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    The Gospel of John: A Pastoral Commentary
    The Gospel of John: A Pastoral Commentary
    The Gospel of John: A Pastoral Commentary
    Ebook337 pages5 hours

    The Gospel of John: A Pastoral Commentary

    By Edwin Walhout

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    About this ebook

    “These are written that you may believe.” John provides example after example of people who have come to believe and who are finding life in Jesus’ name. This is a non-technical pastoral analysis of John’s Gospel, designed for the average church member.

    LanguageEnglish
    PublisherEdwin Walhout
    Release dateJun 5, 2014
    ISBN9781311740595
    The Gospel of John: A Pastoral Commentary
    Author

    Edwin Walhout

    I am a retired minister of the Christian Reformed Church, living in Grand Rapids, Michigan. Being retired from professional life, I am now free to explore theology without the constraints of ecclesiastical loyalties. You will be challenged by the ebooks I am supplying on Smashwords.

    Read more from Edwin Walhout

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      The Gospel of John - Edwin Walhout

      THE GOSPEL OF JOHN

      A Pastoral Commentary

      by Edwin Walhout

      Smashwords Edition

      Copyright 2014 Edwin Walhout

      Cover design by Amy Cole

      See Smashwords.com for additional titles by this author.

      Biblical quotations are from the New Revised Standard Version.

      Smashwords Edition, License Notes

      This ebook is licensed for your personal enjoyment only. This ebook may not be re-sold or given away to other people. If you would like to share this book with another person, please purchase an additional copy for each person. If you’re reading this book and did not purchase it, or it was not purchased for your use only, then please return to Smashwords.com and purchase your own copy. Thank you for respecting the hard work of this author.

      CONTENTS

      Introduction

      Chapter 1 Prologue (John 1:1-18)

      Chapter 2 John The Baptist (John 1:19-42)

      Chapter 3 The First Disciples (John 1:43-51)

      Chapter 4 The Wedding At Cana (John 2:1-12)

      Chapter 5 Jesus In The Temple (John 2:12-25)

      Chapter 6 Nicodemus (John 3:1-21)

      Chapter 7 John The Baptist (John 3:22-36)

      Chapter 8 The Samaritan Woman (John 4:1-42)

      Chapter 9 A Royal Official (John 4:43-54)

      Chapter 10 A Sick Man (John 5:1-47)

      Chapter 11 Feeding Hungry People (John 6:1-14)

      Chapter 12 Bread From Heaven (John 6:16-71)

      Chapter 13 Jesus At A Festival (John 7:1-52)

      Chapter 14 An Adulterous Woman (John 8:1-11)

      Chapter 15 About The Father (John 8:12-30)

      Chapter 16 About Father Abraham (John 8:31-59)

      Chapter 17 A Man Born Blind (John 9:1-41)

      Chapter 18 A Sheep Analogy (John 10:1-21)

      Chapter 19 Jesus’ Authority (John 10:22-42)

      Chapter 20 Lazarus (John 11:1-45)

      Chapter 21 Plans To Arrest Jesus (John 11:45-57)

      Chapter 22 Jesus At Bethany (John 12:1-11)

      Chapter 23 Jesus Enters Jerusalem (John 12:12-19)

      Chapter 24 Greeks Seek Jesus (John 12:20-36)

      Chapter 25 Jesus Explains His Mission (John 12:36-50)

      Chapter 26 A Tale Of Two Disciples (John 13:1-20)

      Chapter 27 More About Judas And Peter (John 13:21-38)

      Chapter 28 Two Other Disciples (John 14:1-14)

      Chapter 29 The Paraclete (John 14:15-24)

      Chapter 30 Peace (John 14:25-31)

      Chapter 31 Abide In Me (John 15:1-25)

      Chapter 32 Paraclete (John 15:26 – 16:15)

      Chapter 33 The Hour Has Come (John 16:16-33)

      Chapter 34 Jesus Prays For Himself (John 17:1-5)

      Chapter 35 Jesus Prays For His Disciples (John 17:6-19)

      Chapter 36 Jesus Prays For Believers (John 17:20-26)

      Chapter 37 Jesus Is Arrested (John 18:1-27)

      Chapter 38 Jesus Is Tried (John 18:28-40)

