Freedom: Compiled Study of the Gospel of John

Contents

Gospel Of John Chapter One

The Eternal Logos Becomes Flesh

John Chapter Two

Works Of Jesus Bear Witness

John Chapter Three

Jesus, Nicodemus And John.

John Chapter Four

Jesus And Samaritan Woman

John Chapter Five

Troubled Water At Bethesda

John Chapter Six

More Miracles / Signs By Jesus

John Chapter Seven

Feast Of Tabernacles

John Chapter Eight

The Height Of Hypocrisy

John Chapter Nine

That The Works Of God May Be Manifest

John Chapter Ten

The Abundant Life

John Chapter Eleven

God Sheds Tears.

John Chapter Twelve

Behold, The King Is Coming

John Chapter Thirteen

God On His Knees Serving Mankind

John Chapter Fourteen

No Room-Shortage In Heaven Jesus Comforts His Desciples

John Chapter Fifteen

The Vine And The Branches

John Chapter Sixteen

The Personality Of The Holy Spirit

John Chapter Seventeen

High Prestly Prayer

John Chapter Eighteen

Dark Night At Gethsemene

John Chapter Nineteen

Calvary’s Dark Day

John Chapter Twenty

Resurrection’s Bright Day.

John Chapter Twenty-One

You Know I Am Your Friend (Philo Se)

BIBLIOGRAPHY

GOSPEL OF JOHN CHAPTER ONE

THE ETERNAL LOGOS BECOMES FLESH

Chapter facts:

1. Jesus is the WORD who becomes FLESH LOGOS-Greek for word

2. Ministry of John the Immerser.

3. Jesus chooses first disciples.

V. PROLOGUE-I: 1-18.

E. 1:1-3-Pre-existence (Eternal Nature and Deity of Logos).

1. JESUS IS GOD:

a. Syllogism.

(1) 1:1 Word is God.

(2) 1:14 Jesus is the Word.

(3) Jesus is God.

John 5:17-18, 22-23-The Jews understood Jesus was claiming equality with God.

b. John 10: 30-33-Father and I are one.

(1)-cf. John 17: 20-22-Tells how they can be ‘one’ and yet ‘two’ personalities.

(2)- cf. Phi. 2:6; Col.2:9.

c. John 20: 24-28-‘Lord and God’

(1)-A Jew calling a human THEOS (God).

(2)- Contrast-John 5:18.

d. Colossians 2:9:

(1)-Greek (PLEROO) -Fullness: to fulfil, complete. Cf. Mk.1:15, Lu.21: 24.

(2)-Greek (THEOTETOS)-Godhead: Deity not Divinity. Not his external acts but essential nature and essence.

(3). Jesus is ‘All’ God and ‘All’ man. Nothing lacking. He is not half God and half man.

(4).The Incarnation strikes a deathblow to the Gnostic view that flesh is basically evil.

e. Philippians 2:5-8:

(1)-He is in a form (MORPHE) of God.

(2)-On equality with God.

(3)- HEAUTON EKENOSEN-(Himself He Emptied). He did not, indeed could not, give up his deity but added manhood to it.

f. John 14:8-9 (Colossians 1:15).

(1)-‘Seen me-seen Father’ same person?

(2)-Colossians 1:15-Image=EIKON (photograph) cf. Romans 8:29; II Corinthians 3:18; 4:4.

g. Is Jesus Jehovah (God)?

(1)-Cf. Isaiah 6:1-5,10 with John 12: 36-41.

(2)-Cf. Isaiah 40:3 with Matthew 3:3; Mark 1:3.

(3)-Psalm 23:1 with John 10:11.

2. JESUS IS CREATOR:

a. Syllogism:

(1)-1: 1-3-The WORD is CREATOR.

(2)-1:14-JESUS is WORD.

(3)-JESUS is CREATOR.

b. Genesis 1:1-26..same beginning as in John1:1.

