

Please see the notes for this sentence within the Lord Jesus Christ Study which explains how this claim by the Jews was doctrinally wrong and a perversion of what the Mosaic Law actually said.

This sentence was said in response to the prior sentence where Pilate told the Jews to crucify Jesus themselves. Please see the note above for why they could not do this. in this sentence, we see that, even though they did not have the legal right to crucify Jesus, they still demanded that the Roman government do it. In the next few sentences we see Pilate react to the truth of this sentence. We see him become concerned for the consequences of his actions, But Jesus gave him no answer because He had already passed up his chance for salvation. This shows us the error of the doctrine which claims that 'any living person still has a chance to repent and receive salvation'. In the next few sentences we see that Pilate was concerned, but not concerned enough to accept his need of true salvation. He refused to humble himself, which is part of what is required for true Biblical salvation.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die the functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The functional definition of the word law is: 'A written code or rule that is enforced by God or some government. In most, but not all, New Testament usages this word is used for the Mosaic Law'. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'We have. Le 24:16; De 18:20 because. Joh 5:18; 8:58-59; 10:30-33,36-38; Mt 26:63-66; 27:42-43; Mr 14:61-64; 15:39; Ro 1:4'.

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C19-S10 (Verse 8-9) Pilate reacts to their claim.

First Step: Pilate reacts with fear.

When Pilate therefore heard that saying,
he was the more afraid;.

Second Step: Pilate seeks the truth about their claim.

And went again into the judgment hall,
and saith unto Jesus,
Whence art thou?.

19:8 through 19:13 show us that Pilate was mainly concerned about his position in this world. He had turned down his chance to be saved in the prior chapter. Now, in these sentences, we see that he is concerned about the spiritual, but only in how it can affect his position in this physical world. Therefore, his concern is not enough to get him another chance at salvation. Please also see the Table of Miracles in the Gospels and the notes for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter.

Here we see that Pilate was the more afraid. He was more afraid than he had been in the prior chapter when Jesus revealed Who He was and offered salvation to Pilate. However, as explained in the note for this sentence within the Lord Jesus Christ Study, Pilate finally realized that Jesus was more than 'just a human man' but it was too late for his personal salvation.

In our Second Step we see Pilate ask Jesus Whence art thou? Jesus had already told him Ye are from beneath; I am from above: ye are of this world; I am not of this world, back in John 18:22 and John 18:36. That makes two times and twice Pilate rejected the truth. Jesus fulfilled the legal requirement to tell Pilate the truth and not Pilate is condemned with no chance of being saved even though he is still alive.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the note for John 6:19-20 about the word afraid. The functional definition is: 'Impressed with fear or apprehension'. Please also see the notes for Romans C11S25; Philippians 1:12-14; Fear the Lord about the word fear.

Please see the notes for Matthew 7:1 about the word judge. The functional definition is: 'To hear and determine, as in causes on trial; to pass sentence'. Please also see the notes for 1Corinthians C4S5 and Ephesians C5S6 about the phrase judge, we are to. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the note for 2Corinthians 5:10 about the phrase judgment Seat. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

We find forms of the word hall in: Matthew 27:27; Mark 15:16; Luke 22:55; John 18:28; John 18:33; John 19:9; Acts 23:35. Fausset's Bible Dictionary defines this word as: 'Hebrew: aulee, the "court" or "uncovered space", on a lower level than the lowest floor, in the midst of a house, as the high priest's (Lu 22:55). the "porch" (proaulion) was the vestibule leading to it (Mr 14:68). Also called puloon, the "gate" or "porch" (Mt 26:71)'.

Please see the note for Luke 13:25-26 about the word whence. Webster's 1828 defines this word as: 'adv. 1. From what place. Whence and what art thou? 2. From what source. Whence shall we derive hope? Whence comes this honor? Whence hath this man this wisdom? Matthew 13. 3. From which premises, principles or facts. these facts or principles are admitted, whence it follows, that judgment must be entered for the plaintiff. 4. How; by what way or means. Mark 12. 5. In general, from which person, cause, place, principle or circumstance. From whence may be considered as tautological, from being implied in whence; but the use is well authorized, and in some cases the use of it seems to give force or beauty to the phrase. We ascended the mountain, from whence we took a view of the beautiful plains below'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'heard. Joh 19:13; Ac 14:11-19
Whence. Joh 8:14; 9:29-30; Jg 13:6'.

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C19-S11 (Verse 9) Pilate had already passed-up his chance for salvation.
But Jesus gave him no answer.

The doctrine of this sentence is presented in the note for this sentence within the Lord Jesus Christ Study.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'ppr. Bestowing; confering; imparting; granting; delivering. GIV'ING, n. the act of confering'. Please see the note for 2Corinthians 9:8-11 about the word given. Please see the note for 2Corinthians 9:7 about the word giver.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But. Ps 38:13-15; Isa 53:7; Mt 27:12-14; Mr 15:3-5; Ac 8:32-33; Php 1:28 General references. exp: Mt 27:12; Mr 14:60.'.

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C19-S12 (Verse 10) Pilate found it incredible that Jesus refused to answer his prior question.

Then saith Pilate unto him,
Speakest thou not unto me?.

This sentence and the next sentence go together and tell us what Pilate said to show how incredible he found it that Jesus gave him no answer. In these sentences we see that Pilate considered his power in this physical world even though he had just asked a question showing that he was aware of the spiritual reality. This wrong sense of what is most important is a major cause of people dying lost and a major cause of God's people missing blessings which God wants to give them.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

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C19-S13 (Verse 10) Pilate gave the reason why Jesus should answer.

knowest thou not that I have power to crucify thee,
and have power to release thee?.

Please notice the use of the personal pronouns of thee. Pilate was trying to get Jesus to forget about anything other than His own physical person. Sometimes someone will sacrifice themselves for a cause. Pilate was trying to eliminate that motivation. However, there is no greater cause in this life than the service and kingdom of God.

Please see the note for Romans C13S2 about the word power. The functional definition is: ' the faculty of doing or performing anything; the faculty of moving or of producing a change in something'. Please see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers.

Please see the note for John 18:39 about the word release. The functional definition for this word is: 'o set free from restraint of any kind, either physical or moral; to liberate from prison, confinement or servitude'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'knowest. Joh 18:39; Da 3:14-15; 5:19 General references. exp: Mt 27:12; Mr 14:60.'.

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C19-S14 (Verse 11) there are degrees of power and of sin.

Equivalent Section: Jesus explained that Pilate was not in control like he thought he was.

Jesus answered,
Thou couldest have no power at all against me,
except it were given thee from above:.

Equivalent Section: there are degrees of sin.

therefore he that delivered me unto thee hath the greater sin..

Here Jesus corrects the wrong impression of Pilate that his authority and power in this world was significant. Since it strongly appears that Pilate died lost, it is my personal belief that Jesus did not say this for the sake of Pilate but for the sake of the readers of this Gospel.

in this sentence we see a couple of things which go against popular preaching. First, the phrase hath the greater sin tells us that there are levels of sin. People like to preach that all sin is equally bad and that God loves everyone the same but those claims do not match what the Bible really teaches. God's scale of what is worse and what is better is different from the scale of man, but that difference does not negate the fact that God does say that some sin is greater than other sin and that there also is greater love.

The second thing is that God gives people the ability to do good and the ability to do evil. God also gives us a free will. Yes, God did give power to Pilate, but Pilate choose to use it and he choose how to use it. As the prior sentence said, he could have released Jesus. Yes, Satan, and Judas Iscariot and the chief priests all had the greater sin. However, in order for their sin to be greater, Pilate had to have his own sin.

One last thing to note, within our sentence, is the word hath. That word means: 'keep on keeping on having'. The people with the greater sin never received forgiveness because they 'kept on keeping on having this sin'. Once more we see people still living whom will never be saved.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for John 6:44 about the word except. The functional definition is: 'to take or leave out of anything specified; to exclude'.

Please see the note for Mark 9:31 about the word delivered. The functional definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

Please see the note for Romans C7S26 about the word sin. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. The functional definition is: 'a violation of God's law' (1John 3:4). Please see the note for John 1:29 for every place in the Gospel of John where the word sin is used along with a small note about the usage.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Joh 3:27; 7:30; Ge 45:7-8; Ex 9:14-16; 1Ch 29:11; Ps 39:9; 62:11; Jer 27:5-8; La 3:37; Da 4:17,25,32,35; 5:21; Mt 6:13; Lu 22:53; Ac 2:23; 4:28; Ro 11:36; 13:1; Jas 1:17 he. Joh 11:49-50; 18:3; Mt 26:65; 27:2; Mr 14:44 the greater. Joh 9:41; 15:22-24; Lu 7:41-42; 10:11-14; 12:47-48; Heb 6:4-8; Jas 4:17'.

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C19-S15 (Verse 12) Why Pilate could not release Jesus.

Equivalent Section: Pilate tried to release Jesus.

And from thenceforth Pilate sought to release him:.

Equivalent Section: the Jews fought the plan of Pilate.

but the Jews cried out,
saying,
If thou let this man go,
thou art not Caesar's friend:.

Equivalent Section: the Jews threatened the position of Pilate.

whosoever maketh himself a king speaketh against Caesar..

Please note that the Jews said, If thou let this man go, thou art not Caesar's friend. This was, basically, a threat to get Pilate in trouble with the Roman government and, probably, cause him to lose his position. This threat was the final reason why Pilate agreed to crucify Jesus even though he knew that it was a wrongful murder. The lesson here is that no earthly temptation is worth receiving everlasting damnation.

Our First Equivalent Section literally tells us that Pilate sought to release him (Jesus) and tried multiple times but failed. He failed because of the threat to his worldly position, as seen in the Second Equivalent Section. In our third Equivalent Section we see the perversion of the truth, which Pilate could have rejected but did not reject. As happens with many people, the threat of harm is sufficient to control their attitudes and actions, even if it is a false threat.

As explained in the note for this sentence within the Lord Jesus Christ Study, this sentence uses a lowercase king. Jesus did not do what they claimed in the third Equivalent Section. In addition, prior sentences told us that Pilate used the uppercase King. Therefore, he knew and understood the difference. Her also had to understand that the third Equivalent Section was a lie because he was the Roman Governor. However, he choose to buckle to the threat even though he knew that the threat was based upon a lie. That choice made him guilty of this sin before God.

Please see the note for Matthew 5:13 about the word thenceforth. The functional definition for this word is: 'thence and forth. From that time. If the salt hath lost its savor, it is thenceforth good for nothing. Matt 5. this is also preceded by from, though not from any necessity. And from thenceforth Pilate sought to release him. John 19'. The functional definition for this word is: 'From that time forward'. Please see the note for 2Corinthians 5:14-15 about the word henceforth. The functional definition for this word is: 'from this time forward'. As can be seen, these two words are very close in meaning.

Please also see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the notes for 1Corinthians C10S24; The S and P's of 2Timothy 1 about the word seek. The word sought is the past-tense form of the word seek. The functional definition is: 'To go in search or quest of'.

Please see the note for Mark 1:3 about the word cry. Webster's 1828 defines this word as: 'Loud notorious exclamation as a crying sin or warning'.

Please see the note for Luke 2:1 about the word Caesar. The functional definition for this word is: 'The common title of the successive Roman emperors, taken from Julius Caesar'. Please see the note for Mark 8:27 about the city called Caesarea Philippi. Please see the note for Luke 2:1 about the city called Caesarea.

Please see the note for John 3:29 about the word friend. The definition from the American Tract Society Dictionary is: 'Abraham is signally honored in being called "the friend of God," Isa 41:8; Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. the same word occurs in Mt 20:13; 22:12'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'from. Mr 6:16-26; Ac 24:24-27 thou art. Joh 18:33-36; Lu 23:2-5; Ac 17:6-7'.

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C19-S16 (Verse 13) Pilate submitted to save his position.

When Pilate therefore heard that saying,
he brought Jesus forth,
and sat down in the judgment seat in a place that is called the Pavement,
but in the Hebrew,
Gabbatha..

We also see that Pilate sat in the judgment seat on Matthew 27:19. Luke 23:24 reports Pilate gave sentence that it should be as they required. These are the reports of the official legal judgment by the Roman Government.

at this point Pilate has already sent Jesus to Herod and Herod found nothing to use against Jesus. His wife has warned him against judging Jesus. Pilate has finally sat in the official judgment seat. The fact that it was the official place of judgment is shown by the fact that John gives us the name of the place in Hebrew and Greek so that there is no confusion due to interpretation. In addition, history, and commentators, tell us the same thing.

Our next sentence tells us that it was late in the time for the Jews to prepare for the passover. In our next sentence we see one last attempt by Pilate to get the Jews to relent. However, that also fails and He condemns Jesus to be crucified.

The important message of this sentence is that here John tells us that the official sentence of Jesus was given.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the note for Mark 12:38-40 about the word seat. The International Standard Bible Encyclopedia defines this word as: 'This word is used to translate the Hebrew words (moshabh, shebheth, kicce', and tekhunah), once (Job 23:3). It translates the Greek word (kathedra) (Mt 21:12; 23:2; Mr 11:15), and "chief seat" translates the compound word (protokathedria) (Mt 23:6; Mr 12:39; Lu 20:46). In the King James Version it translates (thronos) (Lu 1:52; Re 2:13; 4:4; 11:16; 13:2; 16:10), which the Revised Version (British and American) renders "throne." It denotes a place or thing upon which one sits, as a chair, or stool (1Sa 20:18; Jg 3:20). It is used also of the exalted position occupied by men of marked rank or influence, either in good or evil (Mt 23:2; Ps 1:1)'.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for John 5:2 about the word Hebrew. The functional definition for this word is: 'Physical descendants of Abraham'. in this sentence, it is used for the tongue of these people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'heard. Joh 19:8; Pr 29:25; Isa 51:12-13; 57:11; Lu 12:5; Ac 4:19 and sat. Ps 58:1-2; 82:5-7; 94:20-21; Ec 5:8; Am 4:7'.

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C19-S17 (Verse 14) the importance of the decision.

Equivalent Section: the importance of the time.

And it was the preparation of the passover,
and about the sixth hour:.

Equivalent Section: the importance of the offer.

and he saith unto the Jews,
Behold your King !.

The main significance of this sentence was covered in the note for the prior sentence and in the note for this sentence within the Lord Jesus Christ Study.

Please notice that our sentence starts with the phrase, it was the preparation of the passover. The passover was a high sabbath, according to the word of God. And, there are 50 high sabbaths according to the word of God. The Catholic Church did not account for this high sabbath, which is why they claim that Jesus was crucified on a Friday (Good Friday) instead of the thursday, which is actually reported by the word of God. In addition, several religions which claim that we must keep the Mosaic Law for sabbath ignore these 50 high sabbaths. That truth is one, of several, evidences that their doctrine is wrong and from a devil.

Please see the note for John 19:31 about the word prepare. The functional definition for this word is: 'to fit, adapt or qualify for a particular purpose, end, use, service or state, by any means whatever'.

Please see the note for John 2:13 about the word passover. The functional definition is: 'pass and over. A feast of the Jews, instituted to commemorate the providential escape of the Hebrews, in Egypt, when God smiting the first-born of the Egyptians, passed over the houses of the Israelites, which were marked with the blood of the paschal lamb'.

Please see the note for John 2:4 about the word hour. The functional definition is: 'a short period of time relative to the perspective'. Thus, a thousand years can be considered to be an 'hour / short period of time' from the perspective of eternity. That note tells all of the applications found within the Gospels.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the preparation. Joh 19:31-32,42; Mt 27:62; Mr 15:42; Lu 23:54 the sixth. Instead of hektos G1623, sixth, several MSS. and fathers have tritos G5154, third, as in the parallel place. Mr 15:25,33-34 Behold. Joh 19:3,5,19-22'.

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C19-S18 (Verse 15) the fanatical decision.

But they cried out,
Away with him,
away with him,
crucify him..

After the many times which John reported that Pilate tried to avoid crucifying Jesus, no one could claim that the Jews were not guilty.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Away. Joh 19:6; Lu 23:18; Ac 21:36; 22:22 General references. exp: De 28:43; Lu 23:21; Ac 13:28; 21:36.'.

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C19-S19 (Verse 15) Pilate reminds them of the spiritual significance.

Pilate saith unto them,
Shall I crucify your King ?.

Here we see the very last attempt by Pilate to avoid crucifying Jesus. As already explained in prior notes of this chapter, this was said from the official judgment seat of the Roman Government.

Please notice that Pilate used a capitalized King. This shows that he understood that Jesus was a spiritual King and that His kingdom was spiritual. He also understood that the Jewish religious leaders were trying to claim that spiritual things were applied on this Earth so that Pilate would kill off their religious competition. Yes, they had fooled many of the Jews but Pilate using a capitalized King shows that he understood their half-truth lie and that Pilate was not deceived. Pilate did not go along with the religious leaders because he was deceived. Pilate went along with them because they threatened his position in the government.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'We have. Joh 18:31; Ge 49:10; Eze 21:26-27 exp: Ho 10:3. General references. exp: De 28:43; Lu 23:21; Ac 13:28; 21:36.'.

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C19-S20 (Verse 15) The chief priests give an answer based upon the physical.

The chief priests answered,
We have no king but Caesar..

Please see the note for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter.

Please notice that this sentence is an answer to the prior sentence where Pilate asked Shall I crucify your King? Pilate used a capitalized King, for the spiritual King. They answered with a lowercase king, which means a physical king of this physical world. This is the method which Satan uses to pervert God's word. By using Satan's method, they prove that their doctrine comes from devils.

History tells us that the Roman Army later came in and destroyed the city, tore down the Temple and scattered the people because of a rebellion which proved the claim of this sentence to be a lie.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 27:26-31; Mr 15:15-20; Lu 23:24 exp: Ac 13:28.'.

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C19-S21 (Verse 16) Pilate accepts their decision.
Then delivered he him therefore unto them to be crucified.

Please see the note for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter.

Our sentence starts with the word then, which means that it is a result of the statement in the prior sentence. In addition, the word therefore, within our sentence tells us the same thing. Thus, we have two word witnesses in our sentence which tells that Pilate delivered he him (Jesus) unto them to be crucified. In the prior sentence they committed to be good citizens of Rome in order to get the Roman Government, in the person of Pilate, to crucify Jesus. God let the agreement stand because Pilate had the legal right to make that decision for the Roman Government. However, when the Jews rebelled, God remembers their agreement and let Rome punish the Jews for their failure to keep their end of this agreement. We need to be careful about agreements which bind our children (Matthew 27:25) because God remembers those agreements even if we don't.

In Matthew 26:31 and Mark 14:27 and John 16:32 Jesus prophesied His own crucifixion and that the disciples would scatter. This sentence is the start of the fulfillment of this prophecy as reported in this Gospel.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Mt 10:38; 16:24; 27:31-33; Mr 8:34; 10:21; 15:21-22; Lu 9:23; 14:27; 23:26,33 went. Le 16:21-22; 24:14; Nu 15:35-36; 1Ki 21:13; Lu 23:33; Ac 7:58; Heb 13:11-13 Golgotha. Golgotha, of which kranion G2898 and Calvaria are merely translations, is supposed to have been a hill, or a rising on a greater hill, on the north-west of Jerusalem. Mt 27:33-34; Mr 15:21-22; Lu 23:33 General references. exp: Mt 10:38.'.

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C19-S22 (Verse 16) the Jews and the Romans acted on the decision.

And they took Jesus,
and led him away..

Please see the note for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter.

The they, of this sentence were the soldiers of the Roman government along with the servants of the Jewish rulers and Jewish people. While the soldiers did the actual act of crucifixion, the Jews were there as witnesses and participants in as much as they could be. The Study called Significant Gospel Events gives the references to this event which are found in other Gospels.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 18:32; Ps 22:16; Isa 53:12; Mt 27:35-38,44; Mr 15:24-28; Lu 23:32-34; Ga 3:13; Heb 12:2'.

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C19-S23 (Verse 17-18) Jesus was crucified.

Equivalent Section: Jesus went to the place of crucifixion.

And he bearing his cross went forth into a place called the place of a skull,
which is called in the Hebrew Golgotha:.

Equivalent Section: Jesus was crucified with criminals.

Where they crucified him,
and two others with him,
on either side one,
and Jesus in the midst..

What we find in this one sentence takes several sentences in each of the other Gospels since they provide more details. However, those details do not support the message of John's Gospel. Therefore, they are not included here. Please see the note for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter.

The First Equivalent Section tells us that Jesus had to bear his cross to the place where He was crucified. Supposedly, this was a normal part of the Roman punishment. Other Gospels tell us that the soldiers made another carry His cross when it became obvious that He was too weak to do it after all of the beating which He received. While John does not include all of the details of His suffering, which can be found in the other Gospels, we know that Isaiah 52:14 (As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men) was true at this point.

The Second Equivalent Section fulfills a prophecy from Isaiah 53:12, as Mark 15:28 tells us.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition is: 'to carry a load over a period of time'.

Please see the note for Galatians C5-S12 about the word cross. The functional definition for this word is: 'the symbol of the payment for sin made by Jesus Christ'. Please also see the note for Mark 10:21 about the phrase take up the cross.

We find forms of the word skull in: Judges 9:53; 2Kings 9:35; Matthew 27:33; Mark 15:22; John 19:17. The International Standard Bible Encyclopedia defines this word as: 'skul (gulgoleth; kranion): the Hebrew word, which is well known to Bible readers in its Aramaic-Greek form "Golgotha," expresses the more or less globular shape of the human skull, being derived from a root meaning "to roll." It is often translated in English Versions of the Bible by "head," "poll," etc. In the meaning "skull" it is found twice (Jg 9:53; 2Ki 9:35). In the New Testament the word is found only in connection with GOLGOTHA (which see), "the place of a skull" (Mt 27:33; Mr 15:22; Joh 19:17), or "the skull" (Lu 23:33)'.