      Chapter 39 Pilate Continues The Trial (John 19:1-16)

      Chapter 40 Jesus Is Crucified (John 19:17-37)

      Chapter 41 Jesus Is Buried (John 19:38-42)

      Chapter 42 Resurrection Day (John 20:1-23)

      Chapter 43 After Resurrection Day (John 20:24-31)

      Chapter 44 A Third Resurrection Appearance (John 21:1-25)

      Chapter 45 Concluding Overview

      ABOUT THE AUTHOR

      INTRODUCTION

      It will be helpful in our study of John’s Gospel to understand a bit of John’s circumstances when writing, and to ask the question of why he wrote this Gospel at all, given that there were already three Gospels in circulation, Matthew, Mark, and Luke.

      Scholars are of the opinion that John moved out of the region of Palestine during the failed revolutionary war of AD 66-70. It is thought he moved to Ephesus and that he took Jesus’ mother Mary with him, thus fulfilling Jesus’ request from the cross.

      The importance of this move from Palestine to Asia Minor is that he is moving from an area dominated by Jewish folk to an area in which Jewish people were in the minority, perhaps a small minority at that. John would have to adapt himself to a Greek world in which people as a whole had no notion of Jewish history or thinking or customs. When such persons became Christians they had no appreciation for the rich Jewish tradition of covenant; they would have to learn it all from scratch, all the while doing it from their former pagan outlook. John would be doing his pastoral teaching and writing in that setting.

      It is probable that as time went on in that area John became an Elder in the church, and in all likelihood was regarded as a kind of bishop or area Elder for all the Christian churches in the province, that is, the churches he mentions in the opening chapters of the book of Revelation.

      By this time, the latter decades of the first century, it was well possible that a significant number of church members in any given congregation here were of Gentile origin rather than Jewish. This would require the leaders of the churches to do a great deal of educating in the past history of the Jews and of Jesus.

      Further, John would be writing now in the Greek language rather than Hebrew or Aramaic even though it was not the natural language of John and Jesus.

      So now, if we ask why John needed to write another Gospel, a fourth one, we may speculate that John had been one of the original disciples of Jesus and that he remembered many things about Jesus that were not in the previous Gospels. Further, judging from the contents of his Gospel, it seems that John was somewhat more analytical than the other writers. He not only describes the incidents of Jesus’ life but also often elaborates on their meaning in a way different from the other Gospels. We might say he was more theological in his writing than the others, more reflective.

      There is a sentence toward the end of the Gospel in which John becomes specific about his reason for writing this Gospel. Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name. (John 20:30-31)

      We may note that John intends his Gospel to be a missionary document. He wants his readers to come to believe. He wants them to know who Jesus is in the plan of God. And he wants them to find a new life pattern because of their faith in Jesus.

      Accordingly, when we study this Gospel we should remember that the incidents that John includes, as well as the explanations of what they mean, are designed to show that Jesus is the Messiah, the Son of God, and that people should respond by believing in him, and then showing this faith in a transformed way of living. We will note this connection often as John describes what effect Jesus’ actions and words have on the people who are listening to him. Some people believe in Jesus, some don’t.

      With that introduction we can proceed to examine how John begins his Gospel, what is usually described as the Prologue to the Gospel of John.

      Chapter One

      PROLOGUE

      John 1:1-18

      1In the beginning was the Word, and the Word was with God, and the Word was God. ²He was in the beginning with God. ³All things came into being through him, and without him not one thing came into being. What has come into being ⁴in him was life, and the life was the light of all people. ⁵The light shines in the darkness, and the darkness did not overcome it.

      6There was a man sent from God, whose name was John. ⁷He came as a witness to testify to the light, so that all might believe through him. ⁸He himself was not the light, but he came to testify to the light. ⁹The true light, which enlightens everyone, was coming into the world.

      10He was in the world, and the world came into being through him; yet the world did not know him. ¹¹He came to what was his own, and his own people did not accept him. ¹²But to all who received him, who believed in his name, he gave power to become children of God, ¹³who were born, not of blood or of the will of the flesh or of the will of man, but of God.

