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John 1:1-51

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John The Word Became Flesh 1 1 a In the beginning was b the Word, and c the Word was with God, and d the Word was God. 2 He was in the beginning with God. 3 e All things were made through him, and without him was not any thing made that was made. 4 f In him was life, 1 and g the life was the light of men. 5 h The light shines in the darkness, and the darkness has not overcome it. 6 There was a man i sent from God, whose name was j John. 7 He came as a k witness, to bear witness about the light, l that all might believe through him. 8 m He was not the light, but came to bear witness about the light. 9 n The true light, which gives light to everyone, was coming into the world. 10 He was in the world, and the world was made through him, yet o the world did not know him. 11 He came to p his own, 1 and q his own people 2 r did not receive him. 12 But to all who did receive him, s who believed in his name, t he gave the right u to become v children of God, 13 who w were born, x not of blood y nor of the will of the flesh nor of the will of man, but of God. 14 And z the Word a became flesh and b dwelt among us, c and we have seen his glory, glory as of the only Son from the Father, full of d grace and e truth. 15 ( f John bore witness about him, and cried out, “This was he of whom I said, g ‘He who comes after me ranks before me, because he was before me.’”) 16 For from h his fullness we have all received, i grace upon grace. 1 17 For j the law was given through Moses; k grace and truth came through Jesus Christ. 18 l No one has ever seen God; m the only God, 1 who is at the Father’s side, 2 n he has made him known. The Testimony of John the Baptist 19 And this is the o testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, p “Who are you?” 20 q He confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? r Are you Elijah?” He said, “I am not.” “Are you s the Prophet?” And he answered, “No.” 22 So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” 23 He said, “I am t the voice of one crying out in the wilderness, ‘Make straight 1 the way of the Lord,’ as the prophet Isaiah said.” 24 (Now they had been sent from the Pharisees.) 25 They asked him, u “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” 26 John answered them, v “I baptize with water, but among you stands one you do not know, 27 even w he who comes after me, the strap of whose sandal I am not worthy to untie.” 28 These things took place in Bethany across the Jordan, where John was baptizing. Behold, the Lamb of God 29 The next day he saw Jesus coming toward him, and said, “Behold, x the Lamb of God, who y takes away the sin z of the world! 30 This is he of whom I said, a ‘After me comes a man who ranks before me, because he was before me.’ 31 I myself did not know him, but b for this purpose I came baptizing with water, that he might be revealed to Israel.” 32 And John c bore witness: d “I saw the Spirit descend from heaven like a dove, and e it remained on him. 33 I myself did not know him, but f he who sent me to baptize g with water said to me, ‘He on whom you see the Spirit descend and remain, h this is he who baptizes g with the Holy Spirit.’ 34 And I have seen and have borne witness that this is the Son of God.” Jesus Calls the First Disciples 35 The next day again John was standing with two of his disciples, 36 and he looked at Jesus as he walked by and said, “Behold, i the Lamb of God!” 37 The two disciples heard him say this, and they followed Jesus. 38 Jesus turned and saw them following and said to them, j “What are you seeking?” And they said to him, k “Rabbi” (which means Teacher), “where are you staying?” 39 He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. 1 40 l One of the two who heard John speak and followed Jesus 1 was Andrew, Simon Peter’s brother. 41 He first found his own brother Simon and said to him, “We have found m the Messiah” (which means Christ). 42 He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of n John. You shall be called o Cephas” (which means p Peter 1 ). Jesus Calls Philip and Nathanael 43 q The next day Jesus decided r to go to Galilee. He found Philip and said to him, “Follow me.” 44 Now s Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found t Nathanael and said to him, “We have found him of whom u Moses in the Law and also the prophets wrote, Jesus v of Nazareth, w the son of Joseph.” 46 Nathanael said to him, x “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming toward him and said of him, “Behold, y an Israelite indeed, z in whom there is no deceit!” 48 Nathanael said to him, “How a do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered him, b “Rabbi, c you are the Son of God! You are the d King of Israel!” 50 Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” 51 And he said to him, “Truly, truly, I say to you, 1 you will see e heaven opened, and f the angels of God ascending and descending on g the Son of Man.”

