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 1 Ordered by Sentence

Introduction of Jesus as God's Main Messenger

Links to sentences in this chapter:

C1-S1 (Verse 1), C1-S2 (Verse 2), C1-S3 (Verse 3), C1-S4 (Verse 4), C1-S5 (Verse 5), C1-S6 (Verse 6), C1-S7 (Verse 7), C1-S8 (Verse 8), C1-S9 (Verse 9), C1-S10 (Verse 10), C1-S11 (Verse 11), C1-S12 (Verse 12-13), C1-S13 (Verse 14), C1-S14 (Verse 15), C1-S15 (Verse 16), C1-S16 (Verse 17), C1-S17 (Verse 18), C1-S18 (Verse 19), C1-S19 (Verse 20), C1-S20 (Verse 21), C1-S21 (Verse 21), C1-S22 (Verse 21), C1-S23 (Verse 21), C1-S24 (Verse 21), C1-S25 (Verse 22), C1-S26 (Verse 22), C1-S27 (Verse 22), C1-S28 (Verse 23), C1-S29 (Verse 24), C1-S30 (Verse 25), C1-S31 (Verse 26-27), C1-S32 (Verse 28), C1-S33 (Verse 29), C1-S34 (Verse 30), C1-S35 (Verse 31), C1-S36 (Verse 32), C1-S37 (Verse 33), C1-S38 (Verse 34), C1-S39 (Verse 35-36), C1-S40 (Verse 37), C1-S41 (Verse 38), C1-S42 (Verse 38), C1-S43 (Verse 39), C1-S44 (Verse 39), C1-S45 (Verse 40), C1-S46 (Verse 41), C1-S47 (Verse 42), C1-S48 (Verse 42), C1-S49 (Verse 43), C1-S50 (Verse 44), C1-S51 (Verse 45), C1-S52 (Verse 46), C1-S53 (Verse 46), C1-S54 (Verse 47), C1-S55 (Verse 48), C1-S56 (Verse 48), C1-S57 (Verse 49), C1-S58 (Verse 50), C1-S59 (Verse 50), C1-S60 (Verse 51)'.

Chapter Outline

The first 5 sentences introduce John's Gospel by telling us things about the Son of God, Jesus Christ, which show His Divinity. 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, John states that his Gospel was written so that the unbeliever might personally be saved (ye might have life through his name). As he said in that verse, salvation requires us to believe that Jesus is the Christ, the Son of God. Therefore, in order to facilitate that, John tells us things that could only be done by 'God in human flesh' , and his introduction to this Gospel tells us those evidences in general terms with the expectation hat we will understand how later in this Gospel he will provide the details which support his introductory remarks. With that in mind, Please see the notes for those sentences in order to find more detailed support for this summary.

In the introduction of this Gospel, the first sentence tells that the purpose of the Son of God, which John is going to reveal in his Gospel, when John called Him the Word. The second sentence tells us that place of the Son of God was in heaven before He came to this physical reality to accomplish His purpose. The third sentence tells us about His power. The fourth sentence tells us the effect that He has on men. The last introductory sentence tells us that people who are controlled by sin (darkness) can not comprehended the message from the Word. That is: this is a message which must be accepted by faith before we can receive enough light to comprehended it.

After those general introductory sentences, John tells us about the prophesized fore-runner of Jesus Christ, named John the Baptist in C1-S6 through C1-S8. John the Baptist was God's witness that Jesus Christ was God's Light . Following those sentences, John tells us about men's reaction to Jesus Christ as God's Light, and then continues with the witness from John the Baptist so that we know that people who rejected John's testimony did so out of choice and not out of ignorance. When they could not legitimately reject the message, they then tried to find fault with the messenger, as reported in C1-S18 through C1-S32. From this account we can tell that those people who rejected the witness from God deliberately sought a reason to reject God's message, just like people do today. From this we can also understand that when people act like these people did that they are deliberately seeking ways to reject truth.

Following the account of people rejecting God's message through John the Baptist, we see the account of people who accepted God's message through John the Baptist. In C1-S33 through C1-S38 we see the message which was believed. In C1-S39 through C1-S45 we are told of two of John's disciples who heard his message and started following Jesus. Then in C1-S46 through the end of the chapter we have the account of others who heard and believed the message from God about God's Son.

Thus, our opening chapter gives us a general, and abstract, introduction of John's message and of God's messenger and accounts of people who rejected God's message and of people who accepted God's message.

Please see the Doctrinal Study called John the Baptist for more details about the basic message from John the Baptist and for links to where other Gospel accounts deal with him and his message. Every reference to him, that is in the Bible, is in that Study and presented by Bible book and presented sequentially.

Below is a summary of each sentence within this chapter with a link to the note providing the detailed analysis and contextual considerations of each sentence. These sentence summaries also show the basis for the chapter summary provided above.

C1-S1: The Son of God is identified as the Word.
C1-S2: The Word is distinct from God the Father.
C1-S3: The Son of God is the Creator of everything.
C1-S4: God's spiritual light affects men.
C1-S5: Lost people can not comprehend spiritual truth.
C1-S6: Introduction of John the Baptist.
C1-S7: Why John the Baptist was sent from God.
C1-S8: Clarification of prior sentence.
C1-S9: the identity of the true Light.
C1-S10: The reaction of the world.
C1-S11: The reaction of God's people.
C1-S12: The results of those who did receive the Light.
C1-S13: The reason to believe John's witness.
C1-S14: The reason to believe the witness of John the Baptist.
C1-S15: The result that true believers had.
C1-S16: The different results from religion and a personal relationship with Jesus Christ.
C1-S17: The witness from God the Father.
C1-S18: The start of the record of John.
C1-S19: John was not the Christ.
C1-S20: First religious question.
C1-S21: First wrong guess.
C1-S22: .Denial
C1-S23: Second wrong guess.
C1-S24: Denial.
C1-S25: Demand for an answer.
C1-S26: Why the demand.
C1-S27: Question showing a willingness to listen.
C1-S28: Answer from John the Baptist.
C1-S29: Source of the religious demands.
C1-S30: Demand for religious explanation.
C1-S31: Answer from John.
C1-S32: Where John ministered.
C1-S33: Revelation from God after standing for truth.
C1-S34: Fulfillment of prior prophecy.
C1-S35: John's reason for baptizing.
C1-S36: How John was to identify God's Christ.
C1-S37: John's instructions came from God.
C1-S38: John's testimony of unpopular truth.
C1-S39: John's continued testifying of unpopular truth.
C1-S40: Reaction showing true belief.
C1-S41: Test from Jesus.
C1-S42: Seeking spiritual growth.
C1-S43: Invitation to spiritual growth.
C1-S44: The source of spiritual growth.
C1-S45: Identification of true believer.
C1-S46: Action of true believer.
C1-S47: Second action of true believer.
C1-S48: Evidence of truth given by Jesus.
C1-S49: Jesus calls Philip.
C1-S50: Philip's connection to other disciples.
C1-S51: Philip's witnessing to lost friend.
C1-S52: Skeptism of witness.
C1-S53: Challenge to believe.
C1-S54: Answer from Jesus to skeptism.
C1-S55: Request for clarification.
C1-S56: Answer from Jesus causes belief.
C1-S57: Profession of true belief.
C1-S58: Test of extent of belief from Jesus.
C1-S59: Promise of reward for greater belief.
C1-S60: Details of the promise.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-14. The divinity, humanity, office, and incarnation of Jesus Christ.
15-38. The testimony of John.
39-51. The calling of Andrew, Peter, etc.' .
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C1-S1 (Verse 1) The Son of God is identified as the Word.

In the beginning was the Word,
and the Word was with God,
and the Word was God.

Please see the note for Colossians 2S2 about the word word. Please see the notes for Romans C10S22; Word in 1John about the phrase word of God. Please note that those have a lower-case word while our current sentence uses an upper-case word. Therefore, the functional definition found there are not the same as this upper-case word. The upper-case makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar and the lower-case word symbolically represents the upper-case Word.

The word of is defined as: 'belongs to' . Therefore, both the true word of God and the Son of God 'belongs to' 'God. (The note for Romans C10S22 includes links to every place where the Bible uses the phrase along word of God along with a short note explaining the application of that phrase for each occurrence.) Since both 'belong to' God, both will have the attributes of God and convey those attributes to us with the main attributes being holiness and righteousness. With that said, John does not use the phrase Son of God here but uses the Word. Therefore, since the true word of God gives us detailed instruction on how to receive things from God, such as life, sanctification, holiness and righteousness, we can see that John is using the phrase: the Word to symbolically tell us that he is going to tell us how the Son of God does the same things.

In addition, to what is said about the word of God, the note for Colossians 2S2 has the definition from Webster's dictionary for the more general word of word. An important idea from that definition is that a word is: 'a single component part of human speech or language' . God did not just give us His Son as the Word, but God also gave us His written word and His Holy Spirit to interpret God's word. In this Gospel and in several epistles we are told that we need God's Spirit and the truth and that these two work together (John 4:23-24; John 14:17; John 15:26; John 16:13; Ephesians 1:13; Ephesians 5:9; 2Thessalonians 2:13; 1Peter 1:22; 1John 4:6; 1John 5:6). So, while the word of God is more than a single component of speech, it is only part of the message which God gives to men and it must be considered in context with the other witnesses that God provides. This is important because one of the main ways that the devil leads God's children into doctrinal error is by getting them to take things out of context. In order to help understand that consideration, Please see the (currently incomplete) Study on Psalms 119. There we see many different words associated with God's law which give us different perspectives and different details of God's law even while showing that God's law is consistent. In addition, to that consideration, we also learn about things like God's testimonies and God's judgments which are outside of God's law and, yet, support the truth of God's law. Thus, that Psalm teaches what I am presenting here and that truth is that all of the messages from God are consistent even while we must realize that no method of message from God is alone. Every methods of communication which God provides is different from other methods of communication even while the messages given through each method are consistent across all methods of communication. God does this so that we can verify what we think that we understand from one method of communication. If what we understand from one method, or one place in a method such as the Bible, differs from what we understand from another method of communication from God, then we can be sure that our understanding is in error and that God's message is not in error. God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. (Romans 3:4 ).

In addition, to the verses which use spirit and truth together, there are 30 verses which use spirit and word together. I will leave that study to the reader while saying that it is a worthwhile study to do.

Moving on, we see that, in addition to the symbolic meaning of the word Word, John says that the Son of God is the Word. The word the is defined as: 'there is only one and here it is' . Thus, we see that John uses the phrase the Word to convey His uniqueness, especially in consideration of His detailed instruction on how to receive things from God. He is not one of many authorities but is the authority which has no equal.

The capitalized word Word only appears in the verses mentioned below. When Word is capitalized it is the word of God and another formal name for the Son of God just like Jesus, Christ and other names. When word is not capitalized it is talking about a figure of human speech.

John 1:1 first phrase: This phrase tells us that the Word already existed (was is a 'past-tense verb of existence' ) in the beginning of this physical existence. This is a statement of His immortality .
John 1:1 second phrase: tells us that He was with God, which means that He was a Spirit existing in the spiritual reality. In addition, C1-S13 tells us And the Word was made flesh. The word made is defined as: 'past-tense form of changing form and function' . Thus, we see that before John wrote his Gospel, but after the beginning of this physical reality, the Word changed from a spiritual only form to a Spirit-and-flesh form for the function that John gives us in this Gospel. Thus, we have the basis of the message which is commonly preached as 'the Gospel' .
John 1:1 third phrase: tells us and the Word was God. The word was is defined as: 'past-tense verb of existence' . Since there is no end of the existence of God, the Word still is God. John uses this phrase to introduce His position, power and authority.
John 1:14: tells us And the Word was made flesh, and dwelt among us... This gives us more detail related to the second phrase of out current sentence. The combination of these two sentences, along with other places in the Bible, tell us that God's printed word is God's perfect expression (picture) of His Word. Jesus Christ is God's Word in flesh and the true Bible is God's word in print.
1John 1:1: also tells us that the Word was physical flesh, which makes this another name for Jesus Christ.
1John 5:7: tells us that the Word is one member of the Trinity and that all three members of the Trinity bear record in heaven.
Revelation 19:13: tells us that the Word is the name used by the Son of God when He returns to this world to conquer all and take full control.

That said, we see that every usage within the Bible tells us that the Word is God, has all of the power and authority of God and is another name for the Son of God. Thus, we see that John's opening sentence gives us the main theme of his Gospel. In addition, we will see more about this truth as we go through John's Gospel and see what he reveals within it. John is only providing a general introductory statement and we want to stay with the message from John and not add to it.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has the titles of God and Word.

When analyzing our opening sentence it was important to start with the definition of the phrase the Word because that phrase is the main subject of this sentence. Our sentence has three different phrases and each tell us something about the Word. Therefore, in order to properly understand what is being said, we need to have God's definition for the words used by God. And, as explained above, our three phrases tell us three different attributes about the Word with each of those attributes showing us that the Word is God. In addition, to that, this is the first sentence of this Gospel. Therefore, this is the main subject of John's Gospel. John tells us that as the Word, Jesus Christ came to Earth not only to save us but to also deliver God's message to man. As one preacher pointed out, people regularly called Him Master and Rabbi, both of which are titles for a teacher. It is said that the main emphasis of John's Gospel is to present Jesus Christ as the Son of God. As the Son of God He reveals God's character and the main message from God is that we must become like Him, and accept His character by letting Him turn us from a character of sin (repent), if we want to live with Him in His personal home called heaven.

Please note that forms of the words: say, said, speak, speech, word and write, occur 421 times within this Gospel. This should let the reader know how important John considers it to be just a messenger and witness of the messages delivered by other people whom he quotes.

John 1:1-5 and John 1:-14 presents the birth of Jesus. This event is also recorded as reported in Luke 2:1-20 and Matthew 1:18-25. Each of these presentations take a different perspective. John presents the spiritual view. As such, it is easy to miss that John is talking about His birth. However, since a birth is when life is revealed to this physical world, and that is what John tells us in these verses, John is presenting His birth along with a lot of other details. Matthew presents the legal view and his genealogy traces through Joseph, who is the adoptive father of Jesus but not the physical father. Luke presents the physical view and his genealogy traces through Mary, who is the physical mother of Jesus but is not recognized under Jewish Law because she is female. Each Gospel author reveals the perspective of his Gospel with this opening event.

The word beginning occurs 106 times in the Bible. While there are many applications of the word beginning, this in a reference to Genesis 1:1 which tells about the beginning of our physical reality. The functional definition is: 'First entering upon; commencing; giving rise or original; taking rise or origin' . This word is found in John 1:1; John 1:2; John 2:10; John 2:11; John 6:64; John 8:9; John 8:25; John 8:44; John 15:27; John 16:4. While only this sentence and the next refer to Genesis 1:1, the definition presented matches every usage within this Gospel.

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: 'the beginning. Joh 1:2; Ge 1:1; Pr 8:22-31; Eph 3:9; Col 1:17; Heb 1:10; 7:3; 13:8; Re 1:2,8,11; 2:8; 21:6; 22:13 exp: Col 1:18.
the Word. Joh 1:14; 1Jo 1:1-2; 5:7; Re 19:13
with. Joh 1:18; 16:28; 17:5; Pr 8:22-30; 1Jo 1:2
the Word was. Joh 10:30-33; 20:28; Ps 45:6; Isa 7:14; 9:6; 40:9-11; Mt 1:23; Ro 9:5; Php 2:6; 1Ti 3:16; Tit 2:13; Heb 1:8-13; 2Pe 1:1 (Gr) 1Jo 5:7,20
General references. exp: Ex 40:24; Pr 8:22; Joh 10:30.'.

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C1-S2 (Verse 2) The same was in the beginning with God.

The word same, in our current sentence, is referring to the word Word in the prior sentence. Our sentence tells us that the Word is distinct from God the Father. This is an important clarification of the prior sentence and shows us the importance of keeping things within context. Without this clarification, people could claim that John denied the Trinity. However, with these two sentences kept within context of each other, we have a clear presentation of two persons within the Trinity, Who are: the Word and God the Father.

If the reader looks at the table which shows all of the references to God, they will see many references within this Gospel. Then if the reader looks at all of the references found at the beginning of the Lord Jesus Christ Study for John, they will see many more references to the Son of God. This should make it obvious that John has much to say about each of these persons within the Trinity. Therefore, this sentence is an important introductory sentence to this Gospel because John wants the reader to keep this distinction in mind as they read the rest of his Gospel message.

The word beginning occurs 106 times in the Bible. While there are many applications of the word beginning, this in a reference to Genesis 1:1 which tells about the beginning of our physical reality. The functional definition is: 'First entering upon; commencing; giving rise or original; taking rise or origin' . Please see the note for John 1:1 for a list of every place in this Gospel where this word is found.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Pr 8:22; Joh 10:30.'.

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C1-S3 (Verse 3) The Son of God is the Creator of everything.

First Step: Identify the Creator.

All things were made by him;

Second Step: Tell that there is no other Creator.

and without him was not any thing made that was made.

Our first sentence told us the purpose of the Son of God, which John is going to reveal in his Gospel, when John called Him the Word. Our second sentence told us that place of the Son of God was in heaven before He came to this physical reality to accomplish His purpose. Now our third sentence tells us about His power. This is a reference to the first two chapters of Genesis where we are told about creation. When we pull together all that the Bible tells s about Creation, we see that God the Father provided the plan and power, God the Son did the actual Creation with the Holy Spirit doing some of the work under the direction of God the Son. However, those details are different from what John is telling us here. The fact is that the Son of God did what no other being, man or angel, could do. With these first three sentences John has told us that only a fool would challenge this message that God sent through the Word because only a fool would fail to recognize, and admit, that he can not match the Word in power, position or nobility of purpose.

John reveals more details, related to this sentence, in C1-S10 through C1-S12. Our First Step tells us that All things were made by him and these things include the world and the earth, which have different Biblical definitions. Please see the note for C1-S9 about the word world. Please see the note for C3-S12 about the word earth.

Forms of the word made occur 38 times in this Gospel. The word made is defined as: 'past-tense form of changing form and function' . Many preachers claim: 'God stood on nothing and created the world from nothing' , which is not Biblical truth. All three persons in the Trinity did what a Spirit does in the spiritual and physical realties (the Spirit of God moved upon the face of the waters Genesis 1:2). In addition, John's use of the word made tells us that God created the physical reality from the spiritual reality. For an analogy, think of a building. The building, and everything within it, are made from things which were outside of the building when it was made. This distinction is important in many ways but primarily in that it disproves the 'Big Bang theory' 'which requires creating all of the physical reality from nothing. The physical reality was not created from nothing but was created from the Spiritual reality. When people realize this truth they can then realize that they are being foolish to ignore the spiritual reality because it does control all of the physical reality.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references: John 1:10; 5:17-19; Ge 1:1,26; Ps 33:6; 102:25; Isa 45:12,18; Eph 3:9; Col 1:16-17; Heb 1:2-3,10-12; 3:3-4; Re 4:11.'.

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C1-S4 (Verse 4) God's spiritual light affects men.

First Step: Identify the source of spiritual light.

In him was life;

Second Step: Identify the effect of spiritual light.

and the life was the light of men.

Our sentence has two Steps with the first telling us that life from God was in the Word. It takes life to beget life. Therefore, our First Step tells us that the source of God's life is the Son of God within His role as the Word.

Our Second Step tells us that God's life is the source of God's light. Since John's Gospel is going to make a detailed difference between those people who follow God's light and those people who do not, this sentence is foundational to those differences.

The word life is used 44 times in the Gospel of John. The word definitions, below, 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 word definitions below for the many places where the word light is dealt with on this site and in the Bible. As noted there, the functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a godly way' . Every place in this Gospel where the word light is used, it is used symbolically for 'directions from God on how to live in this world' . In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God'.

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 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 note for John 8:12 for links to every place in this Gospel where the word light is used along with several definitions and links from other commentators. Please see the notes for Romans C13S15; 2Corinthians 4:3-4; Ephesians C5S6 about the word light. The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a godly way' . Every place in this Gospel where the word light is used, it is used symbolically for 'directions from God on how to live in this world' . In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God' . Please see the notes for Light and Darkness in 1John; Romans C13S15; Hebrews 12:18-24 about the phrase light and darkness. Please see the note for John 11:9-LJC about the phrase Jesus is our light. Please see the note for Hebrews 6:4 about the word enlightened. The functional definition is: 'Rendered light; illuminated; instructed; informed; furnished with clear views' . Please see the note for Psalms 119:16 about the word delight. True delight is one of the effects of God's light. This word is found in this Gospel in John 1:4; John 1:5; John 1:7; John 1:9; John 3:19; John 3:21; John 5:35; John 8:12; John 9:5; John 11:9; John 11:10; John 12:35; John 12:35; John 12:36 and John 12:46.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Ge 1:10,12,18,25,31; Ec 2:13; 11:7
the light from the darkness. Heb. between the light and between the darkness.'.

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C1-S5 (Verse 5) Lost people can not comprehend spiritual truth.

First Step: God sent directions on how to live to this lost world.

And the light shineth in darkness;

Second Step: God's directions for life make no sense to lost people.

and the darkness comprehended it not.

Our sentence has two steps and delivers the simple message that we can not comprehend spiritual truth before we accept it by faith. Comprehension only comes after we obey, by faith, and learn through experience. The first three chapters of 1Corinthians teaches this truth in much more detail where it explains the difference between the wisdom of God and the wisdom of this world / man. While we could go there for those details, we need to realize that our current sentence is foundational to places in this Gospel where John tells us the same thing. That is: we must believe by faith in order to receive things from God and in order to, eventually, to comprehend the light that comes from God.

This sentence summarizes John's general introductory remarks to this Gospel. First he called the Son of God the Word because the Son of God was a means f bringing a message from God. John gave evidences that the Son of God is God and then said that the Son of God, as the Word, is the source of God's life and that God's life gives light. That light is to show us how to live in this life. However, we can not comprehend the light while we remain lost and in darkness. Therefore, we must receive God's life in order for it to give us the light (directions on how to live) if we want to go to heaven and have any rewards once we get there. John says this in his statement of purpose which is in 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.) Hopefully the reader can understand how these 5 introductory sentences work together to give us a general understanding of how John is going to accomplish his stated purpose for this Gospel.

Our Gospel tell us that Jesus is the light (I am the light of the world. Please see John 1:4-5, 7-9; 3:19-21; 5:35; 8:12; 9:5; 11:9-10; 12:35-36, 46.)

We find forms of the word darkness occurring 205 times in 178 verses of the Bible, 55 times in 49 verses of the New Testament and, in the Gospel of John, in: John 1:5; John 3:19; John 6:17; John 8:12; John 12:35; John 12:46; John 20:1. The symbolic definition for this word is: 'lack of spiritual light and guidance from God'. Easton's Bible Dictionary defines this word as: 'The plague (the ninth) of darkness in Egypt (Ex 10:21) is described as darkness "which may be felt." It covered "all the land of Egypt," so that "they saw not one another." It did not extend to the land of Goshen (ver. Ex 10:23). When Jesus hung upon the cross (Mt 27:45; Lu 23:44), from the "sixth hour there was darkness over all the land unto the ninth hour." On Mount Sinai, Moses (Ex 20:21) "drew near unto the thick darkness where God was." This was the "thick cloud upon the mount" in which Jehovah was when he spake unto Moses there. The Lord dwelt in the cloud upon the mercy-seat (1Ki 8:12), the cloud of glory. When the psalmist (Ps 97:2) describes the inscrutable nature of God's workings among the sons of men, he says, "Clouds and darkness are round about him." God dwells in thick darkness. Darkness (Isa 13:9-10; Mt 24:29) also is a symbol of the judgments that attend on the coming of the Lord. It is a symbol of misery and adversity (Job 18:6; Ps 107:10; Isa 8:22; Eze 30:18). The "day of darkness" in Joe 2:2, caused by clouds of locusts, is a symbol of the obscurity which overhangs all divine proceedings. "Works of darkness" are impure actions (Eph 5:11). "Outer darkness" refers to the darkness of the streets in the East, which are never lighted up by any public or private lamps after nightfall, in contrast with the blaze of cheerful light in the house. It is also a symbol of ignorance (Isa 9:2; 60:2; Mt 6:23) and of death (Job 10:21; 17:13).'. The Morrish Bible Dictionary defines this word as: 'Used in various significations in scripture.
1. State of the earth before God said, Let there be light. Ge 1:2.
2. Temporary absence of light in the night. Ge 1:5.
3. Extraordinary darkness sent by God. Ex 10:21; 14:20; Mt 27:45.
4. The darkness by which God shrouded His glory. Ex 20:21; Ps 18:9,11; 97:2; Heb 12:18.
5. State of death as compared with natural life. Job 10:21-22.
6. Moral darkness as the consequent state of man fallen. Ps 82:5; Isa 9:2; Mt 4:16; Joh 1:5; 3:19; 2Co 6:14; 1Pe 2:9.
7. It characterises Satan and his agents. Lu 22:53; Eph 6:12; Re 16:10.
8. It is the abode of wicked spirits and will characterise the place of punishment of the wicked. Mt 8:12; 2Pe 2:4; Jude 1:6,13. God is light, and Christ came into the world as the true light: everything shut out from God, or opposed to God and to the Lord Jesus, must partake of moral darkness.'. Fausset's Bible Dictionary defines this word as: 'The ninth Egyptian plague (Ex 10:21, etc.). Especially calculated to affect the Egyptians who worshipped Ra, the sun god. Its sudden and intense coming when Moses stretched out his hand marked it as supernatural. Its basis was natural, namely, the chamsin or sandstorm (see Septuagint), from the S.W. desert. It produces a darkness denser than the densest fog, so that no man rises from his place; men and beasts hide until it is over, for it penetrates even through well closed windows. This explains the peculiar phrase "darkness which may be felt." What still more marked its judicial character was (compare Isa 13:9-10; Joe 2:31; 3:15; Mt 24:29) "the children of Israel had light in their dwellings."
The date of Am 8:9 coincides with a total eclipse visible at Jerusalem shortly after noon, Feb. 9th, 784 B.C.; the date of Mic 3:6 with the eclipse June 5th, 716 B.C. (Dionys. Hal., 2:56); the date of Jer 15:9 with the eclipse of Sept. 30th, 610 B.C. (Herodotus, 1:74,103.) The darkness over all the land (Juaea) from the sixth to the ninth hour during Christ's crucifixion (Mt 27:45) cannot have been an eclipse, for it would not last three hours, seldom intensely more than six minutes. The eclipse, darkness and earthquake in Bithynia, noted by Phlegon of Tralles, was probably in the year before. This darkness at Christ's crucifixion was nature's sympathy with her suffering Lord; perhaps partly intended by the prophecy Am 8:9.
As the glory of the Lord shone around the scene of His birth (Lu 2:9), so a pall of darkness was fitly spread over His dying scene. By the paschal reckoning the moon must then have been at its full phase, when the sun could not be eclipsed. Darkness is the image of spiritual ignorance and unbelief (Isa 60:2; Joh 1:5; 3:19; 1Jo 2:8). "Outer darkness" expresses exclusion from the brightness of the heavenly banquet (Mt 8:12). "The works of darkness," i.e. sins (Eph 5:11). God dwells in thick darkness; i.e., we cannot penetrate the awe inspiring mysteries of His person and His dealings. But God is light, and in Him is no darkness at all (1Jo 1:5; 1Ki 8:12; Ps 97:2).'.

Thompson Chain Topics provides links for the word darkness as: 'Physical: Ge 1:2,18; Job 3:6; 38:19; Ps 104:20; Am 4:13. Supernatural: Ex 10:22; Ps 105:28; Mt 27:45; Re 6:12. See Eclipse. Figurative of Punishment: Job 18:5; Pr 20:20; Mt 8:12; 22:13; 2Pe 2:17; Jude 1:6. Spiritual: (General References to0: Isa 9:2; Mic 3:6; Mt 6:23; Joh 1:5; 3:19; Ro 13:12; Eph 5:8; 1Th 5:4 . Works of: Job 24:14; Pr 7:8-9; Joh 3:20; Ro 13:12; Eph 5:11; 1Th 5:7'.

Nave's Topical Bible provides links for the word darkness as: 'Over the face of the earth: Ge 1:2; Job 38:9; Jer 4:23. Called NIGHT: Ge 1:5. God creates: Isa 45:7. Miraculous: In Egypt: Ex 10:21-22; Ps 105:28. At Mount Sinai: Ex 20:21; Heb 12:18. At the crucifixion: Mt 27:45; Mr 15:33. FIGURATIVE: Of judgments: Pr 20:20; Isa 8:22; 13:10; Jer 4:28; 13:16; La 3:2; Eze 32:7-8; Joe 2:2,10; Am 4:13; 5:18,20; 8:9; Mic 7:8; Mt 24:29; Mr 13:24; Lu 23:45; Re 8:12; 9:2 : "Outer darkness,": Mt 8:12; 22:13; 25:30: "Power of darkness,": Lu 22:53; Eph 6:12; Col 1:13; 1Th 5:5; Re 16:10 : OF SPIRITUAL BLINDNESS: Isa 9:2; 42:16; 50:10; Mt 4:16; 6:22-23; 8:12; Lu 1:79; Joh 1:5; 3:19-21; 8:12; 11:9-10; Ac 26:18; Ro 1:21; 13:12-13; 1Co 4:5; 2Co 4:6; 6:14; Eph 5:8,11; 1Th 5:4-5; 1Pe 2:9; 1Jo 1:5-7; 2:8-11 : See also the following scriptures: Ex 19:16; 2Sa 22:10-12; 1Ki 8:12; 2Ch 6:1; Ps 18:11; 97:2; Heb 12:18'.