Please see the note for John 5:2 about the word Hebrew. The functional definition for this word is: 'Physical descendants of Abraham'. in this sentence, it is used for the tongue of these people.

Please see the notes for 2Corinthians 13:1 and Colossians C3S13 about the phrase two or three witnesses. The functional definition is: 'the legal requirement for a court to accept testimony'. Our sentence uses the phrase two others to provide a legal witness that all three men were physically killed.

Please see the note for John 20:19 about the word midst. The functional definition for this word is: 'The middle, involved in, surrounded or overwhelmed by, or in the thickest part'.

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C19-S24 (Verse 19) Pilate posted His crime on the cross.

And Pilate wrote a title,
and put it on the cross..

Our sentence starts with the word and, which adds it to the prior sentence. The title is in the next sentence. This sentence is a transition from the prior to the next.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the note for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12; and John 20:31-LJC about the word write. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone. things are written so that we can rely upon their not being changed over time nor for any other reason'. Please also see the note for Romans 4:23-25 about the word written. In addition, please see the note for John 6:45 for links to where we find the phrases It is written or have ye not read.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'wrote. Mt 27:37; Mr 15:26; Lu 23:38'.

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C19-S25 (Verse 19) What was posted.

And the writing was,
JESUS OF NAZARETH thE KING OF thE JEWS..

Please see the note for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter. Also, the note for this sentence, within the Lord Jesus Christ Study, explains the objection to this truth which the chief priests had. As explained in that note, even today people want a puppet king whom they can order around while He has to provide all of their desires in the flesh and this world.

As this sentence proclaims, 'the literal physical man' named JESUS is the spiritual KING OF thE JEWS. The all capitalized name of JESUS is related to His role as Saviour. Matthew 1:21; Matthew 1:25; Matthew 27:37; Luke 1:31; Luke 2:21 and John 19:19 all use JESUS, in all capitals. This capitalization directly ties these verses together, and also ties this verse to the name Saviour. The note for this sentence (use the link in the sentence outline above), in the Lord Jesus Christ Study, is significant and explains the doctrinal significance of our sentence using the name of JESUS with all capital letters, as opposed to what the Bible dies in most places where it uses the name with only the first letter capitalized (Jesus). in this separate case, the name is not used mainly for 'God in human flesh', although that basic definition is included. As explained in the Word Study on Saviour, 'The word Saviour is like the word parent. It takes more than one parent to create and to raise a child with each parent having different tasks to do. Likewise, the Bible teaches that our Saviour is God the Father, the Holy Spirit, the Son as Lord, the Son as Jesus and the Son as Christ with each having different roles in our salvation.'. Please also use this reference document (verses - Saviour) for links to every place in the Bible where this word is found. The reader is encouraged to do their own Word Study and verify the doctrine presented here.

Please see the note for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone. Things are written so that we can rely upon their not being changed over time nor for any other reason'. Please also see the note for Romans 4:23-25 about the word written. In addition, please see the note for John 6:45 for links to where we find the phrases It is written or have ye not read.

Please see the note for Luke 1:26-27 about the word Nazareth. The functional definition for this word is: ' this city is not mentioned in the Old Testament. It was the home of Joseph and Mary (Lu 2:39), and here the angel announced to the Virgin the birth of the Messiah (Lu 1:26-28). Here Jesus grew up from his infancy to manhood (Lu 4:16)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And the. the apparent discrepancy between the accounts of this title given by the Evangelists, which has been urged as an objection against their inspiration and veracity, has been most satisfactorily accounted for by Dr. Townson; who supposes that, as it was written in Hebrew, Greek, and Latin, it might have slightly varied in each language; and that, as Luke and John wrote for the Gentiles, they would prefer the Greek inscription, that Matthew, addressing the Jews, would use the Hebrew, and that Mark, writing to the Romans, would naturally give the Latin. JESUS. Joh 19:3,12; 1:45-46,49; 18:33; Ac 3:6; 26:9 exp: Mr 10:47; 14:67; 16:6; Lu 18:37; Joh 18:5; Ac 2:22. General references. exp: Mr 15:2; Lu 23:38.'.

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C19-S26 (Verse 20) Pilate made sure that everyone understood what he posted.

Equivalent Section: the posting was convent.

This title then read many of the Jews:
for the place where Jesus was crucified was nigh to the city:.

Equivalent Section: the posting was in every language used.

and it was written in Hebrew,
and Greek,
and Latin..

Here John makes it clear that God used Pilate to sent the message to so many Jews that the chief priests could not deny nor hide this truth. As we read in the next couple of sentences, the chief priests tried to get Pilate to change the sign to support their 'politically correct' lie, but he refused. When we consider the subtle change which they desired, we can see how Satan gets men to believe an 'almost true' lie.

in this sentence, we see that God wanted to eliminate any excuse by the religious crowd claiming that they didn't know that they crucified their Christ. In the same manner, God has made His Word available in many languages and the religious people will find out that the excuses that they plan to use won't work.

Please see the note for 1Timothy 4:13 about the word read. The functional definition for this word is: 'Pronouncing or perusing written or printed words or characters of a book or writing and receiving understanding of the meaning'.

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge. Please also see the note for Matthew 4:5 about the phrase holy city.

In most references of the Bible, the word Greek is used for a Jew who did not live in Judaea and his main language was Greek instead of Hebrew. However, in this sentence this word is used for the language that the sign was written in.

Please see the note for John 5:2 about the word Hebrew. The functional definition for this word is: 'Physical descendants of Abraham'. in this sentence, it is used for the tongue of these people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Joh 19:13; 5:2; Ac 21:40; 22:2; 26:14; Re 16:16 and Greek. Ac 21:37; Re 9:11 General references. exp: Mr 15:2; Lu 23:38.'.

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C19-S27 (Verse 21) The chief priests demanded a lie.

First Step: The chief priests objected to the truth

Then said the chief priests of the Jews to Pilate,
Write not,
The King of the Jews;.

Second Step: The chief priests specified the politically correct lie.

but that he said,
I am King of the Jews..

Our sentence starts with the word then, which lets us know that this is the response of powerful liars to an undeniable truth. In the next sentence we read that Pilate denied their request that he participate in their lie

Please notice the subtle difference of this 'politically correct' lie. Here we see how these agents of Satan work. When they have a truth that they find to be unpleasant, but which they can't really deny, religion will say that it is only a claimed truth. Thereby they deny the validity without ever facing their own lack of evidence and without acknowledging all of the evidence for the truth.

We are told directly that the Jesus is Christ and Messiah in: Matthew 26:63; Mark 14:62; Luke 22:67-71 and John 10:24-25. In addition, we have the many places in the Gospel accounts where Jesus directly and indirectly told them that he was the promised Messiahs or Christ. (Please see John 10:24-25 for an example.) the phrase I am he, meaning that Jesus was the promised Messiahs or Christ is found in John 8:24, John 8:28; 13:19; John 18:5, 6, John 18:8; Revelation 1:18 and Revelation 2:23. The phrase also occurs elsewhere meaning something else, but in each of the references listed here, Jesus is claiming to be the promised Messiahs or Christ. We also see Jesus saying the same, or similar, things in 15:24; Matthew 27:43; Luke 4:43; Luke 21:8; 22:70; and John 4:26; John 7:28-29; Romans 13:12; John 8:12, John 8:23; John 9:9; John 11:25 and John 19:21. Please see the note for Luke 22:70 to get a better explanation of this truth.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the note for John 8:58 about the phrase I am (said by God). Please also see the Minor Titles of the Son of God about this title. The functional definition is: 'This phrase clearly identifies God and identifies Jesus as God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mr 15:2; Lu 23:38.'.

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C19-S28 (Verse 22) Pilate refused.

Pilate answered,
What I have written I have written..

Here we see Pilate finally getting tired of participating in the sins of the chief priests.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Joh 19:12; Ps 65:7; 76:10; Pr 8:29 General references. exp: Mr 15:2; Lu 23:38.'.

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C19-S29 (Verse 23) the soldiers divided the spoils.

Equivalent Section: What the soldiers divided.

First Step: the soldiers divided the spoils evenly.

Then the soldiers,
when they had crucified Jesus,
took his garments,
and made four parts,
to every soldier a part;.

Second Step: Including His coat.

and also his coat:.

Equivalent Section: His coat had special consideration.

now the coat was without seam,
woven from the top throughout..

Please see the note for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter. This Gospel has the most details about this event. The next two sentences also deal with this event. This verse was prophesized in Psalms 22:18.

Please see the note for Matthew 9:16 about the word garment. The Morrish Bible Dictionary defines this word as: 'Several words are used both in the O.T. and in the N.T. for raiment, clothing, or apparel, without defining what particular garments are alluded to; and when a single garment is intended it is variously translated in the A.V. In the East few garments were needed, and they were probably much the same as those worn there at present by the natives. 1. the inner garment is the kethoneth, a long tunic worn by men and women. It was made of wool, cotton, or linen. this was the garment God made of skins for Adam and Eve, and what Jacob made of many colours for Joseph. Ge 3:21; 37:3,23-33. It formed part of the priests dress. At times another is worn over it. the bride said she had put off her 'coat' for the night, which was probably the outer one, though the Hebrew word is the same. Cant. 5:3. the kethoneth answers to the χιτών of the N.T., mostly translated 'coat.' the disciples were not to take two when the Lord sent them out. Mt 10:10. It was this garment of the Lord's that was woven in one piece, Joh 19:23; and the word is used of the coats made by Dorcas. Ac 9:39. 2. the other principal garment was the simlah, a cloak, or wide outer mantle, worn by men and women, and in which they wrapped themselves at night. this might be of any texture according to the season, and according to the station in life of the wearer. the peasants often wear such, called an 'abba' of camels' or goats' hair. this garment if taken in pledge had to be returned in the evening, for without it 'wherein shall he sleep?' Ex 22:26-27; cf. De 24:13. the simlah is the garment that was rent in grief. Ge 37:34; 44:13; Jos 7:6. this corresponds to the ἱμάτιον in the N.T. It is translated 'cloak ' in Mt 5:40; Lu 6:29; and it is the robe of purple with which the soldiers mocked the Lord. Joh 19:2,5. It is the 'garment' the edge of which the woman touched, Mt 14:36; and the 'garments' of which the scribes and Pharisees enlarged the borders. Mt 23:5. It is otherwise used for 'garments' in general, as in Mt 27:35; Joh 19:23-24; and is often translated 'raiment' and 'clothes.' 3. Another prominent article of apparel and one often richly ornamented was the GIRDLE. these three, with sandals, and a handkerchief or other covering for the head, constituted the usual dress in the East. Besides the above we read of 'changeable suits of apparel' for women. Isa 3:22. Also 4. the MANTLE, or ROBE meil, described as 'a large tunic, worn over the common one, but without sleeves.' It was worn by priests, Ex 28:31; 1Sa 28:14; Ezr 9:3,5; by kings and princes, 1Sa 18:4; 24:4,11; by men of rank, Job 1:20 Job; 2:12: and by women, 2Sa 13:18. 5. the WIMPLE or VEIL, a wide upper garment or shawl, which covered the head and part of the body. Ruth was able to carry in such a veil six measures of barley. Ru 3:15; Isa 3:22. there are four other Hebrew words translated 'veils.' 6. the STOMACHER, apparently a wide ornamented girdle. the word occurs only in Isa 3:24.'.

Please see the note for Luke 3:11 about the word coat. The functional definition for this word is: 'The outermost clothing worn by a person'.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots."'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. Please also see the note for Romans 11:1 about the phrase God will not cast away his people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the soldiers. Mt 27:35; Mr 15:24; Lu 23:34 now. Such was the chiton G5509, or coat, of the Jewish high-priest, as described by Josephus. woven. or, wrought. Ex 39:22-23 General references. exp: Ps 22:18.'.

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C19-S30 (Verse 24) How and why the spoils were divided.

Equivalent Section: the decision on how to divide.

They said therefore among themselves,
Let us not rend it,
but cast lots for it,
whose it shall be:.

Equivalent Section: Why it was decided this way.

that the scripture might be fulfilled,
which saith,
They parted my raiment among them,
and for my vesture they did cast lots..

Please see the note for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter. This Gospel has the most details about this event. The prior sentence and the next sentence also deal with this event. This verse was prophesized in Psalms 22:18.

Please see the note for Matthew 26:65 about the words rend / rent. Webster's 1828 defines this word as: 'pp. of rend. Torn asunder; split or burst by violence; torn.
n. from rend. 1. A fissure; a break or breach made by force; as a rent made in the earth, in a rock or in a garment. 2. A schism; a separation; as a rent in the church'.

Please see the notes for Romans C16S33; Galatians C3-S10 and 2Timothy C3S10 about the word scripture. The functional definition is: 'This word occurs but once in the Old Testament, where an angel speaks of 'the scripture of truth.' Da 10:21. In the New Testament the various parts of the Old Testament are referred to as "the scriptures"'.

Please see the note for Romans C15S11 about the word fulfill. The functional definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles Please also see the note for Romans C15S11 about the word fill.

Please see the note for Luke 9:29 about the word raiment. Webster's 1828 defines this word as: 'n. for arrayment. See Array and Ray. 1. Clothing in general; vestments; vesture; garments. Gen. 24. Deut. 8. Living, both food and raiment she supplies. 2. A single garment. in this sense it is rarely used, and indeed is improper'.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

We find forms of the word vesture in: Genesis 41:42; Deuteronomy 22:12; Psalms 22:18; Psalms 102:26; Matthew 27:35; John 19:24; Hebrews 1:12; Revelation 19:13; Revelation 19:16. Webster's 1828 defines this word as: 'polish'd chests embroider'd vesture grac'd. 2. Dress; garments in general; habit; clothing; vestment; as the vesture of priests. 3. Clothing; covering. Rocks, precipices and gulfs appareled with a vesture of plants. - And gild the humble vestures of the plain. 4. In old law books, the corn with which land was covered; as the vesture of an acre'.

Please see the note for Acts 1:26 about the word lots. The American Tract Society Dictionary defines this word as: 'Were often cast by the Jews, as well as other ancient nations, with the expectation, when God was appealed to, that he would so control them as to give a right direction in doubtful cases, Ps 22:18; 16:11; 18:18. they were often used by the divine appointment. the portions of the twelve tribes were thus assigned to them; and hence each tribe's portion was called "the lot of its inheritance," Nu 26:55-56; Ps 125:3; Ac 8:21. the scapegoat was to be selected, and the other of the priests' service determined by lot, Le 16:8; 1Ch 24:5; 25:8. By the same means Achan, Jonathan, and Jonah were discovered, Jos 7:14; 1Sa 14:41-42; Jon 1:7; and thus Matthias was designated by Christ to be an apostle in the place of Judas, Ac 1:26. A common mode of casting lots was by the use of pebbles, one or more of them being marked, and all of them being shaken together in some fold of a garment, an urn, or a helmet, before drawing, Pr 16:33; Joh 19:24. As the use of lots by one who believes in the particular providence of God involves a solemn appeal to the Disposer of all events, they should never be used on trivial occasions; and in this day, a case can hardly occur when such an appeal would be warranted'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Joh 19:28,36-37; 10:35; 12:38-39 they parted. Ps 22:18; Isa 10:7; Ac 13:27 exp: Mr 15:24. General references. exp: Ps 22:18.'.

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C19-S31 (Verse 24) Who did the dividing.
These things therefore the soldiers did.

Please see the note for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter. This Gospel has the most details about this event. The prior two sentences also deal with this event. This verse was prophesized in Psalms 22:18.

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C19-S32 (Verse 25) Who stayed to support Jesus.

Now there stood by the cross of Jesus his mother,
and his mother's sister,
Mary the wife of Cleophas,
and Mary Magdalene..

Please see the note for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter.

John 19:25 through John 19:27 tell us about Jesus dealing with His followers who were at the cross. The main message of these sentences is that even in His agony and death, Jesus still took care of his physical obligations, such as the care of His physical mother. Simeon prophesied of this event to Mary in Luke 2:34-35. In Luke 24:18 we read that Cleophas and Mary the wife of Cleophas had a special visit from Jesus after His resurrection on the road to Emmaus. We see here that Jesus honors those that risk their lives for Him.

The word stood is the past-tense form of the word stand. Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition is: 'to be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Galatians C5S1 about the phrase stand fast. The th, in the word standeth, means: 'to keep on keeping on standing'.

This sentence is talking about the physical mother of Jesus named Mary. She provided His physical body and not His Spirit. She is NOTthe mother of God'. Please see the note for Mark 1:30 about the word mother. The functional definition for this word is: 'The Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. the wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. the children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13'.

Please see the note for Romans C16S1 about the word sister. The functional definition for this word is: 'a female child of the same parent as another identified person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his mother. Lu 2:35 and his. Mt 27:55-56; Mr 15:40-41; Lu 23:49 exp: Mt 13:55. Cleophas. or, Cleopas. Lu 24:18 and Mary. Joh 20:1,11-18; Mr 16:9; Lu 8:2'.

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C19-S33 (Verse 26) Jesus tells Mary to stay with John.

When Jesus therefore saw his mother,
and the disciple standing by,
whom he loved,
he saith unto his mother,
Woman,
behold thy son !.

John 19:25 through John 19:27 tell us about Jesus dealing with HIs followers who were at the cross. The main message of these sentences is that even in His agony and death, Jesus still took care of his physical obligations, such as the care of His physical mother. Here we see Jesus tell His mother to go live with a believer instead of continuing to live with unbelieving sons. This lets us know that our spiritual relationships are more important than physical family relationships.

Here we see the physical man named Jesus taking care of His physical responsibilities even while dying. As we see all through this Gospel, John uses the phrase; he disciple whom he loved to identify himself. Notice that he sent His physical mother to the home of a believer (John) rather than leaving her with a non-believing son of hers. The physical brothers of Jesus did not believe until after the resurrection.

More than one preacher has given a message on the 'Seven Sayings from the Cross'. However, in truth, they are the 'Eight Sayings from the Cross'. They are:

Woman, behold thy son! (John 19:26).
Behold thy mother! (John 19:27).
Father, forgive them; for they know not what they do (Luke 23:34).
Verily I say unto thee, to day shalt thou be with me in paradise (Luke 23:42).
I thirst. (John 19:28).
Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? (Matthew 27:46; Mark 15:34).
It is finished (John 19:30).
Father, into thy hands I commend my spirit (Luke 23:45).

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight:. The functional definition is: ' perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the note for John 1:35-36 about the word disciple. The functional definition is: 'A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice, (3) imbibes his spirit, and (4) imitates his example'.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition is: 'remain upright upon a foundation'. Please also see the note for Galatians C5S1 about the word stand fast. The th, in the word standeth, means: 'to keep on keeping on standing'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Mark 1:30 about the word mother. Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. the wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. the children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13'.

Please see the note for 1Corinthians 7:1 about the word woman. The functional definition is: 'the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ'. Please also see the note for Romans C9S19 about the phrase What is man.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whom. Joh 13:23; 20:2; 21:7,20,24 Woman. Joh 2:4 exp: Joh 20:13.'.

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C19-S34 (Verse 27) Jesus tells John to care for His mother.

Then saith he to the disciple,
Behold thy mother!.

Please see the note above for the 'Eight Sayings from the Cross'.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Behold. Ge 45:8; 47:12; Mt 12:48-50; 25:40; Mr 3:34; 1Ti 5:2-4'.

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C19-S35 (Verse 27) they obey.
And from that hour that disciple took her unto his own home.

Our sentence starts with the word and which adds it to the prior sentence. Here we see that John and the mother of Jesus obeyed His commands which we read in the prior two sentences.

Please see the note for Mark 5:19 about the word home. Webster's 1828 defines this word as: 'A dwelling house; the house or place in which one resides. He was not at home. then the disciples went away again to their own home. John 20. Home is the sacred refuge of our life. 2. One's own country. Let affairs at home be well managed by the administration. 3. the place of constant residence; the seat. Flandria, by plenty, made the home of war. 4. the grave; death; or a future state. Man goeth to his long home. Eccles.12. 5. the present state of existence. Whilst we are at home in the body, we are absent from the Lord. 2 Cor.5. HOME, a. Close; severe; poignant; as a home thrust.
1. to one's own habitation; as in the phrases, go home, come home, bring home, carry home. 2. to one's own country. Home is opposed to abroad, or in a foreign country. My brother will return home in the first ship from India. 3. Close; closely; to the point; as, this consideration comes home to our interest, that is, it nearly affects it. Drive the nail home, that is, drive it close. to haul home the top-sail sheets, in seamen's language, is to draw the bottom of the top-sail close to the yard-arm by means of the sheets. An anchor is said to come home, when it loosens from the ground by the violence of the wind or current, etc'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'took. 1Jo 3:18-19 his. Joh 1:11; 16:32 exp: Ro 16:13.'.

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C19-S36 (Verse 28) Jesus expresses physical pains from loss of blood.

After this,
Jesus knowing that all things were now accomplished,
that the scripture might be fulfilled,
saith,
I thirst..

Please see the note for John 19:26 for the 'Eight Sayings from the Cross'. Please also see the Study called Significant Gospel Events for where this sentence is covered in the other Gospels. This sentence is also prophesized in Psalms 22:15 and Psalms 69:21

Here, as well as many other places in the Gospels, we see that Jesus did certain things to fulfill scripture. Many of these things were not understood at the time that He fulfilled scripture. Only God could know all of the scripture which had to be fulfilled and only 'God in human flesh' could do this. These accomplishments are evidence of the deity of Jesus.

