Chapter 1

(Verses 1 through 5) "In the beginning was the Word, and the Word was with God, and the Word was God. The Same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not."

A great deal in this text is dependent upon one Greek word, "Logos," which appears three times in the first verse, and is translated "Word." It comes from the Greek verb, "lego," and has many meanings. Its original and basic meaning was "a collecting, or a collection." In John's usage of it here, its most widely accepted meaning seems to be "the essential word of God, i. e. the personal (hypostatic) wisdom and power in union with God, His Minister in the creation and government of the universe, the cause of all the world's life both physical and ethical, Which for the procurement of man's salvation put on human nature in the Person of Jesus the Messiah and shone forth conspicuously from His words and deeds." (THAYER'S GREEK-ENGLISH LEXICON OF THE NEW TESTAMENT)

Now with this definition of "Word," one should have little difficulty understanding this text. God's very Being and power were with Him in the beginning; and He is One with His Being and power. It was also by this Being and power that he created, or made, all things. In fact this Word of God is the very Essence of God. So in Him, and in Him alone, was, and is, life. All that has life has it as a gift from Him, and not of itself. This life was, and is, the light of men, whether physical, mental, or spiritual. There is no other source of light. "And the light shineth in darkness; and the darkness comprehended it not." Since the life that was in Him is the light of men, it is obvious that wherever this life is present, there is light; and where it is absent, there is darkness. Therefore outside of Him the whole world is darkness. Since this life which is in Him is light, it shines forth into this world which is darkness; "and the darkness comprehended it not." We commonly consider "comprehend," as a synonym for "understand," and that is one of the meanings of the Greek verb which is used here. But, in the context in which it is used it seems more fitting to consider its more basic meaning, "lay hold of," either in the sense of taking it captive, or appropriating it unto itself. The light shines when and where it will, and is never brought under the control of the darkness.

(Verses 6 through 9) "There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, Which lighteth every man that cometh into the world."

It seems that the first three verses of this quotation are taken by all readers as being simple statements, and clearly enough expressed that no one has any difficulty understanding them. The apostle declares that God sent a man named John to be a witness of this Light. The first thing he emphasizes about John is that John was not that Light, but was only a witness of It. The purpose of sending this witness was that through him, or by his testimony, all might believe. In the Greek text "men" does not occur in connection with "all," although the masculine plural of "all" is used. This is of little consequence, because when the phrase, "all men," is used in scripture, it seldom, if ever, means every individual in the world, as some like to claim. Its usual meaning is, "men of every race," or "of every class." Those who would in this particular instance insist that it included every person in the world, would be immediately faced with the fact that, if that were true, God's purpose was an abject failure, which IT CERTAINLY WAS NOT. Later, we shall find Jesus Himself explaining what the purpose, or will, of God is; and declaring that it will be accomplished, without failure. In verse 9 John says, "That was the true Light, Which lighteth every man that cometh into the world." He has already declared that, that life which is in the Word of God, is the light of men. Now he emphasizes that, that same Life is the true Light; and that this very Life, or light, (and at this point they are interchangeable,) is the light of every man that cometh into the world." Every person who ever has, or ever will, come into this world receives whatever light he has, from this same Light, whether that light be the physical light which enables him to see objects and people around him, the light of reason which enables men to reach various heights of achievement in natural things, or that wonderful spiritual light by which we are able to see Jesus as "the Christ, the Son of the living God." If there be any other kind of true light, He is also the source of it.

(Verses 10 through 13) "He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But to as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."

People seem to have a tendency to break up this text, and separate the parts thereof, thus destroying its continuity, and making all manner of strange meanings for it. Verses 10 and 11 are identical in meaning, but said in slightly different words. Let us reverse the order of the two verses to show their interaction. "He came unto His own, and His own received Him not. He was in the world, and the world was made by Him, and the world knew Him not." The most common interpretation of verse 11 is, "He came to the Jews, and they rejected Him." There is not a Jew mentioned in the text. What He came unto is "His own," that is, the world and its fullness which He had made, and which belonged to him. The neuter plural of the Greek word, "idios," meaning "His own," is used at this point; and since verse 10 declares "He was in the world, and the world was made by Him," there can be no doubt that "His own," to which He came, is the world. Then in verse 11, we are told, “and His own received Him not." In this clause, the masculine plural of "idios" is used, which just as clearly refers not to the Jews, but to "the people in the world," whether Jews or Gentiles: for the last clause of verse 10 says, "And the world knew Him not." Clearly the meaning is the people of the world, not the rocks, rivers, trees, etc. Since the people of the world, whether Jews or Gentiles, do not, and cannot, know Him except by a direct revelation of God, (See Matthew 11:27 , Matthew 16:17 , and Luke 10:22.) they did not receive Him; and this is just as true of Gentiles as of Jews. All, with the exception of those to whom He was revealed, turned away from Him, because they did not know Him. In verses 12 and 13 we have the other side of the matter. Although, in general, the world did not receive Him, yet those who did, come into consideration. They are described, and we are told what was given to them. "But as many as received Him, to them gave He power to become the children of God, to them that believe on His name. Obviously, no one at this late date can know why those who made the King James Version translation of this, changed "children" to "sons" in this text. The Greek text clearly has "tekna," which can only mean "children," and not "huioi," which would be "sons." Since there is no chronological order given in this verse, and this verse is not a complete sentence, we must depend upon the remainder of the sentence for the chronology. The remainder of it says, "who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." It is clear that those in verse 13 are identical with those in verse 12. An axiom of mathematics will certainly apply here also: "Equals may be substituted for equals." So let us substitute thus, "But as many as were born of God, to them He gave power to become the children of God, to them that believe on His name." We all know that he that is born of one is the child of that one; and the birth is the power by which one "becomes the child." So the chronological order is established thus: He enabled them to be born of God, thus becoming children of God, the result of which is that they believed on His name, and received Him. Neither their receiving Him, in the sense of this text, which really amounts to "welcoming Him," nor their believing on His name had anything to do with their being born of God, and thus becoming children of God. But both are the result of that birth, and are the identification of the children of God. They do not receive this by blood lineage, nor by the will of the flesh, nor by the will of man. All is by the power of that Life and Light which are in the Word of God, the very Essence of God.

(Verse 14) "And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth."

John does not give any account of the birth of Jesus. Matthew and Luke take care of that matter; but John thoroughly agrees with them that this One, Whom  he calls the Word, and later identifies as, Jesus the Christ, is the fleshly body which "was made flesh, and dwelt among us." While this Word, thus embodied, dwelt among them, they saw His glory. No doubt all His disciples saw His glory as it was manifested in His works and teachings; but John, together with James and Peter, saw His glory in a special manner when He was transfigured before them on the mountain. He declares that glory to be "the glory as of the only begotten of the Father;" and indeed it was, since He is the only begotten Son of God. All the other children of God are His children by "the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will," which we also call being born of the Spirit. It is the miracle of spiritual birth, but Jesus was the Son of God by natural birth. This Word that was made flesh was full of grace and truth. In Him there was neither falsehood nor deceit.