Torrey's Topical Textbook provides links for the word darkness as: 'Created by God: Ps 104:20; Isa 45:7. Originally covered the earth: Ge 1:2. Separated from the light: Ge 1:4. Called night: Ge 1:5. Caused by the setting of the sun: Ge 15:17; Joh 6:17. Inexplicable nature of: Job 38:19-20. Exhibits God's power and greatness: Job 38:8-9. DEGREES OF, MENTIONED: Great: Ge 15:12. That may be felt: Ex 10:21. Thick: De 5:22; Joe 2:2. Gross: Jer 13:16. Outer or extreme: Mt 8:12. EFFECTS OF: Keeps us from seeing objects: Ex 10:23. Causes us to go astray: Joh 12:35; 1Jo 2:11. Causes us to stumble: Isa 59:10. Often put for night: Ps 91:6. Called the swaddling band of the sea: Job 38:9. Cannot hide us from God: Ps 139:11-12. THE WICKED: The children of: 1Th 5:5. Live in: Ps 107:10. Walk in: Ps 82:5. Perpetrate their designs in: Job 24:16. Are full of: Mt 6:23. MIRACULOUS: On mount Sinai: Ex 19:16; Heb 12:18. Over the land of Egypt: Ex 10:21-22. At the death of Christ: Mt 27:45. Before the destruction of Jerusalem: Mt 24:29. ILLUSTRATIVE OF: Greatness and unsearchableness of God: Ex 20:21; 2Sa 22:10,12; 1Ki 8:12; Ps 97:2. Abstruse and deep subjects: Job 28:3. Secrecy: Isa 45:19; Mt 10:27. Ignorance and error: Job 37:19; Isa 60:2; Joh 1:5; 3:19; 12:35; Ac 26:18. Anything hateful: Job 3:4-9. A course of sin: Pr 2:13; Eph 5:11. Heavy afflictions: Job 23:17; Ps 112:4; Ec 5:17; Isa 5:30; 8:22; 59:9. The power of Satan: Eph 6:12; Col 1:13. The grave: 1Sa 2:9; Job 10:21-22. The punishment of devils and wicked men: Mt 22:13; 2Pe 2:4,17'.

Please see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the phrase light and darkness. The functional definition is: 'the physical manifestation of evil spiritual influence' . We see forms of the word dark. used in this Gospel in:

John 1:5 tells us that we can not comprehend the light while we remain lost and in darkness.
John 3:19 tells us that God will condemn us if we love darkness rather than light.
John 6:17 tells us that there is fear for people who remain in the dark.
John 8:12 tells us that people who truly love Jesus Christ shall not walk in darkness, but shall have the light of life.
John 12:35 warns us that if we do not stay in God's light then we will not know where we are going in this life.
John 12:36 tells us that we must believe in the light if we are to be children of light.
John 12:46 tells us that people who are truly saved (believeth on Jesus) should not abide in darkness.
John 20:1 tells us that the Mary Magdalene sought Jesus Christ even while it was yet dark.

Please see the note for Romans C13S12 about the word comprehend. That note has links to every place in the Bible where we see forms of this word along with a small note on each usage. The functional definition is: 'To understand; to conceive; that is, to take, hold or contain in the mind; to possess or to have in idea; according to the popular phrase, I take your meaning'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 1:10; 3:19-20; 12:36-40; Job 24:13-17; Pr 1:22,29-30; Ro 1:28; 1Co 2:14 exp: Ex 40:24'.

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C1-S6 (Verse 6) Introduction of John the Baptist.

There was a man sent from God,
whose name was John.

John 1:6-8, John 1:15 and John 1:19-28 introduce John the Baptist. This event is also recorded as reported in Matthew 3:1-12 and Mark 1:1-8 and Luke 3:1-20. Please use this link provided to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named. In addition, John 1:15 and John 1:29-36 present the witness of John the Baptist about Jesus.

The chapter summary gives the outline of this chapter. The sentences before this gave John's general introduction of the Gospel. Now John (the author) introduces John the Baptist who was sent by God to prepare people to receive the message from the Word. The Study on John the Baptist is very detailed and presents links to every reference to John the Baptist, both by books of the Bible and in sequential order. There is also a good sized note for each reference explaining how that reference fits within the Study of John the Baptist. The main thing which we see in this sentence is that he was sent from God. Therefore, God expected people to pay attention to his message which was mainly repent. True Biblical repentance is not just to 'turn' 'but is to 'turn from sin and towards God' . Anyone who uses a lesser definition is following the way of Satan for changing the word of God by leaving out important context in order to change God's message. John the Baptist's head was cut off because he told the king to 'turn from sin' . He was rejected by the religious leaders because he said to 'turn towards God' . He rejected people, and refused to baptize them, until they Bring forth therefore fruits meet for repentance: (Matthew 3:8). The next two sentences also go with this one to introduce John the Baptist and the reason why he was sent from God.

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 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: 'a man. Joh 1:33; 3:28; Isa 40:3-5; Mal 3:1; 4:5-6; Mt 3:1-11; 11:10; 21:25; Mr 1:1-8; Lu 1:15-17,76; 3:2-20; Ac 13:24
John. Lu 1:13,61-63 exp: Mt 3:1.
General references. exp: Mr 11:30; Ac 13:24.'.

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C1-S7 (Verse 7) Why John the Baptist was sent from God.

The same came for a witness,
to bear witness of the Light,
that all men through him might believe.

Our sentence tells us that John the Baptist was sent as a witness of the Light. Please note that the word witness occurs twice, which makes it the main subject of this sentence. Our first phrase tells us why God sent John the Baptist. Our second phrase tells us what he was to do. Our third phrase tells us the result that God wanted. With the 'Great Commission' , we also have the same job and the outline of this sentence can be applied to everyone who is truly saved.

Next, Please note that the word Light is capitalized, which means that it is another name for the Son of God. (Please see the Minor Titles of the Son of God in the Significant Gospel Events Study for this and other titles.) Hopefully, the reader realizes that the him, within our sentence, is referencing the Light and not John the Baptist. That is: John the Baptist came that all men through (the Light) might believe. If anyone has any question about this, the next sentence makes it clear.

Please see the note for Hebrews 11:4 about the word witness. Please also see the notes for 2Corinthians 13:1; Colossians C3S13 about the phrase two or three witnesses. While men define a witness as someone who sees or hears an event, the Bible also includes the ability to testify in God's court for the definition of this word. Satan is not a witness because he is a liar and not qualified to testify in God's court. Every usage within John's Gospel includes this extra qualifier. In addition, when we study the use of this word within this Gospel, we see that God punishes people who reject the witness which He sends.

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

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 also 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 notes for Romans C3S4; Romans C3S5 and Hebrews 3:7-12 about the word unbelief. The definition from Webster's 1828 is: '1. Incredulity; the withholding of belief; as, unbelief is blind. 2. Infidelity; disbelief of divine revelation. 3. In the New Testament, disbelief of the truth of the gospel, rejection of Christ as the Savior of men, and of the doctrines he taught; distrust of God's promises and faithfulness, etc. Matt. 13. Mark 16. Heb. 3. Rom. 4. 4. Weak faith. Mark 9'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a witness. Joh 1:19,26-27,32-34,36; 3:26-36; 5:33-35; Ac 19:4
that. Joh 1:9; 3:26; Eph 3:9; 1Ti 2:4; Tit 2:11; 2Pe 3:9
General references. exp: Mr 11:30; Ac 13:24.'.

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C1-S8 (Verse 8) Clarification of prior sentence.

He was not that Light,
but was sent to bear witness of that Light.

As the sentence title says, this sentence gives clarification to the prior sentence. Without it some people might think that John the Baptist was the person that all men through him might believe. When we receive a witness from men we are to always verify it because there are many false prophets are gone out into the world (1John 4:1). A true witness from God will always point you to the Word/the Light which comes from God, and not present himself as the authority which we are to believe on. That is the main message of our current sentence. John the Baptist was very careful to make sure that people understood the differences between what he did in his own ability and what God did through him.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that light. Joh 1:20; 3:28; Ac 19:4
General references. exp: Mr 11:30; Ac 13:24.'.

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C1-S9 (Verse 9) The identity of the true Light.

That was the true Light,
which lighteth every man that cometh into the world.

As pointed out in the chapter outline, C1-S9 through C1-S17 tell us the record of John (C1-S18) that he gave witness to. In this sub-section of this chapter we see:

C1-S9: the identity of the true Light.
C1-S10: The reaction of the world.
C1-S11: The reaction of God's people.
C1-S12: The results of those who did receive the Light.
C1-S13: The reason to believe John's witness.
C1-S14: The reason to believe the witness of John the Baptist.
C1-S15: The result that true believers had.
C1-S16: The different results from religion and a personal relationship with Jesus Christ.
C1-S17: The witness from God the Father.

One of the most important words in this sentence is the word true. If the reader uses the link, in the sentence outline above, they will find a note which has links to every place in the New Testament where we find the word light. However, that note also warns some of these verses tell us that Satan provides a lying (false) light and that we need to separate the false from the true. At the start of that Study in the true Biblical definition of this word, which will not be found in any human written dictionary. Nevertheless, it comes from the proper way to get a Bible definition which is to look at every usage of every form of the word and see what is the same in all usages. The differences give the various applications of the word. the true 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.' . In addition, there are links to every place in the Bible, where forms of this word is used and a mote explaining each usage. Further, there is a table which divides the verses by application and the definition from Webster's 1828. Forms of the word true are found in this Gospel in: John 1:9, John 1:14, John 1:17; John 3:21, John 3:33; John 4:18, John 4:23, John 4:24, John 4:37; John 5:31, John 5:32, John 5:33; John 6:14, John 6:32; John 7:18, John 7:28, John 7:40; John 8:13, John 8:14, John 8:16, John 8:17, John 8:26, John 8:32, John 8:40, John 8:44, John 8:45, John 8:46; John 10:41; John 14:6, John 14:17; John 15:1, John 15:26; John 16:7, John 16:13; John 17:3, John 17:17, John 17:19; John 18:22, John 18:37, John 18:38, John 18:38; John 19:35; John 20:30; John 21:24. In addition, John writes about truth in his epistles in: 1John 1:6, 8; 2:4, 21, 27; 3:18, 19; 4:6; 5:6; 2John 1:1, 2, 3, 4; 3John 1:1, 3, 4, 8, 12.

Romans 11:20 says: For the gifts and calling of God are without repentance. Our free will is a gift from God which He will not take away. Therefore, when our sentence says that the Son of God lighteth every man that cometh into the world it is to be understood that He offers this but does not force it on anyone because that would take away their free will. In addition, the th of the word lighteth means: 'keep on keeping on lighting' . In addition, the Biblical definition of the world is: 'all of the people in the world as a group' . The Bible uses this word for the sinful, fleshly mind set of lost people who are the majority of the people in the world. Therefore, the th of the phrase cometh into the world means: 'every time that the man interacts with the people in the world' . As a result, our sentence is telling us that: 'The Son of God, as the Light, keeps on keeping on giving directions to everyone who will listen as they interact with the people in this world and their sinful fleshly mindset'.

Please see the note for C1-S4 about the word light. As noted there the functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a godly way' . That note also has many links to other places on this site where this word is dealt with. Every place in this Gospel where the word light is used, it is used symbolically for 'directions from God on how to live in this world' . In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God' . Please also note that our sentence uses the word Light and the word lighteth. The capitalized word Light is a name for the Son of God. In addition, it is different from word lighteth, which shows an ongoing action which varies with circumstances, in that it does not change. Hebrews 13:8 says: Jesus Christ the same yesterday, and to day, and for ever.. The Son of God, as the Light is constant and never changing in character while He adjusts His directions on how to deal with life and does so according to circumstances. For example, he is always righteous, and directs us to be righteous, but the exact actions to take in order to remain righteous can vary depending upon circumstances. Please also note for John 9:5 which explains that Jesus is the light of the world.

Please see the notes for Romans C16S33; 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition is: 'all of the people in the world as a group'.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has the titles of true and light.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the true. Joh 1:4; 6:32; 14:6; 15:1; Isa 49:6; Mt 6:23; 1Jo 1:8; 2:8; 5:20
every. Joh 1:7; 7:12; 12:46; Isa 8:20; 1Th 5:4-7
General references. exp: Ex 40:24; Nu 8:2.'.

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C1-S10 (Verse 10) The reaction of the world.

He was in the world,
and the world was made by him,
and the world knew him not.

This sentence makes it easy to misinterpret the meaning of the word world if we don't pay attention. The Earth can not know anything but 'all of the people in the world as a group' can know things. So the first thing that we need to recognize is that the subject of this sentence is 'all of the people in the world as a group' . Next, we need to recognize that this sentence says that God's Son made all of us. Next we need to recognize that the phrase He was in the world tells us that God's Son was, physically, fully human like the rest of the world even while He had a different Spirit. Finally, we need to recognize that, since the world knew him not, the wisdom of this world is wrong. That includes our religious training which goes against the Bible. It also includes the influences of culture on religion. For example, one preacher preached that any man who wore face hair was a rebel. While that may be true in some cultures, it is not true in all cultures since Jesus had a beard. Bottom line: we need to be careful about taking the cultural influences upon our religion as being inspired like the Bible is.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He was in the world. Invisibly present, renewing and sustaining his creation.
And the world knew him not. Though it might and should have known him (Ro 1:18-21; Ac 14:16-17).'.

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C1-S11 (Verse 11) The reaction of God's people.

He came unto his own,
and his own received him not.

1Samuel 8:7 says: And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.. Isaiah 53:3 says: He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.. These and 27 other places in the Bible use the word rejected and tell us that men rejected God's message and, as a result, God rejected those men. However, our sentence takes in a larger group of men when it says his own received him not. This includes those 'fence sitters' who think they will avoid being rejected by God just because they did not take an active part.

It is also important to note that John uses generic expressions which can be applied to all people who claim to be God's own. In actuality, this sentence can be applied to most so-called 'Christians' . They are not true Biblical Christians unless they are truly saved, have a disciplined daily prayer and Bible Study life-style and live a life which displays the character of Christ to a lost world. Just as John says his own received him not, so also can this be said about people who refuse to respond when God's Holy Spirit tries to affect their heart.

Strictly speaking, this sentence is talking about the Jews but is also deliberately worded so that it is applied to most people who claim to be God's children. he word own means that these people belong to God and have no right to receive him not. All such will be rejected by God when they seek blessings from God.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'came. Mt 15:24; Ac 3:25-26; 13:26,26,46; Ro 9:1,5; 15:8; Ga 4:4
and. Joh 3:32; Isa 53:2-3; Lu 19:14; 20:13-15; Ac 7:51-52
General references. exp: Lu 19:14; Joh 7:5; 12:37.'.

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C1-S12 (Verse 12-13) The results of those who did receive the Light.

Equivalent Section: We must receive him before we can grow spiritually.

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:

Equivalent Section: No religious 'birth' will work.

Which were born,
not of blood,
nor of the will of the flesh,
nor of the will of man,
but of God.

Please use the link for sons in the sentence outline above, to see the note for those sentence within the Lord Jesus Christ Study. Please also see the general note for son, within that Study, along with the Summary and Verses is order to completely understand what this sentence says. This is important because most preaching on this sentence is doctrinal error.

The Biblical definition of a son is: 'a son receives the character of the father' . A Biblical son is not necessarily the physical descendent. This is one of the doctrinal errors which the Jewish religious leaders made when they claimed to be the sons of Abraham. Please see John 8:37-47 for the doctrinal argument between Jesus and the religious leaders on this subject.

Our sentence has two Equivalent Sections which both tell us that we must receive God's life from God because only life can beget life and God's spiritual life must come from the Spirit which is God. Further, all life moves and changed of its own power and affects the environment which it is in. If someone does not have a God caused change in their physical life then they do not really have God's life. (That is: they are not saved.) Having said that, it can be very difficult to see the movement of something like coral. Likewise, we can not deny someone's profession of salvation, while they are still alive, just because we see no evidence of God's life within them. Like 'the parable of wheat and tares' (Matthew 13:24-30) teaches, we can not separate true professions from false but God's angels will do that job. So while it is true that if someone does not have a God caused change in their physical life then they really are not saved, we do not have the ability to make that determination about someone else.

Our Second Equivalent Section that the saved are born of God and also says that true salvation does not come from the sources which most religions claim. The phrase not of blood rejects the Jewish claim of being saved simply because they were physical descendants of Abraham. It also rejects all other religious claims of salvation because of some physical relationship including the claim of having the right religious hands laid on you because that touch extended back to the Apostles or some other religious person.

The phrase of: nor of the will of the flesh eliminates the religious claims that the right religious people got together and decided how God had to provide salvation and other blessings. This is the basis of claims that religious traditions match and exceed the Bible in authority.

The phrase of: nor of the will of man eliminates the religious claims that God must accept what some person thinks or feels.

Between these phrases John effectively denies all religious claims of salvation coming by any means other than God personally providing spiritual life.

With that said, we need to recognize a truth before we proceed to the First Equivalent Section. God uses physical truths to teach us about spiritual truths. Also, life starts at conception. What a child does after birth has no effect upon the conception. Likewise, what a person does after spiritual conception (baptism, keep religious rules, etc) has no effect upon spiritual conception. In addition, the claim that God can not cause spiritual birth until the person does some religious act denies the last phrase where we are told that spiritual birth is of God. (The word of means; 'belongs to' ). If the claim that salvation required a physical act then this phrase must be 'f God and man' in order for the Bible to remain absolutely true in every word (Romans C13S12; used in Deuteronomy 8:3; Matthew 4:4 and Luke 4:4).

The problem is that people are scared of being accused of 'Works Salvation' . So, they try to completely separate works from salvation. However, the Bible teaches that the truly saved do works and that God does works in and through the lives of people who are truly saved. It is not that there are no works but that they happen after salvation just like a child does things after birth but those actions still have no effect upon the conception. And, indeed, there is a real problem if a child must still be bottle fed and have their diapers changed 10 years after their birth. Likewise, there is a real problem with someone who claims to truly have received God's life while showing no evidence of God's life several years after their claimed date of salvation. I'm not saying that they are definitely deceived and still lost, only that they have a serious problem with their claim.

The First Equivalent Section actually deals with the problem which I just explained. That's why I gave the explanation first. Please notice that the word received, in the First Equivalent Section, is past-tense. Now notice that the phrase to become is future tense. This means that becoming the sons of God happens after spiritual conception (received him / believed on his name). Thus, the actions within our First Equivalent Section match the order of actions involved in conception, birth and growth.

Hopefully, after considering all that has been said in this note so far, the reader accepts that the phrase become the sons of God means 'spiritually mature so that we receive the character of God' . Obviously, this can only happen after birth. Again, we look at the physical for our example of spiritual truth. When a child is born it has no idea how to act like its parents but must be taught how to act while growing up. The same is true in spiritual life.

As already noted, the word received is past-tense. However, the believe is present-tense. This means that the belief which started our life is to remain as always being present-tense. As explained in the word definitions, below, true Biblical belief results in action based upon that belief.

Next we need to look at the phrase on his name. This means 'on the power and authority of the name' . Each of the names for the Son of God have different doctrinal meanings, powers and authorities. Please see the Summary and Verses documents to get more details on this truth.

With these truths in mind, we can look at a last point. John tells us that God gives power to become. God does not take away our free will but lets us decide if and how much of His power we will use to become the sons of God. He does not force us to use His power but our eternal rewards are proportional to how much we 'spiritually mature so that we receive the character of God' . Also, while denied by doctrinal error, the Bible does teach punishment at the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10) for those people who are truly saved but refuse to obey God and grow up spiritually while in this physical life.

Parallel to this sentence is 1John 3:1 which says: Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. As that sentence says, we should really look closely (behold) at this demonstration of the love of God.

One last thing to note here is that our sentence starts with the word but and contrasts as many as received him to the phrase his own received him not of the prior sentence. We can each look at history to see what happened to the Jews after they received him not. Anyone who claims to be saved while refusing to received him, and let God's Son change their life, would be well advised to look at the history of the Jews before believing Satan's lie of disobedient children receiving eternal bliss in a mansion as soon at they get to heaven.

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'.

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 Romans C13S2 about the word power. The functional definition is: ' the faculty of doing or performing any thing; 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 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

Please see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated' . Please see the note for Galatians C4-S17 about the words birth / birthright / birthday. The functional definition is: 'The act of coming into life, or of being born' . Please see the note for Colossians C1S3 about the word firstborn.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has the titles of Begotten of the Father ; Only Begotten and Word.

Please see the note for Colossians C1S3 about the word blood. The functional definition is: 'the physical basis of life' . Please see the note for 1Peter 4:18 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 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.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh:. The functional definition is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body' . Please see the note for Romans C8S7 about the phrase after the flesh. Please see the note for Romans C8S7 about the phrase in the flesh. Please see the note for 2Corinthians 12:7 about the phrase thorn in the flesh.

Please see the note for Galatians C4-S2 about the word woman. Morrish Bible Dictionary defines this word as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. This tells of fallen human nature; but 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. In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the Gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10.' . Please see the note for Romans C9S19 about the phrase What is man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'were. Joh 3:3,5; Jas 1:18; 1Pe 1:3,23; 2:2; 1Jo 3:9; 4:7; 5:1,4,18
not. Joh 8:33-41; Mt 3:9; Ro 9:7-9 exp: Php 1:29.
nor of the will of the. Ge 25:22,28; 27:4,33; Ro 9:10-16
nor of the will of man. Ps 110:3; Ro 9:1-5; 10:1-3; 1Co 3:6; Php 2:13; Jas 1:18
of God. Joh 3:6-8; Tit 3:5; 1Jo 2:28-29
General references. exp: Joh 7:5; 8:47; Ro 9:16; Ga 3:26.'.

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C1-S13 (Verse 14) The reason to believe John's witness.

The Word became human flesh.

And the Word was made flesh,
and dwelt among us,
(See Below),
full of grace and truth.

People personally experienced Him.

(and we beheld his glory,
the glory as of the only begotten of the Father)

Our sentence has an included part, which was not in the words of the original Greek, but was added by the translators in order to do proper translation and deliver the same message as was delivered in the Greek. People who claim we should use a 'word-for-word translation' are teaching doctrinal error. They either are deliberately deceiving or are proud and claiming an expertise which they do not have. I write a ' person with proven credentials in translation and in specifying the true rules for translation. The simplest thing to remember is that there is a spiritual gift called interpretation of tongues (1Corinthians 12:10). and none of these teachers of doctrinal error are willing to prove that they have it. Without it, they have no right to 'correct' the word of God which God preserved for us.

Our included section is John's personal testimony, which also matched the testimony of others (we) and backs up the rest of the sentence with a witness from multiple personal witnesses who are qualified to testify in God's court. The detractors have nothing, that would be accepted in court, which can counter that multiple eye-witness account. With that said, we will deal with the main sentence before returning to the message of the included portion.

When we compare this sentence, especially the first two phrases, with John 1:1, what we get is that the Bible is the word of God in print while Jesus Christ is the Word of God in human flesh. That means that the Bible is our God-given picture of the only begotten of the Father (included section of this sentence). Therefore, 'Bible correctors' are not only claiming more authority than God about the message that is delivered by the word of God, but they are also claiming to know the character of the Son of God better than God does, since they feel qualified to correct God's characterization of His Son. That said, I accept that most people do not realize that they are making these types of claims when they try to claim that there are problems with the word of God, but I also imagine that Adam did not realize all of the consequences of his sin. However, just as Adam is held as guilty of all of the consequences by God, so also will all 'Bible correctors' be held guilty of all consequences of their doctrinal error, including the souls which end up in Hell because they believed the doctrinal error.

Next we need to realize that our sentence starts with an and, which adds it to the prior sentence but not the immediately prior sentence. Our current sentence is added to the introductory sentence in 1:1 through 1:5. Our current sentence is just before the sentences giving the witness from John the Baptist. This is so that the two separate statements of witness are adjacent and so that people will realize that John is meeting the legal requirement to have two or three witnesses for doctrine that all people are required by God to believe. However, before John gives the witness from John the Baptist, John introduces him in 1:6 through 1:8. John also tells us who He, the other disciples and John the Baptist are giving testimony about in 1:9 through 1:13. Thus, after the opening general sentences, we have the introduction of John the Baptist and of the Son of God before we receive two separate legal testimonies about the Son of God. Therefore, 1:14 through 1:18 have the testimony that will be used in God's court to condemn people who refused to accept the true legal witness of more than two eye-witnesses.

Now that we have dealt with contextual issues, we can look at the specific testimony from John and the other disciples.

The phrase the Word was made flesh tells us that He was a literal physical human man. The phrase and dwelt among us lets us know that this witness is not just based upon a casual one-time meeting but is the result of long-term (3.5 years) living together. The phrase full of grace and truth tells us the main character traits that the Son of God displayed to His disciples. No, this is not the same testimony that His enemies would give, but we already saw that true believers and people who refuse to believe have opposing views of the Son of God.

The details related to this specific testimony are covered by the word definitions below. If the reader honestly considers the meanings of these words, they will find a characterization which no other man can match. In particular, when John says: we beheld his glory, He is making a reference to his personal experience on 'the mount of transfiguration' (Matthew 17; Mark 9), as well as other events that he personally experienced. Therefore, the reader should understand why I say that no other man can match the glory, and other attributes, which John testifies of in this sentence.

With that covered, we can now return to the included part of our sentence. However, when we look at it we see that almost all of it was already dealt with while doing a detailed analysis of the outer sentence. That is, most of the included pare was used to qualify the parts of the outer sentence, which is the primary purpose of having an included part. The only phrase of our included part which was only dealt with indirectly is; the glory as of the only begotten of the Father. This phrase is telling us that God the Father gave Him glory such as no other man ever receives (the only begotten). This phrase is the basis of my statement that John included a reference to his personal experience on 'the mount of transfiguration' . Thus, the prior paragraph indirectly referenced this phrase and this paragraph explains that reference directly.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. The functional definition is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body' . Please see the note for Romans C8S7 about the phrase after the flesh. Please see the note for Romans C8S7 about the phrase in the flesh. Please see the note for 2Corinthians 12:7 about the phrase thorn in the flesh.

Please see the note for Romans C7S24 about the word dwell. The functional definition is: 'Inhabiting; residing; sojourning; continuing with fixed attention'.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense' . However, that does not fit all places within the Bible. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good' . We are given God's grace, Through the Word, for the expressed purpose of making God look good. Please see the notes for Galatians C5S4 and Galatians C6S18 about the phrase grace through Christ.

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 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 Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God' . Think about the 'Mount of transfiguration'.

Please see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'produce physical life from self' . When God created Adam He formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Genesis 2:7). When God created Eve He used the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. (Genesis 2:22). However, the physical father of Jesus Christ was the Holy Ghost (Matthew 1:18).

Please use this link to see the 'Minor Titles for the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has titles of Word and only begotten.

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 of the prior sentence we see that God wants to be a Father to all men.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Word. Joh 1:1; Isa 7:14; Mt 1:16,20-23; Lu 1:31-35; 2:7,11; Ro 1:3-4; 9:5; 1Co 15:47; Ga 4:4; Php 2:6-8; 1Ti 3:16; Heb 2:11,14-17; 10:5; 1Jo 4:2-3; 2Jo 1:7 exp: 1Jo 1:1.
we. Joh 2:11; 11:40; 12:40-41; 14:9; Isa 40:5; 53:2; 60:1-2; Mt 17:1-5; 2Co 4:4-6; Heb 1:3; 1Pe 2:4-7; 2Pe 1:17; 1Jo 1:1-2
the only. Joh 1:18; 3:16,18; Ps 2:7; Ac 13:33; Heb 1:5; 5:5; 1Jo 4:9
full. Joh 1:16-17; Ps 45:2; 2Co 12:9; Eph 3:8,18-19; Col 1:19; 2:3,9; 1Ti 1:14-16 exp: Jas 3:17.
General references. exp: Ex 37:10; Le 8:26; Lu 9:29.'.

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C1-S14 (Verse 15) The reason to believe the witness of John the Baptist.

Equivalent Section: What John the Baptist said.

John bare witness of him,
and cried,
saying,
This was he of whom I spake,
He that cometh after me is preferred before me:

Equivalent Section: Why.

for he was before me.

Please see the note for the chapter in order to understand the context of this sentence. The author, John, is opening his Gospel with why people should personally believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name (John 20:31). In order to help people to believe, John is providing the legally required two or three witnesses (2Corinthians 13:1; Colossians C3S13) for a truth that God requires everyone to accept. In the prior sentence John provided the witness from himself and the other apostles who lived with Jesus Christ for 3.5 years. Now he is providing the witness from John the Baptist, who was not a disciple of Jesus Christ. Therefore, people can not claim that both are really the same witness like they might try if both witnesses were disciples of Jesus Christ.

We know that the John, in this sentence, is not the author since he never names himself in his writing. When necessary, he identifies himself as disciple whom Jesus loved (John 19:26; John 20:2; John 21:7 John 21:20). In addition, we o know that the John, in this sentence, is John the Baptist because the author introduced him, in C1-S6 through C1-S8, before introducing Jesus Christ and then giving the witnesses of Jesus Christ in the prior sentence and this sentence.

In our Second Equivalent Section we read: for he was before me. That is: John the Baptist testified that Jesus Christ was before me. Since this phrase is past-tense (was) John is not speaking about order of importance since Jesus Christ is still before all other men and the proper verb would be present-tense (is). John the Baptist is speaking that Jesus Christ existed before John the Baptist even though John the Baptist was born 6 months before Jesus Christ (Luke 1:6). John the Baptist testified this because, as we are told in the first sentence of this Gospel, In the beginning (of this physical reality) was the Word (Jesus Christ). Thus, our Second Equivalent Section is a testimony of the Deity of Jesus Christ by John the Baptist.

Our First Equivalent Section gives us the same message about the Deity of Jesus Christ but uses a different time of witness. This is a reference to the time which is recorded in Mark 1:7; Luke 3:16 and John 1:27 where John said He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. Please notice that in this sentence and in that sentence we see the preference addressed, which speaks of eternal priority between the Son of God and all other men. We also see John the Baptist testify that Jesus Christ was born after him (He that cometh after me) and yet has is higher preference even in a society which strongly emphasizes the preference of older persons.

Finally, in our First Equivalent Section, we see John the Baptist say This was he of whom I spake. This lets us know that this is a direct reference to the fuller recording of John 1:29 through John 1:41. If the reader checks the references (use the links provided) within this Gospel they will see that there are at least three different days mentioned in the section of this Gospel which is referenced by this sentence. Thus, our sentence references multiple testimonies by John the Baptist.