We find forms of the word accomplish occurring 41 times in 40 verses of the Bible and, in the New Testament, in: Luke 1:23; Luke 2:6; Luke 2:21; Luke 2:22; Luke 9:31; Luke 12:50; Luke 18:31; Luke 22:37; John 19:28; Acts 21:5; Acts 21:26; Hebrews 9:6; 1Peter 5:9. Webster's 1828 defines this word as: 'to complete; to finish entirely. That He would accomplish seventy years in the desolation of Jerusalem. Dan. 9 2. to execute; as to accomplish a vow, wrath or fury. Lev. 13 and 20. 3. to gain; to obtain or effect by successful exertions; as to accomplish a purpose. Prov. 13. 4. to fulfill or bring to pass; as, to accomplish a prophecy. This that is written must yet be accomplished in me. Luke, 22. 5. to furnish with qualities which serve to render the mind or body complete, as with valuable endowments and elegant manners.'.

Please see the notes for Romans C12S18 and 1Corinthians C4S13 about the word thirst. The International Standard Bible Encyclopedia defines this word as: 'One of the most powerful natural appetites, the craving for water or other drink. Besides its natural significance, thirst is figuratively used of strong spiritual desire. the soul thirsts for God (Psalms 42:2; 63:1). Jesus meets the soul's thirst with water of life (John 4:13 ff; Joh 6:35; 7:37). It is said of the heavenly bliss, they shall hunger no more; neither thirst any more (Revelation 7:16-17; compare Isaiah 49:10)'. The functional definition is: 'lacking a basic need of life'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Joh 19:30; 13:1; 18:4; Lu 9:31; 12:50; 18:31; 22:37; Ac 13:29 exp: Mt 27:46. That the. Ps 22:15; 69:21 General references. exp: Mr 15:36; Lu 23:3'.

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C19-S37 (Verse 29) the reaction to what Jesus said.

Equivalent Section: the circumstances there.

Now there was set a vessel full of vinegar:.

Equivalent Section: the reaction of the soldiers.

and they filled a spunge with vinegar,
and put it upon hyssop,
and put it to his mouth..

Please see the note for 2Corinthians 4:7 about the word vessel. Webster's 1828 dictionary defines this word as: 'n. L. vas, vasis. this word is probably the English vat. 1. A cask or utensil proper for holding liquors and other things, as a tun, a pipe, a puncheon, a hogshead, a barrel, a firkin, a bottle, a kettle, a cup, a dish, etc. 2. In anatomy, any tube or canal, in which the blood and other humors are contained, secreted or circulated, as the arteries, veins, lymphatics, spermatics, etc. 3. In the physiology of plants, a canal or tube of very small bore, in which the sap is contained and conveyed; also, a bag or utricle, filled with pulp, and serving as a reservoir for sap; also, a spiral canal, usually of a larger bore, for receiving and distributing air. 4. Any building used in navigation, which carries masts and sails, from the largest ship of war down to a fishing sloop. In general however, vessel is used for the smaller ships, brigs, sloops, schooners, luggers, scows, etc. 5. Something containing. Vessels of wrath, in Scripture, are such persons as are to receive the full effects of God's wrath and indignation, as a punishment for their sins. Vessels of mercy, are persons who are to receive the effects of God's mercy, or future happiness and glory. chosen vessels, ministers of the gospel, as appointed to bear the glad news of salvation to others; called also earthen vessels, on account of their weakness and frailty'.

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: ', to put or pour in, till the thing will hold no more'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill. The functional definition for this word is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised'. Please see the note for Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition for this word is: 'Replete; having within its limits all that it can contain'. Please also see the note for Colossians 2S6 about the word fullness.

We find forms of the word vinegar in: Numbers 6:3; Ruth 2:14; Psalms 69:21; Proverbs 10:26; Proverbs 25:20; Matthew 27:34; Matthew 27:48, Mark 15:36, Luke 23:36; John 19:29 and John 19:30. Fausset's Bible Dictionary defines this word as: 'Hebrew chomets, Greek oxos. Wine soured. Acid and unpalatable (Pr 10:26), yet to thirsty labourors the acid relieved thirst (Ru 2:14). So it was used by Roman soldiers, pure, or mixed with water and called posca. Pourer on nitre or potash it causes effervescence (Pr 25:20). Instead of cordials, Christ's enemies gave Him on the cross first vinegar mixed with gall (Mt 27:34), and myrrh (Mr 15:23); which after tasting He declined, for He would not encounter sufferings in a state of stupefaction by the myrrh; to criminals it would have been a kindness, to the Sinbearer it was meant as an insult (Lu 24:53). Toward the close of His crucifixion, to fulfill Scripture He cried "I thirst," and vinegar was brought which He received (Joh 19:28; Mt 27:48).'. Morrish Bible Dictionary defines this word as: 'This was a thin sour wine, that might be called either wine or vinegar, there being other words for wine of a better quality. It was the drink of the reapers and of the Roman soldiers. It is represented as intoxicating, and as irritating to the teeth. "As vinegar upon nitre natron, an alkali, so is he that singeth songs to a heavy heart." Pr 25:20. Its acidity is referred to in Pr 10:26. Vinegar was offered to the Lord mingled with myrrh or gall, and He refused it; but He received the vinegar when He had said, 'I thirst,' according to the prophecy "In my thirst they gave me vinegar to drink." Nu 6:3; Ru 2:14; Ps 69:21; Mt 27:34,48, etc.'.

We find forms of the word hyssop in: Exodus 12:22; Leviticus 14:4; Leviticus 14:6; Leviticus 14:49; Leviticus 14:51; Leviticus 14:52; Numbers 19:6; Numbers 19:18; 1Kingsi 4:33; Psalms 51:7; John 19:29; Hebrews 9:19. Fausset's Bible Dictionary defines this word as: 'Not our "hyssop," the Hyssopus officinalis, which is not found in Syria or Arabia. "The hyssop that springeth out of the wall," being the smallest of plants, can hardly be the one used for sprinkling, but is a tufty wall fern, a miniature hyssop with lance-shaped leaves (1Ki 4:33). Maimonides makes the sprinkling hyssop to be the marjoram (origanum) with long, straight stalk, downy leaf, and white blossom (Ex 12:22); common in Palestine and near mount Sinai; an aromatic plant. J. F. Royle thought that the caper plant (Capparis spinosa) meets all the requirements of Scripture: 1. It is found in Egypt, the desert, and Palestine. 2. It grows among stones and upon walls, and trails like a bramble, in contrast to the stately cedar of Lebanon (compare Jg 9:15). 3. It has a long stick or stem (Joh 19:29, compare Mt 27:48) wherewith the sponge of vinegar might be lifted to our Lord. 4. It has the requisites needed for purifying. Its Arab name asuf is akin to ezowb). It is "a bright green creeper which climbs out of the fissures of the rocks" (Stanley). It is used medicinally for cleansing, as in ulcers, leprosy, etc. (Pliny H.N., 20, section 59). However, the "scarlet" band may have tied the hyssop on the cedar to make it convenient for sprinkling. Septuagint and Heb 9:19 translates ezob "hyssop." Maimonides says the legal hyssop was used as a condiment. Porphyry (De Abstin., 4:7) says the Egyptian priests ate it mixed with their bread; so the marjoram (zaatar) is used in a mixture, dukkah, a food of the poorer classes (Lane, Modern Egypt, 1:200; Ex 12:22; Le 14:4-51; Nu 19:6,18; Ps 51:7). The reason why the soldiers presented to Christ a sponge attached to the end of a "reed" (calamus), with hyssop, was, as the vinegar would quench His thirst, so the aromatic scent of the hyssop would refresh Him. So it is associated with the fragrant "cedar wood" in Le 14:4,6,51. So that the Greek "hyssop" and the origanum or marjoram of the Jewish tradition seem the plant intended. Gesenius includes under ezob the hyssop of the shops, and other aromatic plants, mint, wild marjoram, etc.; so that a suitable sprinkler could be always found, whether in Jerusalem or the desert.'.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'was set. Mt 27:34,48; Mr 15:36; Lu 23:36 hyssop. this hyssop is termed a reed by Matthew and Mark; and it appears that a species of hyssop, with a reedy stalk, about two feet long, grew about Jerusalem. Ex 12:22; Nu 19:18; 1Ki 4:33; Ps 51:7 General references. exp: Mr 15:36; Lu 23:36.'.

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C19-S38 (Verse 30) the last living action on the cross.

Equivalent Section: the last saying on the cross.

When Jesus therefore had received the vinegar,
he said,
It is finished:.

Equivalent Section: Jesus choose to die physically.

and he bowed his head,
and gave up the ghost..

Please see the notes in the Sequence of the Crucifixion of Jesus found in the Gospel Time Sequence Study, and the Prophecies and Prophecies Fulfilled Sections in the Significant Gospel Events Study, and the Table of Miracles in the Gospels, to find links to where the other Gospels report parallel accounts of this chapter. Please also see the note for John 19:26 for the 'Eight Sayings from the Cross'.

Earlier Jesus was offered vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. this is assumed to be because gall dulled the senses and it was offered to Him as an insult. However, when it was offered plain, as was done here, Jesus did drink. The vinegar, and put it upon hyssop, supposedly, restored the senses. Jesus did not 'slip into death', as some would claim, but He gave up the ghost (choose when to die) as our Gospel literally tells us.

Here we see that he died physically. However, by His resurrection He conquered death (1 Corinthians 15:54-57). in this death He experienced nakedness (John 19:23; Psalm 22:18); the full thrust of the curse (Galatians 3:13); sorrow (Isaiah 53:3); and separation from God (Matthew 27:46). Cruel thorns were placed on His head (John 19:2), and He sweat great drops of blood (Luke 22:44). The soldier's weapon pierced Him (John 19:34), finally ending a series of violent acts (Luke 22:63; Matthew 27:26, Matthew 27:29-30; Isaiah 52:14; etc.). But through His suffering He overcame the curse and redeemed His fallen creation. As a result, many children have been brought forth (Hebrews 2:9-10), children reborn into a glorious state through His suffering.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the note above about the word vinegar. There were several types which include a sour wine. However, in this instance it was not that type.

Please see the note for Matthew 19:1 about the word finish. Webster's 1828 defines the word finish as: 'complete; as, to finish a house; to finish a journey. Thus the heavens and the earth were finished. Gen. 2. 2. to make perfect. Episodes, taken separately, finish nothing. 3. to bring to an end; to end; to put an end to. Seventy weeks are determined on thy people, and on thy holy city, to finish the transgression, and make an end of sins. Dan. 9. 4. to perfect; to accomplish; to polish to the degree of excellence intended. in this sense it is frequently used in the participle of the perfect tense as an adjective. It is a finished performance. He is a finished scholar'. Webster's 1828 defines the word finished as: 'Completed; ended; done; perfected. 2. a. Complete; perfect; polished to the highest degree of excellence; as a finished poem; a finished education'.

Please see the note for Philippians 2:9-11 about the word bow. The functional definition for this word is: ' A shortened version of the rainbow and indicates a curved form'.

Please see the note for Mark 15:37 about the word ghost (lowercase). The functional definition for this word is: 'the spirit of a physical man'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It is. Joh 19:28 (Gr) Joh 4:34; 17:4; Ge 3:15; Ps 22:15; Isa 53:10,12; Da 9:24,26; Zec 13:7; Mt 3:15; Ro 3:25; 10:4; 1Co 5:7; Col 2:14-17; Heb 9:11-14,22-28; 10:1-14; 12:2 exp: Re 16:17. and he. Joh 10:11,18; Mt 20:28; 27:50; Mr 15:37; Lu 23:46; Php 2:8; Heb 2:14-15 General references. exp: Mr 15:36-37; Lu 23:36.'.

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C19-S39 (Verse 31) the religious concerns of the Jews.

What they were.

The Jews therefore,
because it was the preparation,
that the bodies should not remain upon the cross on the sabbath day,
(See Below),
besought Pilate that their legs might be broken,
and that they might be taken away..

Why.

(for that sabbath day was an high day).

Once more we see that the Jews were concerned with the outward forms of their religion with no understanding of the spiritual meaning. Deuteronomy 21:22-23 says: And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.. That entire chapter is talking about family relations and inheritance. While the Jews, in this instance, were concerned with this curse, they had, earlier, said Then answered all the people, and said, His blood be on us, and on our children. (Matthew 27:25). That brought a more direct curse upon their children than this sentence could have done.

In addition, Our sentence says that they were concerned because it was the preparation for an high day sabbath. Our sentence in Deuteronomy tells us that this curse could happen if a body remained all night upon the tree. That was any night. However, they were only concerned about what had become their holiday. They were like a lot of people are about Christmas. Yes, Christmas is at the wrong time of year and was based upon a pagan holiday and lots of other things. however, it is supposed to celebrate our salvation being provided. Instead, it is the largest merchandising event of the year all around the world. Even people who know nothing about the Bible and true salvation celebrate Christmas. Today, like the Jews of that day, the physical celebration is what truly concerns people and they have not true concern for God and the spiritual.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

We find forms of the words prepare / preparation occurring 202 times in 194 verses of the Bible, 47 times in the New Testament and, in this Gospel, in: John 14:2; John 14:3; John 19:14; John 19:31; John 19:42. Webster's 1828 defines the word prepare as: 'In a general sense, to fit, adapt or qualify for a particular purpose, end, use, service or state, by any means whatever. We prepare ground for seed by tillage; we prepare cloth for use by dressing; we prepare medicines by pulverization, mixture, etc.; we prepare young men for college by previous instruction; men are prepared for professions by suitable study; holiness of heart is necessary to prepare men for the enjoyment of happiness with holy beings. 2. to make ready; as, to prepare the table for entertaining company. 3. to provide; to procure as suitable; as, to prepare arms, ammunition and provisions for troops; to prepare ships for defense. Absalom prepared him chariots and horses, and fifty men to run before him. 2 Sam.15. 4. to set; to establish. The Lord hath prepared his throne in the heavens. Ps.103. 5. to appoint. It shall be given to them for whom it is prepared. Matt.20. 6. to guide, direct or establish. 1 Chron. 29.
PREPA'RE, v.i. to make all things ready; to put things in suitable order; as, prepare for dinner. 1. to take the necessary previous measures. Dido preparing to kill herself. 2. to make one's self ready. Prepare to meet thy God, O Israel. Amos.4.'.

Thompson Chain Topics provides references for the word Preparation as: 'Day of: Mt 27:62; Mr 15:42; Lu 23:54; Joh 19:14. Divine Preparation for the Needs of Believers: Overflowing Blessings: Ps 23:5. Treasures of Goodness: Ps 31:19; 63:10; Isa 64:4; Jon 4:6. A Spiritual Feast: Mt 22:4. A Glorious Inheritance: Mt 25:34; Lu 2:31; 14:17. A heavenly Home: Joh 14:2; 1Co 2:9; Heb 11:16. See Blessings. ForBlessings: SPIRITUAL PREPARATION, steps required in: Abandonment of idols: 1Sa 7:3; 2Ch 19:3. Cleansing of God's temple: 2Ch 29:15. Returning unto the Lord: Lu 1:17. Personal purification: 2Ti 2:21. PREPARATION PRECEDES BLESSING, general illustrations of: No Water for the army until ditches were dug: 2Ki 3:16-17. No Oil until the vessels were gathered: 2Ki 4:3-4. No Healing until the leper had dipped seven times: 2Ki 5:10. No Messiah until the way had been prepared: Isa 40:3. No Harvest until the ground had been broken up: Ho 10:12. No Reconciliation without repentance: Joe 2:12-13. No Vision without obedience: Joh 9:7. No Resurrection until the stone is removed: Joh 11:39. No Entrance into heaven without cleansing: Re 7:13-14. Spiritual: Abandonment of idols: 1Sa 7:3; 2Ch 19:3. Cleansing of God's temple: 2Ch 29:15. Returning unto the Lord: Lu 1:17. Personal purification: 2Ti 2:21'.

Please see the note for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. Please also see the note for Colossians C1S6 about the phrase body of Christ. Please also see the note for 1Peter 4:15 about the word busybody.

Please see the note for Hebrews 4:6-7 about the word remain. The functional definition is: 'To continue; to be left after a part or others have past'.

Please see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. That note has links to several places in the Gospels where Jesus did things on the sabbath day which went against the religious rules of the Jews. That sentence, in Matthew, tells us For the Son of man is Lord even of the sabbath day, which means that He was the one to determine what could or could not be done on the sabbath day. The religious leaders did not have that right. In addition, Mark 2:27-8 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. Further, Mark 2:27-8 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. The functional definition is: 'a day to rest from our work and fellowship with God'. Please also see the Chapter 5 Summary for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders.

Please see the note for 2Corinthians 12:8 about the word besought. The functional definition is: 'the past-tense form of the word beseech'. Please also see the note for Romans C12S1 about the word beseech. The functional definition is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the note for Luke 12:39 about the word broken. Webster's 1828 defines this word as: 'Past-tense for Break / Brake. Parted by violence'. Please also see the note for Romans C11S21 about the phrase broken off.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'because. Joh 19:14,42; Mt 27:62; Mr 15:42 that the. De 21:22-23 that sabbath. Le 23:7-16 their. Lactantius says that it was a custom to break the legs of criminals upon the cross; which was done, we are told, at the instep with an iron mallet; and appears to have been a kind of coup de grace, the sooner to put them out of pain. Joh 19:1; Pr 12:10; Mic 3:3 General references. exp: Mt 27:38; Lu 23:54.'.

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C19-S40 (Verse 32) the soldiers did as requested.

Then came the soldiers,
and brake the legs of the first,
and of the other which was crucified with him..

This sentence is clear in itself. The soldiers did what the Jews requested and that the Roman Government leaders ordered. This allowed the men to die quicker. It ended their suffering, in this world, quicker and allowed the removal of their bodies, from the crosses, before night. The reason for this was explained for the prior sentence.

Please see the note for Luke 3:14 about the word soldier. The Morrish Bible Dictionary defines this word as: 'Apart from the common application of this term (for which see ARMY, ARMOUR, etc.) it is used in the N.T. for the service of a Christian. Two things are said of the Christian soldier. He must "endure hardness," that is, share in the suffering incident to warfare; and he must not entangle "himself with the affairs of this life, that he may please him who hath chosen him to be a soldier": that is, be quite free to obey his Captain in all things. As explained by the centurion, "I say to this man Go, and he goeth; and to another, Come, and he cometh;" so the Christian servant is under authority, and unhesitating obedience is what should characterise the soldier of Jesus Christ: he must be prepared to endure hardships, and to suffer with his Captain. Mt 8:9; 2Ti 2:3-4'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of the first. Joh 19:18; Lu 23:39-43 General references. exp: Mt 27:38.'.

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C19-S41 (Verse 33-34) they treated Jesus differently.

Equivalent Section: What they did not do.

But when they came to Jesus,
and saw that he was dead already,
they brake not his legs:.

Equivalent Section: What they did instead.

But one of the soldiers with a spear pierced his side,
and forthwith came there out blood and water..

The next three sentences are added to tell us that John is providing eye witness testimony and scriptural testimony to the statement that Jesus literally physically died. This is important so that we can dispute lies from devils who wish to dispute the doctrine of resurrection. With out a true death there can not be a true resurrection. These sentences fulfill the prophecies of Exodus 12:46; Numbers 9:12; Psalms 22:14; Psalms 22:16-17; Psalms 34:20 and Zechariah 12:10.

I have been told that the blood and water coming from the side is a physical sign of a broken heart. I can not say that this is medically true but it makes great preaching.

One of the soldiers with a spear pierced his side in order to do his job and verify death. There are times that people appear dead but are not truly dead. That is why many people have a funeral place remove all blood from a (supposedly) body and replace it with another fluid. While they did not do that to Jesus, this sentence assures us that He really was dead. This sentence proves that all who claim otherwise are liars

Please see the note for 1Timothy 6:10 about the word pierce. Webster's 1828 defines this word as: 'v.t. pers. 1. to thrust into with a pointed instrument; as, to pierce the body with a sword or spear; to pierce the side with a thorn. 2. to penetrate; to enter; to force a way into; as, a column of troops pierced the main body of the enemy; a shot pierced the ship. 3. to penetrate the heart deeply; to touch the passions; to excite or affect the passions. 1 Tim.6. 4. to dive or penetrate into, as a secret or purpose.
PIERCE, v.i. pers. to enter; as a pointed instrument. 1. to penetrate; to force a way into or through anything. the shot pierced through the side of the ship. Her tears will pierce into a marble heart. 2. to enter; to dive or penetrate, as into a secret. She would not pierce further into his meaning than himself should declare. 3. to affect deeply'.

Please see the note for Matthew 13:5 about the word forthwith. Webster's 1828 defines this word as: 'adv. forth and with. Immediately there fell from his eyes as it had been scales; and he received his sight forthwith. Acts. 9.'.

Please see note for Colossians C1S3 about the word blood. The functional definition is: 'the physical basis of life'. Please see the note for Matthew 26:28 about the phrase blood of Christ. Please see the note for 1Corinthians 10:16-LJC about the phrase Christ and blood.

Please see the note for Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 27:38.
came. Joh 13:8-10; Ps 51:7; Eze 36:25; Zec 13:1; Mt 27:62; Ac 22:16; 1Co 1:30; 6:11; Eph 5:26; Tit 2:14; 3:5-7; Heb 9:13,22; 10:19-22; 1Pe 3:21; 1Jo 1:6-9; 5:6,8; Re 1:5; 7:14 General references. exp: Mt 27:38.'.

