GOSPEL OF JOHN

John was one of the first disciples called by Jesus Christ after His baptism. He was a fisherman along with his brother James. His Gospel emphasizes the deity of Jesus as the Word ("logos" Gk.) of God the Father. As the Word/logos Jesus, reveals the wisdom and power of God the Father. This was a key issue with his Jewish brethren, many of whom would not accept Jesus as Messiah, the Son of God who became flesh.

In verse one, chapter one, John writes that the "Logos" was in the beginning before creation. The Greek word for beginning is "archae" meaning first, original, beginning. His was a continuous, timeless existence before the creation of things and beings. The "logos" was "pros" Gk. meaning with/towards "Theos", Gk. meaning God. The Word had the nature of God.

Verse three tells us that all creation in time was through the eternal, continually existing Word/logos. Simply, Jesus is the one who acted in creation in and with the Father. All life "zoe" centers in Jesus Christ the Word. Jesus gave true living revelation of the powerful workings of God in His earthly life/ministry. He gives light to those in this world's darkness. He is complete, distinctive life and life giving, who gives the light of God the Father's presence and power in a world darkened by sin and death.

If you want knowledge of Almighty God then look to Jesus. He will reveal to you the fulness of God the Father's great love and mercy towards you, although you are a fallen sinner filled with fear and hate or guile. But, you must fully trust Him to cleanse you of all your sins. By your faith in Him you can become His new-born ("yennethe" Gk. passive voice from "gennao" Gk. meaning to be born or begotten), from above, child into the family of God, which is the Jew in heart, the Israel of God, the Church body of Christ. Read Jn. 3:3, also, see Ro. 2:22-29; 11:1-32; Gal. 6:15,16. You will be united with all believers from every tribe and earthly family regardless of your race or history, in the body of Christ with Him as Savior, Lord/head, and King.

Next we look at John the Baptist and his mission. The Gospels tell us of John the Baptist's lineage, prophetic fulfillment, his message of repentance and the kingdom, his relationship to Jesus Christ, and his death.

First, he was the son of a priest and his wife, both of the tribe of Aaron. Luke chapter one tells of the Angel of the Lord appearing to his father Zackarias, who had no children, and was advanced in age, to announce the gift of a child to him and his barren wife Elisabeth, and that his name should be John. This special child whose coming was prophesized by Isaiah in Isa. 40. "The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God."KJV Luke 1:76-80 says of John that he would be called of the most high; that John would, in childhood to adulthood, grow in strength of spirit. He was away in a less inhabited area or desert/wilderness ("eraemois" Gk. meaning lone, desert, waste, uninhabited) until his showing to Israel.

I believe during this extended period of time Jehovah God was preparing John, in patient waiting to begin preaching repentance to Israel and the coming Kingdom of Heaven or God. John's ministry gained strength and was becoming more and more widespread until Jesus came to him at the right hour of time, appointed of God the Father, to begin His work as the Messiah/king, humble Lamb slain for sin's penalty, from the beginning of mankind's fall in Adam.

John apparently never married and had no descendants. His whole life's purpose was to be the forerunner of Christ Jesus in the spirit of an Old Testament priest/prophet of Jehovah God. John one, verses six and seven, say that this man (John the Baptist) was sent from God to give witness concerning the Light ("photos" Gk. light giving life). John's function as a priest, chosen of the tribe of Aaron and the priestly order of Abia, was to announce the presence and offering of the Messiah/Lamb of God. The coming crucifixion/death of Jesus is learned from the first introduction of Jesus as the Lamb of God slain from the foundation of the world. See John 1:15-27. See THE WORD ("LOGOS") MADE FLESH Jn. 1:14.

FOLLOWING JESUS

After His baptism with the coming and remaining of the dove (Holy Spirit) upon Him, Jesus, the Lamb of God and Son of God, began inviting disciples to follow Him. See John 1:29 ff.

In the continuing presence of the Holy Spirit, who will guide Jesus throughout His earthly ministry, He will do the work of the Lamb, slain from the foundation of the world, the eternal divine Son of God, the King of Israel and the Son of Man.

This passage of scripture tells us that the first two disciples of Jesus were directed towards Jesus by John the Baptist. Those two disciples, John the brother of James and Andrew the brother of Simon , followed Jesus after being told by John the Baptist of His sacrificial/redeemer status as the Lamb of God. They understood from this that Jesus is the Messiah/Christ of Israel. See verses 36 to 42.

Andrew went, found and brought Simon, a name apparently from Shimeon meaning a harkening, saying we have found the Messiah. The powerful prophetic presence of Jesus to these men caused them to go into action to bring others to Jesus. Peter must have been amazed by the wondrous presence of Jesus, as Jesus looked upon him and immediately gave to him his new name Peter ("Petros" Gk. meaning a stone). Jesus simply and directly called each disciple to follow ("akolouthei" Gk. meaning to follow and imitate) Him.

Christians become followers of Jesus in our time to finish the work of building the Church of God/body of Christ. We find others and tell them the good news (Gospel) of Jesus who was the suffering servant Lamb of God who by His death on the cross took away our sin debt and now makes us clean and holy in Him. Whenever He, Jesus Christ, is turned to, in faith, as the risen Lord of life, a believer becomes a child of God, being born from above, which is a miraculous work of the Holy Spirit.

MIRACLES/SIGNS

John, chapter two, begins with the miracle of the changing the water to wine. Yes, I think that this was real wine, fermented wine, remember, the Apostle Paul told Timothy to drink a little wine for his stomach condition. The water of Paul's and Jesus' day needed to be clean from disease causing "bugs." That situation is not so today in the USA, our water is usually fine for drinking. Alcohol comsumption today in America and elsewhere in Western countries, is not necessary; our water can be readied for drinking without turning to intoxicating drinks for our fluids. Grape juice, etc. is good enough for me, or any other Christian. The alcohol business/industry should be held accountable for the sicknesses and deaths related to alcohol, as well as loss of time, broken lives, homes and accidents.

With this said, Jesus, His mother and his disciples attended a wedding party in Cana of Galilee. Mother Mary, pointed out that the party was out of wine, to Jesus. Jesus, in His prophetic manner, said to His mother: "What is that to me and you, woman,... my hour ("ora"Gk. meaning a season, a destined period, hour) is not yet come." Jesus uses the word "ora" in relationship to His mission upon the earth, timed for Him to reveal the heavenly Father's plan for Him in life and death. His hour would come when he was placed on the cross to die for sinners.

The water, turned to wine by Jesus, is symbolic of the blessed, sinless, pure, life blood in His body given for our sins. All who taste of the Salvation of Jesus Christ say it is good, satisfying, more than anything else partook of, in the world.

FIRST CLEANSING OF TEMPLE 4/27 A.D.

John 2:13-25 finds Jesus and His disciples going to Jerusalem for the Passover. There He agressively took charge of the event by setting the animals and doves free, while turning the tables of the moneychangers and running them off. He said to them that they were defiling the House of "MY Father/God" and making it a place of merchandise; probably the idea of filthy lucre. See verse sixteen. He also told them, when they question His authority to take this bold action, that the sign which would be given to them was the resurrection/restoration of the temple would occur in three days. Here the Greek word for destroy in the KJV is "Lusate" from "luo" meaning to break up, to demolish, to destroy, loosen, unbind, unfasten. Jesus meant the temple of His body which was given to death to deliver, not goats and doves, but sinners from eternal death

Their minds were boggled with that statement. "Why, the temple was forty-six years in building/construction under Herod, and in three days ('trisin hmerais eyero' Gk.) you will raise it?" After the resurrection of Jesus, on the third day, His disciples remembered this early reference to His bodily resurrection.

JOHN CHAPTER THREE

Jesus is still in Judea and gives His teaching on the new birth to the Pharisee Nicodemus who came at night. Obviously, being a ruler ("archion" Gk. meaning first one, ruler), he shows caution but is respectful calling Jesus rabbi, from the Hebrew meaning master. This is what Jesus' disciples called him. See Mark 9:3, 11:21, 14:45.

Being a master teacher, Jesus gives the first great lesson which must be learned by everyone who will enter into heaven as a child of God. Nicodemus' keen mental ability does not allow him to easily understand this great spiritual truth. He gets bogged down with the idea of the birth of a baby child and his being an adult.

Although being born from above ("gennethe anothen" Gk. from "gennao" to procreate, to beget, produce, and "anothen" from above, anew, again) is something real and vital it appears that people stumble upon its necessity as Nicodemus did.

Nicodemus has confessed that he believes that Jesus is a teacher ("didaskalos" from God "Theou").

Upon this confession Jesus gives the basic terms and foundation of eternal life.

It is a new richly abundant and ongoing life following the new birth from above. It is brought about by the Spirit of God; a birth of the Holy Spirit. It is based upon believing upon the only begotten Son of God ("monogenae" the only born in flesh Son of God).

Notice Jesus does not bring in water baptism; for water baptism is a sign of repentance and cleansing not the actual fact, but an outward symbolic picture of the inward change made by the work of the Holy Spirit. We Baptists liken its symbolic picture to being buried in sin's grave and raised up to newness of life in union/likeness to the death /burial and consequent resurrection of Jesus from His grave.