John 1:6-8, John 1:15 and John 1:19-28 introduce John the Baptist. This event is also recorded as reported in Matthew 3:1-12 and Mark 1:1-8 and Luke 3:1-20. Also, John 1:15, John 1:29-36, presents the witness from John the Baptist that Jesus was/is the Son of God. This event is also recorded as reported in Matthew 4:18-22. Please use this link to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named.

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, only in as different tense. However, the two words are not related.

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 Romans C10S28 about the word gainsaying. 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 note for Romans C12S8 about the word prefer. The functional definition is: 'to honor or esteem above another'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'bare. Joh 1:7-8,29-34; 3:26-36; 5:33-36; Mt 3:11,13-17; Mr 1:7; Lu 3:16
he was. Joh 1:1-2,30; 8:58; 17:5; Pr 8:22; Isa 9:6; Mic 5:2; Php 2:6-7; Col 1:17; Heb 13:8; Re 1:11,17-18; 2:8
General references. exp: Mr 1:3; Lu 3:18; Joh 1:30; Ac 13:24.'.

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C1-S15 (Verse 16) The result that true believers had.

And of his fulness have all we received,
and grace for grace.

This sentence starts with an and, which means that it is added to the prior message. The prior two sentences tell us about the witness from John the Baptist and from the Apostles who each suffered many things in the flesh, including experiencing a martyr's death. (For those people foolish enough to deny that John experienced this, ask God to have you boiled in oil, while still alive, and then we will listen to your testimony.)

This is a very important part of the Gospel message. Ephesians 4:7 says: But unto every one of us is given grace according to the measure of the gift of Christ.. Notice that while our current sentence says that saved people receive grace for grace, the sentence in Ephesians qualifies that by telling us that the amount of grace which each person receives varies according to the measure of the gift of Christ. Since Christ is the role of the Son of God which is used to give us spiritual maturity after our initial profession (spiritual conception), we conclude that the amount of grace given to each believer varies according to the amount of spiritual growth each receives from the ministry of Christ. Since we believe that John the Baptist and the Apostles are part of the four and twenty elders (Revelation 4:4; Revelation 4:10 ; Revelation 5:8; Revelation 5:14; Revelation 11:16; Revelation 19:4), they are presented as the ultimate example, of believers, who have received grace for grace and used it properly. The phrase grace for grace means that Christ gives us grace for the purpose of our extending that grace to others. The Bible also tells us how each of these witnesses suffered in the flesh specifically because they obeyed the command to extend grace to others. While they suffered in the flesh, they received eternal rewards which far exceeded the cost of their suffering.

Please notice the phrase of his fulness have all we received. The word full is defined as: 'Replete; having within its limits all that it can contain' . Thus, our phrase is telling us that Jesus Christ has 'all of the grace that any man can contain' and that He gave as much of that grace, as John Baptist and the Apostles could each receive, to each of them. Our author is also implying that Jesus Christ will give to each saved person as much grace as they can hold. However, we must grow spiritually in order to increase the amount of grace which we can receive and hold.

Thus, the main application of this sentence is the message of: 'Look at how much grace we received and do whatever you can to get as much for yourself as you can'.

Our current sentence starts with an and, which tells us that they all received grace as a result (added to) their being a witness for Jesus Christ. Our next sentence starts with the word for and tells us why this is true. Thus, the analysis of this note is in context of those other sentences and the notes provided for each of them.

Please see the note for Colossians 2S6 about the word fullness. The functional definition is: 'the things and actions which make something full' . Please see the note for Colossians 2:9 for a ist of references where the Bible tells us things which make us full. Please also see the note for Philippians 4:18 about the word full.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of his. Joh 3:34; 15:1-5; Mt 3:11,14; Lu 21:15; Ac 3:12-16; Ro 8:9; 1Co 1:4-5; Eph 4:7-12; Col 1:19; 2:3,9-10; 1Pe 1:11
and grace. Zec 4:7; Mt 13:12; Ro 5:2,17,20; Eph 1:6-8; 2:5-10; 4:7; 1Pe 1:2
General references. exp: Ex 37:10; 40:14; Le 14:17; Ac 13:24; Col 1:19.'.

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C1-S16 (Verse 17) The different results from religion and a personal relationship with Jesus Christ.

For the law was given by Moses,
but grace and truth came by Jesus Christ.

The notes for this sentence, accessed with the links in the sentence outline above, give a considerable amount about the doctrine found here, especially about grace and truth including Old Testament references which were / are fulfilled by Jesus Christ. In particular, those notes explain how this sentence tells us that neither grace nor truth can come from the law. However, both, which are each greater than the law, come from the person Who is Jesus Christ.

Our sentence starts with the word for, which means that it is giving the reason why prior sentences are true. This was explained in the notes above. However, what we need to realize here is that the word but, within our sentence, is giving us a contrast between what was given under the (Mosaic) law and what is given by Jesus Christ. We also need to realize that none of the promises, made earlier within this Gospel, could be obtained under the (Mosaic) law These promises are only fulfilled by a personal relationship with Jesus Christ.

The prior sentence, this sentence and the next sentence summarize the testimony given by John the Baptist which matches the testimony given by the Apostles. After these sentences we have the more detailed account of the testimony by John the Baptist followed by some of the Apostles being called by Jesus Christ and leaving John the Baptist to follow Jesus Christ. The applicable message is that no matter how good our religious leader may be, our ultimate spiritual leader must be Jesus Christ.

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 today: 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 Hebrews 3:1 about Moses. Since Moses is identified as: 'the law-giver' , his name is often used to signify the Mosaic Law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the law. Joh 5:45; 9:29; Ex 20:1-17; De 4:44; 5:1; 33:4; Ac 7:38; 28:23; Ro 3:19-20; 5:20-21; 2Co 3:7-10; Ga 3:10-13,17; Heb 3:5-6; 8:8-12
grace. Joh 8:32; 14:6; Ge 3:15; 22:18; Ps 85:10; 89:1-2; 98:3; Mic 7:20; Lu 1:54-55,68-79; Ac 13:34-39; Ro 3:21-26; 5:21; 6:14; 15:8-12; 2Co 1:20; Heb 9:22; 10:4-10; 11:39-40; Re 5:8-10; 7:9-17
General references. exp: Mt 22:40; Ac 13:24.'.

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C1-S17 (Verse 18) The witness from God the Father.

First Step: Acknowledge the limit of man.

No man hath seen God at any time;

Second Step: Acknowledge that the only begotten Son is more than just man.

the only begotten Son,
which is in the bosom of the Father,
he hath declared him.

Our sentence has two Steps with the First Step requiring us to acknowledge the limit of man. Many people want to give lots of arguments that God's only begotten Son is not unique and that there can be another being who matches them. This is because, in their heart, they still believe the first lie that Satan told man when he said For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. (Genesis 3:5). While they believe that Satan promised that they would be like the only true God, he really promised that they would be like devils (gods) and end up in the lake of fire like them.

Until people take this First Step, and acknowledge the limit of all men, they will not truly take the Second Step. Until people truly take the Second Step, they will not accept the truth that is presented within this Gospel.

The truth that John states in the First Step is that the closest which any man, other than Jesus, ever came to seeing God is Adam before he sinned and Moses who was hid in the cleft of the rock and only saw God's backside. As mentioned elsewhere in this study, \the cleft of the rock that Moses was hid in was a type of Jesus. We have no records from Adam. Moses knew God far better than any other man that we have records from. However, comparing the knowledge of Moses to the knowledge of Jesus is worse than comparing the knowledge of a modern day historian to the knowledge of Abraham Lincoln's son when it comes to telling about Abraham Lincoln. It is worse because even if we had access to all of the personal knowledge and details that a son has access to, we couldn't understand them like the son can because some things are only learned through personal experience. Millions of men have spent thousands of years trying to figure out creation and have not yet found all that is involved much less understand all of how it works. A germ has a better chance of understanding Calculus than a man has of matching brains and understanding with the Son of God, who is also the Creator of the Universe (John 1:3). When John says No man hath seen God at any time, he is telling us that there is no other source of information about God that can come close to matching what the Son can tell us about God the Father.

Our Second Step has many phrases which each need to be dealt with separately.

John calls Him the only begotten Son.

The means 'there is only one and here it is' . Thus, when Jesus said ...I am the way, the truth, and the life: no man cometh unto the Father, but by me (John 14:6), He was declaring that there is only one way too the Father and that is by Jesus. There is only one truth about the Father and all of existence and that is the person of Jesus and the only way to learn it is to develop and maintain a personal relationship with the person of Jesus. Finally, there is only one eternal life and receiving it requires receiving the person of Jesus. Thus, when John says that Jesus is the only begotten Son, he is telling us that God the Father has only one begotten Son and here He is.
When John says that Jesus is the only begotten Son John is telling us that there is no other. Thus, people who claim to be 'Christian' while also claiming that Satan is the brother of Jesus are teaching a doctrinal error that comes from Satan. Our sentence is making it clear that there is no one who can match God's only begotten Son.
When John says that Jesus is the only begotten Son John is talking about the birth of Jesus and the fact that God Himself is the physical father of Jesus. Please see all f the verses and related notes in Matthew 1 and Matthew 2 and Luke 1 and Romans 5 and 1Corinthians 15 related to Adam. As much as a father might love an adopted son, most physical sons are going to be closer for many reasons. In this case, God's only begotten Son is also God, with the same nature, and does not have a sin nature like all adopted sons of God have.
When John says that Jesus is the only begotten Son he is using a unique title that has special meaning in the Bible. All of places in the Bible where a (capitalized) Son is used (excluding the start of a sentence) by itself the Bible actually means Son of God along with Son of Man but with the emphasis upon Son of God. Further, the Jews understood that by declaring Jesus to be the Son of God, a person was declaring Jesus to be equal to God. See all of the use of Son and of Son of God and related notes of this study for the details of this statement.

When John says that the Son is in the bosom of the Father, he is telling us that the Son has unique knowledge of the father. Parents can say what they want and many tell little lies to spare the feelings of their children. However, parents of multiple children who are being honest will admit that they have feelings of closeness with one child that they don't have with other children. Sometimes they feel closer to one child one way and closer to another some other way, but that feeling of closeness conveys a special understanding that even other children don't share. The Son has this special closeness and special understanding with the Father in every way that it is possible too have.
Finally, in this verse John tells us he hath declared him which means Jesus has told us about God the Father in a way that no other man has. As God's Son, He shows us the character of God the Father (John 14:8-9). Not only do we have the revelation from Jesus Christ as revealed in the Bible, but we have the personal revelation through a personal salvation. Philippians 3, especially Philippians 3:8-11, emphasize the difference between learning through religion and learning through a personal salvation. This phrase is also related to Matthew 17:5 and Mark 9:7 and Luke 9:35 and 2Peter 1:17. Please see those verses and related notes.

We see the exact phrase of: only begotten Son in: John 1:18; 3:16, 18; Hebrews 11:17 and ; 1John 4:9. All use a capitalized Son, for Jesus, except the reference in Hebrews. That reference uses the lower-case for Isaac, who was a type of Jesus.

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 Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated' . Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday. The functional definition is: 'The act of coming into life, or of being born' . Please see the note for Colossians C1S3 about the word firstborn.

We find forms of the word bosom occurring 41 times in 37 verses of the Bible, and only 5 times in the New Testament. Those are in: Luke 6:38; Luke 16:22-23; John 1:18; John 13:23 . the Morrish Bible Dictionary defines this word as: 'Used symbolically for the seat of deep affection. John speaks of the Lord Jesus as the only begotten Son 'in the bosom of the Father.' Joh 1:18. The tender and sacred relationship which husband and wife have to each other is also called the 'bosom.' De 28:54,56. This to an Israelite would give force to the description of Lazarus being carried into ABRAHAM'S BOSOM. Lu 16:22-23. By means of a loose garment and a girdle, many things are constantly carried by Orientals in the bosom, even such as a lamb. Isa 40:11: cf. Lu 6:38.' . Fausset's Bible Dictionary defines this word as: 'The nearest friend reclining on a couch at a feast lay in the bosom of his friend, as John "on Jesus' bosom" (Joh 13:23); Lazarus in Abraham's bosom, i.e. figuratively for in a high place at the heavenly banquet (Lu 16:23). It implies closest and secret intimacy (2Sa 12:8): the Son in the bosom of the Father with whom He is One (Joh 1:18); the lambs carried in the bosom of the Good Shepherd (Isa 40:11).' . Easton's Bible Dictionary defines this word as: 'In the East objects are carried in the bosom which Europeans carry in the pocket. To have in one's bosom indicates kindness, secrecy, or intimacy (Ge 16:5; 2Sa 12:8). Christ is said to have been in "the bosom of the Father," i.e., he had the most perfect knowledge of the Father, had the closest intimacy with him (Joh 1:18). John (Joh 13:23) was "leaning on Jesus' bosom" at the last supper. Our Lord carries his lambs in his bosom, i.e., has a tender, watchful care over them (Isa 40:11).' . Thus, thee functional definition is: 'extreme personal knowledge, love and care'.

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 1Corinthians 1:11 about the word declare. The functional definition is: 'Made known; told explicitly; avowed; exhibited; manifested; published; proclaimed; recited'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'seen. Joh 6:46; Ex 33:20; De 4:12; Mt 11:27; Lu 10:22; Col 1:15; 1Ti 1:17; 6:16; 1Jo 4:12,20
the only. Joh 1:14; 3:16-18; 1Jo 4:9
in the. Joh 13:23; Pr 8:30; Isa 40:11; La 2:12; Lu 16:22-23
he hath. Joh 12:41; 14:9; 17:6,26; Ge 16:13; 18:33; 32:28-30; 48:15-16; Ex 3:4-6; 23:21; 33:18-23; 34:5-7; Nu 12:8; Jos 5:13-15; 6:1-2; Jg 6:12-26; 13:20-23; Isa 6:1-3; Eze 1:26-28; Ho 12:3-5; Mt 11:27; Lu 10:22; 1Jo 5:20
General references. exp: Ge 17:22; Ex 33:18; Ac 13:24.'.

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C1-S18 (Verse 19) The start of the record of John.

And this is the record of John,
when the Jews sent priests and Levites from Jerusalem to ask him,
Who art thou?

When our sentence says when the Jews sent priests and Levites it means the religious leaders without specifically saying that. John may not have had first-hand knowledge about who did the sending, and therefore could not say specifically. However, with the pride demonstrated by the priests and Levites, we can be very confident that only someone wit higher authority could send them.

The priests knew the religious things while the Levites knew social things such as how the Mosaic Law applied to people outside of direct religious applications. Thus, the Jewish leaders sent the people who would be best to get and verify whatever answers that John the Baptist had. In addition, the phrase from Jerusalem lets us know that the people who were considered to be the top technical experts were sent to do the questioning.

Their question of Who art thou? allowed John to provide a variety of answers while also making the question personal (thou). Thus, he could not just talk about the power of some organization which he belonged to but would have to answer what his personal position and power within that organization was. We see from John's answer, in the next sentence, that he understood the real concern behind the question. Therefore, he answered the concern instead of answering the actual question.

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 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'.

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 Galatians C1-S12 about the word Jerusalem. The functional definition is: 'the central place of worship of the true God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Joh 5:33-36; De 17:9-11; 24:8; Mt 21:23-32; Lu 3:15-18
Who. Joh 10:24; Ac 13:25; 19:4 exp: Joh 8:25.'.

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C1-S19 (Verse 20) John was not the Christ.

First Step: John answered their question.

And he confessed,
and denied not;

Second Step: John answered their concern.

but confessed,
I am not the Christ.

The record of John is presented as a series of questions and answers in John 1:19 through John 1:28. John declares that he is not Christ and is less than Jesus. This is also recorded in Matthew 11:2-3 and Luke 3:15-17. Please use this link provided to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named.

Please notice the phrase the Christ. The word of God does not make errors (but men interpreting it do). This phrase lets us know that Christ is a title and not a personal name. Please use the link in the sentence outline above to get ore details on this sentence. Please see the general note for Christ, in that Study, for the various things which John's Gospel tell us about this role.

Please see the note for 2Timothy 2:11-13 about the words deny / denial. The functional definition for this word is: 'To contradict; to gainsay; to declare a statement or position not to be true'.

Please see the notes for Romans 10:9-LJC; Philippians 2:9-11 and 2John C1S7 about the word confess. The functional definition for this word is: 'To own, acknowledge or avow, as a crime, a fault, a charge, a debt, or something that is against one's interest, or reputation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 3:28-36; Mt 3:11-12; Mr 1:7-8; Lu 3:15-17'.

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C1-S20 (Verse 21) First religious question.

And they asked him,
What then?

Our sentence starts with the word and, which adds it to the prior sentence where John answered their main concern with a denial. Since John the Baptist did not have the religious nor social significance that they were afraid he had, they wanted to know why people were paying attention to him. That is what this question basically asks.

We see this exact phrase (what then?) used as a questionin only in the New Testament. This exact question is used in our current sentence; Romans 3:9; Romans 6:15; Romans 11:7 and Philippians 1:18. In each of these cases we have an argument / discussion where all points of one side appear to be answered and yet the people on that side of the argument / discussion still are not satisfied. So, this phrase usually means 'What more will it take to convince you? or What more do you want?' In this particular case, the Pharisees were, effectively, asking 'What more can you give us that will convince our bosses?'

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C1-S21 (Verse 21) First wrong guess.
Art thou Elias?

This question is based upon Malachi 4:5 which says: Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD. Many of the Jewish leaders misinterpreted scripture just like preachers of today do.

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 Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age'. Please see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of:. There are many days which have special meanings within the Bible and many people, including preachers, confuse them. The notes provided lists various days and their meanings within the Bible.

It can be argued whether the Jewish leaders were concerned about the true day of the Lord coming r if they were concerned about Messias coming and setting up the promised kingdom. (They did not know about the 'Church Age' .) However, it does not matter which interpretation they took for the prophecy from Malachi, they were going to lose their position in either case. That potential loss was the main reason why they demanded that our Lord be crucified. Therefore, this question was because they were worrying about having to start plotting rebellion against God's plan.

Please see the note for Mark 6:15 about Elias. The functional definition for this word is: 'Elijah of the Old Testament. Considered to be one of the main prophets'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Art thou Elias. Mal 4:5; Mt 11:14; 17:10-12; Lu 1:17'.

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C1-S22 (Verse 21) Denial.

And he saith,
I am not.

Notice that John the Baptist did not get into a big religious argument with them, even though they were trying to provoke one. He knew that it would do no good and, therefore, simply answered their question with a denial.

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C1-S23 (Verse 21) Second wrong guess.
Art thou that prophet?

This question is based upon a prophecy from Moses which is recorded in Deuteronomy 18:15-18. We see the exact phrase of: that prophet in John 1:21; John 1:25; John 6:14; Acts 3:23. While it is believed that this prophecy was understood to be a Messianic prophecy, John the Baptist already denied being the Christ. So it may very well be that they were making sure about a possibility which they did not feel was likely but were making sure that they covered all possibilities.

In John 7:38 Jesus declares Himself to be that prophet.

Please see the notes for Romans C16S33; Romans C12S5; Jude and false prophets about the word prophet. The functional definition is: 'In Scripture, a person illuminated, inspired or instructed by God to announce God's word; as Moses, Elijah, David, Isaiah, etc. An interpreter; one that explains or communicates sentiments'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Art thou that. or, Art thou a. Joh 1:25; 7:40; De 18:15-18; Mt 11:9-11; 16:14'.

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C1-S24 (Verse 21) Denial.

And he answered,
No.

Once more John the Baptist did not get into a big religious argument with them, even though they were trying to provoke one. He knew that it would do no good and, therefore, simply answered their question with a denial.

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'.

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C1-S25 (Verse 22) Demand for an answer.

Then said they unto him,
Who art thou?

With this question we see these people no longer deliberately trying to pick a religious argument with John the Baptist but are, finally, seeking only an answer. Read this entire recorded conversation and use your imagination and you should be able to imagine the tone of voice differences which would accompany the types of questions and answers which are recorded. Notice that, in the next sentence, they provide a reason for their question and are no longer demanding an answer without providing a reason why John the Baptist should answer. Notice also the change in the type of answer which John the Baptist provides in the third next sentence and you should be able to imagine the change in tone of voice.

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C1-S26 (Verse 22) Why the demand.
that we may give an answer to them that sent us.

As explained in the note above, these people now provide reason for John the Baptist to answer, which signifies a change in attitude on their part.

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'.

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C1-S27 (Verse 22) Question showing a willingness to listen.
What sayest thou of thyself?

While the religious people are still asking a question, the tone of the question has changed. In addition, the prior sentence provided a reason for their question. That signaled a change in attitude which caused a change in the type of answer which John the Baptist provided.

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C1-S28 (Verse 23) Answer from John the Baptist.

He said,
I am the voice of one crying in the wilderness,
Make straight the way of the Lord,
as said the prophet Esaias.

After twice avoiding a big religious argument with the people questioning him, John the Baptist answered their question, since they were no longer trying to provoke an argument. However, he gave them an answer which required thought before they could challenge it. Thus, he still avoided an argument even while providing n answer that they could deliver to the people who sent them.

This sentence is a quote of Isaiah 40:3 and a reference to Malachi 3:1 and says the same thing as Matthew 3:3 and Mark 1:2-3 and Luke 3:4. Lord is used for God the Son in this quote. It was God the Son coming in human flesh that John was to prepare the people to meet. His main message was to repent and all true Biblical repentance includes 'turning towards God in worship and obedience' . However, just like many religious people of today, they were not willing to worship God the Son neither were they willing to obey God when He told them to change their doctrine.

This is a fulfillment of Isaiah 40:3-5. However, the religious people were not willing to debate if it was a true fulfillment or not because they did not want to be wrong. Also, there would be significant consequences if it was a true fulfillment and many of those consequences would be political. Since political consequences were what led to the crucifixion of Jesus Christ, these people were being very careful until they knew what the political powers decided to do. Notice that our next sentence identifies the political faction which they belonged to. Thus, we see the political considerations related to their attitudes and questions throughout all of this recorded conversation.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'.

Please see the note for Mark 1:3 about the word cry. Webster's 1828 defines this word as: 'CRYING, ppr. Uttering a loud voice; proclaiming; etc.
CRYING, a. Notorious; common; great; as a crying sin or abuse.
CRYING, n. Importunate call; clamor; outcry'.

Please see the note for John 3:14 about the word wilderness. The functional definition is: 'While The New Testament sometimes uses this word for a physical place, it is usually used symbolic of God's people who are saved and backslidden'.

Please see the note for Mark 1:18 about the word straight / straightway. The functional definition for this word is: 'It is customary to write straight, for direct or right, and strait, for narrow, but this is a practice wholly arbitrary, both being the same word.'.

Please see the notes for 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. Joh 3:28; Mt 3:3; Mr 1:3; Lu 1:16-17,76-79; 3:4-6
as said. Isa 40:3-5
General references. exp: Mt 11:10.'.

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C1-S29 (Verse 24) Source of the religious demands.
And they which were sent were of the Pharisees.

The Pharisees were a religious-political group which claimed to keep all of the Mosaic Law. They assumed that any significant prophet would come from their group because, in their opinion, they did the most to obey God. Therefore, they assumed that God would honor their obedience this way. However, since John the Baptist was not a Pharisee, there was a political problem that their leaders would have to deal with. However, they also had to ask one more question since they knew that their leaders would ask it of them and they did not want to confront John the Baptist again.

Please see the note for John 3:1 about the word Pharisee. The functional definition is: 'One of a sect among the Jews, whose religion consisted in a strict observance of rites and ceremonies and of the traditions of the elders, and whose pretended holiness led them to separate themselves as a sect, considering themselves as more righteous than other Jews'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'were of. Joh 3:1-2; 7:47-49; Mt 23:13-15,26; Lu 7:30; 11:39-44,53; 16:14; Ac 23:8; 26:5; Php 3:5-6'.

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C1-S30 (Verse 25) Each phrase below has equal importance.

And they asked him,
and said unto him,
Why baptizest thou then,
if thou be not that Christ,
nor Elias,
neither that prophet?

With this question they finally get to their real concern. There were several political factions within the Jewish people and the leaders of existing political factions were concerned that John the Baptist was starting another. A new faction would dilute their own personal power, therefore this was their true concern.

The answer from John the Baptist, in the next sentence how that he was not politically motivated. However, the leaders kept an eye on him because the followers of John could form a political group. The leaders even sent people to join John the Baptist's disciples in order to keep an eye on them but John rejected their false profession as reported in Matthew 3:7-12.

Please see the note for Mark 6:15 about Elias. The functional definition for this word is: 'Elijah of the Old Testament. Considered to be one of the main prophets'.

We see the exact phrase of: that prophet in John 1:21; John 1:25; John 6:14; Acts 3:23. This is a reference to a prophecy by Moses which is found in Deuteronomy 18:15-18. As explained in other notes, the Jews were not interested in that prophet for God's reason of their obeying Him but were interested because of the promise that He would rule the world with the Jews below Him but above everyone else. They were only interested in ordering everyone else around.

Please see the notes for Romans C6S5; Colossians C2S7 and John 1:25-LJC within the Lord Jesus Christ Study about the word baptism. Please also see the Word Study on Baptism about the word baptism. That Word Study has links to every place in the Bible where we find forms of this word and those links are separated by application. The functional definition is: 'identify with'.

Elias is another name for Elijah and this concern is based upon Malachi 4:5. Please see the note for C1-S21 about this concern.

The question about that prophet is based upon a prophecy from Moses which is recorded in Deuteronomy 18:15-18. Please see the note for C1-S23 about this concern.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Mt 21:23; Ac 4:5-7; 5:28 exp: Mt 17:10.
that Christ. Joh 1:20-22; Da 9:24-26'.

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C1-S31 (Verse 26-27) Answer from John.

Equivalent Section: Direct answer to their question.

John answered them,
saying,
I baptize with water:

Equivalent Section: Significant information that they missed.

First Step: They did not recognize God's Christ.

but there standeth one among you,
whom ye know not;

Second Step: God's Christ was more important than John the Baptist.

He it is,
who coming after me is preferred before me,
whose shoe's latchet I am not worthy to unloose.

In this sentence John the Baptist lets these messengers, and the people who sent them, know that they are worrying about the wrong person. They were worried about the possibility that God's Christ had come, but they were looking at the wrong person. John the Baptist was sent as a fore-runner and their worry about John's influence was nothing compared to the influence of God's Christ.

Our sentence has two Equivalent Section with two Steps in the Second Equivalent Section and several phrases. The titles in the sentence outline, above, explain each part and little further clarification should be required. Those, combined with the word definitions, below, should be sufficient for people to understand this sentence. The one remaining significant point is the difference between the Biblical definitions of you and ye. While you 'identifies the group' , ye means 'each and every one of you personally' . When John the Baptist said there standeth one among you, he was saying that God's Christ was born and standing among the Jews. When John the Baptist said whom ye know not, he was saying that 'each and every one of them personally' had missed God's Christ even though they claimed to be the experts who would properly identify God's Christ.

One other minor point is that our Equivalent Sections are separated by a colon followed by the word but. That makes them opposites while delivering the same message. The message of the First Equivalent Section was that these people were worrying about John's baptism, but they shouldn't be. However, the message of the Second Equivalent Section was that these people were not worrying about the baptism by God's Christ, but they should have been because without it they would go to Hell. We are not saved by any religious activity but by a personal relationship with God's Christ, Who is the way. All true believers will be identified with God's Christ.

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 notes for Romans C6S5; Colossians C2S7 and John 1:25-LJC about the word baptism. That last note has links to every place in the Bible where we find forms of this word and those links are separated by application The functional definition is: 'identify with'.

Please see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase waters: rivers with water.

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 note for Romans C12S8 about the word prefer. The functional definition is: 'to honor or esteem above another'.

Please see the note for 1Corinthians C11S31 about the word worth. The functional definition is: 'Value; that quality of a thing which renders it useful, or which will produce an equivalent good in some other thing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Joh 1:15,30; Ac 19:4
whose. Mt 3:11; Mr 1:7; Lu 3:16
General references. exp: Mr 1:7; Joh 1:30.'.

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C1-S32 (Verse 28) Where John ministered.

These things were done in Bethabara beyond Jordan,
where John was baptizing.

People are no longer positive where this place is. Many commentators think it was near where Mary, Martha and Lazarus lived, but they are not sure. Jesus did return here later and it is near a battle that Gideon led but people are stretching to apply any doctrine to this place. The only thing that we can know for sure is that God is exact and that this place existed and the things found in this sentence and note. We can also assume that this was far enough from comfortable places in Jerusalem that it shows how concerned the Jewish leaders were to make their followers go there to question John the Baptist.

Please see the note for Mark 3:7-8 about the river Jordan. The functional definition for this word is: 'river of Palestine'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Bethabara. Joh 10:40; Jg 7:24 Bethbarah. Joh 12:5
where. Joh 3:23'.

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C1-S33 (Verse 29) Revelation from God after standing for truth.

The next day John seeth Jesus coming unto him,
and saith,
Behold the Lamb of God,
which taketh away the sin of the world.

John 1:15, John 1:29-36, presents the witness from John the Baptist that Jesus was/is the Son of God. This event is also recorded as reported in Matthew 3:16-17. Please use this link provided to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named. In addition, the links found within the sentence outline, for all three sentences, provide further doctrinal considerations for this incident.

Please also see the section on Prophecies in the Study called Significant Gospel Events for other prophecies found in the Gospels.

As explained in the note for this sentence within the Lord Jesus Christ Study, John the Baptist spoke this statement by revelation from God. (Please use the link in the sentence outline above for more details about the doctrine of Jesus as used within this sentence.) In addition, Please see the notes for Revelation to learn a lot more about the Biblical doctrine related to Lamb. The word Lamb is only used twice in this Gospel and both times it is to declare that Jesus is the Lamb of God. Therefore, the notes in the Study on Revelation are referenced for this title of the Son of God.

This statement has a couple of important things in it. First is that it is a fulfillment of the prophecy which Abraham spoke to Isaac in Genesis 22:8 (And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together). However, what is probably more important, is his second phrase of: which taketh away the sin of the world.