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C19-S42 (Verse 35) the basis of this Gospel.

Equivalent Section: John was an eye witness.

And he that saw it bare record,
and his record is true :.

Equivalent Section: John wrote this testimony so that people might believe.

and he knoweth that he saith true,
that ye might believe..

John 19:33 through John 19:37 tell us that John is providing eye witness testimony and scriptural testimony to the statement that Jesus literally physically died. This is important so that we can dispute lies from devils who wish o dispute the doctrine of resurrection. With out a true death there can not be a true resurrection. These sentences fulfill the prophecies of Exodus 12:46; Numbers 9:12; Psalms 22:14; Psalms 22:16-17; Psalms 34:20 and Zechariah 12:10.

in this sentence we have John's eye witness testimony of the literal physical death of Jesus. Twice within this sentence we see John say that this statement is true. This fulfills the legal requirement of two witnesses and any who deny this truth will be persecuted in God's court for their denial. Further, John says that he provides this testimony that ye might believe. The people who deny this truth refuse to believe even though the required evidence is provided.

Please see the note for John 12:17 about the word bare. The functional definition for this word is: 'to expose completely with no cover nor obscuring of view'. Many people think this is similar to the word bear (verb), only in as different tense. However, the two words are not related.

Please see the notes for 2Corinthians 1:23 and Philippians 1:8 about the word record. The functional definition is: 'Witness; used both of a person, as in Php 1:8, 'God is my record', and 2Co 1:23, 'I call God for a record', and in the sense of 'evidence, testimony,' as in the common phrase 'bear record' which is equivalent to "testify"'.

Please see the note for John 1:9 for links to every place within this Gospel where we find any form of the word true. The true Biblical definition is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' i's a lie. Something that is true matches what God reveals in His unchanging word'. That note has a lot more important information and links to every place in this Gospel where we find forms of this word. In addition, it explains how to use the link in the sentence outline above.

Please see the note for Please see the note for John 3:16 about the word believeth. The functional definition for this word is: 'a lifestyle belief'. Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. All true Biblical belief results in action based upon that belief'. Please see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please see the note for John 6:40 about the phrase believe on. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage. Please also see the note for John 12:42 which also has links to every place, in this Gospel, where we find the phrase believe in and the difference in definitions between believe in and believe on.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that. Joh 19:26; 21:24; Ac 10:39; Heb 2:3-4; 1Pe 5:1; 1Jo 1:1-3 that ye. Joh 11:15,42; 14:29; 17:20-21; 20:31; Ro 15:4; 1Jo 5:13 General references. exp: Mt 27:38.'.

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C19-S43 (Verse 36) Why things were done as reported in this chapter.

For these things were done,
that the scripture should be fulfilled,
A bone of him shall not be broken..

The scriptural references for this sentence are in the paragraph above. These scriptural references show the fulfillment of prophecy and provide another legal evidence of the literal physical death of Jesus.

Please see the note for Luke 24:39 about the word bone. The functional definition for this word is: 'The framework of the body. Breaking them expresses overwhelming sorrow, which prostrates body and mind (Isa 38:13)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that the. Ex 12:46; Nu 9:12; Ps 22:14; 34:20; 35:10 General references. exp: Ps 34:20.'.

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C19-S44 (Verse 37) Further fulfilled scripture.

And again another scripture saith,
They shall look on him whom they pierced..

Please see the note for Philippians 2:4 about the word look. The functional definition is: 'The primary sense is to stretch, to extend, to shoot, hence to direct the eye. We observe its primary sense is nearly the same as that of seek. Hence, to look for is to seek'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'They. Ps 22:16-17; Zec 12:10; Re 1:7'.

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C19-S45 (Verse 38) the permission to remove the body of Jesus from the cross.

Equivalent Section: Who did it.

And after this Joseph of Arimathaea,
being a disciple of Jesus,
but secretly for fear of the Jews,
besought Pilate that he might take away the body of Jesus :.

Equivalent Section: Government approval.

and Pilate gave him leave..

Here we see that Joseph of Arimathaea overcame his fear of the Jews enough to do this act. In the second next sentence we are told that Nicodemus joined him. Finally, we are told that certain women stayed through everything, from when He was led out to be crucified through placing His body in the tomb. While we must recognize, and applaud, their courage, we should also recognize that the rules for men and women are different. Therefore, while not necessarily less, the consequences for women are different.

Please see the note for Romans C16S33 about the word secret. The functional definition is: 'hid; concealed from the notice or knowledge of all persons except the individual or individuals concerned'.

Please see the notes for Romans C11S25; Philippians 1:12-14 and Fear the Lord about the word fear. The true Biblical definition of this word is not 'deep abiding respect' or a 'deep sense of reverence' as many people teach but it is 'an absolute knowledge that God will hurt me if I deliberately disobey His command'.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'ppr. Bestowing; confering; imparting; granting; delivering.
GIV'ING, n. the act of confering'. Please see the note for 2Corinthians 9:8-11 about the word given. Please see the note for 2Corinthians 9:7 about the word giver.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Joseph. Mt 27:57-60; Mr 15:42-46; Lu 23:50 but. Joh 9:22; 12:42; Pr 29:25; Php 1:14 General references. exp: Mr 15:42; Lu 23:52.'.

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C19-S46 (Verse 38) the action to remove the body of Jesus from the cross.

He came therefore,
and took the body of Jesus..

The other Gospels give different details of these events and the reader should also read those accounts to have the full details.

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C19-S47 (Verse 39) Nicodemus also helped.

And there came also Nicodemus,
which at the first came to Jesus by night,
and brought a mixture of myrrh and aloes,
about an hundred pound weight..

The first and second phrases of this sentence are referencing when Nicodemus first came to Jesus as a lost man in Chapter 3. Therefore, at that time, Nicodemus regarded Jesus to be just a man at that time. Then in John 7:50 we read that Nicodemus was a believer, but didn't have the courage to openly declare his belief. Now, he comes openly. This is the way of many believers.

These spices, myrrh and aloes, were used to preserve the body after death, for a short time. Psalms 16:10 says: For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.. Lazarus was in the grave four days and we were told that his body was corrupted (John 11:39). However, Jesus was in the grave only three days and three nights (Matthew 12:40; Matthew 26:61; Matthew 27:40; Matthew 27:63; Mark 14:58; Mark 15:29; John 2:19; John 2:20) and had all of these spices to preserve His body.

Think about this statement. An hundred pound weight is a lot of preserving spices. It probably was more than normal. However, we can believe that Nicodemus was obeying God, which is why there was so much and also is, probably, part of the reason why John reports this volume

Psalms 16:10 says: For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Acts 13:37 tells us this truth with: But he, whom God raised again, saw no corruption. the body of Jesus saw no corruption while He was in the grave. Peter's message in Acts 2:27-31 referenced this truth. Paul also referenced this truth in Acts 13:34-37. Finally, 1Peter 1:18 says, that our redemption our inheritance (eternal life in heaven) are dependent upon the precious blood of Christ, as of a lamb without blemish and without spot. Jesus Christ could not provide these if He were corrupted in any way.

Leviticus 22:25 tells us that any sacrifice which has corruption will not be acceptable. Christ is our uncorrupted sacrifice (Ephesians 5:2). Matthew 7:18; Matthew 12:33 and Luke 6:43 all tell us that: A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.. Christ makes sure that we receive the fruit of the Spirit, (Galatians 5:22; Ephesians 5:9) and He could not do that if He were corrupted. Further, Psalms 49:9 says: That he should still live for ever, and not see corruption. this Psalm is talking about how there is no man who can do this in their own natural power, which shows us the difference of Jesus. While we could go to many more references within the Bible, these should suffice to convince any reasonable person.

Please see the note for John 3:1 about Nicodemus. He was Pharisee and a ruler of the Jews who received true Biblical salvation as shown by his changed life.

Please see the note for John 11:10 about the word night. The functional definition for this word is: 'The part of the day when the sun does not shine. This word is often used symbolically for the absence of the influence from God'. Please also see the note for Matthew 25:6 about the word midnight.

Please see the note for Mark 15:23 about the word myrrh. The functional definition for this word is: 'Fausset's Bible Dictionary defines this word as: 'Hebrew mor from maarar "to drop," and lot. An ingredient of the holy anointing oil (Ex 30:23), typical of Messiah's graces (Ps 45:8) as well as the church's through Him (Song of Solomon). In Song 1:13 translated "a scent box of myrrh." the mowr is the Balsamodendron myrrha, which yields myrrh, of the order Terebinth aceae. the stunted trunk has a light gray odorous bark. It grew in Arabia around Saba; the gum resin exudes in drops which harden on the bark, and the flow is increased by incision into the tree. It is a transparent, brown, brittle, odorous substance, with bitter taste. the "wine mingled with myrrh," offered to but rejected by Jesus on the cross, was embittered by it. As it stupefies the senses He would not have that which mitigates death's horrors, but would meet it in full consciousness. It was one of the three offerings of the wise men (Mt 2:11). Nicodemus brought it to embalm His sacred body (Joh 19:39). Bal is its Egyptian name, bol the Sanskrit and Hindu. Lot is not strictly myrrh but ladanum, the resinous exudation of the Cistus ("rock rose") Creticus, growing in Gilead where no myrrh grew, and exported into Egypt (Ge 37:25; 43:11). "Odorous, rather green, easy to soften, fat, produced in Cyprus" (Dioscorides i. 128); abounding still in Candia (Crete), where they gather it by passing over it an instrument composed of many parallel leather thongs, to which its gum adheres'.

We find forms of the word aloes in: Numbers 24:6; Psalms 45:8; Proverbs 7:17; Song 4:14; John 19:39. Easton's Bible Dictionary defines this word as: '(Heb. 'ahalim), a fragrant wood (Nu 24:6; Ps 45:8; Pr 7:17; Song 4:14), the Aquilaria agallochum of botanists, or, as some suppose, the costly gum or perfume extracted from the wood. It is found in China, Siam, and Northern India, and grows to the height sometimes of 120 feet. this species is of great rarity even in India. there is another and more common species, called by Indi and aghil, whence Europe and have given it the name of Lignum aquile, or eagle-wood. Aloewood was used by the Egyptians for embalming dead bodies. Nicodemus brought it (pounded aloe-wood) to embalm the body of Christ (Joh 19:39); but whether this was the same as that mentioned elsewhere is uncertain.
The bitter aloes of the apothecary is the dried juice of the leaves Aloe vulgaris'.

Please see the note for Luke 19:13 about the word pound. Easton's Bible Dictionary defines this word as: '(1.) A weight. Heb maneh, equal to 100 shekels (1Ki 10:17; Ezr 2:69; Ne 7:71-72). Gr. litra, equal to about 12 oz. avoirdupois (Joh 12:3; 19:39).
(2.) A sum of money; the Gr. mna or mina (Lu 19:13,16,18,20,24-25). It was equal to 100 drachmas, and was of the value of about $3, 6s. 8d. of our money'.

Please see the note for John 6:7 about the word weight. The functional definition for this word is: 'heavy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Nicodemus. Joh 3:1-21; 7:50-52; Mt 12:20; 19:30 a. Joh 12:7; 2Ch 16:14; Song 4:6,14 General references. exp: Mt 26:12; Lu 23:52.'.

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C19-S48 (Verse 40) the preparation for burial.

Then took they the body of Jesus,
and wound it in linen clothes with the spices,
as the manner of the Jews is to bury..

This sentence tells us how they prepared the body of Jesus in a hurried manner because there was limited time due to the preparation for the high sabbath day. The other Gospels tell us that they came on Sunday to finish the job and found that He had risen. Therefore, this amount of preparation was all that was needed for the three days and three nights that He was in the grave.

Please see the note for Luke 16:19-21 about the word linen. Easton's Bible Dictionary defines this word as: '(1.) Heb, pishet, pishtah, denotes "flax," of which linen is made (Isa 19:9); wrought flax, i.e., "linen cloth", Le 13:47-48,52,59; De 22:11. Flax was early cultivated in Egypt (Ex 9:31), and also in Palestine (Jos 2:6; Ho 2:9). Various articles were made of it: garments (2Sa 6:14), girdles (Jer 13:1), ropes and thread (Eze 40:3), napkins (Lu 24:12; Joh 20:7), turb and (Eze 44:18), and lamp-wicks (Isa 42:3). (2.) Heb buts, "whiteness;" rendered "fine linen" in 1Ch 4:21; 15:27; 2Ch 2:14; 3:14; Es 1:6; 8:15, and "white linen" 2Ch 5:12. It is not certain whether this word means cotton or linen. (3.) Heb bad; rendered "linen" Ex 28:42; 39:28; Le 6:10; 16:4,23,32; 1Sa 2:18; 2Sa 6:14, etc. It is uniformly used of the sacred vestments worn by the priests. the word is from a root signifying "separation." (4.) Heb shesh; rendered "fine linen" Ex 25:4; 26:1,31,36, etc. In Pr 31:22 it is rendered in Authorized Version "silk," and in Revised Version "fine linen." the word denotes Egyptian linen of peculiar whiteness and fineness (byssus). the finest Indian linen, the finest now made, has in an inch one hundred threads of warp and eighty-four of woof; while the Egyptian had sometimes one hundred and forty in the warp and sixty-four in the woof. this was the usual dress of the Egyptian priest. Pharaoh arrayed Joseph in a dress of linen (Ge 41:42). (5.) Heb 'etun. Pr 7:16, "fine linen of Egypt;" in Revised Version, "the yarn of Egypt." (6.) Heb sadin. Pr 31:24, "fine linen;" in Revised Version, "linen garments" (Jg 14:12-13; Isa 3:23). from this Hebrew word is probably derived the Greek word sindon, rendered "linen" in Mr 14:51-52; 15:46; Mt 27:59. The word "linen" is used as an emblem of moral purity (Re 15:6). In Lu 16:19 it is mentioned as a mark of luxury.'.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'.

Please see the note for Luke 23:56 about the word spices. Easton's Bible Dictionary defines this word as:: 'aromatic substances, of which several are named in Ex 30. they were used in the sacred anointing oil (Ex 25:6; 35:8; 1Ch 9:29), and in embalming the dead (2Ch 16:14; Lu 23:56-24:1; Joh 19:39-40). Spices were stored by Hezekiah in his treasure-house (2Ki 20:13; Isa 39:2)'.

Please see the note for 1Peter C1S4 about the word manner: (singular). The functional definition is: 'way of performing or executing'.

Please see the note for Colossians 2:10-12 about the word buried. The functional definition for this word is: 'To deposit a deceased person in the grave; to inter a corpse; to entomb'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'wound. Joh 11:44; 20:5-7; Ac 5:6 General references. exp: Mt 26:12; Lu 23:52; Ac 5:6.'.

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C19-S49 (Verse 41) Where Jesus was buried.

First Step: the place.

Now in the place where he was crucified there was a garden;.

Second Step: What was there.

and in the garden a new sepulchre,
wherein was never man yet laid..

Our sentence starts with the word Now, which means: 'after considering what was just said'. Our prior sentences told us that they had a time limit. After all that had happened, they did not want another fight with the religious leaders of the Jews, which they would have had if they spent too much time and did not quit by the time specified by religious rules for the sabbath. Therefore, our sentence tells us that they took advantage of a sepulchre which was near by. John tells us that it was a new sepulchre, wherein was never man yet laid. However, while this was important spiritually and important in order to avoid corruption, I personally doubt if these men were considering those things. I believe that God took care of things which are important, but which they didn't consider, just like He still does for His children who are trying to serve Him.

In our First Step we see the preparation made by God and in the Second Step we see God's servants using those preparations.

We find forms of the word garden occurring 65 times in 59 verses of the Bible and, in the New Testament, in: Luke 13:19; John 18:1; John 18:26; John 19:41; John 20:15. Webster's 1828 defines this word as: 'A piece of ground appropriated to the cultivation of herbs, or plants, fruits and flowers; usually near a mansion-house. Land appropriated to the raising of culinary herbs and roots for domestic use, is called a kitchen-garden; that appropriated to flowers and shrubs is called a flower garden; and that to fruits, is called a fruit garden. But these uses are sometimes blended. 2. A rich, well cultivated spot or tract of country; a delightful spot. the intervals on the river Connecticut are all a garden. Lombardy is the garden of Italy. Garden, in composition, is used adjectively, as garden-mold, a rich fine mold or soil; garden-tillage, the tillage used in cultivating gardens.
G`ARDEN, v.i. to layout and to cultivate a garden; to prepare ground to plant and till it, for the purpose of producing plants, shrubs, flowers and fruits.'. Easton's Bible Dictionary defines this word as: 'mentioned in Scripture, of Eden (Ge 2:8-9); Ahab's garden of herbs (1Ki 21:2); the royal garden (2Ki 21:18); the royal garden at Susa (Es 1:5); the garden of Joseph of Arimathea (Joh 19:41); of Gethsemane (Joh 18:1). The "king's garden" mentioned 2Ki 25:4; Ne 3:15, was near the Pool of Siloam. Gardens were surrounded by hedges of thorns (Isa 5:5) or by walls of stone (Pr 24:31). "Watch-towers" or "lodges" were also built in them (Isa 1:8; Mr 12:1), in which their keepers sat. On account of their retirement they were frequently used as places for secret prayer and communion with God (Ge 24:63; Mt 26:30-36; Joh 1:48; 18:1-2). the dead were sometimes buried in gardens (Ge 23:19-20; 2Ki 21:18,26; 1Sa 25:1; Mr 15:46; Joh 19:41). (See Paradise.)'.

Torrey's Topical Textbook provides references for the word garden as: 'Often made by the banks of rivers: Nu 24:6. KINDS OF, MENTIONED IN SCRIPTURE;: Herbs: De 11:10; 1Ki 21:2. Cucumbers: Isa 1:8. Fruit trees: Ec 2:5-6. Spices, etc: Song 4:16; 6:2. Often enclosed: Song 4:12. Often refreshed by fountains: Song 4:15. Taken care of by gardeners: Joh 20:15. Lodges erected in: Isa 1:8. OFTEN USED FOR Entertainments: Song 5:1. Retirement: Joh 18:1. Burial places: 2Ki 21:18,26. Idolatrous worship: Isa 1:29; 65:3. Blasting of, a punishment: Am 4:9. Jews ordered to plant, in Babylon: Jer 29:5,28. OF EDEN Planted by the Lord: Ge 2:8. Called the garden of the Lord: Ge 13:10. Called the garden of God: Eze 28:13. Had every tree good for food: Ge 2:9. Watered by a river: Ge 2:10-14. Man placed in, to dress and keep: Ge 2:8,15. Man driven from, after the fall: Ge 3:23-24. Fertility of Canaan like: Ge 13:10; Joe 2:3. The future state of the Jews shall be like: Isa 51:3; Eze 36:35. ILLUSTRATIVE Of the church: Song 5:1; 6:2,11. (Enclosed,) of the pleasantness, fruitfulness, and security of the church: Song 4:12. (Well watered,) of spiritual prosperity of the church: Isa 58:11; Jer 31:12. (When dried up,) of the wicked: Isa 1:30'.

We find forms of the word sepulchre occurring 70 times in 64 verses of the Bible, 39 times in 36 verses of the New Testament and, in the Gospel of John, in: John 19:41, John 19:42; John 20:1; John 20:2; John 20:3; John 20:4; John 20:6; John 20:8; John 20:11. Easton's Bible Dictionary defines this word as: 'first mentioned as purchased by Abraham for Sarah from Ephron the Hittite (Ge 23:20). this was the "cave of the field of Machpelah," where also Abraham and Rebekah and Jacob and Leah were burried (79:29-32). In Ac 7:16 it is said that Jacob was "laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem." It has been proposed, as a mode of reconciling the apparent discrepancy between this verse and Ge 23:20, to read Ac 7:16 thus: "And they [i.e., our fathers] were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the son] of Sychem." in this way the purchase made by Abraham is not to be confounded with the purchase made by Jacob subsequently in the same district. of this purchase by Abraham there is no direct record in the Old Testament.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and in. Joh 20:15; 2Ki 23:30; Isa 22:16; Mt 27:60,64-66; Lu 23:53 General references. exp: Lu 23:52.'.

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C19-S50 (Verse 42) the grave was chosen for convenience.

First Step: the action of convenience.

There laid they Jesus therefore because of the Jews' preparation day;.

Second Step: Why.

for the sepulchre was nigh at hand..

Please see the note for the Sequence of the Crucifixion of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter. John 19:38 through John 19:42 tell us about the burial of the body of Jesus. This particular sentence fulfills the prophecy of Isaiah 53:9.

This sentence continues the message of the prior sentence. As explained in the note above, these men did not want another fight with the religious leaders of the Jews, which they would have had if they spent too much time and did not quit by the time specified by religious rules for the sabbath. Therefore, our sentence tells us that they took advantage of a sepulchre which was near by. Please see the prior note for more details.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for John 19:41 about the word sepulchre. The functional definition for this word is: 'a place for burial'.

Please see the notes for 1Corinthians C12S12; Colossians C2S7 about the word hand. The functional definition is: 'close by, within reach of the hand'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'laid. Ps 22:15; Isa 53:9; Mt 12:40; Ac 13:29; 1Co 15:4; Col 2:12 because. Joh 19:14,31 General references. exp: Lu 23:52,54.'.