(Verses 15 through 18) "John bare witness of Him, and cried, saying, This is He of Whom I spake, He that cometh after me is preferred before me: for He was before me. And of His fullness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ. No man hath seen God at any time; the only begotten Son, Which is in the bosom of the Father, He hath declared Him."

We often hear men take some verse, or even a fragment of a verse from what has been set forth from verse 1 of this chapter through the present text, and try to use it, as independent of the remainder, for a text. This can only result in, at best, a very limited view of the subject matter. Certainly we have broken it into segments to attempt a clearer focus upon each part, but they should all be viewed as a single, very short, record of One Person, Jesus, the Christ, the only begotten Son of God. It begins with the Word of God, who is indeed God himself, as He was in the beginning, (as He was in eternity before the world began,) then as He was in the world, but not recognized by it, which is also the time in which He was made flesh and dwelt among men. Now the Apostle John tells us the testimony of John the Baptist: "This is He of Whom I spake, He that cometh after me is preferred before me: for He was before me." We often see men who, having begun a work, are set aside and their places given to others. When they are thus served, they often will be bitter and jealous against those who replace them. (We are not, in any wise, saying that John the Baptist came to save sinners, and was replaced by Jesus. That work was never started, carried on, or finished by anyone other than Our Lord Jesus the Christ Himself; but John came preaching, "Repent ye: for the kingdom of Heaven is at hand;" and Jesus also preached the same message, and more came to Him than to John. See John 4:1-2.) The success of Jesus did not embitter John, nor cause him to be jealous. His testimony was, "He that cometh after me is preferred before me: for He was before me."

Chronologically the ministry of John started before that of our Lord, thus making Jesus "come after" John; but Jesus is "preferred before," or placed in higher honor, than John, because He was before John. As the Word of God He was in eternity before not only John, but even the world itself; and as God He was of infinitely greater honor than John. So He is preferred before John.

Now the Apostle John adds his testimony to that of John the Baptist:  "And of His fullness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ." He has already declared, in verse 14, that this Word Who "was made flesh, and dwelt among us," was "full of grace and truth." Since we have received of His fullness, we must have received grace and truth. He has shed upon us His grace and truth, to which all the other New Testament writers bear witness. Not only so, but we have received "grace for grace." "Grace" is a short word, but in the dictionary one can find a half column of definitions for it; but since we here are, obviously, concerned with the grace of God, only those that bear upon it need to be considered. Thus grace is "the love and favor of God; divine influence renewing the heart and restraining from sin; a state of reconciliation to God; virtuous or religious affection or disposition proceeding from divine influence; mercy; pardon; a favor conferred." The Greek word "Charis," used here, carries the idea of "kindness, which bestows upon one what he has not deserved." The phrase, "grace for grace," indicates clearly that the grace given us was given simply because of God's own kindness and His will to bestow it upon us in spite of our unworthiness. "For the law was given by Moses, but grace and truth came by Jesus Christ." All readers of the Bible are well aware that the law was given by Moses, not that He originated it, but that he was chosen to deliver it to Israel . As we read the history of God's dealing with Israel, we see that it was by God's grace that he made choice of Israel, delivered them out of Egypt, gave them His laws, and brought them to the promised land. But so far as the law itself was concerned, there was no grace in it. Its promises were based upon "If ye will obey My voice Indeed." Any failure carried a penalty, and required a sacrifice. Now in Jesus, the Word that was made flesh and dwelt among men has come "full of grace and truth." He is the source of all grace and truth; and we have received of His fullness.

Verse 18 may seem to some a contradiction of things in the Old Testament. One thing to which they point is Genesis 18:1-33, the account of God's appearing to Abraham before the destruction of Sodom . In that account Abraham did not see God as he is in His glory and power; but only three men. This can also be said of all the other Theophanies recorded in the Old Testament. Even Moses was denied the privilege of seeing the face of God. See Exodus 33:9-23. Verse 11 of that excerpt means only that God's speaking to Moses was with the familiarity of friends speaking face to face; not that Moses saw His face. If otherwise, the remainder of that chapter is totally moot. So "no man hath seen God at any time; the only begotten Son, Which is in the bosom of the Father, He hath declared Him." Again John bears witness that Jesus is the "only begotten Son" of the Father, and that, as such He has declared the Father to us. The clause, "Which is in the bosom of the Father," may be considered in at least three different ways. First, since God is eternal, it is always proper to use the present tense in speaking of Him. And as the Word was with God in the beginning, is now, and will be when this world shall be no more, it is correct to say that the Son is in the bosom of the Father. Second, inasmuch as at the time of John's writing Jesus had already returned to the Father, He "is in the bosom of the Father." The third consideration is that John may have been speaking of that close relationship of Father and Son, which was Theirs: for several times Jesus declared, "I and My Father are One." Either, or all three, of these considerations will fit the context.

In verses 19 through 28 John tells of the answer of John the Baptist to the priests and Levites who came out to see and hear him that they might report back to the council of priests and elders in Jerusalem who would then decide whether or not, according to their judgment, he had the right to preach and baptize as he was doing. The Apostle John makes no mention of the rebuke John the Baptist spoke to the Pharisees and Sadducees, (see Matthew 3:7-10,) but deals more with his answer to their questions. Apparently their first question was whether or not he were the Christ, though John phrases it simply, "Who art thou?" but "he confessed, and denied not; but confessed, I am not the Christ." Their next question was, "Are you Elijah?" The significance of this question is that, according to the prophet Malachi, Elijah must come before the coming of the Messiah, or the Christ. He rendered a negative answer to this question also, as well as to the next one, which may actually have been a series of questions. For John's wording of it, "Art thou that prophet?" seems to indicate a possibility of their naming one prophet after another; and, if so, he denied them all. They seem to have been somewhat frustrated by this time, so they asked, "Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?" His answer to this was, "I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias." Though Matthew mentions Pharisees and Sadducees, John says these were Pharisees who were doing all this questioning. They evidently were not satisfied with the answers they had received: for they tried a final question, "Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?" It is noteworthy that John the Baptist did not answer this question until the next day. Whether or not these Pharisees were still present to hear the answer is not indicated. His immediate response to them was really not an answer to their question. "I baptize with water: but there standeth One among you, Whom ye know not; He it is, Who coming after me is preferred before me, Whose shoe's latchet I am not worthy to unloose." We were already informed in verse 15 that He of whom John the Baptist here spoke is the Word, who "was made flesh, and dwelt among us." This encounter took place in Bethabara, which is on the opposite side of Jordan from Jerusalem . Since Jordan is where John was baptizing, it seems that he had, for a little while, retired from the river to the village of Bethabara; or the name of the village may have been given only to show the approximate, and not the exact, location.

