Written by Part 3 The Gospel of John Chapters 17-20
John Chapter 17
The Prayer of Jesus
1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: 2 as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. 3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. 4I have glorified thee on the earth: I have finished the work which thou gavest me to do. 5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. 6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. 7 Now they have known that all things whatsoever thou hast given me are of thee. 8 For I have given unto them the words which thou gavest me; and they have received them, background and have known surely that I came out from thee, and they have believed that thou didst send me. 9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. 10 And all mine are thine, and thine are mine; and I am glorified in them. 11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. 12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. 13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. 14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 16 They are not of the world, even as I am not of the world. 17 Sanctify them through thy truth: thy word is truth. 18 As thou hast sent me into the world, even so have I also sent them into the world. 19 And for their sakes I sanctify myself, that they also might be sanctified through the truth. 20 Neither pray I for these alone, but for them also which shall believe on me through their word; 21 that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. John 17:1-21
During this prayer, Jesus acknowledges that His time on earth is ending, and He beseeches the Father to bestow glory upon Him so that He may reciprocate by glorifying the Father. Furthermore, He speaks of the authority that has been bestowed upon Him, a power that extends over all humanity. This authority serves a purpose, namely, to grant eternal life to those whom the Father has entrusted to Him. In this context, eternal life is defined as having an intimate knowledge of the one true God and recognizing Jesus Christ as the one sent by Him.
Jesus also contemplates His earthly mission, acknowledging that He has brought glory to God by fulfilling the task entrusted to Him. He humbly requests to be honored with the same divine glory that He shared with the Father prior to the world’s creation, thus alluding to His existence before His incarnation and His inherent divinity.
Shifting His attention to His disciples, Jesus affirms that He has unveiled the name of God to them, and they have faithfully adhered to His teachings. In His prayer, Jesus does not intercede for the world at large but specifically for those who have been entrusted to Him by the Father. This highlights the deep and intimate connection between Jesus, the Father, and the believers, emphasizing the profound nature of their relationship.
Jesus entreats that His disciples be safeguarded in the name of God, shielded from the malevolent forces, and purified in the truth. He acknowledges that His disciples are not part of the world, just as He is not, which inevitably leads to the world’s animosity towards them.
These motifs can be illustrated in John 10:28-30, as depicted in the King James Version, where Jesus declares, “And I bestow upon them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. I and my Father are one.” This passage resonates with the themes of protection, unity, and the bestowal of eternal life in John 17.
John 17 is a profound composition that provides insight into Jesus’ compassion for His followers and His intimate bond with the Father. It serves as a paradigm for Christian unity and love. Throughout the history of Christianity, believers have cherished and delved into this passage due to its profundity and spiritual significance.
John Chapter 18
Jesus’s Arrest or The cup which my Father hath given me
1 When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. 2 And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. 3 Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. 4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? 5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. 6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground. 7 Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. 8 Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way: 9 that the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none. 10 Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. 11 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?
12 Then the band and the captain and officers of the Jews took Jesus, and bound him, 13 and led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. 14 Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people. John 18:1-14 KJV
The passage found in John 18:1-14 within the King James Version of the Bible recounts the events leading up to Jesus Christ’s arrest, signifying the commencement of his suffering. This segment, commonly referred to as “The Betrayal,” delves into the account of Judas Iscariot, one of Jesus’ twelve disciples, who orchestrated a plan to betray him by guiding a group of soldiers and officials to Jesus, ultimately identifying him with a kiss, thereby aiding the authorities in their pursuit to apprehend him.
The narrative commences as Jesus and his disciples traverse the Kidron Valley. Making their way to a garden Jesus frequently visited for moments of solitude and prayer. Judas was aware of this location, and arrived with a detachment of troops and officials representing the chief priests and Pharisees. Armed with lanterns, torches, and weapons, they stand prepared to apprehend Jesus.