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John Chapter 20

links to sentences in this chapter:

C20-S1 (Verse 1), C20-S2 (Verse 2), C20-S3 (Verse 3), C20-S4 (Verse 4), C20-S5 (Verse 5), C20-S6 (Verse 6-7), C20-S7 (Verse 8), C20-S8 (Verse 9), C20-S9 (Verse 10), C20-S10 (Verse 11-12), C20-S11 (Verse 13), C20-S12 (Verse 13), C20-S13 (Verse 14), C20-S14 (Verse 15), C20-S15 (Verse 15), C20-S16 (Verse 15), C20-S17 (Verse 16), C20-S18 (Verse 16), C20-S19 (Verse 17), C20-S20 (Verse 18), C20-S21 (Verse 19), C20-S22 (Verse 20), C20-S23 (Verse 20), C20-S24 (Verse 21), C20-S25 (Verse 22-23), C20-S26 (Verse 24), C20-S27 (Verse 25), C20-S28 (Verse 25), C20-S29 (Verse 26), C20-S30 (Verse 27), C20-S31 (Verse 28), C20-S32 (Verse 29), C20-S33 (Verse 30-31)'.

Please use This link to see the chapter summary.

Chapter theme: the Resurrection and Meeting Disciples

This chapter tells us about the resurrection and the events immediately following it when the resurrected Lord Jesus presented himself to His disciples. The Bible does not call Him Lord Jesus before the resurrection, even though different people called Him Lord. He also did not act in that office, before the resurrection, other than to make promises about future judgment. in this chapter we see Him presenting Himself as Lord, which He did not do before the resurrection.

To the best that I can find, the resurrected Lord Jesus only revealed himself to the saved after the resurrection. Before His death and resurrection, He put up with insults and more from lost people because He was acting as the messenger for God the Father, After His resurrection, He was no longer in that role. in this chapter, He sends the saved to fulfill that role.

in this chapter, we see that He has returned to His role as Lord and is making a clear difference between the saved and the lost. After His resurrection, He only deals with the saved. He will judge the saved at the judgment seat of Christ. The lost will face God the Father at the great white throne judgment and, there, they can expect no mercy from God the Father because they rejected His salvation.

This chapter deals with how the Lord Jesus dealt with the church when they were assembled together in the upper room. It shows how He deals with the church as a whole. The last chapter deals with Peter and others back-sliding. It shows how the Lord Jesus deals with us individually, especially when the saved mess up and try to stop serving Him.

The events of the Resurrection of Jesus have parallel accounts in all of the Gospels but the details vary between the various Gospels because the different authors present different points of view. There are no conflicts between the Gospels on these events. Please see the note for the Sequence of the Resurrection of Jesus, found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter.

Lazarus was in the grave four (4) days and he stinketh. (John 11:39). He saw corruption but Jesus did not because Jesus was in the grave only three days and three nights (Matthew 12:40; Matthew 26:61; Matthew 27:40; Matthew 27:63; Mark 14:58; Mark 15:29; John 2:19; John 2:20 all tell us that Jesus would be in the grave three days and three nights. We are told about this prophecy being fulfilled in Matthew 28; Mark 16; Luke 24 and John 20.

In John 20:1-18; Matthew 28:6; Mark 16:6 and Luke 24:6, Jesus rose from the dead.

Matthew 28:9-10 tells us that Jesus met the other women and gave them a similar message as the angel gave to them at the sepulchre. This appearance was after He dealt with Mary Magdalene. Please see the note for John 20:17 for the explanation of this truth.

How Jesus dealt with Mary Magdalene in a personal way, as recorded in John 20:10-18 are only found in that Gospel.

In John 20:19; John 20:26; Mark 16:14 and Luke 24:36, Jesus appears in closed room twice.

John 20:24-25 tells us that thomas refused to believe. Then John 20:26 tells us Jesus returned after eight days and dealt with thomas.

In John 16:20 we read: your sorrow shall be turned into joy and John 16:22 says: your heart shall rejoice, and your joy no man taketh from you. While the interpretation of these two promises apply to the disciples who saw the risen savior, we can also expect some application to us because of John 20:29.

Please see the Detail Note for John 20:31 to see links where we are told that the Son of God is Christ.

We see the exact phrase of: the Christ in Matthew 16:16; Matthew 16:20; Matthew 26:63; Mark 8:29; Mark 14:61; Luke 3:15; Luke 9:20; Luke 22:67; John 1:20; John 1:41; John 3:28; John 4:29; John 4:42; John 7:41; John 10:24; John 10:27; John 20:31; 1John 2:22; 1John 5:1. One of the most common usages of this phrase is to associate the Christ with the Son of God. Thus we see that a major part of the argument here was over the Deity of Jesus. The main reason for that argument was that the rulers of the Jews were denying this truth because it threatened their personal power and position. Please see the section on Prophecies Fulfilled, found in the Study called Significant Gospel Events for links to this truth including links to the Old Testament.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-2. Mary comes to the sepulchre;
3-10. so do Peter and John, ignorant of the resurrection.
11-18. Jesus appears to Mary Magdalene,
19-23. and to his disciples.
24-29. the incredulity and confession of thomas.
30-31. the Scripture is sufficient to salvation.'.

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C20-S1 (Verse 1) the women return to finish the preparations for burial.

The first day of the week cometh Mary Magdalene and other women early,
when it was yet dark,
unto the sepulchre,
and seeth the stone taken away from the sepulchre..

Please see the note for the Sequence of the Resurrection of Jesus found in the Study called Significant Gospel Events to find links to where the other Gospels report parallel accounts of this chapter. It is very easy to misunderstand the sequence and if some doctrine is dependent upon the sequence, then it is easy to end up with doctrinal error.

The phrase seeth the stone taken away from the sepulchre is also reported in: Matthew 28:2-4; Mark 16:2 and Luke 24:2.

The phrase seeth the stone taken away from the sepulchre lets us know that this event took place after the events which are not reported in this Gospels. In particular, Matthew 27:62-66 tells us that the Jewish leaders requested a watch on the sepulchre because Jesus said that He would rise from the dead and they wanted to assure that there was no fraudulent claim of resurrection. Pilate granted their request. Then Matthew 28:2-4 tells us that the watch for fear of him the keepers did shake, and became as dead men. There were other events which are reported in the other Gospels, but what is important for this sentence is that Mary Magdalene could not ask the watch what happened. Our next sentence tells us that she ran and gave one report at this time and then, later, gave another report. The important application is to be careful reporting something before you know all of the facts, especially if what you plan to report is upsetting.

Since it was yet dark, there is a good chance that the watch was not seen even though they were still there.

Here we see that many tasks related to burial are given to women to do. Because of the time limit, they could not do everything, which was normally dome, before the High day sabbath. Therefore, they returned to finish the job as soon as they were allowed to do so.

Below is a sequence of events from the Treasury of Scripture Knowledge. While that commentary is very good, there are times when what it provides can be misleading or even wrong. In my opinion, it is better than most other commentaries but all probably contain some error. Therefore, it is dangerous to 'take a stand' based upon a commentary.

The Treasury of Scripture Knowledge, below, claims that Mary Magdalene went to the sepulchre twice, the first time alone. Yes, I believe that the claim of her going there twice is correct. However, all of the Gospels say that there were a group of women who went together. There can be arguments about the exact order of events after that, but all of the Gospels are clear on this first event of the day. Luke uses the word they, which is a plural form of pronoun, and each of the other Gospels name several women. Therefore, be careful about believing what commentaries say without personally verifying the claims before you accept them.

The phrase first day of the week occurs in: Matthew 28:1; Mark 16:2; Mark 16:9; Luke 24:1; John 20:1; John 20:19; Acts 20:7; 1Corinthians 16:2. This day is called 'Sunday'. The church meets on 'Sunday' to celebrate the resurrection of the Lord. The church no longer keeps the religious part of the Mosaic Law, which includes the commandment to keep holy the sabbath (Exodus 20:8). [Ask anyone from the religions who claim we have to keep it to name the 50 sabbaths which are not on Saturday.] It was exactly this failure to properly study all of the scriptures, and to understand the Biblical truths about sabbath which let the Roman Catholic Church to start teaching the doctrinal error called 'Good Friday'.

True believers meet on Sunday (the first day of the week) to celebrate the Lord's resurrection. It is when true believers meet to worship God collectively and to bring in their tithes and offerings to God's storehouse.

The phrase when it was yet dark lets us know that this was before sun rise. While not making it absolutely clear, this phrase, to the true Bible student, points them to the fact that the Jewish calendar and all measurements of time were different from those used by us tday. Therefore, arguments about Biblical measurements of time must use the Biblical way of measuring time in order to avoid doctrinal error.

Please see the note for Matthew 20:1 about the word early. Webster's 1828 defines this word as: 'In advance of something else; prior in time; forward; as early fruit, that is, fruit that comes to maturity before other fruit; early growth; early manhood; early old age or decrepitude, that is, premature old age. So an early spring; an early harvest. 2. First; being at the beginning; as early dawn. 3. Being in good season; as, the court met at an early hour.
EARLY, adv. er'ly. Soon; in good season; betimes; as, rise early; come early; begin early to instill into children principles of piety. those who seek me early shall find me. Prov.8'.

Please see the note for Romans 13:12; John 8:12 about the word darkness. It has links to every place in this Gospel where forms of this word are used. The symbolic definition for this word is: 'lack of spiritual light and guidance from God'.

Please see the note for John 19:41 about the word sepulchre. The functional definition for this word is: 'a place for burial'.

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition is: 'The same composition as a rock or a pebble but with a size between the two'. Please also see the note for Ephesians 2:20 about the phrase corner stone. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'first. Joh 20:19,26; Ac 20:7; 1Co 16:2; Re 1:10 cometh. Mary Magdalene, as well as Peter, was evidently at the sepulchre twice on that mourning of the resurrection. the first time of her going was some short time before her companions, the other Mary and Salome (Mt 28:1); and observing that the stone had been removed, she returned to inform Peter and John. In the meantime, the other Mary and Salome came to the sepulchre, and saw the angel, as recorded by Matthew and Mark. While these women returned to the city, Peter and John went to the sepulchre, passing them at some distance, or going another way, followed by Mary Magdalene, who stayed after their return. this was her second journey; when she saw two angels, and then Jesus himself, as here related; and immediately after Jesus appeared to the other women, as they returned to the city. (Mt 28:9-10.) In the meantime Joanna and her company arrived at the sepulchre, when two angels appeared to them, and addressed them as the one angel had done the other women, (Lu 24:1-10.) they immediately returned to the city, and by some means found the apostles before the others arrived, and informed them of what they had seen; upon which Peter went a second time to the sepulchre, but saw only the linen clothes lying. (Lu 24:12.) Mt 28:1-10; Mr 16:1-2,9; Lu 24:1-10 the stone. Mt 27:60,64-66; 28:2; Mr 15:46; 16:3-4 General references. exp: Lu 24:2,22.'.

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C20-S2 (Verse 2) Mary Magdalene runs to tell others about a problem.

Then she runneth,
and cometh to Simon Peter,
and to the other disciple,
whom Jesus loved,
and saith unto them,
They have taken away the Lord out of the sepulchre,
and we know not where they have laid him..

In context, the next few sentences tell us that this message was very upsetting to Peter and John. In addition, our prior chapter told us that Jesus was put into a sepulchre which really belonged to someone else. They used a sepulchre which was convenient because there was a religiously imposed time limit on how long they had to prepare His body. They probably planned on moving His body as soon as they could, but now the body appears to be missing.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about Simon Peter.

Please see the note for Galatians C2-S6 about the name of Peter. The functional definition is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary.

Please see the note for John 19:41 about the word sepulchre. The functional definition for this word is: 'a place for burial'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to the. Joh 13:23; 19:26; 21:7,20,24 they have taken. Joh 20:9,13,15; Mt 27:63-64 General references. exp: Lu 24:2,22; Joh 11:34.'.

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C20-S3 (Verse 3) Peter and John ran to verify the report.

Peter therefore went forth,
and that other disciple,
and came to the sepulchre..

Our next sentence tells us that they ran, and the sentences after that, until 20:10, tell us about their arrival and their verifying the report from Mary.

in this sentence we see that both Peter and John responded. There is reason to believe that they were separate from the other disciples since we read of no similar response form them.

Please see the note for John 19:41 about the word sepulchre. The functional definition for this word is: 'a place for burial'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 24:12'.

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C20-S4 (Verse 4) Peter and John ran.

Equivalent Section: Both ran.

So they ran both together:.

Equivalent Section: John was faster.

and the other disciple did outrun Peter,
and came first to the sepulchre..

Here we see that John did outrun Peter. John 20:2 through John 20:9 go together to tell us the response by Peter and John to the report from Mary. The note for John 20:2 explains their strong emotional reaction.

Please see the note for John 19:41 about the word sepulchre. The functional definition for this word is: 'a place for burial'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'outrun. 2Sa 18:23; Le 13:30; 1Co 9:24; 2Co 8:12'.

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C20-S5 (Verse 5) John arrived.

First Step: John looked.

And he stooping down,
and looking in,
saw the linen clothes lying;.

Second Step: John stopped.

yet went he not in..

Here we see that, even though John did outrun Peter, went he not in. Apparently, John was more cautious than Peter and stopped to observe and evaluate before proceeding.

John 20:2 through John 20:9 go together to tell us the response by Peter and John to the report from Mary. The note for John 20:2 explains their strong emotional reaction.

Please see the note for Luke 24:12 about the word stoop. Webster's 1828 defines this word as: 'v.i. 1. to bend the body downward and forward; as, to stoop to pick up a book. 2. to bend or lean forward; to incline forward in standing or walking. We often see men stoop in standing or walking, either from habit or from age. 3. to yield; to submit; to bend by compulsion; as, Carthage at length stooped to Rome. 4. to descend from rank or dignity; to condescend. IN modern days, attention to agriculture is not called stooping in men of property. Where men of great wealth stoop to husbandry, it multiplieth riches exceedingly. 5. to yield; to be inferior. these are arts, my prince, in which our Zama does not stoop to Rome. 6. to come down on prey, as a hawk. the bird of Jove stoopd from his airy tour, two birds of gayest plume before him drove. 7. to alight from the wing. And stoop with closing pinions from above. 8. to sink to a lower place. Cowering low with blandishments, each bird stoopd on his wing'.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'saw. Joh 11:44; 19:40'.

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C20-S6 (Verse 6-7) Peter arrived.

Then cometh Simon Peter following him,
and went into the sepulchre,
and seeth the linen clothes lie,
And the napkin,
that was about his head,
not lying with the linen clothes,
but wrapped together in a place by itself..

Here we see that, as many have preached, Peter was not cautious but rushed right in. Our sentence also tells us what they saw.

John 20:2 through John 20:9 go together to tell us the response by Peter and John to the report from Mary. The note for John 20:2 explains their strong emotional reaction.

It has been said that the fact that the napkin, that was about his head was separated from the rest of the linen clothes shows that what was found in the sepulchre was deliberate. If someone had stolen the body, they would not have put the napkin...wrapped together in a place by itself, even if they had discarded the linen clothes.

It can be assumed that the linen clothes was different from how Lazarus was wrapped for burial because Lazarus had to be loosed and there would not have been enough time to do that before the sabbath. Such wrapping was probably what was planned for when the women returned to the sepulchre.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about Simon Peter.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition is: 'To go after or behind; to walk'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me.

Please see the note for John 19:41 about the word sepulchre. The functional definition for this word is: 'a place for burial'.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'.

We find forms of the word napkin in: Luke 19:20; John 11:44; John 20:7. Easton's Bible Dictionary defines this word as: '(Gr. soudarion, Joh 11:44; 20:7; Lat. sudarium, a "sweat-cloth"), a cloth for wiping the sweat from the face. But the word is used of a wrapper to fold money in (Lu 19:20), and as an article of dress, a "handkerchief" worn on the head (Ac 19:12).'.

Please see the note for Luke 2:7 about the word wrap. Webster's 1828 defines this word as: 'Wound; folded; inclosed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 6:67-69; 18:17,25-27; 21:7,15-17; Mt 16:15-16; Lu 22:31-32 exp: Lu 24:3.
General references. Joh 11:44 exp: Lu 24:3.'.

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C20-S7 (Verse 8) John entered and believed.

Then went in also that other disciple,
which came first to the sepulchre,
and he saw,
and believed..

John 20:2 through John 20:9 go together to tell us the response by Peter and John to the report from Mary. The note for John 20:2 explains their strong emotional reaction.

Here we see that John believed even though he only had the evidence presented for the basis of his belief. He is to opposite of thomas.

Please see the note for John 19:41 about the word sepulchre. The functional definition for this word is: 'a place for burial'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and he. Joh 20:25,29; 1:50'.

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C20-S8 (Verse 9) John believed before knowing scripture.

For as yet they knew not the scripture,
that he must rise again from the dead..

John 20:2 through John 20:9 go together to tell us the response by Peter and John to the report from Mary. The note for John 20:2 explains their strong emotional reaction.

Our sentence starts with the word for and tells why the prior sentence is true. John had no scriptural basis but he still believed based upon what he saw and what he remembered that Jesus had said.

Please see the note for 1Corinthians C15S32 about the word raise. The functional definition is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrases resurrection of Christ and resurrection of Jesus. Please also see the note for Colossians 2S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for John 6:39 for links to every place in the Gospel of John where we find forms of the word rise or of the word resurrection.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'They. Mt 16:21-22; Mr 8:31-33; 9:9-10,31-32; Lu 9:45; 18:33-34; 24:26,44-46 that. Ps 16:10; 22:15,22-31; Isa 25:8; 26:19; 53:10-12; Ho 13:14; Ac 2:25-32; 13:29-37; 1Co 15:4'.

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C20-S9 (Verse 10) the disciples left.
Then the disciples went away again unto their own home.

John 20:2 through John 20:9 go together to tell us the response by Peter and John to the report from Mary. The note for John 20:2 explains their strong emotional reaction.

This is where things start getting confusing and different commentators have different sequences of events. Here it literally says that they went...unto their own home. Other places tell of others going homeans of Jesus meeting disciples in Galilee. Yet we also read about their meeting Jesus in the upper room and that was where they were on the first day of the week, which was the day that He rose from the dead. Therefore, it appears as if they were using the upper room as a meeting place (church) and going home, and other places, from time to time but returning to the upper room to be with others. Different Gospels report Jesus meeting different places at different times and the exact sequence can be difficult to specify precisely. That said, I believe that the Study called Significant Gospel Events is accurate in the sequence provided.

in this sentence we are told that the disciples went away again unto their own home. at this point they couldn't figure out what happened and, I believe, they just wanted to be alone for a while. However, they later returned to the upper room to be with other believers. When things are not going the way we wish, we are better being with other believers than we are being alone.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'went. Joh 7:53; 16:32'.

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C20-S10 (Verse 11-12) Mary Magdalene received a blessing for staying and weeping.

Equivalent Section: Mary Magdalene stayed when the others left.

But Mary stood without at the sepulchre weeping:.

Equivalent Section: Mary Magdalene received an answer that the others missed.

and as she wept,
she stooped down,
and looked into the sepulchre,
And seeth two angels in white sitting,
the one at the head,
and the other at the feet,
where the body of Jesus had lain..

Please read this chapter, in your Bible, and check the Sequence of the Resurrection of Jesus found in the Gospel Time Sequence Study, and the Prophecies and Prophecies Fulfilled Sections in the Significant Gospel Events Study, and the Table of Miracles in the Gospels to find links to where the other Gospels report parallel accounts of this chapter. Without doing these things the sequence and context might get confusing for someone who is trying to understand the events in the order in which they happened. Jesus appeared, on several different occasions, to several different believers as reported in this sentence and other places in the New Testament. Jesus appeared after His resurrection to Mary Magdalene and other women as reported in Matthew 28:1-10, Mark 16:9 and John 20:11-17.

Mary Magdalene came to the sepulchre with other women. She separated from them and had a separate set of experiences before she met back up with them and all of the women reported to the eleven in the upper room. in this sentence we see that Peter and John have left her and she is by herself. When she looked into the sepulchre, And seeth two angels in white sitting, she, apparently, met the same angels who had talked to the other women earlier in the day. The events with the other women are reported in the other Gospels.

at this point she still does not know that Jesus has risen but she is concerned about the proper care of His body.

Please see the note for John 19:41 about the word sepulchre. The functional definition for this word is: 'a place for burial'.

We find forms of the word weep occurring 104 times in 96 verses of the Bible, 35 times in 31 verses of the New Testament and, in the Gospel of John, in: John 11:31; John 11:33; John 16:20; John 20:11; John 20:13; John 20:15. Webster's 1828 defines this word as: 'to express sorrow, grief or anguish by outcry. this is the original sense. But in present usage, to manifest and express grief by outcry or by shedding tears. They all wept sore, and fell on Paul's neck, and kissed him. Acts 20. Phocion was rarely seen to weep or to laugh. 2. to shed tears from any passion. Persons sometimes weep for joy. 3. to lament; to complain. Numbers 11.
WEEP, v.t. 1. to lament; to bewail; to bemoan. We wandring go through dreary wastes, and weep each others woe. 2. to shed moisture; as, to weep tears of joy. Groves whose rich trees wept odrous gum and balm. 3. to drop; as the weeping amber. 4. to abound with wet; as weeping grounds.'.