(Verses 29 through 34) "The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God Which taketh away the sin of the world. This is He of Whom I said, after me cometh a man Which is preferred before me: for He was before me. And I knew Him not: but that He should be made manifest to Israel , therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and It abode upon Him. and I knew Him not: but He that sent me to baptize with water, the Same said unto me, Upon Whom thou seest the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost. And I saw and bare record that This is the Son of God."

There is little need for explanation of this text. John's expression, "Behold the Lamb of God Which taketh away the sin of the world," is, no doubt as welcome to the believers of today as it was to the believers who were in the crowd of people who heard John say it. "Behold," though it does mean "see," is often used to call special attention to that which is to follow, thus indicating that what follows is of great importance. In this instance, it calls attention to the "Lamb of God," the One, Who takes away the sin of the world. The Jews were well acquainted with lambs, which were offered for sin; but they thought this was only for Israel , not for the world. Also the lambs they offered only made a memorial of their sins, and never did, or could, take them away. Here is the Lamb God has purposed, and sent into the world to TAKE AWAY sin, not only for the Jews, but this sacrifice will reach men of every nation and race in the world. This is not to be taken to mean that He is going to take away the sin of each and every person in the world; but that He will reach people from every kindred, tongue, nation, and tribe in the whole world. Verse 30 is a repetition of John's declaration of verse 15, which we have already discussed. In verses 31 through 33 John the Baptist tells us that he was commissioned to come baptizing with water for the purpose of identifying to the world Him, Who would baptize with the Holy Ghost. The sign by which he was to recognize Him is that he would see the Spirit of God "descending and remaining on Him." John makes no mention of the voice from heaven, which is recorded by all three of the other gospel writers. Nevertheless John the Baptist's testimony is closed thus: "And I saw, and bare record that this is the Son of God."

Verses 35 through 42 tell of the calling of Andrew and Simon as Jesus' disciples. This account seems to be somewhat different from those of the other three writers; but it may be that this took place before the incident recorded by the others. If John's timing is to be followed exactly, it appears that this took place before Jesus went into the wilderness to be tempted of the devil, (though some of the details seem to place it later,) while that recorded by the others was definitely later. According to John's account, on the day after John the Baptist made his declaration, Jesus walked by where John was standing with two of his disciples, one of whom was Andrew, the brother of Simon Peter. At this time John said of Jesus, "Behold the Lamb of God!" whereupon the two disciples followed Jesus. There is nothing difficult to be understood in the remainder of that incident.

(Verses 38 through 42) "Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto Him, Rabbi, (which is to say, being interpreted, Master,) where dwellest Thou? He saith unto them, Come and see. They came and saw where He dwelt, and abode with him that day: for it was about the tenth hour. One of the two which heard John speak, and followed Him was Andrew, Simon Peter's brother. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus. And when Jesus beheld him, He said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, a stone."

Though this needs no explanation, it may be profitable to notice a point or two about it. The first thing we wish to bring to mind is that Jesus at one time told one man who volunteered to follow Him, "The foxes have holes, and the birds of the air have nests; but the son of man hath not where to lay His head." This does not contradict verses 38 and 39 of the above text: for one must remember that, at Bethabara He was a long way from what we would call His home territory, which was in the area around Nazareth of Galilee. So here He was either temporarily staying in the home of a friend, or, as some often did, He was making camp in the shade of a tree or a rock projection, and most likely the latter. The next thing we notice is that immediately after staying the remainder of the day with Jesus, Andrew went, found his brother Simon, told him that they had found the Christ, and brought him to Jesus. This sounds as if it all took place in a matter of a few minutes, or, at most, a few hours, and it may have; but only if Simon also had come down to hear John, and observe his baptism. For nothing is said about his being a disciple of John. If he was still up on the Sea of Galilee casting his nets, it could have taken a few days: for even by a straight line, he could have been sixty or seventy miles away. Nevertheless when Andrew did find him, he brought him to Jesus. When Jesus saw Simon He addressed him as "Simon the son of Jona." We later find Him calling him "Simon Bar-jona," which is identical to that, since "Bar" means "son," or "son of." The name "Cephas" also means the same as "Peter," a stone. We cannot be exactly sure at what point the temptations of Jesus, as recorded by Matthew and Luke, and mentioned by Mark, should be inserted in this account: for John omits them entirely.

The remainder of this chapter records the calling of Philip and Nathanael. Nathanael, possibly, is the same as he whom the other three writers call Bartholomew. Here John's timing must be laid aside: for if we follow it exactly, this would be only the second day from John the Baptist's announcement in verses 29 through 34. And this is not sufficient time for what has already been said and for Jesus to get back to Bethsaida of Galilee, without traveling in some miraculous manner, which, if He had, would certainly have been mentioned in the record. In Galilee, and apparently at Bethsaida , Jesus found Philip who was of that city, as were also Simon and Andrew. Jesus said to Philip, "Follow Me." John does not tell us whether Philip followed Jesus for a time, and thereby became convinced of His identity, or whether just Jesus' speaking to him convinced him so that he went immediately in search of Nathanael, probably, the latter. Be that as it may, when He found Nathanael he said to him, "We have found Him, of Whom Moses in the law, and all the prophets did write, Jesus of Nazareth, the son of Joseph." Deuteronomy 18:15 says, "The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken." And though John the Baptist said, in verse 34 of this chapter, "And I saw, and bare record that this is the Son of God," the general idea of all the Jews was that this Prophet would be only a man, as was Moses. Philip still thought like the other Jews, and therefore called Him, "the son of Joseph." Nathanael must have had the same opinion of Nazareth that some of us have about some places we have known; for his answer was, "Can there any good thing come out of Nazareth" This, at least, shows how important Nathanael thought Nazareth to be. Philip persuaded him to check this matter out by coming to see for himself. Here we pick up the conversation between Jesus and Nathanael.

(Verses 47 through 51) "Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in whom is no guile! Nathanael saith unto Him, Whence knowest Thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. Nathanael answered and said unto Him, Rabbi, Thou art the Son of God; Thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. 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."