The Son (Jesus) has been sent into the world to bring about eternal life to those who believe upon Him (His divine/human personal being and saving work). Read Jn. 3:1-21.

Look to verses 22 to 36. Jesus continues His ministry with His disciples in Judea as they baptize and preach repentance for the kingdom of heaven is at hand; this is the same message which John the Baptist and his disciples were preaching.

John is to Jesus what the "best man" is to the bridegroom who has the bride and is being married. He rejoices in support of the event/marriage. John therefore says: "I am not the Christ, I am sent before that One." "He (Jesus) must increase but I must decrease/diminish." The word for increase is "auexanein" from "auexano" to grow or increase. The word for decrease is "elattousthai" from "elattao" meaning to make less or diminish.

Jesus is the Christ/Savior and John is the faithful witness. Jesus is from above (heaven) and is above all that is on the earth. Therefore, all people need to hear and see the witness/testimony of Jesus Christ. And that is from those who have heard His witnesses and are personally experiencing the saving grace of God.

God the Father loves the Son and all things are given into His hands. For Jesus is the redeemer who gives eternal life "zoen aionion" and consequent deliverance from the wrath of God, to those who receive Him by faith. God is angry because of disobedience and unbelief in the world of His creation.

JOHN CHAPTER FOUR

In verses one through six, Jesus and His disciples left Judea to go to Galilee through Samaria. The Lord was now surpassing and gaining more disciples in baptism than John the Baptist. The Pharisees were obviously strongly in the picture and maybe getting more in Jesus' way of making disciples. The text tells us that Jesus' disciples were actually doing the baptizing.

Verses seven through forty-three: Jesus is at the well at Sycar which Jacob had purchased and had given to Joseph (Genesis 33:19). While His disciples went to buy food, He sat on the well and was met by a woman of Samaria. Being thirsty as well as hungry, He asked a drink be given or drawn for Him. The woman knowing Him to be Jewish and not a Samaritan, questions Him about, first, why He being a Jew asks her, a Samaritan, to give to Him a drink of water. He has shown that he is not controlled by racial types or religious prejudices but desires to help her with the gift of living water. "... if you know the gift of God and who it is that is speaking to you, you would ask of Him living water, ( the holy, pure water of eternal life giving power)." (hlw) This is water that fully satisfies one's inner spiritual thirst. I can just imagine the interest and inordinate sense which overtook this sinner woman of Samaria who has had five husbands and lives now with a man to whom she is not married. I imagine she thinks: "How could I meet such a person as this; he must be someone more than an unusual Jew. " ...Lord give to me this water which will quench all my thirst."

"Go call your husband and come back." But, there is one problem here, she is living with a man without marriage, and has had five husbands in the past. In her amazement she perceives Him to be more than just a kind unprejudiced Jewish man but one of prophetic knowledge and knows of her broken past and present. . Possibly she thinks: "this is impossible." So she changes the subject; the Jews worship in Jerusalem at the temple and the Samaritans worship at the near mountain in Samaria, which is Gerizim.

You worship wrongly in your traditions, we can understand Him to be saying, we Jews worship with true understanding because Salvation is of the Jews. Jews are right in worshipping at the temple in Jerusalem as they correctly received from the Scriptures. But the time "ora " Gk. hour, will be when true worship is not just in Jerusalem but that which is in spirit and truth..

Jesus will make this true worship, in Himself, a reality, for not just this sinner woman of Samaria, but, for all who hear His Word of Grace.

I AM CHRIST

Of all the signficant things which we get/find in this chapter, the part on the Messiah/Christ, stands out. The sinner woman started the discussion about the coming of the Messiah and Jesus replied: "I am (ego eimi) that speaks to you." This is one of the "I am" passages where Jesus testifies of Himself, His person and His Messianic work/mission.

Then the disciples returned from their search for food, noticed His conversation with this unknown woman, but didn't comment. Being invited to eat, he replies that He has a main food to partake of, and that is to complete the work which has been given to Him of His Father. "I have food to eat which you do not know." A minister of God needs to be much concerned about the ministry of God's Word. His greatest satisfaction is in declaring the Gospel to anyone, if just one sinner woman. "LIft up your eyes the fields are white/ready for harvest."

Lastly, this chapter reveals the woman's response in returning to her village with the good news of meeting Jesus the Messiah. They gladly received Jesus "the Savior of the world" and Jesus remained there two days.

No time of ministry (regardless of where it is) that is lead of the Holy Spirit is wasted time, if only to one person who is down and out.

CHAPTER FIVE

As a faithful male Jew, Jesus returned to Jerusalem for the Feasts of the Jews including the Feast of The Tabernacles (booths) commemorating the time of the flight of the Jews from Egypt and their wilderness dwellings before entering the promised land of Canaan.

This may be that feast. It was a time of the healing of a man who greatly desired healing from his thirty-eight years of being unable to walk. This one saw, listened and obeyed Jesus' command: " to rise up, take up his bed/cot and to walk."

He went into a sudden glad jumping, walking; and amazing to all who knew him, demonstration of the miraculous power of the Words of Jesus.

This miracle happened on the Jewish Sabbath. As Jesus had told him, the man was carrying his bed/cot and the "law abiding" Jews were offended.

Instead of rejoicing in the miraculous healing by Jesus on this disabled man, they were in a mood to persecute Jesus for commanding this healing on the Sabbath day.

The Sabbath day was truly a day given of God for our need of physical rest from our work/occupation. However God did not give this command to rest from our spiritual ministries and work. That is to go on until we are finished in the sowing and harvest of the seed/word of God in the souls of lost sinners, who need the healing/harvest ministries of Christ Jesus. This work is not simple physical labor on the earth which requires physical rest/breaks; then for a special time/day to look to God in fellowship with the Body of Christ the Church.

These Jews persecuted the healed man and Jesus in their lacking of spiritual understanding and hardness of spirit and heart. This persecution is indicated in verses nine through eighteen.

They found two faults in Jesus: he healed the lame man on the Sabbath and He called God (Theos Gk.) His Father (pater Gk.) in His work of healing, thusly making Himself equal with God the Father.

They (unbelieving men) decided to seek to kill (apokteinai Gk. from "apokteino" meaning to kill, destroy, annihilate) Jesus in their darkness of the understanding of Scriptural fulfillment and application. How could such keenly religious men be so blind to the work of God in their midst?

Yet, this kind of spiritual darkness has continued until this day among many religious people who reject Jesus Christ.

CHAPTER SIX

This long chapter is a strong statement of the work and ministry of Jesus Christ; the signs, miracles, prophecy, conflicts with Jewish religious leaders, and His continuing work with His disciples. Five Thousand men are feed, this led to Jesus teaching about His being the bread sent by the Father in/from heaven. He said that they must partake of Him, the bread from heaven.

He prophesied about the resurrection in the last day, verses thirty nine and following.

He strongly clearly stated: "I am the bread "artos" Gk. meaning food or bread. See verses thirty-three, forty- eight. He identified Judas as chosen to be a disciple, verses seventy and seventy-one; but was a "diabolos" Gk. from "diaballo" meaning to defame, inform against, slander, a treacherous informer, the devil. Peter called Jesus the holy, ("hagios" Gk. meaning: separate from common condition and use, pure, righteous, holy)one of God, before the other disciples, as Jesus had called Himself the bread from the Father, and that we must take Him into our lives as spiritual bread, who will change/regenerate/birth from above us by His spiritual presence with and within us. See verses fifty-three and following.

The crowd of people questioned the idea of eating/drinking His flesh and blood; note verse fifty-two and following.

They/many were there because of earthly desires for earthly/material things, whether food, position, or excitement and agitation about Jesus as the Messiah of the Jews/Israel. Many left and walked away, but the disciples (12) remained including Judas who would betray Him.

Sacrifice & Death

Jesus implies His death as a sacrifice in the order of sacrificing, perfectly suitable animals including goats, sheep/lambs, in the order of the O. T. offering and sacrificial system for trespass and sin by the people. See Leviticus chapters one through eight, Numbers nine, eighteen and nineteen. The animal was slain by the priest, cut up and portions were eaten by the priests and the sacrificers, as burnt, sin/guilt offerings, peace or freewill offerings. Only the blood of the animal was not drunk but poured out and some by the priest's finger was smeared on the sacred points of the altar.

To the religious/faithful Jew, his whole sacrificial history was fulfilled by Jesus offering His body and life blood in atonement for the sins of sinner. He was holy, as the Apostle Peter exclaimed; and therefore the perfect atoning sacrifice for the sins of sinners. Sadly many of the people in the crowd left Jesus there and went back. "How do we eat his flesh and drink His blood." Peter got it. Judas did not, but stuck around to betray Jesus and thusly to fulfill the words of prophecy.

CHAPTER SEVEN

The Feast of Tabernacles (tents) is a main time for Jewish men to go to Jerusalem to commemorate the period of Israel's dwelling in tents for forty years under Jehovah's protection and discipline before entering the promised land of Canaan. When his brother's pressed Him to go openly up and before all Jews to show Himself as the Messiah. John wrote that His brothers did not believe in Him. See verses one through nine. The key words of Jesus here are: "you go up to this feast for your time is always present but my time ("kairos"Gk. a marked/fitting season) of entrance as Messiah/King is not yet present$: elsewhere Jesus uses the word hour ("ora" Gk. for hour, a desinated period). See verses 6 for "Kairos" and 30 for "ora." He will do that later in chapter thirteen when He enter lowly before the believers riding upon donkey.