F. All four Gospels begin by placing Jesus within a historical setting, but the Gospel of John is unique in the way it opens. The Book of Matthew begins with the genealogy of Jesus that connects Him to David and Abraham. Mark starts with the preaching of John the Baptist. Luke has a dedication of his work to Theophilus and follows that with a prediction of the birth of John the Baptist. But John begins with a theological prologue. It is almost as if John had said, I want you to consider Jesus in His teaching and deeds. But you will not understand the good news of Jesus in its fullest sense unless you view Him from this point of view. Jesus is God manifest in the flesh, and His words and deeds are those of the God-Man. (1)

C. -THE LOGOS IN ETERNITY AND TIME-1-5

1. vs. 1-2 In the beginning was the Word, and the Word was with God, and the Word was God. (2) He was with God in the beginning.

a. As far back as man can think, in the beginning the Word was existing. The term Word is the common Greek word logos, which meant speaking, a message, or words. Logos was widely used in Greek philosophical teaching as well as in Jewish wisdom literature and philosophy.

John chose this term because it was familiar to his readers, but he invested it with his own meaning, which becomes evident in the prologue. The Word was with God in a special relationship of eternal fellowship in the Trinity. The word with translates the Greek pros, which here suggests "in company with" (cf. the same use of pros in 1:2; 1 Thes. 3:4; 1 John 1:2). John then added that the Word was God. Jehovah’s Witnesses translate this clause; The Word was a god. This is incorrect and logically is polytheism. Others have translated it the Word was divine, but this is ambiguous and could lead to a faulty view of Jesus. If this verse is correctly understood, it helps clarify the doctrine of the Trinity or the Triune Godhead. The Word is eternal; the Word is in relationship to God (the Father); and the Word is God. The Word has always been in a relationship with God the Father. Christ did not at some point in time come into existence or begin a relationship with the Father. In eternity past the Father (God) and the Son (the Word) have always been in a loving communion with each other. Both Father and Son are God, yet there are not two Gods. They are three in one with the Holy Spirit. (John 14: 1ff. Cf. Verse 15-17.) (2)

2. vs. 3 "Through him all things were made; without him nothing was made that has been made.

a. John 1:1-3,10.

(1) Note ‘All things’ made by Word (LOGOS).

(2) Without him nothing made that is.

b. Hebrews 1: 1-3.

(1) World (AION, age ) A PERIPD OF TIME made by him.

(2) Holds all things together (Colossians 1:17 ).

(3) Got the whole world in his hands. (Colossians 1:12-19).

(a) All things created by/ through him, Heaven, earth, angels, and even man!

(b) Note personal pronouns to prove who the Him is in verse 16.

(c) Vs.12-Subject=Father (vs. 13) ‘who’ = Father.

Vs.14 -In whom’ = Son (vs. 15) ‘who’ = Son.

Vs. 16-‘him’ = Son (vs. 17) ‘he and him’ = Son.

Vs. 18-‘he, who, him’ = Son.

b. Jesus is LOGOS.

a. Two words for ‘word’ RHEM and LOGOS.

b. Logos is used 330 times, 218 times it means word, 7 times it refers to Jesus.

c. Why is there something rather than nothing? That is a great question in philosophy. The Christian answer is God. He is eternal, and He is the Creator of all things. And the Word was the agent of Creation (cf. 1 Cor. 8:6; Col. 1:16; Heb. 1:2). All Creation was made by the Word in relation with the Father and the Spirit. John stressed the work of the Word. He came to reveal the Father (John 1:14, 18); and the work of revelation began in Creation, for Creation reveals God (Ps. 19:1-6; Rom. 1:19-20). (3)

D. -LIFE (with capital ‘L’) AND LIGHT OF MAN-1: 4-8.

1. vs. 4 In him was life, and that life was the light of men.

a. Verse 4-5 ‘Light’ ; John 8:12; Matt. 5:14; Luke 2:32; I John 1:5,7.

b. Verse 4 ‘Life’; 5:26; 10:10; 11: 25; 14: 6; and I John 1:1-2.

c. When we place trust and conviction in Jesus with a surrendered will – WE STOP EXISTING AND START LIVING-The world’s expression for life is ‘Living it up". The Christian’s expression for life is Jesus.