For the greater part, this seems clear enough. However as we read verse 47 and Nathanael's question to Jesus in verse 48, we might wonder, "Is Jesus speaking of Nathanael as he is, or as he thinks himself to be?" His earlier question to Philip, together with the present one to Jesus make us think that Nathanael considered himself as "an Israelite indeed, in whom is no guile." When Jesus said this about him, his answering question is the equivalent of, "Yes, that is what I am; but how did you know?" It seemingly indicates a little arrogance in Nathanael; but all of that quickly left him, when Jesus said, "Before that Philip called thee, when thou wast under the fig tree, I saw thee." At this point Nathanael made a confession of faith equal to that of John the Baptist, "Rabbi, Thou art the Son of God; Thou art the King of Israel." Philip had only told him that they had found the prophet, the son of Joseph; but Nathanael could not stop with that. He was convinced that He is the Son of God, the King of Israel.  Jesus' next question to Nathanael in answer to this is, no doubt, written for our learning as much as for that of Nathanael: "Because I said unto thee, I saw thee under the fig tree, believest thou?" That answer, of itself, would never have had the effect upon Nathanael that is here so quickly and strongly manifested. He was changed from a somewhat arrogant, self-righteous skeptic, to an humble believer, not just believing that this is that prophet for whom he and the other Jews were looking, but that This is the Son of God. The fact that this answer was spoken by Jesus, no doubt, did make this change in him: for as He says in another place, "The words that I speak unto you, they are Spirit and they are life." Jesus further declared to him that he would see greater things than this. Some of the things that not only he, but the other disciples as well, would see, inasmuch as He changes His address from the singular to the plural, are "Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man." This is a promise, which many today try to "spiritualize" and water down so that it does not even resemble what Jesus said; but He prefaced it with, "Verily, verily, I say unto you," and this binds it as a promise, which cannot be broken nor changed. The Greek word, "epi," translated "upon," in the last phrase of this promise, is one of the most versatile words in the Greek language. Its meaning in the present text, no doubt, is "before," or "in the presence of." The fact that there is no recording of such an event witnessed by the disciples does not prove that it did not take place. See John 21:25. It may be that it will not take place until Jesus returns, descending in the air, and sending His angels to gather his elect from the four corners of the earth, from one end of heaven to the other.

The first eleven verses of this chapter tell of the "beginning of miracles" wrought by Jesus in His earthly ministry. The only thing in this text that might require explanation is verse 4; and an incorrect translation is what causes the confusion in it. Our King James translation says, "Jesus saith unto her, `Woman, what have I to do with thee? Mine hour is not yet come.'" All is properly translated except the question, which literally translated is, "What to Me and to you, woman?" With the addition of two words, this becomes completely clear, thus: "What (is that) to Me and to you, woman?" Verse 2 makes it clear that Jesus was there as a guest only, "And both Jesus was called, (invited,) and His disciples." As a guest, it was not His concern whether they had wine or not; and neither was it any of His mother's business. His statement, "Mine hour is not yet come," simply means, "My ministry of working miracles has not yet begun." The remainder of this account is as clear as it can be made. He did tell the servants to fill the water pots with water, which at His command they drew out, and carried to the governor of the feast. When he had tasted the wine, and found it better than what they had been drinking, he called it to the attention of the bridegroom. While one surely can draw some very beautiful spiritual lessons from this incident, the event itself is a very simple matter. This is the first recorded miracle of our Lord. It took place in Cana of Galilee; and after this, Jesus, together with his mother, His brothers, and His disciples, went to Capernaum , and stayed there a few days. Since the Passover was soon to be celebrated, He went to Jerusalem .

(Verses 14 through 17) "And He found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: and when He had made a scourge of small cords, He drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; and said unto them that sold doves, Take these things hence; make not My Father's house an house of merchandise. And His disciples remembered that it is written, The zeal of Thine house hath eaten Me up."

As with the other writers' accounts, the record of this incident is clear enough as it is. Yet a few words concerning those whom Jesus drove out of the temple may be in order. The temple was the only place in the world where it was lawful for a Jew to offer a sacrifice to God. So it was necessary that one desiring to make an offering come to the temple, no matter where he might live. Thus when the distance was too great for one to carry his animal for sacrifice, he would sell his animal, take the proceeds of the sale with him to Jerusalem and the temple. In the temple he would find men who kept animals for this purpose nearby the temple, and, apparently, according to verse 15, even in the temple itself, or, at least, in the court of the temple. From these he could buy a sacrificial animal, usually at inflated prices; but since these animals were all that were available, he had no choice.  The shekel of the sanctuary was the only currency recognized as "lawful" for an offering, or for buying a sacrificial animal. Therefore if one who lived in a foreign country came to make an offering, he first had to exchange his money for "lawful currency" before buying an animal for sacrifice. The moneychangers would take care of this for him, at a rate tilted in their favor. There were also those who sold doves to those who needed them for certain offerings; and they kept their booths in the temple. All of these are the ones Jesus drove out of the temple with the whip He had made of small cords. This action caused His disciples to remember that this had been prophesied long before.

(Verses 18 through 22) "Then answered the Jews and said unto Him, What sign shewest Thou unto us, seeing Thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt Thou rear it up in three days? But He spake of the temple of His body. When therefore He was risen from the dead His disciples remembered that He had said this unto them; and they believed the scripture, and the word which Jesus had said."

Although John only says, "Jews," we can be sure from what the other writers say, that the chief priests and elders were the ones who asked for a sign to justify what Jesus had done. The only sign He would give them is the one He also gave them on other occasions, and called it "the sign of the prophet Jonas," though He does not here mention Jonas. That sign is His death and resurrection. From verse 22 we would have to conclude that, even His disciples did not understand or believe His declaration of this sign; but were brought to believe it only after it came to pass.

(Verses 23 through 25) "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. But Jesus did not commit Himself unto them, because He knew all men, and needed not that any should testify of man: for He knew what was in man."

Though John does not record any of the miracles wrought by Jesus at this Passover feast, he does say that as they saw these miracles, many believed in His name. The name in which they believed is "Jesus," or rather the Hebrew name, which, after passing through the Greek into English, is "Jesus." That name is "Yeshua," or Joshua," and means, "the help of God," and is often rendered, "Saviour." Reference may also be had to His name "Emmanuel," which Matthew tells us means, "God with us." In verse 24, the phrase which, is translated, "commit Himself," means "have confidence in." So with this change, verses 24 and 25 read, "But Jesus did not have confidence in them, because He knew all men, and needed not that any should testify of man: for He knew what was in man." We may, because of our lack of wisdom, often be fooled by people. But not so with our Lord Jesus: for He knows their secret thoughts.

(Verses 1 through 3) "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto Him, Rabbi, we know Thou art a teacher come from God: for no man can do the miracles Thou doest, except God be with Him. Jesus answered and said, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God ."

This man, Nicodemus, was a prominent member of the Sanhedrin and thus a "ruler," of the Jews, not a political ruler, or governor. This man came to Jesus by night, because he was ashamed for others to know that he, a religious leader, would visit Jesus, or because he feared his colleagues in the Sanhedrin. He, at this time, had no thought that Jesus was anything more than a man who had been blessed with the power of doing miracles, which no man could, or can, do without God's being with him. It had not entered his mind that Jesus is the Son of God. There seems to be a note of that Pharisee arrogance in his manner when he addressed Jesus. His statement seems almost equivalent to saying, "We have you catalogued.  You are a teacher God has sent, or you could not do these miracles." One can almost feel that, had Jesus not answered him as He did, the next thing Nicodemus would have said, is, "We of the Sanhedrin are the custodians of the things of God. So we want to know what is your mission here." Whether or not that would have been said, we will never know; for Jesus answered him with these words, "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God .” Although Nicodemus thought himself to be highly learned in the things of God, Jesus, in effect, told him, "You cannot even see the kingdom of God : because to do so, one must be born again."