After HIs brothers had left for Jerusalem Jesus went and in the midst of the Feast He entered the temple and taught as seen in verses 10 through 52. As always in His teachings Jesus taught the essential truths about Himself and His relationship with the Father. He said: my teachings is not of myself but of the Father who sent me, vs. 16-24. His works proved His power as Lord of life and healing especially when He healed upon the Sabbath day.

The opposition to Jesus continued to grow with the Pharisees and priests. They attempted to arrest Jesus but failed

On the last day of the Feast Jesus boldly stood and shouted: if anyone thirsts let him come to Me and drink of my living water. That is the spiritual water of life which will be given to those believing upon Him: that water of life through the Holy Spirit would fall upon His disciples like a great empowering torrent on the day of Pentecost. See verses 37-39.

In verses 40-53 John writes of the continuing debate and discussions about who Jesus is among the Jews: some showing signs of faith including Nicodemus, other questioning. So they left and went home.

John Chapter Eight

Early in the morning Jesus returned from the mount of Olives to the Temple where He taught the Jews again. There some unbelieving Jews tested Him about the penalty of stoning for adultery with the woman taken in adultery, who was brought alone by the accusers to Jesus. Jesus wrote on the ground something which is not revealed by or possibly known by John. All the accusers left without anyone throwing a deadly stone. Jesus did not pronounce judgement upon the woman at that time for her adultery but sent her away with the words: "Go and sin no more."

He again identifies Himself as the Son of the Father who had sent Him into the world to be the light ("phos" Gk.). Verse 12: "I am the light of the world ("kosmos" Gk.). To follow Jesus is to have the light of life ("zoes" Gk. true life in its virtuous power and quality which is a gift of God the Father). The darkness of the world will vanish in its path. Sin is condemned as lawless, evil and of Satan's murderous lies. Those who are in darkness live as the children of Satan the Devil and a deceiver. Some heard His teaching Words "rema" Gk. and believed. Others questioned in unbelief Jesus' reference to His preexistence before father Abraham.

He, Jesus, clearly spoke of God as His Father who had send Him into the world with a special commandment for Him to fulfill. In verses 28-30 Jesus refers to His coming crucifixion. To those questioning these things, He identified them as the children/offspring of Satan. See verse 44.

Those who hear and keep the words of Jesus, who is glorified/honored by God the Father shall not see death forever. See verses 51-56. To this, the unbelieving Jews lifted up stones to stone Jesus, but He passed from them and left the temple. His time had not yet come for the hour of redemption through His cross. He goes on with His ministry of revealing, healing in His power and glory.

CHAPTER NINE

Here is a blind man from birth, blind not because of sin but for God's power through Jesus Christ to WORK and to be seen. Therefore Jesus gave this man the opportunity to become seeing with his eyes. All Jesus asked was for the blind man to do what he commanded: "go to the pool of Siloam.. (which means sent) and wash." The blind man got up and went even though he couldn't see and washed the clay/spital of Jesus' making and he came seeing. To be blind is to live in darkness.

But Jesus had said: "I am the light of the world." See verse five. Light banishes darkness and gives vision of the world about us.

Everyone was amazed by the miracle; but the religious leaders/Pharisees saw something wrong in the healing. It was done on the Sabbath and therefore violated the law as they interpreted it.

Healing a man on the Sabbath showed something amiss in the Pharisaic teaching or the Scripture. Then, they called the blind man's parents to question about their son's blindness and the giving of sight. The parents in fear of being rejected by their religious leaders/Pharisees, pointed to their healed son for the answers about how and who healed him (Jesus).

To the Pharisees he responded: how could a man who is a sinner and out of favor with Theos/Jehovah/Elohim give me sight? See verses 24-34.

After the Pharisees had cast him from their presence as though they considered his answers as insulting them, Jesus found him.

If others reject our testimony for Christ Jesus, Jesus will bless us and stand in greater revelation of His powerful presence with and to us. Jesus revealed Himself as the "Son of Man"(a Messianic phrase) who was sent of His Father and had healed this one's blindness.

"I believe Lord." With these words the healed/blind man worshipped Jesus: "prosekuvesen" Gk. from "proskuneo" to kiss, to do reverence, or homage to, to worship.

Jesus accepted this worship and adoration of thanksgiving. He came to give sight to those blind "tuphloi" Gk. blind. And those claiming sight, were spiritually blinded such as these unbelieving Pharisees. See verses 35-41. They remained in their sin. And, they continued to reject God's only begotten Son.

CHAPTER TEN

Jesus again uses His " am"("Igo eimi" Gk.) statements about His person and work. He is the personal door/gate of entrance into the special fold; note verse 9. His followers are special in that they know His voice/call and follow Him out of the fold, like sheep following their owner/shepherd. See verses 1-18.

I am ( Igo eimi Gk.) the good shepherd who lays down His life for His sheep, note verse 11 and 14. Jesus protects His fold of sheep/follower/believers with His life. No hired servant would stand against the attackers of the fold but would flee in the face of strong danger to the fold.

Jesus has a single fold of believers made up of Jewish believers and others. We Gentiles were on His mind as He looked beyond His cross. There is one fold and one Shepherd. See verse16. He always leads us safely into the pasture field. He leads and watches for and over our growth in safety.

God the Father had sent His Son into the world to gather His people and to die for them. Jesus came in total obedience and agreement. Note verses 17&18.

Some in the crowd of listeners rejected Jesus' claims and thought of Him as demonic in His words others reasoned HIs works were not those of a demonic person.

At the feast of Dedication in Jerusalem during winter some Jews who had knowledge of Jesus, His Words and works, came face to face with Jesus to question Him. As they gathered around HIm they asked: "if you are the Christ (kristos Gk.) tell us plainly and boldly" ("parresia" Gk. freedom of speaking, boldly before all)? See verses 22-42. Jesus pointed to His works in the name of the Father as His witness of divine authority and power. Remember the lame, the blind and others all healed miraculously. To His believing followers/sheep He gives eternal life ("zoen aioovion" Gk.) and they shall not perish forever. This is the will of the Son and the Father who gives them to His Son. See verses 27-30.

After they heard this, some in unbelief were ready to stone Jesus as they considered Him to be a blasphemer in making Himself as a man equal with God the Father. Standing His ground Jesus said: "in me the Father and I in the Father."

Seeing their hardness and hostility Jesus left Jerusalem and went out to the Jordan where John the Baptist had once baptized many followers, to point them to Jesus the Savior. Real believers and followers eagerly went to Jesus. They had heard John's declarations about Jesus and had seem the works of Jesus while hearing His teachings. Many believed upon Him. See verses 40 to 42.

CHAPTER ELEVEN

Lazarus is raised in verse 43. There Jesus commands Lazarus to come out ("exo" Gk. meaning out, outside, away from a place). Although Lazarus had been physically dead for four days, he immediately obeyed and came out of the tomb in the presence of Mary, Martha, the disciples, and the mourning Jewish friends. Jesus had been teaching about the resurrection and illustrates the bodily resurrection which He would experience later after His crucifixion. He said to Martha: "I am the resurrection and the life ("zoe" Gk. fully spiritually and organically alive and life giving). Martha believed like the Pharisees in the future resurrection in the last day. That resurrection was to be in the future but Jesus spoke in the present time.

We need to understand that Jesus gives present life to all those receiving/believing in Him. Jesus gives eternal abundant life now and forever to all those receiving Him. This new life begins with the new birth from above subsequent to our physical birth. It is a work of the Holy Spirit in the heart of the repentant sinner. We turn from our sins to the Savior and ask Him into our heart and to be our new life. Jesus does more than heal; He gives life abundant from above/from God the Father of life. The birth from above is a miracle in the heart, body and life of each believer/convert to Jesus Christ.

This was a very significant public miracle which got the attention of the enemies of Christ Jesus who were blinded to the power of God in Jesus. The Jewish leaders became fearful of trouble with Rome and their own positions as respected leaders of the Jewish people over whom they exerted strong control. They decided to kill Jesus to prevent any sedition or rebellion against Roman control. Also, they didn't like the way Jesus was independent of their position and teachings. They saw Him leading the people away from their control and most likely Roman's if He was left unchecked. See verses 45 to 53.

Verses 55-57 give the timing of Jesus' triumphant/kingly entrance into Jerusalem: the passover ("pascha" Gk.) It is the hour for the redemption of sin by the lamb of God to take away the sin of the world.

CHAPTER TWELVE

The final Passover of Jesus; the lowly entry into Jerusalem with the multitude greeting His entrance with "Hosanna", "Blessed" ("eulogemenos"), "King" ("Basileus") of Israel begins this chapter. See verses one-fifteen. Verses two to eight detail Mary's washing the feet of Jesus with the costly ointment and Judas' objection of pious words about selling the ointment and giving to price to the poor. Jesus said you have the poor always with you, but me you do not have, always. Jesus makes us rich in the Heavenly Father's family through His death for us and the gift of eternal life.