(1. Abide in us (I John 3:15).

d. Life is man’s most important asset. John affirmed that in the ultimate sense, life is in Christ. (For John’s teaching on life, cf. 5:26; 6:57; 10:10; 11:25; 14:6; 17:3; 20:31.) Jesus, the Source of life (cf. 11:25), is also the light of men (cf. 8:12). (4)

e. LIFE FROM GOD (5: 21) IN GOD (1:4), AND WITH GOD (14:1-3).

2. vs. 5. The light shines in the darkness, but the darkness has not understood it."

a. Darkness apprehended not (KATELABEN). The word means to overcome, overwhelm, or overpower rather than understand. The world cannot extinguish the light. It can, however, ignore Him.

b. Light’s nature is to shine and dispel darkness. Darkness is almost personified in this verse: darkness is unable to overpower light. By this, John summarized his Gospel record: (a) Light will invade the dominion of darkness. (b) Satan the ruler and his subjects will resist the light, but they will be unable to frustrate its power. (c) The Word will be victorious in spite of opposition. (5)

E.-MAN OF GOD, The witness of John the Baptist-(Verses 6-8).

1.vs.6 "There came a man who was sent from God; his name was John.

a. Came as witness and apostle (one sent), not one of the twelve.

b. Cf. Hebrews 3:1, Jesus an APOSTOLOS OF THE MOST HIGH.

c. In addition to the eternal Word, a man came on the stage of history: his name was John. This John did not author this Gospel but was the great forerunner of Jesus known as John the Baptist. He was sent from God, which was the secret of his importance. Like the Old Testament prophets he was equipped and commissioned by God for special ministry. (6)

d. The Immerser, his job not his name.

e. Attitude toward Jesus:

(1) Matt. 3:11-Not worthy to tie His shoes.

(2) Matt. 3:11-15-Need to be baptized by Jesus.

(3) John 3:30- He must become greater; I must become less.

f. Jesus’ attitude toward John (Matt. 11:11 and Luke 7:24-26).

2. vs.7 He came as a witness to testify concerning that light, so that through him all men might believe.

a. The word witness (both as a noun [martyria] and verb [martyreō]) is important in this Gospel (cf. v. 15, 32, 34; 3:11, 26; 5:31-32, 36-37; 18:37; 19:35; etc). John the Baptist was sent for people’s benefit to be an additional pointer to the truth of Jesus, the Revealer of the Father. People in sin are in such darkness that they need someone to tell them what is light. John’s goal was that all men might come to trust in Jesus. (7)

3. vs.8 He himself was not the light; he came only as a witness to the light.

a. John the Baptist was great, but he was not the Light.

b. He was a witness to Jesus as the Christ.

F.-INCARNATION AND REJECTION; The coming of the light, Verses 9-13.

1. vs.9 The true light that gives light to every man was coming into the world.

a. vs. 9-Light into the world (Incarnation)

b. ‘True’ in contrast to secondary rather than false, original rather than copy. (Tenney).

2. vs.10 He was in the world, and though the world was made through him, the world did not recognize him.

a. ‘Made the world’…see Creator.

b. ‘His own’ =TA IDIA ‘own things’, world. World was His creation, came to visit His property. Cf. John 16:32; 19:27.

c. The world (KOSMOS) means the world of men and human society.

d. The Logos came among people in the Incarnation, but mankind did not recognize its Maker (cf. Isa. 1:2-3). The failure to recognize (egnō, know) Him was not because of God’s nature.

e. The World is without excuse, because of what they can see around them. (Rom. 1:18-20).

3. vs.11 He came to that which was his own, but his own did not receive him.

a. In some ways this is one of the saddest verses in the Bible. The Logos (Jesus) went to His own people and they would not believe Him, Who has believed our message? (Isa. 53:1)

4. vs.12-13 Yet to all who received him, to those who believed in his name, he gave the right to become children of God (13)-children born not of natural descent, nor of human decision or a husband’s will, but born of God.

a. Some did receive and respond.

b. ‘Right/Power’…(EXOUSIA).