When they encountered Jesus, he inquired about their intentions and asked whom they were searching for. In response, they stated, “Jesus of Nazareth.” Jesus then revealed his identity by proclaiming, “I am he,” which had such a powerful impact that the soldiers were taken aback and fell to the ground. This remarkable event served as a testament to Jesus’ divine authority, even when faced with treachery and betrayal.
With genuine concern for the safety of his disciples, Jesus requested that they be allowed to depart unharmed. This act demonstrated his love and his commitment to fulfilling his earlier promise that none of those entrusted to him by God would be lost. In this moment, Jesus displayed his protective nature but also fulfilled the prophecies spoken about him. It is a poignant reminder of his unwavering dedication to those who believe in him and the fulfillment of his divine purpose.
The passage also tells the story of Simon Peter’s impulsive reaction. In a moment of heated emotion, he reached for his sword and struck the servant of the high priest, severing his ear. However, Jesus quickly intervened and rebuked Peter, urging him to put away his weapon. Jesus then spoke of the suffering that awaited him, using the metaphorical term “cup” to describe the trials he would endure, as ordained by his Father.
Which is the passage quoted from the Bible. That the Title of this work comes from.
Peter’s Denial or 3 Times Before the Rooster Crows
15 And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. 16 But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.
17 Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not. 18 And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.
19 The high priest then asked Jesus of his disciples, and of his doctrine. 20 Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. 21 Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. 22 And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? 23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? 24 Now Annas had sent him bound unto Caiaphas the high priest.
25 And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. 26 One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him? 27 Peter then denied again: and immediately the cock crew. John 18:15-27
Eventually, Jesus was apprehended, bound, and brought before Annas, who was the father-in-law of Caiaphas, the high priest. It is worth noting that Caiaphas had previously stated the belief that it would be more advantageous for one person to die for the sake of the entire nation. This statement foreshadowed the sacrificial death of Jesus, which would serve as a means of salvation for all of humanity.
The passage found in the King James Version of the Bible, specifically John 18:15-27, presents a powerful and poignant narrative that depicts a series of significant events that transpired in the final hours leading up to Jesus Christ’s crucifixion. This particular section of scripture, often referred to as “Peter’s Denial,” serves as a crucial moment that showcases the fragility of human nature, the presence of fear, and the fulfillment of a prophecy spoken by Jesus Himself.
The passage commences with Simon Peter and another disciple following Jesus after His arrest, going to the high priest’s palace. The other disciple, who holds a relationship with the high priest, gains access and subsequently admits Peter to the premises. Once inside, Peter is immediately recognized and is questioned on three separate occasions regarding his connection to Jesus. In response to each inquiry, Peter adamantly denies any knowledge or association with Jesus. This sequence of denials remarkably fulfills an earlier prophecy by Jesus, where He foresaw Peter’s denial occurring three times before the crowing of a rooster.
This passage from John 18:15-27 poignantly captures the essence of human frailty and fear in the face of adversity. It emphasizes the significance of fulfilling prophecies and serves as a reminder of the profound events that unfolded during those final hours leading up to the crucifixion of Jesus Christ.
During this period, Jesus is being questioned by the high priest regarding His disciples and His teachings. Jesus responds by highlighting His willingness to teach openly and questioning why His accusers did not learn from His public teachings. The intensity of the interrogation escalates, resulting in an officer striking Jesus for His manner of speaking to the high priest. Jesus questions the officer’s actions, asserting His innocence and questioning the necessity of violence if His words were truthful.
The account of Peter’s denial holds great significance for several reasons. It illustrates the immense pressure and fear that Jesus’ followers experienced during this tumultuous time. Peter, one of Jesus’ closest disciples, succumbs to fear for his safety, leading him to disown his Master. This narrative also showcases Jesus’ ability to foresee events and understand human nature, as well as His unwavering commitment to truth and non-violence even in the face of unjust treatment.