The other disciples are fully aware of Jesus' works as the Holy Spirit works with them in remembrance of His works and words after he was crucified in shame but raised in glory. See verse sixteen. The fame of Jesus' work went to others including Greeks and visitors to Jerusalem. On the other hand, Pharisees became more opposed to Him and Lazarus whom Jesus had raised from the death/tomb. They think the whole world "kosmos" is gone after Him. See verses seventeen to twenty-five. Jesus keeps His mind's eyes upon His plans to give His life to the ground/tomb of death so that those who follow Him may have/keep it/life eternally "aioneion."

Jesus was a man of prayer and here He calls upon the Father in this greatly troubling/trying hour "oran." "Father glorify you name." And a voice from heaven "ouranou" came as the heavenly Father spoke: "I have glorified and again I will glorify "doxaso" again". Once again Father God speaks from heaven to and about His only begotten Son. People who heard the voice were startled and wondered: was it thunder or an angel speaking to Him? Together the Father and Son see the future of crucifixion and glorious resurrection with Satan being cast out in judgment with the world. See verses twenty-seven to thirty-six.

The condition of salvation and eternal life is belief in Jesus as the Christ of God. But again not all believe. Those who reject Jesus have eyes but can't see; then their hearts are further hardened. Some were silent believers but fearful of their leaders who stood firm against Jesus. Those who see and believe upon Jesus, at the same time see and believe upon the One who sent Him: the heavenly Father. Being sent by the heavenly Father into the world meant eternal life "zoe aionios" to all those believing upon Him. This is the whole purpose of His coming: life from the dead in God. See verses forty-four to fifty.

CHAPTER THIRTEEN

Jesus calls His disciples and goes to the Feast of the Passover in Jerusalem because His hour, ("ora") period of trial and crucifixion, was ready/present. He had finished His works which the Father had sent Him to complete of declaring the Kingdom of Heaven/God upon the earth to the Jewish people. And now His redemptive death for the sins of sinners was the important final goal/objective. Satan was to be cast out as the accuser of mankind.

Jesus loved ("agapesas") His own by His many acts of self giving in teaching and providing for their needs. They are twelve but one, Judas Iskariotou, was a secret servant of Satan. See verses 13:21-30.

Jesus washed the feet of the disciples including Peter over Peter's objection. This was a two fold work by Jesus upon His disciples. He cleanses their feet, literally (we all need cleansing from our defilements of sin and only Jesus can cleanse sinners of their sins, by His blood of Calvary's cross) but, also says: this humbling act was one they should do each for the other. As He acts in a servile manner so they need to serve one another. He tells them to love ("agapen") one another as a mutual sharing but also as a witness to all that they are His disciples. See verses four to seventeen and verses thirty-four and thirty-five.

CHAPTER FOURTEEN

Jesus always speaks of God (Theos Gk.) as His Father. Here in verse one and following, He answers Peter's question of chapter thirteen, verses thirty-six and following, saying: He was going to the Father's house (patros oikia Gk.) where there are many rooms (rooms many, monai pollai Gk.). Judea, of that time, was not to be His and their permanent dwelling place. Jesus and His disciples were on a journey of going to be with God the Father.

A troubled heart/mind needs to rely on Jesus and God by trusting everything into the Father's hand. Through the death of the cross Jesus was going to prepare a place of eternal abode for His disciples, and He would come again to receive/take them to be with Him. The way to the Father's house is a way made for His disciples by Jesus Himself; for He is the way (hodos Gk. meaning way, entrance, means); the truth (aletheia Gk. meaning real, unfeigned, certain), the life (zoe Gk. meaning the functions of life, vitality and existence).

Jesus Christ is the one and only way to God's house and life.

The Father and Jesus are One in existence and being. Since the disciples had been with Jesus over a period of time and had seen Him in all of His actions, teachings and works, they had been in the real presence of the Father through Jesus. See verses eight through fourteen. Jesus admonishes the disciples to believe this truth. When they see and believe the truth found in Jesus, all fear and trouble of heart must leave.

Verses fifteen through thirty reveal the coming of the comforter (parakleton Gk. meaning the one who comes alongside and helps us by giving remembrance, guidance in our relationship with God the Father , Jesus and one another in the world). When Jesus goes to be with the Father to prepare for HIs disciples' future abode, He will ask the Father to send the Holy Spirit into the world to minister to the children of God (all true believers). The Paraclete/Holy Spirit will lead believers into powerful witness of Jesus Christ. Loving Jesus Christ will be translated into pure agape/love from God. The Holy Spirit will work/empower each believer inwards and outwards to others.

Keys to opening the true believer's future in Christ, here in the world and in heaven, are HIs final finishing works and assent into the Father's house. He will prepare a place of abode and the coming of the Holy Spirit to the believers for comfort, peace and guidance.

Finally Jesus tells of the coming Satan, the world's ruler (kosmou arckon Gk.). Satan has no positive part in and through the Holy work of Jesus Christ. Christ's fulfillment of the Father's will is a plan for loving redemption of all who will believe in Jesus as their personal redeemer and savior. Jesus arises and leads His disciples to His suffering, by the hands of men, caught in Satan's fight to control the world and them, for their and our sins at Calvary.

CHAPTER FIFTEEN

Jesus continues to prepare His disciples for the immediate days ahead. "arise and let us go hence." (chapter fourteen and verse thirty-one). He repeats to them that He is in unity with the Father in His action which the ruler this world/age, Satan, fights and opposes. Jesus has come to bring redemption and release for the captives of Satan from Satan's control.

In verse one and following Jesus states: "I am ("ego eimi" Gk. indication of His personal being as present and continuing, as used by Him repeatedly in this Gospel to show His authority and powerful, purposeful coming presence in the world of their day)." He is the true vine. They (disciples) are the branches and the Father is the owner/husbandman/caregiver. The Apostle Paul refers to the Gentiles being grafted into the vine by God the Father in Romans 11. Here Jesus says the husbandman/Father looks for true fruitfulness by trimmings to show fruitfulness in all godliness and truth. Branches which are not fruitful are removed and set aside to be burned. The believer's increasing fruitfulness is utterly important with Christ and the Father. See verses one through ten.

The word ("logos" Gk. divinely revealed and powerful authoritative word) is the source of their relationship and cleansing in Christ Jesus. This is the ground of their cleansing from sin and their knowledge of the purity and holiness found in Christ. By abiding in Jesus and his word they are empowered to be fruitful in the world. Abiding ("meinate" Gk. from"meno" meaning to remain, to abide, to stay, to dwell) in Christ and His words ("hremata" Gk. from "hrema" meaning a word or message spoken) of promises, brings a true relationship with the Father through Christ Jesus . By abiding in Christ our prayers of asking are made to be wisely in accord with the will of God. See verses seven and eight.

Our fruitfulness glorifies God while identifying us as fruit bearing branches of His vine in this world The commandment of the Father through Christ Jesus is love ("agape" Gk. as holy pure love) found in God and Christ but given to us, then through us to one another. Love in God brings real joy to its fullest great expression in Christian service by even dying for the body of Christ. The Christian in love gives his/her body in God's service through and in yielding to Christ. See Romans 12. This glorifies Christ and God to the world. See verses nine through seventeen.

Thank the Lord that He has chosen ("exelexamen" Gk. from "eklego" meaning to pick out, chosen out, selected) us in Christ to be new members of His Body in the world although the world may hate us, even as it hated Christ Jesus. If the world does hate ("misei" Gk. meaning to hate, detest") us, our joy is more firm because it demonstrates that we are not of the world but that Christ has chosen us out of the world. Since the world persecuted the Lord, it is no surprise when the world persecutes His branches. When the world hates Christ Jesus it can't be because of His goodness and virtue, it must be based on inane hate. See verses eighteen through twenty-five.

In preparation for the coming events, betrayal, trial, crucifixion and separation from the disciples, Jesus promised the comforter ("parakletos" Gk. called to one's side, intercessor, comforter, advocate). The Holy Spirit is promised to come to the disciples and they will not be left alone; but the Holy Spirit, from the Father, will come to, in truth, witness of Christ Jesus,while bringing remembrance of His life from the beginning. See verses 26,27.

CHAPTER SIXTEEN

In this chapter Jesus continues His intensely unified identification with His Father and the Father's will/plan for His coming into the world. It is great joy to Jesus and later to His disciples, as He looks to finish the work which the Father has sent Him into the world to complete. In these chapters of this Gospel, Jesus knows that the final hour ("ora" Gk. hour, time, note verses 25, 32) has come, and they will finally be completely joyful. See 15:11, 16:20,22,24. Verse twenty-four uses ' joy' in its completest and fullest tense: "chara 'umon en peplaeromenae," "My full complete joy in you." Although the world, under the control of Satan, will rejoice at the crucifixion of Him the disciples' grief will be turned to great joy. This will happen upon the victory over the grave when the Father will bring Him back to them and they will see Him in His great glory. See verses 1-24. Two end results are promised: He will leave them for His Father's side where their prayers in His name will be brought (note verses twenty-three and twenty-four); and the "paraclete"/comforter (Holy Spirit) will come to be with them. See verses twenty-five through thirty-three.