(1. Cf. Matt. 28: 18 and John 19: 10.

c. That unbelief, however, was not universal. Some received Jesus’ universal invitation. To all who accepted Jesus as the Revealer of the Father’s will and as the Sacrifice for sin, He gave the right (EXOUSIAN) to become children (TEKNA) of God. People were the natural children of God until the fall, but they can become children so by receiving the gift of the new birth. The birth of a child of God is not a natural birth; it is a supernatural work of God through faith and obeying the gospel. (John 3: 3-5). Although some would disagree that it’s supernatural.

G.- ETERNAL AND DIVINE WORD - BECOMES FLESH-Vs. 14-18.

1. vs.14 The word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.

a. Verse 14-‘Became Flesh’ Creator and Sustainer, The Eternal (LOGOS) becomes part of His Creation.

b. ‘Eternal Flesh’ breaks into Time through Christ, the eternal Logos, who is God, came to earth as man.

c. Deity takes on Humanity, but in doing so He became man (cf. Phil. 2:5-9).

(1) Hebrews 2:14-18-Suffer-Atone-Victorious.

d. Incarnation,’ clothed with flesh or bodily nature"-(SARX EGENETO).

(1) That He might be tempted/tested.(Matt. 4.)

(2) That He might be our perfect sacrifice. (cf. Lev.22: 19 to Heb. 10: 10-18)

(3) That He mighty be our merciful high priest. (Heb.5.)

(4) That He might be bodily resurrected to assure our justification and bodily resurrection. (Phil. 3:10-11; 1 Cor.15:1-24)

e. The evidence that we have seen, seems to indicate that the author was an eyewitness. The one and only Son, ( cf. John 1:18; 3:16, 18; 1 John 4:9) means that Jesus is the Son of God.

f. DWELT (ESKENOSEN)- To ‘pitch tent.’ He camped or Tabernacled among us.

g. Only Begotten (MONOGENES HUIOS) Jesus is not the Son of God because of:

(1) Adoption.

(2) Supernatural birth.

(3) Atoning work.

(4) John 10: 34-36; Acts 13:32-33; Romans 1:4 (Resurrection).

(5) Because of His Nature, He has always been the Son of God throughout Eternity.

(6) It should be noted that several scholars consider the phrase (MONOGENES THEOS) " ONLY BEGOTTEN GOD" to be the accurate one. It should be noted also that one possibility for the word (MONOGENES" is of the same nature related ( Deemeethokon, Lexicon of Greek Language, Vol. 6, p. 4714; as quoted Sprios Zadhiates, Was Christ God? P. 23)

h. Grace (CHARIS). We talk about Grace, He was Grace talking. Note the following are explanatory phrases and not dictionary definitions:

(1) Unearned, Unmerited favor and love of God, (Rom. 5:8; Eph. 1:6).

(2) Getting what we need-not deserve (Rom. 3:23; 6:23).

(3) God’s eager love to save sinful mankind (II Peter 3: 3-9).

(4) God’s Grace is best pictured and summed up in a cross. (John 8:3-11).

2. vs.15 John testifies concerning him. He cries out, saying, This was He whom I said, ‘He who comes after me has surpassed me because he was before me."

a. ‘Before me.’ Vs.15:

(1) What John the Baptist is declaring is that Jesus Christ, in His essential existence as God, was before John. (Zodhiates p. 313).

b. John the Baptist gave a continuing testimony of Jesus. The present tense of the Greek verbs testifies and cries out stresses this. Jesus was younger and began His ministry later than John. But John said that because of His preexistence (and thus His true nature) He has surpassed me.

3. vs.16 From the fullness of his grace we have all received one blessing after another.

a. The Word made flesh is the source of grace (charin), which is the sum total of the entire spiritual favors God gives to people. The words we all refer to Christians and include John the author. Because of the fullness of His grace one blessing after another (charin anti charitos, lit, grace in place of grace) comes to Christians as waves continue to come to the shore. The Christian life is the constant reception of one evidence of God’s grace replacing another. (8)

b. ‘Grace for Grace’ abounding grace for us (Eph. 1:6-8).