      14And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. ¹⁵(John testified to him and cried out, ‘This was he of whom I said, He who comes after me ranks ahead of me because he was before me.’) ¹⁶From his fullness we have all received, grace upon grace. ¹⁷The law indeed was given through Moses; grace and truth came through Jesus Christ. ¹⁸No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.

      1. The first thing to notice about this Prologue is that it begins the same way the book of Genesis begins, with the account of creation. John writes in verse 3, All things came into being through him, and without him not one thing came into being. The Gentile readers would have no knowledge of Genesis unless they had read the Greek translation of it, the Septuagint. They would, on the contrary, be aware of lots of fables about the Greek gods but have no notion that there is only one God and that this God is the Creator of the entire world and of all peoples in it.

      What John is doing here is to establish common ground, a point of contact between his Gentile readers and the entire Jewish tradition. He is affirming that all people are involved, no matter of what nationality or race. John is thus affirming also the universality of the gospel of Jesus Christ. In this sense he is a universalist. There is only one God, the Creator of all things, and John will go on to describe how God will use Jesus to accomplish his purpose for all people.

      John wishes us all to know that God’s purpose in sending Jesus is connected directly to the creation of the world. What was God’s purpose in creation? What was his purpose in bringing the human race into existence within that creation? Even though we are now divided into numerous nations and races, what purpose does God have in mind for us all, and how does Jesus fit into all that? That’s the way John wants our thinking to go, and that’s why he begins his Gospel with this connection to the Genesis account of creation.

      2. Also involved in this beginning of his gospel we may note that John’s own thinking is vitally determined by the Hebrew scriptures. His whole world-and-life view is that of his Jewish ancestry, all the way back to their understanding of the beginning of the world. This is important to understand because he will be writing in Greek but thinking in Hebrew (or at least in Hebrew categories). He will be searching for Greek terminology to explain Hebrew insights.

      As we all recognize, it is very difficult to find exact words in one language to translate into another language. There are always nuances and connotations that are difficult to catch in the process of translation. From our perspective, it is even a bit more compounded. We are reading an English translation of the Greek of John, and John is translating ideas from Hebrew into Greek. To get at his meaning accurately we will need to remember this difficulty in translation and do our best to adjust our understanding of what John is getting at. John has been searching for Greek words to express Hebrew ideas, and we in turn are trying to get at John’s meaning using English terminology. It’s easy to go wrong or to miss some of the nuances when moving from one language to another, so, recognizing that most of us are not linguists, our insights will need to be channeled through this linguistic process as best we can.

      3. We will need to keep this linguistic factor in mind particularly in John’s usage of the term Word. This is an English term translating the Greek term logos, which in turn is John’s choice to express the Hebrew of Genesis, dabhar, translated, "And God said. Ten times in Genesis One that Hebrew phrase is used, And God said," and that is the Hebrew context of John’s thinking when he writes about the Logos.

      So when John writes, In the beginning was the Logos, he has Genesis One in mind, that God brought the world into existence in the beginning by speaking. In the beginning God spoke, and the various parts of the universe came into existence. That’s what John means by calling attention to the Word by which God created the world.

      This insight, that God created the world by speaking his word, became part and parcel of the basic Hebrew understanding of reality. For example, in Psalm 33:6, we read, By the word of the Lord the heavens were made, and all their host by the breath of his mouth. And again, Psalm 29 rhapsodizes over the voice of the Lord, as in verses 4-5, The voice of the Lord is powerful, the voice of the Lord is full of majesty. The voice of the Lord breaks the cedars, the Lord breaks the cedars of Lebanon. He utters his voice, the earth melts. (Psalm 46:6) Numerous other instances could be cited.

      The point is that Hebrew thinking involved not only that God created the universe by speaking, but that his word is constantly to be seen and heard in the structures of nature, such matters as the change of seasons, the growth of vegetation, the direction of human life and history, as well as such events as hurricanes, volcanoes, and all the other vicissitudes of nature. All of that is involved in John’s selection of the Greek term, logos, to convey to the Greek-speaking world that God controls everything by speaking, the world of nature especially.

      In the beginning was the Word. God controls everything by speaking, always has, from the very beginning of the world. That’s what John is saying here in verse one of his Gospel. That is what John wants his Greek readers to understand already here at the very beginning of his explanation of Christianity, the same thing all good Jews already know. This is what all of us as human beings must do: listen constantly to what the Creator is saying.