(Verses 4 through 8) "Nicodemus saith unto Him, How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God . That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, ye must be born again. The wind bloweth where it listeth, and thou canst hear the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit."

Paul, John, and Peter, all mention our being born of God, or of the Spirit, or of an incorruptible seed, but this is the first, and most comprehensive teaching concerning it, and, very fittingly, it was done by our Lord himself. Nicodemus' questions appear to have the force of complete denial of what Jesus had said. It is impossible for an adult to go back through the process of natural birth; but Jesus explained that even if that were possible, it would be of no value. He first declared very solemnly that, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God ." At this point many get the idea that when He says, "born of water," He means "be baptized in water." However a little closer examination of what He says in verse 6 will dispel that thought. By extending the same logic He uses when He says, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit," we are forced to the conclusion that, "That which is born of water is water." And this would certainly have no effect upon one's entering into the kingdom of God . What then is His meaning of the phrase, "born of water?" We believe that the answer is given by Jesus Himself, "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this He spake of the spirit Which they that should believe on Him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" (John 7:37-39). Inasmuch as He said, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God ," it is evident that "water" in this matter is as essential as "Spirit." In the quotation from Chapter 7 He declares that anyone who thirsts may come to Him, and drink, and those who believe in Him shall have rivers of living water flow from them. Though we shall defer further discussion of this text until its proper sequence, it seems evident that this "living water" is the water of which He spoke in His statement to Nicodemus. Verse 6 is a clear declaration that nothing can by birth rise up, and be of a higher realm than that of which it is born.

In verses 7 and 8 Jesus cautions Nicodemus against becoming overawed by what he has just heard, and gives him an illustration of how it is with those who are born of the Spirit. "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."

We should examine this illustration very carefully. The first thing to notice is that when He says, "The wind bloweth where it listeth," (or where it will,) He does not mean that it has a mind of its own, and is not subject to the control of God; but only that we have no control over it. Another point we should consider concerning the wind is that it blows with varying intensity; sometimes so lightly that it will hardly move a feather, and at others with sufficient strength to destroy forests and buildings. Yet it is the same wind, and under the control of the same power, God. Sometimes people try to make something of the next statement, which is not there. When he says, "Thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth," some try to interpret it to mean that, since we can not tell where the wind comes from, and where it goes, He is teaching that we have no means of distinguishing between those who are born of the Spirit and those who are not. Although this question is not even introduced by our Lord, we call attention to the fact that he did not say that we can not tell from which direction the wind is blowing, and which direction it is going; but only that we cannot determine its exact source and destination. So we also can tell by the movement of those upon whom the Spirit comes, that it is of the Lord. The real lesson in this is simply that just as the wind is free from our control and influence, so also is the Spirit. Those born of the spirit are so born "not of blood, nor of the will of the flesh, nor of the will of man, but of God." This so astonished and confounded Nicodemus, that he said, "How can these things be?" He had never heard of such.

(Verses 10 through 13) "Jesus answered and said unto him, Art thou a master in Israel , and knowest not these things? Verily, verily, I say unto you, we speak that we do know, and testify that we have seen; and ye receive not our witness. If I tell you of earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man Which is in heaven."

In verse 10 the word translated "master" is "didaskalos," and in this instance would have fit the context better, had it been translated "teacher:" for the idea conveyed is, "Do you consider yourself a teacher of Israel, God's chosen people, and don't even know such simple things as this?" Then Jesus tells Nicodemus that He has only told him things that we know and have seen, and still Nicodemus does not believe the testimony. He would not receive this witness. Since the wind is an earthly thing, and its action is observed by all earthly beings, if Nicodemus is the teacher he claims to be, he should understand this. Inasmuch as he cannot understand or believe earthly things, which he sees daily, it would be entirely unprofitable to tell him of heavenly things: for surely he cannot believe them. Not only so, but the only One, Who can teach him heavenly things is He who is before him: for no one else has ascended into heaven to see those things, that he might teach them. He, Who came down from heaven, is the Son of man; and he is the only One Who has ever been in heaven; and even now, though He is on earth as "God with us," He also, as the eternal Word of God, is in heaven. So He, and He alone, is fully qualified to teach heavenly things.

(Verses 14 through 17) "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life. For God so loved the world that He gave his only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. For God sent not His Son into the world to condemn the world; but that the world through Him might be saved."

Men, seemingly, like to break this up, using only a verse at a time, taken out of context, and interpreted as they please, for a text. Thus they come up with some strange ideas. In fact, even the quotation we have just taken should not be considered as separate and apart from the remainder of our Lord's speech at this time: for it ties directly with what follows. We have broken it at this point only with the understanding that the remainder is to be linked with this.

Since Jesus has declared Himself the only qualified teacher of heavenly things, He proceeds to present the gospel to Nicodemus. The first item is the foundation of it all, His death.  Without that, there would be no resurrection, and without His resurrection, there would be no justification for any one.  (Romans 4:23-25) "Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on Him That raised up Jesus our Lord from the dead; Who was delivered for our offences and raised again for our justification." So it begins with His death: "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up." The serpent Moses lifted up was made in the image of the serpents, which had bitten the Israelites, but it was totally without the venom that those serpents had. Our Lord, when He was lifted up on the cross, though he was condemned by men as an impostor, a blasphemer, and every thing else that the imagination of men could devise, was totally without sin of His own: yet our sins were laid upon Him. As Isaiah said, "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." And again, "for He was cut off out of the land of the living: for the transgression of my people was he stricken," and, "Yet it pleased the Lord to bruise Him, He hath put Him to grief: when Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand." Paul says of Him, "He hath made Him to be sin for us, Who knew no sin." So when He was lifted up on the cross, He was as much the image of sin as was the brazen serpent on the pole the image of the serpents which had bitten the children of Israel; but as that serpent had no venom, neither did He have any sin. The sin for which He was crucified was ours, not His. Since verse 15 and the latter part of 16 are identical, we shall first discuss the earlier part of 16, and then consider these together. "For God so loved the world that He gave His only begotten Son." This statement contains a word upon which men have deliberately placed a great strain. That word is "world." In the Greek language there are several words which translate into the English as "world." The one used here is "kosmos." Basically this word, when translated "world," is the same as "universe;" and, if applied to people, does not mean "every individual in the world," but rather, "inhabitants of the whole world," as opposed to those of a particular locality. Even this usage was foreign to professional authors. And, no doubt, the intention of the gospel writers in using this word was to show that the blessings procured by and emanating from the suffering, death, and resurrection of our Lord reach to the elect of God throughout the world, and not just to the Jews. This was necessary to combat the idea among the Jews that, they, and they alone, were the heirs of all the promises of God. Thus God's love was not limited to the Jews, but reached, and still reaches, into the whole world. This love of God was such that He gave His only begotten Son. Though we are "born of God," by the work of the Holy Ghost, we cannot claim to be "begotten of God" as was Jesus; but are adopted by Him. See Ephesians 1:3-5.