Finally, there is great peace and victory in the midst and after, all of this grief, disbelief, sorrowful betrayal," suffering and death. This is His victory for His disciples, through the grace of God the Father, for their victory over the world, the devil and death. "I have overcome the world" "Igo nenikaeka ton kosmon." This is complete satisfying peace and victory.

We, who are called and have placed our faith in the finished work of our Lord Jesus Christ, possess unspeakful joy and wondrous peace. Well, praise the Lord Jehovah! Note verse thirty-three.

CHAPTER SEVENTEEN

Jesus is truly Lord and Master and He again manifests this reality in His relationships with His disciples and the Heavenly Father. Thus, He knows the Father, the Father's will, and the things happening both present and future. He prays in verse one again, concerning the hour/point of time: " the hour ("ora") is come, glorify you the son, in order that the son may glorify you. This great point in the life of Jesus Christ is a pivotal/central point in salvation history and the world of people. It is a time for physical death, and for sin to be conquered with victory over the Devil and the grave with eternal life in the Father.

Eternal life ("zoe aionios") comes in knowing the only true God and Jesus Christ whom He has sent; see verse three. Only truly living persons can know Jehovah/God the only true God. Spiritually blind persons cannot know and see God unless God opens their eyes/hearts through the cross of Calvary. There Jesus died shamefully but substitutionally, without personal fault or sin. So, He condemns sin in revealing the great sin of unbelief and disobedience to true righteousness found only in God. The world and Satan were caught in the central sin of willfully turning from truth in Christ Jesus and Father/God.

Jesus was with the Father in glory ("dozae" Gk. glory, radiance, honor) before the world was formed and before He came into the world, see verse five. Jesus is the eternal creator, sustainer of the earth and all creation. See Colossians chapters one and two. Throughout this chapter the relationship of authority and oneness/unity between the Son and the Father are shown. In verse six Jesus said to the Father in his prayer: "I have made known your name ("Onama" Gk.) to the men you have given to me, out of the world... and your word ("logos" Gk. word, matter or thing, divine revelation) they have kept. This was a special reason for Jesus calling for His disciples to leave home to follow Him. They were special witnesses as one, for/of His power and life as God, the manifest Son, in oneness and unity with the Father.

Jesus would leave them to carry on His will and work in His world mission. See verses seven through nineteen. Jesus prayed for the Father to keep them from the evil one who is in the world and to sanctify (set apart, clean/pure, holy, totally) them in the word/logos of truth.

The way of Christ is the way of truth and righteousness. Jesus prayed, in this way not only for His disciples, but, for all who would turn to the Father in Him, by the ministry of His disciples down through the centuries of time, even to this very hour in which you and I live.

Our unity in Christ and God the Father brings glory to God by our love/agape for one another. The Body of Christ is a one people, called out by the one word/gospel who are filled with His one love. See verses twenty to twenty-six.

CHAPTER EIGHTEEN

Here is the betrayal and trial of Jesus. Judas betrays Jesus. Peter denies Jesus. The Jews, led by their high priest judge Jesus and call upon Pilate for His crucifixion. In all of this Jesus and the Father are in basic control of what is allowed to happen with and to Jesus. In verses one through fourteen the servant officers, led by Judas, find Jesus and His disciples in a favorite garden ("kepos" Gk.) of flowers and herbs. Jesus met them and asked: who were they seeking. "Jesus of Nazareth, " they said. He responded: "I am." ("ego eimi.")

These are words, (used by Jesus on certain occasions to state His personal identity as the Son of God and the Christ), of divine revelation from the lips of Jesus. The cohort of servant/guards are amazed and fall back to the ground. When they asked the same question, and again Jesus replied: "I am." Jesus actively surrenders to their bonds and has them release the disciples, but, that was only after Peter had cut off the ear of one Malcus, which Jesus touched and healed.

Willingly bound by the officers, Jesus was led to the house of the Jewish high priest for His initial trial. Annas, the father-in-law of Caiaphas, the high priest, first questioned Him. However, Peter's first of three lies-denials came about when the disciple known to Caiaphas (John) sent a servant-girl doorkeeper to bring Peter inside.

Peter's weakness of fear for his own life overcame his faith and love of Jesus. Peter lost this opportunity to stand and witness for the good and wonderful life of Jesus before the high priest and his officers. Instead he stayed outside and tried to keep warm among unbelievers.

Annas first questioned Jesus about His disciples and His teachings. In essence Jesus responded: call those who were present in my open and public teachings. "They can tell the truth. " The only thing Jesus got was a slap from an officer in rebuke of His sharp and bold response to Annas. In turn Jesus rebuked the officer. "Why do you strike me?" What is the evil? Annas ended his questions and sent Jesus bound to the high priest, Caiaphas.

In verses twenty-eight through forty the Jews led Jesus to Pilate, staying outside the palace, so not to defile themselves before the Passover ("Pascha" Gk.) of the Jews. While they are keeping ceremonially clean from contact with Gentile defilement, they are corrupting themselves with innocent blood. "The king of the Jews," said Pilate after his agreement to turn Jesus over to the will of the people. They wanted Him crucified regardless of Pilate's findings of nothing worthy of death and no fault in Him. "What is truth?" Was the question of Pilate.

Jesus told Pilate that He had come (was born to be king), but His kingdom is not of this world.

CHAPTER NINETEEN

Verse one and following gives the continuing hurried trial of Jesus before Passover by the Roman Gentile ruler Pilate and the Jews, under the direction of the high priest Caiaphas who said it be would better for one man to die than the Jewish nation. See John eleven verses forty-seven and following. I perceive In His worldly thinking, Caiaphas supposed that Jesus would become so popular and have great support among the common nation/Jews, and that they would make Him their leader/King/ruler and then try to overthrow the Roman government for which Pilate was a local governor. I think he (Caiaphas and the priests) saw Jesus as, not only a false Messiah/Christ, but as an opponent to the Jewish leadership of Priests and the Sanhedrin of the Sadducees and Pharisees.

At least three times Pilate told the Jewish leaders that he saw no fault in Jesus or guilt worthy of death/crucifixion. But the Jews insisted that Jesus be crucified, note verse thirty-eight, chapter eighteen and chapter nineteen, verses four through six. The Jews made three accusations against Jesus: that He was an evil doer ('kakon poion" Gk.), had made Himself to be a king, and the Son of God.

See chapter eighteen verses eighteen and following; chapter nineteen verses one through fifteen. To show the lack of earthly kingly respect for Jesus from the Romans, Pilate had Jesus scourged and in disgrace brought before the Jews who still insisted that Jesus be crucified.

In verses sixteen through twenty-seven, the living Son of God was taken by the Roman soldiers and put upon the cruel cross of crucifixion between two condemned men. Among sinners and for sinners Jesus was crucified. At the cross Pilate's inscription was written in Hebrew, Roman, and Greek: "Jesus the Nazarene the King of the Jews." The Jews rejected this title saying to Pilate: 'He said He was the king of the Jews."

What did the people think who stood there or passed by? Some were very skeptical and mocked or challenged Jesus to come down from the cross and save Himself. Others marveled as time passed and the sky darkened. Jesus spoke to individual people including John and His mother, whom He placed in John's care in verses twenty-five and twenty-six.

Through his Gospel John carefully ties the events in Jesus' ministry and life to Jesus' and Holy Scripture prophesy to the events including the crucifixion; i.e. "They will look upon the One who was pierced." See verse thirty-seven.

The grave final moment in Jesus' commission from the Father in heaven was when He bowed His head and said: "It is finished ("tetelstai" Gk. completely perfectly finished"). Salvation's penalty was paid as Jesus breathed out His Spirit into the hand of Father God. The sinless Son of God was going into death for the sins of the world's sinners.

Those who disbelieve the life and death of Jesus must refute these detailed happenings including the final things of the request for burial, its preparation and the grave site. Interestingly those taking this role are Joseph and Nicodemus, a Jewish ruler and a Pharisee who had been more secret followers of Jesus but now openingly take care of His burial. Things were all falling into place, near to the cross at Golgotha was a grave ready, which was new and empty until that hour. See verses thirty-eight through forty-one. The other Gospels, Matthew chapter twenty-seven, Mark fifteen, and Luke twenty-three along with their surrounding chapters, add details and record of this history of Jesus' ministry and events.

CHAPTER TWENTY

The condition of the disciples emotionally and mentally was no doubt one of dismay, fear and loneliness with Jesus dead and buried. An expectation of the resurrection of Jesus did not seem to be their main hope and answer to the evil of His crucifixion. Shocked and upset with their religious leaders who had brought about this sudden change from high hopes to emptiness and darkness, the disciples, without the betrayer Judas, mourned in numbness together or wandered about the country. In this chapter the victorious resurrection of Christ Jesus jolts the disciples into amazement and joy. Thomas, who probably was the last of the eleven to see the resurrected Christ, turned from disbelief into a changed man who cried out "my Lord and my God." See verse twenty-eight. Verses one to twenty-nine detail the following events. Three women(confirmed and narrated in the other Gospels) had gone to the tomb to place aromatic spices on the body of Jesus, early on the first day, Sunday. They found an open tomb and angels who told them that Jesus was not there but had risen. Specifically, Mary Magdalene saw the risen Lord, who would not allow her to joyfully touch or cling to Him but He told her to go and to tell His disciples that He had risen and would meet them in Galilee. The apostles John and Peter upon hearing her witness both ran to inspect the empty tomb. John ran the faster and waited at the tomb entrance for Peter to come and enter. What was found, were the grave clothes rolled together in one place and the head wrap in another place. John believed from this evidence that Jesus had risen.