In Mark 2:6 and Luke 5:21 we read that the Jews claimed that Jesus blasphemed because He said that the man's sins were forgiven. As they knew, and said, Who can forgive sins, but God alone?. We see this doctrine explained more in Romans 11:27; Hebrews 10 and 1John 3:5, with Hebrews 10 giving the main explanation. This was one of the main reasons why the Son of God became human, but not the only main reason. John 10:10 says: The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. Too many people want to preach forgiveness of sin while neglecting the spiritual growth which must be a part of all true life, including spiritual life. The life...more abundantly only comes from spiritual maturity. Thus, the second main reason why the Son of God became human was to make a way for us to mature spiritually. This is also one of the main reasons why we are left in the world after initial salvation and one of the main reasons why we are given the indwelling Holy Ghost.

Please notice the th in the word taketh. This means that the Lamb of God 'keeps on keeping on taking away' our sin so long as we meet God's requirement (confess and forsake) to have His sacrifice applied to our personal lire. Although the word propitiation is not used in this sentence, that word is what is meant by the phrase which taketh away the sin of the world..

The first phrase in our sentence (The next day) tells us that John received this revelation the day after he passed the test of being questioned by they which were sent were of the Pharisees (C1-S29). God always puts His people through a test before giving them a significant blessing. This is to let devils and men know that His people are willing to sacrifice in order to serve God and to prove that of their own free will they give God permission to work in and through their life. God does not take away our free will like Satan and sin do. This doctrine is also backed up by the phrase which taketh away the sin of the world. God does not forgive our sin and leave us addicted to it but God removes the addiction of sin through our ongoing relationship to Him.

John 1:15, John 1:29-36, presents the witness from John the Baptist that Jesus was/is the Son of God. This event is also recorded as reported in Matthew 4:18-22. Please use this link provided to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named.

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 Verses in the New Testament. Summary on the name / role of lamb. The functional definition is: 'sacrifice used to cover / remove sin' . Please also see Revelation-LJC for other applications.

Please see the note for Romans C7S26 about the word sin. Please see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. The functional definition is: 'a violation of God's law' (1John 3:4). In the Gospel of John we see the word sin used in:

John 1:29 which says: Behold the Lamb of God, which taketh away the sin of the world. Jesus came not just the remove the consequences of sin but to remove the sin itself from us.
John 5:14 which says: Behold, thou art made whole: sin no more, lest a worse thing come unto thee Refusal to stop sinning, after receiving forgiveness, often does result in a worse consequence.
John 8:7 which says: He that is without sin among you, let him first cast a stone at her. None of us are qualified to condemn someone else for their sin.
John 8:11 which says: Neither do I condemn thee: go, and sin no more Jesus does not condemn but forgives. However, He also demands that we stop our sinning.
John 8:21 which says: I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. People who reject salvation, when it is offered, may never receive the offer again.
John 8:24 which says: I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. People who refuse to believe that I (Jesus) am he (God's Christ) will go to Hell.
John 8:34 which says: Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. All sin is addictive.
John 8:46 which says: Which of you convinceth me of sin? People deny that Jesus was sinless, but they can not prove their claims in a righteous court.
John 9:2-3 which says that the disciples assumed that a person who had a terrible physical ailment musthave the result of sin Jesus explained that their assumption was wrong.
John 9:16 which says: Others said, How can a man that is a sinner do such miracles? It takes the power of God to do miracles and God does not allow sinners to show that great of a false evidence.
John 9:24 tells us that the religious leaders tried to force others to testify that Jesus was a sinner.
John 9:25 tells us that a man who received a miracle from God refused to lie about it.
John 9:31 tells us that the man used a commonly believed statement to refute the religious leaders who wanted him to lie.
John 9:34 tells us that the religious leaders accused the man of being a sinner and tried to use that to remove their own sin. The existence of sin in another does not remove our own sin
John 9:41 tells us that Jesus told the religious leaders that their justification of their own sin removed any chance of true salvation.
John 15:22 tells us that Jesus said that people who reject God's word have no way to hide their sin.
John 15:24 tells us that Jesus said that people who reject the evidence which God provides are proving that they truly hate God.
John 16:8-9 which says: And when he (God's Holy Spirit) is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged . .
John 19:11 tells us that there are different levels of sin.
John 20:23 tells us that God's Holy Spirit works through God's people to say who is truly saved and who is not. Those people who are truly saved have their sins remitted and those people who are not truly saved have their sins retained.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Behold. Joh 1:36; Ge 22:7-8; Ex 12:3-13; Nu 28:3-10; Isa 53:7; Ac 8:32; 1Pe 1:19; Re 5:6,8,12-13; 6:1,16; 7:9-10,14,17; 12:11; 13:8; 14:1,4,10; 15:3; 17:14; 19:7,9; 21:9,14,22-23,27; 22:1-3 exp: Isa 65:1; Joh 19:5.
which. Isa 53:11; Ho 14:2; Mt 20:28; Ac 13:39; 1Co 15:3; 2Co 5:21; Ga 1:4; 3:13; 1Ti 2:6; Tit 2:14; Heb 1:3; 2:17; 9:28; 1Pe 2:24; 3:18; 1Jo 2:2; 3:5; 4:10; Re 1:5
taketh. or, beareth. Ex 28:38; Le 10:17; 16:21-22; Nu 18:1,23
General references. exp: Ge 22:8; Nu 7:39; Lu 3:18.'.

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C1-S34 (Verse 30) Fulfillment of prior prophecy.

Equivalent Section: Jesus came after John the Baptist.

This is he of whom I said,
After me cometh a man which is preferred before me:

Equivalent Section: Jesus is more important than John the Baptist.

for he was before me.

In particular, since every sentence from John 1:31 through John 1:36 all start with the word and. All of these sentences, along with John 1:30, are combined into a single message. Please consider these sentences, and their associated notes, together as a minimum consideration of context. In addition, the information which John gives in these several sentences is also recorded in Matthew 3:16-17; Mark 1:10-11 and Luke 3:22. In those other Gospels the same sentence which records what we read in this sentence also record And there came a voice from heaven, saying , Thou art my beloved Son, in whom I am well pleased. There is also other additional information, which the reader may want to study in order to get a complete picture of what happened.

This sentence is a direct reference to what was reported in C1-S31. Please see the note for that sentence in order to understand most of the details of this sentence. We see the doctrine of this sentence said twice, which means that it is a doctrine which all people are to believe.

C1-S33 tells us that our current sentence happened the next day. Our next four sentences all start with an and, which means they are all added to this sentence and all need to be considered together to understand the message. Back in C1-S31 we read how John the Baptist delivered the message, without explanation, to they which were sent were of the Pharisees. Our current sentence, and the next four, tell us that John the Baptist delivered the same message to both groups but only gave the explanation to those people who had an attitude of receiving it. This is the same reason why Jesus spoke in parables. (And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. Matthew 13:10-11.) The obvious application of this truth is that we need to keep the right heart attitude if we want to understand the message from God.

Once more we see John say that Jesus was before me even though He after me cometh. Jesus existed before the beginning of this physical reality because He created it and because He is God. Jesus came after John the Baptist because John the Baptist was sent to prepare the way for Jesus.

Please see the note for Romans C12S8 about the word prefer. The functional definition is: 'to honor or esteem above another'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 1:15,27; Lu 3:16'.

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C1-S35 (Verse 31) John's reason for baptizing.

Equivalent Section: John did not know who was God's Lamb.

And I knew him not:

Equivalent Section: How God would reveal His Lamb.

but that he should be made manifest to Israel,
therefore am I come baptizing with water.

In particular, since every sentence from John 1:31 through John 1:36 all start with the word and. All of these sentences, along with John 1:30, are combined into a single message. Please consider these sentences, and their associated notes, together as a minimum consideration of context. In addition, the information which John gives in this several sentences is also recorded in Matthew 3:16-17; Mark 1:10-11 and Luke 3:22. In those other Gospels the same sentence which records what we read in this sentence also record And there came a voice from heaven, saying , Thou art my beloved Son, in whom I am well pleased. There is also other additional information, which the reader may want to study in order to get a complete picture of what happened.

Our sentence has two Equivalent Section which tell us that John the Baptist was not told who was God's Lamb, but was given a job to do with the promise that God would reveal this truth to John the Baptist after he obeyed in faith. God always demands that we obey in faith before we receive a promise. Our next two sentences tell us how God fulfilled His promise and revealed this truth to John the Baptist. The sentence after that tells us that John testified to others what God revealed to him. 2Peter 1:20-21 tells us: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.. Thus, we see that John the Baptist did not try to keep this revelation to himself but did what God wanted and revealed it to all who would listen with the right heart attitude.

While our First Equivalent Section tells us that God did not immediately reveal to John the Baptist Who was His Lamb, our Second Equivalent Section tells us why God withheld that information and when God would reveal it. Thus, with our Second Equivalent Section starting with the word but, following the colon, we see the opposite of the First Equivalent Section. The First Equivalent Section tells us what John the Baptist did not know and the Second Equivalent Section tells us what he did know. As already mentioned, God uses 'progressive revelation' . God reveals things when the tile is right. The Bible was given by 'progressive revelation' and church growth is also by 'progressive revelation' with new churches concentrating on winning the lost, more mature churches concentrating on spiritual growth and the most mature churches concentrating on teaching the next generation how to start and spiritually raise the next generation of churches. Further, our personal knowledge and understanding of God's word and purpose in our life are also revealed by 'progressive revelation' . Thus, we see God using consistent methods in different instances of dealing with His people. Further, this consistency helps us to know how God will deal with us personally.

Our Second Equivalent Section tells us why John the Baptist came baptizing with water. God wanted to make manifest to Israel His Lamb. The purpose of baptism, in this case and in many instances, is to get the attention of lost people so that they will pay attention and, possibly, receive the message from God that they personally need to get saved. (God has John use the title of Lamb here to emphasize salvation.) If we look at the prior conversation where the representatives of the rulers of Israel questioned John the Baptist, it should be obvious that John's activity definitely got a lot of people's attention and kept that attention. Getting and keeping people's attention is required before we can make manifest anything.

Our Second Equivalent Section tells us that the purpose of God was to make manifest to Israel God's Lamb. As explained in the word definitions, below, manifest is defined as: 'made available for extensive examination that uses multiple means to accomplish the examination' . Thus, it should be obvious why God used a method which would keep their attention. In addition, we see that John was sent to preach to Israel. John the Baptist preached the Gospel of the Kingdom and Jesus preached the same until Je was rejected by the leaders of Israel. Then He started the church. A lot of people make the mistake of thinking they can accept God's message at any time. However, the truth is that God can remove His offer any time that he decides to do o and warns us that My spirit shall not always strive with man (Genesis 6:3).

Please see the notes for Romans C3S20; Romans C16S33 and 1John-Manifest about the word manifest. The functional definition is: 'made available for extensive examination that uses multiple means to accomplish the examination'.

Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved.

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 John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase waters: rivers with water.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I knew. Joh 1:33; Lu 1:80; 2:39-42
but. Joh 1:7; Isa 40:3-5; Mal 3:1; 4:2-5; Lu 1:17,76-79
therefore. Mt 3:6; Mr 1:3-5; Lu 3:3-4; Ac 19:4'.

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C1-S36 (Verse 32) How John was to identify God's Christ.

And John bare record,
saying,
I saw the Spirit descending from heaven like a dove,
and it abode upon him.

Our prior sentence, and our next sentence, both tell us that John the Baptist did not know who God's Christ was. However, our current sentence tells us how John the Baptist was to identify Him. In addition, our next sentence tells us, indirectly, that God gave John the Baptist this prophecy. Further, our prior sentence tells us that John the Baptist was also told to baptize with water, as a symbolic introduction to being baptizeth with the Holy Ghost, as our next sentence tells us that Jesus Christ will . 'keep in keeping on' doing. Using the link in the next sentence will allow the reader to access the Study with links to every place that form of the word baptize are used. However, the doctrine which we can get from the context of these sentences is that before we know Jesus Christ personally, we need to obey God like John the Baptist did in the prior sentence. Next, we must receive the Spirit to abide in us (in true salvation) like John the Baptist reports in this sentence. Next we must let Jesus Christ baptizeth (us) with the Holy Ghost, which means that we let Him 'keep in keeping on identifying us with the Holy Ghost' by letting others see and report (second next sentence) that they see God's Spirit in our life.

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 use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality' . Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for Mark 15:32 about the word descend. The functional definition for this word is: 'To move or pass from a higher to a lower place; to move, come or go downwards; to fall; to sink; to run or flow down'.

Please see the note for Philippians 2:9-11 about the word heaven. The functional definition is: 'According to the Jewish notion there were three heavens, (a) The firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) The starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2)' . Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the notes for 1Timothy 6:15-LJC and 1Peter 2:1 about the phrase kingdom of heaven. Please also see the note for Hebrews 12:2-LJC about the phrase treasure in heaven.

Please see the note for Mark 1:10-11 about the word dove. The functional definition for this word is: 'Emblem of peace (Ge 8:7-12). After God's wrath for sin had been executed upon the earth, the dove was thrice sent forth; at the first sending she found no rest for the sole of her foot until she put herself in Noah's (or "comforter") hand, and was drawn into the ark; on the second trip, she brought back the olive leaf, the earnest of the restored earth; on the third trip, she was able to roam at large, no longer needing the ark's shelter'.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I saw. Joh 5:32; Mt 3:16; Mr 1:10; Lu 3:22 exp: Am 9:1.'.

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C1-S37 (Verse 33) John's instructions came from God.

Equivalent Section: John did not personally know God's Lamb.

And I knew him not:

Equivalent Section: God told John how to identify God's Lamb.

but he that sent me to baptize with water,
the same said unto me,
Upon whom thou shalt see the Spirit descending,
and remaining on him,
the same is he which baptizeth with the Holy Ghost.

There is an important doctrinal note in the Word Study on Spirit for this sentence. (Please use the link in the sentence outline above to access it.) In particular, it explains why the Son of God set aside His own power and position as God when He was conceived in Mary. The power of God's Holy Spirit was what He used until after He died and was taken into Hell by Satan and His devils.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that John the Baptist could not determine who was the Son of God by his own physical ability. The Second Equivalent Section tells s how he did determine who was the Son of God was. Since our Second Equivalent Section starts with the word but, the two Equivalent Sections having polar opposite messages is consistent with the Biblical use of the word but following a colon. What is revealed by this analysis, and is more important than the analysis, is the application. Too many people believe the doctrinal error which confuses emotions with spirituality. Many people believe that they were being spiritual id they felt good during their 'worship service' . Jesus Christ was definitely being spiritual while He died on the cross for our sins but He definitely did not feel good. he same can be said for true martyrs. Spirituality and emotions are completely unrelated. Our sentence tells us how John the Baptist determined the spirituality of the Son of God and it was by a sign. That is: it was by indirect evidence. In John 3:8 we read: The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.. In that sentence we are instructed by Jesus Christ. to use indirect means to determine spirituality, just like John the Baptist did here. People who excuse sin or claim that we can replace our personal relationship with Jesus Christ. by religious activity are displaying influence by a devil. People who display holiness. and righteousness. are displaying influence from God.

In our Second Equivalent Section we have five phrases. The first phrase tells us that John the Baptist was sent...to baptize with water. While John the Baptist does not explicitly say that he was sent by God, the context makes it clear that God was who sent John the Baptist. In addition, as explained in the word definitions below, John the Baptist baptize has a Biblical definition of: 'symbolically identified with' . In context, our current sentence tells us that John the Baptist baptize with water while the next sentence tells us that Jesus Christ baptizeth with the Holy Ghost. Thus, we have two different 'symbolically identifications' with the symbolic meaning of water compared with the Holy Ghost, Whose presence can only be identified indirectly procedure for proper interpretation. Sometimes water is used by the Bible for the liquid required for life. Sometimes it is used symbolically for physical birth. Sometimes it is used symbolically for the cleansing by the word of God. Sometimes it is used symbolically for our changed religious activity in worshipping God. Thus, it is used different ways in different instances within the Bible. In addition, this is consistent with God's procedure for proper interpretation which uses symbolism and other tongues for the application within a given context but does not use them for the single interpretation. (Please see the lessons under the Hermey Menu for God's procedure for proper interpretation of the Bible.) With this, we can see the error of someone 'taking a doctrinal stand' on a symbolic meaning outside of a particular context.

In this particular sentence and context, we see water used symbolically for: 'a changed life and worship which is displayed by righteousness' . We can know this because John the Baptist demanded that people Bring forth therefore fruits meet for repentance (Matthew 3:8; Luke 3:8). Also, Jesus said, in Matthew 21:32, For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him. Thus, we see that the water used in our current sentence is used symbolically for: 'a changed life and worship which is displayed by righteousness'.

The second phrase of our Second Equivalent Section tells us that God's Holy Spirit was Who instructed John the Baptist. We get this from the context, from the fact that John the Baptist was a prophet of God and from the fact that he was sent from God (C1-S6) and that he was came for a witness, to bear witness of the Light (C1-S7). It should be obvious that John the Baptist could not bear witness to a person that he could not identify. Since God gave him this job, God would be the one Who told John the Baptist the correct way to identify God's Christ.

John the Baptist known to be the last of the Old Testament prophets. While God does not change, and God's message and way of salvation do not change, the way that did deals with His people varies from person to person, through our personal relationship with Him, and varies from one 'Age' to another 'Age' . God literally spoke to Adam and Eve 'face-to-face' . God 'talked' to Old Testament prophets in visions and dreams. However, in the 'Church Age' God does neither of these but 'speaks' to His children through His word as interpreted by His Holy Spirit. Thus, while we cannot say which way God said His message to John the Baptist, we can assume that He did so in visions and dreams, just like God did to Old Testament prophets.

The third phrase of our Second Equivalent Section tells us that God had His Spirit revealed to John the Baptist's sight. That said, some people argue that he physically saw what he did while others argue that it was all in his mind. Certainly there are indications that other people who were there did not see the same thing. We also see the same circumstances with the conversion of Paul. However, that is a distraction from the true message of this sentence and of this entire accounting. In the Bible, sight is used for 'conveying understanding' and we have many Biblical examples of God giving understanding to some people while others who were also present did not receive understanding. In this case, we can assume that John the Baptist is the only one whom God gave understanding to since John the Baptist was God's special messenger.

With this in mind, we can concentrate on the most important sub-phrase which is: see the Spirit descending. John the Baptist understood, from evidence he received in this physical reality, that Jesus Christ had received God's Holy Spirit to abide in Him and help Him. Likewise, people should see evidence in this physical reality which testifies that each truly saved person has God's Holy Spirit abiding in them.

The fourth phrase of our Second Equivalent Section tells us that God's Holy Spirit remained on Jesus Christ. This is one of the major changes from the Old Testament to the New Testament.

The fifth phrase of our Second Equivalent Section tells us that Jesus Christ (the same) baptizeth with the Holy Ghost. The word baptizeth means that He 'keeps on keeping on identifying His children' with the Holy Ghost. This is not some 'second blessing' , as some doctrinal error claims, because the word 'second' means: 'one more time' while the th, in the word baptizeth, means that Jesus Christ 'keeps on keeping on' doing this. In addition, that doctrinal error says that this 'second blessing' gives people the spiritual gift of speaking in tongues, which they also pervert the Biblical meaning of. However, the true Biblical meaning of the word baptize is: 'identify with' and the true Biblical identification with God's Holy Spirit is holiness and righteousness.

When our sentence says that Jesus is he which baptizeth with the Holy Ghost that means that 'Jesus gives us an identification with the ongoing personal relationship with God which is sustained through the ministry of the Holy Ghost'. This is the essence of the New Testament which replaced the religious part of the Mosaic law. The New Testament does not replace Genesis through Malachi but replaces the religious part of Moses' law with a personal relationship provided by the indwelling Spirit (Matthew 3:6; Luke 4:1; John 1:32-33; 3:5-6, 8; 4:24; 7:39; 14:17; 15:26; 16:13; Acts 2:4, 17-18; 5:9; 8:29, 39; 10:19; 16:7; 21:4; Romans 8:1-2, 4-5, 9-11, 13-16, 23, 26-27; 15:19, 30; 1Corinthians 2:4, 10-11, 14; 3:16; 6:11; 7:40; 12:3-4, 7-9, 11, 13; 2Corinthians 1:22; 3:3, 17-18; 5:5; Galatians 3:2-3, 5, 14; 4:6, 29; 5:5, 16-18, 22, 25; 6:8; Ephesians 1:13; 2:18, 22; 3:5, 16; 4:3-4, 30; 5:9, 18; 6:17-18; Philippians 1:19; 2:1; Colossians 1:8; 1Thessalonians 4:8; 5:19; 2Thessalonians 2:13; 1Timothy 3:16; 4:1; Hebrews 9:14; 10:29; 1Peter 1:2, 11, 22; 3:18; 1John 3:24; 4:2, 13; 5:6; Jude 1:19; Revelation 1:10; 2:7, 11, 17, 29; 3:6, 13, 22; 11:11; 14:13; 22:17).

Please see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase waters: rivers with water.

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 Hebrews 4:6-7 about the word remain. The functional definition is: 'To continue; to rest or abide in a place for a time indefinite'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Joh 1:18,49; 3:16-18,35-36; 5:23-27; 6:69; 10:30,36; 11:27; 19:7; 20:28,31; Ps 2:7; 89:26-27; Mt 3:17; 4:3,6; 8:29; 11:27; 16:16; 17:5; 26:63; 27:40,43,54; Mr 1:1,11; Lu 1:35; 3:22; Ro 1:4; 2Co 1:19; Heb 1:1-2,5-6; 7:3; 1Jo 2:23; 3:8; 4:9,14-15; 5:9-13,20; 2Jo 1:9; Re 2:18 exp: Mr 9:7.
General references. exp: Lu 3:18.'.

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C1-S38 (Verse 34) John's testimony of unpopular truth.

And I saw,
and bare record that this is the Son of God.

Since every sentence from John 1:31 through John 1:36 all start with the word and. All of these sentences, along with John 1:30, are combined into a single message. Please consider these sentences, and their associated notes, together as a minimum consideration of context. This is particularly important while you consider the contextual considerations of the next paragraph.

John 1:15, John 1:29-36, presents the witness from John the Baptist that Jesus was/is the Son of God. In addition, in this section of John's Gospel, and more so in the other Gospel accounts (Matthew 3:16-17; Mark 1:10-11 and Luke 3:22), we read the report of what John heard from God the Father. In those other Gospels, the sentences which record what we read in this sentence, also record And there came a voice from heaven, saying , Thou art my beloved Son, in whom I am well pleased. Thus, the exact reporting is different in each Gospel account and those differences can be important for full understanding. Please note that there is no contradiction between the various records, just different details reported because of differences in perspective and purpose. In addition, to what was already reported in this paragraph, there is also other additional information, which the reader may want to study in order to get a complete picture of what happened.

In addition, to those contextual considerations, Please use this link provided to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named. In addition, the links found within the sentence outline, for all three sentences, provide further doctrinal considerations for this incident.

In the note within the Lord Jesus Christ Study (use the link in the sentence outline above), the reader can read now this record from John the Baptist fulfills legal requirements to be used in God's court to condemn people who refuse to believe the account recorded here. In addition, the general note for Son, within that same Study, identifies other verses within this Gospel which tell us other things about the Son of God. Therefore, all of the things which the author (John) tell us within this Gospel are part of the contextual considerations of this sentence. Here, we are introduced to the title Son of God within a legal account which will be used in God's judgment of lost people.

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.

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C1-S39 (Verse 35-36) John's continued testifying of unpopular truth.

First Step: Who was there.

Again the next day after John stood,
and two of his disciples;

Second Step: What they heard.

And looking upon Jesus as he walked,
he saith,
Behold the Lamb of God!

In the First Step of our sentence we are told that John the Baptist was standing with two of his disciples when he testified again what he had testified the day before. We are told in C1-S45 that one of the two was Andrew, Simon Peter's brother. While we are not told the name of the other, it is highly that the second was John, the author of this Gospel. In the sentences following this sentence we are told that they started following Jesus, and all indications were that they left John the Baptist at this time.

Our Second Step is a repeat of what we read in C1-S33. This makes our sentence a second witness and makes the doctrine of this sentence something that everyone must believe. Please see the note for that sentence for details of this doctrine.

We find forms of the word disciple occurring 274 times in 257 verses of the Bible and 82 times in 75 verses of this Gospel. With the exception of one usage in Isaiah, all occurrences are in the Gospels and the book of Acts. Webster's 1828 dictionary defines this word as: '1. A learner; a scholar; one who receives or professes to receive instruction from another; as the disciples of Plato. 2. A follower; an adherent to the doctrines of another. Hence the constant attendants of Christ were called his disciples; and hence all Christians are called his disciples, as they profess to learn and receive his doctrines and precepts.
DISCIPLE, v.t. 1. To teach; to train, or bring up. 2. To make disciples of; to convert to doctrines or principles. This authority he employed in sending missionaries to disciple all nations.' . The Morrish Bible Dictionary defines this word as: 'This word signifies strictly 'a learner' or 'pupil.' The Pharisees had such, whom they taught to fast. Mt 22:16; Mr 2:18. John the Baptist had disciples, who likewise fasted. Mt 9:14; Lu 5:33; Joh 3:25. The Lord Jesus had His disciples: the apostles whom He choose to be with Him are called His 'twelve disciples,' Mt 11:1; but in other places the term is applied to all who followed the Lord, many of whom 'went back and walked no more with him.' Joh 6:60-66. When great multitudes followed the Lord, He turned to them and bade them count the cost of really following Him. Such an one must hate (in comparison with Christ) all his natural relations and his own life also. He must take up his cross and follow Christ, and he must forsake all that he had, or he could not be His disciple. Lu 14:26-33. On another occasion Jesus said to the Jews that believed on Him, "If ye abide in my word, ye are truly my disciples." Joh 8:31. It was true association in heart with a rejected Christ. Mt 10:24-25; Joh 15:8.' . Easton's Bible Dictionary defines this word as: 'a scholar, sometimes applied to the followers of John the Baptist (Mt 9:14), and of the Pharisees (Mt 22:16), but principally to the followers of Christ. 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 (Mt 10:24; Lu 14:26-27,33; Joh 6:69).'.

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.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition is: 'take small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

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: 'and two. Joh 3:25-26; Mal 3:16
Behold. Joh 1:29; Isa 45:22; 65:1-2; Heb 12:2; 1Pe 1:19-20
General references. exp: Ge 22:8.'.

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C1-S40 (Verse 37) Reaction showing true belief.

And the two disciples heard him speak,
and they followed Jesus.

Our sentence starts with the word And, which adds it to the prior sentence. (Please see the note above for details on the prior sentence.) The prior sentence gave us the second record of John the Baptist testimony, which makes it something that everyone is to believe. This sentence tells us about the reaction of two of Johns disciples after they heard him proclaim that Jesus was the Lamb of God. They reacted by following the physical man identified as Jesus. When God sends us a message we are to obey it even when our physical reasoning does not agree with the message from God. In this sentence we see that these two did believe in the Biblical manner, which means that they obeyed their belief. Later we learn that these two were Andrew and John. This sentence is the start of the remainder of this chapter which tells us about Jesus calling men to be His disciples and these men would later become Apostles. Apparently, they quit being disciples of John the Baptist at this time.

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 1Corinthians C12S14 and Galatians C3-S7 about the word hear. The functional definition is: 'Listening to; attending to; obeying; observing what is commanded' . 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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and they. Joh 1:43; 4:39-42; Pr 15:23; Zec 8:21; Ro 10:17; Eph 4:29; Re 22:17'.

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C1-S41 (Verse 38) Test from Jesus.

Then Jesus turned,
and saw them following,
and saith unto them,
What seek ye?

This sentence is worded in a way that it could appear as if Jesus did not know that He would be followed and just happened to noticed them following Him. However, people who truly study the Gospels know that Jesus never just happened to do something but planned everything which He did. Therefore, He deliberately returned the next day so that John the Baptist could identify Him again, only when John's disciples were there. This was a test to see if they would follow. In addition, the question in this sentence is another test to see if they would answer honestly. God gives His children many opportunities to receive blessings but they must pass the test before receiving the blessing.

The last phrase of our sentence is What seek ye?. The word ye means 'each and every one of you personally' and he word seek means 'To go in search or quest of' . Thus, Jesus was asking them: 'What are each of you personally putting effort into finding?' . Their answer, in the next sentence, was an indirect way of asking to become His disciples. Thus, they proved by their own free will that they wanted God to work in and through their personal lives.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'turned. Lu 14:25; 15:20; 19:5; 22:61
What. Joh 18:4,7; 20:15-16; Lu 7:24-27; 18:40-41; Ac 10:21,29 exp: Ge 37:15; Mt 11:7.'.

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C1-S42 (Verse 38) Seeking spiritual growth.

The answer to the question in the prior sentence.

They said unto him,
Rabbi,
(See Below),
where dwellest thou?

Included Part: Clarification of the title used.

(which is to say,
being interpreted,
Master)

This sentence is part of the chapter which goes from 1:37 through the end of the chapter and tells us about Jesus calling the disciples who would later become Apostles. This report is also found in Mark 1:16-20 and Luke 5:1-11. This sentence is the answer to the question from Jesus which was given in the prior sentence. The next two sentences also are part of Andrew and John becoming disciples of Jesus in place of John the Baptist.

One doctrinally important part of this sentence is the clarification of the title they used, which is our Included Part. This title is reserved for a highly respected teacher, someone who would have at least a Doctorate today. While the Jews used this title, Matthew 23:8: But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. During the Old Testament the prophets spoke for God and became a final authority. That led to Jews considering their religious traditions to be more authoritative than the word of God. Our sentence in Matthew makes it clear that Jesus Christ wanted to correct this error within the church. Please see the note for that sentence for more details on this doctrine.

When they asked: Rabbi, where dwellest thou?, Jesus understood that they were asking this so that they could go stay with Him and have Him teach them. Thus, they were asking to become His disciples and He understood the true question which they asked. We see the truth of this in the next two sentences.