This passage serves as a poignant reminder of the trials of loyalty and the inclination of humanity to stumble when faced with adversity. It also stands as a testament to the integrity of Jesus and His profound ability to foresee the actions of those in His midst. The account of Peter’s denial has been portrayed in various artistic expressions, literary works, and sermons, serving as a cautionary anecdote and a source of introspection for believers throughout history. It is a narrative that continues with themes of remorse, absolution, and the fortitude to uphold one’s principles. Its enduring significance lies in its ability to provoke contemplation, prompting individuals to examine their steadfastness in tribulation.
The Trial of Jesus
28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. 29 Pilate then went out unto them, and said, What accusation bring ye against this man? 30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. 31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: 32 that the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? 36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. 38 Pilate saith unto him, What is truth?
And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. 39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? 40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber. John 18:28-40
The passage found in John 18:28-40 within the King James Version of the Bible recounts a crucial moment during Jesus Christ’s trial before Pontius Pilate, the Roman governor. This particular event holds great significance in Christian theology as it ultimately leads to Jesus’ crucifixion, a central act in the Christian faith’s belief in redemption and salvation.
The narrative unfolds as Jesus is brought before Pilate’s judgment hall early in the morning. By avoiding entering a Roman place, the Jewish leaders aim to prevent any potential defilement that could hinder their participation in the upcoming Passover. Pilate begins by questioning the accusations against Jesus, yet the Jewish leaders merely assert that he is a malefactor, a wrongdoer, without providing specific charges. Pilate suggests that they apply their laws to judge Jesus. However, the Jewish leaders insist on a Roman judgment since they lack the authority to execute anyone. In an interesting twist, this fulfills Jesus’ earlier prediction of his impending death.
Pilate’s inquiry into the identity of Jesus centers around his claim to be the King of the Jews. In response, Jesus elucidates the nature of his kingdom, emphasizing its spiritual rather than earthly essence. He affirms that his purpose is to bear witness to the truth, asserting that those who commit to truth will heed his words. Pilate, maybe with a touch of cynicism, raises doubts about the very concept of truth itself.
Following the interrogation, Pilate determines that Jesus is innocent and offers to release him following the Passover tradition of pardoning a prisoner. However, the crowd of Jews in a surprising turn of events, opts to release Barabbas, a well-known criminal, instead of Jesus.
This passage showcases the concepts of purity, veracity, and the juxtaposition of worldly and celestial power. It also emphasizes the realization of predictions and the conflict between Roman and Jewish legal systems. The portrayal of Jesus’ trial in the King James Bible is a pivotal story that has been analyzed in diverse manners throughout Christian history, frequently centering on the notions of fairness, selflessness, and deliverance.
Crucify Him
John Chapter 19
The King of the Jews
1 Then Pilate therefore took Jesus, and scourged him. 2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, 3 and said, Hail, King of the Jews! and they smote him with their hands. 4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. 7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
8 When Pilate therefore heard that saying, he was the more afraid; 9 and went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? 11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. 12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cæsar’s friend: whosoever maketh himself a king speaketh against Cæsar.
13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. 14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! 15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cæsar. 16 Then delivered he him therefore unto them to be crucified.
And they took Jesus, and led him away. 17 And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:
18 where they crucified him, and two other with him, on either side one, and Jesus in the midst.
19 And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. 20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. 21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. 22 Pilate answered, What I have written I have written. John 19:1-22
The passage from John 19:1-22 in the King James Version of the Bible recounts the events leading up to the crucifixion of Jesus Christ. This moment is of utmost significance in Christian theology, symbolizing Jesus’ suffering and self-sacrifice.
The narrative commences with Pontius Pilate, the Roman governor, commanding that Jesus be subjected to scourging, a punishment involving severe whipping. Despite this, Pilate does not find any wrongdoing in Jesus and presents him to the Jewish leaders. These leaders, however, insist on Jesus’ crucifixion as they perceive him as professing to be the Son of God, an act they deem blasphemous according to their religious laws.