Note two other important issues in this chapter: first is mention of the ascension ("anabaino pros"Gk. to go up to/unto, of Jesus to the Father (verse seventeen my Father and your Father/patra , my God/theon and your God/theon) and second: verses thirty and thirty-one where John writes of the many other signs in the life of Jesus and His post resurrection activities which are meant to give basis for the reader's belief and in believing possess eternal life in the name of Jesus.

CHAPTER TWENTY-ONE

Seven of the disciples including Peter join with Peter in a night's fishing on the Sea of Tiberias. John 6:1 identifies this as the Sea of Galilee. This was the old fishing hole of earlier days where Peter, Andrew, James and John learned the trade of fishing. Verses one through fourteen tell us of how Jesus met them there in the morning after a night of fishing with no catch. Standing on the shore Jesus called, and finding that they had no fish, told them to cast their net on the right side of their boat (boats). Doing so, their net filled full of one hundred and fifty-three fish without breaking as they brought the fish to shore. The Apostle John recognized Jesus saying: "It is the Lord." Without further word Peter pulled his garments together around him, jumped into the sea and swam to shore. When they all were gathered around, Jesus stood with a wood fire, fish and bread which He had prepared and they ate together upon His words come and dine "aristesate." They didn't need to ask Jesus who He was for they all knew.

Verse fourteen states this was the third manifestation of Jesus to His disciples after His resurrection. This appearance is powerful in that it continues to demonstrate His power, knowledge, and the love for His disciples.

Peter received special attention from Jesus as He asked Peter three times: do you love me with the commandment to feed my lambs and to shepherd my sheep. The Greek text uses the word "Agape" in the first two questions and the Greek word "phieis" in the third. To each question Peter answered: I love "philo." There is a difference in the two words. "Agape" means to love, to set store upon while "philos" means a friend, to like, to be fond of. In using the word "philo" in the third and final question, Jesus accepts Peter's answer but still wants him to "boske" feed, pasture my sheep. Jesus still trusts Peter to be leader of His fold of sheep.

Serving and leading the sheep, people of God, is a great and necessary work for every pastor. See verses fifteen to seventeen.

Further Jesus prophesied that Peter would live to be older and for his death to be at the hands of others. Yes, Peter would glorify God in death following Jesus' command: "follow me: ' moi akolouthei'." Peter had failed to glorify Jesus and God at the trial before the high priest. There he denied Jesus three times.

John also would live to be older with his life in the hands of Jesus. See verses eighteen through twenty-three.

In verses twenty-four and twenty-five John concludes his Gospel stating that his personal witness is one of truth "alethes."

FIRST JOHN

First John chapter one, we are beginning our study at verse one. (KJV with Greek text complement). "That which was from the beginning (what was from {the} beginning 'arche': at creation as pre-existing, divine in character) which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life." John here testifies to his personal experience of hearing, seeing and touching. This is not hearsay or secondhand information but personal, vital and real.

Further, it is not his experience alone but of others also since he speaks in the plural of more than one (we). The use of the word "Word" is a translation from the Greek word "logos" and refers back to the Gospel of John 1:1 where we read "In the beginning was the Word "logos"...." Here John says the Word of life "zoas" meaning living or life giving.

The Apostle gives three truths about Jesus Christ. A. He exists before all things. B. He is the reason behind all intelligence and order in creation. C. He is the life giving source of all life. As Christians we are given these assuring words from John in order to rest our faith upon Jesus as our Lord and Savior. He is our only true source of life now and forevermore with God our Heavenly Father.

Yes, this is marvelous and amazingly real for each believer who has and is experiencing a new life of change from spiritual deadness to the fulness of Christ living within, by His Spirit. May God be praised!

Study 2 verse two chapter one: "For the life was manifested,and we have seen it and bear witness, and shew unto you that eternal life, which was with the Father and was manifested unto us;..." John repeats again that he has personally seen the manifestation (the Greek text here has "ephanerothe" which means to have seen the life as clearly revealed to his own eyes and understanding) of the life of Jesus and again he gives personal witness and testimony of that life of the Son of the Father/God.

John could not give witness too often; nor can we. The word translated with is "pros" and indicates the place of relation as to, or towards, or unto the Father.

That life which John saw, was life eternal "aionion". This means everlasting and unending duration. How can John say this since Jesus was crucified and died on the cross of Calvary? The answer is found, not only in the divine character and evident relationship of Jesus with His Father/God, Jehovah, or his earthly ministry of loving service to the poor, lame, lost ,blind and dying; but also in John's keen memory of all those things which he saw as a called disciple of Jesus, having enjoyed a special relationship as the beloved disciple.

This eternal life which John witnessed was greater than death itself which Jesus had come to defeat in His own body on the cross and in the tomb. Jesus crushed death by His own life's blood, in His pure love and power under the authority of Father/Jehovah, for God raised Him from the grave and John must give witness to that great visual and personal manifestation of Jesus as he had fulfilled prophesy and came out of the tomb's (death) grip.

In His last testament Jesus told John and the other disciples to go and witness to the full truth of what they had seen and heard to everyone in every place (Matt. 28:18ff). John went and left this testament of his going. Am I going and are you going?

First John chapter one verse three: John the Baptist was the forerunner of Jesus Christ as prophesized by Isaiah in chapter 40:3: "A voice is calling, clear the way for the Lord in the wilderness: make smooth in the desert a highway for our God...."NAS This scripture is quoted in Luke 3:4-6 in reference to the ministry of John the Baptist, the earthly relative of Jesus through His mother Mary and the mother of John, Elizabeth.

The apostle John was one of the first young men to be called to discipleship by Jesus. He and his brother James, were also called the sons of Boanerges (sons of thunder)-- Mark 3. They were fishermen along with Peter and Andrew. The Apostle John was one of the inner circle of disciples called by Jesus as followers/learners. he left his fishing to learn of Jesus. Only John followed Jesus into the trial area where Jesus was pronounced guilty of making Himself to be the Son of God and worthy of crucifixion--Luke 22:66-77.

It is this John who scribed First John 1:3 "That which we have seen and heard declare we unto you...."KJV John was not alone in seeing miraculous works and hearing the wonderful words; others both had seen and had heard, so he uses the plural "we." John was writing and declaring for all of them, from the birth to the cross, the grave to the tomb, the resurrection and the ascension to the Father/God. First, what he had heard "heorakamen" from "horao" which is first person plural perfect tense. The perfect tense in the Greek language carries the meaning of completed action with its' continuing state and affect for present time. It has a certain distinction of timeless completeness in contrast to the aorist, present, and future tenses. It was true when it occurred and stands true today. The Greek word for have heard "akekaoamen" from "akouo" is also perfect tense with the same meaning. These disciples including John had witnessed the full measure of the message, the works and the person of Jesus Christ, the anointed Son of God with power of authority and dominion over disease, infirmity, the devils of Satan, and death. He forgave sin and released people from sin's chains of bondage. All of this was only part of what John and the others had witnessed, and as one of them, John writes this account.

To the believers in Jesus Christ as Savior and Lord comes fellowship together in the oneness of Christ's spiritual body on earth, the Church "ecclesia", the called out individuals of Faith. John writes of the believer's fellowship "koinonian" (from the Greek "koinonia" and the root "koino" meaning common, belonging equally to several). This beautiful fellowship of blood bought/washed Saints was a common sharing and communion of all the hearers of the message/gospel of Christ in wholly committment of selves to the merciful and gracious God through the faith of Christ.

The believers along with the Apostle writer, John, were recipients of inner love, joy and peace which no man can buy; for man has not the price of purchase. Jesus paid it all in full with His sinless life's blood. God the Father sealed it with the resurrection of Jesus Christ from the grave. Jesus was the perfect sacrifice to atone for mankind's sins.

John the Baptist had called Him the lamb of God which taketh away the sins of the world: "The next day John (the Baptist) seeth Jesus coming unto him, and saith, 'Behold to Lamb of God, which taketh away the sin of the world'."--John 1:20 KJV

My friends it is His blood which cleanseth me and all who will come to Him in repentance of sin and unbelief for cleansing and new freshness of life.

First John chapter one verse 4

Full joy is the blessing in the hearts and lives of all blood washed Christians. "Kaira" - joy is the experience of present, fully complete joy in Christ. Joy unspeakable, beyond human and earthly cause, can only come through Christ's great victory over death, hell and the grave at Calvary.

Verse five tells of the message of the gospel of light, "phose"; which banishes darkness in order that we can walk clearly within God's will at this present time. God is light in whom is no darkness or shadow of turning or change.