We find forms of the word Rabbi only in the New Testament and in: Matthew 23:7-8; John 1:38; John 1:49; John 3:2; John 3:26; John 6:25. The Morrish Bible Dictionary defines this word as: 'A title of respect among the Jews, signifying 'master, teacher,' but is not known to have been used till the time of Herod the Great. It was applied to the Lord, though often translated 'master' in the A.V. Mr 9:5; 11:21; 14:45; Joh 1:38,49; 3:2,26; 4:31; 6:25; 9:2; 11:8. Jesus forbade the disciples being called Rabbi, for one was their Master (καθηγητής), even Christ. Mt 23:8. According to the Jews the gradations of honour rose from Rab to Rabbi, and thence to Rabban or Rabboni.' . Fausset's Bible Dictionary defines this word as: '("great.") Simeon (identified by some with him who took the infant Jesus in his arms: Lu 2:25 ff) son of Hillel, shortly before Christ, was the first doctor of the law with the title Rabban (higher than Rabbi), Rabbi (higher than Rab). The disciples applied it to Christ (Mr 9:5; 11:21; 14:45; Joh 1:38,50; 3:2; 4:31; 6:25; 9:2; 11:8; 13:13). Christ's prohibition of the title to the disciples (Mt 23:7-8) is against using it in the spirit of exercising dominion over the faith of others. The triune God is the only "Father," "Master" (katheegeetes, guide, Ro 2:19; contrast Joh 16:13), "Teacher" (didaskalos Vaticanus manuscript Mt 23:8) in the highest sense; on Him alone can implicit trust be placed. All are "brethren " before Him, none by office or precedence nearer to God than another. Rabboni (Joh 20:16) is simply "Master," the -I final in John's translated not meaning "my", as it often does.'.

Nave's Topical Bible provides links for this as: '(Literally, the Hebrew word means "my great one.") The title of a Jewish teacher: Mt 23:7-8; Joh 3:2. Ostentatiously used by the Pharisees: Mt 23:7. Used in addressing John the Baptist: Joh 3:26. Used in addressing Jesus: Joh 1:38,49; 3:2; 6:25. Mt 26:25,49; Mr 9:5; 11:21; 14:45; Joh 4:31; 9:2; 11:8. Jesus called "Rabboni,": Mr 10:51;Joh 20:16. Forbidden by Jesus as a title to his disciples: Mt 23:8'

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has the title of Rabbi.

Please see the note for 1Corinthians C12S8 about the word interpret. The functional definition is: 'To explain the meaning or words to a person who does not understand them; to expound; to translate unintelligible words into intelligible ones'.

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'.

Please see the note for Romans C7S24 about the word dwell. The functional definition is: 'Inhabiting; residing; sojourning; continuing with fixed attention'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Rabbi. Joh 1:49; 3:2,26; 6:25; Mt 23:7-8
where. Joh 12:21; Ru 1:16; 1Ki 10:8; Ps 27:4; Pr 3:18; 8:34; 13:20; Song 1:7-8; Lu 8:38; 10:39
dwellest. or, abidest.'.

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C1-S43 (Verse 39) Invitation to spiritual growth.

He saith unto them,
Come and see.

As explained in the note for the prior sentence, Andrew and John asked to become the disciples by asking Him Rabbi, where dwellest thou?. Our current sentence is the answer, which is an agreement for them to become disciples of Jesus. As explained in the word definitions, below, the Biblical definition of the word see includes understanding. Thus, Jesus was inviting them to receive spiritual understanding, just like He also invites every man.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Come. Joh 1:46; 6:37; 14:22-23; Pr 8:17; Mt 11:28-30'.

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C1-S44 (Verse 39) The source of spiritual growth.

Equivalent Section: What they did.

They came and saw where he dwelt,
and abode with him that day:

Equivalent Section: Why.

for it was about the tenth hour.

The phrase about the tenth hour, supposedly, is 4 in the afternoon. However, the location is close enough to the equator for sunset to be close to 6PM all year around. Thus, there was, probably, only 2 hours of sunlight left. Therefore, they spent the night eating and speaking.

Our sentence says that they only abode with him that day, but the next sentences indicate that they left only to tell others and invite them to come to Jesus and also become disciples. We read about what Andrew did but not what John did. However, John downplays himself in his Gospel and his brother James became one of the 'inner circle' of the disciples. Therefore, it is reasonable that John went to get James just like Andrew went to get Peter.

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 Romans C7S24 about the word dwell. The functional definition is: 'Inhabiting; residing; sojourning; continuing with fixed attention'.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'abode. Joh 4:40; Ac 28:30-31; Re 3:20
about. "That was two hours before night." Lu 24:29
General references. exp: Joh 11:34.'.

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C1-S45 (Verse 40) Identification of true believer.

One of the two which heard John speak,
and followed him,
was Andrew,
Simon Peter's brother.

As has already been mentioned several times, one of the two disciples, which these sentences are telling about who followed Jesus, was Andrew. This sentence is the basis of that claim. Our next sentence says that he went and returned with Peter as his first act after deciding to be a disciple of Jesus. As several preachers have pointed out, every time that we read about Andrew he is bringing someone the Jesus. This is one of the most important of tasks for a true disciple.

Please see the note for John 6:8 about Andrew. That note has links to every place in the Bible where we find him mentioned plus some history from a commentator. It has been said that every time that we see Andrew mentioned in the Bible he is always bringing someone to Jesus.

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: 'the main apostle'.

Please see the notes for 1Corinthians C6S10; Galatians C1-S1 about the word brother. The functional definition is: 'A human male born of the same father and mother' . Please also see the note for RomansC12S8 about the word brotherly.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Andrew. Joh 6:8; Mt 4:18; 10:2; Ac 1:13 exp: Mr 3:18; Joh 12:22.'.

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C1-S46 (Verse 41) Action of true believer.

He first findeth his own brother Simon,
and saith unto him,
We have found the Messias,
which is,
being interpreted,
the Christ.

This sentence tells us, doctrinally, that the Christ of the New Testament is the Messias of the Old Testament and that all Jews, even ignorant fishermen, understood this fact. In John 1:35-36 we were told that Andrew stood with John the Baptist as John testified that Jesus was the Lamb of God, Who is also the Son of God. Andrew understood this and also understood that the Son of God come in flesh would be the Messias, which is, being interpreted, the Christ.

In context, we read that Andrew heard the truth from the prophet, he spent the rest of the day and night verifying what he heard, and then he went out and witnessed to his brother. 1Thessalonians 5:21 says: Prove all things; hold fast that which is good.. People in America have not held fast to the good things which God gave to their ancestors because they have not done the First Step of that command, which is to prove all things. Too many people believe what the preacher says instead of doing like Andrew did and verify what the preacher says. Many places in the Bible warn us to Beware of false prophets, and the Study called False things according to the Bible provides links to many of those places within the Bible. The rise in cults today is mainly because God's people do not follow the example of Andrew and verify what the preacher says before fully believing what he said.

Our next sentence tells us that Peter believed Andrew. Andrew is never presented as a great preacher like Peter was, but Andrew was believed because he verified what he claimed before making a claim. Many people could profit by keeping their mouth shut until after they have completely verified their belief.

We find forms of the word find occurring 195 times in 185 verses of the Bible, 66 times in 65 verses of the New Testament and, in this Gospel in: 1:41; 1:43; 1:45; 5:14; 7:34; 7:35; 7:36; 10:9; 18:38; 19:4; 19:6; and 21:6. Webster's 1828 dictionary defines this word as: '1. Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident. Doth she not light a candle, and sweep the house, and seek diligently till she find it? and when she hath found it - Luke 15. 2. To meet; to discover something not before seen or known. He saith to him, we have found the Messiah. John 1. 3. To obtain by seeking. Ask, and it shall be given you; seek, and ye shall find. Matt. 7. 4. To meet with. In woods and forests thou art found. 5. To discover or know by experience. The torrid zone is now found habitable. 6. To reach; to attain to; to arrive at. Strait is the gate, and narrow is the way, which leadeth to life, and few there be that find it. Matt. 7. 7. To discover by study, experiment or trial. Air and water are found to be compound substances. Alchimists long attempted to find the philosopher's stone, but it is not yet found. 8. To gain; to have; as, to find leisure for a visit. 9. To perceive; to observe; to learn. I found his opinions to accord with my own. 10. To catch; to detect. When first found in a lie, talk to him of it as a strange monstrous matter. In this sense find is usually followed by out. 11. To meet. In ills their business and their glory find. 12. To have; to experience; to enjoy. Behold, in the day of your fast ye find pleasure. Is. 58. 13. To select; to choose; to designate. I have found David my servant. Ps. 89. 14. To discover and declare the truth of disputed facts; to come to a conclusion and decide between parties, as a jury. The jury find a verdict for the plaintiff or defendant. They find the accused to be guilty. 15. To determine and declare by verdict. The jury have found a large sum in damages for the plaintiff. 16. To establish or pronounce charges alleged to be true. The grand jury have found a bill against the accused, or they find a true bill. 17. To supply; to furnish. Who will find the money or provisions for this expedition? We will find ourselves with provisions and clothing. 18. To discover or gain knowledge of by touching or by sounding. We first sounded and found bottom at the depth of ninety five fathoms on the Sole bank. To find one's self, to be; to fare in regard to ease or pain, health or sickness. Pray, sir, how do you find yourself this mourning. To find in, to supply; to furnish; to provide. He finds his nephew in money, victuals and clothes. 1. To find out. To invent; to discover something before unknown. A man of Tyre, skilful to work in gold - and to find out every device. 2Chon. 2. 2. To unriddle; to solve; as, to find out the meaning of a parable of an enigma. 3. To discover; to obtain knowledge of what is hidden; as, to find out a secret. 4. To understand; to comprehend. Canst thou by searching find out God? Job 11. 5. To detect; to discover; to bring to light; as, to find out a thief or a theft; to find out a trick. To find fault with, to blame; to censure.'.

The th, in our word findeth means that Andrew did not just find his brother but he 'kept on looking until he found then kept on until he had Peter's attention and consideration' . Sometimes people do not make sure that they have the other person's attention before trying to deliver the message and sometimes they give up before even finding the person.

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.

We find forms of the word Messiah / Messias only in: Daniel 9:25; Daniel 9:26; John 1:41 and John 4:25-26. However, there were also many other Old Testament prophecies, about the Messiah / Messias, which did not use this name. In addition, there are also indirect references within the New Testament. Please see the note for Matthew 26:62-LJC for more of these indirect references within the New Testament. The functional definition is: 'Old Testament name for God's Christ' . The two references within the Gospel of John clearly teach this truth.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'first. Joh 1:36-37,45; 4:28-29; 2Ki 7:9; Isa 2:3-5; Lu 2:17,38; Ac 13:32-33; 1Jo 1:3
the Messias. Joh 4:25; Da 9:25-26
Christ. or, Anointed. Ps 2:2; 45:7; 89:20; Isa 11:2; 61:1; Lu 4:18-21; Ac 4:27; 10:38; Heb 1:8-9
General references. exp: Lu 2:17.'.

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C1-S47 (Verse 42) Second action of true believer
And he brought him to Jesus.

This sentence starts with the word And, which adds it to the prior sentence and tells us that 'Andrew brought his brother, Simon Peter, to Jesus' . This sentence needs to be considered in context with the surrounding sentences and their notes explain the doctrine. This sentence is in the same verse as the next sentence and the link in the sentence outline above goes to a note which actually deals more with the next sentence. That sentence provides proof, to Peter, that Andrew told him the truth about Jesus being the Messias / Christ. As with the other disciples who became Apostles, Peter verified what he was told before believing it. This is what we all are supposed to do.

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C1-S48 (Verse 42) Evidence of truth given by Jesus.

Equivalent Section: Jesus identified Peter first.

And when Jesus beheld him,
he said,
Thou art Simon the son of Jona:

Equivalent Section: Jesus gave Peter a new name based upon what he would do in life.

thou shalt be called Cephas,
which is by interpretation,
A stone.

A lot of religions believe the false doctrine from the Catholic church that Peter is the Rock of Matthew 16:18. This sentence clearly says that Peter is only a stone. Please use the link in the sentence outline, above, to see the note for this sentence in the Lord Jesus Christ Study. It has links to every place in the Bible where we find the word rock along with a note for each type of reference and significant discussion of the true Biblical doctrine. Peter is definitely not the Rock of the Bible but is a 'little stone' because he became like the true Biblical Rock but was still much smaller.

The titles within the sentence outline, above, along with the word definitions, below, should explain all remaining doctrine related to this sentence.

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 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 notes for Romans C1S1; 1Corinthians C1S3 and 1Timothy 6:12 about the word call. The functional definition is: 'A person who has a position where they are expected to performs tasks that are stated, implied or desired by another person' . 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 1Corinthians 1:12 about the name of Cephas. The functional definition is: 'A name given to Peter by Jesus which is used symbolically and means a small stone'.

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: 'Thou art. Joh 1:47-48; 2:24-25; 6:70-71; 13:18
the son. Joh 21:15-17 Jonas. Mt 16:17 Barjona.
called. 1Co 1:12; 3:22; 9:5; 15:5; Ga 2:9
A stone. or, Peter. Joh 21:2; Mt 10:2; 16:18; Mr 3:16; Lu 5:8; 6:14
General references. exp: Lu 2:17.'.

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C1-S49 (Verse 43) Jesus calls Philip.

The day following Jesus would go forth into Galilee,
and findeth Philip,
and saith unto him,
Follow me.

This sentence, through the end of this chapter, tell us about Jesus calling men to be part of the 12 in John 1:43. The 12 are named in Matthew 10:2-4.and Mark 3:14-19 and Luke 6:12-16 and Acts 1:13. Please use the link in the sentence outline, above, to read more about Jesus choosing these men.

Please notice that our sentence says: would go forth, not 'did go' . Apparently, for reasons not stated, Jesus findeth Philip before He planned and delayed His plan to go forth into Galilee long enough to tell Philip Follow me. However, the th, in the word findeth, means that Jesus 'kept on keeping on searching' until He found Philip. Sometimes we make plans only to have God change them at the last minute. Part of our being submissive to God is the say 'yes Lord' , and obey, when that happened.

While what else Jesus said to Philip was not recorded, the use of the word saith means that Jesus 'kept on keeping on saying' until Philip agreed. Sometimes we need to keep talking to people until we have dealt with all of their concerns and objections. This is not to say that we should talk someone into something against their free will, because God never takes away anyone's free will. However, when someone needs talk in order to help them figure things out before they make up their own mind, we should provide the talk and answers from the Bible.

Please see the note for John 6:5 about the name Philip. As mentioned there, these are several men with this name mentioned in the New Testament and the reader needs to be sure that he identifies the correct one. With that said, that note has information from commentators about this Phillip.

We find forms of the word Galilee occurring 72 times in 71 verses of the Bible, 66 times in 65 verses of the New Testament, and in 17 verses of this Gospel. Fausset's Bible Dictionary defines this word as: 'Galilee from galil. "A circle" or "circuit" around Kedesh Naphtali, in which lay the 20 towns given by Solomon to Hiram, king of Tyre, in payment for his having conveyed timber from Lebanon to Jerusalem (Jos 20:7; 1Ki 9:11). The northern part of Naphtali (which lay N. of Zebulun) was inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (Jg 1:30; 1Ki 9:11). Tiglath Pileser carried away captive its Israelite population to Assyria; then Esarhaddon colonized it with pagan (2Ki 15:29; 17:24; Ezr 4:2,10). Hence called (Isa 9:1) "Galilee of the nations," or "Gentiles" (Mt 4:13,15-16). During and after the captivity the Gentile element became the preponderating population, and spread widely; and the province included in our Lord's days all the ancient Issachar, Zebulun, Asher, and Naphtali.

The most northerly of the three provinces of Palestine, namely, Galilee, Samaria, Judaea (Joh 4:3-4; Lu 17:11; Ac 9:31). Galilee's Gentile character caused the southern Jews of purer blood to despise it (Joh 1:46; 7:52); but its very darkness was the Lord's reason for vouchsafing to it more of the light of His presence and ministry than to self-satisfied and privileged Judaea. There He first publicly preached, in Nazareth synagogue. From it came His apostles (Ac 1:11; 2:7); foretold in De 33:18-19,23. Compare on Pentecost Ac 2:7; Ps 68:27-28. Jerusalem, the theocratic capital, might readily have known Messiah; to compensate less favored Galilee He ministered mostly there. Galilee's debasement made its people feel their need of the Savior, a feeling unknown to the self right. cons Jews (Mt 9:13).

"The Light to lighten the Gentiles, and the Glory of His people Israel," appropriately ministered on the border land between Israel and the Gentiles, still on Israel's territory, to which He was primarily sent (Mt 15:24). Places and persons despised of men are honored of God. The region the first to be darkened by the Assyrian invasion was cheered by the prophet's assurance that it should be the first enlightened by Immanuel (1Co 1:27-29). Its population being the densest of any part of Palestine, and its freedom from priestly and pharisaic prejudice, were additional grounds for its receiving the larger share of His ministry. It was bounded on the W. by the region of Ptolemais (Acre), namely, the plain of Akka to the foot of Carmel. The Jordan, the sea of Galilee, lake Huleh, and the spring at Dan, was the eastern border. The northern boundary reached from Dan westward to Phoenicia (Lu 8:26).

The southern border ran along the base of Carmel and the Samaritan hills to mount Gilboa, then along the valley of Jezreel by Scythopolis (Bethshean) to Jordan. Probably the cleansing of the ten lepers took place near Jenin, the border town of Galilee toward Samaria, near the S. of the sea of Galilee. Jebel Jermuk is the highest mountain, 4,000 ft. above the sea. There were two divisions:

I. Lower Galilee was the whole region from the plain of Akka on the W. to the lake of Galilee on the E., including the rich plain of Esdraelon, the heritage of Issachar, who submitted to servitude, to "tribute," for the sake of the rich plenty that accompanied it (Ge 49:14-15; De 33:18). "Rejoice Zebulun in thy going out (thy mercantile enterprises by sea and fishing in the lake of Galilee), and Issachar in thy tents (in thy inland prosperity, agriculture and home comforts) they shall suck of the abundance of the seas (the riches of the sea in general, and the purple dye extracted from the murex here) and of treasures hid in the sand" (the sand of these coasts being especially valuable for manufacturing glass, a precious thing anciently: Job 28:17).

"They shall call the people unto the mountain," etc.: Zebulun and Issachar shall offer their wealth at the Lord's appointed mount, and invite Gentile nations to join them (Ps 22:27-28, etc.). The conversion of the Gentiles, brought in to Israel and Israel's Savior, is herein prophetically typified (compare Isa 60:5-6,16; 66:11-12). AShe "dips his feet in oil," i.e. abounds in olive groves. "Fat bread" and "royal dainties" are his, grain, wine, milk, butter, from his uplands and valleys (Ge 49:20; De 33:24-25). "Thy shoes iron and brass," i.e. thy hills shall yield these metals (De 8:9). "As thy days (so shall) thy strength (be)," i.e., as thy several days come (throughout life) strength will be given thee," Compare 1Ki 8:59 margin.

II. Upper Galilee extended from Bersabe on the S. to the village of Baca, bordering on Tyre, and from Meloth on the W. to Thella, near Jordan (Josephus, B. J., 3:3, sec. 1); in fact, the whole mountain range between the upper Jordan and Phoenicia. Its southern border extended from the N.W. of the sea of Galilee to the plain of Akka. This upper Galilee is chiefly meant by "Galilee of the Gentiles." The ravine of the Leonres separates the mountain range of upper Galilee from Lebanon, of which it is a southern prolongation. Safed is the chief town. The scenery is bolder and richer than that of southern Palestine. On the table land of upper Galilee lie the ruins of Kedesh Naphtali (Jos 20:7).

Bochart, altering the vowel points, translated Ge 49:21, "Naphtali is a spreading terebinth, which puts forth goodly branches"; for the country of Kedesh Naphtali is a natural park of oaks and terebinths. As Nazareth was the scene of our Lord's childhood, so Capernaum in Galilee was for long the home of His manhood (Mt 4:13; 9:1). (See CAPERNAUM.) The three former, or the Synoptic Gospels chiefly present our Lord's ministry in Galilee; the Gospel of John His ministry in Judea. His parables in John and in the three Synoptists correspond to the features of Judaea and Galilee respectively. The vineyard, fig tree, shepherd, and desert where the man fell among thieves, were appropriate in Judaea; the grainfields (Mr 4:28), the merchants and fisheries (Mt 13:45,47), and the flowers (Mt 6:28), suited Galilee.

The Galilean accent and dialect were unique, owing to Gentile admixture (Mt 26:73). After Herod the Great's death Herod Antipas governed Galilee until six years after Christ's crucifixion. Herod Agrippa, with the title of "king," succeeded. On his death (Ac 12:23) Galilee was joined to the Roman province of Syria. After the fall of Jerusalem Galilee became famed for its rabbis and schools of Jewish learning; and the Sanhedrim or great council was removed to Sepphoris, and then to Tiberias. Rabbi Judah Haqodesh here compiled the Mishna, to which the Gemara was subsequently added. The remains of splendid synagogues in Galilee still attest the prosperity of the Jews from the second to the seventh century.'.

Nave's Topical Bible provides links for Galilee as: '1. The northern district of Palestine: A city of refuge in Jos 20:7; 21:32; 1Ch 6:76. Cities in, given to Hiram: 1Ki 9:11-12. Taken by king of Assyria: 2Ki 15:29. Prophecy concerning: Isa 9:1; Mt 4:15. Called GALILEE OF THE NATIONS: Isa 9:1. Herod (Antipas), tetrarch of: Mr 6:21; Lu 3:1; 23:6-7. Jesus resides in: Mt 17:22; 19:1; Joh 7:1,9. Teaching and miracles of Jesus in: Mt 4:23,25; 15:29-31; Mr 1:14. People of, receive Jesus: Joh 4:45,53. Disciples were chiefly from: Ac 1:11; 2:7. Women from, ministered to Jesus: Mt 27:55-56; Mr 15:41; Lu 23:49,55. Jesus appeared to his disciples in, after his resurrection: Mt 26:32; 28:7,10,16-17; Mr 14:28; 16:7; Joh 21. Routes from, to Judaea: Jg 21:19; Joh 4:3-5. Dialect of: Mr 14:70. Called GENNESARET: Mt 14:34; Mr 6:53. Congregations in: Ac 9:31 2. Sea (Lake) of Galilee: Called SEA OF TIBERIAS: Joh 21:1. Called LAKE OF GENNESARET: Lu 5:1. Called SEA OF CHINNERETH: Nu 34:11; De 3:17; Jos 13:27. Called SEA OF CHINNEROTH: Jos 12:3. Jesus calls disciples on the shore of: Mt 4:18-22; Lu 5:1-11. Jesus teaches from a ship on: Mt 13:1-3. Miracles of Jesus on: Mt 8:24-32; 14:22-33; 17:27; Mr 4:37-39; Lu 5:1-9; 8:22-24; Joh 21:1-11'.

Torrey's Topical Textbook provides links for Galilee as: 'Separated from Judea by Samaria: Joh 4:3-4. Upper part of, called Galilee of the Gentiles: Isa 9:1; Mt 4:15. Lake of Gennesaret, called the sea of: Mt 15:29; Lu 5:1. Kadesh the city of refuge for: Jos 21:32. INHABITANTS OF,. Called Galileans: Ac 2:7. Used a peculiar dialect: Mt 26:73; Mr 14:70. Despised by the Jews: Joh 7:41,52. Opposed the Roman taxation: Ac 5:37. Cruelly treated by Pilate: Lu 13:1. Twenty cities of, given to Hiram: 1Ki 9:11. Conquered by the Syrians: 1Ki 15:20. Conquered by the Assyrians: 2Ki 15:29. Jurisdiction of, granted to Herod by the Romans: Lu 3:1; 23:6-7. Supplied Tyre, etc. with provisions: Ac 12:20. CHRIST. Brought up in: Mt 2:22; Lu 2:39,51. Despised as of: Mt 26:69; Joh 7:52. choose His Apostles from: Mt 4:18,21. Preaching in, predicted: Isa 9:1-2. Preached throughout: Mr 1:39; Lu 4:44. Commenced, and wrought many miracles in: Mt 4:23; 15:29-31. Kindly received in: Joh 4:45. Followed by the people of: Mt 4:25. Ministered to by women of: Mt 27:55; Mr 15:41; Lu 8:3. Sought refuge in: Joh 4:1,3. Appeared in, to His disciples after His resurrection: Mt 26:32; 28:7. MODERN TOWNS OF;. Accho or Ptolemais: Jg 1:31. Tiberias: Joh 6:23. Nazareth: Mt 2:22-23. Cana: Joh 2:1; 21:2. Capernaum: Mt 4:13. Chorazin: Mt 11:21. Bethsaida: Mr 6:45; Joh 1:44. Nain: Lu 7:11. Cesarea: Ac 9:30; 10:24. Cesarea Philippi: Mt 16:13; Mr 8:27. Christian churches established in: Ac 9:31 '.

The important thing to note is the culture was mixed with the influence of Gentiles and the people were looked down upon by the Jews of Judah It was also where Jesus went often to get away from the religious fights with the Jews and He did more works there than in Judah It is not only His home region but also was the home region of several of the Apostles.

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 Romans C10S28 about the word gainsaying. 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 note for about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and findeth. Isa 65:1; Mt 4:18-21; 9:9; Lu 19:10; Php 3:12; 1Jo 4:19'.

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C1-S50 (Verse 44) Philip's connection to other disciples.

Now Philip was of Bethsaida,
the city of Andrew and Peter.

While Philip was from the same city as Andrew and Peter, there is no indication that they were friends before becoming disciples of Jesus. They probably knew each other but not necessarily well because neither Andrew nor Peter sought out Philip and Philip did not seek out them but he did seek out Nathanael, as we read in the next sentence.

Bethsaida was a city in Galilee which is mentioned only 7 times in the Bible. While it was home to several of the Apostles, Jesus said: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. (Matthew 11:21: Luke 10:13). As the saying goes: 'familiarity breeds contempt' . All saved people need to constantly monitor their personal attitude towards God.

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'The earliest mention of city-building is that of Enoch, which was built by Cain (Ge 4:17). That note also mentions several other cities recorded in the Bible'.

Please see the note for Galatians C2-S6 about Peter. The functional definition is: 'the main apostle'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Philip. Joh 12:21; 14:8-9; Mt 10:3; Mr 3:18; Lu 6:14; Ac 1:13
Bethsaida. Mt 11:21; Mr 6:45; 8:22; Lu 9:10; 10:13
General references. exp: Lu 2:17.'.

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C1-S51 (Verse 45) Philip's witnessing to lost friend.

Philip findeth Nathanael,
and saith unto him,
We have found him,
of whom Moses in the law,
and the prophets,
did write,
Jesus of Nazareth,
the son of Joseph.

Please use the links in our sentence outline, above, to see two different comments on this sentence which point out 'common knowledge' and an error within it. As pointed out in those notes, God is more interested in our heart than our being 100% accurate. Philip later corrected his error which many people are not willing to do. However, what is more important, in this sentence, is the fact that Philip went out and was a witness with what he did know. He was not intimidated by his own lack of knowledge.

The phrase the law and the prophets is how the Old Testament was references at while Jesus physically lived on this world. Those are the only true scriptures. We find this phrase in: Matthew 7:12; 11:13; 22:40; Luke 16:16; 24:44; John 1:45; Acts 13:15; 24:14; 28:23; Romans 3:21.

Notice that Philip's testimony is different than what Andrew used. Some people get caught up in the idea that the way that they were taught is the only way to witness but this difference shows us the error of that thought. In addition, different people have different ways of thinking. That means that one approach will not always work. In 1Corinthians 9:19-23 Paul explains his phrase of: I am made all things to all men, that I might by all means save some and we are to have the same attitude.

We also see that Philip did not say that Jesus was God's Christ, like Andrew did. Further, in the next couple of sentences, we see that Philip did not present himself as an authority but he told what he knew from scripture ( of whom Moses in the law, and the prophets, did write) and then, when questioned, said: Come and see (C1-S53). Being a witness becomes easier, and more correct, when we don't try to be the ultimate authority but do as Philip did and point people to what the Bible says and then challenge them to verify the truth for themselves.

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' . The th, in our word of findeth means that Philip 'kept on keeping on searching until he found' Nathanael. Often we need to be persistent before we receive the reward.

When the twelve are named in Matthew 10:1-4 and Mark 3:14-19 and Luke 6:13-16 and Acts 1:13, Nathanael is not named but Bartholomew is named. Supposedly, Bar means 'son of' and 'Tolami' is a different spelling of 'Tholomew' . Therefore, it is believed that Nathanael was commonly known as the 'son of Tolami' (Bartholomew). Aside from being one of the 12 and being one of those from Cana who went fishing with Peter after the resurrection of Jesus, very little is said in the Bible about Nathanael.

Please see the note for Hebrews 3:1 about Moses. The functional definition is: 'While this name is often used for the physical man, it is also used in the Bible to refer to the Law that God gave to His people through the man'.

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: 'Nathanael. Joh 21:2
of whom. Joh 5:45-46; Ge 3:15; 22:18; 49:10; De 18:18-22; Lu 24:27,44
and the. Isa 4:2; 7:14; 9:6; 53:2; Mic 5:2; Zec 6:12; 9:9
See more on Lu 24:27
Jesus. Joh 18:5,7; 19:19; Mt 2:23; 21:11; Mr 14:67; Lu 2:4; Ac 2:22; 3:6; 10:38; 22:8; 26:9 exp: Mt 16:20; Lu 18:37.
the son. Mt 13:55; Mr 6:3; Lu 4:22
General references. exp: Lu 2:17.'.

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C1-S52 (Verse 46) Skeptism of witness.

And Nathanael said unto him,
Can there any good thing come out of Nazareth?

This question is an expression of 'common religious knowledge' . Nazareth was part of Galilee, which was considered to be an area given to Gentiles by Jews in Judea. Therefore, people from Galilee, were considered to be 'religiously impure' and, therefore, incapable of producing any good thing.

Most religions teach this error and argue that their religion is better than other religions. However, God wants us to have a personal relationship with Him and to allow the word of God, as interpreted by the Spirit of God, to correct our beliefs from religion. That is what Nathanael did as shown in these sentences within this chapter.