Nave's Topical Bible provides references for the word weep as: 'General scriptures concerning: Ro 12:15; 1Co 7:30. In destruction: Mt 8:12; 22:13; 24:51; 25:30. None in heaven: Re 7:17. Penitential: Jer 50:4; Joe 2:12. Instances of penitential: the Israelites: Jg 2:4-5. Peter: Mt 26:75; Mr 14:72; Lu 22:62. While doing good: Ps 126:5-6. Forothers: Jer 9:1. On account of tribulation: Jer 22:10; Am 5:16-17. INSTANCES OF: Of Abraham for Sarah: Ge 23:2. Of Esau: Ge 27:38. Of Jacob and Esau: Ge 33:4. Of Jacob: Ge 37:35. Of Joseph: Ge 42:24; 43:30; 45:2,14; 46:29; 50:1,17. Of Hannah: 1Sa 1:17. Of Jonathan and David: 1Sa 20:41. Of David: 2Sa 1:17; 3:32; 13:36; 15:23,30; 18:33. Of Hezekiah: 2Ki 20:3; Isa 38:3. Of Jesus: Over Jerusalem: Lu 19:41. At the grave of Lazarus: Joh 11:35. Of Mary, when she washed the feet of Jesus: Lu 7:38; Joh 11:2,33. Of Mary Magdalene: Joh 20:11. Of Paul: Ac 20:19; Php 3:18'.

Thompson Chain Topics provides references for the word weep as: 'In Grief: Ge 21:16; 27:38; 1Sa 1:7; 11:4; 2Sa 3:16; 15:30; 2Ki 8:11; 20:3; Ezr 3:12; Ps 137:1; Ac 20:37. Caused by Sin: Ge 27:34; De 1:45; Isa 15:3; Jer 3:21; Mr 14:72; Lu 6:25'.

Please see the notes for 2Corinthians 13:1 and Colossians C3S13 about the phrase two or three witnesses. The functional definition is: 'the legal requirement for a court to accept testimony'. Our sentence uses the phrase two angels to provide a legal witness that their message came from God.

Please see the notes for 1Corinthians C13S1; Significant Gospel Events and Significant New Testament Events about the word angel. The functional definition is: 'Literally, a messenger; one employed to communicate news or information from one person to another at a distance. But appropriately, 2. A spirit, or a spiritual intelligent being employed by God to communicate his will to man. Hence angels are ministers of God, and ministering spirits'. Please also see the note for Jude 1:7 about the word archangel.

Please see the note for Matthew 5:36 about the word white. The functional definition for this word is: 'a symbol of purity (2Ch 5:12; Ps 51:7; Isa 1:18; Re 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment "white as the light" (Mt 17:2, etc.).'.

Please see the note for Luke 1:76 about the word feet. Fausset's Bible Dictionary defines this word as: 'n. plu of foot. Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh 13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jo 1:9.) So the priests in entering the house of God (Ex 30:19). It was an act of humble deference to guests to wash the feet (Lu 7:38-44; 1Ti 5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Ga 5:13). the sandals were taken off in entering a house, hence the command to Moses (Ex 3:5) and to Joshua (Jos 5:15); compare Ec 5:1. to put them on was to prepare for active duty (Eze 24:17); whereas mourners went barefoot (2Sa 15:30). to "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa 24:3; compare margin 2Ki 18:27). Putting the feet on captives' necks, as Joshua did (Jos 10:24), symbolizes complete mastery (Ps 110:1; 1Co 15:25; Isa 60:14).'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Joh 16:6.
seeth. Mt 28:3-5; Mr 16:5-6; Lu 24:3-7,22-23 in. 2Ch 5:12; Da 7:9; Mt 17:2; Ac 1:10; Re 3:4; 7:14 General references. exp: Joh 16:6.'.

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C20-S11 (Verse 13) the angels asked Mary a question.

And they say unto her,
Woman,
why weepest thou?.

They ask Mary Magdalene this question to get hew attention and to get her talking to them instead of thinking about what she believes.

Please see the note for John 20:11-12 about the word weep. The functional definition for this word is: 'To express sorrow, grief or anguish by outcry. to manifest and express grief by outcry or by shedding tears.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Woman. Joh 2:4; 19:26 why. Joh 20:15; 14:27-28; 16:6-7,20-22; 1Sa 1:8; Ps 43:3-5; Ec 3:4; Jer 31:16; Lu 24:17; Ac 21:13 General references. exp: Joh 16:6.'.

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C20-S12 (Verse 13) Mary answers the question.

She saith unto them,
Because they have taken away my Lord,
and I know not where they have laid him..

Here we see the answer from Mary to these angels. She is concerned about the body of Jesus because she does not realize that he is risen. He is still he Lord even if He did die.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Because. Joh 20:2 General references. exp: Joh 16:6.'.

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C20-S13 (Verse 14) Mary saw Jesus but did not realize Who she saw.

And when she had thus said,
she turned herself back,
and saw Jesus standing,
and knew not that it was Jesus..

Please read this chapter, in your Bible, and check the Sequence of the Resurrection of Jesus found in the Gospel Time Sequence Study, and the Prophecies and Prophecies Fulfilled Sections in the Significant Gospel Events Study, and the Table of Miracles in the Gospels to find links to where the other Gospels report parallel accounts of this chapter. These few sentences tell us about Jesus appearing, after His resurrection, to Mary Magdalene. People might argue about this being a miracle, but here Jesus is, alive and walking around and this is the first time that He appears to someone who is human. The watch. acted like they were dead when they saw the angel, so they did not see the resurrected Lord Jesus. The angels saw Him before Mary, but they are not human.

Here we see the first reported miracle which occurred after Lord Jesus rose from the dead. He is reported to do this more than once but never before the resurrection.

There can be many reasons why Mary did not recognize Jesus. He could have prevented it. However, I believe that a lot of the reason was that she was so upset that she wasn't really looking at what was around her. Think about meeting two angels and then ignoring them. That should be a clue about how upset she was at that time.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and saw. Song 3:3-4; Mt 28:9; Mr 16:9 and knew. Joh 8:59; 21:4; Mr 16:12; Lu 4:30; 24:16,31 General references. exp: Lu 24:16; Joh 16:6.'.

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C20-S14 (Verse 15) Jesus asks the same question as the angels.

Jesus saith unto her,
Woman,
why weepest thou?.

Here we see Jesus ask Mary the same question as the angels asked her. In our next sentence we see Jesus add another question to get Mary to pay more attention to what is around her. However, she s so upset that none of these questions work.

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C20-S15 (Verse 15) Jesus asks Mary another question.
whom seekest thou?

This question is added to the prior sentence and the explanation is in the note above.

Please see the notes for 1Corinthians C10S24 about the word seek. The functional definition is: 'To go in search or quest of'. Please also see The S and P's of 2Timothy 1.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whom. Joh 1:38; 18:4,7; Song 3:2; 6:1; Mt 28:5; Mr 16:6; Lu 24:5 General references. exp: Joh 16:6.'.

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C20-S16 (Verse 15) Mary asks to receive the body of Jesus.

She,
supposing him to be the gardener,
saith unto him,
Sir,
if thou have borne him hence,
tell me where thou hast laid him,
and I will take him away..

Here we see that Mary is so upset and focused on her grief that she still does not pay attention to whom she is talking to. Her phrase of: I will take him away shows how upset she was because it is almost always impossible for a woman to carry the dead body of a man. However, she only wants to see the body of Jesus treated with proper respect. Think about how few people today show true respect for our Lord Jesus Christ and compare their treatment to this account of Mary's true respect.

Please see the note for Luke 24:37 about the word suppose. Webster's 1828 defines this word as: 'to lay down or state as a proposition or fact that may exist or be true, though not known or believed to be true or to exist; or to imagine or admit to exist, for the sake of argument or illustration. Let us suppose the earth to be the center of the system, what would be the consequence? When we have as great assurance that a thing is, as we could possibly, supposing it were, we ought not to doubt of its existence. 2. to imagine; to believe; to receive as true. Let not my lord suppose that they have slain all young men, the king's sons; for Ammon only is dead. 2 Sam.13. 3. to imagine; to think. I suppose, If our proposals once again were heard-- 4. to require to exist or be true. the existence of things supposes the existence of a cause of the things. One falsehood supposes another, and renders all you say suspected. 5. to put one thing by fraud in the place of another. Not in use'.

Please see the note for John 19:41 about the word garden. The functional definition for this word is: 'A piece of ground appropriated to the cultivation of herbs, or plants, fruits and flowers'.

Please see the noteMatthew 21:30 about the word sir. The Morrish Bible Dictionary defines this word as: 'In Ge 43:20 the word is adon, often translated 'Lord.' In the Acts (except in Ac 16:30) the word is ἀνίρ, 'man,' and is used as a term of respect. In all other places in the N.T. the word is κύριος, commonly translated 'Lord': in these cases the context determines how it should be rendered'.

Please see the note for Luke 11:46 about the word borne. Webster's 1828 defines this word as: 'pp. of bear. Carried; conveyed; supported; defrayed'.

Please see the note for Matthew 17:20 about the word hence. Webster's 1828 defines this word as: 'adv. hens. 1. from this place. Arise, let us go hence. John 14. I will send thee far hence to the Gentiles. Acts.22. 2. from this time; in the future; as a week hence; a year hence. 3. from this cause or reason,noting a consequence, inference or deduction from something just before stated. Hence perhaps it is, that Solomon calls the fear of the Lord, the beginning of wisdom. It sometimes denotes an inference or consequence, resulting from something that follows. Whence come wars and fightings among you? Come they not hence, even from your lusts--James 4. 4. from this source or original. All other faces borrowed hence-- Hence signifies from this, and from before hence is not strictly correct. But from hence is so well established by custom, that it may not be practicable to correct the use of the phrase. Hence is used elliptically and imperatively, for go hence; depart hence; away; be gone. Hence, with your little ones. Hence, as a verb, to send off, as used by Sidney, is improper.'.

Please see the note for Matthew 18:31 about the words tell / told. The functional definition for the word tell is: 'to communicate to others'. The functional definition for the word told is: 'the past tense form of the word tell'. Please also see the note for Matthew 22:15 about the word talk. The functional definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please see the note for 1Peter 2:15 about the phrase will of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. 1Sa 1:16; Mt 12:34 General references. exp: Joh 16:6.'.

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C20-S17 (Verse 16) Jesus lets Mary know Whom she is talking to.

Jesus saith unto her,
Mary..

Here we see Jesus finally get through Mary's grief to reach her mind. He did it with only saying her nameans that worked because of their deep personal intimate relationship. How many people, who claim to be saved, go through long periods of deep sorrow and similar emotions and never receive relief? Such people never built their own deep personal relationship with Jesus when they had the opportunity.

Think about this. Mary Magdalene saw the risen Jesus first and received the first personal comfort from Him. Peter and John had been to the sepulchre and left without Jesus appearing to them. Jesus did send a message specifically to Peter. John was the disciple whom Jesus loved. Yet either of them believed Jesus when He prophesied His own death. Mary Magdalene did believe and she received a closer relationship, and greater blessings, because she believed what Jesus said even when 'the important people' didn't believe.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Mary. Joh 10:3; Ge 22:1,11; Ex 3:4; 33:17; 1Sa 3:6,10; Isa 43:1; Lu 10:41; Ac 9:4; 10:3'.

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C20-S18 (Verse 16) Mary recognizes Jesus.

First Step: Mary acknowledges that she recognizes Jesus

She turned herself,
and saith unto him,
Rabboni;.

Second Step: John gives the interpretation which assures this meaning.

which is to say,
Master..

The entire account of Jesus dealing with Mary Magdalene is only found in this Gospel. Please remember that John wrote his Gospel that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. True belief is not just receiving God's life at our initial salvation, but it is also growing God's life in us through developing our ongoing personal relationship with Jesus. Thus, this entire account about Mary Magdalene is here to encourage us to do like Mary and develop our own deep personal relationship with Jesus. When we are like her and willing to believe even what 'the important people' don't believe, but what is in the Bible, then we can expect to receive the same type of personal help like Mary received in this account.

in this sentence, we see that Mary finally recognizes Jesus. We see it by the way that she addresses Him. The word Rabboni was: 'the most honourable of all the titles'. This is in respect to the lesser titles of Rabbon and Rabbi and Rab. Think of the difference between an instructor, someone with a Masters degree, someone with a Doctorate and some Doctor with a world class reputation as the best in their field.

We find forms of the word Rabboni only in this sentence. However, Easton's Bible Dictionary says: 'occurs only twice in the New Testament (Mr 10:51, A.V., "Lord," R.V., "Rabboni;" Joh 20:16). It was the most honourable of all the titles.'. This title was 'more honourable' than Rabbi please see the note for John 1:38 about the word Rabbi. The functional definition for this word is: 'master, teacher'.

Please see the section on the Minor Titles of the Son of God for other titles like this one. The title in this sentence is Rabboni.

Please see the note for 1Peter 2:18 about the word master. The functional definition is: 'A man who rules, governs or directs either men or business'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'She. Ge 45:12; Song 2:8-17; 3:4; 5:2; Mt 14:27 Rabboni. Joh 20:28; 1:38,49; 3:2; 6:25; 11:28; 13:13; Mt 23:8-10'.

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C20-S19 (Verse 17) Jesus uses Mary as His messenger.

Equivalent Section: Jesus warns Mary what not to do.

First Step: Jesus warns Mary to not touch Him.

Jesus saith unto her,
Touch me not;.

Second Step: He says why.

for I am not yet ascended to my Father:.

Equivalent Section: Jesus tells Mary what not to do.

First Step: Jesus says what to say.

but go to my brethren,
and say unto them,
I ascend unto my Father,
and your Father;.

Second Step: Jesus adds that my Father is God.

and to my God,
and your God..

Here we see that even a touch would defile the risen Lord Jesus. Later He told people to touch Him, but not here before He ascend unto my Father, and your Father; and to my God, and your God.

Here we see how deeply He cared for Mary. People would understand if He refused to take a chance on being defiled by a touch and talked to Mary after it no longer mattered. Think about all He went through to get to this point and on how everyone throughout all time was dependent upon His doing everything as required. However, He knew that He could control things and, instead of taking absolutely no chance, He comforted Mary because of their deep personal relationship. Please notice that he did not do the same for anyone else including Peter and John. In addition, while we read that Jesus appeared to the other women (Matthew 28:1-10), we also read that they came and held him by the feet, and worshipped him. Therefore, obviously, this happened after Jesus had ascended unto my Father, and your Father; and to my God, and your God.

in this sentence we see Jesus give a message to Mary, and use her as His messenger, in a way that He did not do with anyone else including Peter and John. Lots of people like to make a big deal about the difference between male and female. However, here we see that the level of our personal relationship with Jesus is more important than if we are male or female.

This sentence does not directly say, but implies, that Jesus would return and talk to the other believers after He ascended. We know from the Gospel accounts that this happened. However, before the others saw Him, that occurrence required much faith. Here we see Jesus send a message of comfort when He was delayed in His personal appearance to those who loved Him.

Please see the note for Colossians C2-S11 about the word touch. The functional definition for this word is: 'To come in contact with'.

Please see the note for John 6:62 about the word ascend. The functional definition is: 'To move upwards; to mount; to go up; to rise, whether in air or water, or upon a material object'.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the being who passes his character to the son'. In context with 1:14 we see that God wants to be a Father to all men.

Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. The Biblical usage of this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please also see the note for 1Corinthians C6S10; Galatians C1-S1 about the word brother. Please also see the note for RomansC12S8 about the word brotherly.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Touch. Or rather, "embrace me not," or, "cling not to me," me G3361 mou G3450 hapsomai, "Spend no more time with me now in joyful gratulations: for I am not yet immediately going to ascend to my Father; you will have several opportunities of seeing me again; but go and tell my disciples that I shall depart to my Father and your Father." Joh 20:27; 2Ki 4:29; 7:9; Mt 28:7,9; Lu 10:4 my brethren. Ps 22:22; Mt 12:50; 25:40; 28:10; Ro 8:29; Heb 2:11-13 I ascend. Joh 13:1,3; 14:2,6,28; 16:28; 17:5,11,25; Ps 68:18; 89:26; Lu 24:49-51; Eph 1:17-23; 4:8-10; 1Pe 1:3 your Father. Joh 1:12-13; Ro 8:14-17; 2Co 6:18; Ga 3:26; 4:6-7; 1Jo 3:2; Re 21:7 your God. Ge 17:7-8; Ps 43:4; 48:14; Isa 41:10; Jer 31:33; 32:38; Eze 36:28; 37:27; Zec 13:7-9; Heb 8:10; 11:16; Re 21:3 General references. exp: Ga 3:26.'.

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C20-S20 (Verse 18) Mary delivers the message along with the other women.

Mary Magdalene came and told the disciples that she had seen the Lord,
and that he had spoken these things unto her..

Here we see that Mary Magdalene did as Jesus told her to do. The other Gospels tell us that the other women, who had been at the sepulchre, also reported to the people who were in the upper room. (Luke 24:13 names the other women). While I personally believe that all, or at least most, of the women testified that the risen Lord Jesus had spoken to them, John reports only that the risen Lord Jesus had spoken to Mary Magdalene. his does not mean that the others didn't testify, but only that the testimony of Mary Magdalene is important to John's message which is designed to cause people to believe. As for the other women, most, if not all, were at the foot of the cross. Therefore, these women were not afraid nor were they shy.

It is pretty evident that this account took place in the upper room if the reader studies all of the events in detail, like I have done. Apparently, the church (started in the Gospels but not born until Pentecost) was meeting in the upper room even though the Gospels report different people leaving and going elsewhere from time to time. This is our example of how a new church is supposed to act.

In Mark 16:10-11 we are told that the disciples believed not when they heard her testimony. Further, Luke 24:15 tells us Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass. He had already been there and seen the sepulchre, but he verified what he heard instead of relying upon his own memory. Apparently, e looked closer at the details, this time, because now he was wondering in himself at that which was come to pass. Where John believed the first time, Peter did not. Now, his doubt is shaken and he is trying to figure out what to believe.

Before anyone condemns Peter and the others, there are many times that people testify and we don't really believe them or we may believe that they had that experience, but don't believe we can have the same experience if we have the same belief. Therefore, most people should understand their reaction, if people really think about their circumstances.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'came. Mt 28:10; Mr 16:10-13; Lu 24:10 General references. exp: Lu 24:22.'.

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C20-S21 (Verse 19) Jesus appears in the upper room for the first time.

Then the same day at evening,
being the first day of the week,
when the doors were shut where the disciples were assembled for fear of the Jews,
came Jesus and stood in the midst,
and saith unto them,
Peace be unto you..

Here we see a miracle (appear in a closed room without using the door), which is the first time for the entire church to be present, after Lord Jesus rose from the dead. He is reported to do this more than once but never before the resurrection.

Please see the word definitions, below, for the word evening please see that an exact hour can not be stated for this event. It was some time between when the sun first started to set and full dark.

The phrase the same day lets us know that this was still the day of the resurrection. Jesus had been busy going to heaven and back and seeing several people in individual encounters including the two who were on the road to Emmaus. Now He is meeting all of them together. This is the church which He started in the Gospels but which will not be born until Pentecost.

This phrase also tells us that Sunday is the day of the resurrection, which is why true Christian churches meet on Sunday to celebrate the resurrection. As we are told within this account, those who met Jesus twice on Sunday had the greatest personal blessing and those that missed church missed all personal blessings and increased their personal doubt and ended up being corrected by their personal Lord.

John, like many, called Sunday the Lord's day (Mark 16:9; John 20:19; Acts 20:7; 1Corinthians 16:2). While Revelation 1:10 is the only place in the Bible that we find the phrase the Lord's day, we do find Lord's and day in Leviticus 23:5; Isaiah 34:8; Jeremiah 36:6; Lamentations 2:22; Zephaniah 1:8, Zephaniah 1:18; Zephaniah 2:2-3.

Next, we needs to look at the phrase when the doors were shut Jesus and stood in the midst. This miraculous appearance was repeated in John 20:26. One of these two appearances is also reported in Mark 16:16 and Luke 24:36-49 also reports this first appearing. These are also found in the Table of Miracles Found in the Gospels.

Next we see that Jesus stood in the midst. This surely had to shock them, especially the ones who had doubted the reports of His resurrection.

Finally, we see that He saith unto them, Peace be unto you. The word saith means that he 'keep on keeping on saying'. If you think about it, it probably took several repeated sayings for some people to get over their shock.

Now consider the next sentence which starts with and. Jesus provided them absolute proof that He was really physically there. Only after that do we read Then were the disciples glad, when they saw the Lord.. Then, only after He got them settled down, did He give them the message that He went there to give.

Many other places tell us of people having fear of the Jews but those people weren't afraid for their lives. The people in the upper room were afraid for their lives after the Jews had crucified Jesus and would probably come after His followers next. While this is true, in John 14:27, before the crucifixion, we read that Jesus had promised them a peace which was different than the world gave. His peace would allow them to face death without worry because they had the indwelling Comforter.

Back in John 16:16 Jesus had told them A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. His death fulfilled the first part of this prophecy (A little while, and ye shall not see me) and now this verse fulfills the second part of this prophecy (and again, a little while, and ye shall see me).

We find forms of the word evening occurring 63 times in 62 verses of the Bible and, in the New Testament, in: Matthew 14:15; Matthew 14:23; Matthew 16:2; Mark 14:17; Luke 24:29; John 20:19; Acts 28:23. The Morrish Bible Dictionary defines this word as: 'The period from sunset till night. this was naturally the closing of the day, for God called the light 'day:' cf. Joh 11:9. "The evening was, and the mourning was, one day:" that is, there was not day continuously, but through the alternation of night and mourning day succeeded day. Ge 1:5. the common way of reckoning the day among the Jews was from evening until the next evening. A difficulty has arisen as to the phrase 'between the two evenings.' the paschal lamb was to be killed between the two evenings, and some have thought that this allowed the passover lamb to be killed any time between the evening of the 14th and the evening of the 15th Abib. this however cannot be the meaning because none of it was to be left till the mourning; and because the same phrase is used respecting the daily sacrifice, and also as to lighting the lamps. Ex 12:6, margin; Ex 29:39; 30:8. the Jewish writers are not agreed in their definition of the expression: some suppose it lies between the beginning and ending of sunset; others, from sunset to full darkness. Josephus says that the time of killing the passover was from the ninth hour till the eleventh, which would be about from three o'clock to five; but this would seem to make the 'evening' come at the end of the Jewish day, and not at the beginning.'.