4. vs.17 For the law was given through Moses; grace and truth come through Jesus Christ.

a. The greatness of the old dispensation was the giving of the Law by God through His servant Moses.

b. No other nation has had such a privilege. But the glory of the church is the revelation of God’s grace and truth through Jesus Christ (cf. v. 14).

c. ‘Law’ of Moses:

(1) Not meant to save (Gal. 2:16, 21; 3:21; Romans 6;140.

(2) Law was perfect it was given by God, but man could not live by the law.(Rom. 3:19-29; cf. Rom. 8:1-4ff).

(3) Educator; Rom. 8;7-14; Gal. 3:23-25.

d. Truth =Jesus:

(1) John 8;32-‘Can Know

e. .The statement No one has ever seen God (cf. 1 John 4:12) may seem to raise a problem. Did not Isaiah say, My eyes have seen the King, the LORD Almighty? (Isa. 6:5) God in His essence is invisible (1 Tim. 1:17). He is One whom no one has seen or can see (1 Tim. 6:16). But John 1:18 means, no one has ever seen God’s essential nature. But we see God through His Son.

f. Controversy is between faith and sight (Colossians 1:15; I Tim. 6:16; I John 4:12).

g. John was probably ending his prologue by returning to the truth stated in verse 1 that the Word is God. Verse 18 is another statement affirming Christ’s deity: The Son is at the Father’s side, and the Son has made known the Father. The Son is the exegesis of the Father, and as a result of His work the nature of the invisible Father (cf. 4:24) is displayed in the Son (cf. 6:46).

II. Jesus’ Manifestation to the Nation (John 1:19-12:50)

A-JOHN THE IMMERSER’S WITNESS-Verses 19-28:

B.-John the Baptist Denies Being the Christ.

1. vs. 19- 21 Now this was John’s testimony when the Jews of Jerusalem sent priests and Levites to ask him who he was. (20 He did not fail to confess, but confessed freely, I am not the Christ! (21) They asked him, Then who are you? Are you Elijah? He said, I am not. Are you the Prophet? He answered, NO."

a. Vs. 19-As in the Synoptic Gospels, the ministry of John the Baptist was so influential that the authorities in Jerusalem decided to investigate him.

b. ‘The Jews’ is the author’s title for the city’s leaders. The priests and Levites went to ask about his baptism and what he claimed for himself.

c. Jews = hostile group to Jesus in John (5:15, 18; 6:41,52; 7:1; 8:48.)

d. Note descending order of questions.

(1)-Christ? NO!

(2) Elijah? NO. Answered as asked (cf. Matt. 17: 12-13.)

(3)Prophet? No. (Deuteronomy 18:15-18; Acts 3:22-26).

e. John said, I am not the Christ (i.e., the Messiah).vv. 40-41 about the meaning of the title Messiah.)

(1) In Hebrew, "Messiah" means the anointed One, which in Greek is translated Christ (ho Christos). The idea of the anointed One comes from the Old Testament practice of anointing priests and kings with oil.

This was symbolic of the Spirit and pointed to the future One who would come (cf. Isa. 61:1). The title Messiah came to be used of the future Davidic King. Interestingly in response to their questions John’s answers were progressively shorter: I am not the Christ (v. 20); I am not (v. 21); No (v. 21). He did not want to talk about himself, for his function was to point to Another. John had an Elijah-type ministry. He appeared on the scene suddenly and even dressed like Elijah. He sought to turn people back to God as Elijah did in his day. And Malachi had predicted that Elijah would return before Messiah’s coming (Mal. 4:5). The Prophet was expected because of Deuteronomy 18:15 (referring to Christ; cf. John 1:45). Some wrongly understood that the coming prophet was to be distinct from the Messiah (v. 24; 7:40-41). (9)

2. vs.22-23 Finally they said, Who are you? Give us an answer to take back to those who sent us. What do you say about yourself? (23) John replied in the words of Isaiah the prophet, I am the voice of one calling in the desert, ‘Make straight the way for the Lord.’"

a. John replied that he was not any of the expected prophetic figures. He explained, however, that his ministry was described in the Old Testament. He was the voice (phone), while Jesus is the Word (Logos). John’s function was one of preparation, and it was carried on in the desert. (cf. Isa. 40: 3; Matt. 3:3)

b. John the Baptist was in the desert preparing the way for the Lord and His kingdom by calling on people to return to Him. John was thus a voice of one calling in the desert to prepare a remnant to receive the Messiah (Matt. 3:1). John came to prepare the people of the world and especially the religious systems of the day. He dressed similarly to Elijah (clothes of camel’s hair and a leather belt; cf. 2 Kings 1:8; Zech. 13:4). And he ate locusts and wild honey. Locusts were eaten by the poor (Lev. 11:21). Like Elijah he was a rough outdoorsman with a message from God.