Verse six reminds us that we cannot walk (live, abide)in sinfulness and have fellowship with our God and Savior. To walk in the light of God is to walk (live) in the truth. Truth here is definitely the pure unblemished truth out of God and Christ Jesus which is in direct line with God's holiness.

Verse seven tells us again of our fellowship, "koinonian", of setting aside of our personal interests by joining in the common interests of other Christians in Christ's work. We all share the same God and Savior whose blood brings us together as one fellowship/body.

Verse eight: We were all sinners defiled by deadly sin but have been washed/cleansed from our sins by the life blood of Christ Jesus. The real truth is found in the fact of our personal sin without God and our unfaithfulness to truth and God's holy law.

Verse nine tells us to face the true fact of our personal disobedience and failures and to confess "homologomen," our sin. All the history of our life agrees to our personal sin and rebellion against truth and God, in our walking without God. This is the truth which the sinner must realize and admit before he/she can be changed to walk in the reality of God and the truth of God.

Verse ten tells us when we confess to God the truth of our personal sinfulness, He will definitely forgive and cleanse us from all unrighteousness and iniquity "adikias." If the ungodly person refuses to admit to his/her sin, then God becomes a liar and Christ's work on the cross is of no value.

First John chapter 2

Verses one and two speak of the Apostle John's love for the young Christians in faith: "My little children;" that they avoid sinning in their lives and that they rely upon their advocate(paraketos), our helper/intercessor, the Lord Jesus Christ, who cleanses them from sins of the past and the practice of sinning in their present lives.

His blood cleanses the child of faith because in His death on Calvary's cross, He gave His blood as the propitiation ("hilasmos," a satisfactory covering for our sin). Further, His life giving blood in the death of the cross is sufficient to bring redemption/forgiveness of the sins of the whole world of mankind. That includes everyone of all time, races, or status, who will, in faith, turn in faith's obedience to Christ Jesus as the Son of God who has come to be their Savior and Lord.

I have committed my life's sin to Christ Jesus for forgiveness and new life today in Him. Have you repented/turned to God in Christ Jesus and asked Him to save you and to give to you new life from above in the new birth of the Holy Spirit?

VERSES THREE AND FOUR

The children of God must show their relationship with God their Father by their godly lives. That they know God is evident by their daily conduct of righteousness and love. A true genuine, sincere faith relationship with God the Father is shown by a loving yielding to the will of the Father. Knowing the Father's unfailing love enables us to bridge the valleys, mountains and chasms of the cold world's hate and evil.

Verse five says that those who keep God's word in faith's obedience fulfill the meaning of His love in actions of blessing and merciful gracious love.

The Greek term used for word here is "logon" from "lego:" to say, to speak, to declare, to express. John used the same word in the Gospel of John, chapter one, concerning the word made flesh, which was Christ Jesus. Christ Jesus was, in His earthly life, the full expression of God, as the only begotten Son of God. So now, we believers who have been born from above are being changed into expressions of God's love to the world about us, by God's Holy Spirit's indwelling presence.

Oh, what a knowledge and blessing we have, to enjoy and live as Christ's witnesses here, now, this today.

VERSE SIX speaks of our abiding ("menein" present active from "meno" to dwell, stay, rest, settle) in Christ. This is continuing to remain in Christ/God and, therefore,in obedience to His will for our life. We must live/walk a life of fellowship with God and Christ by His Spirit's direction.

We show this obedience by not hating but loving our fellow Christians. We will pray for the blessings of our brethren. We will give aid to our brethren. We will admonish our brethren. We will forgive our brethren (note verses 7-11).

The one hating his brother is not living in the light of Christ but is living in darkness ("peripatei", present tense, active voice, indicative mood, to walk to conduct your life at this time in darkness). This is spiritual darkness as if blind and not seeing where he is going.

Without other persons (including Christians and unbelievers)our fellowship and spiritual works would not have opportunity for service and ministry in the love of God. We do need people even if they hate us.

Verse twelve reminds us that we were sinners without true fellowship with our loving God and Christ, but now we are growing/maturing saints who are being sanctified and set apart to God for His service. All this is because of our being forgiven ("apheontai", perfect passive indicative from "aphieni" to release, to forgive). God has completely forgiven and released us from the penalty of our sins in Christ's death on the cross in our stead. This verse is addressed to "my little children 'teknia'." This is a term of endearment. John loves his people whether they are young or old, new or old saints.

Verse thirteen addresses the group called the fathers "patres". These would be the older Christian men of faith and practice. They have personal knowledge of the one who is from the beginning. Probably these men had seen Jesus, had eaten with Him, and had received His teachings both before and after the cross and His resurrection. Jesus is also spoken of as the beginning in Revelation 1:8; 22:13. Jesus is before all things as the head of all creation with the Father and Holy Spirit. Verse thirteen also addresses the young men, as they have completely/perfectly overcome ("nenkekate", perfect, active, indicative), the evil/wicked one (the Devil/Satan), who guides people into wickedness from their evil hearts.

Verse fourteen repeats the call to the young children, the fathers and the young men. The children are cleansed/forgiven and now know the loving heavenly Father of mercy and grace; whereas the fathers also have the personal knowledge of the Father from the beginning of the ministries of Christ's discipleship. The young men are conquerors in the strength supplied by the word of God abiding in them. The word of God is our Sword by which we overpower the Devil/Satan as described by the Apostle Paul in Ephesians 6.

I John 2:15-17

Our love ("agapate" present, active) is not to be for the world ("kosmos" the world system as guided by evil). The person who loves the world is without true consuming interest in God the creator of all things or in Christ the Lord. The world's attractions, wealth, pleasures, position/power, control his/her life and goals. The opposite is true of the one who loves "agape" the Lord God, who is the center of the Christian's life. We love Christ Jesus and, with our brothers and sisters in Christ, we look for His coming when we shall reign with Him in glory forever.

When a person's heart is set upon the world and its' lusts, his eyes see only the things which offer physical/fleshly or carnal satisfactions. He has a false sense of self- importance.

The physical body will age and lose its' prowess and zest for the world's great pleasures. But this aging and changing of the physical body does not affect the believer in Christ Jesus because of the central love "agape" for our eternal living God and His gift of abundant life in Christ Jesus. This abundant life is not dependent upon fleshly carnalities for its' spiritual well-being. So the lusts of the world will fail those who love "agape" the world. But those who love "agape" God and do His bidding will grow in abundance of life and there will always be a new morning.

Verses EIGHTEEN TO TWENTY-NINE.

John truly loves the dear children of faith because we are the children of God through Jesus Christ. We are one in Christ, equally part of the family of God whether Jew or Gentile, bond or free. He says it is the last hour("ora" one-twelfth part of a day, a specific point of time, a short time). This is linked to the antichrists or antichrist of which there are many. We might think John was mixed up on this time of the antichrists. But there are those who have opposed Jesus as the Christ from the beginning of the earthly ministry of Jesus as God's anointed Son.

This opposition to Jesus as the Messiah could only happen after the birth, ministry, death, resurrection and accension of Jesus to the Father. And in this last period of time Jesus is rejected by the antichrists, those who do not love Jehovah God in truth and spirit. Many world rulers have not accepted Jesus' forte of preaching the Gospel of spiritual peace from the heart of God, but do just the opposite and conquer and rule by the gun and military might in their own name. Individuals with this attitude will do as Judas and go their worldly earth- seeking ways.

In verse twenty John directs the truth seekers to follow the Holy Spirit sent in their hearts by the spiritual anointing to give them inward understanding and knowledge. The indwelling of the Holy Spirit causes us to confess Jesus as the Son of God who lived among men in all His great power. The antichrist denies the truth of the deity of Jesus as God's virgin-born Son. As the son of Mary (Man of flesh) He was the Spirit anointed/lead sinless Son of God.

Christians must abide ("meneto" from "meno" to remain, stay, dwell) and rest upon the firm foundation of faith in Jesus alone as their heaven sent Lord and Savior(verse 24). Our functioning as the blessed children of God is based upon our daily abiding in our committment to Jesus as our total Lord, who saves and keeps us in His pure love and grace.

Life eternal "zoen ten aionion" belongs to the true children of God who are peacefully abiding in the full love and powerful presence of God's Holy Spirit within their hearts while living among the lost and dying of this short time in the world. It is the anointing of verses twenty and twenty-seven which is our special Comforter and Teacher for living in this last time.

Verses twenty-eight and twenty-nine confirm the results of abiding in the Faith of Christ as a victory sign for His glory at His coming. Then before the Lord of glory we shall rejoice with the wonderful blessing of our presence with Him. Remember our righteousness comes now in the last time from Jesus and not our fleshly works which do not glorify God. Those who are born from above (John 3) are known from the pure, holy righteousness of saintly living.

CHAPTER THREE

We begin chapter three with the reminder of the great love (agape) of God the Father for each one of His redeemed children. This amazing love brings us from sin's condemnation into a state of living under the power of God's Holy Spirit. Now the wonderful knowledge of His expression in our lives, as God's called/redeemed children, abides with us. Yet the world does not know ("ginoskei" from "ginosko" to know, discern, understand) us because the world does not know God the Father. In verse one we have God's great, marvelous manifestation of His love by freely, without cost or works on our part, giving spiritual sonship to each of us who have received Christ as our Savior and Lord.