John 1:1-51

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John 1 1 Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 2 οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ὃ γέγονεν 4 ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων• 5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 6 Ἐγένετο ἄνθρωπος, ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης• 7 οὗτος ἦλθεν εἰς μαρτυρίαν ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 9 ῏Ην τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον. 10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 11 εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας. 15 Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων• οὗτος ἦν ὃν εἶπον• ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. 16 ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν καὶ χάριν ἀντὶ χάριτος• 17 ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 18 Θεὸν οὐδεὶς ἑώρακεν πώποτε• μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 19 Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάννου, ὅτε ἀπέστειλαν [πρὸς αὐτὸν] οἱ Ἰουδαῖοι ἐξ Ἱεροσολύμων ἱερεῖς καὶ Λευίτας ἵνα ἐρωτήσωσιν αὐτόν• σὺ τίς εἶ; 20 καὶ ὡμολόγησεν καὶ οὐκ ἠρνήσατο, καὶ ὡμολόγησεν ὅτι ἐγὼ οὐκ εἰμὶ ὁ χριστός. 21 καὶ ἠρώτησαν αὐτόν• τί οὖν; σὺ Ἠλίας εἶ; καὶ λέγει• οὐκ εἰμί. ὁ προφήτης εἶ σύ; καὶ ἀπεκρίθη• οὔ. 22 εἶπαν οὖν αὐτῷ• τίς εἶ; ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς• τί λέγεις περὶ σεαυτοῦ; 23 ἔφη• ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ• εὐθύνατε τὴν ὁδὸν κυρίου, καθὼς εἶπεν Ἠσαΐας ὁ προφήτης. 24 Καὶ ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων. 25 καὶ ἠρώτησαν αὐτὸν καὶ εἶπαν αὐτῷ• τί οὖν βαπτίζεις εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδὲ Ἠλίας οὐδὲ ὁ προφήτης; 26 ἀπεκρίθη αὐτοῖς ὁ Ἰωάννης λέγων• ἐγὼ βαπτίζω ἐν ὕδατι• μέσος ὑμῶν ἕστηκεν ὃν ὑμεῖς οὐκ οἴδατε, 27 ὁ ὀπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ [ἐγὼ] ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος. 28 ταῦτα ἐν Βηθανίᾳ ἐγένετο πέραν τοῦ Ἰορδάνου, ὅπου ἦν ὁ Ἰωάννης βαπτίζων. 29 Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτὸν καὶ λέγει• ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. 30 οὗτός ἐστιν ὑπὲρ οὗ ἐγὼ εἶπον• ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. 31 κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ἵνα φανερωθῇ τῷ Ἰσραὴλ διὰ τοῦτο ἦλθον ἐγὼ ἐν ὕδατι βαπτίζων. 32 Καὶ ἐμαρτύρησεν Ἰωάννης λέγων ὅτι τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ καὶ ἔμεινεν ἐπʼ αὐτόν. 33 κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν• ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ. 34 κἀγὼ ἑώρακα καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ. 35 Τῇ ἐπαύριον πάλιν εἱστήκει ὁ Ἰωάννης καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο 36 καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει• ἴδε ὁ ἀμνὸς τοῦ θεοῦ. 37 καὶ ἤκουσαν οἱ δύο μαθηταὶ αὐτοῦ λαλοῦντος καὶ ἠκολούθησαν τῷ Ἰησοῦ. 38 στραφεὶς δὲ ὁ Ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας λέγει αὐτοῖς• τί ζητεῖτε; οἱ δὲ εἶπαν αὐτῷ• ῥαββί, ὃ λέγεται μεθερμηνευόμενον διδάσκαλε, ποῦ μένεις; 39 λέγει αὐτοῖς• ἔρχεσθε καὶ ὄψεσθε. ἦλθαν οὖν καὶ εἶδαν ποῦ μένει καὶ παρʼ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην• ὥρα ἦν ὡς δεκάτη. 40 ῏Ην Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ Ἰωάννου καὶ ἀκολουθησάντων αὐτῷ• 41 εὑρίσκει οὗτος πρῶτον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ• εὑρήκαμεν τὸν Μεσσίαν, ὅ ἐστιν μεθερμηνευόμενον χριστός. 42 ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν. ἐμβλέψας αὐτῷ ὁ Ἰησοῦς εἶπεν• σὺ εἶ Σίμων ὁ υἱὸς Ἰωάννου, σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος. 43 Τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν καὶ εὑρίσκει Φίλιππον. καὶ λέγει αὐτῷ ὁ Ἰησοῦς• ἀκολούθει μοι. 44 ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου. 45 εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ• ὃν ἔγραψεν Μωϋσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 46 καὶ εἶπεν αὐτῷ Ναθαναήλ• ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ [ὁ] Φίλιππος• ἔρχου καὶ ἴδε. 47 εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ• ἴδε ἀληθῶς Ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστιν. 48 λέγει αὐτῷ Ναθαναήλ• πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ• πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδόν σε. 49 ἀπεκρίθη αὐτῷ Ναθαναήλ• ῥαββί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. 50 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ• ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις; μείζω τούτων ὄψῃ.