      4. The next thing we should recognize about this Prologue to the Gospel of John is that John is doing his best in the first few sentences to explain just how he is using the term logos. He knows full well how the term is used in ordinary Greek conversation and literature, and he knows those connotations are somewhat different from the connotations of the Hebrew dabhar. John does not want the Greek connotations to color what he says, so he goes out of his way to explain the Hebrew connotations that he has in mind.

      He says, The Word was with God, and the Word was God. What would John be wanting his Greek readers to understand by these comments? He would be distinguishing what he means from what ordinary Greek usage means. Ordinary usage in the Greek world would derive from its meaning in their literature, a meaning that recognizes that there is order and system in the world of nature. Originally the term logos meant that order and system that everybody recognizes exists in nature. The sun comes up regularly. The seasons pass regularly. The leaves on the trees grow in the spring of the year and die in the fall of the year. The tides of the sea come and go regularly. All of this orderliness and regularity of nature is what the term logos meant in its original usage. Many of our English scientific terms include this word, indicating a study of some aspect of nature: biology, zoology, anthropology, cosmology, etc.

      John understands this original Greek meaning, and that is why he chose the word to describe the result of what God created. The world of nature is indeed characterized by system and order and regularity, including the storms that occur from time to time.

      But John has more in mind for this word logos than the usual Greek connotation. He wants his readers to think about God, not merely about nature itself. The Logos, he writes, is not merely to be associated with nature, but is to be thought of in connection with God. The logos is not nature, it is God, God in the act of speaking. God is the logos. John wants his readers to think of nature not merely as a self-existent entity, but as the product of the speech of God. Connect everything to God, not merely to nature or people.

      John is a thoroughgoing Theist, and he wants his readers, now as well as then, to be theistic in their understanding of the world and humanity and Christianity and history. God not only creates all things by speaking, he also governs and directs the world by speaking.

      5. With that in mind we can now recognize that John is not yet talking about Jesus. This is a common mistake that well-intentioned Bible students make. The idea is that in a few verses John will be saying, The Word became flesh. So that clearly identifies the Word with Jesus; so, reading this insight back into the earlier uses of the term Logos it is easy to think John is saying God created the world by Jesus. But this is not John’s intent. John is simply explaining to his non-Jewish readers the same thing that Moses wrote in Genesis One, namely that God created the world by speaking, by his Word. We will look at this insight again in verse 14.

      6. Another item to notice in this Prologue to the Gospel of John is his usage of the terms life, light, and darkness. What has come into being in the Logos, that is the creation, nature, is life. Where does the life we see in the world of nature come from, the various forms of life, vegetation, giant sequoias, flowers, tiny ants, gigantic dinosaurs, human beings? Where has it all come from?

      From the God who speaks. From the Logos of God. From the Word of God. God created it all by the inherent power of his speech. That’s another thing John wants his Greek readers to understand. Not merely inanimate nature but all the wonderful forms of life.

      John goes on to say that this life that God created is the light of all people. Jewish Christians might pay close attention to this, because they had for many centuries considered themselves the chosen nation of God. They have been brought up since the time of Moses to think they were special, that they only were the recipients of God’s blessing. But John is saying that God’s care extends to all people because this life that God created is what guides everyone, Gentiles as well as Jews – the inherent light of nature that God created by his Word. That’s the standard, the original standard, by which to evaluate what is happening in human life and history. How faithful are we, all of us, to that light of nature that comes from God?

      But John knows, as do we all, that the light of nature has not produced the kind of world that is ideal. Everyone can see the faults and evils and sins that constantly characterize our lives and our countries. We just do not live up to the requirements that God has built into the world of nature and into our lives. We do not live in such a way as to be true images of God, reflecting God’s intent for us. That failure is what we call sin.

      7. Then, however, John affirms that the darkness did not overcome it. Did not overcome the light. We may understand John to mean that our sin, that kind of darkness, did not extinguish the light that nature itself shines into the world. Sin did not blow out the candle. The light is still there even when we decide to live in darkness rather than in the light, when we decide to live by our own insights rather than God’s truth, when we listen to the voice of the tempter rather than the voice of the Creator.