In verse two John says we are to be like Christ Jesus when he appears ("epahnerothe" from "phanerothe" to make clear, to reveal). This manifestation of Christ's glory becomes our glory as well for we shall see Him. This glorification of Christ Jesus with all the redeemed will be our final state as the children of God the Father for all eternity. Now by faith in our standing and calling as children of God, we must make it our aim to abide in the Holy Spirit's molding by purifying ("hagnizei" from "hagnos" meaning pure, chaste, innocent, blameless, purify morally) ourselves even as Christ Jesus was pure in His commitment to the will of His Father God.

Verse four continues with the factor of sin's denial of God's rule in the life lived in sin. Since God's law is broken by sin then there must be satisfaction and justice meet to pay sin's penalty. This is what Christ Jesus has done by freely giving His life on Calvary's cross for sin's just payment as remembered by John in verse five.

Verses 6-11

John continues his call for abiding in Christ Jesus, the Son of God, Who gives to us new life of walking in the Spirit and Who leads us into His righteousness ("dikaiosunen" from "dikaiosune"/"dike" meaning justice, right, virtue, godliness, means for justification). Those who abide ("menon" which is present active meaning to continue remaining) in Christ will not sin ("ouk hamartanvei" which is present active). Here John says plainly that the true child of God is not to sin. It is contradictory for a Christian to walk/remain/abide in Christ and sin. Jesus never sinned and we who live under the power of the Holy Spirit's control are NOT led into sin or the practice of sinning. We were practicing sinners when we lived/abided in our Adamic carnal, worldly, selfish nature and ways. Now we must put the "old man" away to death and become dead to the appeals of the old fleshly, carnal nature as further described by the Apostle Paul in Romans 6:6, Ephesians 4:22 and Colossians 3:9.

The carnal living person is not abiding in Christ, under the Holy Spirit's control. Verses seven and eight affirm the one living and practicing righteousness is righteous even as Christ Jesus is righteous, while the one living in sin is of the Devil ("diabolou" from "diaballo" to throw, convey over, to defame, inform against, to slander, a traitor). In the life of a Christian/Saint, the truth of God's pure righteousness is a contrast against the works of unrighteousness and sin of those under the control/direction of the Devil/Slander "diabolos".

Verse nine states that everyone born again ("gegennemenos", perfect passive meaning to be borne from "gennao" meaning to bear) of God, in contrast to being of the Devil, does not practice sin ("hamartian ou poiei", which is present active).

The born from above person does not go on practicing sin. Since in the new birth from above, the seed of God's word is planted in the heart/life of the believer and continues to abide there for growth into the likeness of Christ Jesus, known sin will not be practiced by the saint/believer. In this way the children of God are seen as differing in their righteous character from those who are abiding in sin.

Therefore, in verse eleven it is love ("agape" from "agapao" meaning to love, value, esteem, to delight in, to set in store upon, devotedness), which guides us in Christ to love one another, and we will practice acts of righteousness and kindness/mercy in loving fellowship with all saints and others as noted in verse eleven. We are commanded to love and we are empowered to love when we abide in Christ and His Spirit abides in us.

Verse twelve gives the example of Cain's murder of his brother Abel in raging jealousy over the good work of faith found in Abel's offering of the firstling of his flock in contrast to Cain's offering of the fruit of the farmed ground. God did not accept with blessing the offering of Cain. God further counseled/challenged Cain about sin and his need to resist sin (Gen.4). Hatred and sin go hand in hand. Faith and righteousness also go hand in hand in pleasing and serving God.

Verse thirteen carries the comparison of Cain's jealousy of Abel to the point of murdering Abel and the world's hatred of true followers of Christ Jesus. Worldly unbelievers have no great appreciation of true Christian values and love for God in Jesus Christ. Christians are mocked, persecuted, and murdered by the rage of those who love the world and make their commitment to this dark world's promises of wicked gain.

Verses 14-15 explain that we cannot abide in Christ as the children of God and hate one another Hating your brother is equated to murder even as Cain murdered Abel. Also we show our love of our brother by our new life ("zoen aionion" life eternal) in Christ which is a life of sacrificial love. Do not those who possess eternal life in Christ also love life and love sharing that rich wonderful life with those around them?

Verses 16-18 reflect upon the sacrifice of Christ for us in His dying on the cross to redeem us from our sins. And so we are filled with the same spirit of love for one another and give our life's (bios) goods in ministry to the brotherhood and family of God in Christ as we find them in need. Our love is more than words of expression, in that it gives to help meet the need of our brother.

Verses 19-24 tell that we should truly love in life's opportunities toward each other in Christian service. In these verses John again uses two of his favorite words: love and truth (agape and aletheia). It is the new, but old, commandment that we love each other in truth, not in desertion and neglect but in faithfulness and in fidelity: "And this is his commandment, that we should believe on the name of his Son Jesus Christ, and love one another...."(verse 23). Dwelling in Christ is constantly abiding/walking in love towards each other in the fellowship of the Holy Spirit as the body of Christ (all Christian believers).

Verse 24 indicates that the one who abides (memei) in Christ, is in constant communion with Christ Jesus through the presence of the Holy Spirit abiding within his heart and life. The true saltiness of Christ's presence reaches out to the world of people and ministers the love of God to all. This one truly keeps and demonstrates faithful obedience to the will of God the Father, and each one knows ("ginoskomen" from "ginosko" to know, discern, understand) individually that Christ dwells in his/her heart and life.

CHAPTER FOUR

John again emphasizes godly love and brotherly love while affirming the deity of Jesus Christ who has come in human flesh. In verses two and three he strongly states that false prophets are teaching a lesser Christ than Jesus. These are antichrist spirits and are of Satan; therefore, the Christian must try/test the spirit in light of the truth of the revelation of Jesus as the Christ of God in human flesh. The word for spirit is "pneuma" meaning wind, breath, and changing doctrine or influencing principle. This is a false spirit and is not from God. We must test differing teachings from teachers/preachers to see if they are confirmed by the Scriptures of the Holy Spirit.

False teachings are from the world and not God. See verse three. The world is full of false teachings and teachers. We can find them in many places, even churches and schools of learning. Unbelieving media personalities give false teachings about Jesus and His person; many Jewish teachers, Islamic teachers and other religionists misuse or dispute the truth about Jesus the Christ. This is all of the world and not Jehovah/God.

Christians are again told to express the love of God for one another. See verses seven to twenty-one. God sent Christ Jesus into the world in spite of its godlessness and rebellion, and the world rejected Him. But Jesus, who died as a result of the world's rejection of Him, claimed victory over hate and sin's death on His cross. He became the propitiation ("hilasmon" Gk. an atonement)for the sins of the world's individual sinners. See verses 10ff.

This great love which God has for you and me is the same love which we must have toward one another. This love (agape) is incompatible with hating one another. See verse twenty.

CHAPTER FIVE

This is the chapter of victory through faith in Jesus Christ. The born-again person becomes a victor over the world, sin and the evil one. Faith in Jesus Christ, who is come in flesh, is central in our victory. Verse one confirms this: "everyone, who believes, that Jesus is the Christ out of ("ek" Gk. meaning out of) God, is begotten/born (born-again) of God's Holy Spirit. Everyone loving the One begetting, loves the one begotten of Him." The evidence of our new birth is our love (agape) for God our heavenly Father and each other. This great love, working in our lives, gives evidence to abundant living in godliness and righteousness.

In verse five our victory over sin and the world, which Satan has corrupted in evil and unbelief, is founded and based solely upon our trusting in Jesus as God's Son, our Savior.

In verse six and following, the Holy Spirit gives proving testimony to the finished work of Jesus Christ for us in our hearts. "...the Spirit is the witness, that the Spirit is truth." This is a trinity in one (3 in 1) of the truth concerning Christ Jesus God's Son.

Our victory in Jesus Christ brings eternal abundant life. See verses eleven to thirteen. Each Christian is to be personally identified as possessing eternal life ("zoen" Gk. from "zao" life, living existence, spiritual life).

Born-again persons are to lovingly intercede for a Christian who has sinned in some way. In this way, we help one another to stay on track in the life of Christ, Who lives within our hearts. John speaks of a sin unto death in verses sixteen and seventeen. I believe he is writing about physical death ("thanaton" Gk. from "thnesko" meaning to die, mortality). The question of whether a born-again person can subsequently sin a sin unto spiritual death which cannot be forgiven in prayerful intercession, in my opinion, goes beyond this text. In line with this is verse eighteen, which says the one born of God (born-again from above "gegennemenos" Gk. this is perfect tense, passive voice from "gennao" and "ginomai" to come into existence, to beget, to be born), does not practice sin ("hamartanei" Gk. present tense, active voice from "hamartano" to miss a mark, to be in error, to be guilty of wrong).

Finally John warns his people/children to beware of idolatry, to guard against idols by keeping themselves from idols. Idols were common in John's day. Images/shrines are of no use for spiritual communication with the living God. But, idolatry does not necessitate shrines because it is a heart condition of love for other things rather than or more than God.