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Notes

An Introduction to John's Gospel - Preaching Series at Grace Church Gateshead What is John's gospel? John's gospel is one of the four 'gospels' in the Bible (alongside Matthew, Mark and Luke) which tell the story of Jesus' life, death, and resurrection. Who wrote it? John, one of Jesus' closest followers and friends. Almost certainly this is the same John who wrote three letters in the New Testament (1, 2, and 3 John) and the book of Revelation. From the ESV study Bible: The title says that the Gospel was written by John, and other evidence identifies this John as the son of Zebedee. The internal evidence indicates that the author was (1) an apostle ( 1:14; cf. 2:11; 19:35 ), (2) one of the 12 disciples (“the disciple whom Jesus loved”; 13:23; 19:26; 20:2; 21:20; cf. 21:24–25 ), and, still more specifically, (3) John the son of Zebedee (note the association of “the disciple whom Jesus loved” with Peter in 13:23–24; 18:15–16; 20:2–9; 21:2–23 ; cf. Luke 22:8 ; Acts 1:13; 3:1–4:37; 8:14–25 ; Gal. 2:9 ). The external evidence from the church fathers supports this identification (e.g., Irenaeus, Against Heresies 3.1.2). When? From the ESV study Bible: The most likely date of writing is the period between A.D. 70 (the date of the destruction of the temple) and A.D. 100 (the end of John’s lifetime), but there is not enough evidence to be much more precise. A date subsequent to A.D. 70 is suggested, among other things, by the references in 6:1 and 21:1 to the Sea of Tiberias (a name widely used for the Sea of Galilee only toward the end of the 1st century), the reference in 21:19 to Peter’s martyrdom (probably between A.D. 64 and 66), and the lack of reference to the Sadducees (who ceased to be a Jewish religious party after A.D. 70). The testimony of the early church also favors a date after A.D. 70. Thus Clement of Alexandria stated, “Last of all, John, perceiving that the external facts had been made plain [in the other canonical Gospels] … composed a spiritual gospel” (cited in Eusebius, Ecclesiastical History 6.14.7). Why? John is one of the books in the Bible which tells us very clearly why it was written, in 20.30-31: Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. John 20:30-31 ESV From these verses we've written our tagline for the series: 'So that you may believe that Jesus is the Son of God, and find life.' There are three interconnected themes in John's gospel: evidence (or 'testimony'), belief (or unbelief) and life . In v30-31 John says that he's recorded the evidence (the 'signs'), that you may believe ...and that by believing you may have life . Note that 'believing' is believing something specific about Jesus; that he is the Christ (a title which means 'God's appointed King') and the Son of God . John has put his gospel together to teach us who Jesus of Nazareth is. He wants us to see that he is both the Christ, and in him are fulfilled all of God's promises and plans, and the Son of God; in Jesus of Nazareth the glory of God the Father has been shown. So, to believe that Jesus is the Christ, the Son of God means that we have life in his name. The goal of this great gospel is that people find life, true life, in Jesus. John has much to say about what this 'eternal life' really is. We will see that John repeatedly weaves these three themes of evidence, belief, and life together throughout his gospel. What's the structure of John's gospel? John arranged his gospel very deliberately - in all he considers only about 21 days in Jesus' life. 1. Prologue (1.1-18) : raises the identity of Jesus; the eternal Word distinct yet united with the Father, now taken on flesh in a particular man, place, and time; the tabernacle glory now in the flesh. Seven titles for Jesus follow in quick succession (lamb of God, King of Israel, etc). 2. First half (1.19-10.42) - revelation of the Father's glory through Word and deed, in the world. Repeated 'I AM' statements. Repeated pattern of a sign followed by belief or unbelief. Creation miracles (the Son of God) and loaded Jewish settings or people (the Christ): wedding, temple, rabbi, Jacob's well; sabbath, passover, tabernacles, hannukah. Throughout this section John will remark things such as 'and many believed in him there'. 