Please see the note for 1John 1:45 about Nathanael.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition is: 'that which comes from God' . Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Can. Joh 7:41-42,52; Lu 4:28-29'.

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C1-S53 (Verse 46) Challenge to believe.

Philip saith unto him,
Come and see.

This type of answer is the only proper response to a skeptic. We do not want to discourage this type of question but want to point the people to God and the Bible for their answer instead of trying to be the authority.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Come. Joh 4:29; Lu 12:57; 1Th 5:21 exp: Joh 1:39.
General references. exp: Lu 2:17; Joh 7:17.'.

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C1-S54 (Verse 47) Answer from Jesus to skeptism.

Jesus saw Nathanael coming to him,
and saith of him,
Behold an Israelite indeed,
in whom is no guile!

Please see the note for 2Corinthians 12:16 about the word guile. Webster's 1828 dictionary defines this word as: 'Craft; cunning; artifice; duplicity; deceit; usually in a bad sense. We may, with more successful hope, resolve To wage by force or guile eternal war. Behold an Israelite indeed, in whom is no guile. John.1.
GUILE, v.t. To disguise craftily' . Please also see the note for Colossians 2S2 about the word beguile.

The Bible uses Jacob for when he was acting in the flesh and Israel for when he was acting spiritually. It also uses this name symbolically for his descendants. Thus, in this sentence, Jesus identified Nathanael as a spiritually motivated Jew. We also see that Jesus considered him to be rare with His use of the words behold and indeed. We see this truth bore out, in all of the Gospels, with the politically motivated leaders who claimed to be spiritual while they were truly seeking Earthly power and position.

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 1John 1:45 about Nathanael.

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 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Behold. Joh 8:31,39; Ro 2:28-29; 9:6; Php 3:3
in. Ps 32:2; 73:1; 1Pe 2:1,22; Re 14:5
General references. exp: Joh 7:17.'.

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C1-S55 (Verse 48) Request for clarification.

Nathanael saith unto him,
Whence knowest thou me?

This sentence shows us the astonishment by Nathanael when a man whom he had never met told him about his own main character trait. As the answer in the next sentence shows (see the note), Jesus knew him personally and not just from seeing him in society. We would all profit from this lesson. Often our flesh lies to us and tells us that God does not know about our sin. However, as this exchange shows, God know us personally in every way possible including knowing about our innermost motivations.

Please see the note for 1John 1:45 about Nathanael.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Joh 2:25; Ge 32:24-30; Ps 139:1-2; Isa 65:24; Mt 6:6; 1Co 4:5; 14:25; Re 2:18-19
General references. exp: Job 31:4; Joh 7:17.'.

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C1-S56 (Verse 48) Answer from Jesus causes belief.

Jesus answered and said unto him,
Before that Philip called thee,
when thou wast under the fig tree,
I saw thee.

We see that Jesus said: Before that Philip called thee, when thou wast under the fig tree, I saw thee. The repeated use of the word thee and the use of the word thou show us that Jesus spoke to him personally. We can apply this to ourselves and see His concern for each of us personally. We also see the difference between the words thee and the use of the word thou. The word thee means 'you personally identifying the inner person' . The word thou means 'you personally identifying the outer person' . Philip sought his friend because he knew what Nathanael was like on the inside. However, we only see the outer person.

The phrase Philip called thee lets us know that God gives us credit when we let the Holy Spirit work through our life to reach others. God gives blessings to His children who do this while denying the same blessings to His children who refuse to do this.

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 James 3:13 about the word fig. The functional definition is: 'used symbolically for our religious activity'.

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.

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C1-S57 (Verse 49) Profession of true belief.

First Step: Recognize the spiritual position of Jesus.

Nathanael answered and saith unto him,
Rabbi,
thou art the Son of God;

Second Step: Recognize the physical position of Jesus.

thou art the King of Israel.

In this sentence we see two Steps with Nathanael recognizing the spiritual truth before the physical truth. People who insist upon recognizing the physical before the spiritual almost never recognize the spiritual because the wisdom of this world / flesh goes against the wisdom of God. Both of these titles used by Nathanael recognize His right to tell us what to be and to do. With the Steps in this sentence we see that, first, the Son of God received the character of God the Father and then, as the King of Israel, He passes that character to God's children.

Please also notice that Nathanael use the personal pronoun of thou. He was not speaking about some generic 'god' nor was he speaking about a God Who is so high above us that we can never know Him personally.

In John 1:43-51 we read of Philip being called by Jesus and of his going for his friend Nathanael. This sentence is part of that account. In this sentence, Nathanael is stating his belief that Jesus fulfills Psalms 2:6-7. I believe that this is Nathanael's statement of saving faith. While some people need lots of explanation, love, time, prayer and other things o lead them to salvation, others are like Nathanael. They have been searching the scriptures and seeking God and only need to spiritual key to lead them beyond the scriptures to the person of the Son of God. As Jesus said in John 5:39 : Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. Salvation is not in the Bible but in the person that the Bible points us to. Nathanael just needed to meet the person. We see this revelation for all of the apostles in Matthew 14:33. While all of them probably had it revealed to each of them before Matthew 14:33, sometimes each of us needs a refreshing revelation.

This sentence, along with Psalms 2:6-7 and other verses, tell us that the King of Israel is also the Son of God. Other verses tell us that that Christ is King of Israel and the Son of God. Psalms 2:6-7 is considered to be a Messianic Prophecy.

Please see the note for 1John 1:45 about Nathanael.

Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall 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 1:38 about the word Rabbi. The functional definition is: 'A title of respect among the Jews, signifying master or teacher'.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has the title of Rabbi.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Rabbi. Joh 1:38 exp: Mt 23:7.
thou. Joh 1:18,34; 20:28-29; Mt 14:33 exp: Mt 16:16.
the King. Joh 12:13-15; 18:37; 19:19-22; Ps 2:6; 110:1; Isa 9:7; Jer 23:5-6; Eze 37:21-25; Da 9:25; Ho 3:5; Mic 5:2; Zep 3:15; Zec 6:12-13; 9:9; Mt 2:2; 21:5; 27:11,42; Lu 19:38 exp: Zec 14:16; Mt 25:34; Lu 23:3; Joh 18:33.
General references. exp: Joh 7:17.'.

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C1-S58 (Verse 50) Test of extent of belief from Jesus.

Jesus answered and said unto him,
Because I said unto thee,
I saw thee under the fig tree,
believest thou?

Please notice the th in the word believest. Please also notice the personal pronoun of: thou. With the phrase: believest thou? Jesus was asking him 'are you personally going to keep on keeping on believing this truth?' . Lots of people find it easy to 'believe' until problems come. That is why God gives us tests. When we continue to believe, in spite of circumstances going against our belief, only then do we truly prove that we have true Biblical belief.

In the Bible, the fig tree is often used symbolically for 'our religious activity which is based upon our religious belief' . Our sentence tells us that Jesus saw thee (Nathanael personally) under the fig tree. God sees lost people trying to serve Him and when He see that they are personally motivated to do so, God sends them someone to tell them God's way to have a personal relationship with God. This is one more evidence that the claim that 'the people in deepest darkest Africa have no chance for Biblical salvation' is a lie.

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

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 Mark 11:13 about the word tree. The functional definition for this word is: 'The general name of the largest of the vegetable kind, consisting of a firm woody stem springing from woody roots, and spreading above into branches which terminate in leaves'.

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C1-S59 (Verse 50) Promise of reward for greater belief.
thou shalt see greater things than these.

This sentence is another of the prophecies made by Jesus Christ. Please use this link to see all of the prophecies which I have located. (These are not from someone else. Therefore, some other reference may have different, or more, prophecies identified.)

As the title says, Jesus promised greater blessings as a direct result of true faith which Nathanael expressed. Please notice the personal pronoun of thou. This blessing was promised at a personal level. Too many people believe that they will receive all of God's blessings just because they are a member of a church which does God's work. Yes, there are some blessings which are given to the group but the most, and the best, blessings are given individually in response to personal faith.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Because. Joh 20:29; Lu 1:45; 7:9
thou shalt. Joh 11:40; Mt 13:12; 25:29'.

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C1-S60 (Verse 51) Details of the promise.

And he saith unto him,
Verily,
verily,
I say unto you,
Hereafter ye shall see heaven open,
and the angels of God ascending and descending upon the Son of man.

Now we need to be careful with our interpretation of this sentence. First, this sentence starts with the word And which means it is added to the prior sentence. Casual reading would indicate that this is an extension and refinement of the promise in the prior sentence while it is actually an addition. Please notice that the prior sentence was given to thou ('you personally' ) while this sentence makes a promise to you ('the group which Nathanael was part of' ). The fact is that, at the 'mount of transfiguration' , Nathanael was not personally there while members of his group (Peter, John and James), were there. So, Nathanael did not personally receive the blessing of being at the 'mount of transfiguration' but he did personally receive the blessing of the prior sentence. With that said, we also see the personal pronoun of ye ('each and every one of you personally' ) used. Thus, this sentence is to the group and contains a promise to 'each and every one of you personally' . However, the fulfillment of this promise could be different for different members of the group since the fulfillment was promised on a personal level. Therefore, while I can not identify the exact fulfillment for each member personally, the fact that Nathanael was not at the 'mount of transfiguration' does not deny that he personally received the fulfillment of this promise since there were many things done during the ministry of Jesus which were not reported (John 21:24).

With that said, as noted for this sentence within the Lord Jesus Christ Study, this promise can be a reference to the ascension Acts 1:1-12 or to some other event. It definitely is telling us that Nathanael will see the angels of God treating the physical Son of man named Jesus as 'God in human flesh'.

Please see the note for Romans C15S21 about the word verily. Webster's 1828 dictionary defines this word as: 'adv. from very. 1. In truth; in fact; certainly. 2. Really; truly; with great confidence' . When we see this word used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe.

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 1Corinthians C13S1 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 John 6:62 about the word ascend. The functional definition is: 'To go or move upwards'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Verily. Joh 3:3,5; 5:19,24-25; 6:26,32,47,53; 8:34,51,58; 10:1,7; 12:24; 13:16,20-21,38; 14:12; 16:20,23; 21:18 exp: Mt 5:18; 18:3; Mr 14:18.
Hereafter. Eze 1:1; Mt 3:16; Mr 1:10; Lu 3:21; Ac 7:56; 10:11; Re 4:1; 19:11 exp: Mt 26:64.
and the. Ge 28:12; Da 7:9-10; Mt 4:11; Lu 2:9,13; 22:43; 24:4; Ac 1:10-11; 2Th 1:7,-9 1Ti 3:16; Heb 1:14; Jude 1:14
the Son. Joh 3:13-14; 5:27; 12:23-24; Da 7:13-14; Zec 13:7; Mt 9:6; 16:13-16,27-28; 25:31; 26:24; Mr 14:62; Lu 22:69 exp: Mr 14:61.'.

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John Chapter 2

Start of the Public Ministry of Jesus

Links to sentences in this chapter:

C2-S1 (Verse 1-2), C2-S2 (Verse 3), C2-S3 (Verse 4), C2-S4 (Verse 4), C2-S5 (Verse 5), C2-S6 (Verse 6), C2-S7 (Verse 7), C2-S8 (Verse 7), C2-S9 (Verse 8), C2-S10 (Verse 8), C2-S11 (Verse 9-10), C2-S12 (Verse 11), C2-S13 (Verse 12), C2-S14 (Verse 13-16), C2-S15 (Verse 17), C2-S16 (Verse 18), C2-S17 (Verse 19), C2-S18 (Verse 20), C2-S19 (Verse 21), C2-S20 (Verse 22), C2-S21 (Verse 23), C2-S22 (Verse 24-25)'.

Chapter Outline

In this chapter we see the start of the public ministry of Jesus with the telling of the first miracle. We also see the end of His public ministry with mention of His death, burial and resurrection. Thus, John provides the outer limits of what he will cover within the rest of his Gospel.

If the reader looks at the detailed Study they will see a different interpretation than what is argued by every religion that I have ever heard. Everyone that I have ever heard argue about this miracle concentrate on the word wine and ignore the context which should affect their arguments. There is definitely more presented in this account than what is usually argued. However, most people get caught up in defending the religious view that they have been taught and don’t prayerfully study what is actually written in God’s word.

C2-S1: Mary, Jesus and disciples went to marriage at Canna.
C2-S2: Mary told Jesus about a problem.
C2-S3: Jesus did not want to deal with a worldly problem.
C2-S4: The reason why Jesus did not want to act.
C2-S5: Mary expressed faith.
C2-S6: Conditions which were there.
C2-S7: Jesus commanded others to do what they could.
C2-S8: They obeyed.
C2-S9: Jesus commanded others to do a second task.
C2-S10: They obeyed.
C2-S11: The governor of the feast identified a problem from a worldly perspective.
C2-S12: This was the first miracle that Jesus did.
C2-S13: Jesus and disciples went to Capernaum for a while.
C2-S14: Jesus and disciples went to Jerusalem for the passover and He drove the moneylenders out of the Temple.
C2-S15: The disciples remembered the prophecy which Jesus fulfilled.
C2-S16: The Jews demanded justification for the action of Jesus.
C2-S17: Jesus prophesied of his death, burial and resurrection.
C2-S18: The Jews misunderstood the prophecy.
C2-S19: Clarification of the prophecy.
C2-S20: The disciples understood the prophecy after it was fulfilled.
C2-S21: The miracles caused many to believe.
C2-S22: Jesus knew that their belief was fickle.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-11. Christ turns water into wine;
12. departs into Capernaum,
13. and to Jerusalem,
14-17. where he purges the temple of buyers and sellers.
18-22. He foretells his death and resurrection.
23-25. Many believe because of his miracles, but he will not trust himself with them. ' .
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C2-S1 (Verse 1-2) Mary, Jesus and disciples went to marriage at Canna.

Equivalent Section: Marriage happened after disciples were called.

And the third day there was a marriage in Cana of Galilee;
and the mother of Jesus was there:

Equivalent Section: Jesus and disciples also went.

And both Jesus was called,
and his disciples,
to the marriage.

Everything from C2-S1 through C2-S12 is about the first miracle which Jesus did at the marriage feast at Canna. All of these sentences and their related notes need to be considered together in order to keep all within context. There is considerable argument about wine, which is based upon this miracle and both sides of the argument are wrong. Both sides ignore part of the context which would show them their error. Please keep an open mind while reading these sentences and their related notes. Please also see the note for 2:1 for a lot of very important doctrinal considerations about the account of this miracle.

I will provide the sentence analysis and deal with the doctrine of phrases and words, after I give an outline of this section, the true doctrine and the main doctrinal errors. While I usually tens to give a small summary and then provide all of the details within sentence notes, this time I will do differently because so many people 'take a stand' on a couple of different doctrinal errors and, therefore, it is important that all of the significant doctrinal points are considered together. If these doctrinal points are scattered it is too easy for someone to consider some of them, while ignoring other significant points, and continue in their error.

The first thing which we need to keep in mind is that the reason for John to write this Gospel is: , that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. Neither of the doctrinal errors, which are based upon this account, lead people to saving faith.

The next thing which we need to keep in mind is that God is a Spirit and that the Bible was written to reveal God to men. That means that the correct way to interpret the Bible is to always consider the spiritual meaning first and look for what reveals God's character traits of holiness and righteousness. Thirdly, the first three chapters in 1Corinthians tell us that the wisdom of this world / man goes in the opposite direction from the wisdom of God. Both of these doctrinal errors are arguments which come from the wisdom of this world / man. Therefore, they both go against the wisdom of God.

When Satan tempted Jesus, he quoted scripture. There was nothing wrong with what he quoted but he tempted the Lord thy God by leaving out part of the context in order to pervert the true meaning. Likewise, he gets men to do the same. He gets someone to teach a partial truth. Then he gets someone else to point out what the first person left out any to teach a partial truth based upon the part left out. Then he builds up the controversy until people 'take a stand' on each of the partial truths and condemn their opposites. Both sides also condemn anyone who tries to teach the whole truth by claiming that they are teaching the half-truth of their opposites. As a result, many on both sides of this controversy will condemn the truth that is in the following paragraphs.

There is a big religious argument about this miracle with everyone that I have ever heard lining up with one of two wrong sides. Yes, I'm saying that everyone that I've ever heard is wrong on this miracle including people with a Doctorate in Theology. It seems as if people who normally use their brain quite well put it on the side and start parroting the religious party line when it comes to this miracle. I hope that the reader will at least considers what I have to say and will pray about their disagreement and try to come up with a Biblical reason for any objection or other point of view. If the reader can not provide proper Biblical references then their position is one that is based upon religion and contradicts the Bible.

Obviously, if I say that everyone else is wrong, I have a different answer than the two main answers for this miracle. My answer is based upon all the doctrines that we find involved in this miracle and what the Bible teaches about each of them. When we leave out a significant part of the context, and the doctrine associated with that part, we are using the method of Satan and not the method of God to interpret the Bible. That is why the start of this note identified all of the relevant sentences of this account. That is why the reader will find this to be a common practice of all of my writings and why I provide so many cross references which allow the reader to find similar doctrinal accounts in other parts of the Bible.

The main reason that religious people disagree about doctrines found in the Bible is that they are intellectually lazy. It takes work to verify the doctrine which we are taught. 2Timothy 2:15 says: Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. Many people try to claim that read is the same as study, but that is a lie. It takes work to study and actually verify which doctrine is the true Biblical doctrine and most people just believe what they have been aught all of their life, or what makes their flesh feel good, instead of putting in the effort to pray about the truth and then study to let God's Holy Spirit use the word of God to convince them of the truth and to give them references within the Bible to use when they defend their position. Hopefully, the reader realizes that the many references which I provide prove that I did study and the fact that hat I present here does not match traditional doctrines shows that I arrived at this doctrine based upon that study

When people determine their doctrine by some method other than the one that God said He uses, they prove that they are against God. Matthew 12:30 and Luke 11:23 tell us He that is not with me is against me; and he that gathereth not with me scattereth abroad. The religious experts are against me [God] when they refuse to submit to God's method of teaching doctrine. We have all of these different doctrines because the religious experts scattereth abroad [teach many different ways to interpret the Bible] because they refuse to gathereth [come in line with] not with me [God's way]. God's way of teaching doctrine is stated in Isaiah 28 and can be found under the Hermey Menu Item,.

One of the first things that Isaiah 28 tells us about how God teaches doctrine (Isaiah 28:9) is that God teaches using precept upon precept before line upon line. Yes God does expect us to look at the context, as I have tried to present throughout this study, but God says that a conclusion from the context must be in keeping with Biblical established precepts. For example, lots of people like to claim' the promise that God will give them the desires of their heart (Psalms 37:4) and ignore what the Bible means by Delight thyself also in the LORD and they ignore the precept that God will not give us something that will hurt us. So they ask God for wealth and get mad when God tells them No' because wealth will hurt them spiritually by making them less dependent upon the Lord. The precept is that 'God will not hurt His children unless it is short-term in order to give then a greater and longer-term good' . A precept is a spiritual truth that applies the same regardless of circumstances, regardless of what part of the Bible you are studying, regardless of the people involved and regardless of anything else someone might think of. The precepts of the Bible are as reliable as 2 + 2 = 4 and that is more reliable than creation.

The first precept involved in this account of the first miracle is that God does not change (Malachi 3:6; Hebrews 13:8). That precept is the basis for saying that there is only one definition for any given word that occurs in the Bible. God would have to change in order for God to change the definition of words He uses. In line with this precept, the water into grape juice' crowd correctly says that the God of the Bible is always against people getting drunk. However, they go wrong in applying this precept to one issue of this miracle (wine) and ignoring it for the other principles involved in this miracle (miracles, salvation, marriage, family, discipleship, Lordship, priorities, etc).

Since God does not change, what happens in this miracle must be consistent with the rest of the Bible no matter how you look at it. By looking at it from several things involved here, we conclusively conclude that both main religious views are wrong and that the truth is a different answer.

Obviously, there are far more precepts and doctrine involved in how to properly study the Bible. (Please see the lessons under the Hermey Menu for God's procedure for proper interpretation of the Bible.) Each of the following points is / can be a full separate study on its own. In this note, I am only mentioning enough to present the conclusion of the study.

What Jesus actually turned the water into is what will be drunk at the 'Marriage feast of the Lamb' in heaven. The typical religious arguments only consider the 6 types of wine which are created by man and do not require a miracle to produce. Producing the spiritual drink from heaven can only be done by God. Basic precept: 'True Biblical miracles cause men to turn to God and act in righteousness and holiness and can only be done by God. Satan imitates and does things which men can not do and which sometimes violate the rules of nature but which are not as powerful as what God does nor do the things done by Satan cause men to turn to God and act in righteousness and holiness'
' Alcoholic wine verses Grape juice' : In Acts 1:15-26 Peter led the existing church to present God with a choice of two men to replace Judas as one of the twelve. God's choice was Paul, which was not one of the two men that the church insisted that God choose from. Basic precept: 'we do not tell God what to do' . We demand that God choose between two items that God finds unacceptable and God will ignore our demands. Basically, religious people are demanding that God show us whether Jesus turned this water into alcoholic or non-alcoholic grape drink and God's choice is something else. God is not limited to the choices that men provide.
' Man's error recorded in the word of God' : John 2:9-10 tells us that the ruler of the feast decided that he had the best wine when he tasted what Jesus provided. Genesis 3:4-5 records the lie of Satan and only fools claim that it must be true if it is in the Bible. God truly recorded the lie of Satan, but God's recording does not turn Satan's lie into truth. No one doubts that this ruler of the feast was an expert on wine. However, experts get blinded by their own expertise and often try to fit something new into the scope of their expertise, even when the evidence shows that it does not fit there. Like religious doctrinal experts of today, this ruler of the feast limited the possible explanations to the things he knew of and did not consider the possibility that the beginning of miracles by Jesus would be something as new as the Church age that Jesus was just beginning. Basic precept: 'The word of God contains records of lies and errors made by other beings and, therefore, we must consider the person who is acting or talking when we determine if this is something which we must believe. We must always believe everything that is the word of the Lord but some things within the word of God come from other beings and we need to be careful about using them for doctrine.'
' Manifesting God's glory' : John 2:11 tells us This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. The first problem is that neither 'alcoholic wine' nor 'grape juice' would manifested forth his [God's] glory. The second is that neither 'alcoholic wine' nor 'grape juice' would fulfill all that is in This beginning of miracles, as explained below. The third problem is that neither drinking 'alcoholic wine' nor drinking 'grape juice' would cause people to believed on him [get saved]. Just as God's recording the lie from Satan doesn't make it true, so also does God's recording of the error by the ruler of the feast make that error correct.
' Most important miracle' : This beginning of miracles means this most important of miracles since this miracle introduces Jesus as the Son of God come in human flesh. John specifically tells us why he wrote his Gospel in John 20:31 which says 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. More than any other miracle, this one is supposed to prove that Jesus is the Christ, the Son of God. A cross reference of all of the miracles that I have found are in the three Table of Miracles documents found under the Doctrines Menu. This miracle is supposed to provide more proof that Jesus is the Christ, the Son of God than any other that was done before the resurrection itself. Search those miracles and you will find many, like the raising of the dead, that provide more evidence that Jesus is the Christ, the Son of God than turning water into 'alcoholic wine' or into 'grape juice' . However, when you understand what Jesus really replaced the water with you have the greatest evidence that Jesus is the Christ, the Son of God. It is greater than any other miracle before the resurrection itself.
' Introduction of Jesus as the Son of God' : In addition, to this beginning of miracles meaning that this is the most important of miracles because it introduces Jesus as the Son of God come in the flesh, it is a miracle. I will not go into the doctrine of miracles here, but most / all of the miracles done in the Gospels were done to prove that he was/is Christ. Neither turning water into 'alcoholic wine' nor turning water into 'grape juice' provides evidence that Jesus was/is Christ. After all, men use water in the production of 'alcoholic wine' nor turning water into 'grape juice' . These false doctrines dilute the true miracle into something that any man can do. However, turning water into what he really provided does prove that he was/is the Christ.
' Level of importance' : The first result of this miracle was that it manifested forth his [God's] glory. That puts it on the same level as the Mount of Transfiguration'. Neither 'alcoholic wine' nor 'grape juice' would put this miracle on that level but providing what he really provided would.
' Cause true Biblical faith' : The result of this miracle was that it caused disciples believed on him. Neither 'alcoholic wine' nor 'grape juice' would put this miracle on that level but providing what he really provided would. In addition, that statement in the Gospel ties this miracle into the doctrine of salvation. I'd like to see someone tie 'alcoholic wine' or 'grape juice' into salvation while I would have no trouble tying what Jesus really provided into salvation.
' Doctrinal truth found elsewhere in the Bible' : Genesis 49:11 and Isaiah 49:26 are prophecies of Christ that tie salvation and blood to wine. What I've provided below ties what was called wine to Christ and to blood and to salvation. Deuteronomy 32:14 calls drink from grapes the pure blood of the grape. These things and many more tie this miracle into the doctrine of blood and the cleansing from sin. I'd like to see someone tie 'alcoholic wine' or 'grape juice' into blood and the cleansing from sin while I would have no trouble tying what Jesus really provided into blood and the cleansing from sin.
' Doctrine of marriage' : This happened at a marriage feast which is an obvious type of the 'Marriage feast of the Lamb' . I'd like to see someone tie 'alcoholic wine' or 'grape juice' into the 'Marriage feast of the Lamb' while I will tell you that what Jesus really provided came directly from of the 'Marriage feast of the Lamb' .
' Types found in this account' : In John 2:9 we have the ruler of the feast which is a type of the Jewish religious rulers. This ruler is also called the governor of the feast, which is a type of the government of man. He (they) made an accusation against the bridegroom, which is a type of Christ. Their accusation was basically you didn't do things in the accepted human way, which is the accusation made when they (religion and government) crucified Jesus Christ. Their accusation was what Jesus declared would be the way that he (as the bridegroom) would act. He made this declaration in Matthew 19:30 and Mark 10:31. Basically, this entire telling of this miracle is full of types and references to many other teachings off the New Testament.

I could go on and on about this miracle and the doctrines involved, but I believe that the reader should be able to see that with all of the details involved it would be a separate book. Let me bring this to a conclusion, and I will provide more in the future, to those that need it. This miracle directly relates to the 'Last Supper' and the cup that Jesus used there. The Bible never says that Jesus drank wine then, only religious error claims that. Matthew 26:29 and Mark 14:25 and Luke 22:18 all tell us that Jesus said But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. The phrase in my Father's kingdom is a clue that Jesus is talking about what will be drunk at the 'Marriage feast of the Lamb' in heaven. In addition, Jesus essentially said I will drink this [new] fruit of the vine with you in my Father's kingdom [heaven]. You see, when all of these theologians are arguing about 'alcoholic wine' verses 'grape juice' , none of them consider a fruit of the vine which came directly from heaven. None of them ever considered this fruit of the vine that three verses (witnesses) tell us exists. Go back through every point that I brought up and everything else that you or anyone else can Biblically relate to this miracle. I defy anyone to show any valid Biblical connection to this miracle that can not be answered by fruit of the vine that literally comes from heaven. However, I can provide far more than what I have provided here to show that neither 'alcoholic wine' nor 'grape juice' fits within proper Biblical doctrines that are related to this miracle.

This sentence uses Jesus for the physical man that was physically at this marriage and who did this miracle to introduce Himself and His ministry of proving that He was God's Christ. This sentence has two Equivalent Sections which make the mother of Jesus was there equivalent to And both Jesus was called, and his disciples. That is, all of these physical human beings were called to this wedding. At this time, Jesus officially announced to His physical mother, and to His disciples that I must be about my Father's business (Luke 2:49). Jesus used this wedding to officially announce that they would no longer be dealing with just a man' but they would deal with 'God in human flesh' . How the mother of Jesus dealt with 'God in human flesh' was different than how His disciples dealt with 'God in human flesh' , but they both dealt with 'God in human flesh' . That is why this sentence is divided into two Equivalent Sections.

The And, at the start of this sentence, tells us that this account was added to Jesus calling disciples at the beginning of His ministry. The phrase: the third day tells us that this account happened right after Jesus called His disciples and was the first on his lessons for them. From this truth we can get the application that God will prove Himself to believers right after they show faith which results in their becoming a disciple.

Please see the note for Revelation 19:7-LJC about the word marriage / wedding. The functional definition is: 'the start of an ongoing personal intimate relationship'.

Please see the note for John 1:43 about the word Galilee. The functional definition is: 'Part of the Promised Land given to Gentiles'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the third. Joh 1:43
a marriage. Ge 1:27-28; 2:18-25; Ps 128:1-4; Pr 18:22; 19:14; 31:10-12; Eph 5:30-33; 1Ti 4:1-3; Heb 13:4
Cana. Joh 4:46; 21:2; Jos 19:28 Kanah.
General references. exp: Nu 6:10.
both. Mt 12:19; Lu 7:34-38; 1Co 7:39; 10:31; Col 3:17; Re 3:20
his. Mt 10:40-42; 25:40,45
the marriage. Heb 13:4
General references. exp: Nu 6:10; Mt 7:8.'.

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C2-S2 (Verse 3) Mary told Jesus about a problem.

And when they wanted wine,
the mother of Jesus saith unto him,
They have no wine.

Wine was important in the culture which Jesus lived in. As preached by many preachers, there were 6 different things, each with a different Greek name, which were all translated into the word wine within the English Bible. This shows a very important consideration for translating between languages. That is: no two languages have a word-for-word matching. That is why the claim of 'word-for-word interpretation' is wrong and true interpretation requires a 'message-to-message' interpretation.

The Greek language had different words for things which varied from 'water with barely enough alcohol to kill germs' to 'highly alcoholic drink' . In 'third world' countries the water has bacteria and germs which causes digestive problems to anyone who is not immune to them. The 'water with barely enough alcohol to kill germs' was used to avoid sickness and could not get people drunk. Therefore, Bible references to this type of wine can not be used to justify people drinking to 'alcoholic drink' which can get people drunk. In addition, the type of wine, which is to 'highly alcoholic drink' , is always condemned by the Bible and the Bible says that people who drink it are fools. In between those two extremes is the type of wine used in celebrations and spoke of in this sentence.