The evident reluctance of Pilate becomes apparent as he engages in a rational discourse with the crowd, endeavoring to release Jesus. However, the Jewish leaders remained resolute, for they feared that failing to condemn Jesus would be perceived as a betrayal of Caesar. They assert that anyone who proclaims themselves as a king opposes the authority of Rome. Eventually, Pilate succumbs to their demands.
This passage illuminates the themes of injustice, power, and the fulfillment of prophecy as depicted in Christian literature. It portrays Pilate as a conflicted character, aware of Jesus’ innocence yet yielding to the influence of the crowd and political expediency. The “crown of thorns” and “purple robe” symbolize the mockery aimed at Jesus’ claim to kingship, the appellation “King of the Jews” is used both in derision and recognition of his significance within Christian theology.
As an illustration, the crown made of thorns can be interpreted as both a representation of the immense suffering Jesus endured and a contradictory symbol of his kingship, which transcends earthly realms. The purple robe, traditionally associated with royalty, adds to the ironic nature of the circumstance.
The Crucifixion
23 Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. 24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
25 Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. 26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! 27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.
28 After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. 29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. 30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. 32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. 33 But when they came to Jesus, and saw that he was dead already, they brake not his legs: 34 but one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. 35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. 36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. 37 And again another scripture saith, They shall look on him whom they pierced. John 19:23-37 KJV
The passage found in John 19:23-37 within the King James Version of the Bible is an immensely profound section that intricately recounts the events immediately following the crucifixion of Jesus Christ. This scripture aptly captures the actions undertaken by the soldiers, the prophetic elements that were fulfilled, and the irrefutable confirmation of Jesus’ demise.
In verses 23 and 24, we are presented with a depiction of the soldiers who, having crucified Jesus, proceed to divide His garments amongst themselves. Furthermore, they cast lots to determine who will possess His seamless tunic. This act remarkably fulfills the prophecy from the Old Testament found in Psalm 22:18, which specifically states, “They part my garments among them, and cast lots upon my vesture.” Such actions serve as a poignant symbol of the soldiers’ utter disregard for Jesus’ dignity, while simultaneously exemplifying the fulfillment of scripture through their seemingly banal deeds.
The subsequent verses, specifically 31-37, shed light on the plea of the Jewish leaders to Pilate, urging him to order the breaking of the legs of those who were crucified. By doing so, they hoped to expedite their demise before the arrival of the Sabbath. However, upon reaching Jesus, the soldiers discovered that He had already passed away and therefore chose not to fracture His legs. Unbeknownst to them, this inadvertent act fulfilled yet another prophecy, originating from Exodus 12:46. In this scripture, it was explicitly stated that none of the bones of the Passover lamb should be broken. This symbolic positioning of Jesus as the ultimate sacrificial lamb offered up for the transgressions of all humankind, is truly profound.
Furthermore, verse 34 holds immense significance as it describes a soldier piercing Jesus’ side with a spear. The outcome of this action was the flow of blood and water from His wound. This particular event carries great weight as it directly corresponds to the prophecy foretold in Zechariah 12:10, which states, “And they shall look upon me whom they have pierced.” It serves as a powerful testament to Jesus’ humanity and the undeniable reality of His demise.
The account mentioned in verse 35, based on the testimony of an eyewitness, gives credibility to the events. Emphasizing their truthfulness. The passage concludes by reaffirming the fulfillment of scripture, thus highlighting the divine orchestration behind Jesus’ crucifixion.
This passage, abundant in prophetic fulfillment and theological significance, offers a profound source of reflection for believers. It establishes a connection between the prophecies of the Old Testament and the events described in the New Testament, showcasing the continuity and divine inspiration present in the scriptures. For more comprehensive explanations and interpretations, resources such as Bible commentaries and scholarly articles can provide valuable insights.