3. Transition (11.1-12.50) - chain of events stem from the raising of Lazarus leading to the death of Jesus. His death comes into view. 4. Second half (13.1-20.31) - revelation of the Father's glory, through self-giving love, to his disciples. Now the 'hour' of Jesus' suffering and death is clearly in view, and Jesus' focus is on his disciples and preparing them for his departure. It leads to the climactic revelation of who Jesus is in his death and resurrection: he is the Christ whose kingdom is not of this world; and he is the Son of God who reveals the glory of the self-giving love of the Father. Through John's gospel he leads us to higher and higher views of Jesus until, after his resurrection, Thomas exclaims, 'my Lord and my God!' 5. Epilogue (21.1-25) - the final chapter is a picture of the pattern of discipleship to the risen Lord Jesus. An even simpler way to put it is this: In many ways the first half of the gospel (chapters 1-12) expounds 1.10-11, the unbelief and rejection, and 1.12 is expounded in the second half of the gospel (chapters 13-21), i.e., for those who did believe in him, how they come to be children of God. The second half's focus is primarily the privileges of fellowship with the Father and the Son through the Spirit. We might also say that the 'person of Jesus' is in particular view in the first half of the gospel, and the 'work of Jesus' is in particular view in the second half. Within this overall breakdown, John has structured his gospel around seven 'signs'. The number seven is of huge significance in the Bible, as a symbol of completeness. He lists the first two for us; the turning of water into wine (chapter 2), and healing a sick boy (chapter 4). After that, he stops pointing them out to us, in the expectation that the reader will pay attention to follow along. It is clear that the resurrection is the glorious climactic seventh 'sign', and the one which is the substance all the others pointed to. The third, fourth, fifth, and sixth signs are thus likely healing a paralysed man (chapter 5), feeding the 5,000 (chapter 6), healing a blind man (chapter 9) and raising Lazarus (chapter 11). Note that all these 'signs' are creation miracles; we are to note the Son of God present and working within his creation. In addition, John places seven 'I AM' statements within his gospel, along with seven more 'I AM' statements. All 14 thus form the picture of who Jesus of Nazareth is - the Christ, the Son of God. In the Biblical storyline, 'I AM' is a hugely important term, since it is God's own name for himself (cf Exodus 3.14). Jesus says, I AM....the bread of life (6.35); the light of the world (8.12); the gate for the sheep (10.7); the good shepherd (10.11); the resurrection and the life (11.25); the way, the truth and the life (14.6); and the true vine (15.1). The seven other 'I AM' statements occur at 4.26; 6.20; 8.24; 8.28; 8.58; 13.19; and 18.5. Note that the final 'I AM' statement (in 18.5) occurs at the very point of his arrest; thus the moment of his self-giving love is the final revelation of the glory of the Son of God. Extra notes So that you may believe that Jesus is the Son of God, and find life It's the gospel of LIFE. Life eternal through faith in Jesus as God's only Son. 'in the presence'...'these are written' - Jo hn 20.30-31 Primarily evangelistic in purpose. To lead us to higher and higher views of Jesus of Nazareth. Until doubting Thomas becomes believing Thomas. My Lord and my God . Miracles carefully selected to show they are creation miracles; the creator is walking the earth. Life: life of the age to come, eternal life, God's own life; anticipated now by the Spirit poured out. Receive it now, enter the Kingdom today. Yet ours in all fullness at the final Resurrection. But life, this great goal of the gospel, is only found in one place: life in his name - 14.6, 20.31 In many ways the first half of the gospel expounds 1.10-11, the unbelief and rejection, and 1.12 is expounded in the second half, i.e., for those who did believe in him, how they come to be children of God. The second half's focus is primarily the privileges of fellowship with the Father and the Son through the Spirit. 