      That is exactly what Theism requires us to understand. If God is indeed the Creator and the providential Lord of all, then nothing that he creates is capable of uncreating it, of deleting it, of cancelling it, of extinguishing it. We cannot uncreate the life that God created, destroy its light, or effectively block God’s purpose and Word.

      John’s readers, if they get the point, will find great assurance in that message from John. We see all kinds of sin and evil in the world and we think sometimes the world is going to the devil. It isn’t. God is in control. He knows what he is doing by creating us with a will, with the ability to choose, even if this choice is wrong. God’s purpose is still there, still in effect. His Word is still operative, still in control even of our sin and evil. We cannot overcome or destroy God’s built-in truth or light or life.

      What we can do, as John will be explaining in great detail throughout his Gospel, is to listen to God, to his Word, to his speech, and do our best to believe and bring our lives into his order and requirements. But we begin with recognizing and affirming the natural basis upon which God is building his kingdom. Life comes into the world of nature from God; that life is the light that is sufficient to guide all people everywhere, but even when we violate that light and choose the darkness of sin we do not cancel out God’s purpose and Word.

      8. Now John introduces one human person, whom we know as John the Baptist. Why would the Apostle John introduce John the Baptist? Is he that important to the Christian readers of his Gospel? Would the Jewish believers need that testimony? Would the Gentile believers even care? What’s the point of bringing John the Baptist into this very preliminary introduction to his treatise about Jesus?

      Well, since he was sent from God, as John explains, we need to ask the further question, Why did God send him? Could not Jesus have come and done his ministry without the Baptist?

      John continues the theme of light to explain the significance of John the Baptist. John has just explained that the darkness has not extinguished the light, and now he wants to move beyond that observation to state that God was now about to send the light into the world in the form of one person. This person is not the Baptist, He himself was not the light, but he came to bear witness to the light.

      John the Baptist began his own ministry while his younger cousin Jesus was growing, and he had acquired a rather strong following by the time Jesus reached the age of maturity. So what happened was that the Baptist recognized that Jesus had been sent by God to be the Jewish Messiah, and he took it upon himself to transfer the allegiance of many of his disciples to Jesus, thus giving Jesus the beginning of a following that would grow to enormous proportions in just three years. That was the function of John the Baptist, giving Jesus what we might describe as a jump start.

      9. We will want to consider now how John describes Jesus at this point, The true light, which enlightens everyone, was coming into the world. The Baptist is not that light, but the person whom he will be introducing to the Jewish public is the true light.

      John had written that the light of nature which God created in the beginning was sufficient to define how all human beings should live. He continued by saying that human sin (darkness) was not able to extinguish this natural light of creation. Now he is saying that that natural light, the true light which God created and which has not been annihilated, is now coming into the world. He means it is coming in the form of a human being who actually does live according to that original true light of the world. John the Baptist is not that person, but the person to whom he bears witness is, his younger cousin Jesus.

      Later, in the body of his manuscript, John will quote Jesus as saying, I am the light of the world. (8:12) What he says here in the Prologue is in preparation for that identification. God, having created the light by which humans should live, now arranges that that very light which has been darkened but not extinguished by human sin comes into the world as a human being.

      We may extrapolate that this means that Jesus, incarnating that light of nature, becomes the beacon by which God intends to attract all nations. To follow Jesus means to follow the light of nature which God created in the beginning. The life that Jesus lived is the pattern by which all humans should live. Jesus incarnates the light of the world of nature, the light that beckons all of us to live as God created us to live.

      10. We turn next to this sentence, And the Word became flesh. (verse 14) What is John’s train of thought?

      He has said that God created the universe by his word, that is, by speaking. That includes everything, the human race as well (adam). Nature itself contains the light by which that human race should be living, but humans have not lived that way. Still, human sin does not eradicate the truth and light of nature. Now God is sending another human being into the world to demonstrate how that natural light of nature ought to be followed. That same word that God uttered in the beginning, the word of creation, the word that became the light of nature and of humans, he is now uttering again with the result that it produces flesh in the person of Jesus Christ.

      We must see the parallel between the creation of the human race in the beginning and the becoming flesh of Jesus. Just as God created adam in the beginning by speaking, so now he is creating Jesus

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