The passage taken from the Gospel of John, chapter 19, verses 38-42, in the King James Version of the Bible, recounts the immediate aftermath of Jesus Christ’s crucifixion. In this section, Joseph of Arimathea, a secret follower of Jesus, approaches Pontius Pilate to request permission to bury Jesus’ body. His request is granted, and accompanied by Nicodemus, who had previously sought out Jesus to discuss his teachings, they proceed too prepare Jesus’ body according to Jewish burial customs. They wrapped his body in linen and the application of spices, specifically myrrh and aloes.
The actions undertaken by Joseph of Arimathea and Nicodemus hold great significance on multiple levels. Firstly, their willingness to openly associate themselves with a condemned man demonstrates their immense courage and unwavering devotion to Jesus. Secondly, the generous use of an abundant quantity of spices is a powerful symbol of the deep respect and honor they held for Jesus. Lastly, the detail that Jesus was placed in a new tomb, that had never been occupied before, fulfills prophecies concerning the Messiah and emphasizes the pure and untainted nature of Jesus’ sacrifice. These actions highlight the profound impact that Jesus had on those who believed in him, and the profound meaning and implications of his death.
An illustration from the King James Version gives an account of the burial customs prevalent during that era. The Gospel of Luke, specifically chapter 23, verses 50-56, recounts the account. In this passage, Joseph of Arimathea is portrayed as a “counselor” a “good man, and a just,” who was a secret follower of Jesus. He takes down Jesus’ body, wraps it in linen, and places it in a sepulcher hewn from stone, where no one had ever been laid before. The women who had accompanied Jesus from Galilee observed the sepulcher and took care of how Jesus’ body was laid. They then prepare spices and ointments, observing the Sabbath day according to the commandment.
These verses collectively highlight the adherence to Jewish burial customs, the reverence shown to Jesus in his death, and the anticipation of his resurrection, which holds paramount significance in Christian doctrine. Furthermore, they offer valuable insight into prevailing practices and beliefs from that time.
John Chapter 20
The Resurrection
1 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. 2 Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. 3 Peter therefore went forth, and that other disciple, and came to the sepulchre. 4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. 5 And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, 7 and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. 8 Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. 9 For as yet they knew not the scripture, that he must rise again from the dead. 10 Then the disciples went away again unto their own home.
11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, 12 and seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. 14 And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. 15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. 16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. 17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. 18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. John 20:1-18
The passage found in John 20:1-18 is a profound narrative that encapsulates the essence of the Christian faith – the resurrection of Jesus Christ. This particular portion of scripture, often read during Easter, begins with Mary Magdalene’s visit to Jesus’ tomb on the first day of the week, only to discover it empty. Overwhelmed with distress, she quickly runs too Simon Peter and the other disciple, the one whom Jesus held great affection for, about the absence of Christ’s body.
As the story unfolds, the two disciples hurriedly make their way to the tomb. Though the other disciple reaches the burial site first, he respectfully waits for Peter before entering. Upon entering, they find the burial linens but no trace of Jesus. The disciples depart, yet Mary remains behind, consumed by sorrow. Whe she is encountered by two angels, who inquire about her tears. As she turns away from them, she unexpectedly sees Jesus standing there, though she does not immediately recognize Him until He calls her by name.
This encounter is pivotal as it marks the first appearance of the resurrected Jesus to one of His followers. Mary Magdalene is then tasked with delivering the astonishing news to the disciples: “I have seen the Lord.”
The passage is rich in symbolism and meaning. The empty tomb signifies the fulfillment of the prophecies of Jesus’ resurrection and the defeat of death. Mary’s initial failure to recognize Jesus may reflect the blindness of humanity to divine revelation without direct intervention. The personal nature of Jesus’ revelation to Mary, calling her by name, emphasizes the personal relationship He seeks with each believer.
Theologians and scholars have engaged in extensive discourse regarding the intricacies of this particular excerpt. Some posit that the ‘other disciple’ who arrives at the tomb ahead of the rest but refrains from entering exemplifies deference and humility. Others interpret the deliberate arrangement of the burial linens as evidence that Jesus’ body was not hastily removed or stolen, effectively countering the notion that human hands were responsible for its relocation.