11-12 are the turning point. In giving life to Lazarus, Jesus' death comes into view; a chain of events in motion leading to his trial and death. Preceded by 10.40-42, which notes many believed in Jesus there (Bethany), which is where John had been 1.19-28. Worked examples (sign, belief/unbelief, life): John 3 John 4 John 5 John 6 John 11 John 11.45, 53, 54 - 'therefores' link his triumph over death for Lazarus, to his own death. The death and resurrection of Jesus is the substance which all the other signs were pointing to. 'It is at last the full revelation of the promised glory'. 'but through me' refers to his approaching death. 'For those who have believed, then, to whom he has given the right to become children of God, who have been born of God, testimony, belief, and life take on a new dimension. They become not only external, but internal. To truly believe in Jesus is not merely to accept the claims about his person; it is to know him in his death and resurrection, to find life through death. To know that life is to share in its example, in the ongoing experience of dying to live, of serving as he served. This is what it means to abide in him, to abide in his love and to bear fruit in obedience to him. This is what it means to have eternal life now. And this life, this 'abiding in him' that goes on bearing fruit for eternity is nurtured and sustained as his word - the apostolic gospel - abides in us.' - (p123) often 'belief' is the contrast between belief and unbelief. Spiral - helpful metaphor. Why does Jesus divide? 'the clear implications of these words are that true discipleship means a shared crucifixion, a real spiritual death, and a new creation that leaves all merely carnal concerns a thing of the past. It means a captivity into obedience, bound to a Saviour with an exclusive claim upon our lives; and this is something that the natural heart of man will do anything to avoid.' (p111) 'The gospel of the cross of Christ. That alone is the great fountain of life. It is in giving himself to the cross in death that makes him the bread of life for the world.' (p111) However exactly people may differ on parts one and two, 13.1 is a marked change in tone and emphasis; now the 'hour' is in view. Person of Christ - work of Christ. Related, one in prime view, gives on to the second in prime view. In 5, the evidence is 5.33 John the Baptist, 5.35 the signs and miracles, 5.37 testimony of the Father, 5.39 testimony of the Scriptures. Again and again, not simply 'believe in Jesus'. But 'what is this teaching us about who Jesus is?' We will see glorious fulfilments of the OT in the very person of Jesus. E.g., John 2, John 6, John 7 or John 11. The glory of the Father shown in Jesus of Nazareth. The Word become flesh; ideal become real; noumenal become phenomenal. In a particular man, place, time. About 21 days in Jesus' life, carefully selected and arranged. Again and again, our worldliness will be challenged (i.e., what is the 'life' we want or think we have). And our conception of Jesus. Intro/overview on 20.31 explaining purpose of book, the evidence/belief/faith triad, and the overall structure. Two broad sections. Markers in the text: 'and many believed in him', etc. 1.1-18 Prologue 1.19-end of 10, book 1. Signs, or Jesus reveals his glory in word and deed. Or, Jesus reveals the Father in the world. 1.19-51 2.1-12 2.13-25 3.1-21 3.22-36 4.1-42 4.43-54 5.1-47 6.1-21 6.22-58 6.59-71 7.1-24 7.25-52 7.53-8.11 8.12-30 8.31-59 9.1-41 10.1-21 10.22-42 11-12 transition. Jesus' death in view. His call to self-death. 11.1-27 11.28-57 12.1-19 12.20-36 12.37-50 13-20 Jesus reveals his glory through self-giving. Or, Jesus reveals the Father to his disciples. (13.1-17.1-26) 13.1-30 13.31-14.14 14.15-31 15.1-17 15.18-16.4a 16.4b-15 16.16-33 17.1-19 17.20-26 [Passion and triumph, 18.1-20.31] 18.1-27 18.28-19.16a 19.16b-30 19.31-42 20.1-18 20.19-31 [Epilogue] 21.1-25 42 sermons, as drafted above.

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