3. vs.24-25 Now some Pharisees who had been sent, (25) questioned him, Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?"

a. The Pharisees were an important sect of Judaism. They numbered about 6,000 and were most influential. They held a strict interpretation of the Law and embraced many oral traditions. The Pharisees were the only minor group to survive the Jewish war of A.D. 66-70, and their teachings formed the basis for Talmudic Judaism. Their question to the Baptizer was, in essence, "Since you have no official title, why are you baptizing?"

4. vs.26-27 I baptize with water, John replied, but among you stands one you do not know. (27) He is the one who comes after me, the thongs of whose sandals I am not worthy to untie.

a. Under the O.T. law they baptized, but only for repentance. John knew that his baptizing work was only to prepare for the coming of Christ. The coming One is so great that John considered himself unworthy to do even the lowliest service for Him (such as untying His sandals).

5. vs. 28 This all happened at Bethany on the other side of the Jordan, where John was baptizing.

a. The site of Bethany on the other side of the Jordan River is now unknown. (It is not to be confused with another Bethany, home of Mary, Martha, and Lazarus, near Jerusalem.) As early as A.D. 200, Origen, when visiting Palestine, could not find it. A probable site is opposite Jericho. (10a)

III. Begin public ministry-(John 1: 29-12:50.)

A. ‘BEHOLD LAMB (AMNOS)) OF GOD’.-1:29-34

1. vs.29 The next day John saw Jesus coming toward him and said, Look, the Lamb of God, who takes away the sin of the world!"

a. Probably fresh from Baptism and Temptation-Matt. 4:11-12; John 3:22-24).

b. Lamb-AMNOS-God. Amnos a lamb, is figuratively of Christ, in John 1:20, 36, with the article, pointing Him out as the expected One.

(1. cf. Isaiah 53:7; I Peter 1:19; Rev, 5:6-9; I Cor. 5:7; Zechariah 13:7.

(2. Jews familiar with sacrificial lamb, cf. verses 29 and 36. John begins us on a tour of the O.T. tabernacle and sacrificial system.

c. John’s second witness started at the beginning of a series of days (cf. The next day in vv. 29, 35, 43; and On the third day in 2:1) when Jesus’ first disciples were called and came to faith. John identified Jesus as the Lamb of God (cf. 1:36; 1 Peter 1:19). The connection to the Old Testament sacrifices is probably general.

d. The sin offering which bore the sins of the nation on the Day of Atonement was a goat (Lev. 16:7-10-scapegoat). Daily offerings were normally lambs, but they did not atone for sin. The Passover lamb (Ex. 12) and Isaiah’s mention of the Messiah’s likeness to a lamb (Isa. 53:7) may have been in John’s mind. John, by the Holy Spirit, saw Jesus as the sacrificial Victim who was to die for the sin of the world (cf. Isa. 53:12).

e. ‘The Sacrificial Lamb," bore the sentence of death in place of the Israelite who deserved it. Amazing grace! This was the atonement of the Old Testament. It was typical of the atonement of the Lamb of God and the New Covenant. The grace of God and the ransom of a lamb’s blood accomplished the atonement of the Hebrew. The atonement of the world was accomplished by Christ’s blood as a ransom for the world. (10)

2. vs. 30-31 This is the one I meant when I said, ’A man who comes after me has surpassed me because he was before me,’ (31) I my self did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.

a. Verse 33-Father sent John to baptize (cf. Luke 7:29-39; John 1:6-7.

b. John repeated here what he had said earlier about Jesus (vv. 15, 27) .Jesus would be greater than the Baptist. He was before me. But why did John say, I myself did not know Him? I believe he did not know Jesus as the Christ. I believe he knew Jesus as the son of Joseph and Mary. All John knew was that he was to prepare the way for Him by baptizing with water.

