John Chapter 15
15:1-16:4. In John 14 Jesus tells His disciples what He would be doing for them, and in John 15 He tells then what
they would be doing for Him. Probably the words of chapters 15 and 16 are spoken as they walk from the upper
room (14:31) through the streets of Jerusalem toward Gethsemane (18:1).
15:1-9. Jesus explains the divine-human relationships by the analogy of a grapevine. Jesus is like the main vine.
The disciples are compared with branches. The Father tends the branches like a gardener. At that time of year,
branches of grapevines would be budding in Jerusalem.
15:2. Taketh away: He is not dealing here with the loss of salvation, but with the bearing of fruit (cf. Gal. 5:22-26).
15:6. This refers to the judgement of believers at the judgement seat of Christ (2 Cor. 5:10).
15:7. See the note on 14:13, 14.
15:10-17. Several results of obedience are indicated here: (1) abiding in His love (v. 10); (2) full joy (v. 11); (3)
love for one another (vv. 12, 13, 17; cf. 13:34, 35); (4) friends, not servants (vv. 14, 15); (5) remains (v. 16); and
(6) answered prayer (v. 16).
15:16. I have chosen you: By Christ's appointment, not by their choice, they were taken out of the world (v. 19)
and sent out to bear fruit.
15:26, 27. The Comforter refers to the Advocate beside us as we bear witness to Christ (cf. 14:15, 16). Compare
verse 27 with John 18:21. See also Luke 1:2. Proceedeth: The Holy Spirit, like the Son, is God from God. The Son
is "generated" or "begotten," whereas the Holy Spirit "proceeds" from God. Again, while the Trinitarian
relationships are a mystery to us, they are nonetheless very evident in the New Testament.
John Chapter 16
16:2. This verse refers to the fulfillment of the prophecy. See Acts 7:57-60.
16:8-11. The work of the Holy Spirit is to reprove (elegcho), to point out a fault or an error, or to expose something
as it really is (cf. 3:20). The Holy Spirit reproves concerning three topics. (1) Sin (v. 9): the Holy Spirit reveals the
need of redemption. Because they believe not on me: the greatest sin is unbelief (3:18), while the greatest work is
belief (6:29). (2) Righteousness (v. 10): the Holy Spirit reveals the possibility of redemption. Because I go to my
Father: Christ goes to the Father after a righteous life, and a death that will impute this righteousness to others.
(3) Judgement (v. 11): the Holy Spirit reveals the reality of redemption. Because the prince of thew world is judged:
the power of Christ to judge Satan and to overthrow his kingdom is not future, but at the Cross and the
Resurrection. "Is judged" (kekritai) means "has been judged" (cf. 13:31). For "the prince of this world" see also
12:31 and 14:30.
John Chapter 17
17:1-26. This is the real "Lord's Prayer" and is often called the High Priestly Prayer of Christ, because He prays
first for Himself and then for His own-the Twelve, in verse 6, and all who will believe, in verse 20.
17:1. His hour had finally come (cf. 2:4; 7:8-30; 8:20). This refers not only to His death, but also to Hid resurrection
and exaltation. Glorify refers to the Cross and the Resurrection. Verse 2 means that the giving of eternal life
directly depended on the glorification of the Son.
17:3. Eternal life is more than an endless existence. It is a personal relationship with God.
17:4. I have finished (teleiosas) means "I have made perfect or completed." This verb is in the active voice,
indicating Christ had finished His active ministry (cf. 4:34). He now assumes a passive ministry as well.
17:5. Jesus gives clear testimony to His preexistence (cf. 1:1).
17:12. The son of prediction was Judas (cf. 2 Thess. 2:3).
17:17. Sanctify means to "set apart" or "separate for God's purposes."
17:18. Sent me. . .sent them means the mission of the church, corresponding to that of Christ. Their tasks are
alike-in fact, in purpose, and in results, as this prayer shows.
17:21. They. . .may be one conveys spiritual unity, not organizational unity (cf. 1 Cor. 12:13; 2 Cor. 1:11; Eph.
2:19; 4:3-16; Heb. 10:25).
John Chapter 18
18:1-19:42. The passion (suffering) narrative was probably the first portion of Christ's life and ministry to be
recorded. It circulated orally for several years before it was put into writing. It was developed because an
understanding of Jesus' death was so vital to the preaching of the early church. The early disciples were forced by
the nature of the case to explain why the innocent Savior was crucified, as a criminal. The story they told revealed
not only the blameless passion of Jesus, but also the evil passions of the men who caused His death.
18:1. The brook Cedron is ravine on the east side of Jerusalem toward the Mount of Olives. The "garden" was
Gethsemane, though John does not give its name. Nor does he give an account of Jesus' prayer there, or of the
disciples' sleepiness (cf. Matt. 26:36-46).
18:2-4. Judas brought the band of men and officers from the chief priests and Pharisees (the Sanhedrin) with
lanterns, torches (it was night), and weapons. They hunted the Light of the World with flickering lanterns and
torches. Band of men is a Roman cohort (three hundred to six hundred Roman soldiers). John's account of the
betrayal and arrest does not mention Judas's kiss. It does, however, supply many other interesting details not
given in the synoptic Gospels. Jesus knew the future; He knew they sought Him.
18:5-8. I am (ego eimi) recalls His earlier use of this expression (see Introduction).
18:9. Fulfilled: Compare with 17:12.
18:10, 11. Only John gives us the name of the disciple who cut off the servant's ear. It was Peter. (Peter and John
were often together-see Introduction.) And only John gives us the servant's name (Malchus), yet he does not
record the healing of Malchus's ear. See Luke 22:51.
18:12-27. There were three stages of this Jewish trial: (1) a preliminary arraignment before Annas, given only by
John here; (2) an informal trial before Caiaphas and the Sanhedrin before dawn (v. 24), reported fully in Matthew
26:57-68 and Mark 14:53-65; (3) a formal trial by the Sanhedrin after dawn, reported fully in Luke 22:66-71, and
briefly mentioned in Matthew 27:1 and Mark 15:11.
18:15. Another disciple was probably John.
18:24. John does not record Jesus' arraignment before Caiaphas (cf. Matt 26:57).
18:25-27. Peter's denials were predicted by Jesus in 13:38 (cf. 21:15-17; also Matt. 26:69-75; Mark 14:66-72;
Luke 22:54-62).
18:28-19:15. This Roman trial, although certainly unjust, was probably technically legal, since Christ was not a
Roman citizen with legal rights.
18:28-31. Defiled: They will not enter the house of a Gentile and thus cause ceremonial defilement-but they are
willing to commit murder. When Pilate asks for the accusation, they admit there is none deserving of death by
Roman law (vv. 30, 31). Pilate realizes that Jesus has been delivered to him on account of their jealously.
18:32. Fulfilled: This is a fulfillment of 12:32, 33. If the Jews, rather than the Romans, had slain Him, it would have
been by stoning .
18:35-38. Pilate's only concern is whether Jesus has incited rebellion against Rome. Jesus' answers show this is
not the case. For this reason Pilate finds no fault with Him.