Now we come to the purpose of both the giving of this Son of God, and His being lifted up, as was the serpent in the wilderness. "That whosoever believeth in Him should not perish, but have eternal life." (In our K. J. V. of the scriptures, verse 16 says "everlasting life," but the Greek wording is the same in verse 16 as in 15.) Many today try to change the meaning of this to, "If they will believe in Him, they may have eternal life." This is totally unacceptable. Certainly no one can be inserted into this statement but a believer, and it covers every believer; but believing in Him is the result, and not a condition that one can fulfill to make God's purpose come to pass, or leave off, and cause God to fail in His purpose. It simply identifies those who will not perish, but have eternal life. See John 6:35-47. He here uses the present tense of the verb "believe," which surely is to be considered the "historical present." No one questions that Abel, Noah, Abraham, Moses, and many others, through the history of the world down to the time of the coming of our Lord, believed in Him. Yet, had God not given His Son according to His promise, every one of them would finally be cast into hell, just as will be Satan and his angels. Their believing would have been worth nothing, had He not come. Since He has come, they will not perish, but will have eternal life. The same can be said about every believer in every age. Our believing does not make the power of God effectual, nor does our unbelief make it of none effect. On the contrary, His power produces our faith and our believing.

In verse 17 we are told, "For God sent not His Son into the world to condemn the world, but that the world through Him might be saved." Here we must retain the same consideration of "world" as set forth above. Jesus was not sent for condemnation or judgment upon the world at this time, but rather for the salvation of His people throughout the world. He will come for judgment of the world at a later date.

(Verses 18 through 21) "He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God."

Since God has sent His Son into this world not for condemnation, but for the salvation of His elect throughout the world, and not just the Jews, He has given us a sign for our assurance, "He that believeth on Him is not condemned." Any one who is concerned about his salvation, needs only to ask himself one question, "Do I believe that Jesus is the Christ, the Son of the living God?" If an honest and truthful answer is, "Yes," he has nothing to fear: for he is not condemned. The testimony of Jesus himself is, "He that believeth on Him is not condemned." Where can we find greater comfort or assurance? When He says, "But he that believeth not is condemned already," the meaning is "He that never believes is condemned already." The one who today does not believe, may by the power of God be brought tomorrow to a strong faith in Him. So that leaves us out of any excuse for judging another. The unbelief of the unbeliever is the evidence that he is condemned already, but that is still for God to judge. The unbeliever remains an unbeliever because he is condemned already, and "has not believed in the name of the only begotten son of God." That is, since the name of God's only begotten Son is "Jesus," which means "the help of God," or "Saviour," he has never been brought to the realization that he needs a Saviour. The next question for examination is, "What condemnation, or judgment, is under consideration?" Jesus says, "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." As Jesus said in another place, "If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin." Until he came, the world was in darkness, and men continued on without a clear awareness of what sin is. But now He, the Light, has shined in the world; and men love the darkness better than the light: for, to their minds, it provides a cloak for their evil deeds. Those who love and practice evil deeds want to stay as far away from the light as possible, lest the light will shine upon their evil deeds and reveal them to men. On the other hand, those who work righteousness and truth are glad for the light to shine on their deeds, and reveal them as having been "wrought in God," that is, that they are in keeping with God's will and commandments.

Since no mention is made of Jesus' having gone to any new location at the beginning of this chapter, we can be reasonably sure that the conversation with Nicodemus took place in Jerusalem . After that Jesus and His disciples left Jerusalem , and went out into Judaea, evidently to the Jordan river ; because there they stayed for a while, and baptized. Verse 23 says, "And John also was baptizing in Arnon near to Salim, because there was much water there: and they came and were baptized." In the light of what follows, the clause, "And they came and were baptized," clearly refers not to Jesus and His disciples, but to the people of the area. The apostle reminds us that this was before John the Baptist was imprisoned. Some question about purifying (ceremonial purification under the law) came up between some of John's disciples and the Jews. Apparently the Jews came to John to ask his opinion of the matter. But, as often happens to all of us, they thought of something else they wanted to mention first; so they said, "Rabbi, He that was with thee beyond Jordan , to Whom thou barest witness, behold, the same baptizeth, and all men come to Him." We cannot surely know what their reason was for saying this, but with the reputation they had for trouble making, it may be that they hoped to stir up jealousy between John and Jesus. The remainder of this chapter is John's answer to them.

(Verses 27 through 30) "John answered and said, A man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bridegroom: but the friend of the bridegroom which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease."

John was fully aware of his mission as the forerunner of the Christ, and he reminded these people that he had already declared to them the positions of both Jesus and himself; and that this had not changed. Since no man can receive any thing except it be given him of God, he is satisfied with God's gift to him. Not only so, but, just as, at a wedding, the friend of the bridegroom rejoices at the happiness of the bridegroom, he rejoices at the growth of the ministry of Jesus: for He answers to the bridegroom, while John is the friend of the bridegroom. Therefore John's joy is fulfilled; and it is now time for his ministry to decrease while that of Jesus increases.

(Verses 31 through 34) "He that is from above is above all: he that is of the earth is earthly, and speaketh of the earth: He that cometh from heaven is above all. And what He hath seen and heard, that he testifieth; and no man receiveth His testimony. He that hath received His testimony hath set to his seal that God is true. For He Whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto Him."

John clearly maintains that Jesus is from above, it is He who has come down from heaven. Therefore He testifies of heavenly things, those He has seen and heard; but His testimony no man receives, (or takes to himself). The very next verse shows that this statement is not to be strictly construed. Instead it means that those who do receive His testimony are so few as to be considered as "no man." Yet there are some, who do receive it, and they have "set to their seal," or given their witness, that God is true; not that He needs their witness; but He does have witnesses. When one receives, or believes, the testimony of Him Whom God has sent, he bears witness that God is true; because this testimony is "the words of God." This One, Who was sent of God, will speak only the words of God: for the Spirit was not given by measure to Him; but as the Apostle Paul said, "In Him dwelleth all the fullness of the Godhead bodily."

(Verses 35 and 36) "The Father loveth the Son, and hath given all things into His hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him."

Not only is Jesus the Father's beloved Son in Whom He is well pleased; but to Him the Father has committed all things, and this will be the situation until all enemies are put under His feet. Death will be the last enemy destroyed. Notice the wording of verse 36, "He that believeth on the Son hath everlasting (eternal) life." Some try to tell people that, if they will believe on the Son, He will give them eternal life, and this is totally incorrect: for John says that those who believe on Him already have eternal life. The other side of the picture is that "he that believeth not the Son shall not see life; but the wrath of God abideth on him." Again, this is to be understood as "he that never believes _ _ _:" for God is able to change one who is an unbeliever today into one who does believe tomorrow; but only God can do it. Neither the believer nor the unbeliever has this power. As Jesus told His disciples, "With men it is impossible; but with God all things are possible." For the Apostle Paul's view of this, see Ephesians 2:1-5.