This passage from the Gospel of John is a foundational element of Christian doctrine, encapsulating notions of hope, rejuvenation, and the assurance of everlasting life through faith in Jesus Christ. It functions as a testament to the transformative potency of the Resurrection, not solely as a historical occurrence, but as an ongoing reality in the lives of believers. The narrative beckons contemplation on themes of faith, discernment, and proclamation, which remain as pertinent today as they were two thousand years ago.
The passage found in John 20:1-18 a account that encapsulates the core of Christian belief—the miraculous resurrection of Jesus Christ. This portion of the scripture, typically recited during Easter, commences with Mary Magdalene’s visit to the tomb of Jesus on the initial day of the week, only to discover it devoid of his body. Overwhelmed with distress, she hurriedly seeks out Simon Peter and the disciple whom Jesus held dear to relay the news of Christ’s absence.
Doubting Thomas
19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. 20 And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. 21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: 23 whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. 28 And Thomas answered and said unto him, My Lord and my God. 29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. John 20:19-29 KJV
The passage from John 20:19-29 in the King James Version of the Bible is a profound section of the New Testament that explores the moment when Jesus appeared to His disciples after His resurrection, including the well-known encounter with Doubting Thomas. This event holds great significance it confirms Jesus’ resurrection, strengthening the disciples’ faith and affirming a fundamental belief in Christianity.
The passage begins with the disciples gathered, their hearts filled with fear and trepidation. They had locked themselves behind closed doors, fearing persecution from the Jewish leaders. Within this atmosphere of anxiety and uncertainty that Jesus suddenly appeared among them. He brought a message of peace and revealed His wounds, proof of His crucifixion. This divine appearance dispelled any lingering doubts and filled the disciples with immense joy as they beheld their Lord and wholeheartedly embraced His resurrection.
In this passage, we witness the transformative power of faith and the undeniable presence of Jesus even in the face of adversity. The disciples’ initial skepticism gives way to unwavering belief as they physically encounter the risen Christ. It is a powerful reminder of the enduring nature of Jesus’ teachings. The profound impact they have on those who truly embrace His message.
Thomas, who was not present during Jesus’ first appearance, expressed skepticism regarding the resurrection when informed by the other disciples. He insisted on the need to visually and physically confirm Jesus’ wounds in order to believe. A week later, Jesus appeared once again, this time with Thomas among the witnesses. Jesus extended an invitation for Thomas to touch His wounds. At that moment, Thomas believed, exclaiming, “My Lord and my God!” In response, Jesus acknowledged Thomas’s belief, stating, “Because you have seen me, you have believed. Blessed are those who have not seen and yet have believed.”
This passage is often referenced in discussions about the nature of faith and belief. It serves as a testament to the significance of having faith without tangible proof and serves as an encouragement for future generations of believers who would come to embrace Jesus without witnessing His physical presence. The story of Doubting Thomas powerfully captures the eternal struggle between doubt and faith, a theme that resonates with individuals throughout history.
As we delve into the text, we are prompted to contemplate the ramifications of Jesus’ teachings for our spiritual journey. How do we respond to the summons to altruistically serve others? How do we embody the directive to extend love and goodwill in a world often characterized by discord and conflict?
The chapters spanning from 13 to 20 in the Book of John not only provide a historical narrative of Jesus’ final days also serve as a timeless manual for leading a life defined by affection and selflessness. It is a passage that continues to ignite inspiration and present challenges to followers, urging them to walk in the footsteps of Christ and embrace the abundance of life He bestows
For a deeper understanding of these transformative chapters, one can explore various commentaries and studies that delve into the cultural, historical, and theological context of John’s Gospel. Such resources can enrich our reading and application of these profound scriptures in our Daily Life.
May You Grow Closer to God! He is Risen!
What does it mean to You? Let me know in the comments!
R.F.Cayea
The Seeker’s Lamp.com
Leave a Reply