3. vs. 32 -33Then John gave this testimony; I saw the Spirit come down from heaven as a dove and remain on him. (33) I would not have known him, except that the one who sent me to baptize with water told me, The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.

a. The baptism of Jesus is not recorded in John’s Gospel.

b. But the Gospel of Mark 1:9-10, does state that the descent of the Spirit was like a dove at Jesus’ baptism, as he was coming out of the water. John saw the Spirit, as a dove, remaining on Jesus (cf. Isa. 11:2;).

c. John had been told by God that the Spirit coming in the form of a dove was a sign. The one marked by the Spirit’s coming and presence would be the One who would baptize by that same Holy Spirit.

d. Later at Pentecost, 50 days after Jesus’ resurrection, the baptism with the Holy Spirit brought in a new Age (Acts 1:5; 2:1-3), the Church Age, the Age of the Spirit (cf. 1 Cor. 12:13). 21

4. vs.34 I have seen and I testify that this is the Son of God.

a. John’s testimony was that this is the Son of God. The prophesied Davidic King was God’s Son (2 Sam. 7:13), and the messianic King is uniquely the Son of God (Ps. 2:7). In the Fourth Gospel this title is not applied to believers. They are called children (TEKNA);see, John 1:12) while Son (HYIOS) is used only of Jesus.

b. Verse 34-First human witness to Sonship of Jesus.

IV. WE HAVE FOUND HIM JESUS THE LAMB OF GOD-1:35-42.

A. Disciples of Jesus-verses 35-51.

a. Jesus’ first disciples-vs. 35-42.

1. Vs. 35-36 The next day John was there again with two of his disciples. (36)- When he saw Jesus passing by, he said, Look, the Lamb of God."

a. The next day John saw Jesus coming toward him and said, Look ,the Lamb of God.

b. Vs. 35-The third day, John the Baptist with his two disciples, Andrew and John. (It is not improbable that the other was the writer of this gospel).

2. vs. 37 When the two disciples heard him say this, they followed Jesus.(38) Turning around, Jesus saw them following and asked, What do you want? They said, Rabbi (which means Teacher), where are you staying?(39) Come, he replied, and you will see. So they went and saw where he was staying and spent that day with him. It was about the tenth hour.

a. Note translation of Rabbi (aramaic) Later to become Lord (KURIOS) and Master.

b. John recalls time of day, tenth hour.

(1. Jewish =4 P.M.

(2. Roman =10 A.M.

c. Third disciple result of personal evangelism.

(1. Cephas, note language Jesus spoke cf. Mark 5:41; 15:34.

d. ‘Rock’ Jesus saw potential in him.

(1. Note scriptures emphasizing Cephas (The Rock).

(a.) Mark 16:6-7. (b) Acts 1:15; 2:14. (c) I Cor. 9:5; 15:5. (d) Gal. 1:18.

e. Two of John the Baptist’s disciples heard his witness of the Christ and followed. The word followed probably has a double meaning here. They followed Him in the sense of literal walking and also as His disciples. The first words the disciples heard from Jesus were, What do you want? Notice that Jesus said, What, not Whom? It was God who took the first step in LEADING men back to Himself.

f. TEACHER, where are you staying?

(1) One meaning behind the question might be that they were caught unaware when Jesus turned suddenly, and that was the only reply they could think of.

(2) The other interpretation is that the disciples sincerely sought His lodging place in order that they might go and be with Him, and have an earnest conversation concerning His messiahship.

g. Jesus’ words of invitation were, come and you will see. A person must first come to Him; then he will see. In addition to their seeing where He stayed, the two disciples remained with Him that day, beginning at the 10th hour. That hour was 4 P.M. or 10 A.M., depending on whether the Fourth Gospel counted days from 6 A.M. (as the Synoptics customarily did) or from midnight or noon. The 10 A.M. times seem better and were the official Roman usage.

2. vs.40-42 "Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus. (41) The first thing Andrew did