The first incident recorded in this chapter is an encounter between Jesus and a woman of Sychar, a city of Samaria . As Jesus and His disciples passed through the area, about noon they came to a well, that had been dug by Jacob, and was still in use, and was called "Jacob's well." Jesus sat down on the well and rested while His disciples went into the city to buy food. A Samaritan woman came to the well for water. During this encounter Jesus wrought no miracle that would be considered as such, but the incident is important, more for what was said, than for what was done.

(Verses 7 through 9) "There cometh a woman of Samaria to draw water: Jesus saith unto her, Give Me to drink. (For the disciples were gone away unto the city to buy meat.) Then saith the woman of Samaria unto Him, How is it that Thou, being a Jew, asketh drink of me, which am a woman of Samaria ? for the Jews have no dealings with the Samaritans."

This seems clear enough, albeit, the woman was greatly surprised that Jesus, Whom she immediately recognized as a Jew, would even speak to her, to say nothing of asking a drink from her. Though Samaria was a part of what was once the Northern Kingdom, Israel , the Jews wanted nothing to do with the Samaritans: for some of them had intermarried with people of other nations, and  all were considered by the Jews as of "mixed blood."

(Verses 10 through 12) "Jesus answered and said unto her, If thou knewest the gift of God, and Who it is that saith unto thee, Give Me to drink, thou wouldest have asked of Him, and He would have given thee living water. The woman saith unto Him, Sir, Thou hast nothing to draw with, and the well is deep: from whence then hast Thou that living water? Art Thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?"

When Jesus told this woman that, had she known the gift of God, and Who it was that asked a drink from her, she would have asked of Him, and He would have given her living water, she probably thought that He was trying to play some kind of trick on her. She called His attention to two things. First, He had nothing to draw with; and second, the well was deep. So where would He get this living water? Obviously, she was thinking of natural water. She really could not imagine anyone greater than "our father Jacob," who had given them this well. That is, he dug it, and it served generation after generation down to her day. So, she asked, "Art Thou greater than our father Jacob _ _ _?"

(Verses 13 through 15) "Jesus answered and said unto her, Whosoever shall drink of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. The woman saith unto Him, Sir, give me this water, that I thirst not, neither come hither to draw."

The water of which Jesus spoke is the same as that of which He spoke in John 7:37-38; and John explains this in John 7:39, "But this He spake of the Spirit which they that believe on Him should receive." However the woman was still thinking of natural water, and how pleasant it would be not to have to come to the well, and draw the water.

(Verses 16 through 18) "Jesus saith unto her, Go, call your husband, and come hither. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly."

We have heard men attempt to "spiritualize" this text to make a great thing of it beyond what is written; but there is absolutely no scriptural support for making anything more of it than is recorded. This is the beginning of the opening of this woman's eyes spiritually. Our Lord's command to her, "Go, call thy husband, and come hither," was given for the purpose of opening the way for His next statement to her. When she said, "I have no husband," the door was open for His answer. This woman had been married five times, and she was now living with a man to whom she was not married. We have no way of knowing how well known her life was to the people in the city, but Jesus was a total stranger. Yet He knew the most intimate details of her life.

(Verses 19 and 20) "The woman saith unto Him, Sir, I perceive that Thou art a prophet. Our fathers worshipped in this mountain; and ye say that in Jerusalem is the place where men ought to worship."

When Jesus first spoke to this woman about the living water, she saw Him as only a man of the Jews, who claimed to have access to water, but with no physical evidence to support his claim. Now, after He has described her manner of life, she sees Him only as a prophet, but still a Jew; and she reminds Him of the controversy between Jews and Samaritans about the place of worship.

(Verses 21 through 24) "Jesus saith unto her, Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem , worship the Father. Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in Spirit and in truth: for the Father seeketh such to worship Him. God is a Spirit: and they that worship Him must worship Him in Spirit and in truth."

Notice the difference of wording of the clauses concerning time in verses 21 and 23: in the former, "the hour cometh," and in the latter, "the hour cometh, and now is." In the first, there was a time to come when the worshippers of the Father would be cut off at Jerusalem . Since those who worshipped in this mountain did not know what they worshipped anyway, when the temple in Jerusalem was destroyed, "ye shall neither in this mountain, nor yet at Jerusalem , worship the Father." Inasmuch as salvation is of the Jews, they know what they worship. However, the time was already at hand, and would continue, in which those who truly worship the Father must do so, not in the name of a place, but "in Spirit and in truth." While it is true that the Word of God was made flesh, and dwelt among men, God is Spirit, and for this reason He will no longer be worshipped with men's hands, as in sacrifices and offerings, but must be worshipped in Spirit and in truth. See Hosea 6:5-7.

(Verses 25 and 26) "The woman saith unto Him, I know that Messias cometh, Which is called Christ: when He is come, He will tell us all things. Jesus saith unto her, I that speak unto thee am He."

This is one of the few places in scripture where Jesus speaks out plainly declaring Himself the Christ. He usually refers to Himself as "the Son of man." since it was evident from what she said that this woman looked for the coming of the Messiah, or the Christ, He made the simple declaration, "I that speak unto thee am He."

About this time the disciples returned, and though they were surprised that Jesus talked with the woman, they would not ask Him anything about it. At this point the woman left her water pot, and went back into the city, to tell the people about Jesus. We have seen her opinion of Him change from total unbelief to that of believing Him to be a prophet. And now we come to the climax of it with her, as she said to the people, "Come, see a man, which told me all things that ever I did: is not this the Christ?" Then the people of the city came out to the well to see Him. While this was being done, Jesus' disciples tried to persuade Him to eat.

(Verses 32 through 38) "But He said unto them, I have meat to eat that ye know not of. Therefore said the disciples one to another, Hath any man brought Him ought to eat? Jesus saith unto them, My meat is to do the will of Him that sent Me, and to finish His work. Say not ye, There are four months, and then cometh the harvest? Behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. And herein is that saying true, One soweth, and another reapeth, I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours."