Torrey's Topical Textbook provides references for the word evening as: 'The day originally began with. Ge 1:5, etc. Divided into two, commencing at 3 o'clock, and sunset: Ex 12:6; Nu 9:3. CALLED Even: Ge 19:1; De 28:67. Eventide: Jos 8:29; Ac 4:3. Cool of the day: Ge 3:8. Stretches out its shadows: Jer 6:4. The outgoings of, praise God: Ps 65:8. Man ceases from labor in: Ru 2:17; Ps 104:23. Wild beasts come forth in: Ps 59:6,14. A SEASON FOR Meditation: Ge 24:63. Prayer: Ps 55:17; Mt 14:15,23. Exercise: 2Sa 11:2. Taking food: Mr 14:17-18. Humiliation often continued until: Jos 7:6; Jg 20:23; 21:2; Ezr 9:4-5. Custom of sitting at the gates in: Ge 19:1. All defiled persons unclean until: Le 11:24-28; 15:5-7; 17:15; Nu 19:19. Part of the daily sacrifice offered in: Ex 29:41; Ps 141:2; Da 9:21. Paschal lamb killed in: Ex 12:6,18. The golden candlestick lighted in: Ex 27:21; 30:8. The sky red in, a token of fair weather: Mt 16:2'.

Please see the note for 2Corinthians 2:12-13 about the word door. The Morrish Bible Dictionary defines this word as: 'Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing. the Lord said, "I am the door: by me if any man enter in, he shall be saved." Salvation is only by Him. He also said that as the true Shepherd He entered into the sheepfold by the door, that is, though Son of God, He entered as obedient by God's appointed means, being circumcised, presented in the temple, and baptized. Joh 10:1-9. God opened 'the door of faith' to the Gentiles by Paul and Barnabas. Ac 14:27. Opportunities for service are called opened doors. 1Co 16:9; 2Co 2:12; Col 4:3; Re 3:8. When the church is represented as in a Laodicean state the Lord is outside knocking for admission at the door of the assembly, so that the individual may hear, with a promise of blessing to those who open to Him. Re 3:20. Doors in the East are usually made of wood; but in the deserted cities of Bashan doors are found cut out of stone, with a projection top and bottom which served as pivots on which the door turned'.

Please see the note for Matthew 25:10 about the word shut. Webster's 1828 defines this word as: 'to close so as to hinder ingress or egress; as, to shut a door or gate; to shut the eyes or the mouth. 2. to prohibit; to bar; to forbid entrance into; as, to shut the ports of the kingdom by a blockade. Shall that be shut to man, which to the beast Is open? Milton. 3. to preclude; to exclude. But shut from every shore. Dryden. 4. to close, as the fingers; to contract; as, to shut the hand'.

Please see the note for Mark 14:53 about the word assembled. The functional definition for this word is: 'collected into a body; congregated'. Please also see the note for Hebrews 10:23-25 about the word assembly. The functional definition for this word is: 'A company or collection of individuals, in the same place; usually for the same purpose'.

We find forms of the word midst occurring 364 times in 350 verses of the Bible, 45 times in 44 verses of the New Testament and, in the Gospel of John, in: John 7:14; John 8:3; John 8:9; John 8:59; John 19:18; John 20:19; John 20:26. Webster's 1828 defines this word as: 'The middle. There is nothing said or done in the midst of the play, which might not have been placed in the beginning. The phrase, in the midst, often signifies involved in, surrounded or overwhelmed by, or in the thickest part, or in the depths of; as in the midst of afflictions, troubles or cares; in the midst of our contemplations; in the midst of the battle; in the midst of pagan darkness and error; in the midst of Gospel light; in the midst of the ocean; in the midst of civil dissensions. From the midst, from the middle, or from among. Deut.18.
MIDST, adv. In the middle. On earth, join all ye creatures to extol Him first, Him last, Him midst, and without end.'.

Please see the notes for Romans C12S16; Galatians C1-S1 and Jude 1:1 about the word peace. The functional definition for this word is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please also see the notes for Philippians 4:7; Colossians 3:15 about the phrase peace of God. Please also see the notes for Romans 10:15; Hebrews 12:14-LJC about the phrase peace with God. Please note that these are two different kinds of peace.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the same. Mr 16:14; Lu 24:36-49; 1Co 15:5 when. Joh 20:26; Ne 6:10-11 came. Joh 14:19-23; 16:22; Mt 18:20 Peace. Joh 20:21; 14:27; 16:33; Ps 85:8-10; Isa 57:18-19; Mt 10:13; Lu 24:36; Ro 15:33; Eph 2:14; 6:23; Php 1:2; 2Th 3:16; Heb 7:2; Re 1:4 exp: Ge 43:23; Joh 20:26; 1Pe 5:14.'.

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C20-S22 (Verse 20) Jesus roved that He was real and that He was really physically risen.

And when he had so said,
he shewed unto them his hands and his side..

Our sentence starts with the word and which adds it to the prior sentence. This sentence tells us that Jesus added physical proof to what he said in the prior sentence. There we were told that He saith unto them, Peace be unto you. However, when He came to them in the storm, walking on the water, they thought that He was a ghost and they were afraid. Therefore, He is offering proof that He is not a ghost but is really physically there. With this evidence presented, the next sentence tells us Then were the disciples glad, when they saw the Lord.

Please see the note for Colossians 2S8 about the word shew. This word is the Biblical spelling for what is commonly spelled show today. The functional definition is: 'To exhibit or present to the view of others'. Our sentence actually uses the word shewest which means 'a never-ending sight'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he shewed. Joh 20:27; Lu 24:39-40; 1Jo 1:1'.

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C20-S23 (Verse 20) the disciples were glad.

Then were the disciples glad,
when they saw the Lord..

The note for this sentence in the Lord Jesus Christ Study explains, doctrinally, why this sentence uses the title of Lord and not the human name of Jesus. As explained there, the disciples had peace, and were glad, because they first realized that He was a physical man. Then they realized that he was their personal Lord who is 'God in human flesh'. Only the power of God can raise the dead back to live.

Please see the note for Hebrews 1:9 about the word glad. The functional definition for this word is: ' pleased; affected with pleasure or moderate joy; moderately happy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Then. Joh 16:22; Isa 25:8-9; Mt 28:8; Lu 24:41'.

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C20-S24 (Verse 21) Jesus greets the people assembled.

Equivalent Section: Jesus repeats His message of peace

Then said Jesus to them again,
Peace be unto you:.

Equivalent Section: Jesus tells them their main job for the rest of their life.

as my Father hath sent me,
even so send I you..

John 20:19 through John 20:23 tell us about the first time that the resurrected Lord Jesus appeared in the upper room. Mark 16:14 appears to provide the report of the same visit, but that reference in Mark could be another time. In that reference (of Mark), we read that Lord Jesus upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. It is highly doubtful that he would leave this for another time because He wanted them to believe. However, I personally believe that He waited until after He did what our current Gospel tells us because He would want them to believe and be glad before He upbraided them for their earlier failure.

Our sentence starts with the word then, which means 'after what just happened in the prior sentences'. There we were told that Jesus proved that He was not a ghost but was really physically present as the risen Lord Jesus and that the disciples responded by being glad.

Our First Equivalent Section continues with said Jesus to them again, Peace be unto you. He had said Peace be unto you when He first stood in the midst. They weren't ready to receive that message at first, but now, after receiving the proof that He was physically there, they were ready to receive this message of peace.

In our Second Equivalent Section, Jesus tells us the main job that God gives to the saved. That is: as my Father hath sent me, even so send I you. The word as means 'in the same way'. All throughout this Gospel we have seen that Jesus did not do His own will, nor did He give His own message, but He concentrated His life on being a messenger from God the Father. His prayer in the Garden, when faced with the cross, was not my will, but thine, be done Luke 22:42. his matches with the message found in the Gospels of: Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. (Matthew 10:39; Matthew 16:25; Mark 8:35; Luke 9:24; Luke 17:33.

Our equivalency shows that in order to have peace, we must do the job given to us as messengers for the Lord Jesus Christ. Please notice, in the word definitions below, that there are different kinds of peace including peace of God and peace with God. Our Lord Jesus Christ offers both to those saved people who concentrate their life on doing this main job which He gives to all saved people.

In John 17:18-19 Jesus prayed to the Father to provide for the disciples and protect them because He sent them into the world just as the Father sent Him. He also prayed that God the Father would do this since He was sanctified and since He had sanctified His followers. Well, if you have a tool designed for a special purpose and can't use it for that purpose, then the tool is worthless. However, you take care of a useful tool. Therefore, Jesus prayed this way so that we would be useful. If we refuse to be useful then there is no reason for God to bless us as mentioned in these references.

Jesus showed us that He had the attitude just explained in Luke 13:6-9 where He said cut it (the tree) down. The tree, which represents God's people, who were unfruitful. Likewise, unfruitful Children of God should expect punishment like sickness and an early death.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peace. Joh 14:27 exp: Ge 43:23; Joh 20:19. as. Joh 13:20; 17:18-19; 21:15-17; Isa 63:1-3; Mt 10:16,40; 28:18-20; Mr 16:15-18; Lu 24:47-49; Ac 1:8; 2Ti 2:2; Heb 3:1 General references. exp: Jer 23:21; Joh 17:18.'.

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C20-S25 (Verse 22-23) Jesus enabled them to do the job.

Equivalent Section: Jesus gave the Holy Ghost.

And when he had said this,
he breathed on them,
and saith unto them,
Receive ye the Holy Ghost :.

Equivalent Section: Jesus gave them the power to do the job.

First Step: the power to provide salvation.

Whose soever sins ye remit,
they are remitted unto them;.

Second Step: the power to deny.

and whose soever sins ye retain,
they are retained..

Here, we read that Jesus breathed on them, and saith unto them, Receive ye the Holy Ghost. This was not what they would receive at Pentecost, but would hold them until then.

Our sentence starts with the word and. That means that this sentence is added to the prior sentences. Not only did Jesus give them peace and a job to do (even so send I you), but He equipped them (Receive ye the Holy Ghost) and old them what they were to do with the power of the Holy Ghost (not in their own flesh). That is what our current sentence is telling us.

One thing that we need to see in our sentence is the phrase they are retained. That phrase is talking about sins and, as will be explained in this note, it is the Holy Ghost working through God's people Who truly makes the decisions of this sentence. However, the important thing here is that it the Holy Ghost says that someone will not be saved (their sins are retained) then there is nothing that man can do to change that fact.

Our Second Equivalent Section can lead to doctrinal error if we take it out of context. The equivalency makes it clear that we are to do the actions of this Second Equivalent Section only as directed by the Holy Ghost. God still works through men today. We read where Paul warned others, such as Timothy, about people who did harm to the preacher and the ministry. They not only did harm but they refused to truly Biblically repent. These are the type of people that our Bible presents as examples of who we should retain their sins. We are not supposed to use fleshly emotions for this but are to be a true messenger of what God has decided to do so that people truly fear the Lord.

We find forms of the word breath occurring 53 times in 51 verses of the Bible and, in the New Testament, in: John 20:22; Acts 9:1; Acts 17:25. Webster's 1828 defines the word breath as: 'n. breth. 1. the air inhaled and expelled in the respiration of animals. 2. Life. No man has more contempt than I of breath. 3. the state or power of breathing freely; opposed to a state of exhaustion from violent action; as, I am out of breath; I am scarce in breath. 4. Respite; pause; time to breathe; as,let me take breath; give me some breath. 5. Breeze; aid in gentle motion. Calm and unruffled as a summer's sea, When not a breath of wind flies o'er its surface. 6. A single respiration; as, he swears at every breath. 7. An instant; the time of a single respiration; a single act. He smiles and he frowns in a breath. 8. A word. A breath can make them, as a breath has made'. Webster's 1828 defines the word breathed as: 'pp. Inhaled and exhaled; respired; uttered'.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition for this word is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'. Please also see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost. It is my belief that the Bible uses Holy Ghost when speaking about His dealing in this physical world and uses Holy Spirit when telling us about His dealing in spiritual matters. Please also see the note for 1John C2S25 about the phrase Holy One.

Please see the note for Hebrews 9:22 about the word remission. The functional definition for this word is: 'not making us suffer the just punishment for our sins'.

We find forms of the word retain only in: Judges 7:8; Judges 19:4; Job 2:9; Proverbs 3:18; Proverbs 4:4; Proverbs 11:16; Ecclesiastes 8:8; Daniel 10:8; Daniel 10:16; Daniel 11:6; Micah 7:18; John 20:23; Romans 1:28 and Philemon 1:13. Webster's 1828 defines this word as: 'to hold or keep in possession; not to lose or part with or dismiss. the memory retains ideas which facts or arguments have suggested to the mind. They did not like to retain God in their knowledge. Rom. 1. 2. to keep, as an associate; to keep from departure. Whom I would have retained with me. Phil. 13. 3. to keep back; to hold. An executor may retain a debt due to him from the testator. 4. to hold from escape. Some substances retain heat much longer than others. Metals readily receive and transmit heat, but do not long retain it. Seek cloths that retain their color. 5. to keep in pay; to hire. A Benedictine convent has now retained the most learned father of their order to write in its defense. 6. to engage; to employ by a fee paid; as, to retain a counselor.
RETA'IN, v.i. 1. to belong to; to depend on; as coldness mixed with a somewhat languid relish retaining to bitterness. Not in use. We now use pertain. 2. to keep; to continue. Not in use.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he breathed. Ge 2:7; Job 33:4; Ps 33:6; Eze 37:9 Receive. Joh 14:16; 15:26; 16:7; Ac 2:4,38; 4:8; 8:15; 10:47; 19:2; Ga 3:2
General references. Mt 16:19; 18:18; Mr 2:5-10; Ac 2:38; 10:43; 13:38-39; 1Co 5:4; 2Co 2:6-10; Eph 2:20; 1Ti 1:20'.

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C20-S26 (Verse 24) Identify a problem that needs correcting.

But thomas,
one of the twelve,
called Didymus,
was not with them when Jesus came..

Please see the note for this sentence in the Lord Jesus Christ Study. As it explains, When thomas missed the church meeting, he thought he only missed the man but he really missed meeting 'God in human flesh'. Many people believe the error that it is 'no big deal if they miss church'. This account teaches us otherwise.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thomas. Joh 11:16; 14:5; 21:2; Mt 10:3 exp: Mr 3:18; Lu 6:15; Joh 20:26. was. Joh 6:66-67; Mt 18:20; Heb 10:2'.

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C20-S27 (Verse 25) the call to believe.

The other disciples therefore said unto him,
We have seen the Lord..

Here we see God's people giving a witness and the next sentence tells us that their witness was rejected. God's people are called to be a witness regardless if their testimony is accepted or rejected. It is not our job to produce the results. That's God's job, as we see in the remainder of this chapter. As the second prior sentence told us, our job is to deliver the message which the Holy Ghost gives us to deliver.

The context makes it clear that when they said We have seen the Lord, they were talking about the resurrected Lord Jesus whom they had seen in the flesh. By using the title of Lord they brought in His absolute right to command the saved and His right to judge and punish disobedience to His commandments. Thomas had more than one witness tell him this truth and that is all that is required for a person to be condemned by God in His court. Thomas had sinned publicly, which is why he was corrected openly before the entire church (1Timothy 5:20.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'We. Joh 20:14-20; 1:41; 21:7; Mr 16:11; Lu 24:34-40; Ac 5:30-32; 10:40-41; 1Co 15:5-8'.

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C20-S28 (Verse 25) the failure to believe.

But he said unto them,
Except I shall see in his hands the print of the nails,
and put my finger into the print of the nails,
and thrust my hand into his side,
I will not believe..

Here we see that he refused to believe even though he had God approved witnesses giving him eye witness account. People call him 'Doubting thomas' but the truth of this sentence is that he refused to believe (I will not believe). The fact is that it is OK to have doubts so long as de do what is required to find and verify the truth. However, a refusal to believe is a refusal to do anything to find and verify truth. That is a sin where doubt is not a sin. Further, someone who claims doubt, but then refuse to do what is necessary to find and verify truth, has in fact lied. The truth is that they did not doubt but refused to believe.

As pointed out in the prior note, this was a public sin and the Lord Jesus corrected it publicly, as seen in the rest of this chapter.

Tim Hicks, of Gospel Light Baptist Church, gave the following message on 'The Development of Doubt'

Developed in Isolation: John20:24 tells us that Thomas...was not with them when Jesus came.
Demands facts instead of faith: John20:25 tells us that he refused to believe the report of others and insisted upon verifying their claims.
Displaced source: thomas refused to believe the earlier prophecies by Jesus about His resurrection. He trusted physical facts over faith in the word of God. (John 10:17-19 and John20:25).
Doubt deepens our faith: In John20:28 thomas said: My Lord and my God, which is more of an expression of faith than is reported for any of the others. Personal experience teaches what nothing else can do. 'Been there! Done that!'
Determines action: History tells us that thomas became a missionary to foreign lands and a martyr.

Tim Hicks, of Gospel Light Baptist Church, gave the following message on 'How to Disarm Doubt'

Admit doubts personally. Until we admit hat the doubt is personal, we will deny the truth and deceive ourselves into believing that the doubt is universal.
Articulate double clearly and in detail. This way we can find the exact source of our doubt and deal with it Without this step, the source will hide in confusion.
Acknowledge doubt prayerfully. Get God involved in fixing the problem.
Analyze the doubt. Determine exact why you have the doubt. It often is because we are listening to the lusts of our flesh or some good sounding worldly person.
Be assured by past experiences. God does not change (Malachi 3:6; Hebrews 13:8). If God worked one way in the past, He will do the same again. Sometimes we just need to wait and pass the test of true Biblical faith.
Accept God's will. We often need to be like Abraham and profess true faith even while the facts claim that we are a fool.

Please see the note for John 6:44 about the word except. The functional definition is: 'to take or leave out of anything specified; to exclude'.

We find forms of the word print only in: Leviticus 19:28; Job 13:27; Job 19:23; John 20:25. Webster's 1828 defines this word as: 'In general, to take or form letters, characters or figures on paper, cloth or other material by impression. thus, letters are taken on paper by impressing it on types blackened with ink. Figures are printed on cloth by means of blocks or a cylinder. the rolling press is employed to take prints on impressions from copper- plates. thus, we say, to print books, to print calico, to print tunes, music, likenesses, etc. 2. to mark by pressing one thing on another. On his fiery steed betimes he rode, that scarcely prints the turf on which he trod. 3. to impress anything so as to leave its form. Perhaps some footsteps printed in the clay-- 4. to form by impression. Ye shall not make any cuttings in your flesh.
PRINT, v.i. to use or practice the art of typography, or of taking impressions of letters, figures and the like. 1. to publish a book. Elliptical. From the moment he prints, he must expect to hear no more of truth.
PRINT, n. A mark made by impression; any line, character, figure or indentation of any form, made by the pressure of one body or thing on another; as the print of the tooth or of the nails in flesh; the print of the foot in sand or snow; the print of a wheel; the print of types on paper. Hence, 1. the impression of types in general, as to form, size, etc.; as a small print; a large print; a fair print. 2. that which impresses its form on anything; as a butter print; a wooden print. 3. the representation or figure of anything made by impression; as the print of the face; the print of a temple; prints of antiquities. 4. the state of being printed and published. Diffidence sometimes prevents a man from suffering his works to appear; in print. I love a ballad in print. 5. A single sheet printed for sale; a newspaper. The prints, about three days after, were filled with the same terms. 6. formal method. Not in use. Out of print, a phrase which signifies that, of a printed and published work, there are no copies for sale, or none for sale by the publisher.'.

We find forms of the word nail only in: Leviticus 11:30; Deuteronomy 21:12; Judges 4:21-22; Judges 5:26; 1Chronicles 22:3; 2Chronicles 3:9; Ezra 9:8; Psalms 58:8; Ecclesiastes 12:11; Isaiah 22:23; Isaiah 22:25; Isaiah 41:7; Jeremiah 10:4; Daniel 4:33; Daniel 7:19; Zechariah 10:4; John 20:25; Colossians 2:14. Easton's Bible Dictionary defines this word as: 'for fastening. (1.) Hebrew yathed, "piercing," a peg or nail of any material (Eze 15:3), more especially a tent-peg (Ex 27:19; 35:18; 38:20), with one of which Jael (q.v.) pierced the temples of Sisera (Jg 4:21-22). this word is also used metaphorically (Zec 10:4) for a prince or counsellor, just as "the battle-bow" represents a warrior. (2.) Masmer, a "point," the usual word for a nail. the words of the wise are compared to "nails fastened by the masters of assemblies" (Ec 12:11, A.V.). the Revised Version reads, "as nails well fastened are the words of the masters," etc. Others (as Plumptre) read, "as nails fastened are the masters of assemblies" (comp. Isa 22:23; Ezr 9:8). David prepared nails for the temple (1Ch 22:3; 2Ch 3:9). the nails by which our Lord was fixed to the cross are mentioned (Joh 20:25; Col 2:14). Nail of the finger (Heb tsipporen, "scraping"). to "pare the nails" is in De 21:12 (marg., "make," or "dress," or "suffer to grow") one of the signs of purification, separation from former heathenism (comp. Le 14:8; Nu 8:7). In Jer 17:1 this word is rendered "point."'.