In this sentence, the mother of Jesus was concerned about a serious social problem for the parents of the couple getting married. As seen by the response by Jesus, in the next sentence, our problems in this physical world are not necessarily a problem for God. However, when fixing a physical problem can be used for God's spiritual goals then God will work. We can use this in our own life if we look for how solving our problem, in this world, can bring glory to God. We see that this happened in C2-S12. One thing to keep in mind is that, if God solves our problem in this world, then we need to be sure to give glory to God with as many people as we can.

Please see the note for 2Corinthians 8:14 about the word want. The functional definition is: ' Lack; be deficient. De 28:48'.

Please see the note for Mark 15:23 about the word wine. The functional definition for this word is: 'There are several different drinks which have this name in the Bible. Please see the reference given for more details'.

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 hada 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they wanted. Ps 104:15; Ec 10:19; Isa 24:11; Mt 26:28
They have. Joh 11:3; Php 4:6'.

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C2-S3 (Verse 4) Jesus did not want to deal with a worldly problem.

Jesus saith unto her,
Woman,
what have I to do with thee?

Notice that Jesus calls His mother Woman. his shows us that He was treating her like God treats any of His children and did not consider the family relationship. Therefore if we act like the mother of Jesus did in this account then we can expect similar results.

As pointed out in the Study called What Would Jesus Do, we see that God tests our heart attitude before giving us a blessing. The answer, by the mother of Jesus as seen in C2-S5, shows the type of faith which is required by God. Here we see God (Jesus) appear to refuse the request at first only to grant it later. Thus, we should not be discouraged by a first-response from God which is 'No'.

Please see the note for Galatians C4-S2 about the word woman. The functional definition is: 'she is the glory of the man, his true helpmeet'.

Please note that Jesus uses the personal pronoun of thee in this sentence. God answers our prayer requests as part of our personal relationship with Him and two different people might receive different answers to the same prayer request.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Woman. Joh 19:26-27; 20:13,15; Mt 15:28
what. De 33:9; 2Sa 16:10; 19:22; Lu 2:49; 2Co 5:16; Ga 2:5-6 exp: 2Ki 3:13; 2Ch 35:21; Mt 8:29.'.

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C2-S4 (Verse 4) The reason why Jesus did not want to act.
mine hour is not yet come.

Variations on the word hour occur in 60 verses of the Gospels with different applications. 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. The applications found within the Gospels include:

Matthew 24:36; Matthew 24:42; Matthew 24:44; Matthew 24:50; Matthew 25:13 which gives us a warning to be prepared for the hour your Lord doth come.
John 4:23; John 4:23 tell us about the time when people will worship God in the way that God wants.
Matthew 26:45; Mark 13:32; Mark 14:35; Mark 14:41; Luke 22:14; Luke 22:53 and John 2:4; John 5:25; John 5:28; John 7:30; John 8:20; John 12:23; John 12:27; John 13:1; John 17:1 tell us about the hour of the death, resurrection and glory of Jesus Christ.
Matthew 813:; Matthew 9:22; Matthew 10:9; Matthew 15:28; Matthew 17:18; Matthew 20:3; Matthew 20:5; Matthew 20:6; Matthew 20:9; Matthew 20:12; Matthew 26:40; Matthew 26:55; Matthew 27:45; Matthew 27:46; Mark 13:11; Mark 14:37; Mark 15:25; Mark 15:33; Mark 15:34; Luke 7:21; Luke 10:21; Luke 12:12; Luke 12:39; Luke 12:46; Luke 20:19; Luke 22:59; Luke 23:44; Luke 24:33; John 1:39; John 4:6; John 4:52; John 4:52; John 4:53; John 11:9; John 19:14; John 19:27 tell about a physical hour as in one of the 24 hours in a physical day.
John16 21: and John 16:32 use hour for a physical span of time which is short in relationship to a life-span

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'mine. Joh 7:6,30; 8:20; 12:23; 13:1; Ec 3:1'.

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C2-S5 (Verse 5) Mary expressed faith.

His mother saith unto the servants,
Whatsoever he saith unto you,
do it.

Many people would take insult if they were talked to in the manner of the prior sentence by their child. Mary showed the proper attitude to God by accepting any insult in order to receive the blessing desired. She showed the same heart attitude as the Gentile woman showed when Jesus called her a dog (Matthew 7:6). [A female dog is called a 'bitch' .] The application is that we must have the heart attitude that whatever God decides to do is good, especially when it goes against our pride and the desires of our flesh. We know that Mary had this attitude because instead of getting upset, she demonstrated Biblical faith that God would meet her request. This is demonstrated be her command to the servants.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional definition is: ' A person who has a position where they are expected to performs tasks that are stated, implied or desired by another person' . Please also see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. Please also see the note for Philippians 2:17 about the word service.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Whatsoever. Joh 15:14; Ge 6:22; Jg 13:14; Lu 5:5-6; 6:46-49; Ac 9:6; Heb 5:9; 11:8
General references. exp: Ge 6:22; Mt 21:2; Lu 22:13.'.

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C2-S6 (Verse 6) Conditions which were there.

And there were set there six waterpots of stone,
after the manner of the purifying of the Jews,
containing two or three firkins apiece.

Commentators can only give an approximation for the size of a firkin at approximately 9 gallons. While not exact, we can get an approximate volume of the water which was changed.

While that trivial fact is important, what is more important is the phrase after the manner of the purifying of the Jews. This was a religious purifying which was based upon the Mosaic Law and applied according to religious traditions. Thus, we can know that Jesus started with pure water. This is symbolically important as God always cleaned things, and us, before putting His blessings in anything.

Moving on, we also see the number six, which is sometimes symbolically used for man, and we see the word stone, which represents this Earth. In addition, we also see that these vessels contained water, which is symbolically used for 'man's religious activity' . In true Biblical salvation God puts His life into our physical bodies and changes our 'man's religious activity' to a true Holy Spirit led worship. The symbolism in this sentence matches what I explained about the doctrine of this miracle along with matching John's purpose for writing this Gospel.

Please see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase waters: rivers with water.

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 Romans C14S27 about the word pure. The functional definition is: '100%' . The purifying of the Jews made sure that the water was '100%' water and did not contain anything else.

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 or three firkins apiece because each of these six waterpots of stone were a legal, symbolic, witness of the power of God, which was in Jesus and provided as a witness in this physical world.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'after. Joh 3:25; Mr 7:2-5; Eph 5:26; Heb 6:2; 9:10,19; 10:22
General references. exp: Mt 21:2.'.

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C2-S7 (Verse 7) Jesus commanded others to do what they could.

Jesus saith unto them,
Fill the waterpots with water.

This sentence can be understood as a simple command which means exactly what was said. It can also be applied symbolically with the waterpots representing 'men' the LORD God formed man of the dust of the ground (Genesis 2:7 and the water representing 'Holy Spirit' (John 1:33). The lesson is, obviously, that Jesus wants to fill everyone with the Holy Spirit. The fact that there were six waterpots, and six is supposed to be the number of man, also comes into this application.

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. 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.

Please see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase waters: rivers with water.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Fill. Joh 2:3,5; Nu 21:6-9; Jos 6:3-5; 1Ki 17:13; 2Ki 4:2-6; 5:10-14; Mr 11:2-6; 14:12-17; Ac 8:26-40
General references. exp: Mt 21:2.'.

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C2-S8 (Verse 7) They obeyed.
And they filled them up to the brim.

Our sentence starts with the word and, which means that this sentence is added to the prior. These servants did this action only in obedience to the commandment from Jesus. Since they filled them up to the brim, we have the symbolic application that God wants His salvation to completely fill our physical life.

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C2-S9 (Verse 8) Jesus commanded others to do a second task.

And he saith unto them,
Draw out now,
and bear unto the governor of the feast.

We know from the context that the he, of our sentence, is Jesus. We know from the context that the them, of our sentence, are the servants. Jesus. sent them unto the governor of the feast as a witness to a lost man. Here we have a symbolic representation of the 'great Commission' . John 20:21 says: Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. He did not send out people with the Gospel of salvation until after the Holy Ghost was given to indwell the saved. However, our current sentence symbolically represents what He will later do because this entire account symbolically introduces Jesus Christ and the salvation which He provides.

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

Please see the note for John 4:45 about the word feast. The functional definition is: 'Any time of celebrating. However, in the Bible these were usually holy days which were declared by God to celebrate significant spiritual events'.

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C2-S10 (Verse 8) They obeyed.
And they bare it.

Once more we see a sentence starting with the word and, which means it is added to the prior sentence. Again, we see the servants obeying a command from Jesus. Symbolically, the saved are to continue to obeying any command from Jesus.

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C2-S11 (Verse 9-10) The governor of the feast identified a problem from a worldly perspective.

This sentence has equivalent sections.

Equivalent Section: The lost man used his physical senses.

When the ruler of the feast had tasted the water that was made wine,
and knew not whence it was:

Equivalent Section: Different reactions based upon the source of knowledge.

First Step: The servants knew the truth.

(See Below);

Second Step: The governor of the feast acted upon wrong knowledge.

the governor of the feast called the bridegroom,
And saith unto him,
Every man at the beginning doth set forth good wine;

Third Step: How governor of the feast had been taught that things are to be done.

and when men have well drunk,
then that which is worse:

Equivalent Section: Rebuke based upon wrong source of knowledge.

but thou hast kept the good wine until now.

Below is the part of the sentence from the parenthesis.

(but the servants which drew the water knew)

Now we get into another sentence which is used for the source of doctrinal error. One of the important rules for proper interpretation is that we need to pay attention to who is speaking or acting and what perspective that they are speaking or acting from. The Bible uses Jacob and Israel to identify the same man. The Bible uses Jacob to identify him when he is speaking or acting from a fleshly / worldly perspective. The Bible uses Israel to identify him when he is speaking or acting from a spiritual perspective. The Bible also records the lies from Satan. Therefore, it is critical that we consider who is speaking or acting and what perspective that they are speaking or acting from if we want to interpret the Bible correctly.

In this sentence we have the speech an action of a worldly authority (the governor of the feast) which is base upon the wisdom of this world / flesh. The first three chapters of 1Corinthians teach us that this wisdom is the opposite of the wisdom of God. Therefore, his conclusions are completely wrong.

Please notice that our First Equivalent Section tells us that the ruler of the feast...knew not whence it was. Now notice that our Second Equivalent Section starts with the word but, which makes it the polar opposite, and starts with but the servants which drew the water knew. He had a wrong conclusion because he did not consider the source, just like this note is warning the reader to not do. He made a conclusion about something with a spiritual source but used physical senses to draw his conclusion. This is the same thing which the religious leaders did with the parables from Jesus. Thus, we always end up in error when we make a conclusion about spiritual matters using physical senses and / or the wisdom of this world / flesh.

As the governor of the feast, this man spoke and acted based upon his worldly knowledge and authority and the conclusion which he drew from his taste. We can know that he drew the wrong conclusion because his conclusion would not support the spiritual result which is reported in C2-S12 (This beginning of miracles...manifested forth his glory; and his disciples believed on him). Just as he drew the wrong conclusion, so also does everyone draw the wrong conclusion who base their conclusion upon what he concluded. Thus, both the people who argue that the wine is 'grape juice' , and the people who argue that the wine is 'alcoholic drink' are wrong because they base their arguments upon a determination which was made with physical senses about a spiritual item which was manifested in this physical world. Yes, it can be argued that one is 'more correct' than the other, but A little leaven leaveneth the whole lump (1Corinthians 5:6; Galatians 5:9). Therefore, even 'a little error' is not acceptable when interpreting the Bible, especially when there is such a large argument as there is about this account and the Biblical allowance for wine.

While we could go on with more details about this sentence, most of those are covered with the phrase titles, in the sentence outline above, and the word definitions below. The important thing about this sentence is using God's way to interpret God's word and avoid doctrinal error.

Please see the note for John 7:26 about the word ruler. The functional definition is: 'One that governs, whether emperor, king, pope or governor; any one that exercises supreme power over others'.

Please note that our sentence uses the phrases: the ruler of the feast and the governor of the feast to identify the same man. Thus, we can conclude that they have the same application while the technical interpretation is different.

Please see the note for Colossians C2S11 about the word taste. The functional definition is: 'To perceive by means of the tongue'.

The word water has many applications including more than one symbolic meaning. Thus, it is always important to check the context when interpreting this word. in this case water is used for 'the liquid basis of life' . It can be symbolically applied to 'the spiritual basis of life' , but that is not the true interpretation in this sentence. Please see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase waters: rivers with water.

At this point I have deliberately avoided dealing with the word wine because I do not want to deal with all of the doctrinal arguments and doctrinal error surrounding this word. However, as already pointed out within the note for 2:1, and interpretation or application of the word wine, related to this account, must consider the symbolic application to blood, salvation and the sinless purity of Jesus Christ.

John 3:29 provides links for the word bridegroom. The functional definition is: 'A title which the Lord applies to Himself. Mt 9:15; 25:1-10; cf. Joh 3:29. It anticipates the joy of Christ, the marriage-day when He will take to Himself all that for which He suffered so much'. There is not question about it being symbolically used for the Son of God at His marriage. Just as the worldly ruler / governor rebuked the bridegroom for not doing things in a worldly manner, so also will worldly 'authorities' try to rebuke the Son of God for not doing salvation in a worldly manner.

The word beginning occurs 106 times in the Bible. The functional definition is: 'First entering upon; commencing; giving rise or original; taking rise or origin' . Please see the note for John 1:1 for a list of every place in this Gospel where this word is found.

Please see the note for 1Timothy 5:22 about the word keep. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with' . Please also see the note for 1John 5:2 about the phrase keep his commandments.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: ' the water that. Joh 4:46
but. Joh 7:17; Ps 119:100
and when. Ge 43:34; Song 5:1
but. Ps 104:15; Pr 9:1-6,16-18; Lu 16:25; Re 7:16-17'.

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C2-S12 (Verse 11) This was the first miracle that Jesus did.

First Step: What Jesus did.

This beginning of miracles did Jesus in Cana of Galilee,
and manifested forth his glory;

Second Step: The result.

and his disciples believed on him.

This sentence gives us the conclusion of this account of the first miracle and is probably the most important part of the account and is probably the most ignored by 'Bible scholars' . This sentence proves the doctrinal error of the two popular doctrines which are based upon this account. Neither 'grape juice' nor wine is 'alcoholic drink' will result in people believing on Jesus. Since neither of those things can produce the stated result, neither of them can be doctrinally correct.

As explained in the word definitions, below, the word manifest is defined as: 'made available for extensive examination that uses multiple means to accomplish the examination' . Neither 'grape juice' nor wine is 'alcoholic drink' would manifest the glory of God the Son. Thus, we have another evidence that the two most popular doctrines are wrong.

Between these two evidences, and the evidences presented in the note for C2-S1, the reader should be convince of the doctrinal error which is usually presented when this account is preached.

Please see the note for John 1:43 about the word Galilee. The functional definition is: 'Part of the Promised Land given to Gentiles'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'beginning. Joh 1:17; Ex 4:9; 7:19-21; Ec 9:7; Mal 2:2; 2Co 4:17; Ga 3:10-13 exp: Lu 23:5.
did. Joh 1:50; 3:2; 4:46
manifested. Joh 1:14; 5:23; 12:41; 14:9-11,13; De 5:24; Ps 72:19; 96:3; Isa 40:5; 2Co 3:18; 4:6
and his. Joh 11:15; 20:30-31; 1Jo 5:13'.

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C2-S13 (Verse 12) Jesus and disciples went home for a while.

Equivalent Section: What was done.

After this he went down to Capernaum,
he,
and his mother,
and his brethren,
and his disciples:

Equivalent Section: How long.

and they continued there not many days.

The next sentence actually occurs at the end of the 3.5 years of the ministry of Jesus. Our current sentence tells us what was done right after the account of the marriage in the beginning of this chapter. Therefore, it is giving a break in continuity and letting the reader realize that there is a time gap between the events at the start of this chapter and the events at the end of this chapter. Thus, John is giving us the beginning and the end of the ministry of Jesus, in this chapter, and the remaining chapters will fill in the details of the ministry which John chooses to present. At the end of his Gospel John lets us know that there was much more that he could not present. Therefore, what John presents supports his message and other events are not presented in order to avoid a distraction from the maim message.

Please see the note for John 6:17 about the city of Capernaum. The functional definition is: 'home place for Jesus during the Gospels'.

Please see the notes for 1Corinthians C2S1 and Galatians C1-S1 about the word brethren. The functional definition is: ' plu. of brother. It is used almost exclusively in solemn and scriptural language, in the place of brothers' . The Biblical usage of this word is: ' other saved people who are also members of a local 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.

Please see the note for Philippians 1:25-26 about the word continue. The functional definition is: 'To remain in a state, or place; to abide for any time indefinitely' . Please also see the note for James 1:25 about the word continueth.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Capernaum. Joh 6:17; Mt 4:13; 11:23
and his brethren. Joh 7:3-5; Mt 12:46; 13:55-56; Mr 6:3; Ac 1:13-14; 1Co 9:5; Ga 1:19'.

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C2-S14 (Verse 13-16) Jesus and disciples went to Jerusalem for the passover and He drove the moneylenders out of the Temple.

Equivalent Section: What Jesus found in the Temple.

And the Jews' passover was at hand,
and Jesus went up to Jerusalem,
And found in the temple those that sold oxen and sheep and doves,
and the changers of money sitting:

Equivalent Section: How Jesus responded.

First Step: He removed the offence.

And when he had made a scourge of small cords,
he drove them all out of the temple,
and the sheep,
and the oxen;

Step: He stopped the commerce of worship in the Temple.

and poured out the changers' money,
and overthrew the tables;

Third Step: He told those who were right in their action that they were wrong in the place.

And said unto them that sold doves,
Take these things hence;

Fourth Step: He told them why he acted like He did.

make not my Father's house an house of merchandise.

2:13 through the end of the chapter form a single account of the last time (in my opinion) that Jesus went to Jerusalem and cleansed the Temple before His crucifixion. His visit is what drove the Jewish leaders to have Him crucified because they realized that His turning the people to God would reduce their religious, and other, authority and power. We also see this account reported in Matthew 21; Mark 11 and Luke 19. In addition, John 12:12-16 tell about His triumphant entry into Jerusalem without mentioning the cleansing. In addition, John 12:12-16 tell about His triumphant entry into Jerusalem without mentioning the cleansing. Everything related to this account should be considered together in order to fully understand the context.

There are people who believe this to be an account of the first Passover that Jesus attended during His ministry . That would make this a separate (total of two) cleansing. Their opinion is based upon this being at the start of John's gospel. However, as I have explained in other notes, John's Gospel is not entirely sequential. Therefore, their argument mayor may not be valid. With that recognized we must acknowledge that it s not possible to be absolutely positive which opinion is correct.

The next sentence references the prophecy which is fulfilled by this sentence.

The feast of the Passover is declared in Exodus 12. God changed their calendar to start the new year with this feast because He wanted them to understand how important it was. In addition, it symbolizes our salvation and our salvation starts a new phase in our life with that phase symbolized by the year. Any true student of the Bible should know that Passover is directly linked to salvation of those under the blood and damnation and destruction for those who refuse the blood. 1John 1:7 and many other places link our walk' and our fellowship' to cleansing by the blood. Of course, our fellowship' is accomplished by prayer. Prayer, fellowship, walk and similar things are all linked together in an ongoing personal relationship with the Son of God and all of these are changed by true Biblical salvation.

All of the truth about Biblical salvation is contrasted to the religious whoredom that was being run by the religious leaders, and is still being run by most religious leaders in the world today. Those religious leaders were telling people that the people had to come through them and that the people could not have a personal relationship with God. They got away with this because they also told people that they did not have any personal responsibility to God so long as they paid the priest to do their responsibilities for them. Before you condemn these people, realize that the way that God had people how their relationship with Him was different under the Mosaic than how we do the same under Grace. Even with these differences, many people still want to avoid the responsibilities of a personal relationship.

How many people today throw a few dollars at the missions offering and believe that they have met their personal responsibility for missions and soul winning? Now, before you condemn my calling this activity a whoredom, think about what a whore does. For money, she provides the physical part of a marriage relationship without the personal relationship. That's what religion does for the personal relationship that is supposed to be salvation. Marriage is presented as a picture of true salvation and James 4:4 calls people adulterers and adulteresses when they change the true personal salvation relationship with God into a physical religious activity.

Passover was a picture of the personal suffering, death and sacrifice that Jesus Christ made in order to provide the saved with a personal relationship with God which is maintained by prayer and proper Bible study. These priests, who were supposed to be teaching Gods people how to maintain this relationship when they came to the house of prayer, were instead charging Gods people an exorbitant amount of money to have the priest be their whore to God.

That said, it should be obvious that there is a lot more symbolic significance to this holy-day than what I have presented here. However, there are many others who have studied passover more than I have and the reader should read those people for more details on the related doctrine. However, the reader need to be aware that there is also much doctrinal error which is also taught about passover. Therefore, beware of the errors.

Jesus went to Jerusalem for the passover, like God the Father wanted His people to do. Yes, He went in obedience to God the Father's desire, but He also went as a personal religious activity. God wants us to do religious activity as a part of our personal relationship to Him and not just some formalized activity. It was the difference between the personal relationship, which Jesus had, and the formalized business activity which the religious leaders had propagated, which was the basis of the conflict reported in this sentence and this account. Please notice, in our last phrase, that He called it my Father's house and not 'God's house' . This personal reference shows us that He was acting as part of His personal relationship.

Our sentence has two Equivalent Sections and the titles, in the sentence outline above, should explain the equivalency. In addition, our Second Equivalent Section has four Steps and while each of the first three Steps tell us that Jesus put the people out of the Temple, the exact way that He did so varied between the Steps based upon the activities which the people did. Thus, we see different applications of the single action of putting these people, and their activities, out of the Temple. With that said, I will leave the development of the various applications to others.

In addition, to these other considerations, we have the phrases and the words which are part of our sentence and needed to be considered for proper interpretation. The various doctrinally significant words are dealt with, below, in the word definitions. And, the phrases of this sentence should be clear enough that explanations should not be required by the reader.