This text is easier to understand if we keep in mind that Jesus focused upon, and worked toward only one goal, to do the will of the Father Who sent Him. This was more important to Him than was food for the natural body. He uses the fields and the crops grown there as an illustration of His "wheat," as set forth in the parable of the wheat and the tares in Matthew 13:24 -31. As people looked upon the natural fields, they considered that it would be about four months until harvest time; but Jesus tells His disciples that the grain in His field is ready now for the harvest. This harvest is not to be confused with the harvest of the above mentioned parable, which is to be done by His angels at the end of the world. Rather it is the gathering in, by the gospel call, of those who have been made ready, "are white already to harvest." Those who do this reaping receive wages, and gather fruit unto life eternal. In Matthew 19:29 Jesus tells His disciples what the wages are that they who do this reaping shall receive, and also that they shall inherit eternal life. "And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, shall receive an hundred fold, and shall inherit everlasting life." Notice the separation between the wages he shall "receive" and everlasting life, which he shall "inherit." Eternal life is never wages: it is "an inheritance," or "a gift." Those who reap shall "gather fruit unto life eternal." but the life itself is an inheritance. All this is to the purpose that "both He that soweth, and he that reapeth may rejoice together." The above mentioned parable clearly states that the owner of the field (our Lord Himself) is "He that soweth." And as we noted earlier, this reaping is not that final reaping, which shall be done by angels only, but that done by the gospel ministry, whereby the grain that is ripe is gathered together. So these reapers can rejoice together with their Master. In the parable of the Talents, in Matthew 26:14-30, the reward given to the faithful servant was, "enter thou into the joy of thy lord." Master and servant will rejoice together. Jesus quotes a true saying, and says that herein it is true, "I sent you to reap that whereon ye bestowed no labour. Other men have laboured, and ye are entered into their labours." Since the Master is He who did the sowing, and these disciples are the first servants He has sent forth to this reaping, the "other men" who have labored in this harvest must be the prophets, who have prophesied of the coming of the Messiah, or the Christ. So the disciples are entering into their labors. Thus we see that the kingdom of God is of one piece, whatever the dispensation under which it is ministered.

Many of the Samaritans from the city of the woman to whom Jesus had talked believed her testimony when she said, "Come, see a Man, which told me all things that ever I did: is not this the Christ?" They persuaded Jesus to remain with them for two days, during which time many more believed in Him because of His own words. Then they said to the woman, "Now we believe, not because of thy saying: for we have heard Him ourselves, and know that This is the Christ, the Saviour of the world." This certainly needs no explanation, but one thing must be kept in mind: John is still using "kosmos" for what is translated "world," and our earlier discussion of the word still applies.

After the two days were past, Jesus and His disciples left Samaria , and went back into Galilee , though Jesus had Himself declared that a prophet has no honor in his own country. On this occasion the Galilaeans welcomed Him, because they also had been in Jerusalem at the feast, and had seen the miracles He wrought there. He returned to Cana , where He had wrought His first miracle, that of changing the water into wine. While they were there, a nobleman from Capernaum , whose son was at the point of death, came to Him, and begged Him to come to Capernaum , and heal his son. The remainder of this chapter deals with this event.

(Verses 48 through 50) "Then Jesus said unto him, Except ye see signs and wonders, ye will not believe. The nobleman saith unto Him, Sir, come down ere my child die. Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and went his way."

Two things stand out in this text. When Jesus said, "Except ye see signs and wonders, ye will not believe," the nobleman had only a limited faith in Jesus. He thought that for Him to do anything, He must be present where the power was needed, and that if He waited, his son would be dead, and it would be too late for any help: for he said, "Sir, come down ere my child die." The second outstanding point is that, when Jesus speaks, all doubt and fear is removed. When Jesus said to him, "Go thy way; thy son liveth," the man believed all that Jesus had told him, and immediately went his way, with no further argument. As Jesus Himself said in another place, "The words that I speak unto you, they are Spirit, and they are life."

(Verses 51 through 54) "And as he was now going down, his servants met him, and told him, saying, Thy son liveth. Then inquired he of them the hour when he began to mend. and they said unto him, Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour, in the which Jesus said unto him Thy son liveth: and himself believed, and his whole house. This is again the second miracle that Jesus did when He was come out of Judaea into Galilee ."

This certainly needs no explanation. But it is a wonderful testimonial to the power of Jesus, not only that He was able by speaking in Cana to heal one who was in Capernaum, but also He caused not only the father to whom He spoke, but his "whole house" to believe. The phrase, "whole house," includes both his family and all his servants. The father himself was, apparently, the only one to whom Jesus spoke; but His power reached the whole household.

The first sixteen verses of this chapter tell of a miracle of healing Jesus wrought upon a man, who had had this infirmity for thirty-eight years. The account is clear enough to need no explanation; but it caused the Jews to be stirred, because it was done on the Sabbath day. Because of it they persecuted Jesus, and even set about to kill Him.

(Verses 17 and 18) "But Jesus answered them, My father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God."

Even if the Jews had believed that Jesus is the Messiah, which they did not, they still would have considered it blasphemy for Him to say that He was the Son of God. For they looked for the Messiah as only a natural man, though a prophet, and one they expected to deliver Israel from all her enemies, and make her the super power of the world. Inasmuch as they did not even believe Jesus to be this prophet, they were ready to put Him to death as a blasphemer, for saying that God is His Father.

(Verses 19 and 20) "Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth Him all things that Himself doeth: and He will shew Him greater works than these, that ye might marvel."

Jesus declares that He only does that which He has seen the Father do; and His last statement in this text, "And He will shew Him greater works than these, that ye may marvel," must be kept in mind through all that is said down to and including verse 27. We must also remember that this whole speech is addressed to the Jews, and not to His disciples.

(Verses 21 through 27) "For as the Father raiseth the dead, and quickeneth them; even so the Son quickeneth whom He will. For the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father Which hath sent Him. Verily, verily, I say unto you, He that heareth My word, and believeth in Me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in Himself; so hath He given to the Son to have life in Himself; and hath given Him authority to execute judgment also, because He is the Son of man."

This might be a little more easily understood if the parenthetical subject in verses 22 through 24 were taken from its present location, and appended to verse 27; not that there is any thing wrong with its present location, but that people have a tendency to think when they come to a parenthesis, that the whole subject has been changed; which is certainly not the case in this text. As earlier mentioned, we should keep in mind that this whole speech is addressed to the Jews, and not to the disciples. Also we must keep in mind Jesus' last statement in verse 20. Some forgetting these two things, have attempted to interpret verses 21 and 25 as having to do with quickening to spiritual life those who are dead in sins. While, without question, it takes the same power to give spiritual life that it does to give natural life; since the address of this is to those who can in no wise witness the spiritual, and He has told them that the purpose of the "greater works than these," which the Father will show Him, is that they may marvel, or be astonished; there can be no doubt that the physically dead are the ones to whom He is referring when He says, "even so, the Son quickeneth whom He will." And the time for this to begin to take place is at hand: "The hour is coming, and now is." He will not, at this time, quicken all the dead, but only "whom He will," that these unbelievers may marvel. A close study of John's gospel will show that until this time Jesus had not raised a single dead person; but that is to change. The Father does not judge any man, but has committed all judgment unto the Son. This we find to hold all the way through the final judgment of the wicked, and the destruction of death. The purpose of this is that "all men should honour the Son, even as they honour the Father." Not only is this true, but it also follows that, "He that honoureth not the son honoureth not the Father Which hath sent Him." Therefore these Jews, who claimed to be so intent upon defending the honor of the Father against One, Whom they accused of blaspheming, were not honoring the Father at all, because they dishonored the Son whom He had sent. He declares solemnly, and without any doubt or possibility of failure, "He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." This was not said to persuade these unbelievers to believe, but rather to do two things. Following as it does upon verse 23, it declares to these unbelievers that they do not have et