Nave's Topical Bible provides references for the word nail as: 'Or, peg)): Isa 41:7; Jer 10:4. Made of iron: 1Ch 22:3. Made of gold: 2Ch 3:9. Jael kills Sisera with: Jg 4:21. FIGURATIVE: Ezr 9:8; Isa 22:23,25; Zec 10:4'.

Please see the note for John 8:6 about the word finger. The functional definition is: 'One of the extreme parts of the hand'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Except. Joh 20:20; 6:30; Job 9:16; Ps 78:11-22,32; 95:8-10; 106:21-24; Mt 16:1-4; 27:42; Lu 24:25,39-41; Heb 3:12,18-19; 4:1-2; 10:38-39'.

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C20-S29 (Verse 26) Correction must be done correctly.

Equivalent Section: the circumstances for correction.

And after eight days again his disciples were within,
and thomas with them:.

Equivalent Section: the person for correction.

then came Jesus,
the doors being shut,
and stood in the midst,
and said,
Peace be unto you..

The note for this sentence in the Lord Jesus Christ Study explains significant doctrine and should be read. In addition, this sentence is found in the Miracles in the Gospels and in the Appearances of Jesus Christ After the Resurrection in the Gospel Time Sequence Study. Those documents should also be looked at for references of similar events that are reported in the Bible.

The last visit was on a Sunday. So, after eight days makes this visit on a Monday. In addition, since our second phrase says and thomas with them, we know that this visit was deliberately chosen for the purpose of correcting thomas publicly before the entire church.

Our Second Equivalent Section tells us that Jesus appeared just like He did in the first visit. Once more we see a miracle because He stood in the midst, the doors being shut. Therefore, thomas has no excuse for doubting the testimony of others that Jesus was acting within His role as Lord and God.

In addition, we see that Jesus gives the same greeting of: Peace be unto you. He is making it clear that He does not blame them for thomas refusing to believe. God tells us to be a witness and leave the results to Him.

Jesus appeared, on several different occasions, to several different believers as reported in this sentence and other places in the New Testament. links to those other incidents can be found in the Study called Gospel Time Sequences.

Please see the note for John 20:19 about the word midst. The functional definition for this word is: 'The middle, involved in, surrounded or overwhelmed by, or in the thickest part'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'eight. Joh 20:19; Mt 17:1; Lu 9:28 thomas. Joh 20:24 exp: Mt 10:3; Mr 3:18; Joh 11:16; 14:5; Ac 1:13. Peace. Joh 20:19; Isa 26:12; 27:5; 54:10 exp: Ge 43:23; Lu 24:36; 1Pe 5:14.'.

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C20-S30 (Verse 27) Correct the problem.

Equivalent Section: Correct a wrong attitude.

First Step: Make thomas remember his own words.

Then saith he to thomas,
reach hither thy finger,
and behold my hands;.

Second Step: Let him fulfill his demands.

and reach hither thy hand,
and thrust it into my side:.

Equivalent Section: Command a right attitude.

and be not faithless,
but believing..

in this sentence we see Jesus fulfill the demands of thomas so that He would believe. Most of us can imagine how embarrassed he probably was. Yes, we can make demands of God, but we may not like the we that He meets our demands. The best thing is to do as Jesus instructs thomas to do. That is: be not faithless, but believing. We need to believe that God knows what is best and accept His guidance in our life. When others testify of His work, we need to have faith and ask God to help our faith when we have doubts.

Please see the note for John 11:16 about Thomas. Easton's Bible Dictionary tells us: 'twin, one of the twelve (Mt 10:3; Mr 3:18, etc.). He was also called Didymus (Joh 11:16; 20:24), which is the Greek equivalent of the Hebrew name. All we know regarding him is recorded in the fourth Gospel (Joh 11:15-16; 14:4-5; 20:24-25,26-29). From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Alphaeus (Mr 3:18), and that these two are always followed by James, who was also the son of Alphaeus, it has been supposed that these three, Matthew, thomas, and James, were brothers'.

We find forms of the word reach occurring 41 times in 36 verses of the Bible and, in the New Testament, in: John 20:27; 2Corinthians 10:13; 2Corinthians 10:14; Philippians 3:13; Revelation 18:5. Webster's 1828 defines this word as: 'v.t. Raught, the ancient preterit, is obsolete. the verb is now regular; pp. reached. L. rego, to rule or govern, to make right or straight, that is, to strain or stretch, the radical sense. the English sense of reach appears in L. porrigo and porricio. Greek, to reach, to stretch, the radical sense of desiring. L. fragro. But the primary sense is the same, to reach, to extend, to shoot forth, to urge. 1. to extend; to stretch; in a general sense; sometimes followed by out and forth; as, to reach out the arm. Hence, 2. to extend to; to touch by extending either the arm alone, or with an instrument in the hand; as, to reach a book on the shelf; I cannot reach the object with my cane; the seaman reaches the bottom of the river with a pole or a line. 3. to strike from a distance. O patron power, thy present aid afford, that I may reach the beast. 4. to deliver with the hand by extending the arm; to hand. He reached to me an orange. He reached me a full cup. 5. to extend or stretch from a distance. Reach hither thy finger - reach hither thy hand. John 20. 6. to arrive at; to come to. the ship reached her port in safety. We reached New York on thursday. the letter reached me at seven o'clock. 7. to attain to or arrive at, by effort, labor or study; hence, to gain or obtain. Every artist should attempt to reach the point of excellence. The best accounts of the appearances of nature which human penetration can reach, come short of its reality. 8. to penetrate to. Whatever alterations are made in the body, if they reach not the mind, there is no perception. 9. to extend to so as to include or comprehend in fact or principle. The law reached the intention of the promoters, and this act fixed the natural price of money. If these examples of grown men reach not the case of children, let them examine. 10. to extend to. Thy desire leads to no excess that reaches blame. 11. to extend; to spread abroad. Trees reach'd too far their pampered boughs. 12. to take with the hand. Lest therefore now his bolder hand reach also of the tree of life and eat. Unusual. 13. to overreach; to deceive.
REACH, v.i. 1. to be extended. The new world reaches quite across the torrid zone. The border shall descend, and shall reach to the side of the sea of Chinnereth eastward. Num. 34. And behold, a ladder set on the earth, and the top of it reached to heaven. Gen. 28. 2. to penetrate. Ye have slain them in a rage that reacheth to heaven. 2Chron. 28. 3. to make efforts to vomit. See Retch. Toreach after, to make efforts to attain to or obtain. He would be in a posture of mind, reaching after a positive idea of infinity.
REACH, n. 1. In a general sense, extension; a stretching; extent. 2. the power of extending to, or of taking by the hand, or by any instrument managed by the hand. the book is not within my reach. the bottom of the sea is not within the reach of a line or cable. 3. Power of attainment or management, or the limit of power, physical or moral. He used all the means within his reach. the causes of phenomena are often beyond the reach of human intellect. Be sure yourself and your own reach to know. 4. Effort of the mind in contrivance or research; contrivance; scheme. - Drawn by others who had deeper reaches than themselves to matters which they least intended. 5. A fetch; an artifice to obtain an advantage. The duke of Parma had particular reaches and ends of his own underhand, to cross the design. 6. Tendency to distant consequences. Strain not my speech to grosser issues, nor to larger reach than to suspicion. 7. Extent. And on the left hand, hell with long reach interpos'd. 8. Among seamen, the distance between two points on the banks of a river, in which the current flows in a straight course. 9. An effort to vomit'.

Please see the note for Matthew 8:29 about the word hither. Webster's 1828 defines this word as: 'HITH'ER, adv. 1. to this place; used with verbs signifying motion; as, to come hither; to proceed hither; to bring hither. 2. Hither and thither, to this place and that. 3. to this point; to this argument or topic; to this end. Little used and not to be encouraged. Hither we refer whatever belongs to the highest perfection of man.
HITH'ER, a. Nearest; towards the person speaking; as on the hither side of a hill; the hither end of the building.'.

Please see the note for John 8:6 about the word finger. The functional definition is: 'One of the extreme parts of the hand'.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Luke 4:28-29 about the word thrust. The functional definition for this word is: 'To push or drive with force. Note. Push and shove do not exactly express the sense of thrust. the two former imply the application of force by one body already in contact with the body to be impelled. thrust on the contrary, often implies the impulse or application of force by a moving body, a body in motion before it reaches the body to be impelled. this distinction does not extend to every case.'.

Please see the notes for 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith. Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Reach hither thy finger. Joh 20:25; Ps 78:38; 103:13-14; Ro 5:20; 1Ti 1:14-16; 1Jo 1:1-2 reach hither thy hand. 1Jo 1:1 and be. Mt 17:17; Mr 9:19; Lu 9:41; 1Ti 1:14'.

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C20-S31 (Verse 28) Receive acknowledgement of correction.

And thomas answered and said unto him,
My Lord and my God..

Here is the only valid response that thomas could make. After this event, he want out and did the job required of him. Reportedly, he died a martyr and did not fail as badly again.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'My Lord. the disbelief of the apostle is the means of furnishing us with a full and satisfactory demonstration of the resurrection of our Lord. throughout the divine dispensations every doctrine and ever important truth is gradually revealed; and here we have a conspicuous instance of the progressive system. An angel first declares the glorious event; the empty sepulchre confirms the women's report. Christ's appearance to Mary Magdalene shewed that he was alive; that to the disciples at Emmaus proved that it was at the least the spirit of Christ; that to the eleven shewed the reality of his body; and the conviction given to thomas proved it the self-same body that had been crucified. Incredulity itself is satisfied; and the convinced apostle exclaims, in the joy of his heart, "My Lord and my God!" Joh 20:16,31; 5:23; 9:35-38; Ps 45:6,11; 102:24-28; 118:24-28; Isa 7:14; 9:6; 25:9; 40:9-11; Jer 23:5-6; Mal 3:1; Mt 14:33; Lu 24:52; Ac 7:59-60; 1Ti 3:16; Re 5:9-14 exp: Jos 5:14; Da 10:16; Mt 22:44.'.

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C20-S32 (Verse 29) Instruct in how to avoid the problem in the future.

Equivalent Section: Jesus acknowledges what was done.

Jesus saith unto him,
Thomas,
because thou hast seen me,
thou hast believed:.

Equivalent Section: Jesus identifies what is better.

blessed are they that have not seen,
and yet have believed..

1Peter 1:1-9 expands on the doctrine of this sentence quite a bit. In our current sentence we read that Jesus said blessed are they that have not seen, and yet have believed. Those are the people whom Peter addresses when he tells us to greatly rejoice because of the trial of your faith. (Please see the notes in the Book Study of 1Peter for more details on the doctrine.).

in this sentence we a truth which is indirectly denied by many. God gives blessings to some people that He does not give to others. In addition, this promise of blessings is given in response to believing, which is called a work and which devils convince people that saved should not do.

Most of the world are like thomas. They demand that God prove Himself according to their terms. However, God has provided enough proof in His creation, His word, the changed lives of His people and their testimony. In certain cases, the problem is the lack of testimony by God's people. In other cases, the problem is God's people refusing to let God change their lives and their living like this world and like devils while claiming to be saved. Quite often people claim that the problem is lying lost people claiming to be saved or the doctrines of devils such as evolution. However, it all comes down to people being like thomas and saying in their heart I will not believe. In the end, we all choose what to believe and we all reap the results of what we prove that we truly believe by how we live.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the notes for Galatians C3-S10 about the word bless. The functional definition for this word is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'blessed. Joh 20:8; 4:48; Lu 1:45; 2Co 5:7; Heb 11:1,27,39; 1Pe 1:8 exp: Ps 1:1; Mt 5:3. General references. exp: Mt 13:16.'.

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C20-S33 (Verse 30-31) Provide future application of lesson in belief.

Equivalent Section: Declare evidence not written in this Gospel.

And many other signs truly did Jesus in the presence of his disciples,
which are not written in this book:.

Equivalent Section: Declare purpose of this this Gospel.

First Step: Identify why this Gospel was written.

But these are written,
that ye might believe that Jesus is the Christ,
the Son of God;.

Second Step: Identify the hoped for result of this Gospel.

and that believing ye might have life through his name..

This sentence is very close to 1John 5:13, which was written by the same author (John). Both 1John 5:13 and this verse have three parts that relate to the main three parts of true salvation and also relate to the three main roles of the Son of God. They are:

But these are written and These things have I written unto you - 'The Bad news'

God put His word in writing and our refusal to believe, like our context said that thomas did, will result in our being sent to Hell and the lake of fire.
It is God who wrote the Bible (2Peter 1:21).
It is God who preserved it unto our generation today (Deuteronomy 7:9, 1Chronicles 16:15; Psalms 105:8).
The Bible contains the Law of God (Romans 7:22, Romans 7:25; Romans 8:7)
The Law of God condemns each of us personally: and death by sin; and so death passed upon all men (Romans 5:12-21)
For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6:23)
The main thing that all lost people understand from the Bible is that they are condemned before a righteous God. Men try to replace the Bible with Man's writings or Man's religion in order to get rid of the condemnation.
All through the Bible we see men trying to make their religious rules equal to God's Law and we see God rejecting all of those claims. Just as a U.S. law or a legal opinion from a U.S. lawyer based upon U.S. law won't do you any good in another country (like China), so also a law based upon Man's religion or an opinion from some religious 'lawyer' won't do you any good in God's court when you die.

that ye might believe that Jesus is the Christ, the Son of God and you that believe on the name of the Son of God that ye may know that ye have eternal life - 'The Good news'

God loves us and provided a way around the condemnation of the Law in the Bible (John 3:16).
These verses say we have to believe. What we have to believe is the promise of God that is based upon the character of God and not some religious legal maneuvering (Romans 4).
Just like Abraham, we have to believe that God will remove our personal condemnation under the law if we truly believe His promise (Romans 6:23).
But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. (Romans 5:8) As a righteous Judge, God can not remove the violation of the Law called sin until there is a payment for the sin. Therefore, Jesus Christ came and died to pay the debt for our sin.
We have to agree with God that we need Him to count the death of Jesus Christ as payment for our personal sins.
However, we still have a problem with our future sins. God resolved that problem by changing our legal status to be sons of God John 1:12.
In order to be God's son, we must receive God's life (John 1:12). As part of that eternal life (1John 5:13), we receive the Holy Ghost to live in us (Romans 5:5).
Violations of Laws have two parts, the deed and the charge under the law. Someone with diplomatic immunity does not violate the law, even when they do the deed, because they are not charged under the law. God gives His children diplomatic immunity so that they cannot sin (1John 3:9).
However, while God will not charge His children with violating the Law, and condemn them, he will chastise them (Hebrews 12:8).
Luke 17:34 says: I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left..
God's child will be taken to heaven, and chastised as needed, while the lost man will not be chastised, but will also be left to go through the Great Tribulation and end up condemned.

and that believing ye might have life through his name and 'that ye may believe on the name of the Son of God - 'The Requirement'

Salvation is not a religious act but an ongoing personal relationship. Notice that these verses say ye might have life and ye may believe. Both are future tense. In addition, the word ye means: 'each and every one of you personally'. Therefore, these references make these commands personal. Those that are not willing to receive an ongoing relationship for the rest of their lives do not receive the gift of God.
ye might have life - Life is ongoing and growing. No growth means no life. God wrote His Bible not only to get us out of Hell and into heaven, but also to give us life more abundantly (John 10:10). God does not give interrupted life that starts with profession and then goes away until we die. This life starts with profession and continues through the rest of this life and into eternity. No life of God in us now means we probably are not saved, no matter what prayer or other religious thing we did (Romans 6).
ye may believe on the name of the Son of God. Believe, in the Bible, is an active verb that results in fruit. We are to continue our belief and growth on the same Bible that gets us saved and not switch to following religious laws (Galatians).

Acts 2:21, Acts 2:47; Acts 15:11; Acts 16:31 and Romans 10:9, Romans 10:13 says Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. - 'The Summary'

All through this study we have seen that the Bible makes a 100% division between the roles of Lord and Jesus and Christ. These verses all tell us that we must call/believe upon the name of the Lord, not 'call upon the name of Jesus' or call upon the name of the Christ. Some use Lord Jesus or Lord Jesus Christ, but all use Lord while some only use Lord. In addition, where verses can be found that say to call/trust/believe in Jesus, those use Jesus as 'God in human flesh'. While Jesus means 'God in human flesh' in the Bible, it also uses Jesus for just a man, especially when lost people are expressing their thoughts. With the use of Lord, even the lost understand that they are not dealing with just a man. God does not promise (will not) to save those that call upon just a man. God promises to save those that call upon the Lord(God).
The Lord deals with legal matters including judgment. Jesus is used for 'God in human flesh' and for 'a man'. Jesus also judges, but people have to see Him as 'God in human flesh' and not as 'just a man' in order to have their sin record blotted out. Therefore, even if someone goes to Jesus, they must address Him in His role as Lord, just as we saw so many times in the Gospels.
Romans 10:10 tells us For with the heart man believeth unto righteousness It is not the name that comes out of our mouth but who we believe that we are dealing with in our heart.
Our dealing with the Lord for salvation is a one-time event. We only need to go to the Lord one time and have Him blot out the legal record of our sin and change our legal status from being a son of the devil to being a son of God (John 1:12).
Our relationship with Jesus is ongoing for the rest of our lives because Jesus lived in the flesh by the power of the Holy Ghost. He is our personal example of how to live Godly in this flesh by the power of God.
Our relationship with Christ is ongoing for the rest of our lives because Christ is the role of the Son of God that brings spiritual maturity into our lives and gives us the rewards and punishments that go beyond getting out of hell and into heaven.
Jesus Christ is the most common name for the Son of God in the New Testament because the New Testament was written to tell saved people how to handle their personal relationship with the Son of God and that personal relationship is through both roles of the Son of God.
God does not take away our free will. God will literally let someone go to hell before He takes away their free will. If we are not willing to meet God's requirement to have an ongoing living relationship with the Son of God, then he does not put His life in us and when we die He will literally tell us to Go to Hell with your daddy the Devil.
But, if we believe God's promise to make us spiritually alive and give us a personal relationship through both the role of Jesus and the role of Christ, then He will remove all legal charges against us and make us His sons. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:12-13).

Please see the note for Matthew 12:39-40 about the word sign. The functional definition is: 'A token, pledge, or proof, Ge 9:12-13; 17:11; Ex 3:12; Isa 8:18. Also a supernatural portent, Lu 21:11; and a miracle, regarded as a token of the divine agency, Ex 4:7-9; Mr 8:11. the "signs of heaven" were the movements and aspects of the heavenly bodies, from which heathen astrologers pretended to obtain revelations, Isa 44:25; Jer 10:2'.

Please see the note for John 1:9 for links to every place within this Gospel where we find any form of the word true. The true Biblical definition is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie. Something that is true matches what God reveals in His unchanging word'. That note has a lot more important information and links to every place in this Gospel where we find forms of this word. In addition, it explains how to use the link in the sentence outline above.

Please see the note for Philippians 2:12 about the word presence. The functional definition is: 'The existence of a person or thing in a certain place; opposed to absence'.

Please see the note for Luke 3:4 about the word book. The functional definition for this word is: 'A general name of every literary composition which is printed; but appropriately, a printed composition bound; a volume. the name is given also to any number of written sheets when bound or sewed together, and to a volume of blank paper, intended for any species of writing, as for memorandums, for accounts, or receipts. 1. A particular part of a literary composition; a division of a subject in the same volume. 2. A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures.'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life.

The word life is used 44 times in the Gospel of John. The word definitions, within the note for C1-S4, have links to many other places on this site where this word is also dealt with. 17:3 gives us the definition, from Jesus Christ, when it says: And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.. In the Bible, the word know includes a personal intimate relationship (Genesis 4:1). All life moves and changes by its own ability. Only dead things do not move and change by their own ability. Further, a study of this word, within John's Gospel, will also show that those people who truly have received God's life also demonstrate a God caused change in their own life which makes them more holy and more righteous. Further, John 20:31 tells us: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. thus, we see that our receiving God's life is the main purpose of John's Gospel. Therefore, it should be obvious that this is a major theme of John's Gospel.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please see the note for Luke 13:35 about the phrase name of the Lord. Please also see the Summary and verses documents about the use of this word for the Son of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 21:25; Lu 1:3-4; Ro 15:4; 1Co 10:11; 2Ti 3:15-17; 2Pe 3:1-2; 1Jo 1:3-4; 5:13
these. Joh 20:28; 1:49; 6:69-70; 9:35-38; Ps 2:7,12; Mt 16:16; 27:54; Lu 1:4; Ac 8:37; 9:20; Ro 1:3-4; 1Jo 4:15; 5:1,10,20; 2Jo 1:9; Re 2:18 believing. Joh 3:15-16,18,36; 5:24,39-40; 6:40; 10:10; Mr 16:16; 1Pe 1:9; 1Jo 2:23-25; 5:10-13 through. Lu 24:47; Ac 3:16; 10:43; 13:38-39 exp: Ro 5:1; 6:11. General references. exp: Lu 1:4.'.

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Interpretive Study of John's Gospel

Jesus is the Son of God

John Chapter 19

links to sentences in this chapter:

Chapter theme: the Crucifixion

The Treasury of Scripture Knowledge provides a chapter outline as:

John Chapter 20

links to sentences in this chapter:

Chapter theme: the Resurrection and Meeting Disciples

The Treasury of Scripture Knowledge provides a chapter outline as:

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