We find forms of the word passover occurring 77 times in 72 verses of the Bible, 28 times in 26 verses of the New Testament and, in this Gospel, in: John 2:13; John 2:23; John 6:4; John 11:55; John 12:1; John 13:1; John 18:28; John 18:39; John 19:14. Webster's 1828 dictionary defines this word as: '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' . Fausset's Bible Dictionary defines this word as: 'Pecach (Ex 12:11, etc.). The word is not in other Semitic languages, except in passages derived from the Hebrew Bible; the Egyptian word pesht corresponds, "to extend the arms or wings over one protecting him." Also she'or, "leaven," answers to Egyptian seri "seething pot," seru "buttermilk," Hebrew from shaar something left from the previous mass. Pass-over is not so much passing by as passing so as to shield over; as Isa 31:5, "as birds flying so will the Lord of hosts defend Jerusalem, defending also He will deliver it, passing over He will preserve it" (Mt 23:37, Greek episunagon, the "epi" expresses the hen's brooding over her chickens, the "sun" her gathering them together; Ru 2:12; De 32:11). Lowth, "leap forward to defend the house against the destroying angel, interposing His own person." Vitringa, "preserve by interposing." David interceding is the type (2Sa 24:16); Jehovah is distiller from the destroying angel, and interposes between him and the people while David intercedes.
So Heb 11:28; Ex 12:23. Israel's deliverance front Egyptian bondage and adoption by Jehovah was sealed by the Passover, which was their consecration to Him. Ex 12:1-14 directs as to the Passover before the Exodus, Ex 12:15-20 as to the seven days' "feast of unleavened bread" (leaven symbolizing corruption, as setting the dough in fermentation; excluded therefore from sacrifices, Le 2:11). The Passover was a kind. of sacrament, uniting the nation to God on the ground of God's grace to them. The slain lamb typified the "Lamb of God that taketh away the sin of the world" (Joh 1:29). The unleavened loaves, called "broad of affliction" (De 16:3) as reminding them of past affliction, symbolized the new life cleansed from the leaven of the old Egyptian-like nature (1Co 5:8), of which the deliverance from the external Egypt was a pledge to the believing.
The sacrifice (for Jehovah calls it "My sacrifice": Ex 23:15-18; 34:25) came first; then, on the ground of that, the seven days' feast of unleavened bread to show they walked in the strength of the pure bread of a new life, in fellowship with Jehovah. Leaven was forbidden in all offerings (Le 2:4-5; 7:12; 10:12); symbol of hypocrisy and misleading doctrine (Mt 16:12; Lu 12:1). The seven stamped the feast with the seal of covenant relationship. The first and seventh days (the beginning and the end comprehending the whole) were sanctified by a holy convocation and suspension of work, worship of and rest in Jehovah, who had created Israel as His own people (Isa 43:1,15-17). From the 14th to the 21st of Nisan. See also Ex 13:3-10; Le 23:4-14. In Nu 9:1-14 God repeats the command for the Passover, in the second year after the Exodus; those disqualified in the first month were to keep it in the second month.
Talmudists call this "the little Passover," and say it lasted but one day instead of seven, and the Hallel was not sung during the meal but only when the lamb was slain, and leaven was not put away. In Nu 28:16-25 the offering for each day is prescribed. In De 16:1-6 directions are given as to its observance in the promised land, with allusion to the voluntary peace offerings (chagigah, "festivity") or else public offerings (Nu 28:17-24; 2Ch 30:22-24; 35:7-13). The chadigah might not be slain on the sabbath, though the Passover lamb might. The chagigah might be boiled, but the Passover lamb only roasted. This was needed as the Passover had only once been kept in the wilderness (Numbers 9), and for 38 years had been intermitted. Joshua (Jos 5:10) celebrated the Passover after circumcising the people at Gilgal. First celebration. On the 10th of Abib 1491 B.C. the head of each family selected a lamb or a kid, a male of the first year without blemish, if his family were too small to consume it, he joined his neighbor.
Not less than ten, generally under 20, but it might be 100, provided each had a portion (Mishna, Pes. 8:7) as large as an olive, formed the company (Josephus, B. J., 6:9, section 3); Jesus' party of 13 was the usual number. On the 14th day he killed it at sunset (De 16:6) "between the two evenings" (margin Ex 12:6; Le 23:5; Nu 9:3-5). The rabbis defined two evenings, the first the afternoon (proia) of the sun's declension before sunset, the second (opsia) began with the setting sun; Josephus (B. J., 6:9, section 3) "from the ninth (three o'clock) to the 11th hour" (five o'clock). The ancient custom was to slay the Passover shortly after the daily sacrifice, i.e. three o'clock, with which hour Christ's death coincided. Then he took blood in a basin, and with a hyssop sprig sprinkled it (in token of cleansing from Egypt-like defilements spiritually: 1Pe 1:2; Heb 9:22; 10:22) on the lintel and two sideposts of the house door (not to be trodden under; so not on the threshold: Heb 10:29).
The lamb was roasted whole (Ge 22:8, representing Jesus' complete dedication as a holocaust), not a bone broken (Joh 19:36); the skeleton left entire, while the flesh was divided among the partakers, expresses the unity of the nation and church amidst the variety of its members; so 1Co 10:17, Christ the antitype is the true center of unity. The lintel and doorposts were the place of sprinkling as being prominent to passers by, and therefore chosen for inscriptions (De 6:9). The sanctity attached to fire was a reason for the roasting with fire; a tradition preserved in the hymns to Agni the fire god in the Rig Veda. Instead of a part only being eaten and the rest burnt, as in other sacrifices, the whole except the blood sprinkled was eaten when roast; typifying Christ's blood shed as a propitiation, but His whole man hood transfused spiritually into His church who feed on Him by faith, of which the Lord's supper is a sensible pledge. Eaten with unleavened bread (1Co 5:7-8) and bitter herbs (repentance Zec 12:10).
No uncircumcised male was to partake (Col 2:11-13). Each had his loins girt, staff in hand, shoes on his feet; and ate in haste (as we are to be pilgrims, ready to leave this world: 1Pe 1:13; 2:11; Heb 11:13; Lu 12:35-36; Eph 6:14-15), probably standing. Any flesh remaining was burnt, and none left until mourning. No morsel was carried out of the house. Jehovah smote the firstborn of man and beast, and so "executed judgment against all the gods of Egypt" (Ex 12:12; Nu 33:3-4), for every nome and town had its sacred animal, bull, cow, goat, ram, cat, frog, beetle, etc. But the sprinkled blood was a sacramental pledge of God's passing over, i.e. sparing the Israelites. The feast was thenceforth to be kept in "memorial," and its significance to be explained to their children as "the sacrifice of the Passover (i.e. the lamb, as in Ex 12:21, 'kill the Passover'), to Jehovah" (Hebrew Ex 12:27).
In such haste did Israel go that they packed up in their outer mantle (as the Arab haik or "burnous") their kneading troughs containing the dough prepared for the morrow's provision yet unleavened (Ex 12:34). Israel's firstborn, thus exempted from destruction, became in a special sense Jehovah's; accordingly their consecration follows in Exodus 13. This is peculiar to the Hebrew; no satisfactory reason for so singular an institution can be given but the Scripture account. Subsequently (Le 23:10-14) God directed an omer or sheaf of firstfruits (barley, first ripe, 2Ki 4:42), a lamb of the first year as a burnt offering, with meat offerings, on the morrow after the sabbath (i.e. after the day of holy convocation) to be presented before eating bread or parched grain in the promised land (Jos 5:11). If Lu 6:1 mean "the first sabbath after the second day of unleavened bread," the day on which the firstfruit sheaf was offered, from whence they counted 50 days to Pentecost, it will be an undesigned coincidence that the disciples should be walking through fields of standing grain at that season, and that the minds of the Pharisees and of Jesus should be turned to the subject of grain at that time (Blunt, Undesigned Coincidences, 22). (But (See SABBATICAL YEAR.)
The consecration of the firstborn in Exodus 13, naturally connects itself with the consecration of the firstfruits, which is its type. Again these typify further "Christ the firstfruits of them that slept"; also the Spirit, the firstfruits in the believer and earnest of the coming full redemption, namely, of the body (Ro 8:23); also Israel, the firstfruit of the church (Ro 11:16; Re 14:4), and elect believers (Jas 1:18). "The barley was smitten, for the barley was in the ear ... but the wheat was not smitten, for it was not grown up" (Ex 9:31-32). The seasons in Judaea and Egypt. were much the same. Therefore in De 16:9 the direction is "seven weeks shalt thou number unto thee from such time as thou beginnest to put the sickle to the grain," namely, at the Passover when the wave sheaf was offered, the ceremony from which the feast of weeks was measured. By "grain" the barley harvest is meant: had Moses written "wheat" it would have been impossible to reconcile him with himself; but as "corn" means here barley, all is clear, seven weeks still remaining until wheat harvest, when at Pentecost or the feast of weeks the firstfruit loaves were offered (Blunt, Undesigned Coincidences, 1).
Moreover, the Passover lambs were to be slain at the sanctuary, and their blood sprinkled on the altar, instead of on the lintel and doorposts (De 16:1-6). The Mishna (Pesachim, 9:5) marks the distinctions between "the Egyptian Passover" and "the perpetual passover." The lamb was at the first Passover selected on the tenth day of the month (not so subsequently: Lu 22:7-9; Mr 14:12-16); the blood was sprinkled on the lintels and side-posts; the hyssop was used; the meal was eaten in haste; and only for a day was unleavened bread abstained from. The subsequent command to burn the fat on the altar, and that the pure alone should eat (Nu 9:5-10; 18:11), and that the males alone should appear (Ex 23:17; De 16:16), was unknown at the first celebration; nor was the Hallel sung as afterward (Isa 30:29); nor were there days of holy convocation; nor were the lambs slain at a consecrated place (De 16:2-7). Devout women, as Hannah and Mary, even in late times attended (1Sa 1:7; Lu 2:41-42).
The fat was burned by the priests (Ex 23:18; 34:25-26), and the blood sprinkled on the altar (2Ch 35:11; 30:16). Joy before the Lord was to be the predominant feeling (De 27:7). The head of the family or anyone ceremonially clean brought the lamb to the sanctuary court, and slew it, or on special occasions gave it to Levites to slay (2Ch 30:17). Numbers at Hezekiah's Passover partook "otherwise than it was written," "not cleansed according to the purification of the sanctuary" (Nu 9:5-10). Instead therefore of the father of the family slaying the lamb and handing the blood to the priest, to sprinkle on the altar, the Levites did so; also at Josiah's Passover (2Ch 35:6,11). Hezekiah prayed for the unpurified partakers: "the good Jehovah pardon every one that prepareth his heart to seek God ... though he be not cleansed according to the purification of the sanctuary."
Hezekiah presumes that those out of Ephraim coming to the Passover were sincere in seeking Jehovah the God of their fathers, though they had been unable to purify themselves in time for the Passover. Sincerity of spirit in seeking the Lord is acceptable to Him, even where the strict letter of the law has been unavoidably unfulfilled (Ho 6:6; Mic 6:8; Mt 9:13). Hezekiah kept the Passover as "the little passover" in the second month, for "they could not keep it" at the regular time, "because the priests had not sanctified themselves sufficiently, neither had the priests gathered themselves to Jerusalem." They kept other seven days beside the first seven,
(1) because Hezekiah had given so many beasts that there was more than they could use during the ordinary seven days;
(2) so many priests bad sanctified themselves as to be able to carry on the altar services with such numerous sacrifices.
Josiah's Passover is the next recorded (2 Chronicles 35). Then Ezra's (6). The Pesachim (7:1) say a wooden (pomegranate) spit was thrust lengthwise through the lamb; Justin Martyr says (Trypho, 40) another spit was put crosswise, to which the front feet were attached; so do the modern Samaritans in roasting the Passover lamb; type of the cross, it was roasted thoroughly in an earthen beehive-shaped oven, but not touching the sides, that the roasting might be wholly by fire (Ex 12:9; 2Ch 35:6-13). The modern Jews use dry thin biscuits as unleavened bread; a shoulder of lamb thoroughly roasted, instead of a whole one; a boiled egg, symbolizing wholeness; sweet sauce to represent the sort of work in Egypt; a vessel of salt and water (representing the Red Sea) into which they dip their bitter herbs; a cup of wine stands all the night on the table for Elijah (Mal 4:5); before filling the guests' cups a fourth time an interval of dead silence follows, and the door is opened to admit him. The purging away of leaven from the house, and the not eating leavened bread, is emphatically enforced under penalty of cutting off (Ex 12:15-20; 13:7).
The rabbis say that every corner was searched for leaven in the evening before the 14th Nisan. The bitter herbs (wild lettuces, endive, chicory, or nettles, all articles of Egyptian food: Pesachim 2:6) symbolized Israel's past bitter affliction, and the sorrow for sin which becomes us in spiritually feeding on the Lamb slain for us (Lu 22:62). The sauce is not mentioned in the Pentateuch, but in Joh 13:26; Mt 26:23. Called haroseth) in the Mishna: of vinegar and water (Bartenora). Some say it was thickened to the consistency of mortar to commemorate Israel's brick-making hardships in Egypt. Four cups of wine handed round in succession were drunk at the paschal meal (Mishna, Pes. 10:1, 7), which the Pentateuch does not mention; usually red, mixed with water (Pes. 7:13). (See Lu 22:17,20; 1Co 10:16; and (See LORD'S SUPPER .)
The second cup was filled before the lamb was eaten, and the son (Ex 12:26) asked the father the meaning of the Passover; he in reply recounted the deliverance, and explained De 26:5, which was also connected with offering the firstfruits. The third was "the cup of blessing." The fourth the cup of the Hallel; others make the fourth, or "cup of the Hallel," the "cup of blessing" answering to "the cup after supper" (Lu 22:20). Schoettgen says "cup of blessing" was applied to any cup drunk with thanksgiving (compare Ps 116:13). The Hallel consisted of Psalm 113; 114, sung in the early part of the Passover, before the lamb was carved and eaten; Psalm 115-118, after the fourth cup (the greater Hallel sung at times was Psalm 120-138). So the "hymn" sung by Jesus and His apostles (Mt 26:30; Mr 14:26). The ancient Israelites sat. But reclining was the custom in our Lord's time (Lu 22:14; Mt 26:20; Joh 21:20 Greek).
A marble tablet found at Cyricus shows the mode of reclining at meals, and illustrate, the language of the Syrophoenician woman, "the dogs eat of the crumbs." The inhabitants of Jerusalem accommodated at their houses as many as they could, so that our Lord's direction to His disciples as to asking for a guestchamber to keep the Passover in was nothing unusual, only His divine prescience is shown in His command (Mt 26:18; Mr 14:13-15). Those for whom there was no room in the city camped outside in tents, as the pilgrims at Mecca. In Nero's reign they numbered, on one occasion, 2,700,000, according to Josephus (B. J. 6:9, section 3); seditions hence arose (Mt 26:5; Lu 13:1). After the Passover meal many of the country pilgrims returned to keep the remainder of the feast at their own homes (De 16:7). The release of a prisoner at the Passover was a Jewish and Roman custom which Pilate complied with (Mt 27:15; Joh 18:39). (See PILATE.)
As to the reconciling of the synoptical Gospels, which identify the 'Last Supper' with the Passover, and John, who seems to make the Passover a day later, probably Joh 13:1-2 means "before the Passover (i.e. in the early part of the Passover meal) Jesus gave a proof of His love for His own to the end. And during supper" (ginomenou, the Vaticanus, Sinaiticus manuscripts, even if genomenou be read with the Alexandrinus manuscript it means when supper had, begun to be), etc. Again, Joh 13:29, "buy those things that we have need of against the feast," refers to the chagigah provisions for the seven days of unleavened bread. The day for sacrificing the chagigah was the 15th, then beginning, the first day of holy convocation. The lamb was slain on the 14th, and eaten after sunset, the beginning of the 15th. Also Joh 18:28, the rulers "went not into the judgment hall, lest they should be defiled, but that they might eat the Passover," means that they might go on keeping the Passover, or that they might eat it even yet, though having suffered their proceedings against Christ to prevent their eating it before, or especially that they might eat the chagigah (De 16:2; 2Ch 35:7-9); the Passover might be eaten by those not yet cleansed (2Ch 30:17), but not so the chagigah.
Joseph however did not scruple to enter the praetorium and beg Jesus' body from Pilate (Mr 15:43). Had the Passover supper not been until that evening (Joh 18:28) they might have been purified in good time for it by ablution; but as the feast had begun, and they were about to eat the chagigah (or the Passover lamb itself, which they ought to have eaten in the early part of the night), they could not. Lastly, Joh 19:14, "the preparation of the passover," is explained by Mr 15:42, "the preparation, the day before the subbark" in the Passover week; the day of holy convocation, the 15th Nisan, not "before the Passover." So Joh 19:31, "the preparation for the sabbath" began the ninth hour of the sixth day of the week (Josephus, Ant. 16:6, section 2). "That sabbath was a high day," namely, because it was the day (next after the day of holy convocation) on which the omer sheaf was offered, and from which were reckoned the 50 days to Pentecost. It is no valid objection that our Lord in this view was tried and crucified on the day of holy convocation, for on the "great day of the feast" of tabernacles the rulers sent officers to apprehend Jesus (Joh 7:32-45).
Peter was seized during the Passover (Ac 12:3-4). They themselves stated as their reason for not seizing Him during the Passover, not its sanctity, but the fear of an uproar among the assembled multitudes (Mt 26:5). On the sabbath itself not only Joseph but the chief priests come to Pilate, probably in the praetorium (Mt 27:62). However, Caspari (Chronicles and Geogr. Introduction Life of Christ) brings arguments to prove Christ did not eat the paschal lamb, but Himself suffered as the true Lamb at the paschal feast. (See JESUS CHRIS't .) The 'Last Supper' and the crucifixion took place the same (Jewish) day. No mention is made of a lamb in connection with Christ's last supper. Matthew (Mt 27:62) calls the day after the crucifixion "the next day that followed the day of preparation." The phrase, Caspari thinks, implies that "the preparation" was the day preceding not merely the sabbath but also the first day of the Passover feast. All the characteristics of sacrifice, as well as the term, are attributed to the Passover.
It was offered in the holy place (De 16:5-6); the blood was sprinkled on the altar, the fat burned (2Ch 30:16; 35:11; Ex 12:27; 23:18; Nu 9:7; De 16:2,5; 1Co 5:7). The Passover was the yearly thank offering of the family for the nation's constitution by God through the deliverance from Egypt, the type of the church's constitution by a coming greater deliverance. It preserved the patriarchal truth that each head of a family is priest. No part of the victim was given to the Levitical priest, because the father of the family was himself priest. Thus, when the nation's inherent priesthood (Ex 19:6) was delegated to one family, Israel's rights were vindicated by the Passover priesthood of each father (Isa 61:6; 1Pe 2:5,9).
The fact that the blood sprinkled on the altar was at the first celebration sprinkled on the lintel and doorposts of each house attested the sacredness of each family, the spiritual priesthood of its head, and the duty of family worship. Faith moving to obedience was the instrumental mean of the original deliverance (Heb 11:28) and the condition of the continued life of the nation. So the Passover kept in faith was a kind of sacrament, analogous to the Lord's supper as circumcision was to baptism. The laying up the lamb four days before Passover may allude to the four centuries before the promise to Abram was fulfilled (Genesis 15), typically to Christ's being marked as the Victim before the actual immolation (Mr 14:8,10-11). Christ's blood must be sprinkled on us by the hyssop of faith, else guilt and wrath remain (Isa 53:7; Ac 8:32; 1Pe 1:18-19). Being first in the religious year, and with its single victim, the Passover stands forth preeminent' . Easton's Bible Dictionary defines this word as: 'the name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord's passing over the houses of the Israelites (Ex 12:13) when the first born of all the Egyptians were destroyed. It is called also the "feast of unleavened bread" (Ex 23:15; Mr 14:1; Ac 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Ex 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mr 14:12-14; 1Co 5:7).
A detailed account of the institution of this feast is given in Ex 12 and Ex 13. It was afterwards incorporated in the ceremonial law (Le 23:4-8) as one of the great festivals of the nation. In after times many changes seem to have taken place as to the mode of its celebration as compared with its first celebration (comp. De 16:2,5-6; 2Ch 30:16; Le 23:10-14; Nu 9:10-11; 28:16-24). Again, the use of wine (Lu 22:17,20), of sauce with the bitter herbs (Joh 13:26), and the service of praise were introduced.
There is recorded only one celebration of this feast between the Exodus and the entrance into Canaan, namely, that mentioned in Nu 9:5. (See Josiah.) It was primarily a commemorative ordinance, reminding the children of Israel of their deliverance out of Egypt; but it was, no doubt, also a type of the great deliverance wrought by the Messiah for all his people from the doom of death on account of sin, and from the bondage of sin itself, a worse than Egyptian bondage (1Co 5:7; Joh 1:29; 19:32-36; 1Pe 1:19; Ga 4:4-5). The appearance of Jerusalem on the occasion of the Passover in the time of our Lord is thus fittingly described: "The city itself and the neighbourhood became more and more crowded as the feast approached, the narrow streets and dark arched bazaars showing the same throng of men of all nations as when Jesus had first visited Jerusalem as a boy. Even the temple offered a strange sight at this season, for in parts of the outer courts a wide space was covered with pens for sheep, goats, and cattle to be used for offerings. Sellers shouted the merits of their beasts, sheep bleated, oxen lowed. Sellers of doves also had a place set apart for them. Potters offered a choice from huge stacks of clay dishes and ovens for roasting and eating the Passover lamb. Booths for wine, oil, salt, and all else needed for sacrifices invited customers. Persons going to and from the city shortened their journey by crossing the temple grounds, often carrying burdens...Stalls to change foreign money into the shekel of the temple, which alone could be paid to the priests, were numerous, the whole confusion making the sanctuary like a noisy market" (Geikie's Life of Christ).'.

Thompson Chain Topics provides links for this word as: 'General references to: Ex 12:11; Nu 33:3; De 16:1; 2Ch 30:15; 35:11; Ezr 6:20; Mr 14:12; 1Co 5:7. Feast of: held on the 14th of the first month, Abib (April), to commemorate the Exodus from Egypt: Le 23:6; Nu 9:5; Jos 5:10; 2Ki 23:22; 2Ch 35:1; Mt 26:17; Lu 2:41; 22:15; Heb 11:28'.

Nave's Topical Bible provides links for this word as: 'Institution of: Ex 12:3-49; 23:15-18; 34:18; Le 23:4-8; Nu 9:2-5,13-14; 28:16-25; De 16:1-8,16; Ps 81:3,5. Design of: Ex 12:21-28. Special Passover, for those who were unclean, or on a journey, to be held in the second month: Nu 9:6-12; 2Ch 30:2-4. The lamb killed by Levites, for those who were ceremonially unclean: 2Ch 30:17; 35:3-11; Ezr 6:20. Strangers authorized to celebrate: Ex 12:48-49; Nu 9:14. Observed at the place designated by God: De 16:5-7. Observed with unleavened bread (no yeast): Ex 12:8,15-20; 13:3,6; 23:15; Le 23:6; Nu 9:11; 28:17; De 16:3-4; Mr 14:12; Lu 22:7; Ac 12:3; 1Co 5:8. Penalty for neglecting to observe: Nu 9:13. Re-instituted by Ezekiel: Eze 45:21-24. Observation of, renewed: By the Israelites upon entering Canaan: Jos 5:10-11. By Hezekiah: 2Ch 30:1. By Josiah: 2Ki 23:22-23; 2Ch 35:1,18 . After the return from Babylonian captivity: Ezr 6:19-20. Observed by Jesus: Mt 26:17-20; Lu 22:15; Joh 2:13,23; 13. Jesus in the temple courtyard at the time of: Lu 2:41-50. Jesus crucified at the time of: Mt 26:2; Mr 14:1-2; Joh 18:28. The lamb of, a type of Christ: 1Co 5:7. The Lord's Supper ordained at: Mt 26:26-28; Mr 14:12-25; Lu 22:7-20. Prisoner released at, by the Romans: Mt 27:15; Mr 15:6; Lu 23:16-17; Joh 18:39. Peter imprisoned at the time of: Ac 12:3. Christ called "our Passover,": 1Co 5:7'.

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 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 see the note for Galatians C1-S12 about the word Jerusalem. The functional definition is: 'the central place of worship of the true God'.

Please see the note for 1Corinthians 3:16 about the word temple. That note has a lot of detail including several definitions from dictionaries and links from commentators. The functional definition is: 'a sacred house'.

Please see the note for John 5:2 about the word sheep. The functional definition is: 'Identified a domesticated animal which is often used symbolically for: 'sacrifice', 'God's people', 'the Son of God' and probably more'. Please also see the note for 1Peter 2:25 about the word shepherd.

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 see the note for 1Corinthians C10S2 about the word overthrown. The functional definition is: 'To turn upside down'.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition is: ' a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place' . Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:33 about the phrase house of Jacob.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'passover. Joh 2:23; 5:1; 6:4; 11:55; Ex 12:6-14; Nu 28:16-25; De 16:1-8,16; Lu 2:41
General references. exp: Joh 5:1; 6:4.
General references. De 14:23-26; Mt 21:12; Mr 11:15; Lu 19:45-46 he drove. Joh 18:6; Zec 4:6; 2Co 10:4
make. Isa 56:5-11; Jer 7:11; Ho 12:7-8; Mt 21:13; Mr 11:17; Ac 19:24-27; 1Ti 6:5; 2Pe 2:3,14-15 my. Joh 5:17; 8:49; 10:29; 20:17; Lu 2:49 General references. exp: Ge 34:23.'.

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C2-S15 (Verse 17) The disciples remembered the prophecy which Jesus fulfilled.

And his disciples remembered that it was written,
The zeal of thine house hath eaten me up.

Our sentence is referencing Psalms 69:9. Commentators have written about these verses including the use of the phrase eaten me up. I will let the reader search those commentators and move on.

2:13 through the end of the chapter form a single account of the last time that Jesus went to Jerusalem and cleansed the Temple before His crucifixion. his visit is what drove the Jewish leaders to have Him crucified because they realized that His turning the people to God would reduce their religious, and other, authority and power. We also see this account reported in Matthew 21; Mark 11 and Luke 19. In addition, John 12:12-16 tell about His triumphant entry into Jerusalem without mentioning the cleansing. Everything related to this account should be considered together in order to fully understand the context.

Please see the note for 1Corinthians C11S28 about the word remembrance. The functional definition for this word is: ' The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object.'.

Please see the note for Romans C10S2 about the word zeal. The functional definition is: 'Passionate ardor in the pursuit of any thing'.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat. The functional definition is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The zeal. Ps 69:9; 119:139 exp: 2Ki 19:31.'.

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C2-S16 (Verse 18) The Jews demanded justification for the action of Jesus.

Then answered the Jews and said unto him,
What sign shewest thou unto us,
seeing that thou doest these things?

Here we see the Jews challenging Jesus. Our sentence uses the word answered because this was their answer to the words and actions of Jesus which were reported in the prior sentence. With their asking for sign, they were asking for evidence that Jesus did these things with the authority from God the Father. They refused to accept His own authority.

This sentence through C2-S20 give us the sign which Jesus provided and the explanation of the sign. However, as also reported in the next sentences, the Jews missed the sign and even if they had realized that it was given, they would not have understood it nor believed it came from God. As reported in the Gospels, they tried to hide this sign and replace it with a lie.

In addition, this sentence through C2-S20 are directly related to Matthew 12:40; 26:61; 27:40, 63 and Mark 8:31; 14:58; 15:29 and John 2:20 by the three days that Jesus would be dead between the crucifixion and the resurrection. 1Corinthians 6:19 tells us that our body is the temple of the Holy Ghost. This verse is related to the destruction of the Temple in Jerusalem by God because as they destroyed the temple (body) of the Son of God, so they reaped what they sowed (1Corinthians C3S17). Not only was their Temple destroyed, but death was brought upon the people and their children who said His blood be on us, and on our children. (Matthew 27:25). Going on, the next sentence says that Jesus answered, in response to the question of this sentence, where the Jews demanded a sign. This same sign (of Jonas) is found mentioned in Matthew 12:39-41; 16:4 and Luke 11:29-30, Luke 11:32 and John 21:15-17. The note for John 21:15 is particularly important related to the use of Jonas.

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 2Corinthians 12:12 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 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'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Joh 6:30; Mt 12:38-42; 16:1-4; Mr 8:11; Lu 11:29
seeing. Joh 1:25; Mt 21:23; Mr 11:27-28; Lu 20:1-2; Ac 4:7; 5:28
General references. exp: 1Ki 13:3.'.

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C2-S17 (Verse 19) Jesus prophesied of his death, burial and resurrection.

Jesus answered and said unto them,
Destroy this temple,
and in three days I will raise it up.

C2-S16 through C2-S20 give us the sign which Jesus provided and the explanation of the sign. The note for C2-S16 gives a lot of references to related Bible passages and provides the context of these sentences. As also reported in these sentences, the Jews missed the sign and even if they had realized that it was given, they would not have understood it nor believed it came from God. As reported in the Gospels, they tried to hide this sign and replace it with a lie.

Here we see the answer from Jesus to the demand from the Jews in the prior sentence. That note gives the context of this sentence and the note in the Lord Jesus Christ Study (use the link in the sentence outline above) gives links to related Bible references. Here we see Jesus say that He would use His own power, as the resurrection (John 11:25) and not use the Power of the Holy Ghostas He has been using during His physical life.

Matthew 20:17-19 and Mark 10:32-34 and Luke 10:31-33 and John 2:19 present the prophecy by Jesus of His death and resurrection. Please be sure to see each of these references and their related notes for more details. The three days provide the legal required witness that He was truly physically dead.

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 Romans C14S22; 1Corinthians C3S17 about the word destroy. The functional definition is: 'To demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing' . Please also see the note for 1Corinthians 10:10 about the word destroyer.

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: three days because that is the time to be a witness that Jesus truly, physically died.

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)' . Please also see the note for 1Corinthians 15:14-LJC about the phrase prophecy of 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: 'Destroy. Mt 26:60-61; 27:40; Mr 14:58; 15:29
and in. Mt 12:40; 27:63
I will. Joh 5:19; 10:17-18; 11:25; Mr 8:31; Ac 2:24,32; 3:15,26; Ro 4:24; 6:4; 8:11; 1Co 15:3-4,12; Col 2:12; 1Pe 3:18
General references. exp: Mt 12:6; Lu 24:8; Ac 13:30.'.

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C2-S18 (Verse 20) The Jews misunderstood the prophecy.

Then said the Jews,
Forty and six years was this temple in building,
and wilt thou rear it up in three days?

By this question we see that the Jews not only misunderstood the sign, which Jesus gave to them, but they looked at His answer the wrong way. A true sign had to be understood spiritually. The Jews demanded a sign, but then considered the sign, which was given, from a physical perspective and not from a spiritual perspective. In addition, they missed the application of a symbol. A temple is 'a house for God' and the word can have several applications. Like many people do today, they took a single application as the only definition and were led into doctrinal error when the word was used for another true application. That is; they thought the physical building was the only interpretation of the word temple, when it was only one of several applications. Jesus properly applied the word temple, to His own body and they were led into doctrinal error by using the wrong way to interpret the word of God.

Since the Jews demanded a sign, they understood the spiritual significance of it. That is: they understood that a true sign could only come from God. They also understood that they needed a true prophet of God to interpret it spiritually because they did not have the indwelling Holy Spirit to give them the spiritual meaning. However, like lost religious people do today, they ignored the requirement for an answer through God's Holy Spirit, and also ignored the requirement to use the spiritual perspective when trying to understand a spiritual thing (the sign). This wrong perspective still leads many people into doctrinal error today.

Please note that Jesus used the word raise while the Jews took that word to be rear. While one of the applications ('definitions' from the dictionaries of men) is the meaning of the word raise, these words do not always have the same meaning. Thus, we see another reason why the Jews misunderstood the sign given by Jesus. They did not stick to what was actually literally said. Once more, we see this type of error leading many people into doctrinal error today.

It is interesting that this sentence uses the phrase Forty and six years instead of 'forty-six' . Forty is used, symbolically, for: 'judgment' . Six is used, symbolically, for: 'man' . Forty and six years is how long it took 'man' to rebuild the Temple after the 'judgment' of the Babylonian captivity. While this is true, I would recommend against preaching this symbolism. That said, Please see the note for Hebrews 3:17 about the word forty.

Please see the note for 1Corinthians C3S9 about the word building. The functional definition is: 'the work and the final product of a work to make something from basic materials' . That note has links and the application of this word every place where it is found within the new Testament. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the word builder.

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: three days because that is the time to be a witness that Jesus truly, physically died.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 12:6; Lu 24:8.'.

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C2-S19 (Verse 21) Clarification of the prophecy.
But he spake of the temple of his body.

Here we see the true application of the word temple which was used in the prior sentences. Please note that our sentence starts with the word but. This lets us know that the meaning in this sentence goes in a different direction from the meaning used by the Jews which led them to doctrinal error.

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 principle of beasts, and the soul of man' . Please also see the notes for Ephesians C3S1 and Colossians C1S6 about the phrase body of Christ. Please also see the note for 1Peter 4:15 about the word busybody.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Joh 1:14 (Gr) Col 1:19; 2:9; Heb 8:2
temple. 1Co 3:16; 6:19; 2Co 6:16; Eph 2:20-22; 1Pe 2:4-5
General references. exp: Mt 12:6; Lu 24:8.'.

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C2-S20 (Verse 22) The disciples understood the prophecy after it was fulfilled.

Step: Each phrase below has equal importance.

When therefore he was risen from the dead,
his disciples remembered that he had said this unto them;

Step: Each phrase below has equal importance.

and they believed the scripture,
and the word which Jesus had said.

In this sentence we see the proper reaction to realizing that God fulfilled prophecy exactly as he said that He would do. In addition, we also see a constant truth in that the prophecy was misunderstood until after it was fulfilled.

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 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 John 1:1 for an extensive note explaining the word word. That note explains the differences, and similarities, between the capitalized and the non-capitalized word word. It also has links to other notes where this word is dealt with within this site. The functional definition is: 'the means for conveying a message'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his. Joh 2:17; 12:16; 14:26; 16:4; Lu 24:7-8,44; Ac 11:16
and they. Joh 2:11; 20:8-9
General references. exp: Lu 24:8.'.

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C2-S21 (Verse 23) The miracles caused many to believe.

Now when he was in Jerusalem at the passover,
in the feast day,
many believed in his name,
when they saw the miracles which he did.

Our sentence starts with the word Now, which means: 'after considering what was just said' . While this sentence, and the next sentence, are part of John's summary account of the ending of his Gospel, they are separate from is account of the prophecy, by Jesus, of His death and resurrection. In fact, that prophecy is the basis (Now) for what John says in this sentence and the next. Here, we are told that many believed in his name...us Jesus did not commit himself unto them, because he knew all men. That is: Jesus new that their belief was 'intellectual and selfish and not from the heart' . Notice that our sentence says that they believed in his name...when he was in Jerusalem at the passover, in the feast day. However, later these people would follow the religious leaders and cry crucify him. That is why Jesus did not commit himself unto them. In addition, since this Gospel is written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name (John 20:31). Thus, we have the basis for 'heart belief' resulting in true Biblical salvation while 'head belief' results in a false profession. Jesus Christ must commit himself unto us in order for us to have true Biblical salvation.

Please see the note for Galatians C1-S12 about the word Jerusalem. The functional definition is: 'the central place of worship of the true God'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'many. Joh 3:2; 6:14; 7:31; 8:30-31; 12:42-43; Mt 13:20-21; Mr 4:16-17; Lu 8:13; Ga 5:6; Eph 3:16-17; Jas 2:19-20
General references. exp: Joh 10:42.'.

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C2-S22 (Verse 24-25) Jesus knew that their belief was fickle.

Equivalent Section: Jesus did not respond as expected.

But Jesus did not commit himself unto them,
because he knew all men,
And needed not that any should testify of man:

Equivalent Section: Why.

for he knew what was in man.

Our sentence starts with the word But, which means that it is still dealing with the same subject as the prior sentence while going in a different direction. The note, above, for the prior sentence explains the context and that, even though these people believed in his name...He did not commit himself unto them. While many preach that what these people did would result in true Biblical salvation, our sentence starts with the word but, and tells us that the religious claim did not happen. between the prior sentence and this sentence, we have the basis for 'heart belief' resulting in true Biblical salvation while 'head belief' results in a false profession. Jesus Christ must commit himself unto us in order for us to have true Biblical salvation.

Please notice the third phrase of our First Equivalent Section which says that Jesus needed not that any should testify of man. Religion says that we should testify of man but true salvation requires that we testify of God. Our Second Equivalent Section says: for he knew what was in man and what is in man is religion which will testify of man while someone must have God's Holy Spirit in them in order for them to truly testify of God.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition is: ' To give in trust; to put into the hands or power of another; to entrust; with to'.

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

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'. Please also see the note for 1Corinthians C11S29 about the word testament. Please also see the note for Hebrews 9:15 about the words new testament. Please also see the note for Psalms 119 about the words testimony / testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions' . Please also see the Study called the Testimony of God

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'did. Joh 6:15; Mt 10:16-17
because. Joh 1:42,46-47; 5:42; 6:64; 16:30; 21:17; 1Sa 16:7; 1Ch 28:9; 29:17; Jer 17:9; Mt 9:4; Mr 2:8; Ac 1:24; Heb 4:13; Re 2:23
General references. exp: Job 10:6; Joh 6:61.
General references. exp: Job 10:6; Joh 6:61; 13:11.'.

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Interpretive Study of John's Gospel

Jesus is the Son of God

John Chapter 1 Ordered by Sentence

Introduction of Jesus as God's Main Messenger

Links to sentences in this chapter:

Chapter Outline

The Treasury of Scripture Knowledge provides a chapter outline as:

John Chapter 2

Start of the Public Ministry of Jesus

Links to sentences in this chapter:

Chapter Outline

The Treasury of Scripture Knowledge provides a chapter outline as:

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